BOOK
I.
Of
the
Right
Institution
of
the
Churches
of
Christ
.
That
the
Order
and
Government
of
those
Churches
,
are
Established
by
Divine
Institution
.
What
is
the
Nature
of
Divine
Institutions
,
and
how
the
Knowledge
of
them
is
conveyed
to
us
;
that
Christ
hath
setled
Ordinances
for
Worship
,
and
Discipline
,
which
are
to
continue
unto
the
End
of
the
World
;
that
the
Power
of
Church
Censures
,
and
Excommunication
hath
its
Institution
in
a
more
especial
manner
from
Christ
,
as
Head
of
the
Church
.
CHAP.
I.
A
Brief
Scheme
of
the
several
Opinions
concerning
the
Constitution
,
and
Government
of
the
Church
of
Christ
.
The
Truth
Stated
,
and
Vindicated
.
IF
it
were
granted
that
the
Churches
in
the
New
Testament
,
were
formed
and
fixed
Bodies
,
yet
the
question
would
still
remain
about
the
Tenure
whereon
they
hold
their
Formation
and
Constitution
;
of
what
kind
that
Tenure
is
,
whether
of
Divine
Institution
;
and
therefore
it
will
be
most
Seasonable
,
and
Conducing
to
the
Understanding
of
all
that
follows
,
to
give
a
general
Prospect
of
the
several
Opinions
about
Church
Constitution
,
that
are
amongst
us
,
ere
we
proceed
.
There
are
three
eminently
differing
Opinions
,
one
of
which
will
certainly
prove
to
be
the
Truth
of
God
,
and
which
soever
of
them
(
when
all
of
them
are
once
throughly
and
fairly
examined
)
shall
be
found
to
be
the
Truth
,
we
shall
Rejoyce
,
though
it
prove
that
we
do
suffer
loss
in
our
own
.
1.
Our
Presbyterian
Brethren
hold
the
Institution
of
Church-State
,
to
fall
upon
the
whole
universal
Church
,
as
one
great
Body
by
Institution
;
and
then
likewise
upon
all
the
parts
thereof
,
according
to
the
Division
and
Subdivision
of
the
whole
into
several
Subordinations
of
greater
and
lesser
Bodies
,
or
fixed
Assemblies
,
National
,
Provincial
,
Classical
,
or
Congregational
;
so
as
the
Universal
Church
on
Earth
being
by
Christs
Institution
,
a
Body
Politick
,
and
a
Kingdom
in
the
Total
Consideration
of
it
,
and
being
a
Similar
Body
,
consisting
of
Similar
or
like
parts
for
State
and
Condition
,
it
becomes
throughout
such
in
all
parts
thereof
.
Even
as
every
part
of
water
hath
the
Nature
of
the
whole
,
so
every
Integral
Church
,
be
it
lesser
or
greater
,
National
,
Provincial
,
Congregational
,
&c.
as
they
are
all
Churches
,
so
in
their
Proportion
,
they
are
all
of
them
Seats
of
Government
by
an
equal
Uniform
,
general
Institution
;
and
the
whole
being
Ordained
such
,
each
part
,
by
Association
and
Consent
,
doth
become
such
also
:
For
Christ
by
one
great
Charter
granted
to
the
whole
,
did
at
once
Authorize
and
Endow
all
such
particular
Subordinations
with
Ecclesiastical
Power
;
only
left
the
Distribution
of
this
vast
and
great
Common-Wealth
and
Pody
Politick
,
into
its
parts
greater
or
lesser
,
to
be
made
by
General
Rules
for
Edification
and
Order
,
as
the
Law
of
Nature
and
Human
Wisdom
should
see
fit
.
But
yet
all
is
ordered
with
this
Law
,
that
the
lesser
Bodies
should
be
subject
to
the
greater
,
from
top
to
bottom
,
and
so
all
to
the
Church
Universal
,
and
the
Judicature
thereof
;
so
as
Judicatory
Appeals
might
be
made
from
the
less
to
the
greater
,
by
vertue
of
this
Divine
Right
granted
to
the
whole
.
And
this
is
said
to
have
been
the
Scope
of
Christ
in
his
first
Institution
,
Tell
the
Church
;
and
by
it
this
kind
of
Power
and
Government
being
wholy
given
to
the
Elders
of
the
Church
,
is
to
be
Transacted
by
them
in
their
Consistories
and
Associations
,
even
from
Congregational
to
General
Councils
,
and
is
therefore
only
Practicable
by
the
meetings
of
Elders
chosen
and
sent
from
the
lesser
Assemblies
to
the
greater
,
as
Abstracted
from
,
and
without
the
convening
of
the
Saints
,
whereof
they
are
Elders
;
for
Convention
of
all
the
particular
Saints
,
is
not
only
Unpracticable
in
those
greater
Bodies
,
but
in
Classical
Assemblies
too
.
And
we
do
freely
give
this
Testimony
of
Honour
to
this
Opinion
,
that
of
all
other
grounds
unto
which
the
Presbyterian
Divines
have
in
these
latter
Days
,
when
put
to
prove
their
Government
,
had
Recourse
,
this
is
the
most
Consistent
and
Fairest
Principle
(
if
it
could
be
proved
)
to
rear
up
all
their
Subordinations
at
once
,
and
to
Endow
the
Constitution
of
them
with
a
Divine
Light
,
which
as
the
Soul
in
the
Body
will
be
equally
Diffused
through
every
part
thereof
,
and
which
if
it
prove
true
,
we
must
all
turn
Presbyterians
.
2.
Some
other
Godly
and
Reverend
Divines
,
who
do
with
us
wholy
Reject
any
such
Politick
Modell
,
as
an
Invention
of
Man
,
(
which
Reareth
up
a
Worldly
Frame
and
Theater
for
Elders
,
through
several
Stairs
,
to
enter
upon
the
Heritage
of
the
Lord
)
yet
agree
with
our
Presbyterian
Brethren
in
this
Principle
of
the
Catholick
Universal
Church
,
being
a
Similar
Body
in
the
whole
,
and
all
the
parts
thereof
.
So
that
as
a
Congregation
is
in
no
further
Respect
or
Consideration
a
Church
,
nor
to
any
other
End
,
Use
,
or
Purpose
,
than
is
the
Universal
:
So
likewise
the
Warrant
for
,
and
the
Priviledge
of
Congregational
Churches
,
being
a
Seat
for
Ordinances
and
Elders
,
is
but
from
the
bare
general
Grant
and
Priviledge
given
to
the
Church
Universal
,
which
is
one
Day
Ordained
to
meet
together
in
Heaven
,
and
should
now
on
Earth
Aspire
to
the
State
and
Perfection
thereof
.
And
by
vertue
of
this
Canon-Law
and
Charter
only
,
Saints
gather
into
particular
Churches
,
and
enjoy
Ordinances
,
and
all
power
of
Government
executed
therein
.
So
that
the
whole
Constitution
and
Order
of
Congregational
Churches
,
is
only
by
vertue
of
that
General
Law
of
Communion
of
Saints
,
without
any
further
Superadded
Institution
of
Christ
,
either
Electively
ordaining
of
all
such
other
Bodies
of
Saints
,
to
be
the
●●at
of
Ordinances
,
or
Endowing
them
with
any
further
Priviledge
or
Power
of
Government
,
than
the
whole
Body
of
Saints
in
the
World
hath
.
In
a
word
,
the
Appointment
of
Congregational
Bodies
is
according
to
this
Opinion
only
virtual
,
and
arising
from
the
General
grant
to
the
Universal
Church
,
and
founded
but
upon
the
Common
Law
of
the
Communion
of
Saints
.
These
two
Opinions
,
though
thus
agreeing
in
that
forementioned
General
Principle
,
yet
do
differ
,
as
two
Extreams
.
The
one
,
as
we
conceive
,
diffuseth
a
pretended
Instituted
Policy
too
vastly
,
engaging
all
Saints
,
and
particular
Churches
to
Subject
their
Consciences
,
under
pain
of
Excommunication
,
to
the
Determinations
and
Decisions
of
all
the
Clergy
in
the
World
;
which
is
by
this
Constituted
as
one
Body
,
Inspired
with
this
Soul
of
Government
in
all
the
Divisions
of
them
,
as
parts
of
the
whole
;
and
such
a
Government
may
possibly
issue
in
the
greatest
Tyranny
.
The
other
whilst
they
betake
themselves
to
the
Common
Priviledge
of
the
Church
Mystical
and
Universal
,
and
meerly
to
that
Law
of
Communion
of
Saints
that
is
therein
,
doth
hereby
shut
out
and
Exclude
all
Government
or
Censures
,
but
such
as
the
Common
Law
of
Communion
of
Saints
,
and
the
Law
of
Nature
common
to
all
Societies
,
will
admit
,
yea
,
and
in
the
Consequence
thereof
,
takes
away
all
Institutions
whatsoever
of
any
such
Discipline
or
Censures
,
whereof
if
particular
Congregations
be
found
the
Seat
,
those
Congregations
themselves
also
must
be
by
Institution
.
3.
We
profess
,
(
as
in
other
things
)
so
in
this
to
run
a
middle
way
,
which
for
ought
we
yet
see
,
the
Scripture
chalks
out
to
us
.
1.
We
maintain
that
Assertion
of
a
Church
Universal
,
as
the
General
Body
of
all
,
and
that
particular
Churches
are
as
parts
thereof
:
Yet
so
as
with
our
own
Amesius
(
and
others
who
have
been
Esteemed
Orthodox
Divines
)
we
conceive
that
the
notition
or
consideration
of
Church
,
which
the
Universal
Body
of
Saints
stands
under
,
is
meerly
and
purely
Mystical
,
and
such
also
to
be
the
Union
and
Communion
thereof
,
as
with
Christ
,
so
of
all
the
Members
thereof
among
themselves
.
And
further
we
Assert
,
this
Notion
or
Name
of
Mystical
Church
,
to
be
given
not
only
to
the
Invisible
company
of
the
Elect
,
and
Real
Members
of
Christ
the
Head
;
but
to
the
visible
company
of
Professors
of
Christianity
,
that
do
walk
as
Saints
,
and
are
esteemed
as
such
by
Saints
through
the
World
.
Unto
whom
as
taken
in
the
Lump
and
outward
view
,
as
Christ
is
reckoned
to
be
an
outward
Head
to
them
,
as
on
Earth
considered
;
so
upon
whom
also
taken
in
the
lump
and
outward
visibility
,
as
well
as
upon
the
invisible
company
,
the
Notion
of
the
Church
Mystical
may
be
put
,
it
being
in
this
Distinction
opposed
to
a
Church
instituted
,
or
that
which
is
a
politick
Body
under
Christ
.
2.
We
Assert
,
that
untill
the
Mystical
Body
of
the
Elect
shall
meet
together
in
Heaven
,
God
hath
appointed
and
ordained
the
visible
Saints
on
Earth
,
being
diffused
over
all
the
World
,
and
thin
Sown
therein
,
to
be
knit
together
in
particular
Bodies
,
over
which
he
hath
appointed
,
Elders
,
Pastors
,
and
Teachers
,
Officers
by
his
Institution
;
which
Bodies
consisting
of
both
,
should
be
the
Publick
Holders
forth
of
his
Truth
and
Worship
,
and
the
Subject
of
the
Priviledge
of
all
Ordinances
,
and
Seats
also
of
a
Power
and
Government
,
for
these
Saints
to
be
Subjected
to
,
and
Reduced
in
case
of
Scandalls
;
And
the
Honour
of
Christ
is
hereby
to
be
vindicated
,
and
his
Ordinances
kept
pure
,
although
there
were
no
Christian
Magistrates
in
the
World
,
that
would
take
Cognisance
of
such
Scandalls
.
3.
And
further
we
conceive
,
that
the
gathering
of
Saints
into
such
particular
bodies
to
Christ
,
thus
to
be
the
Seat
of
such
Officers
,
Ordinances
of
Worship
and
Government
,
is
by
a
General
Institution
and
Endowment
of
Christ
,
over
and
above
the
Catholick
Warrant
of
Communion
of
Saints
,
although
including
and
taking
in
all
the
Rules
and
Laws
thereof
.
And
accordingly
the
measure
and
proportion
and
extent
of
these
bodies
,
and
what
the
limits
and
bounds
thereof
were
to
be
,
is
set
forth
by
Institution
;
as
also
the
Organization
of
this
body
,
what
kind
of
Officers
or
Original
Members
shall
be
in
it
.
These
are
all
to
be
found
set
out
by
him
,
as
in
his
Wisdom
he
foresaw
would
best
suit
those
ends
which
this
Institution
of
such
bodies
of
Saints
should
serve
to
,
and
as
should
be
fitted
to
the
Priviledges
these
bodies
are
endowed
with
;
Christ
having
also
(
as
to
his
own
Institution
he
doth
)
made
an
answerable
special
blessing
(
which
special
promise
of
blessing
doth
indeed
,
if
there
were
no
more
,
make
an
Institution
and
Ordinance
of
that
thing
to
which
't
is
made
)
of
being
with
such
Assembl●●●
of
his
,
over
and
above
the
blessing
which
from
the
Virtual
Catholick
Relatio●
〈◇〉
Communion
between
Christians
in
general
,
and
on
occasional
ways
,
would
flow
.
4.
These
Instituted
bodies
of
Churches
,
we
humbly
conceive
to
be
,
for
the
bounds
and
proportion
,
or
measure
of
them
,
only
Congregational
,
which
are
the
fixed
Seat
and
Subject
of
all
Ordinances
of
Worship
,
and
who
are
the
Seat
of
all
sorts
of
Officers
or
Organical
Members
,
that
serve
for
the
use
of
the
whole
;
and
that
these
also
,
by
and
with
their
Officers
,
are
the
sole
Seat
of
that
Government
,
and
the
Acts
thereof
,
which
may
more
properly
be
termed
Government
,
i
.
e
.
that
is
,
judicially
to
bind
the
Soul
,
(
which
is
acco●panied
with
a
promise
,
that
such
a
Soul
shall
be
bound
in
Heaven
)
and
in
Christs
Name
also
to
deliver
to
Satan
,
&c.
which
is
an
instituted
punishment
,
over
and
above
the
Sphere
of
that
Catholick
Communion
,
and
beyond
what
any
company
of
Angels
or
Saints
as
Members
of
,
or
by
vertue
of
the
Catholick
grant
,
can
or
ought
to
take
on
them
,
execute
and
pronounce
:
And
from
which
rightly
Administred
,
there
can
be
no
Appeal
;
nor
of
which
no
Act
of
Repeal
can
be
made
by
any
Supream
Court
on
Earth
;
though
,
if
not
rightly
Administred
,
it
is
null
,
and
of
no
force
.
And
these
bodies
thus
Endowed
hath
Christ
appointed
,
as
un●●●●●●●ols
of
his
Foundation
,
wherein
by
the
Enjoyment
of
all
his
Ordinances
,
his
Saints
living
therein
whilst
on
Earth
,
might
be
Tutored
,
built
up
and
form'd
and
fashioned
for
that
great
University
,
when
all
the
Saints
shall
meet
in
Heaven
.
And
thus
over
and
above
the
general
Communion
of
Saints
,
there
are
,
and
ought
to
be
,
by
Christs
Institution
,
Political
,
Ecclesiastical
Bodies
or
Churches
,
that
are
the
Seat
of
a
Spiritual
Government
,
wherein
we
joyn
with
the
first
Opinion
.
5.
And
yet
we
further
affirm
,
that
out
of
the
Circuit
and
Bounds
of
these
instituted
Priviledged
Seats
for
Worship
and
Government
,
taking
all
these
Saints
,
Elders
,
and
Churches
,
whether
in
a
City
,
Province
,
Nation
,
yea
,
the
whole
World
,
among
them
as
so
considered
,
that
Common
Law
of
the
Mystical
Communion
of
Saints
,
which
the
Catholick
Relation
obligeth
to
,
takes
place
;
so
that
as
there
is
a
Law
of
single
Communion
and
Non-communion
,
between
Saint
and
Saints
,
in
case
of
offence
,
so
between
Church
and
Church
,
or
greater
or
lesser
Combinations
of
Churches
,
as
occasion
is
,
or
may
be
,
of
intercourse
either
way
.
And
therein
Churches
proceed
with
Churches
,
not
politicè
,
or
as
Arm'd
by
Christ
with
a
Judicial
Power
of
giving
up
to
Satan
;
but
they
proceed
and
deal
each
with
other
,
modo
Mystico
,
or
with
a
Moral
Declarative
Power
only
;
which
Law
of
Mystical
Communion
,
yet
obligeth
them
to
all
the
same
Duties
for
Substance
,
each
to
other
,
that
that
Political
Power
obligeth
them
in
a
Congregation
unto
.
And
thus
far
we
also
joyn
with
the
second
Opinion
,
Humbly
professing
,
that
either
to
make
the
Church
universal
in
the
whole
,
and
all
the
parts
,
to
be
a
Political
Instituted
Body
,
Arm'd
with
Government
,
as
the
first
Opinion
doth
;
or
on
the
other
side
,
to
make
the
Communion
and
Power
in
Congregational
Bodies
,
and
the
Institution
thereof
,
to
be
but
Virtual
,
from
what
is
given
to
the
Church
Universal
,
and
but
similar
thereunto
,
as
the
second
Opinion
doth
;
to
be
both
of
them
mistaken
:
apprehending
much
rather
the
Truth
,
to
lye
in
a
Communion
of
Saints
here
on
Earth
,
compounded
and
made
up
(
for
the
kind
thereof
)
of
both
kinds
of
constitution
;
the
one
a
fixed
instituted
and
political
Communion
,
superadded
to
the
obligation
of
the
Mystical
Relation
of
Saints
one
to
another
,
as
such
,
and
this
to
be
in
and
between
the
Members
of
a
particular
Congregation
;
the
other
simply
Mystical
,
and
Moral
,
and
Occasional
,
and
that
to
be
between
Congregations
each
with
other
,
and
indeed
between
all
the
Churches
in
the
World
.
So
as
whilst
these
Saints
are
knit
and
united
into
such
particular
Churches
,
for
the
Enjoyment
of
Ordinances
,
with
power
to
preserve
them
pure
,
they
yet
are
both
,
as
Saints
,
and
as
a
Church
to
hold
all
sorts
of
correspondency
,
and
are
by
Christ
obliged
to
all
sorts
of
Communion
,
and
which
accordingly
we
do
profess
to
hold
and
maintain
with
all
Saints
and
Churches
,
according
to
the
several
Degrees
of
Purity
amongst
them
.
This
being
a
true
Scheme
,
and
general
prospect
of
the
several
Opinions
amongst
us
,
the
particulars
of
all
which
we
shall
in
order
pursue
in
this
Discourse
,
in
such
a
due
Method
as
may
conduce
most
to
clear
the
Truth
;
I
shall
now
apply
my self
to
consider
,
whether
these
particular
Churches
,
or
fixed
Bodies
of
Saints
and
Elders
,
(
whether
Congregational
or
Classical
,
or
what
ever
else
they
shall
prove
to
be
)
are
to
hold
their
constitution
and
formation
by
any
special
Divine
Institution
.
For
the
clearing
of
which
,
we
shall
have
occasion
first
to
have
to
do
with
that
principle
forementioned
,
whether
over
and
above
the
General
Charter
of
the
Church
universal
,
and
the
Laws
and
Rules
of
the
Communion
of
Saints
belonging
thereunto
there
is
not
a
Superadded
Institution
,
for
the
constitution
of
particular
Churches
,
and
for
the
endowing
them
with
these
Priviledges
,
which
as
Churches
is
found
to
be
bestowed
upon
them
;
and
then
we
shall
prove
,
that
even
the
setting
forth
the
bounds
and
limits
of
those
Bodies
,
the
extensive
power
of
Elders
,
and
measure
and
proportion
of
these
Churches
that
are
the
Seat
of
Government
,
must
also
necessarily
be
set
forth
by
such
a
special
Divine
Institution
.
CHAP.
II
.
That
the
Constitution
of
a
Church
,
and
the
Rules
of
its
Order
and
Government
,
are
Established
by
a
certain
Institution
of
Christ
.
Some
Propositions
laid
down
in
order
to
the
Demonstration
of
this
Truth
.
THE
Church
universal
,
is
a
Church
by
an
higher
ground
than
by
that
Institution
,
it
is
rather
the
Object
of
Gods
Decree
.
And
their
meeting
in
Heaven
,
and
making
a
general
Assembly
,
is
not
so
much
by
virtue
of
a
command
,
or
by
appointment
declared
in
his
Revealed
Will
,
as
by
a
Decree
of
his
secret
will
,
and
through
the
Efficacious
Power
of
it
,
the
same
that
raiseth
them
,
wraps
them
up
in
the
Clouds
,
and
after
carries
them
to
Heaven
,
and
presents
them
together
at
latter
day
,
as
it
is
said
of
Christ
,
Ps.
2.
As
their
Worship
,
there
is
only
natural
Worship
,
not
any
thing
that
belongs
to
the
second
Command
,
so
,
nor
is
their
meeting
by
virtue
of
that
command
.
But
now
if
all
the
Saints
on
Earth
were
no
more
than
could
meet
in
one
place
,
yet
that
these
should
meet
as
a
Church
for
such
and
such
Ordinances
,
which
in
Heaven
they
shall
not
have
,
this
must
needs
be
from
an
Institution
of
Christ's
,
over
and
above
their
being
the
Church
in
general
;
as
the
Ordinances
themselves
are
Established
by
such
an
Institution
.
For
they
gather
together
in
his
Name
,
and
Excommunicate
in
his
Name
,
as
well
as
they
Baptize
in
his
Name
;
and
therefore
if
Baptism
be
an
Institution
,
their
gathering
together
must
be
an
Institution
also
.
And
indeed
if
the
Government
and
the
Worship
be
by
Institution
,
the
seat
or
subject
must
needs
be
so
.
As
if
the
Officers
and
the
Laws
of
a
Colledge
or
Incorporate
Town
be
by
a
Law
and
a
Charter
,
the
Colledge
or
Incorporation
it self
,
the
form
of
it
,
and
warrant
to
be
so
,
must
be
much
more
.
Nothing
in
any
Kingdom
depends
more
upon
a
Charter
and
the
Supream
Authority
,
than
the
imbodying
of
Men
into
societies
,
and
the
enabling
them
to
Act
in
them
.
And
so
the
constitution
of
these
Spiritual
Bodies
,
the
Churches
,
hath
a
necessary
dependency
on
this
Authority
of
Christ
.
Those
Bodies
to
be
ruled
,
they
are
called
the
House
of
God
,
and
the
Church
of
God
.
If
he
Rule
not
his
own
House
well
,
how
shall
he
take
care
of
the
Church
of
God
?
1
Tim
.
3.
5.
Why
is
it
called
the
Church
of
God
,
but
because
of
Gods
Institution
,
as
the
Lords
Supper
,
and
the
Lords
Day
,
have
their
Names
from
the
Lords
Institution
?
And
it
is
called
the
House
of
God
,
and
the
Temple
of
God
;
and
as
the
Temple
was
by
Institution
,
so
this
Church
of
Christ
too
.
And
indeed
,
that
to
which
a
promise
is
,
for
that
there
is
a
command
;
which
is
all
one
with
an
Institution
;
and
an
Institution
is
conveyed
in
a
promise
.
In
the
Old
Testament
all
their
Solemn
Assemblies
,
(
which
were
the
Types
of
ours
)
were
by
an
Institution
,
both
who
,
and
where
,
and
how
,
as
those
for
Worship
in
the
Temple
,
the
Synhedrim
for
Government
;
therefore
the
things
Typified
much
more
.
But
farther
,
what
the
Apostles
did
teach
the
Saints
to
become
,
for
that
there
is
an
Institution
;
for
●●ey
taught
nothing
but
what
Christ
commanded
them
,
Matth
.
28
ult
.
And
when
they
●ad
taught
them
to
become
Churches
,
they
wrote
to
them
as
such
,
and
the
Holy
Ghost
owneth
them
as
such
.
And
the
Holy
Ghost
did
Ordain
,
by
Institution
,
Pastors
and
Teachers
,
and
set
them
as
Overseers
over
each
Flock
,
as
an
whole
Flock
,
Acts
20.
28.
Therefore
ordained
the
bounds
of
their
Flocks
too
.
Again
,
the
Seven
Churches
are
Seven
Candlesticks
,
whereof
the
Type
was
the
Candlestick
of
God
,
made
by
Gods
Appointment
.
In
the
Candlestick
there
were
two
things
,
1.
Matter
,
which
was
Gold
,
that
they
should
be
Saints
.
2.
Forme
,
which
is
therefore
Christ's
Institution
,
to
be
cast
into
such
or
such
a
Mould
.
And
for
one
Candlestick
then
,
there
are
many
Candlesticks
now
.
Seven
in
,
Rev.
1.
20.
And
the
Form
of
these
many
are
now
as
well
from
Christ
,
as
the
Form
of
that
one
then
was
.
And
as
it
is
Gods
House
,
he
hath
not
left
it
unto
Man
to
Frame
his
building
to
what
proportion
he
pleaseth
;
Christs
body
Instituted
,
(
which
is
Resembled
unto
the
Natural
body
,
throughout
the
Epistles
)
is
to
have
set
Limits
of
it
,
a
Maximum
quod
sit
;
and
as
the
Natural
●ody
▪
if
it
have
all
the
parts
that
can
have
communion
natural
in
the
same
common
Acts
of
Nature
together
,
though
it
be
never
so
small
,
is
a
perfect
body
,
so
it
hath
also
a
prescription
of
bigness
,
and
bounds
are
set
it
,
both
for
parts
,
and
a
Maximum
quod
sit
,
for
proportion
of
stature
,
which
none
should
exceed
.
Thus
Christ
hath
also
constituted
his
Body
the
Church
,
in
a
due
measure
and
proportion
.
But
to
make
a
distinct
demonstration
,
that
the
Form
,
and
Order
of
Congregational
Churches
is
of
Christ's
Institution
,
I
shall
proceed
in
this
Method
.
-
1.
I
shall
prove
that
God
hath
not
left
the
Government
of
his
Church
to
be
ordered
by
the
Laws
of
Nature
,
or
the
Arbitrary
Maximes
of
Humane
Reason
,
but
hath
prescribed
Rules
for
it
by
his
own
Institution
.
-
2.
I
shall
shew
what
is
the
nature
of
a
Divine
Institution
.
-
3.
I
shall
describe
the
ways
whereby
Christ
hath
derived
his
Institutions
to
us
,
to
ascertain
us
that
they
are
Genuinely
his
own
.
-
4.
I
shall
demonstrate
the
Order
,
and
Worship
,
and
Ordinances
of
the
Churches
of
Christ
,
to
be
of
a
perpetual
continuance
.
-
5.
I
shall
prove
that
Excommunication
,
being
more
than
Non-communion
or
casting
out
of
the
Church
,
hath
in
it
a
super-added
Institution
of
Christ
.
-
6.
I
shall
at
last
shew
that
a
Congregational
Church
,
is
by
Christ's
Institution
the
only
Subject
,
and
Seat
of
Church
Government
;
and
the
Grand
Charter
of
the
Power
of
the
Keys
is
granted
to
it
alone
.
1.
To
prove
that
Christ
hath
not
left
his
Churches
destitute
of
Rules
for
her
Government
,
but
hath
established
them
in
his
Divine
Word
of
the
Scriptures
,
I
shall
lay
down
,
and
demonstrate
these
following
Propositions
.
Propsition
I.
That
the
Right
Government
of
a
Church
,
is
a
part
of
Worship
under
the
New
Testament
;
which
is
evident
;
1.
Because
all
means
of
Worship
are
called
The
Keys
of
Heaven
,
Mat
.
16.
18
,
19.
And
by
Excommunication
Men
Bind
and
Loose
,
as
well
as
by
Preaching
or
by
Praying
.
2.
This
Act
of
Government
,
Excommunication
,
is
parallell'd
with
Prayer
;
The
Agreement
of
the
Church
to
cast
out
is
parallell'd
with
this
,
What
two
shall
agree
to
ask
,
Mat
.
18.
19.
3.
Excommunication
is
done
in
the
Name
of
Christ
and
in
the
Power
of
Christ
,
which
is
the
same
thing
that
makes
Baptism
a
part
of
Worship
?
Baptize
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
Mat
.
28.
19.
So
as
the
Lord's
Supper
also
is
constituted
.
4.
In
Rom
.
12.
all
is
called
{αβγδ}
,
reasonable
Worship
,
which
referreth
to
Ruling
afterward
,
as
well
as
Teaching
and
Exhorting
.
And
5.
If
a
contribution
to
uphold
the
Ministry
,
and
giving
to
poor
Christians
,
be
called
a
Sacrifice
,
and
a
Service
done
unto
God
,
2
Cor
.
9.
12.
(
the
word
is
{αβγδ}
)
then
Church
censures
also
as
well
may
have
that
name
;
and
therefore
must
have
a
rule
for
them
as
well
as
other
parts
of
Worship
.
And
therefore
now
to
determine
as
who
shall
Baptize
,
and
who
shall
Administer
the
Sacrament
of
the
Lord's
Supper
,
depends
upon
his
having
a
Power
to
do
it
;
so
to
determine
who
shall
Excommunicate
,
there
is
some
Rule
to
direct
us
.
Prop
.
II
.
The
Law
of
Nature
is
not
sufficient
to
set
up
any
thing
which
is
parallel
to
a
Divine
Institution
.
As
for
example
.
If
the
Government
of
Congregations
by
Elders
and
Officers
be
in
a
particular
Congregation
set
up
by
Divine
Institution
;
No
Law
of
Nature
alone
will
be
ground
enough
to
erect
the
like
Power
in
any
other
company
of
Elders
,
if
they
have
not
that
other
by
Institution
.
The
Laws
of
Nature
may
indeed
direct
us
how
to
manage
Ordinances
that
Christ
hath
erected
,
according
to
the
common
nature
in
which
those
Ordinances
partake
with
other
things
civil
.
As
if
that
there
be
many
Prophets
in
a
Church
,
the
Law
of
Nature
will
teach
that
they
should
not
speak
many
at
once
,
because
it
is
against
the
end
of
Prophecying
;
but
the
Laws
of
Nature
would
not
be
sufficient
to
erect
an
Order
of
Prophecy
in
the
Church
,
which
Jesus
Christ
hath
not
appointed
,
although
Speech
is
a
natural
means
to
persuade
by
.
The
Laws
of
Nature
will
also
teach
us
to
take
the
benefit
of
Ordinances
,
if
they
be
Instituted
by
Christ
.
As
supposing
that
Christ
had
appointed
a
Superiour
Power
,
a
Superiour
Court
over
Churches
,
having
the
same
Power
which
the
Churches
have
:
The
Laws
of
Nature
would
have
taught
me
to
have
made
use
of
this
,
but
would
never
have
warranted
the
erection
of
such
,
armed
with
the
same
Power
,
if
Jesus
Christ
should
not
be
found
to
have
appointed
it
.
The
Proposition
is
evident
by
these
Reasons
;
1.
Because
that
Institutions
and
Ordinances
flow
from
Christ
,
not
as
the
Author
of
Nature
,
but
as
the
Author
of
Grace
,
as
Lord
and
King
of
his
Church
,
and
so
depend
upon
his
Will
;
if
therefore
he
by
his
Will
have
made
one
institution
,
the
Laws
of
Nature
cannot
make
a
parallel
to
it
,
and
parallel
it
is
if
it
be
supposed
to
have
the
same
power
and
influence
that
the
other
hath
which
Christ
hath
instituted
.
2.
Nothing
can
work
beyond
its
own
Sphere
;
And
therefore
,
tho'
the
Laws
of
Nature
may
be
sanctified
to
subserve
the
institutions
of
Christ
,
yet
not
to
raise
up
any
thing
anew
parallel
to
an
institution
of
Christ
.
A
Spiritual
Court
parallel
to
such
a
Spiritual
Court
as
Christ
hath
instituted
,
is
what
exceedeth
the
power
of
Nature
,
as
truly
as
that
it
is
not
in
the
power
of
Nature
to
produce
a
Spiritual
Act
of
Grace
,
parallel
to
what
the
Holy
Ghost
produceth
.
Natural
gifts
,
and
natural
parts
may
be
subservient
unto
Grace
that
sanctifieth
them
,
but
they
cannot
produce
or
educe
the
least
Spiritual
Act.
And
thus
Christ's
Government
excludeth
not
Nature
,
but
will
take
in
the
help
of
it
,
but
exceeding
it
;
Nature
cannot
be
the
rise
of
any
part
of
it
.
Prop
.
III
.
That
there
must
be
a
special
Divine
Institution
for
the
Government
of
the
Churches
of
Christ
.
For
all
Church
Power
and
Government
which
hath
a
Spiritual
punishment
annexed
to
it
,
must
be
by
special
Institution
;
and
that
is
in
a
special
manner
Government
,
by
a
Divine
Institution
,
which
hath
a
Power
annexed
to
it
,
to
inflict
a
Spiritual
punishment
beyond
what
is
in
the
common
nature
of
the
act
it self
to
do
.
And
therefore
although
to
withdraw
from
every
brother
that
walketh
inordinately
,
be
from
the
common
Law
of
Christianity
,
in
all
sorts
of
Arbitrary
converse
;
yea
and
to
throw
out
of
a
fixed
Body
or
Society
,
to
have
power
to
do
so
,
be
from
the
common
and
ordinary
nature
of
all
other
Societies
,
if
the
Laws
of
those
Societies
be
so
and
so
transgressed
;
yet
that
there
should
be
a
delivering
over
to
Satan
with
the
Power
of
the
Lord
Jesus
Christ
,
that
this
should
be
annexed
to
the
casting
of
a
Man
out
,
this
is
apparently
by
Special
Institution
,
for
no
Body
of
Men
by
the
common
Law
of
Nature
could
have
power
so
to
do
.
So
also
although
upon
all
admonitions
there
is
a
binding
the
Sin
upon
the
Conscience
,
so
far
forth
as
the
nature
of
the
Sin
is
laid
upon
it
,
which
is
common
to
all
other
reproofs
of
any
kind
in
other
sorts
:
Yet
that
there
should
be
a
promise
that
where
such
and
such
,
rather
than
others
,
do
bind
Sin
upon
a
Man's
Conscience
on
Earth
,
by
their
Sentence
and
Judgment
,
this
Sin
is
also
bound
upon
them
in
Heaven
,
Mat
.
18.
18.
this
must
be
from
an
Institution
superadded
.
Whether
Christ's
Will
that
this
should
be
done
by
such
and
such
,
be
apparent
to
us
by
an
express
command
in
the
Letter
of
it
,
or
is
held
forth
in
some
example
or
some
promise
which
do
imply
it
:
Yet
it
is
an
Institution
because
it
holds
forth
a
supernatural
efficacy
.
For
whatsoever
is
set
apart
by
God
Electively
,
and
cull'd
out
from
other
things
to
be
the
instrument
of
a
supernatural
power
and
efficacy
,
that
is
such
by
Divine
Institution
;
and
all
such
power
as
is
thus
supernatural
,
must
be
disposed
of
and
executed
according
to
his
Mind
,
by
his
own
instruments
,
and
where
he
hath
placed
it
.
Every
man
is
to
admonish
his
Brother
upon
that
common
ground
,
that
he
is
to
love
him
and
not
to
hate
him
;
this
is
a
common
ground
belonging
to
all
sorts
of
Men
whatsoever
;
but
that
any
select
company
of
Men
should
be
peculiarly
singled
out
to
have
power
to
admonish
a
Man
,
to
bind
Sin
upon
him
,
this
is
from
the
Institution
of
Christ
.
And
that
they
should
have
the
promise
of
the
power
of
Jesus
Christ
to
accompany
them
,
that
this
should
be
in
order
to
a
throwing
the
Sinner
out
,
and
a
delivering
him
up
to
Satan
if
he
repent
not
,
this
is
from
Christ's
Institution
.
Thus
God
doth
take
things
that
by
the
common
Law
of
Christianity
do
serve
for
such
an
end
,
and
yet
over
and
above
puts
an
Institution
upon
them
to
serve
for
some
special
end
in
such
away
,
by
such
and
such
persons
;
as
in
those
instances
given
of
reproving
and
admonishing
by
any
Christian
,
which
serveth
to
a
Spiritual
end
,
he
takes
it
up
to
be
performed
in
a
Church
and
by
Elders
in
publick
,
in
a
more
special
manner
,
to
have
a
further
efficacy
in
it
,
because
he
hath
put
a
further
Institution
upon
it
.
Thus
also
the
gifts
out
of
out
which
Men
Preach
and
Pray
,
they
are
common
to
multitudes
of
Men
,
and
are
given
in
a
providential
way
,
and
not
by
Institution
;
but
yet
that
Men
should
exercise
these
by
way
of
Office
,
in
a
constant
selected
way
,
and
separated
hereunto
,
this
is
by
special
Institution
.
So
likewise
God
doth
take
such
things
as
have
a
ground
in
the
Law
of
Nature
,
and
over
and
above
stamps
his
Institution
upon
them
in
a
supernatural
way
further
than
naturally
they
serve
to
.
So
that
Christ's
Institutions
they
do
not
exclude
natural
grounds
,
but
comply
with
them
,
only
elevate
them
,
cause
them
to
exceed
their
natural
power
and
force
,
with
a
peculiar
efficacy
and
blessing
,
and
so
fall
in
with
the
Rules
of
Nature
.
Thus
that
not
two
or
three
should
speak
at
once
in
a
Church
,
it
is
in
it self
a
Law
of
Nature
common
to
all
men
,
that
Women
should
not
speak
in
publick
,
but
be
silent
,
it
is
the
Law
of
Nature
;
yet
over
and
above
they
are
delivered
as
the
Commands
of
God
,
which
he
that
is
Spiritual
acknowledgeth
as
the
Apostle
saith
,
1
Cor
.
14.
It
is
the
Law
of
Nature
that
no
Man
should
War
upon
his
own
Charges
,
that
the
Labourer
is
worthy
of
his
Hire
,
&c.
and
the
Apostle
alledgeth
these
for
Ministers
Maintenance
,
1
Cor
.
9.
7.
and
yet
withal
addeth
,
so
I
ordain
in
all
the
Churches
,
and
makes
an
Institution
of
it
.
And
for
the
due
companies
of
Men
to
meet
and
assemble
themselves
together
;
and
no
more
to
assemble
than
can
meet
in
one
place
to
be
edified
by
Ordinances
,
agrees
with
that
Law
of
Nature
that
is
common
to
it
as
to
other
things
.
But
yet
this
which
had
but
a
natural
and
moral
foundation
,
hath
Jesus
Christ
now
made
an
Institution
of
,
and
hath
therefore
put
His
own
Name
upon
it
,
and
called
it
,
A
gathering
together
in
his
Name
,
and
he
hath
enabled
them
with
a
power
beyond
the
power
of
nature
in
the
throwing
of
a
Man
out
,
for
it
is
to
give
him
up
to
Satan
.
So
also
in
the
judging
of
a
Man
for
having
committed
a
sin
there
is
always
a
kind
of
censure
.
In
a
large
sense
indeed
,
Vita
est
censura
,
and
thus
a
man
condemns
and
censures
another
by
his
practice
and
example
,
and
so
a
Godly
Man
doth
judge
Wicked
Men
,
and
they
are
reproved
and
judged
by
all
the
Saints
;
but
there
is
also
a
special
judicature
out
of
Authority
,
and
the
power
of
Jesus
Christ
accompanying
of
it
,
namely
that
spoken
of
in
1
Cor
.
5.
12.
when
he
saith
,
Do
not
ye
judge
those
that
are
within
?
What
have
I
to
do
to
judge
them
that
are
without
?
Therefore
this
is
by
special
Institution
.
And
in
this
place
of
the
Corinths
compared
with
,
Chap.
6.
this
differing
way
of
Judgment
,
one
by
way
of
Institution
,
and
the
other
by
way
of
the
common
Law
of
Nature
,
seems
to
be
held
forth
by
the
Apostle
himself
,
for
when
he
comes
to
speak
of
judging
the
incestuous
person
for
his
sin
,
with
a
spiritual
power
,
the
Power
of
the
Lord
Jesus
,
he
makes
that
a
setled
Government
,
do
not
ye
judge
them
that
are
within
?
As
they
were
a
Body
to
Christ
.
But
when
in
chap.
6.
he
speaks
of
taking
up
differences
about
things
of
this
Life
,
though
he
would
have
the
Saints
do
it
among
themselves
by
way
of
Arbitration
,
and
not
to
carry
it
out
of
themselves
(
for
the
sake
of
avoiding
scandal
)
to
Heathen
Magistrates
,
yet
this
latter
he
doth
found
only
on
the
Canon
Law
:
It
is
not
an
Ordinance
though
it
was
Christ's
Will
and
Command
it
should
be
in
that
case
.
Therefore
he
doth
not
bid
them
go
to
the
Elders
to
take
up
differences
,
or
to
the
whole
Church
,
but
he
bids
them
take
whom
they
would
,
the
least
Saint
,
who
is
able
to
judge
,
upon
that
common
ground
of
ability
,
whereby
one
day
they
shall
be
able
to
judge
the
World
.
So
that
this
latter
was
only
occasional
,
and
by
way
of
Arbitration
,
according
to
the
Law
of
Nature
,
whereas
the
other
was
a
constant
and
setled
Government
,
and
that
invested
with
spiritual
power
supernatural
,
which
the
other
is
not
.
All
the
duties
that
are
performed
in
a
Church
they
are
duties
amongst
all
Christians
by
the
common
Law
of
Christianity
;
for
by
the
Law
of
Love
,
they
are
to
instruct
,
to
pray
for
,
to
reprove
,
to
avoid
,
&c.
as
occasion
is
:
But
that
all
these
should
be
performed
in
a
publick
body
of
Saints
,
gathered
together
,
not
occasionally
but
fixedly
,
and
that
special
persons
should
have
the
power
or
part
of
the
power
committed
to
them
,
separated
thereunto
,
and
that
it
should
be
done
in
such
and
such
an
order
;
all
this
both
because
of
the
constancy
of
it
,
of
the
electiveness
of
it
,
and
the
special
power
and
efficacy
that
doth
accompany
it
over
and
above
what
is
promised
in
an
ordinary
way
to
the
common
Law
of
Christianity
;
must
needs
be
an
Institution
.
So
that
whatsoever
be
the
subject
or
the
instrument
in
a
constant
and
elective
way
of
a
supernatural
power
,
or
a
supernatural
Administration
over
and
above
what
is
common
to
all
Christians
,
or
Societies
of
Men
;
that
Power
must
be
placed
by
Institution
,
whoever
hath
it
,
or
wherever
it
is
.
It
is
not
a
supernatural
quality
indeed
,
but
it
is
a
relative
respect
,
whereby
a
company
of
Men
are
called
by
God
,
and
enabled
unto
a
supernatural
administration
,
which
a
special
efficacy
shall
accompany
;
and
so
by
vertue
of
God's
Promise
it
is
concomitantly
a
supernatural
power
,
though
not
inherent
.
And
yet
it
is
not
so
to
be
understood
,
as
if
that
such
a
power
should
always
,
for
the
effect
,
have
that
Efficacy
that
it
is
assigned
to
,
for
that
is
as
God
pleaseth
.
He
works
not
as
natural
Agents
do
,
because
God's
promise
to
accompany
his
Ordinances
is
in
a
free
way
;
as
in
Preaching
the
Word
,
though
it
is
an
Ordinance
,
yet
it
had
not
always
the
effect
,
though
Christ
himself
,
and
the
Apostles
Preached
it
:
It
might
always
have
an
issue
indeed
one
way
or
other
,
and
be
a
means
to
condemn
Men
,
because
they
receive
it
not
;
but
it
had
not
always
that
effect
,
for
which
it
was
more
principally
and
directly
appointed
,
as
natural
Agents
have
.
And
so
on
the
other
side
,
we
deny
not
but
that
Admonitions
and
other
means
which
run
according
to
the
Law
of
the
New
Creature
and
Christianity
,
which
one
Saint
is
to
perform
to
another
,
may
have
the
like
effects
,
through
Gods
Dispensation
,
that
Excommunication
hath
,
to
bind
sin
upon
a
Mans
conscience
,
give
him
up
to
Satan
to
terrifie
him
,
and
the
like
;
even
as
God
also
may
bless
private
instructions
,
yea
,
the
private
Example
of
a
private
Christian
to
Convert
an
Heathen
,
yea
,
and
that
also
when
his
own
Ordinance
will
not
do
it
,
1
Pet
.
2.
12.
But
yet
still
Church
Admonition
,
and
Excommunication
,
is
an
Ordinance
in
a
special
manner
,
which
the
other
is
not
.
So
as
because
that
Gods
Power
Supernaturally
must
concur
for
the
effecting
of
what
it
is
Ordained
for
,
hence
therefore
it
must
be
seated
,
where
God
would
have
it
be
,
by
a
special
Institution
,
and
not
misplaced
,
or
else
he
will
not
work
in
it
,
and
with
it
.
If
a
Man
had
stirred
the
Waters
,
God
would
not
have
wrought
;
or
if
Satan
had
done
it
,
he
would
not
have
wrought
;
but
when
the
Angel
did
it
,
he
did
,
John
5.
4.
All
such
Supernatural
Administrations
they
are
limited
;
as
the
power
is
from
God
,
so
in
whom
this
power
should
be
,
is
also
from
him
,
and
by
his
Appointment
.
Though
Magistrates
are
the
Ordinance
of
God
in
this
General
Respect
,
that
it
is
his
Will
and
Command
,
that
there
should
be
Magistrates
;
yet
the
power
that
God
accompanieth
Magistrates
withal
in
their
Administration
,
is
not
Supernatural
to
those
ends
for
which
they
are
appointed
,
farther
than
in
this
proportion
,
as
in
general
he
hath
appointed
Magistrates
to
be
his
Vicegerents
.
And
hence
therefore
,
what
sort
of
Magistrates
to
have
,
whether
Monarchical
,
or
Aristocratical
,
of
what
extent
their
Dominions
shall
be
,
and
the
like
,
is
still
left
to
Men
;
because
the
power
that
the
Magistrate
hath
of
any
kind
,
it
is
indeed
executively
but
the
power
of
the
People
committed
to
him
,
and
betrusted
to
him
,
whose
power
he
acts
,
so
as
what
he
pardons
the
People
pardon
,
what
he
punisheth
the
People
punish
;
the
Peoples
power
is
engaged
in
it
;
and
hence
as
Solomon
saith
,
in
the
Word
of
a
King
there
is
power
,
Eccles
.
8.
4.
Hence
they
are
called
Humane
Creations
,
though
an
Ordinance
of
God
,
1
Pet
.
2.
13.
Rom
.
13.
1.
But
that
Supernatural
Ecclesiastical
power
,
that
Jesus
Christ
doth
appoint
,
is
not
simply
an
Ordinance
,
that
there
should
be
Ministers
in
the
general
,
that
shall
have
this
or
that
power
,
leaving
it
unto
Men
to
appoint
what
sort
of
Ministers
,
whether
in
a
way
of
Monarchy
,
or
in
a
way
of
Aristocracy
,
whether
Popes
,
or
Bishops
,
&c.
And
so
likewise
as
to
the
Seat
or
Relation
over
which
these
Officers
shall
have
power
,
and
the
extent
of
it
.
But
these
must
be
all
Divine
Creations
and
Institutions
,
as
the
sort
of
Magistrates
and
extent
of
Commonwealths
is
a
Humane
Creation
.
If
the
power
that
these
did
manage
,
were
immediately
the
power
of
Men
,
or
given
to
them
by
the
Church
,
as
that
of
Magistrates
is
by
the
Common-wealth
,
then
indeed
the
several
Administrations
might
be
appointed
by
Men
,
and
the
bounds
thereof
set
forth
;
for
the
power
they
have
,
would
be
proportioned
to
the
cause
or
rise
of
it
.
Magistrates
as
they
have
their
power
thus
from
Men
by
Humane
Creation
,
so
the
punishments
that
they
inflict
are
but
corporal
punishments
,
which
the
People
that
set
them
up
can
inflict
.
Indeed
Rebellion
against
the
lawful
Magistrate
,
works
Damnation
in
the
Issue
,
by
consequence
,
because
it
is
a
sin
against
the
general
Ordinance
of
God
;
but
yet
it
is
,
but
as
any
other
sin
brings
Damnation
.
But
now
in
Church
power
,
there
is
a
special
Supernatural
Efficacy
of
God
,
immediately
accompanying
it
;
and
therefore
this
power
,
as
it
can
no
way
be
delegated
by
the
Person
or
Persons
that
have
it
,
so
as
they
should
make
any
one
Vicars
or
Substitutes
to
execute
it
for
them
,
as
the
Bishops
do
the
Chancellors
;
so
also
by
the
same
ground
,
it
cannot
be
placed
or
seated
,
but
where
Christ
would
have
it
by
his
Commission
.
For
if
the
persons
that
already
have
it
from
Christ
,
cannot
give
it
unto
another
,
than
to
whom
Christ
hath
appointed
,
or
to
any
other
body
or
society
,
than
Christ
hath
appointed
,
and
hath
by
Institution
placed
it
,
then
assuredly
neither
Magistrates
,
nor
any
company
of
Men
whatsoever
,
can
place
it
but
where
he
would
have
it
.
And
surely
for
Excommunication
of
all
other
(
if
for
any
other
Ordinance
)
there
must
be
an
Institution
,
and
by
whom
it
shall
be
Administred
in
a
certain
way
defined
;
because
of
all
Ordinances
,
it
is
the
greatest
.
If
therefore
for
Preaching
,
who
shall
Administer
it
,
and
where
,
there
is
an
Institution
;
then
certainly
for
this
,
for
this
is
an
Act
of
meer
Authority
.
To
Preach
is
an
Act
of
gift
also
,
and
he
that
hath
gifts
,
may
for
the
materiality
of
Preaching
,
perform
all
that
a
Minister
doth
out
of
gifts
;
but
the
Act
of
delivering
to
Satan
,
and
the
Act
of
throwing
a
Man
out
,
are
Acts
of
meer
power
;
do
cast
him
out
of
all
Ordinances
,
and
therefore
of
all
Ordinances
they
are
the
greatest
:
And
besides
that
,
it
is
delivering
to
Satan
with
the
power
of
Christ
,
which
who
can
assume
,
but
those
to
whom
Christ
hath
committed
it
?
It
is
to
a
spiritual
end
;
and
it
is
not
therefore
enough
to
say
,
that
if
there
be
nothing
in
the
Word
against
it
,
but
that
these
and
these
may
Excommunicate
,
that
then
they
may
do
it
;
no
,
there
must
be
something
in
the
Word
positive
for
it
,
and
that
limiteth
it
,
and
here
placeth
it
.
It
will
otherwise
be
a
nullity
,
for
want
of
commission
in
the
persons
that
do
it
.
And
if
that
Excommunication
were
not
so
an
Institution
,
as
that
also
the
sort
of
Persons
to
whom
it
is
to
be
performed
,
should
be
by
Institution
,
and
were
not
a
delivering
up
to
Satan
also
;
then
the
Magistrate
could
inflict
it
,
as
well
as
the
Ministers
of
the
Church
,
for
he
can
cast
Men
out
of
such
and
such
a
Society
,
and
keep
Men
from
Ordinances
,
as
well
as
they
.
Hence
Excommunication
being
an
Ordinance
,
depending
wholly
upon
Institution
,
and
that
which
makes
Ecclesiastical
Authority
to
be
properly
Government
and
Jurisdiction
,
lying
in
a
power
so
to
Excommunicate
;
none
may
therefore
take
upon
them
to
Administer
this
Ordinance
,
without
a
special
Commission
and
Institution
;
And
in
this
lies
the
knot
of
the
difference
in
the
controversie
.
Prop
:
IV
.
Gods
Institution
must
put
an
Efficacy
into
all
Censures
.
Nothing
in
Nature
hath
further
perfection
in
it
,
than
God
hath
put
into
it
;
therefore
much
more
this
holds
in
power
Ecclesiastical
.
Man
cannot
limit
that
power
of
Ministry
,
which
he
cannot
give
.
All
Church
censures
they
are
accompanied
with
a
Supernatural
power
,
as
the
word
of
God
is
,
which
hath
not
in
it self
a
power
inherent
,
to
work
without
the
Spirit
accompany
it
.
There
is
this
difference
between
Civil
power
and
Ecclesiastical
;
that
though
Gods
power
doth
accompany
the
civil
power
of
the
Magistrate
,
because
it
is
his
Ordinance
,
yet
he
doth
not
accompany
the
Acts
thereof
Supernaturally
;
but
the
power
that
accompanieth
the
Magistrates
Acts
,
is
the
power
of
the
People
in
whose
Name
Magistrates
execute
it
;
and
therefore
if
the
Magistrates
be
resisted
,
the
whole
People
are
obliged
to
back
and
strengthen
him
.
But
here
now
the
Ministerial
power
is
ordained
to
convey
a
special
Supernatural
Efficacy
from
God
,
and
Ministers
do
work
wholly
in
his
power
:
The
Weapons
of
our
Warfare
,
are
mighty
through
God
,
having
in
us
a
readiness
to
revenge
all
Disobedience
,
2
Cor
.
10.
4
,
5
,
6.
As
therefore
if
the
powers
of
a
Kingdom
are
ingaged
in
the
sentence
of
any
Court
,
it
must
be
because
they
have
set
it
up
and
confined
it
,
and
given
commission
,
and
appointed
who
should
execute
it
,
so
as
if
any
should
exercise
a
power
further
then
they
have
appointed
,
they
were
not
ingaged
to
back
it
;
so
,
nor
will
God
also
assist
with
his
power
further
than
as
he
hath
placed
it
,
and
where
he
hath
placed
it
.
Prop
.
V.
That
the
Constitution
of
Churches
is
Uniform
,
and
of
one
kind
and
sort
.
All
Churches
are
of
a
like
sort
,
and
,
for
their
Constitution
and
Government
,
are
uniform
:
Or
else
,
1.
There
should
be
a
double
constitution
,
one
for
the
one
sort
,
and
the
other
for
the
other
.
And
therefore
a
Classicall
,
and
Congregational
Church
,
being
two
several
sorts
of
Churches
,
in
respect
of
their
end
,
the
one
being
for
Worship
,
the
other
for
Government
;
the
one
a
Representative
Church
(
for
so
the
Elders
in
a
Classis
are
)
the
other
of
the
People
,
or
consisting
of
People
and
Elders
both
;
and
being
all
so
truly
several
Forms
of
Churches
in
respect
of
Government
,
as
Oeconomical
Government
differs
from
Political
,
and
the
like
,
they
cannot
both
of
them
be
by
Divine
Institution
.
Object
.
In
the
Jewish
Government
,
both
small
Towns
,
and
great
had
entire
power
.
Ans.
Therefore
therein
lay
their
Uniformity
;
and
whilst
power
was
lodged
only
in
the
Elders
,
and
they
kept
Court
in
the
Gate
,
it
might
be
so
,
and
the
same
Order
be
preserved
;
but
it
cannot
be
so
here
,
when
the
People
also
are
by
Institution
taken
in
,
and
are
to
be
present
.
2.
When
the
Apostle
saith
,
So
I
Ordain
in
all
the
Churches
,
1
Cor
.
7.
17.
there
could
not
be
the
same
Ordination
of
Government
and
Constitution
,
unless
there
were
an
uniformity
in
these
Churches
.
3.
Again
;
Christ
writing
to
the
Churches
of
Asia
,
in
2
&
3.
chap.
Rev.
He
not
only
calls
them
seven
Candlesticks
,
as
being
all
of
the
same
make
,
uniform
,
of
the
same
parts
and
the
like
;
but
what
he
writes
to
one
,
he
writes
to
all
that
were
Churches
,
concluding
all
his
Epistles
thus
,
Hear
what
the
Spirit
saith
to
the
Churches
,
which
is
all
one
with
what
is
in
,
Revel
.
22.
16.
I
sent
mine
Angel
to
testifie
these
things
in
the
Churches
.
4.
And
it
is
argued
from
that
common
Type
of
the
visible
Churches
,
which
is
shewn
unto
John
,
Revel
.
4.
As
the
Form
of
the
Tabernacle
was
shewn
unto
Moses
in
Parkerus
De
polit
.
Eccles
.
lib
.
3.
the
Mount
;
where
there
are
24.
Elders
,
and
4.
Beasts
;
and
the
Acts
they
do
perform
,
are
principally
Worship
,
and
therefore
it
is
the
Form
of
Congregational
Churches
.
5.
Of
Thessalonica
he
saith
,
1
Thess
.
2.
14.
That
they
became
followers
of
the
Churches
of
God
,
which
in
Judea
are
in
Christ
Jesus
;
if
it
had
been
meant
only
of
following
of
them
in
matters
of
Faith
,
in
receiving
of
the
Gospel
in
the
Doctrine
of
it
,
as
every
particular
Christian
doth
,
he
needed
not
have
used
the
Phrase
,
Followers
of
the
Churches
,
but
of
the
Church
in
Judea
,
if
it
had
been
spoken
in
respect
,
as
they
were
Members
of
the
visible
Church
,
visible
professors
of
Christianity
.
He
speaks
it
therefore
also
,
in
reference
to
having
received
the
Gospel
,
and
casting
themselves
,
as
a
Church
,
into
the
same
form
and
constitution
with
those
Churches
;
for
by
reason
of
their
form
and
constitution
,
they
are
called
Churches
,
as
they
are
Bodies
gathered
up
for
Worship
and
Government
.
6.
For
the
confirmation
of
this
,
add
,
that
the
Institution
cannot
fall
both
upon
congregational
and
classical
,
but
one
would
destroy
the
other
,
if
it
were
left
arbitrary
,
to
take
one
or
the
other
.
7.
As
one
Baptism
,
one
Body
,
one
Faith
,
are
in
the
Church
Mystical
;
so
one
sort
of
Body
,
as
well
as
one
Baptism
,
for
kind
,
is
Instituted
in
the
constitution
of
the
Churches
of
Christ
.
CHAP.
III
.
That
Christ
hath
by
his
own
Institution
,
Established
the
Order
,
Discipline
,
and
Government
of
his
Churches
;
proved
by
several
Arguments
.
AS
there
is
a
Distinction
commonly
made
between
Discipline
,
and
Worship
,
and
Doctrine
of
the
Church
,
so
such
a
Distinction
hath
an
Apostolical
stamp
upon
it
for
its
warrant
;
for
materially
we
find
it
,
though
in
other
Terms
,
Colos
.
2.
5.
Where
by
Order
among
them
,
he
means
that
which
we
call
Discipline
,
or
ordering
the
Administration
or
Government
of
the
Church
and
Worship
:
And
by
Faith
,
that
which
we
call
Doctrine
,
or
the
Systeme
of
Truths
to
be
believed
and
practised
,
for
so
every
where
the
word
is
used
.
And
so
in
1
Cor
.
11.
34.
Having
Treated
of
matters
pertaining
to
Worship
and
Discipline
,
the
Administration
of
the
Lords
Supper
,
&c.
he
concludes
,
the
rest
will
I
set
in
order
when
I
come
.
So
1
Cor
.
14.
40.
Let
all
be
done
Decently
,
which
respects
the
outward
circumstances
;
and
according
to
Order
,
which
respects
those
Apostolical
commands
about
matters
of
Discipline
,
and
ordering
,
as
he
calls
them
,
ver
.
37.
such
as
he
had
given
in
that
Chapter
,
and
at
other
times
.
Therefore
,
Tit
.
1.
5.
when
writing
to
an
Evangelist
about
Rectifying
matters
in
Crete
,
and
ordaining
Elders
in
every
City
,
matters
that
concern
Discipline
,
he
adds
,
as
I
had
Ordered
thee
,
or
given
Order
to
thee
.
The
word
is
the
same
in
all
these
places
.
And
by
Order
,
he
means
not
simply
their
having
all
those
principally
instituted
Ordinances
as
are
Essential
,
as
Preaching
the
Word
,
Sacrament
,
and
Censure
,
and
Officers
to
Administer
these
;
but
all
such
Rules
as
the
Apostles
gave
for
the
ordering
and
administring
those
Ordinances
right
;
many
of
which
Rules
are
;
more
than
meer
external
circumstances
;
and
yet
not
principal
Ordinances
,
but
Directions
to
manage
Ordinances
,
as
even
those
Directions
given
about
prophecying
in
that
,
1
Cor
.
14.
That
they
should
speak
by
course
,
and
one
at
once
,
that
the
Women
should
keep
silence
,
&c.
which
yet
are
points
of
that
Order
,
he
would
have
them
observe
in
their
Assemblies
,
ver
.
40.
And
so
in
the
Old
Testament
,
there
was
the
like
usage
.
As
they
had
the
Ark
,
so
they
had
direction
how
to
carry
it
,
1
Chron
.
15.
2.
None
ought
to
carry
the
Ark
but
the
Levites
,
for
them
hath
the
Lord
chosen
;
and
because
they
carryed
it
in
a
Cart
,
he
tells
them
they
sought
not
the
Lord
after
the
due
Order
,
v.
13.
Now
for
the
Demonstration
of
this
,
that
the
Order
of
the
Churches
of
Christ
is
to
be
distinguished
from
▪
their
Doctrine
and
Worship
.
1.
Consider
;
that
very
place
it self
,
even
now
cited
for
this
Distinction
,
doth
,
if
viewed
,
in
the
context
of
it
,
afford
Argument
for
this
,
the
Apostle
delighting
himself
with
a
rare
and
worthy
sight
,
worthy
an
Apostle's
Joy
,
Col.
2.
5.
Though
I
be
absent
in
the
Flesh
,
yet
am
I
present
with
you
in
the
Spirit
,
joying
and
beholding
your
Order
,
and
the
stedfastness
of
your
Faith
in
Christ
.
Whereby
Spirit
,
if
his
own
mind
and
heart
be
meant
,
then
the
meaning
is
,
that
both
those
were
Established
according
to
his
own
Heart
,
as
he
an
Apostle
led
by
the
Holy
Ghost
would
have
them
;
therefore
he
says
,
he
was
present
with
them
in
his
Spirit
.
Or
if
the
Holy
Ghost
be
meant
more
immediately
,
then
the
meaning
is
,
that
in
respect
of
those
,
the
same
Spirit
of
Christ
that
dwelt
in
the
Apostle
,
and
guided
him
in
setling
the
Church
in
both
these
,
was
present
also
with
them
in
both
Faith
and
Order
,
both
being
Established
and
Setled
amomg
them
according
to
the
Dictates
of
the
Holy
Ghost
in
the
Apostle
;
and
therefore
he
says
,
he
was
present
with
them
in
the
Spirit
,
joying
in
a
Spiritual
manner
to
behold
both
.
So
that
the
Colossians
had
all
Ordinances
and
Officers
,
and
all
those
Ordinances
managed
by
those
Officers
amongst
them
,
according
to
the
Directions
the
Holy
Ghost
had
given
.
This
was
their
Order
he
rejoyceth
in
,
as
well
as
in
their
Faith
,
and
is
in
respect
of
both
these
present
with
them
in
Spirit
.
And
this
being
their
present
State
in
both
,
he
exhorts
them
to
continue
herein
,
in
those
words
,
As
ye
therefore
have
received
Christ
the
Lord
,
so
walk
ye
in
him
,
ver
.
6.
He
speaks
in
Relation
to
both
these
,
for
his
Scope
is
to
exhort
them
to
persevere
in
what
he
had
before
commended
them
for
,
which
hitherto
they
had
held
on
in
;
which
was
for
their
Order
,
as
well
as
Faith
,
which
the
Particle
therefore
implies
,
as
ye
have
therefore
received
,
so
walk
.
And
as
in
their
Faith
they
had
received
Christ
Jesus
for
their
Saviour
,
so
in
submitting
to
his
Orders
and
Rules
for
their
Church
Government
,
they
had
received
him
for
their
Lord
;
and
to
walk
on
in
both
as
they
had
begun
,
he
exhorts
them
.
So
that
all
Churches
then
,
as
they
had
received
from
the
Apostles
the
Doctrine
of
Faith
,
so
directions
for
Order
too
,
and
it
was
not
left
to
their
power
,
to
their
Arbitrement
,
to
innovate
or
alter
in
either
,
but
to
continue
to
walk
as
they
had
begun
.
And
this
further
appears
to
have
been
his
Scope
,
because
he
prefaceth
this
commendation
of
their
Faith
and
Order
,
that
he
might
preserve
them
from
the
Errours
of
some
who
went
about
to
pervert
them
in
both
.
Into
the
Order
of
their
Worship
,
there
were
those
that
would
have
obtruded
Jewish
Rites
and
Ceremonies
,
of
abstinence
from
meats
,
and
of
Holy
Days
,
and
the
Jewish
Sabbath
,
ver
.
16.
and
so
a
seeking
God
after
the
old
Order
of
the
Jewish
Church
.
And
into
the
Doctrine
of
their
Faith
,
there
were
some
that
would
have
introduced
things
they
had
not
seen
,
v.
18.
by
which
Doctrines
they
destroyed
the
foundation
of
their
Faith
,
not
holding
the
head
,
ver
.
19.
Now
to
settle
them
against
these
Innovations
both
in
Doctrine
and
Rites
,
and
against
all
whatsoever
that
might
arise
of
the
like
kind
,
to
the
end
of
the
World
,
he
tells
them
that
they
were
in
respect
of
that
Order
and
Faith
they
had
received
Christ
in
,
in
him
compleat
,
ver
.
10.
He
and
his
word
was
a
sufficient
director
to
to
them
in
both
;
and
they
needed
neither
to
be
beholden
to
Humane
Philosophy
or
Policy
,
or
any
Traditions
of
Men
,
either
to
order
their
Churches
for
them
,
otherwise
than
as
Christ
by
his
Apostles
had
Taught
,
or
to
coin
new
Doctrines
.
ver
.
8.
And
because
that
take
them
,
quà
Colentes
,
as
Worshippers
in
a
Church
,
they
were
dead
with
Christ
from
all
Rudiments
of
the
World
whatever
,
ver
.
20.
he
wonders
that
any
among
them
should
be
so
seduced
,
and
why
as
though
living
in
the
World
they
would
be
subject
to
Ordinances
,
humane
of
what
kind
soever
.
Where
he
takes
away
the
fairest
pretence
for
such
Innovations
as
could
be
;
that
they
,
because
Men
as
well
as
others
,
lived
in
the
World
(
the
example
of
which
is
apt
to
mould
Men
much
to
conform
to
their
practices
)
and
therefore
they
should
take
liberty
to
loose
their
Orders
in
their
Church
affairs
,
to
come
the
nearer
to
the
Model
of
Wordly
Governments
.
Ay
,
but
the
Apostle
tells
them
that
they
were
Worshippers
in
a
Church
that
held
of
Christ
as
their
only
Lord
,
they
were
of
another
World
,
and
so
ought
not
to
subject
themselves
to
any
matters
of
Order
,
as
well
as
matters
of
Faith
in
their
Church
Administrations
,
but
what
were
purely
from
Christ
.
And
in
relation
to
both
these
(
which
he
still
carries
in
his
Eye
)
he
useth
two
words
,
ver
.
22.
Not
to
go
after
the
Commandments
of
Men
,
in
matters
of
Order
;
nor
the
Doctrines
of
Men
,
in
matters
of
Faith
,
(
for
still
such
new
invented
ways
profit
not
the
Soul
but
perish
in
the
using
)
nor
be
deceived
by
the
vain
shew
of
what
Wisdom
soever
appeared
in
either
.
And
although
the
swervings
and
aberrations
there
mentioned
from
right
Order
and
Faith
,
were
more
gross
than
many
of
those
amongst
us
,
yet
the
arguments
and
exhortations
the
Apostle
useth
(
to
prevent
any
of
what
sort
soever
for
ever
)
are
such
as
reach
ours
and
all
other
digressions
from
the
right
Order
and
Faith
,
at
first
delivered
by
the
Apostle
,
and
received
by
the
Apostolick
Churches
,
and
we
are
to
reduce
all
to
the
Word
,
we
being
compleat
in
Christ
for
either
.
The
like
Exhortation
unto
this
(
which
further
strengtheneth
this
)
we
have
also
Rom
.
12.
1.
2.
I
add
to
this
,
that
there
are
in
the
Books
of
the
New
Testament
written
by
the
Apostles
,
manifold
particular
directions
and
notes
,
purposely
and
professedly
written
to
direct
in
the
Government
of
Churches
▪
and
ordering
the
Worship
of
them
.
Thus
in
the
Book
of
the
Acts
,
which
is
an
Historical
Narration
,
and
in
the
Epistles
,
there
are
divers
and
several
passages
scattered
,
which
put
together
will
rise
up
to
a
Platform
,
whereas
for
ordering
of
Commonwealths
there
are
only
general
Rules
,
as
to
be
subject
to
the
higher
Powers
,
&c.
but
neither
directions
nor
examples
left
or
intimated
how
they
are
to
be
governed
.
Thus
in
1
Tim
.
2.
he
gives
many
directions
about
the
publick
Prayers
of
the
Church
,
as
for
their
Order
,
that
they
should
be
first
made
afore
any
other
,
That
first
of
all
,
Prayers
be
made
,
ver
.
1.
So
for
their
kind
,
all
sorts
of
Prayers
,
Supplications
,
Prayers
,
Intercessions
,
&c.
For
their
subject
,
for
all
Men
,
Kings
,
all
in
Authority
;
for
the
place
of
Worship
,
not
in
places
dedicated
as
Holy
with
difference
from
others
as
the
Temple
was
,
but
I
will
that
Prayers
be
made
every
where
,
&c.
ver
.
8.
For
the
carriage
of
Women
,
that
in
the
Publick
Assemblies
they
wear
Modest
Apparel
,
and
not
affect
that
splendour
,
and
costliness
as
elsewhere
,
ver
.
9.
and
that
they
keep
silence
in
all
administrations
whatever
,
v.
10.
and
that
they
be
not
Rulers
nor
Teachers
of
the
Church
,
v.
11.
Then
in
chap.
3.
he
gives
directions
about
Officers
;
their
Distinction
,
Bishops
and
Deacons
;
their
qualifications
when
to
be
chosen
.
And
chap.
5.
he
adds
many
more
of
the
like
nature
,
both
about
Officers
and
Church
Censures
.
And
what
was
the
scope
of
all
this
?
Even
to
shew
that
the
ordering
and
disposing
of
all
such
things
,
are
fixed
some
where
or
other
in
the
writings
of
the
Apostles
,
and
left
as
Rules
for
us
by
Apostolick
Authority
.
He
accordingly
in
the
conclusion
of
all
this
,
doth
more
strongly
enforce
his
former
directions
,
1
Tim
.
3.
14
,
15.
These
things
write
I
unto
thee
(
hoping
to
come
unto
thee
shortly
(
and
so
not
writing
all
that
might
be
written
now
)
but
if
I
tarry
long
that
thou
mayest
know
how
thou
oughtest
to
behave
thy self
in
the
House
of
God
,
which
is
the
Church
of
the
Living
God
.
He
puts
an
Emphasis
upon
the
Subject
he
was
to
converse
in
,
The
House
of
God
,
and
the
Church
of
the
Living
God
,
as
if
he
had
said
,
the
House
or
Family
of
God
,
and
the
ordering
of
it
,
requires
another
manner
of
skill
than
the
Societies
of
Men
.
Timothy
was
an
Evangelist
,
whose
Office
it
was
to
perfect
Discipline
and
Doctrine
in
the
Churches
,
which
the
Apostles
first
planted
,
and
the
Evangelists
received
extraordinary
gifts
to
that
end
,
and
such
gifts
as
made
them
to
exceed
,
in
Spiritual
Wisdom
and
Spirit
,
all
the
Bishops
,
yea
all
the
States
in
the
World
,
and
yet
it
was
not
left
unto
their
Wisdom
or
Arbitrement
,
to
dispose
or
give
such
directions
as
these
in
Church
Affairs
and
Administrations
;
but
they
were
tyed
to
the
directions
of
the
Apostles
under
whom
they
were
Evangelists
,
and
who
were
guided
infallibly
by
the
Spirit
,
that
these
Evangelists
might
be
guided
by
them
to
mould
Churches
accordingly
.
Timothy's
Wisdom
could
not
direct
him
herein
,
but
he
was
to
learn
and
know
from
Paul
,
that
thou
may'st
know
how
to
behave
thy self
,
&c.
1
Tim
.
3.
15.
This
is
a
skill
then
,
which
depends
upon
Apostolical
Revelation
.
And
the
directions
were
not
so
loosly
given
as
they
might
vary
from
them
,
for
Paul
says
even
to
Timothy
,
How
thou
oughtest
to
behave
thy self
,
as
a
matter
of
duty
.
Neither
doth
Paul
only
give
general
Rules
,
which
might
help
humane
Wisdom
in
the
ordering
of
things
,
for
many
of
the
Rules
in
that
Epistle
are
particular
,
and
as
express
as
may
be
,
not
only
directing
to
the
substantial
parts
of
Worship
,
but
giving
directions
for
the
manner
,
as
the
word
{αβγδ}
,
How
,
implies
.
Yea
and
he
makes
these
things
part
of
that
mystery
of
Godliness
,
ver
.
16.
for
which
Christ
was
made
manifest
in
the
Flesh
and
Ascended
,
as
well
as
matters
of
Doctrine
;
and
so
they
needed
a
revelation
as
well
as
the
greatest
truths
of
Faith
.
And
further
he
insinuates
the
reason
why
he
left
these
things
in
Writing
,
because
the
Spirit
foretold
that
there
should
be
an
Apostacy
of
the
Churches
to
Popery
in
the
latter
times
,
when
there
should
be
a
perversion
,
as
of
the
Doctrine
,
so
of
the
Apostolical
Order
and
Worship
set
up
in
the
first
Churches
,
he
instancing
in
some
particulars
for
the
rest
,
1
Tim
.
4.
1.
which
Daniel
(
whence
he
quotes
it
)
instanceth
in
;
Dan
.
11.
36
,
39.
And
so
he
writ
these
things
that
the
Church
might
in
after
Ages
have
a
Rule
to
restore
all
things
to
the
Primitive
condition
again
.
The
like
we
have
delivered
by
Paul
to
Titus
another
Evangelist
,
Tit
.
1.
5.
For
this
cause
(
says
he
)
left
I
thee
in
Crete
,
that
thou
shouldest
set
in
order
the
things
that
are
wanting
,
or
as
the
word
in
the
Original
is
,
{αβγδ}
throughly
set
straight
or
reduce
to
the
right
,
things
that
were
left
unset
right
.
And
he
instanceth
in
one
matter
of
Discipline
for
all
the
rest
,
and
ordain
Elders
in
every
City
:
And
how
was
he
to
order
all
things
?
And
by
what
rule
?
{αβγδ}
,
as
I
ordered
them
to
thee
,
or
gave
order
.
Evangelists
were
appointed
for
Church
Discipline
as
well
as
Doctrine
;
so
Timothy
you
see
was
by
the
directions
given
him
,
and
so
Titus
was
as
appears
by
the
following
directions
,
and
as
the
word
{αβγδ}
implies
,
for
that
signifies
the
ordering
of
matters
aright
.
And
he
was
to
make
an
exact
or
thorough
Reformation
,
and
to
constitute
things
fully
aright
:
And
all
this
not
according
to
rules
of
general
Wisdom
and
Discretion
,
but
according
to
particular
and
express
order
from
the
Apostle
,
as
I
gave
order
to
thee
.
Now
if
the
Apostle
gave
particular
orders
for
all
these
things
then
,
and
that
to
abler
and
wiser
Men
than
ever
were
to
succeed
in
the
Church
,
and
they
needed
them
;
then
if
they
have
not
left
in
their
Writings
some
where
or
other
all
the
directions
they
gave
to
them
by
Word
of
Mouth
,
there
had
not
been
sufficient
provision
made
for
us
in
these
days
,
nor
the
succeeding
Churches
in
all
Ages
,
who
know
less
how
to
behave
our selves
in
the
Church
of
God
than
they
did
.
3.
Add
to
this
that
so
usually
cited
place
,
Heb
.
3.
1
,
2
,
3.
which
comes
fitly
in
to
second
this
reason
,
and
confirms
it
;
As
Moses
is
said
to
be
faithful
in
all
God's
house
,
so
Christ
also
both
in
God's
and
his
own
House
;
as
Moses
was
under
the
Old
Testament
,
so
Christ
is
under
the
New
;
Moses
was
concerned
in
that
old
visible
constituted
Church
of
the
Jews
(
for
so
also
,
Acts
7.
38.
it
is
called
,
The
Church
in
the
Wilderness
.
)
And
Christ
in
the
new
constituted
,
Assemblies
of
the
Gospel
.
Even
in
the
Language
of
that
Epistle
to
the
Hebrews
as
well
as
in
this
to
Timothy
,
these
particular
Assemblies
are
called
,
with
respect
to
Christ
,
his
House
,
For
Heb
.
10.
21.
The
Apostle
there
shewing
that
as
we
have
an
High
Priest
now
as
they
had
then
,
so
an
House
of
God
now
as
then
,
We
having
an
High
Priest
over
the
House
of
God
,
he
infers
from
thence
,
that
as
we
should
draw
near
in
Worship
as
the
Priests
did
,
having
our
Consciences
sprinkled
,
and
our
Bodies
washed
with
pure
Water
(
following
the
allusion
of
the
Worship
in
that
old
House
)
so
we
should
go
on
with
other
duties
of
Church
Fellowship
,
as
inferences
from
thence
,
and
among
others
,
he
brings
in
this
last
,
Not
forsaking
the
Assembling
of
our selves
together
.
And
his
Argument
lies
thus
,
As
there
was
an
High
Priest
then
,
so
now
;
as
a
Publick
Worship
then
,
so
now
;
and
as
an
House
of
God
,
and
Assemblies
then
to
exercise
Publick
Worship
in
,
over
{αβγδ}
,
Heb
.
10.
25.
which
the
High
Priest
was
placed
,
so
there
must
be
such
an
House
now
;
which
because
they
are
not
National
but
Parochial
,
therefore
he
expresseth
them
by
the
Synagogues
of
the
Jews
.
Now
if
such
Congregations
be
God's
House
appointed
for
his
Publick
Worship
under
the
New
Testament
,
we
needed
particular
directions
how
to
behave
our selves
in
this
House
of
God
,
as
much
as
the
Jews
of
old
did
in
that
House
which
God
built
then
for
Publick
Worship
,
as
that
place
in
Timothy
shews
,
That
thou
mayest
know
how
to
behave
thy self
in
the
House
of
God
,
1
Tim
.
3.
15.
Yea
and
Christ
also
hath
been
as
faithful
to
God
in
directing
us
now
,
as
Moses
was
in
ordering
all
things
then
,
as
this
place
in
the
Epistle
to
the
Hebrews
shews
.
Moses
was
faithful
,
as
in
giving
a
right
Platform
of
Doctrine
to
that
Church
,
both
of
the
Law
and
Gospel
;
so
in
giving
a
perfect
Platform
of
Discipline
of
the
Government
of
that
Church
,
and
ordaining
all
things
in
the
worship
of
it
(
He
made
all
things
according
to
the
Pattern
in
the
Mount
,
Exod
.
25.
40.
Heb
.
8.
5.
)
therefore
,
so
hath
Christ
done
also
.
Faithfullness
implies
going
exactly
according
to
Directions
given
,
and
Christ
,
his
Faithfullness
lay
in
giving
out
those
Directions
to
us
his
Church
.
Neither
is
it
only
in
matters
of
Faith
and
manners
;
for
it
is
spoken
of
Building
God's
House
,
under
the
New
Testament
,
which
is
done
by
Ministry
,
and
the
Government
of
the
Church
also
,
as
well
as
by
Faith
and
Manners
;
for
the
Building
and
Edification
of
the
Church
,
is
as
well
by
the
Ministry
and
Officers
of
the
Church
,
Eph.
4.
v.
12.
and
all
the
Ordinances
of
it
,
2
Cor
.
10
▪
26.
as
by
the
Doctrine
of
Faith
and
good
Manners
.
Neither
is
the
comparison
of
Christ
with
Moses
,
as
to
giving
Rules
for
a
Common-wealth
,
(
and
so
this
needs
not
be
brought
in
for
a
Disproportion
)
but
as
to
the
House
of
God
only
,
in
which
Christ
only
did
meddle
,
and
refused
to
be
a
Judge
in
other
things
:
And
herein
as
Moses
is
said
to
be
faithfull
{αβγδ}
in
the
whole
House
;
that
is
,
in
every
particular
about
it
,
a
compleat
director
of
all
things
,
in
every
Room
of
it
;
so
must
Christ
be
also
in
all
sorts
of
things
,
that
concerned
it
any
way
,
as
an
House
to
God
,
whether
as
Mystical
,
in
giving
Doctrines
to
Build
it
;
or
visible
and
constituted
,
in
giving
Discipline
.
He
was
faithfull
to
God
in
the
whole
House
;
that
is
,
in
every
thing
therein
,
we
are
an
House
to
God
.
Neither
do
we
fetch
an
Argument
from
the
particulars
of
Christ
and
Moses
;
but
further
from
the
very
Reasons
that
the
Apostles
here
suggests
.
For
,
1.
In
Reason
says
the
Apostle
,
Every
House
is
built
by
some
Man
,
Heb
.
3.
4.
And
for
the
building
of
it
,
there
must
be
a
Platform
,
and
direction
in
some
Man's
Head
;
a
Pattern
there
was
for
the
Tabernacle
,
and
for
Solomon's
Temple
given
by
David
,
and
that
by
the
Spirit
,
as
is
warily
put
in
,
1
Chron
.
28.
12
,
13
,
14.
and
the
faithfullness
of
him
,
that
is
to
build
this
House
,
must
lye
in
building
it
,
according
to
that
Pattern
.
Now
this
House
of
God
,
neither
under
the
Old
,
or
New
Testament
,
could
have
Man
for
its
builder
;
for
no
Man
hath
either
power
to
do
it
,
nor
skill
to
give
the
Pattern
;
therefore
,
ver
.
3.
he
says
,
That
Moses
,
and
all
the
Saints
of
the
Old
and
New
Testament
,
Apostles
and
others
,
were
,
and
are
but
a
part
of
the
House
;
and
so
could
not
give
of
themselves
directions
to
build
it
.
Therefore
as
it
is
the
House
of
God
(
both
now
and
then
)
so
God
must
be
the
Master-builder
,
as
then
so
now
;
therefore
,
ver
.
3.
he
both
calleth
Christ
the
builder
of
his
House
,
in
those
words
,
he
that
built
the
House
;
and
adds
,
ver
.
4.
That
whereas
Men
build
every
other
House
,
he
that
built
this
House
,
is
God
;
but
he
that
built
all
things
,
is
God
:
Men
love
to
have
the
contrivance
of
their
Houses
,
to
be
drawn
by
themselves
:
and
are
as
curious
in
it
,
to
please
themselves
,
as
in
any
other
thing
;
and
so
Christ
likewise
.
2.
To
build
,
and
give
directions
for
the
Building
of
God's
Church
,
as
unto
Moses
was
given
,
he
makes
a
matter
of
Honour
and
Prerogative
due
only
to
God
and
Christ
,
and
shall
Man
Arrogate
it
?
ver
.
3.
This
Man
,
(
naming
Christ
)
was
counted
worthy
of
more
Glory
than
Moses
was
,
in
as
much
as
he
who
hath
Builded
the
House
,
hath
more
Honour
than
the
House
,
ver
.
3.
under
the
word
Building
,
he
includes
giving
the
Pattern
,
for
Moses
was
but
Faithful
in
doing
then
according
to
the
Master
Builder's
Direction
.
Therefore
to
give
but
such
kind
of
Directions
for
the
Building
and
Ordering
God's
House
under
the
New
Testament
,
as
Moses
by
Direction
gave
under
the
Old
,
about
Church
Officers
,
&c.
if
Men
should
undertake
it
,
would
be
to
assume
the
glory
of
that
Wisdom
,
that
is
due
only
to
Christ
.
It
was
the
Masterpiece
wherein
Solomon's
Wisdom
,
(
Christ's
Type
)
is
said
to
have
been
shewn
,
2
Chron
.
9.
3
,
4
,
5.
When
the
Queen
of
Sheba
had
seen
the
Wisdom
of
Solomon
,
and
the
House
that
he
had
Built
,
the
Meat
of
his
Table
,
Attendence
of
his
Servants
,
and
so
the
rest
of
the
ordering
of
his
House
,
she
professeth
she
had
not
heard
the
one
half
of
the
greatness
of
his
Wisdom
.
And
certainly
in
Christ's
House
which
he
hath
built
for
his
Glory
,
much
more
of
his
Wisdom
is
expected
.
And
if
God
who
built
that
old
House
of
the
Jewish
Church
,
shewed
his
own
Wisdom
in
the
exact
particular
directions
about
it
;
surely
in
this
New
House
of
the
New
Testament
,
which
in
True
Glory
is
to
exceed
that
other
,
and
which
is
built
for
the
glory
of
his
Wisdom
,
as
well
as
the
former
;
he
hath
displayed
the
like
,
or
else
he
hath
imparted
the
Honour
to
Men
under
the
Gospel
in
the
framing
this
better
House
,
which
he
accounted
part
of
his
glory
,
and
so
reserved
it
to
himself
under
the
Old.
So
that
to
Sum
up
this
.
The
Apostle
doth
here
at
once
,
exclude
both
Men's
hands
and
skill
from
the
building
of
any
of
God's
House
;
both
because
it
is
God's
House
,
and
themselves
but
part
of
this
House
.
And
is
it
not
as
absurd
for
all
Men
and
Angels
,
to
take
on
them
to
direct
,
(
otherwise
than
by
direction
first
given
)
how
any
of
God's
House
should
be
made
and
built
,
as
it
were
for
any
part
of
the
House
to
give
order
for
the
rest
?
It
is
as
much
as
for
the
Clay
to
say
to
the
Potter
,
why
hast
thou
made
me
thus
?
Is
it
fit
for
the
whole
House
,
or
any
part
of
it
,
to
say
,
make
me
this
House
thus
?
Who
shall
give
Christ
a
pattern
of
any
House
he
hath
promised
to
dwell
in
?
Who
hath
been
his
Counsellor
?
Men
love
to
have
the
contriving
their
Houses
themselves
,
and
are
as
curious
in
it
to
please
themselves
,
as
in
any
other
thing
,
so
is
Christ
.
And
the
Apostle
withal
,
expresly
affirmeth
on
the
contrary
,
that
all
things
in
this
House
,
are
to
be
built
by
God
,
for
so
I
understand
,
{αβγδ}
,
he
that
built
[
all
these
things
]
is
God
,
all
those
things
that
belong
to
this
House
,
which
was
the
thing
he
was
speaking
of
:
So
as
Christ
,
not
as
a
Servant
as
Moses
was
,
but
as
being
God
,
built
this
House
,
and
all
things
in
it
,
and
yet
according
to
a
pattern
in
respect
of
which
he
is
said
to
be
faithful
.
We
shall
annex
to
these
Scriptures
,
but
one
reason
,
for
the
confirmation
hereof
,
which
is
this
;
that
if
the
Scripture
hath
condescended
to
set
down
a
multitude
of
particular
directions
,
either
in
examples
,
or
in
more
express
Rules
about
the
ordering
of
Government
and
Worship
,
whereof
some
are
in
appearance
of
but
small
importance
,
and
might
seem
to
be
left
to
discretion
,
(
as
that
every
Man
should
lay
aside
,
as
God
had
blessed
him
on
the
first
day
of
the
week
,
rather
than
on
another
day
,
&c.
1
Cor
.
16.
2.
)
That
then
the
word
hath
left
a
full
and
compleat
direction
,
as
to
matters
of
greater
importance
.
The
strength
of
the
Consequence
,
viz.
that
if
the
New
Testament
hath
given
particular
directions
for
many
things
,
then
for
all
of
like
nature
,
appears
by
this
.
1.
Because
the
word
of
God
is
perfect
in
what
ever
it
meddles
with
.
If
it
had
not
medled
at
all
with
Church
matters
,
but
only
given
in
general
Rules
,
then
indeed
no
compleat
Pattern
could
have
been
pleaded
for
;
but
having
,
to
our
view
,
set
out
so
many
pieces
of
this
Building
;
for
any
Man
to
say
,
Christ
hath
left
other
things
of
like
nature
and
use
unto
general
Rule
,
is
to
argue
the
Scriptures
to
be
guilty
of
Imperfection
,
whereas
Paul
writing
to
Timothy
an
Evangelist
,
about
matters
of
Church
Government
,
(
which
was
one
main
part
of
an
Evangelist's
Office
,
and
one
main
Argument
of
his
Epistles
to
him
before
)
says
,
the
word
of
God
was
given
to
make
the
Man
of
God
perfect
,
2
Tim
.
3.
17.
2.
A
Divine
Wisdom
of
God
being
manifest
in
these
Directions
,
in
view
thus
given
,
which
Man's
Wisdom
in
the
like
must
not
presume
to
imitate
or
come
neer
,
if
God
should
have
given
some
directions
,
and
left
to
Man's
Wisdom
other
of
the
same
kind
and
use
,
in
this
,
man's
Wisdom
had
been
made
equal
to
God's
,
in
matters
of
this
nature
.
3.
Those
many
Directions
and
Appointments
God
hath
given
,
have
a
Supernatural
Efficacy
,
and
blessing
in
them
;
because
they
are
his
Institutions
over
and
above
what
is
in
the
Dictates
of
nature
,
or
what
reason
can
invent
.
Now
if
it
were
left
to
Man
to
add
the
like
out
of
his
own
Wisdom
,
to
the
like
uses
in
the
Government
of
the
Church
;
then
Man
must
be
supposed
to
have
the
power
or
promise
from
God
,
to
have
his
Ordinances
accompanied
with
the
like
Supernatural
Efficacy
.
All
God's
Institutions
have
for
their
object
,
Mens
Souls
and
Consciences
,
so
the
dispens●●●
of
Ordinances
,
the
Ministers
;
and
therefore
likewise
the
things
dispensed
;
Obey
them
that
rule
over
you
,
for
they
watch
for
your
Souls
,
Heb
.
13.
17.
And
then
for
their
end
,
they
are
to
be
for
the
Edification
of
Mens
Souls
,
and
to
convey
the
Spirit
,
1
Cor
.
2.
v.
5
,
7.
And
therefore
are
wholly
Supernatural
and
Spiritual
.
And
the
Ministers
,
which
are
to
be
the
means
to
effect
those
ends
,
should
therefore
not
be
left
to
the
Arbitrament
of
Natural
Reason
,
or
Humane
Wisdom
,
though
never
so
much
Elevated
,
as
the
ordering
of
a
Family
or
Common-wealth
is
,
which
have
for
their
immediate
object
,
but
Mens
Bodies
and
Estates
;
and
for
their
immediate
end
,
but
Mens
natural
and
civil
good
.
But
if
the
end
of
Church
Ordinances
be
Supernatural
in
an
immediate
way
,
then
all
the
means
should
be
Supernatural
also
in
their
Appointmenr
and
Institution
;
for
between
the
end
and
the
means
,
there
must
be
a
proportion
,
nothing
being
inabled
to
a
spiritual
effect
,
that
hath
not
a
Supernatural
and
Spiritual
Original
.
We
could
not
tell
how
to
imagine
or
expect
that
God
would
accompany
such
Media
or
Means
of
what
kind
or
rank
so
ever
,
as
the
wisdom
of
Man
invents
;
with
such
a
power
.
And
therefore
the
Apostle
speaking
of
all
means
Spiritual
,
(
and
by
a
Metaphor
calling
those
things
Weapons
,
which
Logicians
call
Instruments
or
means
)
opposeth
these
two
,
1
Cor
:
10.
4.
The
Weapons
of
our
Warfare
are
not
Carnal
,
)
or
Humane
)
but
mighty
through
God
;
and
by
that
Negation
insinuates
,
that
they
must
be
spiritual
in
their
rise
,
if
mighty
in
their
working
.
It
is
as
proper
to
the
Holy
Ghost
to
Sanctifie
any
thing
to
a
spiritual
end
,
as
it
is
for
God
the
Father
to
Create
,
or
the
Son
to
Redeem
;
and
therefore
for
Man
to
appoint
any
thing
to
a
spiritual
end
,
is
as
Derogatory
to
the
Holy
Ghost
in
his
work
,
as
the
like
would
be
to
the
other
persons
in
theirs
.
4.
It
was
expresly
forbidden
,
for
Man
to
go
about
to
make
any
thing
of
his
Invention
like
unto
God's
,
not
Like-Oyl
,
not
Like-Days
,
not
Like-Posts
to
Gods
;
and
therefore
much
more
it
is
prohibited
,
that
Man
should
frame
like
Institutions
for
the
Order
and
Government
of
the
Churches
under
the
Gospel
.
CHAP.
IV
.
What
power
Spiritual
or
Ecclesiastical
is
,
of
the
Nature
of
a
Divine
Institution
;
How
the
Knowledge
of
Divine
Institutions
is
derived
to
us
,
that
we
may
be
assured
what
are
truly
,
and
really
such
.
POwer
Spiritual
is
an
impress
of
,
or
an
investiture
with
the
Authority
of
Christ
,
meerly
out
of
his
Will
,
whereby
Men
are
Authorized
and
Enabled
by
Commission
from
Christ
,
and
in
his
Name
to
do
that
which
others
cannot
do
;
and
by
virtue
of
which
,
what
they
so
do
,
hath
a
special
Efficacy
in
it
from
the
power
of
Christ
,
seconding
and
accompanying
of
it
;
which
also
the
Conscience
acknowledging
Subjects
it self
to
,
as
unto
the
power
of
Christ
,
for
the
sake
of
his
Will
and
Institution
.
An
Institution
is
that
which
is
meerly
founded
upon
Gods
Will
,
raising
up
a
thing
beyond
its
own
Natural
or
Moral
Efficacy
,
with
an
Efficacy
beyond
it
.
As
for
Men
to
humble
themselves
,
is
a
Moral
Duty
;
but
that
God
should
appoint
,
and
set
apart
a
whole
day
for
them
,
to
do
it
with
Fasting
,
and
so
have
a
Blessing
therefrom
,
this
is
beyond
the
nature
of
the
thing
,
and
is
therefore
an
Institution
.
The
Trumpets
in
the
Wars
,
they
had
a
natural
Efficacy
to
Incourage
;
but
that
the
Priests
should
blow
Trumpets
when
the
People
of
Israel
went
to
War
,
had
a
Blessing
beyond
the
natutural
Efficacy
of
the
thing
;
therefore
those
persons
were
appointed
to
do
it
.
To
hear
the
Word
,
it
is
a
Duty
we
owe
to
God
,
as
we
are
Men
,
whomsoever
he
shall
appoint
to
Preach
it
to
us
,
whether
he
should
speak
it
himself
,
or
by
others
;
but
that
he
should
appoint
men
rather
than
Angels
,
or
rather
than
speak
himself
,
that
he
should
single
out
some
men
for
that
Office
,
and
put
a
special
Efficacy
upon
them
,
as
sent
by
him
;
this
is
to
raise
up
what
hath
a
natural
and
common
Efficacy
in
it
,
beyond
the
nature
of
the
thing
;
and
as
it
dependeth
meerly
upon
his
Will
,
so
it
hath
a
special
Institution
in
it
,
because
of
a
special
Efficacy
accompanying
it
.
Institutions
are
not
only
express
Commands
in
the
letter
of
them
;
for
Examples
and
Promises
,
Hints
,
and
Implicite
intimations
,
may
hold
forth
the
Will
of
Christ
.
Neither
is
every
thing
that
is
the
Will
and
Command
of
Christ
an
Institution
;
but
it
must
be
judged
to
be
distinguished
from
other
Commands
by
the
matter
of
it
.
If
any
thing
be
taken
out
from
the
course
of
Nature
,
from
the
course
of
Gods
Providence
,
or
from
the
common
Law
of
Nature
;
and
be
peculiarly
raised
up
above
other
things
of
its
rank
,
to
have
a
special
Force
and
Efficacy
in
it
;
then
if
the
Will
of
Christ
be
declared
concerning
such
a
thing
,
it
is
peculiarly
an
Institution
,
although
other
things
be
commanded
,
as
well
as
it
.
That
Bread
and
Wine
should
signifie
and
convey
to
us
the
Body
and
Blood
of
Christ
,
this
is
by
special
Institution
,
because
it
is
beyond
the
Nature
of
the
thing
,
it
depends
only
upon
God's
Will
;
to
have
chosen
these
Elements
to
do
it
,
rather
than
others
;
and
so
they
have
a
special
Efficacy
in
them
.
But
to
have
the
Death
of
Christ
set
forth
by
way
of
Preaching
,
that
's
not
an
Institution
simply
as
such
:
But
that
there
should
a
peculiar
blessing
go
along
with
the
Apostles
in
Preaching
,
or
with
Evangelists
,
or
with
the
Ministers
,
this
depends
upon
Gods
Will
;
for
he
might
have
chosen
others
.
A
Butcher
or
any
Man
could
have
killed
the
Sacrifices
,
as
well
as
the
Priests
,
or
any
of
the
Tribes
of
Israel
could
have
done
it
;
but
God
singles
out
the
Tribe
of
Levi
,
separates
them
to
this
work
.
To
give
Alms
to
Men
as
Men
,
is
the
command
of
God
,
Do
good
unto
all
,
Gal
.
6.
10.
But
this
is
not
an
Institution
,
because
founded
also
upon
a
common
ground
.
To
give
Alms
to
Saints
,
is
founded
also
upon
the
like
ground
,
analogous
to
the
other
,
if
to
Men
,
as
Men
,
then
especially
to
Saints
as
Saints
;
but
to
make
Collections
in
the
Church
where
God
is
Worshipped
,
here
it
becometh
a
Sacrifice
;
and
then
to
make
this
Collection
upon
the
first
day
of
the
Week
,
rather
than
upon
another
;
this
must
needs
be
an
Institution
.
So
that
oftentimes
God
doth
take
such
things
as
are
prescribed
by
the
Law
of
Nature
,
and
such
things
as
are
commanded
upon
other
common
grounds
,
and
yet
annexeth
some
special
and
peculiar
Stamp
of
his
own
Will
upon
them
,
as
they
are
done
thus
and
thus
,
or
by
such
and
such
.
Hence
is
the
distinction
that
our
Divines
give
upon
the
first
and
second
Commandment
;
that
as
there
is
Cultus
Naturalis
in
them
,
as
to
fear
God
,
and
to
love
Him
,
obey
Him
,
to
hear
His
Word
,
&c.
So
also
there
is
Cultus
institutus
,
which
is
the
substance
of
the
second
Commandment
.
So
also
there
are
means
of
Edification
which
are
providential
,
and
so
occasionally
will
serve
;
if
a
Man
should
walk
in
a
Churchyard
,
and
see
a
death's
Head
,
it
might
put
him
in
mind
of
Death
;
but
for
a
Man
to
set
up
a
Death's
Head
in
his
Study
,
continually
to
do
it
;
this
were
the
imitation
of
an
Institution
.
If
a
Man
went
forth
and
heard
a
Lark
sing
,
in
this
Providential
way
,
it
might
stir
up
his
mind
to
think
of
God
or
Heaven
;
or
if
a
Man
hears
musick
,
it
may
do
the
like
;
but
to
keep
a
Lark
in
Cage
on
purpose
,
that
when
it
sings
,
my
mind
should
be
stirred
up
,
or
to
have
musick
on
purpose
to
stir
up
the
mind
in
a
constant
setled
way
;
this
were
to
make
it
as
an
Institution
,
as
in
the
Temple
it
was
,
when
musick
was
there
used
.
So
as
the
constant
setting
apart
of
such
a
thing
,
for
such
an
end
,
(
though
providentially
and
occasionally
,
it
may
serve
for
such
an
end
)
riseth
up
to
an
Institution
also
.
We
come
now
to
consider
the
ways
,
whereby
Institutions
are
delivered
unto
us
by
Christ
,
or
made
known
to
us
.
Institutions
are
but
the
Will
of
Christ
,
declared
concerning
such
things
as
are
exercised
above
the
common
nature
of
them
,
to
a
further
Spiritual
end
.
Therefore
the
declaring
the
Will
of
God
about
them
,
holds
in
common
with
the
Declaration
of
Gods
Will
in
other
Commands
.
It
doth
differ
only
in
the
matter
;
that
the
matter
of
institutions
are
such
things
as
are
exercised
above
the
common
Nature
,
to
some
Spiritual
end
and
Efficacy
.
In
the
delivery
of
these
,
Jesus
Christ
is
as
Faithfull
as
Moses
was
;
though
he
hath
not
delivered
them
in
the
New
Testament
,
in
written
Scripture
,
as
in
a
Body
of
Laws
formed
up
by
themselves
,
as
Moses
did
;
with
express
positive
Directions
,
by
way
of
Command
,
as
the
Law
of
Moses
is
given
.
There
is
a
double
reason
of
it
.
1.
Because
the
Jews
they
needed
much
more
express
holdings
forth
of
all
their
Laws
;
because
they
were
in
the
infancy
of
the
Church
;
Therefore
God
dealt
with
them
accordingly
,
in
giving
here
a
line
,
and
there
a
line
,
and
it
was
necessary
to
that
State
.
And
yet
even
their
Systeme
of
Laws
,
is
in
many
things
obscure
.
There
are
many
cases
,
which
the
Rabbins
make
in
the
Interpretation
of
the
Ceremonial
Law
,
which
have
a
great
deal
of
Difficulty
in
them
.
2.
But
the
chief
Reason
is
this
;
because
(
as
was
hinted
afore
)
Moses
his
Law
,
was
given
to
a
Church
and
Nation
formed
up
,
and
that
by
writing
from
the
first
.
But
the
Apostles
did
not
so
;
they
delivered
these
Rules
to
the
Churches
,
by
way
of
Tradition
,
1
Cor
.
11.
1.
They
Converted
Men
by
Preaching
,
and
formed
up
Churches
,
and
setled
Government
,
and
Order
amongst
them
,
as
well
as
Faith
.
And
it
was
the
pleasure
and
mind
of
the
Holy
Ghost
,
to
leave
to
Posterity
,
those
Rules
which
the
Apostles
expresly
gave
out
to
Churches
,
then
by
word
of
Mouth
,
to
leave
them
I
say
to
Posterity
in
writing
,
by
hinting
what
practises
were
in
Churches
,
Recorded
in
the
Epistles
,
and
in
the
Acts.
It
were
a
good
project
to
add
in
every
particular
,
how
that
there
is
no
particular
that
we
stand
for
,
but
there
is
a
Vestigiam
of
it
left
in
some
of
those
Churches
,
and
to
give
Instances
still
all
along
of
all
the
particulars
,
and
so
,
as
to
prove
every
one
first
by
Scripture
,
2.
By
consonancy
to
Spiritual
Reason
,
and
3.
By
the
Opinion
of
the
Reformed
Churches
,
&c.
so
4.
By
the
Footsteps
of
them
in
all
Churches
.
So
as
what
was
delivered
to
them
in
a
way
of
command
positively
,
is
traduced
to
us
by
way
of
Example
,
how
Churches
were
then
governed
.
Therefore
suitably
the
Apostle
saith
,
we
have
no
such
Custom
,
nor
the
Churches
of
God
.
1
Cor
.
11.
16.
And
those
customs
of
the
Churches
,
were
Traduced
and
Derived
down
to
us
;
and
unto
this
Day
,
the
Vestigia
of
them
all
hath
(
though
with
Superadditions
,
and
Perversions
)
remained
in
the
Church
of
Rome
.
So
as
we
have
both
the
hints
and
practices
of
the
primitive
times
,
and
also
those
footsteps
remaining
in
the
Churches
to
this
Day
.
1.
Now
such
Institutions
as
those
,
they
are
sometimes
delivered
to
us
in
promises
;
and
we
may
gather
them
by
the
promises
that
are
made
to
things
above
their
Natural
Efficacy
.
And
when
we
find
such
promises
,
although
we
have
it
not
in
express
Letter
,
you
shall
do
thus
or
thus
;
yet
to
such
things
as
we
find
promises
made
,
which
are
above
the
Natural
Efficacy
of
them
,
we
may
warrantably
argue
their
Institution
:
As
for
the
Sentence
the
Church
shall
give
,
the
promise
being
,
whose
sins
you
bind
on
Earth
,
shall
be
bound
in
Heaven
,
Mat
.
18.
18.
John
20.
23.
which
is
beyond
the
Efficacy
of
the
Sentence
of
Men
upon
Earth
;
this
evidently
argueth
a
Church
,
and
their
Sentence
to
be
by
Institution
.
And
so
also
when
Christ
saith
,
where
two
or
three
are
gathered
together
in
my
Name
,
I
will
be
in
the
midst
of
them
,
Mat
.
18.
20.
This
implies
,
that
the
gathering
together
in
his
Name
,
is
an
Institution
;
for
there
is
a
special
promise
of
his
being
in
the
midst
of
them
:
And
this
being
spoken
upon
occasion
of
his
mentioning
a
Church
,
is
evidently
therefore
the
Institution
of
a
Church
.
Object
.
If
you
will
make
every
thing
a
promise
is
made
to
,
to
be
an
Institution
,
we
shall
then
have
too
many
Institutions
:
Answ
.
We
do
not
make
every
thing
a
promise
is
made
to
,
an
Institution
.
Promises
are
made
to
the
People
of
God
;
but
Institutions
are
in
this
case
to
be
distinguished
from
all
things
else
by
the
matter
.
However
,
promises
are
the
Declaration
of
Gods
Will
,
be
they
made
to
what
things
soever
;
and
if
they
fall
upon
such
things
as
are
raised
up
above
natural
and
common
Efficacy
,
with
promise
of
a
Supernatural
power
to
accompany
them
;
then
they
are
Institutions
.
If
that
promises
be
made
to
any
Action
,
As
to
Honour
thy
Father
and
Mother
,
that
thy
Days
may
be
long
,
&c.
then
that
Action
is
a
Duty
,
although
there
were
no
Commandment
for
it
;
only
it
is
not
an
Institution
,
because
there
is
not
a
Supernatural
Spiritual
Efficacy
put
upon
it
.
So
if
promises
be
made
to
the
People
of
God
,
the
People
of
God
be
not
an
Institution
indeed
,
but
it
argues
that
they
are
the
People
of
God
;
it
doth
separate
them
from
the
rest
of
the
World
.
But
if
it
falleth
upon
actions
or
things
,
or
Persons
raising
them
up
to
have
a
Spiritual
Efficacy
unto
others
above
their
Natures
,
then
it
is
an
Institution
.
2.
These
Institutions
are
sometimes
declared
by
Implicite
Directions
;
as
when
the
Apostle
saith
,
do
not
ye
Judge
them
that
are
within
?
1
Cor
.
5.
12.
that
is
,
Have
not
you
power
amongst
you
?
It
is
but
an
Implicite
Institution
;
but
it
holds
forth
,
that
there
had
been
an
Institution
and
Commission
of
power
given
them
,
he
takes
it
for
granted
;
and
so
the
like
should
be
amongst
us
.
So
when
he
saith
to
the
Corinthians
also
;
when
ye
are
gathered
together
,
deliver
such
an
one
to
Satan
,
1
Cor
.
5.
3.
4
,
5.
making
it
their
sin
,
that
they
did
not
;
it
implies
,
there
was
therefore
a
Law
that
had
been
given
them
,
or
else
there
had
been
no
Transgression
.
Thus
by
the
same
kind
of
Arguing
,
we
find
a
promise
in
Scripture
,
to
be
argued
even
out
of
a
threatning
.
So
Heb
.
4.
5.
If
they
shall
enter
into
my
Rest
.
Hence
the
Apostle
Argues
,
some
shall
enter
in
.
3.
When
there
is
a
Commission
of
power
given
;
there
is
a
declared
Institution
.
As
in
those
words
;
What
you
bind
,
shall
be
bound
,
go
and
Teach
all
Nations
.
Therefore
there
is
an
Institution
of
a
Church
,
in
Matth
.
18.
18
,
19
,
20.
For
there
is
a
Commission
given
to
bind
.
And
if
Apostolical
power
be
an
Institution
by
virtue
of
that
in
John
20
23.
Whose
sins
ye
remit
,
are
remitted
,
&c.
then
here
also
by
virtue
of
these
words
;
If
thy
Brother
offend
,
tell
the
Church
:
If
thou
wilt
Circumcise
thy self
and
thy
Seed
,
I
will
bless
thee
;
obey
them
that
watch
over
your
Souls
,
there
is
an
Institution
;
for
it
doth
not
only
hold
,
that
every
Christian
should
obey
the
Minister
he
is
under
;
but
that
he
should
be
under
his
Ministry
,
and
that
the
Minister
should
watch
over
him
.
4.
There
are
virtual
Institutions
,
as
well
as
formal
;
for
the
consequence
which
argues
Gods
Will
,
be
it
in
one
thing
,
as
well
as
in
another
,
is
as
truly
the
Word
,
as
in
the
express
Letter
of
it
.
So
many
points
of
Doctrine
are
Demonstrated
,
as
the
Case
of
the
Resurrection
of
Christ
the
third
Day
;
and
Jesus
Christ's
proof
of
the
Resurrection
,
by
the
instance
of
God's
being
the
God
of
Abraham
,
Isaac
,
and
Jacob
.
And
as
one
Truth
may
be
gathered
out
of
another
,
so
one
Institution
may
be
gathered
out
of
another
;
for
they
are
both
but
the
Declarations
of
Gods
Will
.
And
if
there
be
a
necessary
consequence
,
that
if
there
be
such
an
Institution
,
there
must
be
likewise
this
,
that
it
is
Gods
Will
that
such
a
thing
must
be
,
then
that
is
to
be
taken
for
an
Institution
also
.
When
therefore
many
things
that
God
hath
Instituted
,
being
put
altogether
,
do
necessarily
infer
something
else
,
then
that
also
is
an
Institution
.
As
if
that
God
hath
appointed
Officers
and
Overseers
,
limited
to
a
Flock
by
a
special
relation
,
over
whom
God
hath
made
them
Overseers
,
then
that
there
should
be
a
Flock
,
and
that
that
Flock
should
have
its
bounds
,
which
they
have
relation
to
,
must
be
by
Institution
also
.
If
when
they
are
gathered
together
they
must
deliver
to
Satan
,
and
they
must
gather
together
to
excommunicate
and
deliver
to
Satan
,
and
this
delivering
to
Satan
be
by
Institution
,
then
their
meeting
also
.
As
the
conclusion
is
rightly
fetched
out
of
a
Major
and
Minor
,
so
if
there
be
several
particulars
which
put
together
supposeth
some
4th
or
5th
thing
,
then
God
hath
instituted
that
thing
;
if
it
be
such
as
is
not
necessarily
in
nature
,
but
dependeth
upon
the
Institution
of
his
Will
.
As
if
he
hath
commanded
Men
to
assemble
and
meet
,
to
tarry
one
for
another
till
they
meet
,
and
that
if
any
of
them
sin
they
should
cast
them
out
,
and
that
their
power
reacheth
to
them
that
are
within
,
this
necessarily
implies
that
this
company
thus
meeting
are
a
Church
by
Institution
in
relation
unto
such
meetings
.
If
a
King
did
write
to
a
Town
to
do
all
such
things
as
an
incorporate
Town
useth
to
do
,
if
such
and
such
offences
fall
out
amongst
them
to
judge
them
that
are
within
;
would
not
this
be
evidently
a
charter
to
them
,
to
make
them
an
incorporate
Town
?
As
Lords
are
made
Lords
being
called
up
by
a
Writ
,
so
here
.
Therefore
all
such
directions
as
we
find
in
the
Epistles
,
as
in
1
Cor
.
5.
to
do
thus
and
thus
,
implies
them
to
be
incorporate
bodies
,
which
Incorporation
depends
as
much
upon
God's
Will
as
the
acts
themselves
,
which
they
are
to
do
being
so
incorporated
,
do
.
And
perhaps
the
Synagogues
under
the
Old
Testament
,
though
we
do
not
read
when
they
were
instituted
by
express
Command
or
Law
,
as
for
making
of
the
Temple
and
the
like
there
is
,
yet
was
derived
out
of
the
general
Charter
,
for
their
meetings
in
the
Temple
,
and
every
seventh
year
to
read
the
Word
,
as
less
Leases
are
by
parcels
made
out
of
a
greater
Lease
.
And
so
they
were
by
Institution
consequentially
.
5.
Institutions
are
made
known
by
Prophecies
in
the
Old
Testament
,
concerning
the
times
of
the
Gospel
.
As
,
that
upon
every
Assembly
there
should
be
a
Cloud
;
that
the
day
of
Christ's
Resurrection
should
be
the
Christian
Sabbath
,
This
is
the
day
that
the
Lord
hath
made
,
Psal
.
118.
24.
or
appointed
,
by
Prophesie
,
he
had
said
to
day
if
you
will
hear
his
Voice
,
in
another
Psalm
,
and
if
not
,
that
they
should
not
enter
into
his
rest
,
and
this
in
Heb
.
6.
4.
is
by
the
Apostle
made
an
Institution
of
;
He
hath
appointed
,
saith
the
Apostle
,
another
day
,
in
opposition
to
the
seventh
day
which
he
had
spoken
of
in
the
5th
and
6th
verses
.
So
Clement
answerably
in
his
Epistle
speaking
of
the
Institution
of
the
Offices
of
Bishops
and
Deacons
,
quoteth
the
Prophesie
in
Isa
.
60.
17.
out
of
the
Septuagint
,
as
then
it
was
,
neither
saith
he
,
is
this
a
new
institution
,
but
many
years
afore
it
was
thus
written
of
Bishops
and
Deacons
.
{αβγδ}
.
Clem
.
Epist
.
ad
Corinth
.
p.
55.
Edit
.
Patr
.
Junii
.
Oxon
.
1633.
So
also
in
the
applying
of
Types
,
we
may
discover
what
is
an
Institution
of
God
,
but
then
we
must
find
them
so
applied
,
if
we
find
them
warrantably
applied
by
the
Holy
Ghost
in
the
New
Testament
,
or
by
Prophecy
in
the
Old
(
for
the
signification
of
a
Type
it
is
by
the
Holy
Ghost
as
in
Heb
.
9.
8.
the
Holy
Ghost
thus
signifying
)
we
may
infer
an
Institution
from
them
.
So
when
it
is
said
in
Isa
.
66.
21.
I
will
take
of
them
for
Priests
and
for
Levites
,
it
implies
that
there
should
be
these
two
ranks
and
sorts
of
Officers
in
the
New
Testament
,
answerable
to
those
two
in
the
Old
,
for
ordinary
Officers
,
as
indeed
there
are
,
viz.
Bishops
and
Deacons
.
6.
We
may
be
assured
what
is
of
Divine
Institution
by
parallel
reason
,
between
things
of
a
kind
,
and
of
a
like
nature
;
as
for
example
,
God
having
appointed
Baptism
a
Sacrament
,
and
the
Lord's
Supper
a
Sacrament
,
these
being
things
of
a
kind
,
if
he
hath
bidden
and
appointed
Ministers
by
Institution
to
Baptise
,
the
reason
is
good
that
therefore
they
should
have
power
to
administer
the
Lord's
Supper
,
although
there
is
no
instance
in
Scripture
for
it
.
So
if
he
have
given
them
power
to
be
the
Mouth
of
God
in
Preaching
to
the
People
,
then
also
that
they
should
be
the
Mouth
of
the
People
to
God
in
Prayer
,
we
finding
that
publick
Prayer
is
appointed
as
well
as
Preaching
,
although
we
have
not
one
instance
in
the
New
Testament
that
the
Officers
of
the
Church
did
perform
publick
Prayer
.
So
also
God
hath
appointed
Deacons
,
and
he
hath
appointed
Elders
,
he
hath
appointed
Deacons
to
be
set
up
by
choice
,
and
the
Elders
to
be
set
up
by
choice
;
we
find
that
the
People
did
chuse
their
Deacons
,
we
warrantably
argue
▪
therefore
they
may
chuse
their
Elders
.
In
things
that
are
thus
of
a
like
reason
,
we
argue
from
one
to
the
other
in
other
cases
,
as
for
instance
,
(
since
to
us
Christians
't
is
not
the
Judicial
,
and
Ceremonial
,
but
the
Moral
Law
which
is
obligatory
)
how
do
we
know
,
and
why
do
we
take
the
Levitical
Law
for
degrees
prohibited
in
Marriage
,
Lev
.
18.
Because
we
find
in
1
Cor
.
5.
1.
one
of
those
degrees
forbidden
in
the
New
Testament
,
viz.
for
one
to
have
his
Father's
Wife
,
and
therefore
all
the
rest
,
although
we
have
no
warrant
in
Scripture
for
every
particular
degree
.
Also
in
that
Law
the
Letter
of
it
only
forbiddeth
the
Aunt
to
Marry
the
Nephew
,
the
Popish
Divines
have
argued
,
that
,
yet
it
is
lawful
for
the
Uncle
to
Marry
the
Neece
;
whereas
on
the
contrary
,
by
a
parity
of
reason
it
is
unlawful
,
for
it
is
all
of
a
like
kind
,
as
the
same
way
from
Thebes
to
Athens
,
that
is
from
Athens
to
Thebes
,
the
one
therefore
being
forbidden
to
Marry
,
because
they
are
nigh
a
kin
,
since
the
other
is
of
as
nigh
a
kin
,
therefore
the
Law
holds
in
the
one
as
well
as
in
the
other
.
So
under
the
New
Testament
,
we
have
days
of
fasting
set
apart
as
well
as
in
the
Old
,
for
the
same
Moral
grounds
,
but
we
have
no
one
instance
of
a
Day
of
Thanksgiving
in
the
New
Testament
;
but
these
being
parallel
Ordinances
(
for
as
Thanksgiving
and
Humbling
of
a
Man's
self
before
God
for
Sin
are
parallel
duties
;
so
to
have
a
Day
of
Thanksgiving
,
and
a
Day
of
Fasting
are
parallel
Ordinances
)
therefore
since
we
find
the
one
in
the
New
Testament
,
and
find
both
in
the
Old
;
we
may
argue
the
other
from
this
one
.
But
then
that
we
may
argue
rightly
,
the
things
must
be
collateral
,
and
of
a
kind
,
as
the
the
Lord's
Supper
and
Baptism
are
both
Sacraments
;
Elders
and
Deacons
are
,
both
Officers
of
the
Church
,
they
are
things
Co-ordinate
,
Ejusdem
ordinis
,
and
so
we
may
argue
from
one
to
the
other
,
in
things
that
may
be
supposed
common
to
both
,
and
is
not
upon
a
peculiar
reason
restrained
to
one
.
But
otherwise
for
things
that
are
subordinate
as
we
may
call
them
,
and
of
another
kind
,
there
Par
ratio
will
not
make
an
Institution
,
for
then
it
is
not
Par
ratio
,
because
it
is
not
Inter
paria
or
things
co-ordinate
.
As
we
can
by
no
means
infer
that
,
because
God
hath
set
up
an
office
of
Elders
superiour
to
that
of
Deacons
,
because
he
hath
set
up
the
Office
of
Pastors
and
Teachers
superiour
to
that
of
Ruling
Elders
,
that
therefore
upon
a
pretended
necessity
,
we
may
set
up
an
office
over
all
these
Elders
,
as
the
Antient
Times
did
a
Bishop
.
And
so
neither
will
it
follow
,
that
because
God
hath
set
up
a
Court
in
a
particular
Church
to
correct
offending
Brethren
,
by
delivering
up
to
Satan
,
that
therefore
they
may
set
up
an
higher
Court
in
like
manner
to
correct
Churches
by
Excommunicating
them
.
These
are
not
things
of
the
same
order
,
but
they
are
things
of
Superiority
and
Inferiority
.
Though
we
may
argue
in
the
Judicial
Law
,
that
if
the
Aunt
may
not
Marry
the
Nephew
,
likewise
the
Uncle
may
not
Marry
the
Neece
,
because
they
are
things
of
the
same
Order
,
yet
we
must
not
now
go
and
make
a
new
Degree
forbidden
;
as
is
the
case
betwixt
our
Brethren
and
us
in
the
Presbyterian
controversie
.
Reason
will
help
us
to
apply
the
same
things
,
in
things
collateral
,
but
not
to
institute
,
and
set
up
things
anew
.
Concerning
the
use
of
Man's
Reason
in
this
point
about
Institutions
,
we
only
say
this
,
that
Man's
Reason
may
by
way
of
Interpretation
find
out
what
God
hath
set
up
,
but
it
cannot
proceed
further
.
Men
mistake
in
thinking
that
if
God
hath
set
up
this
,
that
therefore
they
may
by
like
reason
set
up
another
thing
:
As
because
that
God
hath
made
Set
Forms
of
Prayer
,
that
therefore
Men
may
;
or
as
because
that
God
did
deliver
the
Scriptures
to
be
read
,
therefore
Men
may
appoint
Sermons
to
be
read
.
For
in
so
doing
Man's
Reason
becometh
a
Judge
,
and
takes
on
him
God's
Authority
,
in
Inventing
and
Authorizing
this
,
as
God
hath
done
another
thing
,
whereas
we
should
be
content
with
God's
means
that
he
hath
appointed
;
but
in
the
other
,
Man's
Reason
is
only
but
as
a
Witness
,
that
applies
a
thing
according
to
what
by
reason
he
gathers
God's
Mind
to
be
.
And
there
is
this
difference
between
Doctrinal
Truths
and
Institutions
,
that
one
Truth
may
be
by
reason
better
fetched
out
of
another
,
and
more
safely
and
easily
than
Institutions
.
For
one
Truth
begets
another
,
and
Truth
is
infinite
in
the
consequences
of
it
,
but
so
Institutions
are
not
.
And
the
reason
of
the
difference
is
this
,
because
they
depend
upon
a
Promise
,
and
upon
the
Power
,
and
Will
of
God
,
immediately
to
concur
with
them
,
and
set
them
up
:
They
are
things
that
are
singled
out
by
the
Will
of
God
,
to
a
Spiritual
End
,
with
a
Spiritual
Efficacy
.
7.
We
may
be
assured
what
is
an
Institution
of
God
,
by
Examples
which
we
meet
with
in
the
Scriptures
.
For
one
way
by
which
Christ
was
pleased
to
convey
his
Institutions
to
us
,
is
by
way
of
Examples
in
the
New
Testament
,
without
the
which
,
being
intended
as
a
rule
for
us
,
we
acknowledge
,
that
a
compleat
Rule
for
all
things
could
not
be
made
forth
.
We
shall
therefore
endeavour
to
give
reason
and
demonstration
,
that
the
example
of
the
practices
of
the
Primitive
Churches
are
to
be
taken
as
Rules
to
us
.
't
is
true
indeed
,
Examples
then
bind
not
,
when
the
Story
is
so
Written
as
there
may
be
a
supposition
of
errour
in
the
example
,
as
the
Story
of
the
Lives
of
the
Patriarch's
is
;
And
also
those
examples
bind
not
which
we
find
expresly
contradicted
by
a
Law
,
or
which
we
find
blamed
,
as
that
of
Peter's
dissembling
,
Gal
.
2.
11
:
and
that
of
John's
Worshipping
the
Angel
,
Rev.
19.
10.
These
are
not
rules
.
But
if
an
example
be
written
as
a
Rule
,
then
it
will
bind
,
because
there
is
no
supposition
of
errour
.
But
the
Apostle's
ways
in
Churches
and
ordering
of
them
,
yea
and
of
the
Churches
erected
by
them
,
are
propounded
and
professed
to
be
recorded
as
patterns
and
rules
to
us
.
Neither
needs
there
a
particular
warrant
to
make
every
one
a
rule
whilst
the
general
one
that
propounds
all
to
be
such
will
sanctifie
all
.
I
shall
first
prove
my
assertion
,
and
then
shew
the
reasonableness
of
it
,
that
it
should
be
so
.
1.
My
first
proof
is
from
comparing
the
Commission
Christ
gave
his
Apostles
at
his
ascending
,
Mat
.
28.
20.
with
the
Book
of
the
Acts
,
the
Title
and
Preface
to
it
,
and
Matter
in
it
.
In
Mat
.
28.
20.
This
is
the
Commission
he
gave
to
his
Apostles
considered
as
common
persons
,
as
the
last
clause
argues
,
Lo
I
am
with
you
to
the
end
of
the
World
.
His
Commission
is
,
that
they
should
teach
those
that
were
Converted
to
observe
whatever
he
had
commanded
them
.
For
the
matter
of
the
Doctrine
of
the
Gospel
,
what
they
should
Preach
,
he
had
given
Commission
for
that
,
in
the
verse
afore
,
ver
.
19.
Go
teach
all
Nations
,
which
Mark
Interprets
,
Mark
16.
15.
Go
Preach
the
Gospel
to
every
Creature
▪
that
is
,
as
to
matters
of
Faith
what
they
are
to
Believe
,
for
it
follows
,
ver
.
16.
He
that
believes
shall
be
saved
,
But
for
matter
of
Evangelical
practices
what
Christians
are
to
do
,
and
to
observe
by
special
command
from
Christ
,
that
injunction
he
gives
in
a
distinction
from
the
other
,
ver
.
20.
he
speaks
of
matters
of
practice
as
the
word
{αβγδ}
observe
implies
.
And
their
Commission
is
precisely
limited
unto
what
Christ
had
commanded
;
he
gives
them
no
authority
to
impose
and
cause
them
to
observe
any
other
thing
in
practice
but
what
he
commanded
;
they
went
beyond
their
Commission
if
they
did
.
For
matters
of
practice
and
observancy
,
Apostles
are
to
meddle
with
nothing
else
but
Christ's
Commands
;
And
they
are
enjoyned
to
teach
Men
,
to
observe
all
that
Christ
commanded
.
Now
the
story
of
the
Acts
relating
what
was
observed
and
practised
by
the
Churches
founded
by
the
Apostles
,
and
so
in
the
Epistles
,
they
giving
many
hints
what
were
the
Observations
and
Orders
of
Churches
:
We
finding
these
and
gathering
them
into
a
Body
together
,
cannot
look
otherwise
upon
them
,
than
as
practices
taught
them
by
the
Apostles
,
and
if
so
,
then
no
other
than
what
Christ
commanded
.
Observations
of
Churches
recorded
,
not
blamed
,
we
take
to
be
directions
from
the
Apostles
and
to
that
end
Written
;
and
directions
of
the
Apostles
,
we
may
safely
take
to
be
Commands
of
Christ
,
as
well
in
matters
to
be
done
,
as
to
be
believed
.
This
gives
us
a
general
ground
to
argue
from
examples
of
the
Apostolical
Churches
.
2.
But
secondly
when
we
find
the
Book
of
the
Acts
to
contain
many
practices
in
and
about
Churches
,
and
the
Officers
of
them
recorded
but
by
way
of
story
,
and
hints
of
examples
to
shew
us
what
was
the
order
of
Churches
in
the
Apostle's
times
:
We
may
be
well
assured
that
these
were
written
on
purpose
to
shew
what
the
Apostle's
taught
them
from
Christ
to
observe
;
which
we
gather
from
all
these
things
laid
together
.
1.
From
the
professed
Title
of
the
Book
of
the
Acts
,
which
,
as
those
Titles
to
the
Psalms
,
hath
ever
been
acknowledged
part
of
Canonical
Scripture
.
It
is
entitled
The
Acts
,
or
{αβγδ}
Practices
of
the
Apostles
.
That
Book
contains
much
of
their
Doctrine
,
and
yet
it
is
not
entitled
The
Doctrine
of
the
Apostles
,
but
their
Practices
.
And
it
contains
mostly
the
story
of
one
Apostle
,
Paul
,
and
yet
because
his
ordering
and
setling
Churches
(
as
we
shall
anon
observe
)
was
by
the
same
rule
that
the
other
Apostles
all
went
by
,
it
is
called
The
Acts
of
the
Apostles
,
on
purpose
to
consign
and
give
warrant
unto
those
Practices
as
Apostolical
.
Yea
also
though
many
things
are
the
practices
in
Churches
themselves
,
and
of
the
Elders
and
Brethren
of
them
,
yet
they
are
called
The
Acts
of
the
Apostles
,
because
even
those
practices
of
Churches
were
guided
by
the
Apostles
,
and
so
they
are
called
their
Acts
;
and
they
taught
them
but
to
observe
what
Christ
commanded
.
2.
Then
secondly
,
after
Luke
had
given
it
this
Title
,
see
further
what
his
Preface
is
,
which
further
declares
this
to
have
been
the
scope
and
drift
of
it
.
He
connects
it
with
the
Story
of
Christ
in
the
Gospel
,
as
passing
from
all
that
Jesus
began
both
to
do
and
teach
,
ver
.
1.
from
his
Example
and
Doctrine
,
unto
what
the
Apostles
did
do
,
and
what
they
did
teach
Churches
to
observe
by
commandment
from
Christ
;
therefore
he
makes
mention
of
the
Commands
that
Christ
by
the
Spirit
had
given
them
unto
the
day
he
was
taken
up
,
ver
.
2.
All
which
Commandments
,
and
those
especially
which
pertained
to
his
Kingdom
and
Government
of
his
Church
on
Earth
▪
he
renewed
after
his
Resurrection
,
speaking
,
says
he
,
by
the
space
of
forty
days
of
the
things
of
the
Kingdom
of
God
,
ver
.
3.
The
meaning
of
which
both
Title
and
Preface
,
and
connecting
it
with
the
story
of
the
Evangelists
is
evidently
this
,
that
these
Apostles
being
thus
thoroughly
furnished
with
Commands
from
Christ
,
and
especially
about
the
things
of
his
Kingdom
,
in
governing
his
Saints
(
all
which
when
as
he
was
about
to
ascend
he
gave
in
charge
,
as
the
Evangelist
Matthew
tells
us
)
that
therefore
they
should
teach
those
whom
they
converted
to
observe
them
,
and
that
done
you
have
the
story
,
declaring
the
practises
of
the
Churches
they
reared
,
and
the
ways
of
the
Apostles
in
them
,
and
both
as
such
as
were
according
to
these
Commands
of
Christ
given
them
,
which
he
therefore
mentions
in
the
Preface
to
give
a
countenance
to
them
as
rules
.
And
the
Language
of
it
is
as
if
he
had
said
,
you
shall
know
what
those
special
Commands
pertaining
to
the
Kingdom
of
God
,
and
which
they
taught
the
Churches
to
observe
,
were
by
their
ways
and
practices
here
recorded
,
and
mentioned
as
practised
in
the
first
Churches
.
What
Reader
observing
that
charge
in
Matthew
,
given
by
Christ
at
his
Ascension
;
with
the
Title
of
,
and
the
Preface
to
this
Book
,
of
the
Acts
,
but
will
acknowledge
all
the
story
of
all
the
practices
here
recorded
to
be
Scripture
,
written
for
our
admonition
,
and
think
this
to
be
the
scope
and
intent
of
them
?
So
that
although
we
have
not
a
particular
warrant
annexed
to
every
example
here
to
make
it
a
rule
,
yet
we
have
this
general
,
which
if
it
make
out
this
,
that
they
are
written
to
let
us
see
the
Commandments
of
Christ
in
the
Apostle's
practices
,
it
is
enough
.
3.
Then
add
to
this
thirdly
,
That
the
practices
here
recorded
of
the
Apostles
in
the
first
Churches
of
Judea
,
were
setled
generally
in
other
Churches
of
the
Gentiles
also
,
who
yet
varied
in
Language
,
in
Fashion
,
and
Manners
,
and
Government
Civil
.
They
ordain
Deacons
in
the
Church
of
Hierusalem
,
Acts
6.
and
Elders
we
read
mentioned
,
chap.
11.
30.
which
are
mentioned
but
historically
,
and
yet
we
read
of
the
same
kind
of
Officers
,
Deacons
and
Elders
,
in
other
Churches
of
the
Gentiles
,
at
Philippi
,
Phil
.
1.
1.
and
in
many
other
Churches
mentioned
in
the
Acts.
Yea
and
we
find
the
same
Practices
and
Officers
,
&c.
in
the
Churches
of
the
Gentiles
setled
by
Paul
,
that
was
Converted
and
made
an
Apostle
many
years
after
the
other
,
and
who
learned
not
the
Gospel
,
nor
any
part
of
it
from
the
Apostles
or
the
Churches
of
Judea
,
but
had
it
by
revelation
of
Jesus
Christ
,
as
himself
says
,
Gal
.
1.
17.
he
immediately
conferred
not
with
flesh
and
blood
,
that
is
,
with
no
man
,
yea
I
came
not
to
Hierusalem
(
says
he
)
to
them
which
were
Apostles
afore
me
,
ver
.
17.
but
I
went
into
Arabia
,
ond
returned
again
into
Damascus
;
and
then
after
three
years
I
came
again
unto
Hierusalem
to
visit
Peter
,
ver
.
18.
and
none
Apostles
saw
I
save
James
,
ver
.
19.
And
yet
he
set
up
the
same
practices
in
Churches
that
the
other
Apostles
did
,
Ordained
Elders
in
every
City
,
and
Deacons
,
&c.
Now
that
they
should
so
agree
in
the
same
practices
;
that
these
all
here
recorded
should
be
intitled
the
practices
of
the
Apostles
;
that
they
should
be
the
same
in
several
Churches
,
in
that
first
of
Judea
,
and
the
same
from
several
Apostles
in
those
several
Churches
,
and
some
of
these
Apostles
not
consulting
each
with
other
;
how
could
this
be
but
as
guided
by
the
same
Spirit
,
and
as
going
by
the
same
rule
common
to
all
,
which
was
the
Commands
of
Christ
?
4.
Yea
fourthly
,
As
they
have
thus
Christ's
Commands
(
afore
the
recording
these
practices
)
for
their
warrant
,
so
some
of
them
that
are
recorded
in
the
Acts
but
as
historically
done
at
the
first
as
Acts
of
the
Apostles
,
yet
are
in
after-times
in
other
Scriptures
,
given
by
way
of
command
.
Now
this
further
confirms
this
same
,
being
thus
warranted
and
consigned
,
for
the
rest
to
shew
the
like
reason
of
all
the
other
.
Thus
the
first
mention
of
the
Office
of
Deacons
in
the
Church
,
is
but
historically
and
by
way
of
example
set
down
with
the
occasion
of
it
,
Acts
6.
As
also
of
Bishops
and
Elders
in
the
Acts
often
,
and
not
at
all
as
recorded
therein
with
any
commands
from
the
Apostles
,
and
yet
to
shew
that
these
examples
are
recorded
for
Commands
and
Rules
,
Paul
in
his
Epistle
to
Timothy
writing
to
him
how
to
behave
himself
in
the
house
of
God
,
mentions
these
Offices
of
Deacons
and
Elders
as
the
Commands
of
Christ
,
1
Tim
.
3.
and
on
the
contrary
,
that
which
Christ
gave
a
Precept
and
an
Institution
about
,
Mat
.
18.
namely
Church
Censure
and
Excommunication
,
you
have
it
in
a
directive
example
given
to
the
Church
of
Corinth
,
1
Cor
.
5.
5.
And
for
a
Fifth
Argument
yet
further
to
confirm
this
,
the
Apostles
do
in
their
Epistles
refer
Churches
and
Others
to
their
Example
in
the
Churches
,
as
Rules
for
their
Imitation
,
and
this
in
matters
of
Church
Order
.
Thus
in
1
Cor
.
11.
Paul
when
he
was
to
Write
to
the
Church
of
Corinth
,
about
ordering
matters
of
Order
,
as
ver
.
34.
shews
,
and
also
all
the
particulars
in
that
chapter
do
shew
it
(
for
they
are
matters
of
that
nature
,
as
about
covering
and
uncovering
,
in
token
of
Subjection
,
and
about
their
Love
Feasts
breeding
Divisions
,
and
Eating
in
the
Assemblies
,
and
the
abuse
in
the
Lord's
Supper
,
&c.
)
he
makes
this
the
Preface
to
all
these
,
Be
ye
followers
of
me
even
as
I
am
of
Christ
,
ver
.
1.
commending
them
in
other
things
of
their
Church
Order
(
such
as
these
)
they
had
remembred
all
these
things
,
and
kept
the
Ordinances
as
he
had
delivered
them
,
so
ver
.
2.
But
in
these
abuses
and
disorders
,
he
saith
he
could
not
but
dispraise
them
,
ver
.
17
:
Now
in
all
matters
of
this
Nature
,
as
well
as
matters
of
Doctrine
,
he
exhorts
them
to
be
Followers
of
his
example
,
and
practice
in
the
Churches
as
he
was
in
Christ
:
So
as
about
all
,
for
such
things
Christ
gave
a
command
and
the
Apostles
gave
order
,
and
by
their
Doctrine
and
Practices
delivered
them
.
We
have
no
such
custom
says
he
,
that
is
,
no
such
practice
,
and
so
condemns
their
disorder
,
by
bringing
them
to
that
as
the
Rule
.
So
also
in
his
Preface
to
that
Discourse
of
his
about
Church
Censures
to
be
executed
upon
that
Incestuous
Member
in
the
Church
,
which
you
read
of
,
chap.
5.
and
other
particular
directions
that
follow
in
that
Epistle
,
he
tells
them
chap.
4
,
that
though
they
may
have
many
thousand
Instructers
,
yet
he
was
their
Father
,
ver
.
15.
Telling
them
,
ver
.
17.
that
he
had
sent
Timothy
an
Evangelist
unto
them
,
which
should
put
them
in
remembrance
of
his
Ways
in
Christ
,
as
I
Teach
every
where
in
every
Church
,
the
meaning
whereof
is
plainly
this
,
that
he
did
bind
them
to
no
other
Rule
than
what
he
bound
all
other
Churches
to
;
and
that
his
example
or
way
,
whereof
Timothy
could
put
them
in
mind
,
was
that
Rule
he
would
have
them
and
other
Churches
follow
,
he
teaching
all
Churches
to
follow
those
his
ways
,
for
otherwise
Timothy
could
not
know
what
he
taught
every
where
in
every
Church
,
so
as
he
means
not
his
Doctrine
materially
,
but
his
ways
which
he
taught
every
Church
to
follow
as
also
he
requireth
them
.
So
in
his
Writing
to
the
Church
of
the
Philippians
,
his
general
conclusion
in
matters
of
Practice
is
,
chap.
4.
9.
Those
things
which
you
have
both
learned
and
received
,
and
heard
,
and
seen
in
me
,
do
,
what
you
have
received
by
hearing
and
learned
by
seeing
.
1.
I
observe
,
his
ways
and
practices
in
all
the
Churches
were
regular
and
alike
in
,
and
all
tyed
to
the
same
rule
,
and
given
by
Doctrine
and
by
Example
also
.
Look
what
his
ways
were
,
the
same
he
taught
,
and
this
universally
in
all
Churches
,
teaching
them
to
observe
it
as
Christ
charged
them
.
2.
He
means
his
Ways
in
matters
of
Discipline
and
Government
of
the
Church
as
well
as
Doctrine
,
and
indeed
those
matters
of
Discipline
were
delivered
also
by
Doctrine
to
those
Churches
.
For
1.
This
is
a
Preface
to
his
Discourse
about
matters
of
Discipline
,
which
he
enters
into
,
in
the
following
verses
and
following
chapters
.
2.
Therefore
he
calleth
them
Ways
not
Way
,
as
being
acts
and
practices
of
him
as
an
Apostle
,
things
to
be
done
,
which
matters
of
Faith
are
not
called
.
And
3.
They
were
not
moral
ways
of
the
moral
law
,
for
these
the
Old
Testament
directed
to
,
and
he
might
refer
them
unto
the
Rules
there
,
but
Evangelical
ways
he
means
,
which
the
Gospel
brought
in
,
Ways
in
Christ
,
given
as
directions
in
all
Churches
.
And
4
To
that
end
he
sent
Timothy
an
Evangelist
,
whose
Office
it
was
to
order
things
in
Church
Government
,
as
appears
by
the
matter
of
the
Epistle
to
Timothy
and
Titus
.
Add
but
this
,
that
if
any
where
he
calls
on
them
to
imitate
him
in
Discipline
,
then
in
these
places
,
matters
of
Discipline
are
meant
and
included
,
but
he
doth
this
in
many
places
,
as
in
1
Cor
.
11.
and
the
matters
of
this
first
Epistle
to
the
Corinthians
are
much
about
order
,
The
rest
will
I
order
when
I
come
,
1
Cor
,
11.
34.
and
so
Timothy
was
sent
to
establish
them
therein
.
Again
3.
Writing
to
Timothy
an
Evangelist
on
purpose
to
direct
him
how
to
behave
himself
in
the
House
of
God
(
this
being
the
chief
scope
of
those
Epistles
as
was
noted
)
he
calls
him
to
his
example
as
his
rule
,
as
one
that
had
known
his
Doctrine
,
Manners
,
Life
,
&c.
2
Tit
.
3.
10.
But
thou
hast
fully
known
my
Doctrine
,
manner
of
Life
,
Purpose
,
Faith
,
Long-fuffering
,
Charity
,
Patience
.
The
word
is
,
{αβγδ}
Juxta
sequi
,
vestigiis
insistere
,
hast
followed
it
step
by
step
.
1.
In
Doctrine
,
2.
{αβγδ}
,
in
Converse
or
ways
in
the
Churches
,
as
that
place
,
1
Cor
.
4.
17.
shews
in
my
Platform
,
or
Form
,
or
Leading
,
or
Method
,
which
may
very
well
mean
his
Institution
of
Churches
,
his
leading
or
framing
them
,
and
training
them
up
.
4.
Yea
,
4.
Yet
further
,
to
shew
that
the
practices
of
Churches
setled
by
the
Apostles
,
are
Rules
unto
us
;
we
find
him
calling
upon
Churches
,
then
to
imitate
the
Orders
of
other
Churches
in
those
times
planted
by
the
Apostles
,
therefore
the
practices
of
Churches
Recorded
and
not
blamed
,
are
intended
as
Rules
.
The
Customs
of
Churches
is
now
much
urged
in
the
World
,
to
bind
others
to
them
,
because
the
Apostles
refer'd
to
them
;
but
the
Argument
fails
and
differs
in
this
,
which
is
not
considered
,
that
the
Custom
of
Churches
then
were
Apostolical
;
and
such
Customs
in
such
Churches
,
so
directed
infallibly
,
and
Recorded
then
when
the
Apostles
were
present
,
we
may
safely
account
Obligatory
,
but
not
Customs
meerly
Humane
.
Thus
Paul
Argues
from
the
Custom
of
all
Churches
,
in
that
1
Cor
.
10.
16.
We
have
no
such
Custom
,
nor
the
Churches
of
the
Saints
,
that
is
,
thus
founded
by
Apostles
.
Thus
,
1
Thes
.
2.
14.
he
commends
them
for
having
become
Followers
of
the
Churches
of
God
in
Judea
,
because
they
being
the
first
Churches
planted
by
the
Apostles
,
were
almost
exact
according
to
the
pattern
.
Of
other
Churches
he
says
,
Came
the
Word
of
God
out
from
you
?
1
Cor
.
14.
36.
Now
from
the
Churches
of
Judea
it
did
.
And
he
speaks
it
generally
of
all
their
imitations
of
them
;
and
that
both
in
matters
of
Order
as
well
as
Faith
,
they
being
Constituted
and
setled
in
both
;
for
if
not
in
all
things
,
why
puts
he
not
the
difference
?
And
to
shew
that
all
Churches
in
such
matters
,
were
ordered
by
the
same
Rule
,
one
as
well
as
another
;
and
that
therefore
what
we
find
Recorded
of
one
Church
▪
was
in
like
manner
in
all
,
the
Apostle
sometimes
in
giving
Cirections
to
one
Church
,
adds
,
As
I
Ordain
in
other
Churches
of
Christ
also
.
Thus
1
Cor
.
16.
1.
in
the
ordering
of
Collections
on
the
first
Day
of
the
Week
,
which
is
in
view
but
an
inferiour
Matter
,
and
might
have
been
done
any
day
,
yet
when
he
gives
instruction
about
it
to
the
Corinthians
,
though
it
had
been
enough
,
that
he
an
Apostle
gave
it
,
yet
he
puts
this
in
,
as
I
Ordain
in
the
Churches
of
Galatia
,
so
do
ye
also
.
So
in
giving
those
Rules
about
Prophecying
,
to
speak
one
by
one
,
and
the
lesser
number
of
Prophets
,
to
submit
to
the
greater
,
he
inforceth
it
by
this
,
in
1
Cor
.
14.
33.
as
we
see
in
all
the
Churches
of
the
Saints
;
and
ver
.
37.
let
him
that
is
Spiritual
,
acknowledge
that
these
are
the
Commands
of
God
.
To
this
doth
that
old
saying
agree
,
Constabit
id
esse
ab
Apostolis
traditum
quod
Ecclesiis
,
Apostorum
fuit
sacro
sanctum
.
That
is
evident
to
have
been
delivered
by
the
Apostles
,
which
hath
been
Sacredly
observ'd
by
the
Churches
of
the
Apostles
.
5.
Christ
calls
upon
the
same
Churches
,
to
imitate
the
first
Pattern
given
them
,
and
wherein
they
or
any
swerved
,
he
Reduceth
them
to
what
they
had
at
first
received
and
learned
from
the
Apostles
,
as
containing
an
immutable
Rule
,
not
to
be
swerved
from
.
Now
if
they
had
not
liberty
to
swerve
from
them
,
then
not
we
,
Rev.
3.
3.
Remember
how
thou
hast
received
and
heard
,
and
hold
fast
and
Repent
.
Those
Epistles
to
the
Seven
Churches
,
do
as
much
concern
Discipline
,
as
matters
of
Doctrine
;
for
the
chief
fault
he
doth
find
with
them
,
still
is
flackness
of
Discipline
,
whereby
they
suffered
Men
to
Teach
or
Practice
amiss
.
Now
the
general
Reason
of
this
,
why
the
Apostle
left
these
things
in
Example
,
is
first
;
because
this
agrees
with
the
Nature
of
the
thing
,
for
matters
of
Practice
and
Order
,
are
as
well
,
if
not
better
Represented
in
Examples
than
Rules
,
Men
are
moved
more
by
Examples
,
than
by
Precepts
,
(
as
Seneca
said
)
as
Buildings
and
their
Platform
are
best
set
out
in
Pictures
.
And
2.
Consider
the
manner
of
writing
Scriptures
,
the
occasion
of
writing
these
of
the
New
Testament
,
both
Acts
and
Epistles
,
and
it
will
appear
that
this
way
of
Example
was
most
suitable
.
1.
The
manner
of
the
Scriptures
,
even
as
to
matters
of
Doctrine
,
is
not
to
write
Methods
or
Harmonies
,
Truths
ordered
,
but
scattered
;
and
often
left
to
us
to
pick
them
out
,
by
Intimations
and
Coherences
,
and
this
as
to
many
great
Truths
.
And
2.
Let
us
consider
when
it
was
they
were
written
?
The
Work
was
not
first
to
write
Scriptures
,
as
having
Churches
Constituted
to
their
Hands
.
Though
Moses's
case
was
otherwise
,
who
had
a
People
already
gathered
,
the
Nation
of
the
Jews
,
which
were
in
one
place
,
whom
he
could
therefore
deliver
a
Law
unto
,
in
Precepts
,
yet
the
Apostles
Disperst
themselves
to
several
places
;
and
their
first
Work
was
to
Convert
Men
in
all
Nations
,
and
so
to
build
them
up
into
Churches
,
and
so
carry
their
Directions
with
them
in
their
Breasts
.
Thus
they
did
first
in
Judea
,
then
among
the
Gentiles
;
and
every
one
of
them
,
(
when
apart
)
was
led
with
an
infallible
Spirit
in
so
doing
,
and
all
with
one
Spirit
,
agreeing
and
conspiring
in
the
same
,
as
by
the
Churches
set
up
by
them
doth
appear
.
And
many
years
after
this
,
were
the
Scriptures
written
to
those
Churches
,
(
as
occasion
was
)
whom
they
had
first
Ordered
and
Disciplined
;
and
this
for
the
direction
of
times
to
come
:
And
so
in
writing
to
them
,
they
hint
Relations
of
what
was
done
and
constituted
among
them
Histiorcally
,
(
for
the
Rule
was
already
put
in
practice
,
and
they
were
framed
and
reared
:
)
And
so
Luke
writes
an
Historical
Relation
,
(
after
the
Apostles
had
set
many
Churches
)
of
their
Acts
and
Practices
;
and
it
was
not
comely
to
write
a
Law
to
such
Churches
,
to
have
such
and
such
Officers
,
&c.
when
already
they
had
them
;
but
rather
they
maintain
their
Officers
,
as
existing
among
them
already
,
and
shew
their
Diversity
,
by
Exhorting
them
to
their
several
Duties
,
as
Rom
.
12.
and
elsewhere
;
which
yet
because
they
were
erected
by
Apostolical
direction
,
is
hint
enough
to
us
to
have
the
like
.
If
they
had
written
to
any
company
in
a
place
that
had
not
been
gathered
into
Church
Fellowship
,
to
,
Ecclesia
constituenda
,
A
Church
that
was
to
be
Constituted
,
then
it
had
been
meet
to
have
written
the
Laws
and
Rules
of
it
,
how
to
order
themselves
.
But
the
Apostles
had
already
afore
,
writing
the
Scripture
,
cast
all
Churches
into
that
Order
which
Christ
had
appointed
,
and
by
Example
and
Precept
,
in
word
of
Mouth
delivered
them
,
the
Traditions
as
the
Apostle
speaks
,
1
Cor
.
11.
2.
And
after
upon
occasion
,
writing
to
some
of
them
as
Churches
already
Constituted
,
he
mentioneth
matters
of
Discipline
,
but
either
Historically
,
as
already
setled
among
them
,
or
by
way
of
Precept
in
such
particulars
as
they
were
amiss
in
;
yet
so
as
Divine
Providence
,
that
took
care
for
after
times
,
hath
given
a
Compleat
Direction
,
either
in
Hints
and
Records
of
those
Examples
,
of
what
was
already
Constituted
in
some
Churches
,
or
in
such
those
Occasional
Precepts
.
And
further
in
general
,
that
Examples
,
Recorded
in
Scripture
,
,
are
intended
as
Rules
,
and
so
are
understood
by
Divines
,
appears
by
these
Instances
.
1.
It
is
evident
in
the
matter
of
the
Sabbath
;
for
which
,
suppose
that
we
have
no
positive
command
given
in
the
New
Testament
(
and
the
command
in
the
Old
,
was
evidently
pitcht
on
the
seventh
Day
from
the
Creation
,
in
the
Letter
of
the
command
)
yet
because
we
have
mention
of
it
by
way
of
practice
,
and
Administration
of
Holy
meetings
on
that
day
;
as
in
that
of
Collection
of
Saints
,
upon
the
first
day
of
the
Week
;
and
Acts
20.
7.
of
breaking
Bread
on
the
first
day
of
the
Week
,
&c.
our
Divines
have
warrantably
concluded
the
alteration
of
it
.
And
therefore
we
do
alike
wonder
at
those
that
are
for
Church
ways
,
that
they
should
be
against
the
Lord's
day
;
and
that
those
that
are
for
the
Sabbath
,
should
be
against
the
form
of
Examples
in
the
New
Testament
.
2.
This
is
evident
also
,
in
matters
of
contract
afore
Marriage
;
but
a
hint
by
the
by
,
in
a
Rule
given
concerning
Adultery
,
and
in
the
Example
of
Joseph
and
Mary
,
confirms
the
obligation
of
it
.
3.
The
same
appears
in
many
particular
explications
of
the
Moral
Law
.
All
that
write
upon
the
Commandments
,
though
for
greater
things
of
the
Law
,
these
follow
the
express
Rules
;
yet
the
lesser
explications
are
but
from
examples
of
Holy
Men
.
Now
allow
but
the
same
liberty
in
these
Evangelical
Precepts
;
that
for
the
great
things
,
there
are
express
Precepts
for
;
as
for
the
Sacraments
,
for
Institution
of
Churches
,
Matth
.
18.
for
Officers
in
Timothy
,
and
Rom
.
12.
for
Censures
,
Matth
.
18.
but
for
many
Branches
;
for
matter
of
carriage
in
these
,
we
must
have
them
out
of
the
examples
and
hints
in
the
New
Testament
,
and
it
is
all
that
we
ask
.
4.
We
find
our
Saviour
Christ
and
the
Apostles
,
arguing
from
examples
of
first
Patterns
.
Thus
,
1.
To
prove
what
is
lawful
,
Mat
.
12.
3.
Christ
argues
from
David's
example
,
in
breaking
a
Law
,
in
eating
when
he
was
Hungry
the
shew-bread
(
which
was
not
otherwise
lawful
for
him
to
eat
,
Exod
.
29.
33.
)
To
prove
it
lawfull
to
pull
Ears
of
Corn
on
the
Sabbath
Day
,
and
eat
them
.
And
so
from
the
example
of
the
Priests
profaning
the
Sabbath
,
and
being
blameless
,
Matth
.
12.
5.
that
is
,
not
found
fault
with
:
And
though
Christ
annexeth
a
ground
out
of
one
of
the
Prophets
,
I
will
have
Mercy
,
and
not
Sacrifice
;
yet
consider
that
that
Law
came
long
after
,
and
these
examples
were
in
force
long
before
this
Law
;
for
Hosea
wrote
long
after
.
2.
Examples
are
urged
,
not
only
to
prove
what
is
lawful
,
but
also
what
is
a
Duty
.
Thus
the
Apostle
Peter
,
1
Pet
.
3.
3
,
4.
Exhorts
Wives
,
that
their
Adorning
should
not
be
that
of
putting
on
Apparell
,
but
the
Ornament
of
a
meek
Spirit
,
;
for
v.
5.
after
this
manner
in
the
Old
Time
,
the
Holy
Women
who
Trusted
in
God
,
Adorned
themselves
.
Thus
also
in
the
matter
of
Praying
twice
a
Day
,
Morning
and
Evening
,
says
Paul
,
2
Tim
.
1.
3.
Whom
I
serve
from
my
Forefathers
without
ceasing
,
having
them
in
remembrance
in
my
Prayers
,
Day
and
Night
.
This
custom
to
pray
so
often
,
was
from
the
Fore-fathers
,
who
in
the
Temple
did
so
,
and
in
their
Houses
;
and
this
is
argued
not
so
much
from
an
express
command
,
as
from
their
examples
.
3.
Especially
when
the
first
Institution
is
founded
upon
an
example
,
then
the
example
is
the
Great
Argument
for
it
;
As
Primum
in
quolibet
genere
est
mensura
reliquorum
,
the
first
in
every
kind
is
the
measure
of
the
rest
,
so
in
this
case
too
.
Thus
the
Law
of
Marriage
is
founded
upon
the
example
of
Adam's
Marriage
,
and
so
argued
from
both
,
by
the
Prophet
Malachi
,
and
by
Christ
also
;
both
that
a
Man
should
have
but
one
Wife
,
and
not
put
her
away
.
Thus
Malachi
argues
from
the
very
Creation
,
of
but
one
Woman
for
Adam
,
as
a
rule
for
us
,
Mal
.
2.
15.
and
did
he
not
make
one
?
And
wherefore
one
?
Yet
had
he
a
Residue
of
Spirit
,
(
namely
to
have
made
more
)
that
he
might
have
a
lawfull
and
godly
Seed
;
for
which
cause
,
Adultery
and
unlawful
Marriages
,
is
not
Sanctified
from
the
first
Institution
.
And
so
our
Saviour
Christ
,
Matth
.
19.
4
,
8.
In
the
beginning
it
was
not
so
,
argues
from
the
practice
then
.
If
it
be
said
that
there
was
a
Law
;
Therefore
shall
a
Man
leave
his
Father
and
his
Mother
,
&c.
Yet
still
the
Law
is
founded
upon
the
example
of
Adam
,
and
Eve
,
the
first
Pattern
;
that
because
God
made
but
two
at
first
,
therefore
no
more
should
be
joyned
together
,
as
Christ
reasoneth
,
Matth
.
19.
4.
Have
ye
not
read
,
that
he
that
made
them
one
at
the
first
,
made
them
Male
and
Female
?
He
argues
from
that
very
instance
.
Yea
,
and
he
made
the
first
Woman
of
Adam's
Flesh
,
so
as
Adam
said
,
she
is
Bone
of
my
Bone
,
and
Flesh
of
my
Flesh
;
and
therefore
,
or
for
this
cause
(
as
Christ
and
the
Apostle
Interprets
it
)
was
the
Law
given
;
yet
so
as
Adam's
example
is
made
the
Foundation
of
it
;
because
Primum
in
isto
genere
,
what
Adam
did
then
by
God's
appointment
,
is
a
Rule
for
ever
.
Only
to
prevent
a
mistake
,
we
will
add
these
Cautions
as
Limitations
.
1.
That
for
the
great
and
more
Essential
parts
of
Church
Order
and
Worship
,
we
have
express
and
direct
Rules
.
As
for
the
Institution
and
Constitution
of
a
Church
,
Mat
.
18.
For
the
Administration
of
Censures
by
Admonition
,
Excommunication
,
for
the
chief
Officers
thereof
;
Bishops
and
Deacons
,
for
the
Sacraments
,
publick
Prayers
,
Preaching
,
&c.
The
Examples
do
only
mostly
concern
the
Limits
,
Order
,
and
Administration
of
all
these
.
And
in
such
things
,
Scripture
Examples
should
be
admitted
for
Rules
;
for
so
it
is
in
Interpreting
the
Moral
Law
.
The
great
things
of
each
Commandment
,
concern
the
grosser
sins
,
and
mainest
general
Duties
for
which
you
have
express
Rules
and
Commands
;
but
for
all
the
particular
Branches
and
Cases
about
particular
Sins
and
Duties
,
it
will
be
hard
to
fetch
express
Rules
to
direct
Men's
Consciences
;
but
Men
take
the
help
and
benefit
of
examples
unblamed
in
Scripture
,
for
a
Decision
of
them
.
Look
all
Interpreters
of
the
Ten
Commandments
,
and
their
Quotations
,
and
you
will
find
it
so
.
Now
why
should
not
as
great
a
liberty
be
left
us
to
find
out
God's
politicks
,
as
God's
Ethicks
,
it
being
as
necessary
,
if
not
more
,
that
Men
should
have
directions
to
guide
their
converse
in
the
House
of
,
God
,
as
in
their
own
Houses
and
private
Affairs
.
2.
We
must
be
carefull
that
we
take
such
Examples
,
as
are
written
and
not
blamed
,
supposing
this
to
be
the
Rule
,
that
what
is
not
blamed
or
contradicted
by
a
Rule
doth
bind
us
.
Christ
arguing
from
an
Example
of
the
Priests
,
alledgeth
that
for
a
Warrant
,
you
read
(
saith
he
)
how
that
the
Priests
profaned
the
Sabbath
,
and
are
blameless
,
Matth
.
12.
5.
Hence
because
Apostolical
Examples
in
the
converse
in
Churches
are
Recorded
as
Rules
;
therefore
such
Examples
of
theirs
as
were
faulty
are
blamed
,
and
took
notice
of
,
as
Peter's
Example
in
a
Church
matter
at
Antioch
,
Gal
.
2.
Paul
reproved
him
to
his
Face
,
and
that
upon
this
ground
,
because
his
Example
being
an
Apostle
,
Compelled
Men
,
Gal
.
2.
14.
it
had
the
force
of
an
Argument
in
it
.
3.
We
must
get
Characters
to
distinguish
between
Extraordinary
,
and
Ordinary
Examples
,
Recorded
of
Churches
and
the
Apostles
.
As
we
do
make
a
Distinction
of
Christ's
own
Example
;
and
of
Philip's
Baptizing
out
of
a
Church
,
(
he
being
an
Evangelist
,
and
carrying
Church
power
about
with
him
,
and
the
Person
's
Case
requiring
present
departure
into
a
far
Country
)
and
of
Christians
selling
their
Estates
in
the
first
Churches
of
the
Jews
,
when
there
were
many
poor
;
and
of
the
Apostles
being
maintained
,
and
sent
into
all
the
World
.
If
you
ask
how
we
shall
Distinguish
them
?
We
Answer
,
even
as
you
do
other
things
that
are
Extraordinary
,
promiscuously
Recorded
with
Ordinary
,
for
the
things
Distinguish
themselves
;
as
1
Cor
.
12.
speaking
of
Gifts
,
he
promiscuoufly
reckons
up
Ordinary
and
Extraordinary
,
ver
.
8
,
9
,
10.
To
one
is
given
a
word
of
Wisdom
,
to
another
a
word
of
Knowledge
,
to
another
the
gifts
of
Healing
,
and
to
another
working
of
Miracles
,
to
another
divers
Tongues
,
here
is
no
greater
matter
of
Distinction
put
for
the
things
,
than
what
themselves
afford
.
The
Gifts
that
remain
still
in
the
Church
,
are
Ordinary
,
they
that
do
not
are
Extraordinary
.
So
for
Officers
,
ver
.
28.
God
hath
set
in
the
Church
,
First
,
Apostles
,
Secondarily
,
Prophets
,
Thirdly
,
Teachers
,
after
that
Miracles
,
then
helps
in
Government
.
How
can
we
distinguish
here
,
and
know
that
we
have
Teachers
and
Government
,
and
not
Apostles
,
&c.
but
by
this
,
that
the
necessity
of
Gifts
for
Teaching
and
Government
still
remains
,
not
the
other
?
And
so
do
we
as
easily
distinguish
of
Examples
,
such
as
were
things
common
,
founded
upon
common
and
general
Respects
,
these
we
account
Ordinary
,
and
to
bind
,
because
they
may
continue
,
and
the
reason
of
them
continue
,
where
it
is
not
so
in
Extraordinary
.
4.
The
like
we
say
of
Examples
meerly
occasional
.
The
occasion
ceasing
the
thing
ceaseth
:
And
therein
we
judge
but
as
we
do
of
other
things
under
the
Law
,
when
yet
Moses
gave
direct
Rules
;
as
in
eating
the
Passover
,
that
they
were
commanded
to
do
it
with
staves
in
their
Hands
,
and
in
hast
was
meerly
suited
to
the
occasion
of
the
first
Passover
,
because
that
Night
they
were
to
Travell
,
and
so
it
did
not
bind
afterward
.
If
you
say
,
shew
me
a
compleat
Systeme
of
Directions
out
of
the
Examples
or
Rules
given
,
and
we
will
believe
you
.
To
this
we
Answer
.
1.
That
in
the
main
and
substantial
matters
,
we
can
shew
enough
to
guide
the
present
practices
of
Churches
,
in
managing
the
great
and
necessary
Ordinances
of
Christ
.
We
gave
one
Instance
afore
for
all
the
rest
,
about
dispensing
the
Censures
of
the
Church
.
And
2.
By
finding
express
order
taken
about
small
things
,
(
as
to
Carnal
Eyes
they
may
seem
to
be
)
we
may
be
directed
in
greater
as
how
and
when
to
order
the
Collection
for
the
Saints
,
on
the
first
day
of
the
week
,
and
to
Treasure
up
by
a
Man's
self
weekly
,
as
God
hath
blessed
him
,
whereas
another
Set
Day
in
the
Week
might
have
served
,
according
to
Humane
Prudence
as
well
,
and
to
lay
up
as
God
hath
blest
a
Man
,
at
the
Months
end
,
might
seem
to
have
been
as
well
in
a
way
of
Humane
Arbitrary
Prudence
,
and
have
been
left
to
Men's
Directions
)
and
yet
the
Apostle
makes
this
an
Order
in
Corinth
,
and
in
the
Churches
of
Galatia
.
Now
think
we
,
if
God
took
care
and
bound
up
Humane
Wisdom
,
and
Interposed
his
own
in
matters
of
such
small
Moment
,
as
these
Circumstances
seem
to
be
;
we
cannot
but
believe
he
hath
done
the
like
in
all
things
else
of
a
like
Nature
;
and
either
he
would
have
given
Rules
about
such
things
,
or
have
left
a
compleat
Rule
,
if
we
could
find
it
out
.
That
in
Digging
,
we
find
such
small
Meddals
as
these
,
here
and
there
,
stamped
by
God's
Authority
,
and
bearing
the
Image
of
his
Wisdom
and
Soverainty
,
doth
encourage
us
to
Dig
,
hoping
to
find
that
whole
Treasure
that
is
hid
in
Christ
,
in
whom
we
are
compleat
,
for
all
Treasures
of
Knowledge
and
Wisdom
.
And
this
binds
up
our
understandings
from
daring
to
Coyn
by
Humane
Wisdom
and
Authority
,
and
the
like
Institutions
,
lest
we
should
set
up
our
posts
by
God's
,
and
eat
out
by
Humane
Prudence
,
those
things
which
we
see
God
hath
used
his
Wisdom
to
deliver
to
us
,
(
as
by
such
Instances
evidently
appears
)
wherein
we
ought
to
suspect
our
Ignorance
of
his
Will
,
rather
than
his
Faithfulness
to
deliver
all
of
the
like
Nature
.
And
3ly
We
are
to
be
carefull
in
doing
what
we
find
a
Rule
and
Examples
for
,
and
so
whereunto
we
have
Attained
,
walking
.
We
find
that
True
of
Christ
,
and
made
good
by
him
unto
us
,
that
in
doing
the
Will
of
God
,
we
know
it
;
and
in
matters
of
practice
Experience
,
with
Faith
waiting
for
Light
,
helps
to
the
Knowledge
,
more
than
all
the
Study
in
the
Abstract
in
the
World
can
do
.
And
therefore
though
we
profess
,
we
know
not
Rules
for
every
Case
,
or
Query
that
may
be
put
,
yet
so
far
as
we
have
Attained
,
we
walk
;
suspending
where
we
want
light
till
God
reveal
it
,
knowing
that
God
will
accept
this
:
We
finding
that
in
all
sorts
of
humane
actions
,
in
all
callings
and
relations
there
are
a
thousand
cases
,
wherein
men
are
to
seek
for
direction
out
of
the
Word
,
and
yet
they
do
not
forbear
to
walk
in
all
those
relations
,
till
they
are
resolved
of
every
particular
case
and
duty
that
may
fall
out
.
And
so
in
matters
of
Doctrine
,
if
we
should
forbear
to
believe
the
truths
we
know
and
have
received
,
until
we
have
a
compleat
System
of
undoubted
verity
,
and
Paul's
form
of
wholesome
words
in
all
particulars
we
should
be
ever
learning
,
and
never
come
to
the
knowledge
of
,
and
assent
to
any
truth
.
And
therefore
our
desires
is
,
that
the
Churches
of
Christ
would
in
this
Age
(
wherein
these
things
are
enquired
into
,
and
the
Reformation
of
Discipline
yet
imperfect
)
walk
by
this
rule
,
that
so
far
as
they
agree
,
and
in
common
have
found
out
the
rule
,
to
walk
by
it
,
and
be
obliged
so
to
do
,
and
wherein
they
differ
or
want
that
light
that
others
have
,
they
might
be
left
to
that
rule
which
God
hath
set
up
,
as
the
great
Peace-maker
and
Arbiter
in
his
Churches
,
not
to
judge
one
another
for
these
things
,
but
to
say
with
the
Apostle
,
Th●se
that
are
otherwise
minded
God
shall
reveal
it
to
them
in
his
due
time
,
and
in
so
doing
know
God
will
accept
us
,
and
we
hope
men
will
.
CHAP.
V.
That
there
are
Ordinances
of
Publick
Worship
established
in
Churches
under
the
New
Testament
,
which
are
to
continue
to
the
End
of
the
World
.
I
Design
not
to
discourse
here
of
the
Doctrine
of
Ordinances
,
as
it
is
stated
against
the
Seekers
,
who
yield
the
Being
of
such
Ordinances
to
be
of
Divine
Right
,
and
no
deficiency
to
be
in
Christ's
Institution
;
and
yet
assert
that
as
a
rose
in
Winter
hath
a
Being
in
the
World
,
of
right
,
as
well
as
any
other
Fruit
of
the
Earth
then
extant
;
only
there
is
not
a
way
of
means
of
its
actual
existence
by
reason
of
the
Season
,
so
Ordinances
have
a
Right
of
being
in
the
Church
,
but
Anti-Christ
,
hath
Withered
all
things
,
and
made
an
interruption
in
Ordinances
,
Ministry
,
&c.
An
unhappy
Generation
of
men
have
risen
up
,
who
cry
down
all
Ordinances
as
Forms
,
yea
and
would
rank
them
as
Forms
equally
,
with
all
the
Idolatries
in
Popery
,
or
any
other
Superstitions
,
in
all
which
(
say
they
)
God
was
in
those
appearances
served
,
as
well
as
in
those
that
were
once
of
his
own
Institution
;
so
making
them
all
one
and
all
forms
alike
,
they
pretend
to
live
in
the
Spirit
,
and
not
only
without
all
these
,
but
above
them
.
But
besides
what
the
Prophecy
of
Jude
and
other
holy
Apostles
Paul
and
Peter
have
given
in
caution
concerning
these
,
Jude
18
,
19
,
20
,
21
,
ver
.
How
that
they
told
you
,
there
should
be
mockers
in
the
last
time
,
who
should
walk
after
their
own
ungodly
lusts
.
The●e
be
they
which
separate
themselves
,
sensual
,
having
not
the
spirit
.
But
ye
beloved
,
building
up
your selves
on
your
more
holy
faith
,
praying
in
the
Holy
Ghost
,
keep
your selves
in
the
love
of
God
,
looking
for
the
mercy
of
our
Lord
Jesus
Christ
unto
eternal
life
.
The
separation
there
is
to
be
interpreted
by
what
as
the
opposite
thereto
the
Apostle
exhorts
true
Believers
unto
.
But
you
beloved
building
up
your selves
,
&c.
ver
.
20.
What
he
mentioneth
as
means
of
Grace
to
preserve
them
to
eternal
life
;
from
these
it
was
these
men
separated
,
pretending
to
live
in
Spirit
,
and
therefore
with
Indignation
the
holy
Apostle
saith
of
them
,
that
they
were
Sensual
not
having
the
Spirit
.
They
separated
not
from
other
Christians
,
but
from
these
things
,
that
were
means
of
Grace
when
influenced
by
the
Spirit
.
I
will
not
meddle
with
any
of
their
Evasions
,
but
only
positively
speak
that
which
concerns
the
truth
of
my
position
,
and
prove
the
existency
,
and
continuance
of
Gospel
Ordinances
,
as
Baptism
,
the
Lord's
Supper
,
&c.
I
will
begin
with
that
Scripture
upon
which
I
have
discoursed
on
another
occasion
,
namely
,
to
shew
the
danger
of
living
in
the
practice
of
prevailing
Lusts
,
under
Ordinances
.
That
which
now
I
shall
make
use
of
that
Scripture
for
,
is
to
shew
both
the
existence
and
continuance
of
Ordinances
,
of
Baptism
,
and
the
Lord's
Supper
,
under
the
New
Testament
.
1
Cor
.
10.
1
,
2
,
3
,
4
,
5
,
6.
Moreover
Brethren
,
I
would
nor
that
ye
should
be
ignorant
,
how
that
all
our
Fathers
were
under
the
Cloud
,
and
all
passed
through
the
Sea
,
and
did
all
Eat
the
same
Spiritual
Meat
,
and
did
all
Drink
ihe
same
Spiritual
Drink
,
(
for
they
Drank
of
that
Spiritual
Rock
that
followed
them
:
and
that
Rock
was
Christ
)
But
with
many
of
them
God
was
not
well
pleased
:
For
they
were
overthrown
in
the
Wilderness
.
Now
these
things
were
our
Examples
,
to
the
intent
we
should
not
lust
after
evil
things
,
as
they
also
lusted
.
Compare
it
with
ver
.
11.
Now
all
these
things
happened
unto
them
for
ensamples
:
and
they
were
written
for
our
admonition
,
upon
whom
the
ends
of
the
World
are
come
.
The
general
scope
is
,
to
shew
how
for
the
substance
of
them
,
the
Fathers
enjoyed
the
same
Spiritual
Ordinances
,
which
now
our
Baptism
and
the
Lord's
Supper
answers
to
,
and
which
these
Corinthians
,
and
all
Christians
generally
lived
under
,
only
with
that
difference
which
that
dispensation
of
the
Old
had
in
it
from
this
of
the
New
.
As
that
those
were
more
Shadowy
,
and
in
their
immediate
Ordination
but
Types
,
as
their
Baptism
then
pointed
forth
immediately
,
their
total
deliverance
from
Egypt
,
as
then
Baptized
unto
Moses
in
the
Cloud
,
and
the
Sea
(
but
yet
under
that
to
us
Believers
is
held
forth
our
Baptism
as
union
into
Christ
(
of
whom
Moses
was
a
Type
)
and
the
deliverance
of
our
Souls
from
Hell
and
Satan
.
)
Whereas
our
Ordinances
now
have
that
outward
Rind
shaled
off
,
and
Christ
only
and
Baptism
unto
him
,
are
barely
and
nakedly
held
forth
,
&c.
Now
I
shall
but
prosecute
two
observations
,
which
to
me
seem
natural
as
to
this
assertion
out
of
the
Scripture
,
concerning
these
two
Ordinances
of
Baptism
and
the
Lord's
Supper
here
particularly
specified
,
and
so
consequently
concerning
all
other
parts
of
Instituted
Worship
under
the
Gospel
.
Obser
.
I.
Observe
first
,
That
these
Ordinances
were
generally
received
,
and
practised
by
the
Christians
of
those
times
.
Obser
.
II
.
Observe
secondly
,
That
these
Ordinances
are
to
continue
to
the
end
of
the
World
.
To
prove
the
first
Observation
,
I
remark
the
Note
of
Universallity
which
the
Apostle
useth
.
As
he
says
that
those
Israelites
were
Types
of
us
;
and
their
Ordinances
Types
of
ours
,
so
in
making
the
parallel
between
us
and
them
,
he
carefully
inserts
this
,
that
as
all
of
them
were
partakers
,
and
lived
under
those
Ordinances
then
;
so
all
of
us
Christians
do
partake
,
or
ought
to
do
,
of
these
Sacraments
that
answer
unto
those
Types
of
theirs
now
.
Of
the
Fathers
(
as
he
calls
them
)
in
the
Wilderness
,
he
says
it
no
less
than
five
times
.
All
our
Fathers
were
in
the
Cloud
,
and
all
passed
through
the
Sea
,
and
were
all
baptized
unto
Moses
in
the
Cloud
,
and
in
the
Sea
,
and
did
all
eat
the
same
spiritual
meat
,
and
did
all
drink
the
same
spiritual
drink
.
And
answerably
concerning
the
Christians
of
those
times
,
he
utters
it
in
all
their
names
,
and
involves
himself
,
ver
.
17.
We
are
all
Partakers
of
that
one
Bread
.
And
says
the
same
of
Baptism
,
1
Cor
.
12.
13.
We
are
all
baptised
by
one
Spirit
,
into
one
body
,
and
do
all
drink
,
&c.
And
Rom
.
6.
3
,
4.
Know
ye
not
,
that
so
m●ny
of
us
as
were
baptised
into
Jesus
Christ
,
were
baptized
into
his
death
?
Therefore
●●●
we
●uried
with
him
by
baptism
into
death
.
He
argues
from
the
known
and
g●●●●ally
received
Profession
and
Practice
of
all
Christians
:
Know
ye
not
that
so
many
of
us
as
were
baptised
,
that
is
,
that
whoever
of
us
that
profess
Baptism
into
Christ
,
profess
Baptism
into
his
Death
,
as
the
thing
intended
by
it
.
The
Us
there
,
is
the
generality
of
Christians
,
distinguished
usually
by
that
word
from
Heathens
,
as
Rom
.
14.
7
,
1
Cor
.
8.
6.
To
Us
there
is
but
one
God
,
&c.
that
is
,
we
Christians
profess
all
,
and
generally
so
.
And
his
scope
being
to
shew
how
Sanctification
flows
from
being
in
Christ
;
His
argument
is
drawn
from
a
general
principle
of
the
[
Us
]
of
Christians
.
As
many
of
us
(
to
a
man
as
we
use
to
say
)
as
have
been
baptised
into
Christ
,
and
do
profess
that
part
of
Religion
are
all
taught
,
that
the
import
thereof
is
,
to
be
therewith
baptized
into
his
death
.
So
that
his
expression
,
as
many
of
us
,
imports
not
,
as
if
some
were
,
and
some
were
not
baptised
(
for
then
his
Argument
of
Sanctification
had
not
been
binding
to
the
generality
of
Christians
,
which
it
is
evident
,
it
was
in
his
intention
)
but
it
imports
the
contrary
,
that
as
many
as
were
Christians
,
were
all
Baptized
,
and
were
taught
this
to
be
the
meaning
of
that
great
point
and
principle
of
Religion
,
That
as
they
were
Baptized
into
Christ
thereby
;
so
also
into
into
his
death
.
I
observe
also
out
of
this
,
1
Cor
.
10.
That
it
was
in
Esteem
,
yea
,
and
taken
for
granted
,
a
point
of
the
then
Religion
,
to
receive
the
Lords
Supper
.
For
observe
how
he
Reasons
against
their
Eating
in
the
Idol's
Temple
,
things
Sacrifised
to
Idols
,
ver
.
21.
Ye
cannot
Drink
the
Cup
of
the
Lord
,
and
the
Cup
of
Devils
:
Ye
cannot
be
partakers
of
the
Lord's
Table
,
and
of
the
Table
of
Devils
.
He
set
these
two
,
one
against
the
other
;
To
Eat
in
the
Idol's
Temple
,
as
a
point
of
Heathenish
Religion
,
and
to
partake
of
the
Lord's
Supper
,
as
a
point
of
our
Christian
Profession
.
Now
that
he
might
be
sure
at
once
,
for
ever
to
knock
down
that
Idolatrous
practice
,
he
useth
this
Argument
drawn
from
that
,
which
according
to
all
the
then
received
Principles
,
could
not
be
denyed
.
He
Argues
with
them
in
this
manner
,
a
main
practice
of
your
Christian
profession
,
which
you
all
take
up
,
and
of
which
you
must
in
effect
Renounce
your
Profession
,
if
you
Renounce
this
Practice
,
is
the
Lord's
Supper
,
It
is
the
outward
Badge
of
your
Christian
Religion
;
and
you
must
utterly
renounce
that
,
if
you
will
needs
also
practice
this
other
of
Eating
in
the
Idol's
Temple
;
for
there
is
a
Contradiction
between
them
,
Ye
cannot
Drink
the
Cup
of
the
Lord
,
and
the
Cup
of
Devils
.
Christ
cares
not
for
,
your
coming
to
his
Supper
,
but
had
rather
you
should
keep
away
,
if
you
also
receive
the
Devil's
Sacraments
.
Thus
he
plainly
works
upon
this
firm
ground
,
in
which
they
knew
he
must
not
be
at
a
loss
,
that
they
must
continue
to
drink
of
that
Cup
,
that
they
must
partake
of
that
Table
,
so
he
takes
that
for
granted
,
as
Sacred
to
them
;
and
then
infers
that
other
,
of
not
eating
in
the
Idol's
Temple
.
And
it
is
as
if
he
had
said
,
I
know
I
have
you
fast
here
;
That
you
will
never
forsake
Assembling
your selves
for
the
Lord's
Supper
,
or
neglect
to
do
it
;
this
I
hope
you
will
all
say
presently
,
that
you
will
never
do
:
Now
then
saith
he
I
tell
you
,
you
cannot
partake
of
the
Lord's
Cup
,
and
of
the
Devil's
.
Choose
you
whether
you
will
give
over
the
one
or
the
other
,
upon
your
peril
.
He
holds
them
hard
to
it
,
as
this
one
,
whist
he
argues
from
thence
against
the
other
.
Now
as
to
the
Opinion
of
some
Men
in
our
Days
,
that
profess
they
are
not
bound
to
the
Lord's
Supper
,
and
think
it
is
no
point
of
any
Religion
,
but
that
they
can
live
without
it
,
or
above
it
;
If
the
Devil
had
thought
of
this
,
yea
,
and
had
put
it
into
the
Heads
of
any
in
these
Days
;
unto
such
the
Apostle
Paul's
Argument
had
no
strength
or
force
of
Conviction
.
For
if
he
had
said
to
them
,
Ye
cannot
drink
the
Cup
of
the
Lord
in
the
Sacrament
,
&c.
(
as
ver
.
16.
)
they
might
readily
have
said
,
or
any
one
for
them
;
This
is
no
Argument
to
us
,
it
reacheth
not
our
principles
,
for
we
think
not
our selves
obliged
to
drink
the
Cup
of
the
Lord
,
nor
to
eat
his
Table
.
And
indeed
these
that
profess
this
principle
,
(
I
except
the
dark
scrupled
Seekers
)
can
as
well
partake
of
the
Mass
,
as
of
the
Lord's
Supper
,
they
are
all
to
them
but
Forms
,
the
one
as
well
as
the
other
;
and
a
Christian
may
use
all
,
and
is
above
all
.
This
as
to
the
first
thing
I
observed
,
concerning
these
Ordinances
.
Obs.
Tne
Second
Observation
is
;
that
there
is
to
be
a
continuance
of
these
Ordinances
to
after
Ages
,
which
out
of
the
Scope
of
the
Text
,
I
demonstrate
thus
;
That
twice
in
the
6th
Verse
,
and
in
the
11th
verse
,
in
making
the
Reddition
or
Application
of
the
Story
of
the
Israelites
,
both
for
Ordinances
and
for
like
Punishment
due
to
the
abuse
of
them
,
he
say's
,
that
in
these
they
were
{αβγδ}
Types
of
us
,
so
ver
.
6.
(
which
is
their
Conclusion
as
to
their
Enjoyment
of
like
Ordinances
)
and
so
ver
.
11.
as
to
our
incurring
the
same
punishment
,
he
had
from
the
6th
verse
Discoursed
of
;
he
Subjoyns
,
These
things
were
written
for
our
Admonition
,
upon
whom
the
ends
of
the
World
are
come
.
So
that
all
Christians
,
that
do
live
under
,
or
ought
to
live
under
these
Ordinances
,
partaking
of
those
sins
,
are
to
partake
of
these
punishments
,
as
well
as
these
Corinthians
.
Some
of
the
seekers
interpreting
that
place
in
Matth
.
28.
20.
Go
Preach
and
Baptize
,
I
am
with
you
in
all
things
,
to
the
end
of
the
World
.
(
The
words
being
in
the
Original
,
{αβγδ}
in
the
singular
Number
)
would
have
this
determine
in
the
first
Age
of
the
Church
.
Whereas
everywhere
in
Christ's
Speeches
afore
,
the
very
same
Phrase
in
the
singular
also
,
is
put
to
express
the
end
of
the
World
,
or
as
Paul
say's
,
1
Cor
.
11.
26.
until
Christ
come
.
In
Matth
.
13.
40
,
49.
also
you
have
the
same
phrase
where
is
meant
the
end
of
this
World
,
when
the
Day
of
Judgment
comes
,
as
also
plainly
distinguisht
from
the
end
of
that
Age
,
wherein
Jerusalem
was
destroyed
,
Matth
.
24.
3.
And
Christ
also
adds
in
this
place
,
of
Matthew
28.
20.
the
word
alway
,
which
means
All
the
days
or
times
to
the
end
of
the
World
:
And
so
all
the
Ages
between
are
implyed
.
Well
but
further
,
here
you
see
that
in
1
Cor
.
10
,
11.
it
is
affirmed
of
the
Lord's
Supper
,
as
well
as
Baptism
,
that
they
concern
all
them
,
upon
whom
the
ends
of
the
World
in
the
plural
are
come
,
that
is
,
all
the
Ages
,
that
succeed
each
other
in
this
last
Scene
of
the
World
.
So
as
indeed
if
any
were
to
be
excepted
,
those
rather
that
lived
in
that
first
Age
comparatively
should
.
We
have
lived
1600
years
,
since
Paul
wrote
this
,
and
upon
us
,
rather
than
upon
them
,
it
might
be
said
,
that
the
ends
of
the
World
are
come
:
I
will
but
cast
in
this
out
of
this
Scripture
more
,
and
I
think
it
is
not
altogether
to
be
slighted
as
to
his
Head
.
You
see
he
plainly
Parallels
our
Sacraments
,
and
their
's
as
Types
,
and
Anti-Types
.
Now
what
should
be
the
Mystery
then
,
that
when
he
speaks
of
that
Sacramental
Rock
,
which
was
Christ
,
and
says
that
they
drunk
thereof
,
he
would
needs
insert
one
circumstance
concerning
it
,
that
is
yet
not
so
evident
in
the
story
of
the
Old
Testament
?
The
Rock
(
says
he
)
which
followed
them
,
that
is
,
all
along
through
their
Travel
in
the
Wilderness
.
It
is
to
be
supposed
the
Rock
stood
in
its
own
place
,
but
Moses
striking
it
,
and
a
River
of
Water
springing
forth
,
served
them
with
Water
,
not
only
in
that
place
,
but
followed
them
in
all
their
Journey
in
that
Desert
.
Which
the
Psalmist
intimates
,
Psal
.
105.
41.
He
opened
the
Rock
,
and
the
waters
gushed
out
,
they
ran
in
the
dry
places
like
a
River
.
Surely
this
is
(
as
here
)
added
to
no
other
purpose
,
but
to
make
up
the
Parallel
in
our
Ordinances
the
Anti-Type
,
When
God
had
struck
Christ
the
Rock
,
and
opened
his
side
,
(
and
't
was
for
us
Rebels
too
,
(
as
Moses
then
called
the
Israelites
)
that
Water
and
Blood
came
forth
,
which
are
Communicated
to
us
in
Baptism
,
which
is
a
washing
by
Water
,
as
Blood
is
held
forth
in
the
Lord's
Supper
.
)
These
Ordinances
were
as
Channels
cut
out
by
God
,
through
the
Means
and
Conduct
of
which
,
this
Rock
should
follow
us
;
and
that
whilst
the
Church
is
in
the
Wilderness
,
and
this
side
Canaan
,
as
that
did
,
as
a
Sacrament
to
the
end
of
their
Journey
.
And
so
in
this
,
was
the
Type
fulfilled
to
them
,
in
the
primitive
Ages
of
the
Church
,
and
is
yet
to
be
fullfilled
unto
us
,
upon
whom
the
ends
of
the
World
are
come
.
I
shall
now
by
other
Arguments
farther
prove
,
that
there
are
Ordinances
,
or
Instituted
Worship
,
under
the
New
Testament
,
to
continue
unto
the
end
of
the
World
.
1.
The
New
Covenant
hath
Ordinances
of
Divine
Worship
annexed
unto
it
,
as
well
as
the
Old
Covenant
had
;
for
which
the
Coherence
of
the
Eighth
,
or
Ninth
Chapters
to
the
Hebrews
,
the
latter
part
of
the
Ninth
,
and
the
beginning
of
the
Tenth
,
are
a
clear
Evidence
.
The
Scope
of
that
Epistle
,
is
indeed
to
shew
how
the
Worship
,
and
Ordinances
of
the
Old
Testament
,
were
Translated
into
a
Worship
under
the
New
,
in
substance
answering
to
it
;
and
how
Christ
as
an
High
Priest
,
was
as
Faithfull
to
God
in
his
House
,
as
Moses
was
,
Hebr
.
3.
In
the
eighth
Chapter
,
having
Treated
of
the
two
Covenants
,
the
Old
and
New
,
and
by
the
new
understanding
that
,
wherein
the
promise
was
,
That
they
should
not
need
to
be
Taught
,
&c.
ver
.
10.
than
presently
upon
it
,
chap.
9.
1.
he
goes
on
thus
.
Then
verily
the
first
Covenant
had
also
Ordinances
of
Divine
Service
,
which
was
the
Tabernacle
,
and
the
Worship
performed
there
,
so
,
ver
.
2.
to
ver
.
7.
For
there
was
a
Tabernacle
made
,
the
first
wherein
was
the
Candlestick
and
the
Table
,
and
the
shew
Bread
;
which
is
called
the
Sanctuary
.
And
after
the
second
Vail
,
the
Tabernacle
which
is
called
the
Holiest
of
all
:
Which
had
the
Golden
Censer
,
and
the
Ark
of
the
Covenant
,
overlaid
round
about
with
Gold
,
wherein
was
the
Golden
pot
that
had
Manna
,
and
Aaron's
Rod
that
budded
,
and
the
Tables
of
the
Covenant
;
and
over
it
,
the
Cherubims
of
glory
,
shadowing
the
Mercy-Seat
,
of
which
we
cannot
now
speak
particularly
.
Now
when
these
things
were
thus
ordained
,
the
Priests
went
always
into
the
first
Tabernacle
,
accomplishing
the
Service
of
God
.
I
lay
hold
of
the
word
also
,
as
implying
,
that
therefore
the
New
Covenant
hath
the
like
Ordinances
,
and
not
only
so
,
but
observe
that
in
God's
intention
,
our
Ordinances
were
the
first
of
the
two
,
and
the
chief
,
though
their's
first
in
time
.
For
he
say's
not
,
the
New
Covenant
hath
also
;
but
the
Old
had
also
;
for
ours
were
more
the
Substance
,
their's
more
the
Type
and
Shadow
;
yet
so
as
both
must
have
Ordinances
of
Divine
Worship
,
the
New
as
well
as
the
Old
,
whilst
it
continues
.
And
ver
.
10.
They
were
appointed
,
but
untill
the
time
of
the
Reformation
,
or
change
of
Worship
,
to
be
made
,
not
of
the
Abolition
of
it
;
and
what
those
Ordinances
are
you
know
.
2.
If
there
be
no
Instituted
Ordinances
to
continue
,
then
the
second
Commandment
is
utterly
Obliterated
under
the
Gospel
,
or
under
the
times
of
the
Gospel
,
in
which
these
Ordinances
are
supposed
to
cease
.
What
is
the
difference
between
the
first
Commandment
,
and
the
second
?
The
first
Commands
such
Worship
to
God
as
is
always
,
and
for
ever
due
to
him
,
as
he
is
God
,
and
we
Creatures
,
which
is
Termed
Cultus
Naturalis
,
Natural
Worship
;
because
due
upon
the
account
of
our
being
Creatures
,
and
so
Indispensible
and
Eternal
,
and
continuing
in
Heaven
,
as
to
fear
God
,
love
him
,
&c.
The
second
Commands
Instituted
Worship
,
or
such
means
and
helps
of
Worship
,
as
God
Sanctifies
by
his
Institution
,
as
helps
and
means
to
Worship
him
by
,
and
convey
himself
to
us
,
which
continues
whilst
we
are
on
Earth
.
Now
this
Commandment
hath
been
,
and
hath
continued
in
all
the
States
which
Men
have
gone
through
,
or
shall
go
thorough
whilst
on
Earth
.
And
though
the
Duties
have
been
changed
as
the
Priesthood
hath
varied
,
or
as
God
was
pleased
to
signifie
his
good
pleasure
,
how
he
meant
to
be
Worship't
;
yet
so
as
in
all
States
on
Earth
,
there
have
been
some
or
other
such
Duties
belonging
to
the
Commandment
in
force
;
which
sufficiently
argues
,
that
Command
to
have
been
,
and
to
be
still
in
force
in
all
States
.
1.
In
Innocency
those
two
Trees
,
the
Tree
of
Life
,
and
of
the
Knowledge
of
good
evil
,
were
two
Sacraments
Admonishing
Adam
,
the
one
of
his
mutable
condition
;
the
other
Sealing
up
the
promise
of
Life
.
Under
the
Law
,
't
is
evident
that
a
commanded
Worship
was
in
force
,
under
the
Gospel
which
began
to
be
Preached
by
John
,
together
therewith
was
Baptism
Instituted
,
of
which
Christ
,
(
who
represented
us
)
did
in
the
Name
of
us
all
,
as
Head
;
say
,
Thus
it
becomes
(
us
)
to
fulfill
all
Righteousness
,
and
he
began
an
Example
unto
us
therein
.
And
indeed
if
there
were
no
second
Command
in
force
under
the
Gospel
,
then
there
were
no
such
sin
as
Idolatry
,
or
false
Worship
of
the
True
God
,
as
far
as
concerns
the
means
of
Worship
.
There
will
be
no
Idolatry
but
what
is
Heathenish
,
or
the
Worship
of
a
false
God
:
Now
the
Consequence
is
good
,
for
the
Negative
part
of
the
Command
;
Thou
shalt
not
make
to
thy self
an
Image
,
or
use
false
means
to
Worship
the
True
God
;
is
founded
on
the
existence
of
a
positive
part
,
that
there
are
Means
or
Institutions
of
True
Worship
,
appointed
by
God
.
But
now
there
is
such
an
Idolatry
and
Superstition
,
of
Worshipping
God
by
false
means
,
forbidden
,
under
the
New
Testament
.
For
Col.
2.
Paul
bids
them
to
take
heed
of
Will-worship
,
and
voluntary
Humility
not
commanded
,
ver
.
21
,
22
,
23.
Touch
not
,
Tast
not
,
Handle
not
:
Which
all
are
to
perish
with
the
using
after
the
Commandments
and
Doctrines
of
Men
.
Which
things
have
indeed
a
shew
of
Wisdom
,
in
Will-worship
and
Humility
,
and
neglecting
of
the
Body
,
not
in
any
Honour
to
the
satisfying
of
the
Flesh
.
And
John
that
lived
to
the
end
of
that
Age
,
at
last
still
chargeth
them
to
keep
themselves
from
Idols
,
1
Joh
.
5.
21.
't
was
an
Admonition
not
so
much
against
Heathenish
Idolatry
,
which
is
to
Worship
outwardly
another
God
,
as
against
Popish
,
which
was
coming
upon
the
World
,
(
as
Paul
also
foretold
both
to
Timothy
,
and
in
his
other
Epistles
)
and
for
which
God
brought
upon
the
Christian
World
,
those
plagues
which
have
befaln
the
Grecian
Churches
,
Rev.
9.
20.
and
for
which
Rome
also
is
Threatned
,
Revel
.
chap.
17
,
&
18.
3.
If
there
were
no
Ordinances
,
God
should
have
no
provision
for
his
publick
worship
,
and
Christ
should
have
no
Court
on
Earth
▪
Two
things
are
the
glory
of
a
King
,
the
Laws
and
Jurisdiction
by
which
he
Rules
abroad
,
and
the
State
and
Reverence
done
him
in
his
own
House
at
Home
.
Christ
is
the
King
of
Nations
,
Rev.
15.
3.
and
therefore
all
are
Exhorted
to
Worship
him
,
ver
.
4.
In
Heb
.
3.
1.
Christ
is
as
well
Termed
our
High-Priest
,
as
our
Apostle
.
As
our
Apostle
he
hath
given
forth
our
Faith
in
the
Doctrine
,
and
we
believe
it
:
As
our
High-Priest
,
he
is
the
Leader
of
all
the
Worship
of
the
New
Testament
,
as
the
High-Priest
was
of
the
Old.
The
Apostle
makes
an
Inference
from
this
,
Heb
.
10.
ver
.
21
,
22
,
23
,
24
,
25.
By
a
new
and
living
way
which
he
had
Consecrated
for
us
,
through
the
Vail
,
that
is
to
say
,
his
Flesh
:
And
having
an
High-Priest
over
the
House
of
God
:
Let
us
draw
near
with
a
True
Heart
,
in
full
assurance
of
Faith
,
having
our
Hearts
sprinkled
from
an
Evil
Conscience
,
and
our
Bodies
washed
with
pure
water
.
Let
us
hold
fast
the
profession
of
our
Faith
without
wavering
:
(
for
he
is
Faithfull
that
promised
)
and
let
us
consider
one
another
,
to
provoke
unto
love
and
to
good
Works
.
Not
forsaking
the
Assembling
of
our selves
together
,
as
the
manner
of
some
is
,
but
Exhorting
one
another
;
and
so
much
the
more
,
as
ye
see
the
Day
approaching
.
Christ
is
an
High-Priest
,
therefore
he
hath
an
House
,
a
Court
on
Earth
,
and
therefore
Worship
,
in
which
you
must
draw
near
with
inward
Washings
and
Sprinklings
,
(
as
the
Priests
of
Old
in
the
Type
did
with
Water
,
&c.
)
And
therefore
he
must
also
have
Assemblies
to
be
Worshipt
in
:
So
ver
.
25.
it
follows
,
Not
forsaking
the
Assembling
of
your selves
together
.
He
exhorteth
them
to
meet
in
Churches
,
as
the
Jews
did
in
Synagogues
,
so
the
word
{αβγδ}
signifies
.
And
now
such
Assemblies
must
have
Ordinances
to
converse
with
God
in
,
as
they
accordingly
had
Preaching
and
singing
of
Psalms
,
1
Cor
.
14.
23
,
26.
and
Sacraments
of
the
Lord's
Supper
,
1
Cor
.
11.
to
which
all
were
bound
;
for
they
were
to
tarry
one
for
another
,
ver
.
33.
And
they
being
the
Top
Ordinance
of
the
Gospel
,
their
whole
Assembling
or
Meeting
was
Denominated
from
it
,
Acts
20.
v.
6.
When
the
Disciples
met
to
break
Bread
,
and
1
Cor
.
11.
20.
When
ye
come
together
into
one
place
,
this
is
not
to
eat
the
Lord's
Supper
.
Thus
their
Assembling
to
Worship
,
and
their
eating
the
Lord
,
are
promiscuously
put
one
for
the
other
.
So
among
the
Antients
,
this
did
bear
the
Denomination
,
being
Termed
Sacra
{αβγδ}
,
and
is
put
for
the
whole
of
Gospel
Worship
in
the
Prophesy
,
from
the
Rising
of
the
See
Mr.
Joseph
Mede
,
pag
.
35●
.
of
his
works
,
Edit
.
Lond
.
1677.
Sun
,
even
unto
the
going
down
of
the
same
,
my
Name
shall
be
great
among
the
Gentiles
,
and
in
every
place
Incense
shall
be
offered
unto
my
Name
,
and
a
pure
offering
:
For
my
Name
shall
be
great
among
the
Heathen
,
saith
the
Lord
of
Hosts
,
Mal
.
1.
11.
But
to
prove
the
continuance
of
these
two
Ordinances
,
both
of
Preaching
,
and
of
the
Lord's
Supper
,
we
need
only
consider
,
that
Christ
hath
Adjoyned
his
promise
to
them
both
.
Christ's
promise
is
annexed
,
to
that
of
Preaching
,
Matth
.
28.
20.
Teaching
them
to
do
what
ever
I
have
Commanded
you
,
and
Lo
I
am
with
you
to
the
end
of
the
World
;
and
as
for
the
Lord's
Supper
,
Paul
expresly
says
,
As
I
received
of
the
Lord
,
so
I
deliver
to
you
,
1
Cor
.
11.
23.
It
is
therefore
one
of
these
Commands
of
Christ
;
And
do
this
(
said
Christ
,
Luke
22.
19.
)
in
Remembrance
of
me
,
which
is
there
expressed
as
a
Command
,
and
implyed
by
the
Apostle
,
1
Cor
.
11.
2.
I
praise
you
,
that
you
keep
the
Ordinances
,
as
I
delivered
them
to
you
;
whereof
this
of
the
Lord's
Supper
was
one
,
and
a
great
one
insisted
on
throughout
that
Chapter
.
And
writing
to
the
Thessalonians
,
and
giving
a
warning
to
them
,
and
to
those
that
should
live
in
the
times
when
Popery
should
over-spread
the
World
,
(
of
which
speaks
,
2
Thess
.
2.
3.
to
13.
)
He
Admonisheth
a
Remedy
against
these
Seducements
,
ver
.
15.
To
hold
fast
the
Traditions
which
you
have
been
taught
,
whether
by
Word
or
by
Epistle
.
This
,
though
given
to
the
Thessalonians
,
yet
must
needs
more
properly
concern
those
that
should
live
in
the
times
,
when
the
perverting
of
Ordinances
should
come
into
the
World
:
For
then
is
the
most
need
of
that
Exhortation
,
when
there
is
an
Advance
of
Popish
Innovations
,
then
is
the
proper
season
for
it
.
And
therefore
though
it
concerned
those
Thessalonians
in
these
times
,
when
the
Mystery
of
Iniquity
began
to
work
;
yet
upon
the
same
ground
more
fully
it
concerns
us
in
these
times
when
this
Mystery
of
Iniquity
hath
prevailed
.
For
their
sakes
therefore
,
this
was
written
upon
whom
these
latter
ends
of
the
World
are
come
;
and
so
concerns
us
and
our
Forefathers
,
who
Reformed
from
Popery
,
to
hold
firmly
to
Scriptures
and
Ordinances
,
as
a
preservative
against
Popery
.
Yea
,
Paul
goes
further
,
1
Cor
.
11.
26.
For
(
says
he
)
as
often
as
ye
eat
this
Bread
,
and
drink
this
Cup
,
ye
do
shew
the
Lord's
Death
till
he
come
,
and
again
,
do
this
in
Remembrance
of
me
.
It
is
as
if
he
had
said
,
Christ
must
be
absent
till
the
day
of
Judgment
,
and
the
Heaven
of
Heavens
must
contain
him
till
then
;
and
to
keep
up
the
Remembrance
of
that
great
love
of
his
,
in
dying
,
he
hath
appointed
this
as
the
Memorial
of
him
whilst
absent
,
till
he
come
.
And
what
manner
of
coming
that
is
,
which
puts
the
Period
to
this
his
absence
,
the
Angels
hath
resolved
us
,
and
also
how
he
will
come
,
Acts
1.
10
,
11.
And
while
they
looked
stedfastly
towards
Heaven
,
as
he
went
up
,
behold
two
Men
stood
by
them
in
white
Apparel
,
which
also
said
,
ye
Men
of
Galilee
,
why
stand
ye
gazing
up
into
Heaven
?
This
same
Jesus
which
is
taken
up
from
you
into
Heaven
,
shall
so
come
in
like
manner
,
as
ye
have
seen
him
go
into
Heaven
.
If
ye
say
,
he
is
already
come
in
Spirit
;
do
but
consider
who
was
more
fill'd
with
the
Spirit
,
than
Christ
himself
?
and
yet
he
was
not
only
Baptized
,
but
in
being
Baptized
,
professeth
his
observance
of
it
to
be
this
end
,
to
fulfill
all
Righteousness
,
and
he
seems
also
to
speak
in
the
Name
of
us
,
i
.
e
.
of
all
Believers
,
and
so
it
becomes
us
to
fulfill
,
&c.
Matth
.
3.
15.
because
he
,
as
the
Head
,
gave
example
to
all
his
succeeding
Members
.
And
not
only
so
,
but
though
he
thereupon
received
the
Spirit
,
and
was
in
Spirit
in
the
Wilderness
,
and
that
above
measure
,
as
John
Testifies
of
him
,
John
3.
34.
yet
he
lived
under
the
Observation
of
all
the
Jewish
Ordinances
of
Worship
,
as
going
to
the
Feasts
,
eating
the
Passover
,
&c.
CHAP.
VI
.
That
by
Excommunication
more
is
meant
than
bare
casting
out
of
the
Church
.
That
it
is
an
Ordinance
of
Christ
,
to
deliver
the
Excommunicate
Person
to
Satan
in
his
Name
and
Power
.
The
Rules
which
Christ
hath
given
for
Church
Admonitions
and
Censures
.
THO'
this
Ordinance
of
Excommunication
be
described
many
ways
,
As
1.
Let
him
be
to
the
as
an
Heathen
and
a
Publican
,
Mat
.
18.
17.
And
2.
With
such
an
one
no
not
to
eat
,
1
Cor
.
5.
11.
And
3.
It
is
expressed
as
a
Casting
out
of
the
Church
,
John
Epist
.
3.
ver
.
10.
yet
over
and
above
all
this
,
it
is
called
a
delivering
unto
Satan
,
1
Cor
.
5.
5.
And
now
that
by
this
phrase
more
is
intended
than
simply
an
ejection
out
of
the
Church
,
these
following
Arguments
evince
.
1.
That
word
of
delivering
to
Satan
,
imports
something
positive
,
distinct
from
,
and
including
more
in
it
than
Ejection
out
of
the
Church
.
It
imports
a
giving
up
a
Person
to
receive
a
positive
punishment
from
Satan
;
therefore
is
more
than
a
casting
out
of
the
Church
.
This
is
apparent
,
for
as
the
Sentence
of
a
Judge
(
tho'
it
doth
not
pitch
upon
the
consequent
of
the
punishment
of
Death
,
viz.
the
sending
a
Man
to
Hell
,
nor
doth
he
express
the
Sentence
he
judgeth
him
to
by
that
)
imports
more
than
a
mere
casting
the
condemned
Man
out
of
the
World
,
for
the
Sentence
directly
expresseth
that
punishment
which
the
Judge
hath
power
to
inflict
,
viz.
The
carrying
of
the
Man
back
to
the
Gaol
from
whence
he
came
,
and
from
thence
to
the
place
of
Execution
,
and
that
there
he
should
be
hang'd
(
tho'
he
doth
not
put
it
into
the
Sentence
,
in
the
Name
of
the
King
to
deliver
this
Man
to
the
Devil
to
be
Damn'd
)
so
in
the
Sentence
of
Excommunication
,
there
is
more
implied
than
a
casting
of
the
Person
out
of
the
Society
of
Christians
;
for
the
Judgment
,
the
Sentence
,
and
that
in
the
Name
and
Power
of
Christ
is
to
deliver
unto
Satan
.
It
is
not
to
leave
the
Man
unto
Satan
only
,
but
it
is
to
deliver
unto
Satan
,
which
is
an
Act
of
Authority
,
to
give
him
up
unto
him
,
as
to
give
a
Man
up
to
the
Jaylor
or
to
the
Tormentor
.
Thus
when
God
speaks
to
Satan
of
Job
,
he
is
in
thine
hand
(
saith
he
)
I
have
given
him
up
unto
thee
,
Job
1.
12.
and
ch
.
2.
6.
But
you
will
say
,
the
bare
casting
of
a
Person
out
of
the
Church
still
imports
but
the
consequent
of
it
,
viz.
A
delivering
him
up
to
Satan
,
as
to
deprive
of
Light
is
to
give
up
to
Darkness
.
But
unto
that
it
's
answered
,
that
what
the
formal
Sentence
of
Excommunication
pitches
upon
,
is
more
than
a
mere
consequent
of
the
Person's
being
cast
out
,
or
is
more
than
accidental
:
For
what
the
very
formal
Sentence
of
Excommunication
pitches
upon
,
and
which
is
in
the
power
of
Christ
,
is
not
barely
leaving
the
Man
unto
Satan
,
but
a
delivering
of
him
unto
Satan
.
Yea
this
is
in
the
very
definition
of
Excommunication
,
and
therefore
is
not
to
be
omitted
.
For
that
which
is
the
positive
form
of
the
Sentence
,
and
by
which
Excommunication
is
expressed
,
containeth
the
essential
terminative
object
or
matter
of
it
;
that
a
Man
is
so
delivered
up
to
the
Devil
,
as
in
the
Name
,
so
in
the
Power
of
the
Lord
Jesus
;
now
this
,
viz.
The
delivering
of
a
Person
to
Satan
in
the
Name
of
Christ
,
is
a
distinct
character
of
Excommunication
,
as
that
is
of
Baptism
,
I
Baptize
thee
in
the
Name
of
the
Father
,
of
the
Son
,
and
of
the
Holy
Ghost
.
As
in
the
act
of
Ordination
,
when
you
say
,
I
Ordain
thee
a
Minister
or
a
Pastor
,
it
imports
truly
what
is
said
,
and
not
only
in
a
Metaphor
,
but
a
reality
;
so
in
this
Act
of
Excommunication
,
it
is
with
the
Power
of
the
Lord
Jesus
to
deliver
such
an
one
unto
Satan
,
therefore
when
Christ
doth
give
Commission
to
the
Church
to
do
it
,
in
his
Name
and
Power
,
this
being
the
formal
Sentence
,
his
Power
concurreth
to
it
.
Now
this
is
more
than
to
throw
out
of
the
Church
,
for
if
there
was
only
a
Power
to
throw
the
Man
out
of
the
Church
in
the
Name
of
Christ
,
without
a
Power
to
deliver
unto
Satan
,
the
Church
would
have
no
more
Prerogative
than
what
is
a
common
thing
to
all
Societies
.
But
now
when
the
Church
can
give
Satan
Power
over
a
Man
,
this
is
an
act
of
the
Power
of
Jesus
Christ
indeed
,
peculiar
to
a
Church
of
his
.
2.
Again
,
If
Excommunication
puts
a
Man
into
a
different
state
than
merely
that
of
being
again
thrown
into
the
World
under
Satan
,
as
the
World
is
,
that
never
profest
Christ
,
then
it
imports
some
distinct
thing
from
casting
out
of
the
Church
.
But
a
Person's
being
Excommunicated
,
is
a
differing
thing
from
being
in
the
World
or
under
Satan
,
as
the
World
is
:
And
it
is
so
not
only
in
this
respect
,
that
they
that
are
in
the
World
,
and
never
were
of
any
Church
,
are
so
in
the
World
as
withal
they
never
were
of
any
Church
,
as
this
Man
hath
been
,
but
it
is
also
different
in
respect
of
some
special
Power
that
Satan
should
have
over
this
Excommunicated
Person
.
Which
is
evident
by
this
,
because
that
Power
which
Satan
hath
over
a
Man
Unregenerate
in
the
World
,
is
to
carry
him
on
to
Sin
,
to
work
effectually
in
the
Children
of
Disobedience
,
Eph.
2.
2.
therefore
we
are
said
,
Col.
1.
13.
to
be
Translated
out
of
the
Kingdom
of
Darkness
,
that
is
,
of
Satan
,
who
,
as
the
Strong
Man
,
keepeth
all
in
Peace
.
But
so
to
be
delivered
to
Satan
cannot
be
the
meaning
of
Excommunicating
a
Man
,
for
the
intent
of
this
is
to
destroy
the
flesh
,
and
to
save
his
Spirit
,
therefore
it
is
not
to
deliver
a
Man
unto
Satan
,
so
as
to
be
a
Man
of
the
World
out
of
the
Church
.
Again
the
difference
is
evident
by
this
,
that
this
Man's
punishment
is
in
other
respects
,
greater
than
that
of
a
Man
Unregenerate
in
the
World
,
for
as
the
Apostle
saith
,
the
Saints
may
eat
with
them
of
the
World
,
but
with
such
a
one
as
is
Excommunicate
,
are
not
to
eat
,
1
Cor
.
5.
11.
3.
Excommunication
imports
a
positive
punishment
,
for
it
is
a
spiritual
Revenge
.
The
Negative
throwing
out
of
the
Church
is
but
that
which
is
common
to
all
Societies
;
But
the
Weapons
of
our
Warfare
(
says
the
Apostle
)
are
mighty
through
God
,
having
in
a
readiness
to
revenge
all
Disobedience
,
2
Cor
.
10.
4
,
3
,
6.
As
will
be
evident
,
if
we
do
but
lay
all
these
following
things
together
.
1.
That
Satan
is
ready
to
punish
the
Man
in
his
Spirit
by
Terrors
,
,
and
to
fet
on
his
sins
with
horrors
,
if
he
have
leave
from
Christ
.
2.
This
Man
is
by
the
Power
of
Christ
given
up
and
not
left
only
to
him
.
3.
He
is
given
up
to
Satan
to
punish
and
correct
him
,
1
Tim
.
1.
20.
Whom
I
have
delivered
to
Satan
that
they
may
learn
not
to
blaspheme
,
that
is
,
that
they
may
learn
how
horrid
a
sin
it
is
to
blaspheme
,
by
what
Satan
inflicts
,
the
word
translated
to
Learn
is
in
the
Greek
{αβγδ}
which
is
,
to
be
disciplined
as
a
Child
is
,
to
learn
by
Rods
,
so
that
being
delivered
unto
Satan
to
learn
how
dreadful
it
is
to
blaspheme
,
implies
that
Satan
is
to
whip
them
,
that
they
may
learn
by
a
suitable
punishment
what
it
is
to
blaspheme
,
by
Satan's
casting
Hellish
Terrors
into
their
Mind
.
4.
And
the
Analogy
of
a
Man's
sin
when
he
deserveth
Excommunication
,
and
the
punishment
it self
seem
to
be
suitable
,
and
that
the
sin
deserves
it
in
a
way
of
proportion
.
For
when
a
man
is
obstinate
,
the
frame
of
his
Spirit
is
such
,
that
he
doth
not
regard
the
Ordinances
,
therefore
to
be
cast
out
of
the
Communion
of
Saints
would
not
be
a
sore
punishment
to
him
,
neither
would
that
be
enough
to
bring
him
in
,
and
therefore
the
only
way
to
bring
this
man
in
is
,
to
have
Satan
set
on
his
back
with
terrors
,
as
in
the
work
of
humiliation
at
first
.
5.
Then
again
,
such
a
man
hath
grieved
the
Holy
Ghost
the
Comforter
,
and
therefore
he
is
suitably
given
up
unto
Satan
as
an
Accuser
and
Tormentor
:
And
so
the
phrase
of
delivering
unto
Satan
seems
to
mean
a
Spiritual
punishment
opposite
unto
joy
in
the
Holy
Ghost
,
which
is
the
fruit
of
obedience
;
that
as
the
Kingdom
of
God
is
Joy
and
Righteousness
,
and
Peace
,
Rom
.
14.
17.
The
Peace
of
God
shall
guard
your
hearts
through
the
working
of
the
Holy
Ghost
,
Phil
.
4.
7.
So
that
estate
this
Man
is
given
up
to
,
is
an
estate
of
terror
and
darkness
;
it
is
not
to
be
an
Unregenerate
Man
;
but
it
is
to
be
under
the
bondage
of
Satan
.
6.
And
then
again
,
Excommunication
is
called
the
retaining
of
Sin
,
and
binding
of
Sin
,
a
binding
of
Sin
upon
the
Conscience
:
Now
the
question
is
,
Quo
efficiente
,
by
whom
this
should
be
done
?
This
sentence
of
delivering
him
unto
Satan
,
implies
,
that
Satan
hath
power
given
him
to
set
his
Sin
on
upon
his
Conscience
,
and
that
he
is
able
to
set
Sin
on
upon
the
Conscience
is
evident
from
other
Scriptures
.
7.
Again
we
do
find
by
experience
,
that
where
Excommunication
is
not
Administred
rightly
,
there
the
Saints
oftentimes
are
given
up
to
very
great
terrors
of
Conscience
,
and
that
from
Satan
,
and
left
to
great
Temptations
;
the
Lord
sometime
working
without
the
Ordinance
,
that
which
he
doth
work
by
the
Ordinance
of
Excommunication
,
when
it
is
rightly
administred
.
8.
This
fruit
doth
seem
to
have
been
in
that
Corinthian
,
2
Cor
.
2.
for
the
Apostle
desires
them
to
forgive
him
,
lest
he
should
be
swallowed
up
with
over
much
sorrow
,
ver
.
7.
It
seems
to
be
more
than
an
humane
sorrow
,
or
more
than
a
sorrow
which
would
have
been
from
the
Holy
Ghost's
working
,
for
that
would
not
have
swallowed
a
Man
up
,
It
implies
therefore
that
he
was
in
Satan's
Power
,
We
art
not
ignorant
(
saith
he
)
of
his
devices
,
ver
.
11.
and
that
his
devices
were
to
keep
this
poor
man
in
his
clutches
.
And
the
phrase
there
,
swallowed
up
,
answereth
to
what
is
said
of
Satan
in
other
cases
,
He
goeth
up
and
down
seeking
whom
he
may
devour
,
1
Pet
.
5.
8.
Whom
he
may
drink
up
,
so
the
word
signifieth
,
{αβγδ}
.
9.
And
again
,
Excommunication
may
seem
to
be
more
than
meerly
a
throwing
out
of
the
Church
,
by
that
parallel
of
a
greater
Excommunication
than
what
is
ordinary
,
that
Anathema
Maranatha
,
1
Cor
.
16.
22.
Which
was
not
only
to
give
a
Man
up
to
Satan
for
a
time
,
but
to
give
him
up
into
an
eternal
curse
,
when
they
saw
that
a
Man
which
had
been
a
Professor
,
loved
not
the
Lord
Jesus
Christ
,
that
is
,
hated
him
,
as
sinning
against
the
Holy
Ghost
.
Now
if
the
Church
in
that
case
hath
power
more
than
to
eject
,
viz.
To
eject
with
an
eternal
curse
,
never
to
receive
a
Man
more
,
which
God
ratifieth
in
Heaven
,
then
in
the
ordinary
casting
a
Man
out
of
the
Church
,
tho'
there
be
hope
that
he
may
be
recalled
again
,
the
way
of
doing
it
,
is
not
merely
a
private
punishment
,
or
a
throwing
him
out
of
the
Church
,
which
should
work
upon
him
,
in
a
moral
way
of
a
sorrowful
thought
,
and
sense
,
that
he
is
cast
out
from
among
the
People
of
God
,
but
it
is
a
giving
him
up
to
Satan
to
terrifie
him
,
God
sanctifying
that
,
as
he
doth
other
Afflictions
to
bring
him
in
.
10.
If
Excommunication
were
nothing
else
,
but
a
seclusion
from
the
Church
,
then
for
the
substance
of
the
Act
it
would
be
no
more
than
a
continued
suspension
;
for
if
the
substance
of
the
act
be
the
same
,
they
do
not
differ
,
tho'
the
one
be
done
out
of
an
Act
of
Authority
,
the
other
not
.
They
will
admit
him
again
upon
Repentance
,
if
he
be
Excommunicated
,
as
well
as
when
Suspended
,
and
if
he
do
not
Repent
,
they
will
not
admit
him
,
no
more
than
when
he
is
Excommunicated
.
And
when
he
is
Excommunicated
he
needs
not
a
new
admission
,
as
when
he
is
Suspended
and
Repents
he
doth
not
.
So
that
for
the
extrinsecal
act
,
they
are
all
one
.
But
Excommunication
hath
a
Spiritual
punishment
attending
it
;
and
therefore
answerably
when
that
Corinthian
was
to
be
received
again
,
2
Cor
.
2.
They
are
not
simply
to
pass
an
Act
of
Forgiveness
,
and
to
Receive
him
again
,
but
to
comfort
him
also
.
If
it
be
Objected
,
that
we
do
not
always
see
this
effect
,
of
a
Spiritual
punishment
following
Excommunication
.
1.
We
Reply
First
;
That
there
have
been
very
few
Excommunications
in
the
World
,
that
have
been
from
those
that
have
had
the
right
power
of
doing
of
it
,
And
those
Excommunications
which
have
been
Administred
by
the
Rightful
Persons
,
yet
have
not
been
due
,
because
proceeding
on
too
flight
Occasions
,
and
such
as
have
not
deserved
Excommunication
.
2.
They
have
,
in
their
Excommunication
,
trusted
more
to
the
power
of
the
Magistrate
,
when
it
should
have
come
to
a
Writ
,
de
Excommunicato
capiendo
,
or
to
horning
of
a
Man
as
in
Scotland
,
Banishing
him
,
or
depriving
him
of
his
Estate
,
&c.
they
have
confided
,
I
say
,
in
the
Magistrate's
power
,
and
in
his
punishment
,
more
than
in
Excommunication
,
or
else
why
have
they
Recourse
to
it
,
to
make
a
Man
Repent
?
Whereas
if
they
would
wholy
leave
it
unto
God
,
to
inflict
that
which
he
hath
ordained
to
be
the
punishment
,
and
that
sufficient
too
,
(
for
all
his
means
are
sufficient
,
as
the
Apostle
say's
,
the
Weapons
of
our
Warfare
,
are
mighty
through
God
to
Revenge
all
Disobedience
,
)
2
Cor
.
10.
4.
It
would
prove
Efficacious
enough
to
all
ends
and
purposes
,
and
sufficient
,
for
such
a
Man
,
would
that
punishment
be
.
But
because
they
put
confidence
in
an
Arm
of
Flesh
to
bring
him
in
,
as
if
that
were
more
an
effectual
means
,
than
the
power
of
God
;
therefore
God
makes
his
Ordinance
to
be
but
as
an
Arm
of
Flesh
,
and
to
have
no
other
effect
or
fruit
,
than
what
the
Magistrates
punishment
hath
.
3.
It
is
with
this
,
as
with
all
other
Ordinances
,
which
do
not
alway's
attain
their
end
,
which
they
are
principally
ordained
for
,
because
that
God
works
freely
by
them
.
Preaching
is
ordained
to
Convert
,
yet
there
are
Millions
of
Men
,
to
whom
the
word
is
preached
,
upon
whom
it
hath
not
this
effect
;
for
although
they
have
all
heard
,
yet
they
have
not
all
believed
,
Rom
.
10.
18.
It
is
enough
,
that
God
hath
ordained
it
to
such
an
end
,
and
it
takes
place
in
some
,
as
the
Apostle
speaks
;
and
so
also
hath
this
very
Ordinance
wrought
in
that
very
way
,
as
divers
Instances
might
be
shewn
.
4.
Jesus
Christ
always
fulfils
what
he
hath
promised
,
Mat
.
18.
20.
I
will
be
with
you
,
and
in
the
midst
of
you
,
either
to
bless
this
my
Ordinance
,
by
giving
Repentance
,
or
giving
up
to
a
Reprobate
Sense
.
So
as
Excommunication
hath
usually
its
Parkerus
De
polit
.
Eccles
.
lib
.
cap
.
5.
effect
one
way
or
other
,
the
Man
is
given
up
unto
Satan
,
and
if
it
have
not
that
direct
effect
of
Terrifying
of
him
,
so
as
to
bring
him
to
Repentance
,
he
is
given
up
to
a
Reprobate
Sense
,
Satan
entring
into
him
,
as
into
Judas
,
so
that
he
turneth
a
Persecutor
,
as
was
frequent
in
the
primitive
times
,
that
Men
once
Excommunicated
turned
Persecutors
.
They
forsook
the
Assemblies
of
the
Saints
,
which
was
a
step
to
the
sin
against
the
Holy
Ghost
,
Heb
.
10.
25
,
26
,
27.
When
they
were
thrown
out
,
they
could
come
at
them
no
more
,
and
so
were
given
up
unto
Satan
for
ever
.
Object
.
In
Matth
.
18.
17.
all
that
is
said
is
only
,
let
him
be
to
thee
,
as
an
Heatben
and
a
Publican
.
Answ
.
1.
There
he
speaks
in
the
Language
of
the
Jews
,
and
so
expresseth
Excommunication
only
,
by
what
casting
out
of
the
Synagogues
was
amongst
them
as
elsewhere
,
Christ
expresseth
the
Ordinances
of
the
Gospel
,
under
the
Jewish
Phrase
,
leave
thy
Gift
at
the
Altar
,
Matt
.
5.
24.
Now
the
Jews
did
not
know
what
it
was
to
be
delivered
unto
Satan
,
and
therefore
no
wonder
if
Christ
did
not
expresly
speak
of
it
in
that
place
of
Matth
.
18.
17.
But
2.
One
place
expounds
another
,
and
that
which
he
calleth
there
,
Matth
.
18.
17.
Let
him
be
to
thee
an
Heathen
and
a
Publican
,
is
in
1
Cor
.
5.
called
a
delivering
unto
Satan
.
Then
3.
This
delivering
unto
Satan
,
was
exemplified
in
the
punishment
of
Judas
,
for
after
he
was
gone
out
,
(
as
it
is
judged
by
Piscator
and
others
,
he
did
not
receive
the
Lords
Supper
,
but
was
sent
out
)
presently
the
Devil
entred
into
him
;
he
was
a
Branch
cast
out
,
John
15.
6.
4.
Though
our
Saviour
Christ
expresseth
it
to
them
in
the
Jewish
Language
,
in
Mat
.
18.
17.
Yet
to
the
same
Apostles
,
when
this
Ordinance
of
Excommunication
came
to
be
exercised
in
a
Church
,
his
Spirit
expresseth
more
fully
what
was
the
intent
of
that
Ordinance
,
not
simply
to
throw
a
Man
out
,
to
avoid
outward
couverse
with
him
,
and
in
that
Sense
to
be
as
an
Heathen
and
a
Publican
,
but
to
be
a
delivering
unto
Satan
.
So
that
as
the
Church
of
the
Gospel
in
the
priviledges
of
it
,
exceedeth
that
of
the
Law
,
and
that
priviledge
they
had
in
the
Synagogues
,
so
the
dispriviledging
of
a
Man
from
the
Communion
of
the
Saints
under
the
Gospel
,
hath
an
higher
punishment
,
than
the
Synagogues
knew
.
5.
When
Christ
said
,
let
him
be
to
thee
as
an
Heathen
and
a
Publican
,
he
expresseth
there
not
so
much
what
the
Churche's
Censure
pitcheth
upon
,
but
what
the
consequent
is
,
viz.
the
manner
of
their
converse
afterwards
towards
,
him
,
therefore
he
saith
,
Let
him
be
to
thee
,
he
saith
,
not
only
let
him
be
to
the
Church
,
but
to
thee
.
He
expresseth
it
by
what
is
the
consequent
,
but
in
1
Cor
.
5.
5.
He
expresseth
the
formal
Sentence
,
when
the
Apostle
saith
,
no
not
with
such
an
one
to
eat
,
he
expresseth
there
indeed
the
consequent
of
the
Sentence
,
but
delivering
unto
Satan
,
is
put
into
the
Sentence
it self
.
I
shall
urge
one
Argument
more
,
to
prove
that
Excommunication
is
not
meerly
an
Humane
Ejection
out
of
a
Society
,
but
an
Ordinance
in
the
Church
Established
by
Christ's
Institution
,
because
Christ
hath
given
us
express
Rules
by
Church
Admonitions
,
and
censures
;
we
find
as
direct
Rules
chalked
out
,
for
the
Series
and
Order
of
proceedings
therein
,
as
any
State
can
take
for
ordering
proceedings
in
Civil
Causes
.
1.
For
the
matter
of
Christ's
Censures
,
what
we
are
to
convert
in
Men
,
and
how
we
must
apply
those
Censures
,
we
have
our
Limits
and
Rules
in
the
word
,
so
as
we
need
no
Orders
or
Canons
to
be
made
to
make
new
matter
,
or
the
chief
matter
of
Church
Censures
.
For
plainly
it
is
told
us
,
that
Sin
only
is
the
Subject
of
Church-Cognisance
,
that
it
is
a
Transgression
of
some
Law
of
God
,
Them
that
sin
,
(
say's
Paul
to
Timothy
,
1
Tim
.
5.
20.
)
Rebuke
;
Now
what
is
sin
,
and
not
sin
,
the
word
is
the
sole
Judge
of
,
and
a
perfect
Rule
of
.
And
2.
It
is
Scandalous
sin
that
is
the
matter
of
Censure
,
sin
judged
so
by
common
light
,
and
received
Principles
;
sin
that
goes
afore
to
Judgment
,
that
you
may
read
afar
off
,
1
Tim
.
24.
Doubtless
Dispensations
and
sins
controverted
,
are
not
to
be
made
the
Subject
of
Church
Censures
;
for
if
the
weak
are
not
to
be
received
to
such
,
then
neither
are
they
to
be
cast
out
for
such
.
Instruction
may
be
used
to
consciences
ignorant
,
as
the
phrase
is
,
1
Tim
.
25.
but
Admonition
only
for
sins
taken
for
granted
,
and
professed
to
be
sins
by
the
light
of
Nature
,
and
the
common
light
of
Saints
,
1
Cor
.
5.
1
,
8
,
3.
For
how
also
shall
all
fear
?
1
Tim
.
5.
20.
2.
For
the
ways
of
dealing
with
such
sinners
,
we
have
Admonition
,
Excommunication
,
and
Rejection
prescribed
.
-
1.
Admonition
,
Them
that
sin
Rebuke
,
1
Tim
.
5.
20.
and
that
not
privately
,
(
if
the
sin
be
open
)
but
publickly
afar
off
;
to
the
end
others
may
fear
.
-
2.
For
Excommunication
,
we
have
Warrant
after
Admonition
,
Tit
.
3.
10.
After
the
first
and
second
Admonition
Reject
,
which
in
1
Cor
.
5.
5.
called
delivering
unto
Satan
,
&c.
-
3.
We
have
Order
given
,
for
the
Degrees
of
proceedings
in
these
,
as
orderly
as
any
Law
can
make
provision
for
the
Indemnity
of
Men
Innocent
and
Just
,
proceeding
in
any
Civil
Court
in
order
to
amend
Men
.
1.
If
the
sin
be
private
,
so
as
thou
alone
knowest
it
,
that
thy
Brother
sin
against
thee
,
Mat
.
11.
15.
Go
and
tell
him
his
fault
,
between
him
and
thee
alone
,
if
he
hear
and
Repent
,
(
as
't
is
,
Luke
17.
3.
)
thou
shalt
forgive
him
,
and
it
shall
go
no
further
.
This
provision
hath
Christ
took
,
to
prevent
the
Reputation
of
Persons
,
so
to
mend
them
,
as
not
to
blaze
their
faults
;
and
this
not
for
one
so
sining
,
but
if
seven
times
,
that
is
,
never
so
oft
,
Luke
17.
4.
If
2.
He
neglect
to
hear
thee
,
that
is
,
Repents
not
,
then
take
two
or
three
and
tell
him
of
it
afore
them
,
and
if
he
denies
not
the
Fact
,
and
yet
Repents
not
,
then
thou
hast
two
or
three
Witnesses
of
his
not
denying
the
Fact
,
and
yet
of
his
Obstinacy
and
Hardness
in
not
Relenting
,
and
of
his
Impenitency
so
it
follows
;
That
in
the
Mouth
of
two
or
three
Witnesses
,
every
word
may
be
established
,
that
is
brought
into
publick
.
Therefore
3.
Now
the
matter
though
but
private
at
first
,
is
ripened
for
Church-cognisance
,
If
he
neglect
to
hear
them
,
tell
it
to
the
Church
.
But
if
it
were
a
sin
that
is
publick
,
that
it
is
though
,
privately
committed
,
yet
made
known
,
commonly
Reproved
,
and
so
commonly
known
,
as
it
is
,
1
Cor
.
5.
1.
Then
the
Church
is
to
take
immediate
notice
of
it
publickly
,
without
telling
it
in
private
;
and
those
that
can
accuse
,
should
impeach
,
as
1
Cor
.
5.
he
shews
,
and
also
1
Tim
.
5.
20.
But
4.
If
it
be
a
sin
that
is
suspected
,
and
cannot
be
proved
,
(
whether
commonly
reported
or
private
)
and
that
by
two
or
three
Witnesses
,
the
Officers
are
to
cast
it
out
of
the
Church
proceeding
,
and
not
to
receive
it
,
Receive
not
an
Accusation
,
so
as
to
proceed
in
it
,
unless
it
appears
evident
by
two
or
three
Witnesses
,
This
Rule
is
given
about
Admonishing
Officers
,
2
Tim
.
5.
19
:
But
it
regards
also
every
Man
else
,
Matth
.
18.
16.
Then
,
when
any
sin
is
thus
made
of
publick
Cognisance
,
1.
They
are
to
Admonish
.
2.
To
Excommunicate
in
case
of
Obstinacy
and
Impenitence
.
To
conclude
all
in
a
word
,
if
Christ
had
not
setled
by
his
Institution
the
Order
,
Discipline
and
Government
of
his
Churches
,
if
he
had
not
given
Established
Rules
for
Church
Censures
,
Admonitions
and
Excommunication
:
If
a
certain
Platform
of
Church-Government
,
had
not
been
fixed
by
him
,
we
should
have
no
Warrant
to
endeavour
a
Reformation
,
when
the
Order
and
Discipline
of
the
Churches
of
Christ
is
impaired
,
and
almost
lost
.
For
there
would
be
no
Rule
to
go
by
in
,
such
a
Reformation
.
And
without
a
Rule
of
Divine
Institution
,
there
could
be
no
setting
things
right
,
when
amiss
,
no
{αβγδ}
,
as
the
Apostle
calls
it
,
Heb
.
9.
10.
Nor
could
we
produce
any
Warrant
to
Advance
the
Spiritual
Scepter
and
Kingdom
of
our
Lord
Christ
,
if
we
did
not
know
,
by
the
Rules
and
Laws
of
his
own
Institution
,
what
it
is
.
The
Government
OF
THE
Churches
of
Christ
.
BOOK
.
II
.
Of
the
Divine
Institution
of
a
Congregational
Church
.
That
it
is
not
Secondary
,
or
Consequent
upon
a
Charter
given
to
the
Church
Universal
,
as
virtually
included
therein
,
but
is
immediate
and
proper
to
it
.
That
Christ
Instituted
such
a
Church
,
in
Mat
.
18.
and
gave
the
Power
of
the
Key's
to
it
.
That
such
Congregational
Churches
were
Primitive
and
Apostolical
,
proved
from
the
Instances
of
Churches
planted
by
the
Apostles
.
That
the
Constitution
and
Order
of
such
Churches
,
is
most
fitly
suited
to
the
Edification
of
the
Saints
,
and
most
exactly
accommodated
to
their
various
Conditions
.
That
Christ
hath
not
only
Instituted
a
Congregational
Church
,
but
hath
appointed
what
the
Extent
and
Limits
of
it
should
be
.
CHAP.
I.
That
the
Institution
of
Particular
Churches
is
not
virtual
only
,
or
Secondary
,
and
Dependent
on
the
Charter
given
to
the
Church
Universal
,
but
immediate
and
proper
to
them
,
as
Particular
Churches
.
THEY
,
who
assert
the
General
Church
to
be
a
Political
Body
,
seem
to
be
divided
into
those
two
several
ways
of
explaining
it
.
1.
That
it
cometh
to
be
a
Political
Body
Ascendendo
,
so
making
a
Congregation
to
be
Ecclesia
prima
,
a
Church
first
designed
in
the
Institution
,
and
which
the
Institution
falleth
upon
;
but
yet
,
that
by
the
vertue
of
the
same
Commission
,
that
Saints
make
up
a
particular
Church
,
many
Churches
may
make
up
one
Church
,
and
more
of
those
Churches
may
make
up
a
greater
Church
,
for
Appeals
,
&c.
And
so
by
the
like
reason
,
the
Universal
Church
cometh
to
be
a
Political
Body
,
the
National
,
or
Provincial
Churches
,
being
but
Ecclesiae
ortae
,
removes
from
and
representations
of
those
that
are
Ecclesiae
primae
,
the
first
Churches
which
are
Congregations
.
This
opinion
,
I
shall
consider
,
when
I
come
to
discourse
of
the
Nature
of
Synods
,
and
their
Subordination
.
2.
Others
form
the
Institution
to
be
descendendo
,
as
asserting
the
first
principal
Charter
,
to
be
given
to
the
Church
Universal
,
so
as
that
is
by
Institution
first
a
Church
,
and
particular
Congregations
have
it
but
by
a
derived
right
,
as
lesser
Leases
have
their's
out
of
a
greater
Charter
.
And
the
reason
that
is
given
,
is
this
,
that
when
the
Church
Universal
was
but
so
many
(
or
if
it
were
again
reduced
to
so
small
a
number
)
as
might
meet
in
one
place
,
they
met
by
vertue
of
being
the
Church
Universal
;
but
that
it
afterwards
was
multiplied
to
so
many
,
as
that
they
must
meet
in
several
places
,
which
is
the
occasion
of
forming
particular
Churches
,
this
is
accidental
and
occasional
,
and
so
they
are
to
be
regarded
as
one
Church
still
,
and
so
that
first
fundamental
Institution
goes
on
.
For
number
or
multiplication
of
Churches
,
is
not
the
object
of
God's
Institution
;
for
God
ordained
not
first
that
Churches
should
be
many
.
If
these
many
particular
Churches
are
fram'd
,
it
is
with
Proviso
,
and
Sub
conditione
;
namely
,
only
when
they
are
so
far
multiplied
.
Nor
did
Christ
give
such
command
,
that
when
they
did
arise
to
such
a
number
,
they
should
make
several
Churches
,
only
necessity
doth
that
,
which
yet
still
proceeds
by
vertue
of
the
general
grant
.
But
to
refute
this
,
consider
,
1.
That
if
there
had
been
a
time
in
which
the
Universal
Church
was
so
small
under
the
New
Testament
,
living
also
together
as
they
might
have
met
in
one
place
,
they
had
not
met
by
vertue
of
their
being
the
Universal
Church
,
or
being
a
Mystical
body
to
Christ
,
as
the
Church
Universal
is
:
For
they
had
been
a
Church
Mystical
unto
Christ
,
tho'
they
had
not
so
met
,
even
as
the
Church
Mystical
now
is
a
Body
to
Christ
,
though
it
never
doth
thus
meet
.
Yea
,
those
Saints
who
then
made
this
Church
Universal
,
might
have
Worshipped
apart
,
and
singly
,
and
God
might
have
ordered
it
so
;
therefore
that
they
should
meet
,
and
meet
together
fixedly
for
supernatural
Ends
,
and
Ordinances
,
this
dependeth
over
and
above
,
upon
a
special
Will
of
God
superadded
to
this
Universal
Church
as
such
.
If
therefore
when
the
Universal
Church
was
no
more
than
could
meet
in
one
place
,
it
must
have
had
for
those
fixed
Meetings
,
and
the
priviledges
of
them
,
a
Divine
appointment
,
and
if
it
met
then
,
it
must
be
by
vertue
of
a
special
Institution
:
Then
afterward
,
when
it
was
divided
into
many
Congregations
,
they
must
meet
by
a
special
Divine
Institution
too
.
If
the
Universal
Church
was
no
more
than
could
meet
in
one
,
yet
they
must
then
have
,
for
those
fixed
meetings
,
met
by
a
special
Institution
and
Priviledges
,
and
afterward
when
they
are
many
,
they
met
by
the
same
special
Institution
also
;
and
so
what
at
first
suited
their
condition
,
when
they
were
no
more
than
could
meet
in
one
place
,
suiteth
their
condition
afterward
,
when
they
are
multiplied
.
2.
They
could
not
then
meet
Qua
Universal
Catholick
Church
,
for
the
Universal
Catholick
Church
,
is
called
such
in
respect
of
it
's
being
in
all
Nations
,
both
Jews
and
Gentiles
.
Whereas
the
Institution
of
a
particular
Church
is
the
same
,
whether
there
be
no
more
Saints
,
than
can
meet
in
one
place
at
once
,
or
whether
there
be
more
.
When
they
are
many
,
those
many
do
set
up
several
Congregations
upon
the
same
special
ground
that
the
Universal
Church
did
set
up
a
Meeting
.
And
the
Universal
Church
did
so
meet
in
a
Congregation
,
by
a
special
superadded
ground
over
and
above
their
being
a
Church
Universal
,
for
it
further
depended
upon
God's
Will
,
that
they
should
all
meet
thus
together
fixedly
,
for
they
might
have
met
but
occasionally
some
times
,
and
they
might
have
met
in
several
companies
,
or
they
might
have
Worshipped
privately
,
and
God's
Ordinance
might
only
have
been
so
administred
;
for
if
they
meet
for
these
Ordinances
qua
Church
Universal
,
then
in
Heaven
they
should
meet
for
them
too
.
So
then
that
they
should
meet
in
one
fixed
Society
for
publick
Worship
,
is
by
Institution
.
And
2.
This
Institution
of
meeting
together
,
was
rather
made
,
and
suited
for
the
Saints
when
multiplied
,
than
in
respect
of
their
being
one
body
,
as
an
Universal
Church
.
For
1.
Under
the
New
Testament
there
was
never
a
time
(
that
we
know
of
)
after
the
Jewish
Law
came
to
be
dissolved
,
that
this
Universal
Church
could
meet
in
one
,
for
although
not
at
Hierusalem
,
yet
surely
in
whole
Judea
there
were
more
scatter'd
up
and
down
,
than
could
have
met
in
one
place
.
2.
Under
the
New
,
Testament
,
when
the
Church
Universal
is
multiplied
to
all
Nations
,
(
in
respect
of
which
it
is
called
the
Church
Catholick
,
by
way
of
distinction
from
the
Jews
)
then
it
is
so
scattered
,
as
that
they
cannot
meet
together
,
no
not
by
way
of
Representation
.
So
as
indeed
this
pretended
principle
,
that
Institutions
should
mainly
fall
upon
the
Church
Universal
,
is
such
as
was
never
practised
,
nor
extant
de
facto
,
neither
at
first
nor
at
last
.
Then
3.
We
may
observe
that
God
did
frame
the
Institution
of
his
Churches
,
according
to
what
,
in
the
Wisdom
of
his
Counsel
,
he
hath
determined
,
and
foresaw
would
fall
out
.
His
Institutions
are
such
,
as
he
in
Wisdom
knew
would
best
suit
the
condition
of
Saints
in
all
Ages
to
come
,
under
the
Gospel
.
He
therefore
ordered
particular
Congregations
,
as
the
most
commodious
Seat
of
publick
Worship
,
Government
,
and
Order
,
and
as
the
best
,
and
fittest
security
to
preserve
the
Saints
from
Scandal
,
and
also
the
means
of
maintaining
among
them
,
the
most
intire
kind
of
Communion
,
which
could
be
attained
.
That
particular
Congregations
do
not
meet
as
Assemblies
for
publick
Worship
and
Ordinances
,
by
vertue
of
a
Charter
given
first
to
the
Church
Universal
,
is
evident
from
these
Reasons
.
1.
If
they
do
meet
by
vertue
of
the
general
Charter
of
the
Church
Universal
,
and
they
needed
no
other
Warrant
than
that
:
Then
if
they
meet
occasionally
only
,
some
Saints
together
at
one
time
,
and
others
at
another
,
and
not
fixedly
,
whether
for
Government
or
Worship
,
they
do
thereby
satisfie
the
Obligation
they
have
,
by
vertue
of
the
general
Warrant
.
And
indeed
,
to
make
running
Churches
,
and
Societies
of
Saints
,
up
and
down
in
the
World
,
would
more
satisfie
the
obligation
of
the
general
Charter
,
and
come
up
more
nearly
to
it
:
Therefore
for
them
to
have
a
fixed
special
Tye
to
particular
Churches
in
a
constant
way
,
when
the
Churches
are
many
,
must
needs
be
by
a
further
special
Institution
.
2.
If
they
thus
meet
by
vertue
of
their
being
the
Church
Universal
,
then
they
met
by
vertue
of
it
only
in
all
times
,
and
then
afore
the
Law
was
given
;
and
so
the
same
Government
,
that
is
now
pleaded
for
,
from
the
Notion
of
the
Church
Universal
,
should
have
been
then
.
And
then
likewise
after
the
Law
,
the
Jews
should
have
met
by
the
Law
of
the
Church-Catholick
;
And
if
so
,
there
should
be
now
the
like
meeting
for
publick
Worship
of
the
whole
Church
,
as
was
then
,
viz.
three
times
a
year
.
Was
their
meeting
by
vertue
of
their
Catholick
Communion
,
or
as
they
were
a
Nation
?
As
they
were
a
Nation
surely
:
For
if
multitudes
out
of
other
Nations
had
been
converted
,
they
had
not
been
,
(
as
the
Ninevites
,
and
the
like
,
where
they
had
not
been
bound
to
the
Ceremonial
Law
,
neither
were
the
Jews
themselves
,
that
lived
out
of
the
Land
dispersed
)
bound
to
come
up
to
the
Synedrim
.
And
suppose
that
they
had
been
the
Church
Universal
,
yet
that
they
were
cast
into
a
National
way
,
was
by
Institution
,
over
and
above
that
universal
consideration
,
as
they
were
the
Seed
of
Abraham
.
3.
If
the
Institution
of
a
particular
Church
,
depend
on
the
Charter
first
given
to
the
Church
Universal
,
then
where
there
are
more
of
Believers
,
and
more
of
Elders
,
there
would
be
more
of
the
keys
,
if
they
had
them
by
vertue
of
the
Universal
Church
;
for
why
?
there
would
be
more
of
the
Universal
Church
in
such
a
Body
.
The
Institution
therefore
must
fall
primarily
upon
their
being
a
particular
Body
to
Christ
,
meeting
in
his
Name
,
by
his
special
Commission
,
though
the
Persons
be
but
two
or
three
,
that
is
a
few
in
number
,
which
argues
,
that
he
doth
not
put
his
Institution
barely
upon
their
Membership
,
or
Station
in
the
Church
Universal
,
but
upon
the
Formality
of
their
being
his
Body
thus
united
;
his
Blessing
is
given
to
them
,
as
formed
up
by
Institution
,
whether
they
be
Saints
more
or
fewer
,
as
among
the
Jews
also
it
was
in
their
Cities
and
Towns
,
as
well
as
they
were
a
Commonwealth
in
their
Nation
.
According
to
this
Asserted
Charter
of
the
Church
Universal
,
when
as
he
saith
,
tell
the
Church
,
Matth
.
18.
19.
it
should
be
meant
primarily
,
of
the
Church
Universal
,
for
the
Institution
and
Rule
for
Church
proceedings
,
would
fall
first
upon
it
.
But
he
speaks
plainly
of
a
particular
Church
,
(
and
the
Christian
Church
,
being
as
then
to
be
gathered
,
when
he
uttered
it
;
if
he
would
have
made
a
Charter
to
the
Universal
,
then
had
been
the
fittest
time
to
have
exprest
it
)
for
he
declareth
his
Institution
there
,
when
he
had
but
a
few
Disciples
about
him
,
and
those
with
him
,
and
yet
declareth
his
Institution
for
all
Ages
,
to
tell
it
to
that
next
Church
,
whereof
a
Man
is
a
Brother
.
And
if
the
Church
Universal
had
been
intended
here
,
then
the
Church
of
the
Jews
had
not
been
intended
as
the
pattern
;
which
would
overthrow
the
main
Assertion
of
our
Presbyterian
Brethren
.
5.
The
truth
is
,
that
the
meeting
of
the
Universal
,
is
but
occasional
,
for
in
all
the
Ages
,
that
the
Church
was
to
run
through
,
it
hath
seldom
been
,
yea
,
could
never
be
:
And
when
that
which
we
call
General
Councils
have
been
,
they
were
rather
for
matter
of
Doctrine
,
than
for
Government
,
or
for
Appeals
about
persons
,
and
that
the
Institution
could
not
fall
upon
.
It
's
true
in
Matth
.
16.
18.
the
word
Church
is
taken
indefinitely
,
and
for
the
Church
Universal
;
but
yet
not
as
an
Institution
Political
,
therefore
he
doth
not
say
,
he
will
give
the
keys
to
it
,
but
unto
Peter
,
as
Representing
both
Saints
and
Ministers
,
to
be
divided
into
several
Bodies
,
as
afterwards
Christ
should
appoint
it
.
CHAP.
II
.
That
the
Grand
Charter
of
Church-Government
,
or
the
power
of
the
Keys
,
is
granted
not
to
Ministers
in
particular
only
,
excluding
the
People
,
but
to
the
whole
Body
of
Believers
.
IF
any
were
to
set
down
the
Model
of
any
Government
whatsoever
,
the
first
and
most
necessary
thing
is
,
to
set
out
first
what
Common-wealth
,
Corporation
,
or
Body
Politick
,
should
be
the
Substratum
,
the
Seat
of
that
Government
,
(
in
and
among
whom
it
is
exercised
;
)
and
to
set
out
the
Bounds
and
Extent
thereof
by
which
the
Jurisdiction
of
that
Government
is
limited
,
and
unto
which
,
as
the
Subject
matter
thereof
,
all
the
particulars
of
that
Government
are
suited
and
proportioned
,
(
as
the
Building
is
to
it
's
Foundation
)
and
also
the
Scituation
and
Measure
of
the
Ground
,
which
they
make
the
Seat
thereof
.
Therefore
in
the
Inquisition
after
that
Order
and
Frame
of
Government
,
which
(
we
conceive
)
Christ
hath
instituted
for
his
Church
,
it
is
most
proper
to
begin
in
seeking
out
what
kind
of
Body
or
Society
it
is
,
which
should
be
that
proper
Adequate
,
intire
Seat
and
Subject
of
this
Government
,
what
the
Bounds
and
Extent
thereof
are
,
wherein
Christ
would
have
his
Government
exercised
,
and
within
which
confined
.
I
call
the
Church
Sedes
or
Seat
,
not
in
Allusion
to
that
Ancient
Phrase
used
,
for
the
Subject
of
Ecclesiastical
Jurisdiction
,
(
which
Phrase
yet
strengthens
this
use
of
it
)
but
in
Allusion
to
that
Scripture
Phrase
,
1
Tim
.
3.
15.
where
he
calls
the
Church
{αβγδ}
that
is
,
the
Seat
or
Ground
of
Truth
,
and
as
of
Truth
there
,
so
(
say
I
)
of
Worship
and
Government
.
This
therefore
as
the
Foundation
,
shall
be
the
Subject
of
my
Discourse
,
and
upon
the
finding
the
true
Abuttments
hereof
,
doth
the
ending
and
determining
of
most
of
those
Suits
and
Quarrels
of
this
Age
,
about
Church-Government
depend
.
The
first
Charter
granted
by
the
Founder
,
and
the
Patterns
of
those
Master
Builders
the
Apostles
,
and
the
proportions
of
those
Primitive
Churches
,
must
be
our
guide
herein
.
Begin
we
therefore
to
enquire
what
is
the
true
purport
of
the
first
grand
Charter
of
all
the
rest
,
and
what
help
that
will
contribute
hereunto
;
as
we
find
in
Mat
.
16.
19.
And
I
will
give
unto
thee
the
Keys
of
the
Kingdom
of
Heaven
:
And
whatsoever
thou
shalt
bind
on
Earth
,
shall
be
bound
in
Heaven
;
whatsoever
thou
shalt
loose
on
Earth
,
shall
be
loosed
in
Heaven
.
1.
Where
first
,
he
no
sooner
mentions
,
(
and
it
is
the
first
mention
)
a
New
Church
to
be
Builded
by
him
under
the
New
Testament
,
but
he
,
together
therewith
,
makes
mention
of
Keys
,
both
as
means
of
Building
it
,
and
of
governing
it
,
following
the
Metaphor
of
an
House
therein
.
And
Peter
having
newly
made
a
Confession
,
that
Jesus
was
the
Son
of
God
,
he
being
declared
and
owned
by
him
as
such
,
Christ
utters
himself
again
to
him
,
as
the
Son
of
God
indeed
,
speaks
of
Building
,
and
Contriving
anew
of
his
House
,
as
a
Prerogative
proper
to
him
,
as
the
Son
;
which
,
to
the
same
purpose
,
the
Apostle
in
like
manner
alledgeth
,
Heb
.
3.
3
,
4
,
5.
Christ
,
as
the
Son
over
his
own
House
,
is
the
Builder
thereof
,
which
Prerogative
he
here
holds
forth
,
saying
,
I
will
Build
my
Church
,
and
I
will
give
Keys
.
The
Church
he
intends
,
is
the
Church
of
the
New
Testament
,
which
(
the
Son
being
himself
come
)
was
to
be
moulded
and
built
anew
by
him
,
especially
after
his
Ascension
.
And
the
Keys
he
means
,
are
the
Keys
of
the
Kingdom
of
Heaven
,
(
as
the
State
of
the
Church
under
the
Gospel
is
called
;
)
which
,
to
shew
he
is
the
Son
,
and
hath
all
power
committed
to
him
,
he
professeth
to
dispose
of
anew
,
(
as
the
Keys
themselves
were
new
)
to
another
sort
of
Persons
than
before
;
The
Keys
of
Knowledge
and
Government
having
been
before
in
the
Hands
of
High
Priests
and
Levites
,
&c.
Now
as
the
Church
was
to
be
of
a
new
frame
,
and
the
keys
were
new
,
so
he
declares
a
new
disposement
of
them
to
other
Persons
than
the
former
.
So
that
this
place
strengthens
the
Assertion
,
That
Christ
as
the
Son
,
is
the
Builder
of
his
Church
,
Heb
.
3.
3.
6.
and
the
Institutor
of
all
power
and
means
of
Building
in
it
;
and
also
it
proves
that
the
Frame
and
Government
of
the
Church
under
the
Old
Testament
,
delivered
by
Moses
to
those
that
sat
in
his
Chair
,
cannot
be
a
set
Rule
of
the
Frame
and
Form
of
Government
,
of
the
Church
under
the
New
.
For
Christ
the
Son
,
being
come
,
shews
his
Prerogative
by
declaring
the
Old
to
be
done
away
,
saying
,
I
will
Build
,
I
wil
give
the
keys
,
&c.
whilst
he
speaks
of
a
New
,
the
Old
is
done
away
.
yea
,
the
Persons
to
whom
,
and
the
Extent
and
Limits
of
the
power
are
to
be
set
out
by
him
,
as
well
as
what
those
keys
shall
be
,
by
which
he
will
Build
and
have
his
Church
governed
;
and
he
therefore
says
to
Peter
,
I
do
give
to
thee
.
In
that
he
singles
him
out
electively
,
it
argues
his
special
Designation
of
the
Subject
or
Persons
,
(
who
ever
they
be
)
to
whom
he
will
bequeath
them
.
2.
That
Peter
here
in
this
promise
of
the
keys
for
the
future
to
be
given
,
should
stand
in
a
Representative
Respect
,
and
not
meerly
Personal
,
all
Writers
in
all
Ages
,
and
all
sides
,
though
in
Peter's
Name
,
laying
several
claims
unto
these
keys
,
do
universally
acknowledge
and
observe
.
Some
say
,
the
grant
is
to
Peter
only
,
considered
as
a
Believer
,
having
made
Confession
of
his
Faith
,
that
Christ
was
the
Son
of
God
;
and
therefore
Representing
the
Church
of
Believers
,
as
unto
whom
all
Church
power
should
be
first
given
.
Others
assert
,
this
grant
to
be
made
to
Peter
as
an
Apostle
,
and
so
Representing
the
Apostles
and
Ministers
only
.
Thirdly
,
others
as
the
Papists
,
vindicate
a
personal
priviledge
of
Peter's
,
above
all
the
other
Apostles
,
yet
therein
Representing
his
supposed
Successor
,
the
Bishops
of
Rome
.
Learned
Cameron
almost
alone
,
would
have
it
,
that
this
was
a
personal
priviledge
to
Peter
,
wherein
none
others
did
succeed
him
.
Thus
much
seems
evident
to
us
,
that
our
Saviour
Christ
speaks
unto
Peter
,
under
a
double
consideration
in
these
words
,
ver
.
19.
and
the
words
before
.
The
one
was
meerly
Personal
,
and
therein
he
speaks
to
him
,
under
his
own
proper
Name
,
Simon
Son
of
Bar-Jonas
,
and
so
pronounceth
him
Blessed
,
for
that
his
Confession
,
which
accordingly
expressed
his
personal
priviledge
,
(
which
under
that
Name
he
had
even
from
Circumcision
)
of
his
being
Saved
,
without
any
mention
of
the
gift
of
the
keys
.
But
then
secondly
he
gives
him
withal
a
new
Name
,
and
I
also
say
unto
thee
,
Thou
art
Peter
,
or
Rock
,
which
was
a
New
and
Mystical
Name
,
as
the
word
following
shew
,
upon
this
Rock
.
{αβγδ}
and
{αβγδ}
,
answering
each
to
other
,
as
fides
and
fidelis
.
And
under
this
new
Name
now
put
upon
him
,
he
gives
him
a
further
priviledge
,
I
will
give
to
thee
the
Keys
,
namely
as
thou
art
Peter
.
This
was
not
so
much
in
a
Personal
,
as
a
Mystical
consideration
,
upon
which
this
New
Name
was
given
him
.
And
to
strengthen
this
,
it
may
be
observed
that
God
in
first
delivering
his
promises
and
grand
Charters
unto
all
sorts
,
singled
out
some
one
Man
,
in
whose
Name
the
grand
Charter
should
eminently
run
.
So
Adam
was
fixed
upon
,
when
God
,
in
his
Name
,
gave
the
Earth
unto
the
rest
of
the
Sons
of
Men
:
So
Abraham
was
singled
out
to
Represent
the
Church
,
both
of
the
Jews
and
Gentiles
,
but
especially
to
represent
the
Jews
who
were
his
Children
,
to
whom
God
gave
the
promises
of
the
Land
of
Canaan
,
as
representing
all
his
Seed
,
and
of
the
whole
World
,
as
representing
all
the
Saints
,
Rom
.
4.
13.
And
accordingly
he
did
upon
it
change
his
Name
from
Abram
,
to
Abraham
,
Thus
in
like
manner
here
doth
Christ
deal
with
Peter
.
He
first
blesseth
him
personally
as
Simon
,
then
changeth
his
Name
to
Peter
,
and
so
bequeaths
this
Charter
of
the
keys
,
in
his
like
representation
of
others
,
to
whom
in
him
the
grant
is
made
,
as
well
as
to
himself
.
For
Peter
was
still
more
forward
than
all
the
rest
,
to
utter
his
Faith
that
Christ
was
the
Son
of
God
.
Elsewhere
indeed
,
(
as
in
John
6.
69.
)
he
speaks
in
the
person
of
all
the
Apostles
;
but
here
where
this
grant
is
first
uttered
,
singly
in
his
own
;
And
on
this
occasion
,
Christ
Honoreth
this
Great
and
Eminent
Confessor
of
him
,
as
that
Man
in
whose
Name
this
great
Charter
should
run
,
he
bearing
therein
the
persons
of
all
sorts
,
that
were
to
have
any
portion
of
power
,
whether
of
his
Apostles
,
Extraordinary
Officers
;
or
of
ordinary
Officers
,
as
also
of
the
Church
of
Believers
,
and
even
of
all
to
whom
ever
any
portion
of
the
keys
was
for
the
future
to
be
given
;
yet
so
as
this
Honour
was
peculiarly
his
,
and
he
is
singled
out
to
be
this
common
Representer
of
all
others
under
the
New
Testament
,
which
Honour
he
doth
bear
to
this
Day
in
his
Name
,
even
as
Abraham
had
the
like
Honour
under
the
Old
Testament
.
And
to
evidence
this
the
more
by
the
event
,
Christ
did
,
in
an
especial
manner
,
honour
Peter
to
be
the
Founder
as
it
were
,
and
beginner
of
the
New
Christian
Church
,
(
as
Cameron
hath
observed
out
of
Tertullian
)
when
he
converted
that
Multitude
at
one
Sermon
,
Acts
2.
Neither
yet
is
this
to
be
understood
,
as
if
those
keys
were
given
unto
Peter
to
convey
the
keys
unto
others
Derivatively
,
but
he
takes
them
Representatively
,
(
and
therefore
it
was
not
necessary
that
all
power
should
be
in
Peter's
person
as
an
Apostle
,
otherwise
than
Representatively
)
and
that
not
Repraesentatione
Reali
,
as
if
he
received
all
power
for
the
Church
,
over
her
,
as
a
King
or
a
Parliament
doth
,
who
Represents
a
Common-wealth
,
(
as
the
Papists
and
Episcopal
Divines
,
and
others
say
of
the
Officers
,
that
they
Represent
the
Church
)
but
only
Repraesentatione
Typicali
,
a
Typical
Representation
,
(
as
Baynes
Distinguisheth
)
that
is
,
that
power
which
the
Church
or
others
that
were
Officers
unto
her
,
should
receive
in
themselves
afterwards
,
he
now
received
in
a
Representation
both
of
her
and
them
,
as
a
common
Person
standing
for
,
and
spoken
to
for
all
the
rest
.
And
Christ
therefore
doth
not
say
,
I
give
,
which
if
he
had
spoken
to
him
only
as
an
Apostle
,
constituting
him
such
thereby
at
present
,
he
would
have
done
;
but
I
will
give
for
the
future
,
because
many
of
those
whom
Peter
Represented
here
,
the
power
was
afterwards
to
be
given
to
,
when
the
Lord
should
be
pleased
to
declare
it
by
himself
or
his
Apostles
.
3.
Further
as
all
this
is
spoken
of
Peter
here
as
a
Representative
Person
,
so
in
an
indefinite
and
general
way
.
And
as
it
is
the
first
Great
promise
and
Charter
,
in
which
all
particular
portions
of
power
,
to
whomsoever
afterwards
distributed
,
are
included
,
so
likewise
as
the
other
first
and
great
promises
of
God
use
to
be
,
this
is
as
comprehensive
,
so
indefinite
also
,
not
designing
at
particulars
;
such
was
that
grant
of
the
Earth
to
the
Sons
of
Men
,
whom
afterward
God
divided
into
several
Nations
,
to
whom
by
his
Providence
,
suited
to
his
Decrees
,
he
set
out
the
bounds
of
their
several
Habitations
,
Acts
17.
26.
and
in
Deut
.
23.
8.
The
like
was
,
that
first
Charter
made
of
Canaan
to
Abraham
,
which
was
afterwards
particularly
designed
out
by
Lot
,
to
the
several
Tribes
,
&c.
whose
Right
was
yet
all
indefinitely
comprehended
,
and
intended
in
that
first
grant
to
Abraham
.
So
accordingly
all
the
expressions
in
this
promise
are
general
,
and
indistinct
;
and
to
be
taken
in
an
indefinite
and
comprehensive
way
.
1.
As
first
,
where
he
saith
,
He
will
Build
his
Church
,
it
is
hard
to
know
how
to
limit
it
,
for
he
means
all
sorts
of
Churches
:
he
means
the
Mystical
Church
,
for
he
saith
,
The
Gates
of
Hell
shall
not
prevail
against
it
,
wwhich
is
only
true
thereof
;
for
they
have
prevailed
against
particular
Churches
,
and
may
:
And
yet
again
he
must
include
particular
Churches
too
,
for
it
is
certain
that
the
Mystical
general
Church
,
hath
not
the
power
and
exercise
of
all
the
keys
;
but
only
as
divided
into
particular
Churches
,
or
if
it
might
be
supposed
to
have
the
keys
of
Rule
in
General
Councils
,
yet
not
of
the
Sacraments
,
not
of
Preaching
the
word
;
for
,
as
for
such
Ordinances
,
that
Church
cannot
meet
,
and
therefore
exerciseth
them
only
in
several
parts
,
and
divisions
of
it self
.
2.
Those
words
the
keys
,
are
a
general
comprehensive
expression
,
answerable
to
that
of
the
word
Church
,
taking
in
keys
of
all
sorts
;
viz.
the
keys
whereby
the
Universal
Church
,
as
such
,
is
Built
and
Reared
,
that
is
,
those
means
whereby
Men
are
Converted
,
and
made
Members
thereof
;
which
God
oftentimes
blesseth
in
the
Hands
of
others
than
Ministers
.
And
they
are
therefore
called
the
keys
of
the
Kingdom
of
Heaven
at
large
,
not
the
keys
of
the
Church
,
as
restraining
it
to
a
political
Church
;
and
therefore
(
as
Bellarmine
,
though
to
a
wrong
purpose
,
urged
,
namely
for
the
Transcendency
of
the
Pope's
power
above
the
Church
,
yet
for
the
thing
it self
rightly
)
is
larger
than
that
in
Matth
.
18.
It
is
there
meant
of
a
Church
political
,
but
the
keys
here
in
Matth
.
16.
19.
have
relation
to
the
opening
the
Door
of
Faith
,
as
in
Acts
14.
27.
it
is
called
,
and
therefore
implies
all
means
of
conversion
.
And
accordingly
the
opposite
thereunto
is
the
Gates
of
Hell
,
which
shall
not
prevail
:
And
yet
again
on
the
other
side
,
the
keys
or
the
power
that
is
given
to
particular
Churches
are
intended
,
for
this
is
the
general
grant
,
afterwards
setled
in
Matth
.
18.
where
,
go
tell
the
Church
is
mentioned
.
And
the
binding
and
loosing
spoken
of
there
,
is
comprehended
under
the
binding
and
loosing
,
which
is
spoken
of
here
.
So
as
Churches
of
all
sorts
,
and
keys
of
all
sorts
,
keys
given
to
Churches
in
a
way
of
Discipline
,
and
to
private
Persons
to
build
up
one
another
,
keys
given
to
Officers
of
all
sorts
,
Apostles
and
others
,
are
all
here
intended
.
And
therefore
Melancton
well
saith
,
Claves
Ecclesiae
datae
sunt
,
sed
juxta
electionem
a
christo
institutam
.
And
it
is
certain
that
in
Matth
.
18.
He
instituteth
a
Church
power
,
as
touching
the
Persons
to
whom
it
belongs
,
distinct
from
Peter's
,
and
that
of
the
Apostles
as
such
;
and
yet
whatsoever
Church-power
there
mentioned
was
to
be
in
any
,
Peter
receiveth
it
here
.
And
as
when
we
say
all
Civil
power
is
in
a
Kingdom
,
it
is
meant
,
sensu
diviso
,
the
King
hath
one
part
,
the
Nobles
another
,
the
People
another
;
and
the
several
Officers
of
a
Kingdom
,
they
have
their
part
;
and
so
it
is
here
,
and
all
at
the
first
was
now
given
unto
Peter
,
as
bearing
the
Person
of
all
these
.
4.
Whereas
the
Controversie
hath
been
,
whether
Peter
Represented
the
Apostles
and
the
Ministers
only
;
or
whether
he
Represented
the
Church
also
,
or
whether
Peter
is
here
personally
to
be
taken
,
as
the
sole
and
single
Subject
of
a
personal
priviledge
?
We
say
all
these
are
here
intended
by
Christ
,
in
this
his
first
promise
,
uttering
it
himself
in
this
indefinite
way
,
which
was
afterwards
to
be
further
and
more
distinctly
divided
,
and
set
out
by
himself
and
his
Apostles
:
So
that
whether
Peter
had
it
granted
to
him
as
an
Apostle
,
and
as
an
Apostle
representing
Apostles
and
other
Ministers
,
we
will
not
contend
;
but
yet
that
Peter
had
it
also
Representing
the
Church
it self
,
and
Saints
built
upon
the
Rock
,
the
Arguments
are
as
convincing
and
concluding
to
prove
it
,
if
not
more
than
those
that
on
the
other
side
are
framed
to
prove
,
the
words
should
be
spoken
of
him
as
an
Apostle
,
Representing
the
other
Apostles
and
Elders
,
and
therefore
we
safely
take
in
all
.
The
main
Argument
urged
to
prove
that
it
is
spoken
to
him
as
an
Apostle
,
is
drawn
from
this
,
that
the
Person
spoken
unto
,
viz.
Peter
,
was
an
Apostle
,
and
the
other
Apostles
were
present
,
and
so
intended
;
and
therefore
his
Grant
here
,
should
be
Restrained
to
Peter
,
and
them
as
such
.
And
the
Arguments
for
the
other
,
Namely
,
that
ordinary
Believers
also
should
be
intended
,
is
taken
from
the
occasion
and
ground
of
Christ's
Speech
,
which
was
a
confession
of
Faith
made
by
Peter
,
and
therefore
that
Christ
should
take
in
,
and
intend
other
ordinary
Believers
and
Confessors
,
to
have
an
interest
in
the
keys
,
as
well
as
Elders
and
Apostles
,
and
accordingly
to
have
been
by
Peter
Represented
.
So
as
the
pleas
of
this
Suit
,
(
so
far
as
concerns
this
place
)
do
lie
between
the
sort
of
Persons
spoken
to
,
and
that
were
present
;
and
the
qualification
of
that
Person
,
as
a
Believer
,
namely
,
and
the
ground
of
Christ's
Speech
.
And
all
the
Arguments
that
are
brought
to
prove
,
they
were
given
him
as
an
Apostle
,
are
not
exclusive
,
that
they
are
not
given
him
also
as
a
Believer
.
Austin's
Expression
,
non
tantum
Petro
,
sed
Ecclesiae
,
not
to
Peter
,
(
that
is
,
as
an
Apostle
)
only
,
but
also
to
the
Church
,
doth
rightly
divide
the
share
between
both
.
The
occasion
of
the
promise
,
was
Peter's
confessing
that
Christ
was
the
Son
of
God
,
which
holds
forth
nothing
proper
unto
Ministers
only
,
or
himself
as
an
Apostle
only
;
and
therefore
the
priviledge
here
,
must
be
common
unto
that
sort
,
that
make
confession
of
Faith
,
as
well
as
to
Ministers
.
It
was
a
common
Faith
confest
,
not
of
what
belonged
unto
Apostles
only
,
but
unto
Believers
;
The
promise
is
therefore
suited
unto
the
occasion
.
And
this
is
a
stronger
inference
,
than
that
other
,
which
is
brought
,
that
he
Represented
the
other
Apostles
only
,
namely
,
because
that
they
were
present
,
when
as
Peter
here
did
not
intend
to
speak
it
in
their
Names
,
as
in
John
6.
69.
he
did
;
but
rather
he
steps
out
and
prevented
them
,
and
therefore
also
Christ
speaks
first
unto
him
,
in
his
personal
condition
,
Blessed
art
thou
Simon
,
Bar-Jonas
;
and
then
in
his
Representative
condition
,
as
representing
those
whose
Faith
he
had
confessed
,
as
well
as
the
Apostles
,
whom
if
only
or
simply
,
Christ
had
intended
that
he
should
represent
,
he
might
have
spoken
to
them
all
,
as
well
as
to
Peter
,
they
being
then
present
.
And
then
again
,
his
Name
Petros
,
Peter
,
which
Christ
here
anew
gives
him
with
the
Reason
of
it
,
viz.
upon
the
Rock
,
&c.
in
an
Allusion
to
Petra
,
signifying
one
built
on
the
Rock
,
and
so
of
the
same
nature
with
the
Rock
,
argues
this
to
have
been
Christ's
Scope
,
in
promising
to
him
the
keys
.
This
change
of
his
Name
thus
into
Peter
,
Elegantly
served
to
suit
and
answer
the
thing
which
Christ
was
speaking
,
Namely
,
the
Building
his
Church
on
the
Rock
,
whereon
Peter
(
thus
confessing
himself
)
was
built
.
Thou
art
Peter
,
that
is
,
Thou
art
built
on
this
Rock
,
thou
art
a
stone
in
this
Rock
,
and
unto
thee
as
such
I
speak
.
And
further
,
he
doth
not
say
,
Thou
shalt
be
called
Peter
,
but
Thou
art
Peter
,
that
is
,
Thou
art
a
stone
,
thou
art
built
on
a
Rock
;
and
thus
it
answereth
to
his
being
a
Believer
,
which
is
all
one
as
to
be
a
Member
of
the
Church
so
built
,
and
therefore
it
is
spoken
of
Peter
,
considered
in
the
Person
of
Believers
built
with
the
rest
of
the
Church
upon
the
Rock
,
as
well
as
the
Apostles
,
whose
priviledge
alone
this
was
not
,
and
it
is
farther
observable
,
that
of
all
the
Apostles
,
this
Peter
,
here
spoken
to
,
should
,
as
if
only
intended
alone
,
use
this
very
similitude
,
to
this
particular
purpose
,
and
in
effect
,
apply
what
is
said
here
of
himself
,
[
Thou
art
Peter
]
to
all
Believers
in
1
Pet
.
2.
5.
Ye
also
as
lively
stones
,
are
built
up
a
Spiritual
House
,
&c.
As
if
he
had
said
,
It
is
not
I
only
that
am
the
Peter
,
that
Christ
intended
,
it
was
not
spoken
to
me
,
but
unto
you
all
.
And
his
expression
in
2
Pet
.
2.
1.
is
all
one
with
this
in
his
first
,
To
all
that
have
received
like
precious
Faith
with
us
,
i
.
e
.
with
me
;
as
in
1
John
9.
John
saith
,
that
receiveth
not
us
,
that
is
,
that
receiveth
not
me
:
And
almost
all
Divines
of
all
sides
do
thus
far
yield
this
,
they
say
the
keys
are
given
primarily
to
the
Faithful
,
only
they
explain
it
,
and
say
,
they
are
given
in
bonum
Ecclesiae
,
for
the
good
of
the
Church
,
but
unto
the
Officers
of
it
.
Obj.
1
,
If
it
be
said
,
that
if
they
be
given
to
Peter
as
a
Believer
,
then
unto
all
Believers
,
to
Women
and
Children
,
and
the
like
.
Answ
.
The
Answer
is
,
First
,
when
it
is
said
the
keys
are
given
to
a
Believer
,
it
is
to
be
understood
not
Reduplicativè
,
as
if
only
,
and
to
all
such
,
all
sorts
of
the
keys
are
given
but
Extensivè
,
that
is
,
to
Peter
,
as
Representing
Believers
also
,
and
not
barely
as
an
Apostle
;
but
yet
such
Believers
as
after
should
be
more
specially
determined
to
have
their
share
in
them
.
For
they
are
given
unto
Believers
,
in
Peter
,
Representing
such
,
according
to
Christ's
Disposement
,
after
to
be
declared
;
it
is
an
indefinite
Charter
to
be
formed
up
by
him
afterwards
,
only
now
declaring
that
those
,
of
that
sort
,
should
have
them
.
And
Christ
hath
afterwards
made
a
peculiar
exception
of
Women
not
to
speak
,
nor
to
usurp
Authority
in
the
Church
,
1
Cor
.
14.
34.
which
being
an
Exception
,
it
must
be
from
a
Rule
,
and
so
firmat
regulam
,
argues
and
confirms
that
the
Rule
is
,
that
Males
have
liberty
and
power
to
speak
and
judge
in
some
Cases
.
And
yet
Secondly
,
even
they
have
a
sprinkling
of
the
keys
in
their
proportion
,
if
you
take
keys
in
that
large
Sense
before
explained
,
for
the
keys
of
Conversion
and
Edification
,
may
be
through
God's
blessing
in
their
Hands
:
Their
Speeches
and
Instructions
in
private
may
,
and
often
do
Convert
and
Edifie
the
Souls
of
others
.
Thus
Tit
.
2.
4.
That
the
Aged
Women
may
Teach
,
(
namely
,
by
private
instructions
,
and
the
like
)
the
younger
Women
to
be
Sober
,
to
love
their
Husbands
:
And
other
of
them
may
be
Instruments
to
Convert
or
Build
up
,
Servants
and
Children
,
Friends
,
&c.
in
their
Families
;
yea
,
their
Husbands
may
be
won
without
the
word
,
by
their
chast
Conversion
,
1
Pet
.
3.
2.
Yea
,
and
as
Members
of
a
Church
,
they
have
power
to
bind
sin
upon
a
Man
,
in
private
personal
Admonition
;
first
,
which
is
a
Degree
,
and
in
order
to
that
publick
,
if
a
Man
Repents
not
;
which
yet
personal
Admonitions
of
others
to
those
,
not
in
Church-fellowship
,
(
as
in
England
formerly
)
are
not
in
order
unto
.
For
when
a
Woman
doth
tell
a
Man
of
his
sin
,
if
she
makes
it
out
and
prove
it
,
she
tells
it
him
with
this
bond
upon
him
,
that
if
he
repent
not
,
she
bringeth
it
to
the
Church
;
and
so
she
binds
him
before
,
and
in
the
Church
,
which
she
doth
as
a
fellow
Member
,
though
not
as
a
Judge
:
And
the
same
Sentence
that
a
Woman
hath
thus
pronounced
in
private
against
him
,
the
same
the
Chuach
afterward
Ratifies
,
even
as
what
the
Church
Ratifies
,
is
bound
in
Heaven
.
The
mistake
of
the
Objection
lies
in
this
,
to
infer
that
,
because
Women
have
not
the
Authority
,
the
publick
power
of
the
keys
;
that
therefore
they
have
no
pow-of
the
keys
committed
to
them
,
whereas
none
hath
all
that
others
have
,
not
the
Apostles
themselves
.
Obj.
2.
If
further
it
be
Objected
,
that
the
keys
are
given
to
others
than
Believers
,
as
to
Ministers
,
though
not
true
Believers
.
Answ
.
The
Answer
is
;
yet
so
as
that
they
are
visibly
Believers
,
or
they
ought
not
to
be
Ministers
;
so
Judas
was
.
And
so
if
it
be
given
to
Ministers
only
,
and
Apostles
,
it
is
supposed
that
they
are
Faithful
,
The
things
that
thou
hast
heard
,
commit
to
Faithful
Men
,
that
they
may
teach
others
,
2
Tim
.
2.
2.
Just
,
Sober
,
Holy
,
Tit
.
1.
18.
Obj.
3.
And
if
it
be
said
further
,
That
then
they
are
given
to
Believers
singly
,
and
out
of
Church-fellowship
.
Answ
.
The
Answer
is
;
Although
they
are
here
given
to
Believers
materially
,
yet
formally
but
as
built
up
in
a
Church
,
according
as
Christ
should
after
order
it
.
And
if
we
speak
of
the
Judiciary
Power
,
Elders
themselves
must
needs
be
supposed
to
be
set
over
a
Church
,
ere
those
keys
are
given
unto
them
;
and
so
also
what
is
granted
to
Saints
hereof
,
those
keys
must
needs
fall
under
the
same
supposition
.
But
if
we
speak
of
the
keys
in
a
larger
Sense
,
so
they
are
given
to
all
,
and
every
one
singly
,
whether
they
be
in
Church-fellowship
or
no
.
Now
Christ's
grant
here
being
general
and
indefinite
,
though
it
takes
in
all
,
yet
each
according
to
Christs
order
;
and
so
if
the
Judiciary
keys
are
said
to
be
intended
,
they
must
be
understood
to
be
here
given
,
as
Christ
afterwards
should
particularly
design
,
how
they
should
be
exercised
,
and
that
is
,
and
can
be
only
in
Church
Society
;
and
whether
by
Saints
or
Elders
only
,
as
they
are
rightly
form'd
up
into
fixed
Bodies
.
But
for
a
conclusion
,
that
which
from
this
place
we
take
along
with
us
,
towards
the
finding
out
the
Seat
or
Subject
of
Church-power
,
is
this
;
That
the
keys
were
indefinitely
and
materially
here
given
,
as
well
to
Saints
,
as
Elders
,
in
the
Person
of
Peter
,
in
their
several
proportion
,
and
afterwards
were
particularly
determined
,
and
held
forth
in
the
Rules
and
Examples
set
by
the
Apostles
.
CHAP.
III
.
That
before
a
company
of
Believers
or
Saints
,
can
become
the
Formal
Seat
of
Government
,
they
must
be
united
into
the
state
,
and
order
of
a
Church
.
Reasons
given
why
this
is
necessary
.
A
Demonstration
of
it
also
from
the
Example
of
the
Primitive
Churches
,
planted
by
the
Apostles
.
THis
first
Charter
or
Grant
of
the
keys
both
to
the
Saints
and
Officers
,
being
but
indefinite
,
and
given
unto
them
but
as
materially
considered
,
as
the
command
and
blessing
to
multiply
,
is
to
Men
,
Gen.
1.
Ere
these
can
become
the
Formal
Seat
of
Government
,
or
Publick
Worship
,
there
must
be
an
orderly
moulding
and
casting
of
this
matter
,
both
Saints
and
Officers
,
into
several
Bodies
or
Societies
,
for
the
exercise
of
these
keys
;
which
both
the
necessity
of
the
thing
requires
,
and
also
the
examples
in
the
New
Testament
do
warrant
and
confirm
unto
us
.
1.
The
necessity
of
the
thing
requires
it
.
For
first
,
otherwise
there
would
be
no
Order
,
which
in
the
Church
of
the
Colossians
,
the
Apostle
doth
so
praise
in
them
.
He
might
have
commended
the
Saints
in
that
City
,
for
their
Personal
Holiness
,
the
Teachers
among
them
for
their
Gifts
;
but
he
further
rejoyceth
in
their
Order
.
And
as
Order
in
any
Multitude
or
Company
of
Men
,
primarily
respects
their
Union
into
a
Body
,
for
such
ends
and
purposes
among
themselves
,
as
thereby
they
seek
to
attain
;
So
here
in
this
case
,
Quod
non
est
formatum
,
non
est
vere
unum
,
what
is
not
formed
,
is
not
truly
one
:
This
outward
Order
is
as
the
Form
that
gives
the
Unity
.
An
heap
of
Stones
is
not
one
Body
,
so
properly
as
an
House
,
although
the
parts
in
such
a
heap
be
Homogenial
,
and
of
one
and
,
the
same
kind
;
and
the
other
consists
of
several
materials
,
Hetrogenial
,
and
of
several
kinds
,
as
Wood
,
Stone
,
Iron
,
Clay
,
&c.
Yea
,
and
the
indefinite
Collection
of
all
such
Materials
into
one
heap
,
are
not
a
Building
,
although
they
be
Squared
,
and
fitted
to
be
joyned
each
to
other
;
the
Beams
and
Rafters
by
their
Tenants
and
Mortesses
,
and
the
like
:
But
that
all
these
should
be
Reared
,
and
Artificially
erected
into
one
Building
;
it
is
that
,
which
makes
them
one
Body
,
in
such
a
respect
as
the
other
are
not
.
2.
Secondly
,
There
would
otherwise
be
no
Government
at
all
.
When
God
gave
forth
that
Law
,
Gen.
9.
6.
he
that
sheddeth
Man's
Blood
,
by
Man
shall
his
Blood
be
shed
;
over
and
above
this
indefinite
Commission
given
,
it
was
necessary
for
the
due
and
orderly
execution
hereof
;
that
there
should
be
Orderly
Societies
of
Men
,
which
should
be
the
Seat
of
a
Government
,
by
which
this
punishment
should
be
exercised
.
God's
way
in
this
Law
,
and
so
Christ's
meaning
in
that
Gift
of
the
keys
,
Mat
.
16.
19.
cannot
be
like
to
that
which
Cain
,
through
the
Horrour
of
his
Conscience
feared
,
that
any
Man
,
or
every
Man
that
met
him
next
,
might
kill
him
.
So
neither
is
it
indefinitely
and
promiscuously
in
the
power
of
any
,
the
next
company
of
Saints
and
Elders
to
judge
an
offending
Brother
.
And
Reason
confirms
this
.
For
1.
It
is
this
Form
and
orderly
Union
of
them
into
a
Body
,
that
makes
any
company
the
Seat
of
Government
,
and
to
have
a
power
among
them
;
and
how
can
there
be
true
Government
,
without
a
Seat
of
Jurisdiction
,
in
which
it
must
be
exercised
?
And
that
must
be
a
Body
politick
,
according
to
the
nature
or
kind
of
the
Government
,
or
politick
exercised
in
it
;
if
Civil
,
then
't
is
a
Common-wealth
or
Corporation
,
&c.
if
Ecclesiastical
,
it
is
a
Church
.
A
politick
Body
is
not
made
up
by
a
Multitude
;
for
then
a
company
of
Men
at
a
Horse-Race
were
such
.
Nor
is
it
Local
Union
in
the
same
place
,
for
so
at
a
Stage-play
,
a
throng
or
a
croud
meeting
,
would
be
such
.
As
Forms
in
Natural
Bodies
,
are
necessary
to
constitute
them
such
,
as
well
as
matter
;
so
an
Union
and
Moulding
into
one
,
is
needful
to
constitute
a
Body
politick
.
Yea
,
a
judicial
power
doth
as
much
depend
upon
a
Formality
of
Order
,
as
it
doth
upon
a
Material
qualification
of
Persons
.
Take
a
company
of
Ministers
,
or
what
sort
of
Persons
else
,
however
qualified
or
denominated
,
they
have
not
that
power
(
which
yet
doth
belong
to
Ministers
)
indefinitely
,
or
as
any
way
met
;
but
as
Formed
up
into
Bodies
,
as
a
power
in
a
Kingdom
is
not
given
to
Justices
of
Peace
indefinitely
,
or
promiscuously
met
;
but
as
met
according
to
Commission
in
several
Circuits
,
and
distinct
Bodies
from
them
.
Burgesses
of
Parliament
,
although
lawfully
chosen
to
be
such
,
yet
they
have
not
Parliamentary
power
,
but
as
met
in
Parliament
,
according
to
the
Law
of
the
Kingdom
;
and
the
Legality
of
the
meeting
,
doth
give
us
as
much
Power
and
Authority
,
as
the
qualification
of
the
Persons
.
The
Authority
is
the
Result
of
Union
,
and
that
legally
and
lawfully
made
,
as
well
as
it
is
founded
in
Persons
fitly
qualified
.
Power
in
Civil
things
,
is
not
so
much
given
to
Mayors
and
Aldermen
,
as
to
the
Corporation
,
though
the
whole
Corporation
exerciseth
it
not
;
yet
it
is
this
priviledge
,
and
they
have
such
and
such
a
power
amongst
them
,
it
is
not
alone
the
priviledge
of
the
Magistrates
so
much
:
That
Heathenish
Town-Clark
of
Ephesus
,
when
the
Men
of
that
City
met
in
in
a
promiscuous
way
:
(
And
perhaps
the
very
same
Men
of
that
City
,
had
panegyrical
meetings
for
some
Acts
of
Government
,
as
Election
of
Magistrates
,
and
the
like
;
yet
)
because
then
they
met
not
according
to
the
Order
of
that
City
,
he
says
of
it
,
that
it
was
an
illegal
{αβγδ}
Assembly
.
2.
Without
this
Union
,
and
Order
of
Society
,
Persons
offended
,
that
ought
to
complain
,
should
not
have
whither
to
go
to
accuse
;
nor
the
party
offended
be
obliged
to
come
.
Nor
would
it
be
known
,
whose
the
Care
and
Duty
were
,
to
take
on
them
the
cognizance
,
and
judging
of
it
;
and
whose
the
sin
was
,
if
it
were
neglected
.
If
these
companies
of
Elders
and
Saints
in
a
great
City
,
were
fluid
and
promiscuous
;
and
but
like
such
companies
as
met
at
sights
,
or
shews
,
or
Ordinances
without
any
Incorporation
or
Imbodying
,
so
as
,
all
being
in
an
equal
liberty
,
to
go
one
day
to
this
,
another
to
that
company
,
&c.
the
same
Persons
never
met
in
one
place
,
unless
casually
,
and
providentially
;
if
twelve
such
Meetings
were
in
one
such
City
,
what
shall
oblige
me
to
any
one
,
more
than
the
rest
?
If
I
come
to
receive
in
any
one
;
and
they
upon
occasion
would
proceed
judicially
to
deal
with
me
,
I
might
plead
and
say
,
I
am
no
more
accountable
to
you
,
than
the
rest
;
I
receive
as
often
with
them
,
as
with
you
,
I
belong
as
much
to
other
Assemblies
,
as
to
you
;
and
what
have
you
to
do
to
judge
me
,
more
than
they
?
And
besides
it
being
(
in
this
way
)
but
providential
,
that
the
same
Persons
,
the
offender
is
accused
unto
to
day
,
should
meet
in
one
place
another
day
,
when
all
have
an
indifferent
liberty
,
without
any
set
or
fixed
Incorporation
;
at
the
utmost
it
is
but
his
forbearing
,
to
Assemble
with
the
company
for
that
time
,
or
in
that
place
any
more
,
and
retire
unto
those
other
;
for
he
is
at
his
freedom
so
to
do
.
Again
in
this
case
;
all
,
that
any
of
those
companies
can
inflict
upon
him
,
is
but
for
that
time
to
suspend
him
from
Communion
with
them
;
but
to
proceed
to
Excommunication
they
cannot
,
not
only
because
that
imports
a
fixed
company
,
he
is
cast
out
of
;
but
also
because
there
is
nothing
to
oblige
him
to
attend
that
company
,
to
be
so
often
Admonished
,
as
his
sin
shall
become
an
obstinacy
,
and
fit
matter
for
Excommunication
.
Or
what
shall
oblige
those
of
this
individual
company
,
to
whom
the
complaint
first
came
,
that
they
in
relation
to
,
and
for
his
Censure's
sake
,
should
meet
so
often
rogether
,
as
that
he
may
be
publickly
Admonished
by
them
,
so
many
times
as
in
the
end
deservedly
to
be
thrown
out
?
Yea
,
3.
This
Union
and
Order
,
must
needs
hold
in
such
Societies
,
where
the
very
punishment
is
to
cast
out
of
that
Body
,
they
were
first
within
;
for
to
cast
out
,
and
to
be
within
,
are
Correspondent
,
and
answer
each
to
other
.
Now
the
punishment
to
be
exercised
,
is
not
only
a
personal
withdrawing
by
every
Man
apart
,
(
as
occasionally
they
should
meet
him
)
by
a
Sentence
publickly
agreed
on
;
but
the
Sentence
,
then
in
use
in
the
Primitive
Churches
,
was
to
cast
out
of
the
Church
,
ver
.
3.
John
10.
(
as
to
Expel
,
and
cast
out
of
a
City
or
Town
,
or
Family
)
which
unless
they
were
a
Body
formed
up
among
themselves
,
and
he
one
within
to
them
,
they
could
not
do
.
II
.
As
the
necessity
of
the
thing
,
so
the
Examples
of
those
Primitive
Churches
,
argues
them
to
have
been
formed
and
fixed
Bodies
,
that
were
the
Seat
of
Worship
and
Government
,
and
do
agree
with
these
forementioned
principles
.
First
,
The
very
Denomination
of
Churches
,
(
as
of
Churches
in
Judea
,
Galatia
,
&c.
)
doth
fall
in
with
,
and
confirm
that
first
Reason
,
that
the
Saints
and
Elders
in
those
Countries
were
cast
into
distinct
and
several
Bodies
;
and
diversifyed
by
several
Corporations
and
Relations
.
It
imports
not
a
Distinction
of
them
,
only
as
Saints
materially
from
the
World
,
(
as
the
Universal
Church
,
whereof
they
are
parts
,
doth
)
but
a
Distinction
of
them
into
several
companies
among
themselves
;
Namely
,
the
Universal
and
Great
Church
,
parted
into
several
lesser
companies
and
Churches
.
Nor
can
those
set
and
fixed
Titles
,
arise
from
several
Promiscuous
Acts
of
meeting
of
these
Saints
and
Elders
providentially
;
but
it
inclines
,
in
the
Holy
Ghost's
Language
,
a
setled
State
,
and
Incorporation
,
in
order
to
setled
Meetings
;
as
the
word
Presbytery
notes
out
,
not
simply
a
company
of
Elders
,
but
united
into
a
Body
for
Government
;
so
the
Phrase
Churches
imports
,
not
simply
a
company
of
Saints
and
Elders
met
,
but
a
stated
Society
:
So
as
when
the
Union
of
their
actual
meeting
is
dissolved
,
they
still
continue
the
same
;
as
the
Companies
in
London
are
still
so
many
Companies
in
State
,
though
not
in
Act
,
when
every
Man
is
gone
to
his
own
House
,
as
well
as
when
met
in
their
Common
Hall
.
They
are
not
only
a
Body
because
,
or
when
they
actually
meet
,
but
they
are
a
Body
in
order
to
meeting
;
and
there
is
a
power
in
their
Governours
,
to
call
them
together
again
.
And
this
also
all
the
Comparisons
of
an
House
to
God
,
&c.
(
speaking
of
particular
Churches
)
implies
,
not
simply
acts
of
meeting
,
but
a
compacted
State
.
And
that
the
Churches
then
in
the
Primitive
Times
of
Christianity
,
were
such
Bodies
is
evident
:
For
1
Cor
.
14.
the
Apostle
calls
not
only
a
particular
Church
,
an
whole
Church
,
(
as
likewise
elsewhere
,
Acts
20.
28.
the
Church
of
Ephesus
,
is
called
the
whole
Flock
;
and
that
at
Corinth
,
a
whole
lamp
;
1
Cor
.
5.
6.
each
therefore
Though
it
be
not
{αβγδ}
in
Acts
20.
yet
't
is
so
elsewhere
in
other
places
.
making
a
Distinct
Body
,
an
whole
and
entire
Body
,
bounded
within
it self
,
as
any
other
Corporation
is
)
but
further
,
he
speaks
of
that
Church
,
as
importing
a
stated
Union
,
in
relation
to
meeting
actually
,
if
the
whole
Church
,
(
says
he
,
ver
.
23.
)
come
together
.
They
were
therefore
a
Church
in
order
to
meeting
,
even
when
they
met
not
,
and
are
at
home
,
in
respect
that
the
Union
and
Bond
to
the
same
Laws
and
Ordinances
,
still
remained
.
They
were
not
a
Church
simply
,
because
they
met
,
or
when
they
met
;
but
they
,
the
same
Persons
were
to
meet
,
because
they
were
a
Church
in
a
stated
and
constant
Relation
.
And
suitably
to
this
,
he
elsewhere
says
of
them
;
when
you
are
gathered
together
,
to
cast
out
such
an
one
,
1
Cor
.
5.
4
,
5.
because
they
were
to
meet
as
a
Body
,
in
a
constant
way
.
And
upon
this
fixed
Relation
of
each
,
unto
the
whole
,
the
Apostle
lays
,
upon
this
same
Church
,
this
as
a
Duty
,
as
to
meet
for
Worship
,
so
to
stay
each
for
other
,
in
1
Cor
.
11.
33.
and
so
not
to
meet
in
promiscuous
several
companies
,
(
as
Men
at
Ordinaries
)
for
the
Sacrament
:
There
was
therefore
a
Set
Company
,
known
to
each
other
,
obliged
to
meet
in
one
,
in
a
constant
way
,
and
so
was
an
whole
Church
,
in
a
fixed
Relation
.
And
such
were
all
the
Churches
the
Apostles
wrote
unto
,
and
gave
Ordinances
forth
unto
;
So
I
ordain
in
all
the
Churches
,
1
Cor
.
7.
17.
we
have
no
such
Custom
,
(
saith
he
,
1
Cor
.
11.
16.
)
nor
the
Churches
of
Christ
:
Whom
he
praiseth
for
,
keeping
the
Traditions
he
gave
them
,
as
1
Cor
,
11.
2.
and
rejoyceth
in
their
Order
,
and
whom
he
blameth
for
occasion
of
Divisions
,
in
respect
of
their
publick
MEETINGS
,
as
ver
.
18.
17.
21
,
22.
Now
all
this
argues
,
that
as
Churches
,
these
were
Bodies
and
Societies
,
in
a
fixt
and
setled
Relation
;
For
his
manner
of
writing
is
parallel
with
that
,
as
if
a
King
or
his
Superior
Officers
,
should
write
in
his
Name
to
all
Corporations
,
Shires
,
and
Bodies
politick
,
giving
out
Laws
and
Proclamations
,
and
edicts
to
be
observed
by
them
in
their
Assemblies
;
which
if
they
were
not
fixed
and
setled
Bodies
,
but
only
unfixt
and
uncertain
fluid
Assemblies
,
they
were
not
meet
Subjects
,
capable
thereof
,
nor
of
Orders
to
Regulate
them
.
This
also
the
State
of
the
Seven
Churches
of
Asia
,
whom
Christ
directeth
those
seven
Epistles
unto
,
with
several
Inscriptions
to
the
several
Angels
of
those
Churches
,
it
evidently
argues
,
they
were
fixed
Bodies
,
having
each
their
Elders
an
Angel
,
Collectively
taken
as
the
use
of
that
Phrase
in
that
Book
is
)
in
a
special
relation
;
to
whom
therefore
,
as
to
the
Mayor
or
Aldermen
in
a
setled
Corporation
,
the
Letters
are
directed
.
And
he
blames
them
,
as
Bodies
or
Societies
of
Men
fixedly
incorporate
,
for
sins
passed
in
their
publick
Transactions
,
as
they
were
a
Body
;
as
suffering
Jezabel
to
Teach
,
&c.
And
further
,
he
threatneth
to
remove
the
Candlestick
,
Rev.
2.
5.
that
is
,
their
Church-State
,
as
they
were
a
standing
Seat
and
Subject
,
of
the
Ordinances
of
the
Gospel
;
as
the
Jewish
Condlestick
was
.
For
the
seven
Candlesticks
,
are
the
seven
Churches
,
Rev.
1.
20.
As
these
Candlesticks
were
these
Churches
,
distinguished
each
from
other
,
so
these
Churches
were
the
Saints
and
Elders
,
as
Candlesticks
cast
,
and
moulded
into
a
set
and
standing
Form
;
and
so
thereby
made
distinct
each
from
other
,
though
all
made
out
of
the
same
lump
of
the
Church
Universal
;
therefore
chosen
out
as
standing
patterns
of
the
Frame
,
and
Fabrick
of
other
Churches
then
extant
,
or
to
come
.
And
as
that
and
the
like
threatning
,
concerns
Succession
,
so
it
further
argues
a
fixed
Combination
,
that
is
the
Subject
of
Guilt
;
for
that
Combination
continuing
,
though
the
Persons
then
alive
,
should
all
die
:
Yet
if
the
same
sins
continued
in
Persons
that
succeed
Members
of
that
Combination
,
that
Church
or
Body
,
in
respect
of
the
fixed
State
of
it
continuing
,
would
inherit
it
.
For
by
reason
of
such
a
fixed
Union
,
or
stated
Society
or
Corporation
,
it
comes
to
pass
,
that
not
only
a
company
of
Men
are
one
Body
,
when
their
Assemblings
or
Meetings
are
not
,
though
in
order
to
such
Meetings
,
as
well
as
when
they
are
;
but
farther
,
that
they
continue
the
same
Body
to
Succession
,
and
so
each
of
these
the
same
Church
or
Candlestick
,
notwithstanding
it
may
suffer
alteration
in
encrease
or
lessening
,
in
respect
of
particular
Persons
.
Yea
,
though
the
Matter
,
the
Gold
,
the
Persons
that
now
make
up
one
of
these
Candlesticks
,
should
all
be
removed
by
Death
,
or
otherwise
yet
the
Candlestick
continued
the
same
,
because
the
same
setled
Church-State
continued
;
as
in
this
respect
,
the
Company
of
Mercers
,
or
any
Corporation
,
is
the
same
it
was
an
Hundred
years
ago
,
because
of
this
setled
Order
and
Union
;
and
is
capable
of
being
threatned
to
have
their
Charter
taken
away
,
their
Corporation
removed
,
or
the
main
priviledges
of
it
some
way
nullified
,
though
the
Original
Persons
do
not
still
dwell
in
the
same
City
.
2.
And
as
in
respect
of
publick
Worship
,
so
in
respect
of
Judicature
;
the
Churches
then
were
Bodies
cast
into
fixed
Relations
.
This
made
the
Church
of
Corinth
,
(
as
1
Cor
.
1.
2.
't
is
called
)
a
Seat
and
Subject
of
Judicature
and
Government
,
1
Cor
.
5.
12.
Do
not
ye
Judge
them
that
are
within
?
And
what
have
I
to
do
to
Judge
them
that
are
without
?
Here
was
first
a
Set
and
certain
Judicature
among
themselves
,
as
the
word
Judging
imports
:
Secondly
,
a
Body
within
which
who
ever
was
,
he
came
under
this
Judicature
.
For
they
Judged
them
within
,
as
Corporations
or
Bodies
politick
,
use
to
do
them
within
themselves
.
There
was
something
then
that
made
a
special
Relation
,
which
was
the
ground
of
their
power
to
Judge
this
Person
;
and
brought
him
within
the
compass
of
their
Jurisdiction
.
And
it
is
further
expressed
with
a
denial
of
power
,
over
others
that
are
without
;
What
have
I
to
do
to
Judge
them
that
are
without
?
I
that
am
an
Apostle
,
that
have
the
largest
Jurisdiction
and
Commission
,
what
have
I
to
do
in
it
?
And
his
power
and
theirs
did
differ
;
for
though
he
might
Judge
as
occasion
was
,
in
any
Church
where
he
came
;
yet
he
lays
it
as
a
special
peculiar
Duty
upon
them
,
to
have
power
over
them
that
were
within
themselves
;
and
that
power
belonged
unto
them
,
as
the
other
belonged
unto
him
.
And
the
Persons
that
are
said
to
be
within
,
to
that
Church
of
Corinth
,
to
whom
he
writes
,
could
not
be
the
Church
Universal
;
for
then
the
Church
of
Corinth
,
should
have
had
power
to
have
judged
all
or
any
other
Churches
of
Saints
in
the
World
,
as
well
as
it self
,
and
so
a
part
had
power
over
the
whole
.
There
was
thirdly
a
duty
lay
upon
some
Persons
among
them
,
to
whom
this
belonged
,
Do
not
ye
judge
and
a
sin
that
lay
upon
them
for
their
neglect
,
which
lay
not
upon
another
company
Do
not
ye
judge
them
within
?
And
have
you
hitherto
neglected
it
?
3.
Thirdly
,
The
special
relation
of
Elders
to
their
Churches
,
and
the
Members
in
particular
Churches
among
themselves
,
doth
evidence
,
that
not
any
company
of
Christians
,
but
such
as
embodied
together
into
,
and
setled
in
the
Order
of
a
Church
,
are
the
Subject
and
Seat
of
this
Grand
Charter
of
the
keys
,
or
the
Ecclesiastical
power
.
1.
The
Relation
of
the
Members
among
themselves
,
doth
evidence
it
,
1
Cor
.
12.
27.
where
he
descends
from
the
Discourse
of
Union
of
the
Members
,
in
the
Universal
Body
of
Christ
,
which
he
calls
Christ
,
ver
.
12.
to
a
more
particular
enforcement
of
the
Duties
of
that
special
Relation
,
that
was
amongst
the
Members
of
that
Church
,
as
a
particular
Body
to
Christ
;
and
so
to
oblige
each
to
other
,
not
only
by
that
general
Law
of
the
Universal
Relation
;
but
further
by
vertue
of
a
more
special
one
,
contracted
among
themselves
,
being
made
a
distinct
and
entire
Body
to
Christ
in
particular
,
by
being
one
Church
.
And
so
the
Obligation
was
not
only
doubled
upon
them
,
but
further
the
proportion
of
the
general
Tye
,
(
which
was
more
diffused
)
was
contracted
into
a
narrow
and
lesser
compass
;
and
as
holding
analogy
with
it
,
was
so
made
stronger
and
more
vigorous
.
Thus
we
understand
those
words
to
be
a
special
Application
of
that
general
Doctrine
promised
in
the
former
part
of
the
Chapter
,
which
Treats
of
Christ's
Body
,
the
Church
Universal
:
Now
ye
,
the
Church
of
Corinth
,
are
the
Body
of
Christ
,
and
Members
in
particular
,
in
a
more
special
Relation
;
and
so
owe
all
those
Duties
in
a
special
manner
,
one
to
another
.
In
this
respect
also
,
sometimes
when
the
Apostle
hath
occasion
to
mention
a
Member
of
a
particular
Church
,
he
specifies
it
with
a
special
distinctive
Relation
,
Epaphras
,
who
is
one
of
you
,
Colos
.
4.
12.
And
Rom
.
16.
1.
Phebe
our
Sister
,
who
is
a
Servant
of
the
Church
,
which
is
at
Cenchrea
,
is
commended
to
Communion
with
them
,
as
standing
in
special
relation
to
that
Church
.
So
when
he
speaks
of
Elders
,
a
special
relation
to
a
particular
Church
is
intimated
,
which
could
not
be
,
unless
those
Churches
had
been
fixed
Bodies
for
State
;
and
not
Promiscuous
Assemblies
,
in
respect
of
acts
of
meeting
.
Thus
the
same
Epaphras
,
as
to
his
common
relation
of
Membership
,
in
that
Church
of
Colossians
is
mentioned
,
who
is
one
of
you
,
as
afore
,
chap.
4
12.
and
also
as
to
his
more
special
relation
,
as
an
Officer
of
that
Church
,
who
is
for
you
a
Faithful
Minister
,
of
whom
they
had
been
taught
the
Gospel
,
as
ye
also
learned
of
Epaphras
,
who
is
for
you
a
Faithful
Minister
;
and
in
a
special
relation
your
Minister
.
He
still
held
his
relation
of
a
Minister
for
them
,
though
for
the
present
occasionally
implyed
with
Paul
.
Thus
the
Ordinary
Elders
were
set
over
particular
Churches
,
and
so
had
a
special
relation
to
those
Churches
,
as
Elders
of
them
;
and
the
Relation
was
the
Rise
and
Foundation
of
their
call
to
be
Elders
:
As
Acts
14
23.
The
Apostles
who
were
general
Elders
in
all
Churches
,
by
vertue
of
Apostolical
Commission
,
Ordained
ordinary
Elders
in
every
Church
;
and
these
Elders
were
specially
appropriated
{αβγδ}
to
them
,
and
were
to
take
care
of
that
whole
Flock
,
which
appertained
to
them
,
Acts
20.
28.
and
so
they
were
intrusted
with
the
care
of
them
,
and
to
watch
over
them
,
as
those
that
were
to
give
an
account
to
God
for
their
Souls
;
and
therefore
they
were
their
peculiar
charge
,
Heb
.
13.
17.
And
in
respect
of
this
Relation
,
the
Holy
Ghost
directs
those
Epistles
mentioned
,
Rev.
ch
.
2.
2
,
3.
to
the
several
particular
Angels
of
those
Churches
in
Asia
,
who
therefore
had
their
Churches
assigned
to
them
;
for
which
they
were
to
give
an
account
,
and
more
accountable
for
their
sins
in
which
they
are
accordingly
blamed
.
And
these
Elders
could
not
have
a
special
setled
relation
,
if
these
Churches
were
not
cast
into
a
fixt
setled
State
,
as
Churches
under
them
;
for
the
one
,
are
relations
to
the
other
;
and
therefore
the
Holy
Ghost
directs
his
Epistles
to
the
Churches
also
,
chap.
1.
as
well
as
to
the
Angels
of
these
Churches
,
for
in
their
relations
,
these
two
were
Commensurable
.
4.
And
Lastly
,
These
Elders
and
these
Churches
,
were
formed
up
into
fixt
and
setled
Presbyteries
,
so
1
Tim
.
3.
And
the
Acts
of
Ordination
,
were
not
Attributed
simply
to
an
indefinite
company
of
Elders
,
(
as
promiscuously
,
or
any
way
met
)
but
to
a
Presbytery
,
which
imports
not
simply
an
Act
of
meeting
,
by
a
company
of
Elders
;
but
(
as
the
word
is
Paraphrased
by
our
Translators
,
with
respect
to
the
Jewish
Synedrim
)
the
Estate
of
Elders
,
Act.
19.
5.
As
if
we
should
say
,
the
Common-Council
did
ordain
so
and
so
,
it
notes
not
out
simply
,
a
meeting
of
a
company
of
Wise
Men
in
such
a
City
,
but
as
met
in
an
united
Body
.
And
if
these
Presbyteries
were
a
fixed
and
united
company
of
Elders
,
then
the
Churches
must
needs
be
also
,
to
whom
they
were
a
Presbytery
.
And
so
this
is
a
further
Argument
than
that
former
,
which
was
drawn
from
the
special
relation
of
Elders
,
singly
or
personally
,
or
loosly
taken
;
which
was
ordinarily
fixed
,
to
be
a
setled
Church
.
But
if
further
,
we
consider
these
Elders
,
as
united
into
a
Presbytery
,
it
yet
more
importeth
this
.
For
though
it
should
be
granted
to
be
a
Truth
,
which
some
affirm
,
that
every
Elder
,
were
an
Elder
indefinitely
of
the
Church
Universal
;
yet
every
Presbytery
,
is
not
a
Presbytery
to
the
whole
Universal
,
(
no
more
than
every
Common-Council
in
each
Corporation
,
is
a
Common-Council
for
the
Kingdom
;
though
each
Burgess
met
therein
must
be
capable
of
being
a
Burgess
in
Parliament
for
the
whole
Kingdom
;
)
but
as
specificated
,
such
must
relate
only
to
some
particular
Church
.
If
therefore
the
Government
were
seated
,
as
our
Brethren
would
have
it
)
in
Presbyteries
,
yet
these
Bodies
must
be
fixed
and
incorporated
:
Or
if
in
Churches
with
their
Elders
,
(
or
else
no
where
)
yet
if
their
Elders
were
Presbyteries
to
their
several
Churches
,
(
as
is
evident
they
must
be
)
then
those
Churches
also
were
fixed
Bodies
,
over
which
they
were
placed
.
Yea
,
and
the
Scripture
doth
in
Terminis
,
in
plain
Terms
,
Attribute
the
Act
of
Ordination
to
a
Presbytery
;
that
is
,
a
company
of
Elders
united
in
their
Relation
,
and
in
that
Action
;
and
as
much
to
this
their
united
relation
,
as
to
their
being
Elders
.
And
so
the
validity
and
legality
of
the
Act
,
depends
as
much
upon
this
,
as
upon
their
being
Elders
met
;
as
if
a
Man
should
say
,
such
a
thing
was
done
by
the
Common-Council
,
certainly
he
means
thereby
,
that
it
was
done
not
only
by
Men
that
are
Councellors
promiscuously
in
that
sense
,
as
Lawyers
are
called
to
give
counsel
,
as
occasion
is
singly
or
apart
;
but
it
imports
,
they
met
as
a
Common-Council
so
imbodyed
,
that
the
Act
hath
a
Legality
,
an
Authority
therefrom
.
And
the
Validity
as
much
depends
upon
that
incorporation
of
theirs
,
according
to
a
Law
,
as
upon
their
being
Men
,
and
so
qualified
.
CHAP.
IV
.
That
Christ
in
his
Institution
of
Ecclesiastical
power
,
Matth
.
18.
hath
granted
this
power
of
the
Keys
,
only
to
Saints
embodied
;
and
united
in
the
State
and
Order
of
a
Congregational
Church
.
That
though
it
shauld
be
granted
,
That
Christ
in
this
Institution
,
had
a
regard
to
the
constitution
of
the
Church
of
the
Jews
,
yet
it
would
be
evident
,
that
he
intended
a
Congregational
Church
.
Matth
.
18.
15
,
16
,
17
,
18
,
19
,
20.
Moreover
,
if
thy
Brother
shall
Trespass
against
thee
,
go
and
tell
him
his
fault
,
between
thee
and
him
alone
:
If
he
shall
hear
thee
,
thou
hast
gained
thy
Brother
.
But
if
he
will
not
hear
thee
,
then
take
with
thee
one
or
two
more
,
that
in
the
Mouth
of
two
or
three
Witnesses
,
every
word
may
be
Established
.
And
if
he
shall
neglect
to
hear
them
,
tell
it
unto
the
Church
:
But
if
he
neglect
to
hear
the
Church
,
let
him
be
unto
thee
,
as
an
Heathen
Man
,
and
a
Publican
.
Verily
I
say
unto
you
,
Whatsoever
ye
shall
bind
on
Earth
,
shall
be
bound
in
Heaven
:
And
whatsoever
ye
shall
loose
on
Earth
,
shall
be
loosed
in
Heaven
.
Again
,
I
say
unto
you
,
that
if
two
of
you
shall
agree
on
Earth
,
as
touching
any
thing
that
they
shall
ask
,
it
shall
be
done
for
them
of
my
Father
,
which
is
in
Heaven
.
For
where
two
or
three
are
gathered
together
in
my
Name
,
there
am
I
in
the
midst
of
them
.
THere
are
three
things
may
be
proved
out
of
this
place
.
The
first
is
that
Church-power
,
is
by
Christ's
Institution
.
Secondly
,
That
a
particular
Congregation
is
there
meant
,
and
so
we
have
an
Institution
for
it
.
Then
Thirdly
,
That
suppose
there
were
a
Subordination
of
Churches
,
above
particular
Churches
,
that
yet
the
particular
Church
should
finally
Excommunicate
;
and
that
the
supposed
Superior
Orders
of
Presbyteries
,
should
not
take
it
out
of
their
Hands
.
1.
The
first
is
plain
,
that
here
is
an
Institution
of
Church-power
,
as
is
evident
by
comparing
it
with
,
Matth
.
16.
18
,
19.
where
it
is
said
,
I
will
Build
my
Church
,
and
I
will
give
thee
the
Keys
.
He
speaks
indefinitely
.
That
place
affordeth
this
Evidence
,
that
Christ
is
the
only
Builder
of
his
Church
,
(
Every
House
is
Built
by
some
one
,
Heb
.
3.
4.
)
and
of
all
things
about
the
House
;
The
Builder
of
all
things
is
God
,
(
saith
he
)
Namely
Christ
,
who
is
God
,
as
he
had
proved
in
chap.
2.
having
spoken
this
indefinitely
in
,
Matth
.
16.
18
,
19.
here
in
Matth
.
18.
15
,
16.
he
particularly
determines
the
Seat
,
and
Subject
of
this
Ecclesiastical
power
.
Here
in
Matth
.
18.
17.
Christ
uttereth
himself
definitely
,
Tell
the
Church
.
The
Jus
proprietatis
,
is
in
Matth
.
16
19.
the
Right
of
propriety
is
stated
in
the
Right
of
Administration
.
The
Jus
Executionis
,
in
Matth
.
18.
16.
He
doth
not
give
it
to
Saints
and
Officers
simply
,
but
as
formed
up
into
Bodies
.
Matth
▪
16.
Holdeth
forth
,
that
they
are
to
be
Saints
,
making
Confession
as
Peter
did
;
there
is
the
matter
of
a
Church
,
to
whom
the
keys
is
given
,
but
Matth
.
18.
holdeth
forth
,
how
that
these
Saints
are
to
be
formed
up
into
several
Bodies
or
Churches
,
and
so
to
execute
this
power
.
Therefore
he
speaks
of
them
,
as
being
gathered
together
in
his
Name
,
Mat
.
18.
20.
Their
being
Saints
,
or
Faithful
,
is
not
enough
;
but
Order
is
to
be
added
to
Faith
,
(
as
in
Colos
.
2.
5.
which
Order
is
held
forth
here
,
in
Matth
.
18.
ver
.
15.
to
20.
2.
The
words
of
Christ
here
in
Matth
.
18.
18.
Verily
I
say
unto
you
,
which
are
institutive
;
and
again
I
say
unto
you
.
1.
That
word
Amen
,
or
verily
,
Est
idem
quod
firmum
&
ratum
,
shews
the
thing
to
be
firm
and
ratified
,
as
Amen
doth
also
;
but
set
to
our
Prayers
.
And
here
so
it
is
taken
,
for
it
is
with
a
promise
of
power
from
him
,
confirming
and
ratifying
of
such
meetings
as
he
speaks
of
.
And
a
promise
to
any
thing
that
is
beyond
the
Law
of
Nature
,
implies
an
Institution
:
For
what
is
an
Institution
?
But
a
setting
up
something
with
promise
,
to
have
a
Blessing
in
it
beyond
the
Efficacy
of
the
thing
.
2.
Again
I
say
unto
you
,
saith
he
,
ver
.
19.
The
word
again
is
Additionis
,
moreover
,
a
Superadded
Expression
,
as
Matth
.
4.
7.
again
it
is
written
.
3.
The
words
,
I
say
,
are
institutive
;
or
commanding
with
an
Efficacy
.
As
they
are
used
in
Luke
5.
24.
I
say
unto
thee
arise
.
And
if
they
be
only
Assertory
,
(
as
some
say
,
they
are
)
yet
being
spoken
by
the
Son
,
of
his
own
House
,
in
his
Mouth
,
they
are
Edificatory
,
or
Institutive
of
it
.
4.
Jesus
Christ
giveth
power
to
a
Brother
to
Admonish
;
and
that
in
an
orderly
way
,
in
order
to
Excommunication
.
Then
bids
him
take
two
or
three
,
and
then
tell
the
Church
.
And
it
is
not
a
matter
of
indulgency
or
liberty
,
or
priviledge
,
(
as
Cameron
observeth
)
that
his
Speech
importeth
,
for
that
is
,
when
as
there
is
a
benefit
to
ones
self
by
it
,
which
if
I
will
forego
,
I
may
;
but
what
is
spoken
here
is
,
per
modum
Imperij
,
by
way
of
command
,
for
it
is
for
the
gaining
of
a
Brother
.
And
it
is
in
order
also
to
a
Court-Sentence
,
when
it
is
brought
to
the
Church
,
And
the
word
,
Established
,
Matth
.
18.
16.
that
is
,
the
Sentence
shall
be
firm
,
and
fixed
,
or
ratified
,
confirms
this
to
be
his
design
and
meaning
.
5.
To
reckon
a
Brother
as
an
Heathen
,
if
obstinate
after
this
course
is
taken
with
him
,
is
an
Act
of
power
;
which
if
Christ
had
not
given
,
should
not
have
absolutely
necessitated
it
.
6.
He
saith
,
where
two
or
three
are
gathered
in
my
Name
,
therefore
it
is
an
Ordinance
.
What
makes
other
things
an
Ordinance
;
but
that
they
are
done
in
the
Name
and
Power
of
Christ
?
Is
Baptizing
in
his
Name
,
an
Ordinance
;
and
so
gathering
together
in
his
Name
also
?
And
in
his
Name
is
all
one
,
as
in
his
Power
and
Authority
,
by
Commission
from
him
;
and
to
such
ends
and
purposes
,
as
he
hath
appointed
,
whereof
one
is
to
throw
out
an
offending
Brother
.
He
speaks
as
the
Messiah
,
that
did
anew
form
his
Church
,
and
put
a
new
Title
upon
their
gathering
together
;
calls
it
Assembled
in
my
Name
,
as
the
Messiah
is
come
in
the
Flesh
;
And
whereas
before
he
did
Authorize
the
whole
Nation
,
and
made
the
Trust
unto
them
,
he
Reduceth
it
now
to
a
fewer
company
,
to
two
or
three
gathered
together
in
his
Name
.
All
Assemblies
,
if
they
be
not
Established
by
Authority
,
are
unlawful
,
Acts
19.
39.
Therefore
these
Assemblies
that
Christ
here
speaks
of
,
must
be
Established
by
the
Law
of
Christ
.
And
thus
much
may
suffice
to
shew
in
general
,
that
let
it
be
meant
in
Church-power
,
what
ever
it
is
,
it
is
by
Institution
.
And
when
he
saith
,
Go
tell
the
Church
,
he
imports
Authority
and
Power
,
placed
in
that
company
he
calls
a
Church
,
with
which
he
invests
them
.
The
word
Church
in
this
,
is
an
Authoritative
Word
;
and
the
Authority
,
the
Church
hath
,
is
his
,
and
whom
should
she
have
it
from
,
but
from
him
?
And
therefore
in
1
Cor
.
5.
4.
They
are
said
to
be
gathered
together
in
his
Name
,
and
in
his
Power
.
And
by
comparing
this
place
and
that
together
,
it
appears
,
that
his
intent
is
both
institutive
and
directive
,
only
with
this
difference
,
that
in
Matth
.
18.
Jesus
Christ
speaks
by
way
of
directing
a
Brother
what
to
do
,
when
he
is
offended
;
and
upon
that
occasion
,
mentions
what
Authority
he
would
give
unto
his
Church
,
and
Assemblies
of
his
Saints
gathered
together
in
his
Name
;
But
in
the
other
Text
,
1
Cor
.
5.
Paul
gives
forth
the
direction
to
the
Church
it self
,
calling
upon
them
to
perform
their
Duty
,
according
to
the
Power
and
Authority
given
them
by
Christ
.
As
an
Apostle
,
he
commands
them
when
gathered
together
,
to
deliver
such
an
one
unto
Satan
,
and
(
saith
he
)
do
ye
not
judge
them
that
are
within
?
That
is
,
have
ye
not
power
to
do
it
from
Christ
,
is
it
not
a
Duty
lies
upon
you
?
And
he
Parallels
it
with
that
power
himself
,
had
according
to
proportion
.
Now
the
power
he
had
all
,
I
grant
to
be
Institutive
,
for
otherwise
,
what
power
could
one
Man
assume
over
the
Churches
of
Christ
?
And
so
likewise
without
the
like
Institution
,
what
power
could
a
Church
assume
to
deliver
a
Man
to
Satan
,
which
is
out
of
their
Natural
and
Moral
power
to
do
?
I
shall
now
Demonstrate
,
that
a
particular
Congregation
is
meant
in
this
,
Matth
.
18.
and
that
a
particular
Congregation
is
there
Instituted
,
and
Instituted
too
,
as
having
that
power
of
Excommunication
.
Now
that
a
particular
Congregation
is
here
meant
,
is
proved
first
out
of
the
place
.
The
Church
intended
here
,
is
a
Church
appointed
for
Worship
,
as
well
as
for
Discipline
.
Not
only
because
that
meeting
to
Pray
.
is
mentioned
as
well
as
to
correct
Offences
;
but
because
if
that
be
a
Church
which
is
appointed
for
Worship
,
it
were
strange
if
Christ
should
in
his
first
Institution
,
mention
that
Church
which
is
only
for
Discipline
,
and
not
that
which
is
for
Worship
also
.
2.
Out
of
Presbyterian
Principles
.
And
1.
Out
of
the
place
it
is
apparent
,
that
a
particular
Congregation
is
meant
,
take
Church
to
be
interpreted
by
whatsoever
you
will
,
that
Christ
alluded
to
them
in
use
.
There
were
many
unformed
Sects
,
that
had
several
companies
belonging
to
them
,
that
were
of
the
same
Principles
and
Regular
Order
;
who
although
they
held
a
general
Communion
with
the
Church
of
the
Jews
,
yet
the
manner
of
these
Sects
,
was
to
have
their
Synagogues
and
Schools
,
(
as
Paul
was
brought
up
at
the
feet
of
Gamaliel
;
and
we
read
of
the
School
of
Tyrannus
.
)
And
if
any
of
them
Transgressed
the
Principles
of
their
Order
and
Sect
,
they
were
brought
(
as
Grotius
saith
)
before
the
whole
;
and
so
they
were
reproved
,
{αβγδ}
,
that
is
.
before
all
.
And
now
if
this
Allusion
be
to
such
a
Church
or
Company
,
then
the
People
are
taken
in
,
such
as
should
meet
and
hear
;
and
so
then
,
Jesus
Christ
so
fixed
his
Institution
,
as
the
People
as
well
as
the
Officers
met
,
for
even
those
Sects
,
supposed
Guides
,
who
did
bring
it
to
the
whole
company
of
that
Sect
,
whereto
a
Man
belonged
Secondly
,
if
the
Allusion
were
to
this
,
then
according
to
the
liberty
that
was
then
given
,
of
having
Disciples
,
our
Saviour
Christ
had
then
a
Church
upon
Earth
,
which
he
spoke
actually
unto
.
For
he
had
by
him
twelve
Apostles
,
and
Disciples
,
who
after
grew
unto
one
Hundred
and
twenty
.
And
therefore
according
to
the
Law
of
those
times
,
he
directs
them
,
that
if
any
offences
were
among
them
,
after
two
or
three
Witnesses
taken
,
they
should
tell
it
to
this
Church
.
Although
Judas
had
sinned
,
yet
he
had
not
so
sinned
,
as
to
have
Witnesses
against
him
,
until
his
betraying
of
Christ
,
and
then
(
as
our
Saviour
Christ
Prophesied
of
him
,
John
15.
6.
)
he
was
cast
out
as
a
withered
Branch
.
And
then
,
3.
That
Phrase
of
gathering
together
in
my
Name
,
is
an
Allusion
to
that
custom
in
those
times
;
for
the
manner
was
then
,
to
call
Disciples
by
the
Names
of
those
they
followed
,
and
their
meetings
by
their
Names
,
as
Herodians
were
so
stiled
,
from
the
Name
of
Herod
.
In
my
Name
(
saith
Christ
)
that
is
,
such
as
profess
me
,
and
set
up
such
Schools
in
my
Name
,
are
to
observe
the
Rules
which
I
set
them
,
for
their
Order
,
and
Government
.
Christ
here
expressed
how
his
Churches
should
,
after
his
Death
and
Ascension
into
Heaven
,
be
ordered
under
the
New
Testament
.
As
it
is
said
,
the
Scripture
foreseeing
that
God
would
justifie
the
Gentiles
through
Faith
,
(
Gal
.
3.
8.
)
made
the
promise
unto
Abraham
:
And
as
God
foreseeing
,
that
when
the
Israelites
came
into
Canaan
,
they
should
live
in
Cities
,
and
be
a
Kingdom
or
a
Nation
,
accordingly
Ordered
beforehand
their
Government
,
and
gave
Laws
aforehand
,
for
that
Nation
of
the
Jews
as
such
,
when
they
should
be
in
their
own
Land
:
So
here
(
the
Church
of
the
New
Testament
,
being
to
be
multiplied
and
scattered
,
that
they
could
not
assemble
in
one
,
as
that
National
Church
of
the
Jews
did
)
Christ
aforehand
speaks
,
what
he
would
,
have
his
Churches
under
the
New
Testament
to
be
;
and
his
Institutions
are
suited
to
what
in
his
Counsels
,
and
Providence
he
had
Determined
,
should
be
;
and
he
knew
aforehand
would
fall
out
.
2.
If
Secondly
,
The
Allusion
be
to
the
Jewish
way
,
that
was
appointed
by
God
,
and
had
been
of
Old
;
then
either
the
Synedrim
is
meant
,
or
the
Synagogues
with
the
Officers
there
.
But
in
the
first
place
,
the
Synedrim
is
not
meant
;
for
(
as
Cameron
saith
)
that
is
never
called
Ecclesia
,
a
Church
,
no
not
by
the
Septuagint
.
But
be
it
,
that
this
word
had
been
used
of
it
,
yet
private
offences
,
(
of
which
Christ
here
speaks
)
were
never
brought
to
the
Synedrim
;
but
Christ
speaks
this
of
private
offences
;
for
it
is
,
if
he
offend
thee
,
then
take
two
witnesses
,
and
then
tell
it
to
the
Church
.
Whereas
there
were
but
four
Cases
which
belonged
immediately
unto
the
Synedrim
,
and
those
were
Cases
of
Difficulty
,
when
the
private
Judges
in
the
Cities
,
could
not
end
the
controversy
,
who
yet
had
full
power
to
have
done
it
.
And
then
in
the
third
place
,
Cameron's
Reason
,
why
the
Synedrim
is
not
meant
,
is
good
,
because
the
Evangelists
do
still
call
it
{αβγδ}
and
that
now
only
,
Christ
should
call
Ecclesia
,
a
Church
,
when
it
is
no
where
used
by
the
Septuagint
,
under
that
Name
,
would
be
very
strange
.
Secondly
,
if
his
Allusion
be
to
the
Government
of
every
Town
,
this
makes
for
the
way
of
Congregational
Churches
.
For
every
Village
hath
their
Government
entire
within
themselves
,
Deut
.
16.
18.
in
all
their
Gates
.
If
it
were
a
small
Town
,
there
were
three
Elders
,
(
to
which
Christ
here
Alludeth
)
and
in
the
Cities
one
and
twenty
.
And
from
the
Towns
to
the
Cities
,
there
was
not
an
Appeal
,
but
immediately
to
the
Synedrim
.
3.
His
Allusion
rather
is
unto
the
Synagogues
in
every
Town
,
which
were
the
Ecclesiastical
State
.
The
Books
of
Moses
were
Read
in
every
City
,
in
the
Synagogues
,
Acts
5.
21.
For
every
City
had
their
Synagogue
,
and
so
then
in
this
Sense
,
to
tell
the
Church
,
was
to
tell
that
particular
Synagogue
,
(
whereof
they
were
Members
)
both
to
People
and
Rulers
.
Now
that
Christ
alludeth
to
this
appears
.
1.
Because
that
Excommunication
was
exercised
in
their
Synagogues
,
not
in
the
Synedrim
.
Indeed
the
Synedrim
might
make
a
Law
as
a
Rule
,
according
to
which
Men
should
be
Excommunicated
;
but
the
Synagogues
executed
it
,
thereof
it
is
called
,
Casting
out
of
the
Synagogues
,
John
16.
2.
And
Synagogues
were
not
governed
by
an
Association
,
but
each
Synagogue
had
it
's
Rulers
,
John
9.
22.
and
in
John
16.
2.
They
shall
cast
you
out
of
the
Synagogues
.
And
a
Synagogue
was
a
particular
Assembly
,
such
as
Congregations
now
,
Luke
7.
5.
He
hath
Built
us
a
Synagogue
,
Mar.
1.
21.
Christ
entred
into
the
Synagogue
and
Taught
.
And
when
a
Man
was
cast
out
of
the
Synagogue
,
and
would
come
into
the
Temple
,
they
used
to
say
to
him
,
when
he
would
offer
to
enter
into
the
Temple
,
(
although
they
refused
him
not
to
enter
thither
,
for
he
held
Communion
still
with
the
Temple
)
May
he
who
inhabits
this
Temple
,
give
thee
an
Heart
to
hearken
to
the
words
of
thy
Brethren
,
that
so
they
may
receive
thee
.
2.
In
every
one
of
these
Synagogues
,
there
were
two
or
three
Officers
.
They
had
Rulers
,
Acts
13.
14
,
15.
Acts
18.
7
,
17.
And
therefore
Christ
alluding
unto
this
,
saith
,
If
two
or
three
agree
.
They
used
to
have
three
at
least
,
that
a
Major
Vote
might
cast
it
among
the
Rulers
.
And
they
used
to
have
two
or
three
Admonitions
,
afore
they
cast
out
,
and
thirty
days
between
every
Admonition
.
3.
In
a
manner
,
all
other
Authority
was
taken
from
them
;
but
what
they
exercised
in
their
Synagogues
thus
,
or
in
the
Synedrim
,
which
dealt
only
in
the
great
matters
of
Blasphemy
;
whereas
this
Authority
of
Synagogues
,
was
for
offences
of
Brethren
;
and
therefore
it
is
still
said
,
they
should
bring
them
into
their
Synagogues
,
when
they
questioned
them
,
as
Luke
12.
11.
The
Romans
took
away
all
other
power
from
them
.
But
here
they
could
inflict
punishments
,
They
shall
Scourge
you
in
their
Synagogues
,
it
was
the
place
of
their
punishment
,
so
Matth
.
23.
34.
they
whipt
in
them
,
for
they
had
no
other
Courts
left
,
Acts
26.
11.
And
they
had
Rulers
,
for
the
casting
Men
out
from
thence
.
And
perhaps
these
meetings
,
in
the
Synagogues
,
are
those
which
are
called
Synedria
,
in
Matth
.
10.
17.
And
in
Luke
12.
11.
when
they
bring
you
into
the
Synagogues
,
is
mentioned
first
,
and
then
,
unto
Magistrates
and
Powers
,
Namely
,
the
Civil
Magistrate
,
which
in
Matth
.
10.
17.
is
rendred
thus
;
They
will
deliver
you
up
to
the
Council
,
or
Synedrim
,
and
they
will
Scourge
you
in
their
Synagogues
;
and
then
follows
their
being
brought
to
the
Civil
Magistrate
in
the
next
verse
,
and
shall
bring
you
before
Kings
and
Governours
.
And
some
Interpreters
say
,
that
the
Allusion
is
here
in
Matth
.
18.
17.
to
that
Synagogue
Government
and
Worship
,
Ecclesia
and
Synagogus
,
being
used
Promiscuously
.
4.
These
Synagogues
were
Oratories
,
places
of
Prayer
and
Preaching
,
therefore
Christ
doth
also
Subjoyn
here
,
if
two
meet
together
,
to
ask
or
to
pray
.
It
is
not
meant
only
of
praying
,
when
they
Administred
Discipline
;
for
it
is
praying
about
any
business
,
for
they
used
to
Worship
and
Pray
in
the
Synagogues
,
as
well
as
to
cast
out
of
the
Synagogues
;
their
Worship
and
their
Discipline
,
there
being
of
equal
extent
.
And
the
word
that
is
used
in
this
Text
,
of
Mat
.
18.
19.
{αβγδ}
shall
agree
,
signifies
a
meeting
,
as
well
as
a
consent
,
so
Gen.
14.
3.
And
the
words
also
that
Christ
useth
,
ver
.
19.
Again
,
or
moreover
I
say
unto
you
,
(
having
spoken
of
Discipline
afore
,
and
now
of
Prayer
)
do
hold
forth
the
Scope
of
this
Church
,
to
be
as
well
for
Prayer
,
as
for
Discipline
;
and
so
to
be
understood
of
such
a
Synagogue
,
as
was
both
for
Discipline
,
and
Worship
,
or
Prayer
.
And
then
the
Addition
of
the
last
words
,
ver
.
20.
For
where
two
or
three
are
gathered
together
in
my
Name
,
I
am
in
the
midst
of
them
;
is
the
general
conclusion
to
both
.
So
that
the
meaning
is
,
that
whether
they
meet
for
Worship
or
Prayer
,
(
of
which
he
had
spoken
,
ver
.
19.
)
or
for
Discipline
,
(
of
which
he
had
spoken
,
ver
.
17
,
18.
)
Christ
is
in
the
midst
of
them
.
Now
as
our
Saviour
Christ's
allusion
was
unto
that
Synagogue
,
Government
,
and
Worship
,
then
extant
,
so
particular
Churches
and
Congregations
under
the
Gospel
,
in
answer
thereunto
,
are
exprest
unto
us
,
under
the
word
Synagogue
.
They
have
that
Name
,
because
unto
them
did
Christ
allude
;
and
they
suited
his
Institution
under
the
New
Testament
,
Jam
.
22.
If
one
come
into
your
Assembly
,
ir
is
in
the
Greek
,
{αβγδ}
into
your
Synagogue
;
He
speaks
of
Synagogues
for
Worship
,
as
in
Heb
.
10.
25.
forsake
not
the
assembling
of
your selves
together
.
It
is
there
{αβγδ}
meeting
in
a
Synagogue
,
which
is
a
particular
meeting
for
Worship
,
which
is
therefore
called
the
House
,
that
God
hath
under
the
New
Testament
,
ver
.
20.
whereof
Christ
is
said
to
be
the
High
Priest
.
And
indeed
the
analogy
between
their
Synagogues
and
our
Congregations
,
holdeth
exceeding
far
.
They
hold
two
or
three
Officers
,
that
were
Rulers
of
the
Synagogue
;
and
we
profess
for
kind
,
that
there
are
three
sort
of
Officers
,
Pastors
,
Teachers
,
and
Elders
.
And
the
Jews
in
a
manner
for
the
substance
,
use
the
same
expression
concerning
their
Synagogues
,
they
had
two
Wise
Men
to
Teach
,
and
one
to
Discern
;
and
therefore
Christ
saith
where
two
or
three
are
gathered
together
.
And
to
be
an
Heathen
and
a
Publican
and
to
be
cast
out
of
the
Synagogue
,
was
all
one
;
and
the
word
Synagogue
and
Ecclesia
,
or
Church
,
are
all
one
in
the
Septuagint
;
and
so
consequently
to
be
cast
out
of
the
Church
,
corresponds
to
their
Ejection
out
of
the
Synagogue
.
And
to
this
hath
Christ
framed
the
constitution
of
his
Church
,
under
the
New
Testament
,
that
it
should
be
both
for
Worship
and
Government
,
as
the
Synagogues
were
within
themselves
.
And
although
these
Assemblies
are
called
Synagogues
as
for
their
extent
;
yet
they
are
called
Temples
,
as
for
their
priviledge
.
And
this
constitution
of
Christ
,
suited
with
the
primitive
times
of
the
Gospel
;
for
the
Jews
being
Dispersed
in
several
Nations
,
they
had
Synagogues
in
all
Cities
,
and
an
entire
Government
within
those
Synagogues
.
Yea
,
even
in
Judea
,
in
some
one
great
City
,
there
was
but
one
Synagogue
,
as
in
Capernaum
,
Mar.
1.
21.
Thus
at
Antioch
too
,
the
Jews
had
a
Synagogue
,
Acts
13.
14
,
15.
as
also
at
Thessolanica
,
Acts
17.
1.
and
at
Corinth
,
Acts
18.
4.
where
the
Greeks
and
the
Jews
were
met
in
one
.
Now
the
Christians
being
to
be
called
out
of
all
places
;
and
being
Disperst
,
as
these
Jews
were
in
all
Nations
,
Christ
suited
a
Government
to
these
conditions
of
the
Synagogue-Government
,
and
answerably
fixed
his
Institution
of
Churches
,
in
imitation
of
the
Jews
Disperst
,
who
had
Synagogues
amongst
all
the
Gentiles
,
in
their
several
Cities
.
Christ
chose
not
the
legal
way
of
a
National
Church
,
or
of
a
Synedrim
,
or
of
going
up
to
one
Temple
,
for
a
whole
Nation
,
but
he
fixed
on
Synagogues
,
as
fitting
his
turn
best
;
for
he
chose
Churches
out
of
Nations
;
and
so
did
not
hold
to
one
National
Church
of
the
Jews
;
and
therefore
we
read
of
Churches
in
Judea
it self
,
and
not
Church
,
Gal
.
1.
22.
And
to
strengthen
this
assertion
,
it
may
be
observed
,
that
our
Saviour
Christ
did
not
take
nor
follow
the
Institution
of
the
Old
Testament
,
but
the
Appendixes
of
it
,
as
for
Example
;
In
the
Lord's
Supper
he
Instituted
the
Bread
and
Wine
,
answerably
to
the
Bread
and
Wine
which
were
appendixes
of
the
Passover
,
and
he
refuseth
the
Paschal
Lamb
,
and
chooseth
the
Bread
and
Wine
.
So
likewise
as
the
Jews
used
to
Baptize
Proselites
:
So
he
refuseth
Circumcision
,
and
takes
that
Baptism
.
Thus
also
as
the
Synagogues
were
,
as
it
were
Chappels
of
ease
to
the
Great
Church
,
the
Temple
,
where
Moral
Worship
only
was
:
he
lets
the
Stately
Temple-Worship
go
,
and
the
glory
of
a
National
Government
,
and
chooseth
this
mean
way
of
a
Synagogue
,
but
yet
endows
it
with
the
priviledge
of
a
Temple
;
that
so
whereas
,
before
God
was
Worshipped
in
the
Mount
,
and
in
the
Temple
,
he
is
now
Worshipped
as
much
,
and
as
truly
,
and
as
spiritually
every
where
,
and
in
every
Synagogue
having
the
same
priviledge
.
And
indeed
Christ's
way
in
the
Ordinances
and
Institutions
of
the
Gospel
was
to
choose
that
which
in
comparison
,
was
before
to
the
Jews
,
and
to
the
World
,
foolishness
;
thus
he
choose
the
foolishness
of
Preaching
,
and
in
stead
of
taking
the
High
Priests
and
Rulers
,
he
takes
Fishermen
,
&c.
4.
But
yet
though
Christ
might
speak
in
the
Language
of
the
Old
Testament
,
it
is
not
necessary
that
his
meaning
should
be
,
that
the
Churches
in
the
New
Testament
,
should
be
formed
according
as
the
Old
were
;
but
the
contrary
.
Our
Saviour
Christ
had
said
before
in
Matth
.
16.
18.
I
will
build
my
Church
;
and
as
he
speaks
of
New
Keys
that
are
to
be
given
,
so
by
that
he
prepares
their
minds
to
a
perswasion
,
that
he
would
have
a
New
Church
Distinct
from
the
former
.
And
then
afterward
,
here
in
Matth
.
18.
17.
he
tells
them
more
distinctly
,
that
they
should
tell
the
Church
.
And
if
it
be
said
,
that
they
understand
not
what
he
meant
by
the
word
Church
,
or
that
they
could
not
apprehend
,
that
he
meant
by
it
a
particular
Congregation
;
and
that
they
knew
not
too
,
what
he
meant
by
Keys
,
for
certainly
they
knew
not
the
particular
Ordinances
,
which
he
intended
under
that
general
expression
,
The
Keys
of
Heaven
;
and
so
neither
knew
they
what
this
New
Church
,
in
Matth
.
18.
(
to
which
they
were
to
tell
)
might
import
?
The
answer
is
plain
,
that
the
Holy
Ghost
was
to
come
on
them
,
to
tell
them
afterwards
.
And
indeed
our
Saviour
Christ
spake
of
many
things
,
which
they
then
understood
not
,
as
of
the
Resurrection
,
Mat
.
16.
21.
I
will
destroy
this
Temple
,
and
Build
it
in
three
Days
;
and
also
,
that
his
Kingdom
was
not
of
this
World
,
Jer
.
18.
26.
So
when
he
washed
his
Disciples
Feet
,
they
knew
not
then
the
meaning
of
it
;
but
he
saith
,
he
would
send
them
the
Comforter
,
which
should
tell
them
all
things
,
John
14.
16.
and
chap.
16.
30.
But
yet
it
was
necessary
,
that
Christ
should
deliver
the
main
Foundations
of
all
those
Truths
,
which
the
Holy
Ghost
afterwards
should
enlighten
them
in
.
Moses
delivered
many
things
in
the
Wilderness
,
concerning
the
Government
of
the
Church
of
the
Jews
,
which
they
could
not
so
well
understand
,
till
they
came
into
the
Land
of
Canaan
,
and
though
they
knew
not
the
place
that
God
would
choose
;
yet
many
of
the
Laws
that
Moses
gave
,
depended
upon
it
.
But
2.
Our
Saviour
Christ
had
according
to
the
liberty
that
then
was
given
,
unto
all
several
Sects
,
(
though
we
call
not
his
such
)
built
a
Church
,
he
had
a
little
Flock
,
as
he
calls
it
:
And
as
he
began
to
Institute
Baptism
,
and
began
to
Institute
the
Lord's
Supper
afore
he
dyed
,
so
to
Institute
this
Church
,
he
began
it
as
other
Ordinances
afore
his
Death
,
and
he
did
cast
Judas
out
of
it
.
And
3.
The
manner
is
oftentimes
to
speak
in
the
Language
of
the
Old
Testament
,
when
the
same
thing
is
not
meant
.
As
when
Christ
speaks
of
the
Person
offending
,
Matth
.
5.
22.
He
expresseth
the
Degrees
of
punishment
to
several
sins
,
under
the
Names
of
three
Courts
amongst
the
Jews
,
and
yet
he
meaneth
Spiritual
Degrees
of
punishment
.
Thus
too
,
in
1
Cor
.
9.
13.
The
whole
service
of
the
Sanctuary
is
called
the
Altar
,
(
He
that
serveth
at
the
Altar
,
must
live
of
the
Altar
)
yet
there
is
no
such
Altar
erected
amongst
us
,
as
was
amongst
the
Jews
.
And
the
Prophets
also
prophesying
of
the
times
of
the
Gospel
,
spake
of
our
Ordinances
,
under
the
notion
of
the
Old
Testament
,
yet
meant
other
Ordinances
,
anew
to
be
Instituted
;
so
in
Isa
.
66.
23.
They
shall
go
from
one
new
Moon
,
unto
another
.
Though
under
the
Gospel
,
we
have
not
Monthly
Feasts
and
Meetings
,
as
they
had
;
yet
the
Meetings
that
we
have
,
are
exprest
thereby
.
And
so
now
here
Christ
speaks
of
a
Church
,
that
as
the
Jews
had
a
Church
so
likewise
under
the
New
Testament
,
there
should
be
a
Church
,
to
which
Offences
should
be
brought
;
but
that
Officers
alone
should
be
that
Church
,
(
supposing
that
the
Ruling
Officers
,
are
called
the
Church
in
the
Old
Testament
)
it
followeth
not
.
For
the
word
Presbytery
,
which
was
given
to
the
Eldership
of
the
Great
Synedrim
,
of
the
whole
Nation
of
the
Jews
;
is
now
given
to
the
Presbytery
of
every
Congregation
.
So
as
though
he
useth
the
same
word
to
express
the
Institution
of
the
New
Churches
of
the
Gospel
by
,
yet
it
follows
not
,
that
it
is
of
the
same
kind
with
the
Old
,
or
that
it
runneth
in
the
same
way
.
But
4.
We
are
rather
to
Interpret
it
by
what
kind
of
Churches
we
read
afterwards
,
that
the
Apostles
Erected
.
As
Moses
was
Interpreted
by
the
Prophets
,
so
is
Christ's
mind
in
this
to
be
known
by
his
Apostles
;
for
the
Spirit
came
on
them
,
and
did
Reveal
unto
them
Christ's
Mind
and
Intention
.
The
Tryal
therefore
will
ly
upon
this
,
what
Bodies
,
and
consisting
of
whom
,
are
called
a
Church
in
the
Acts
of
the
Apostles
,
and
in
their
Epistles
.
What
that
Church
is
,
upon
which
the
Institution
of
Christ
falleth
,
is
not
to
be
argued
meerly
out
of
the
Analogy
of
the
Old
Testament
,
for
that
will
not
set
up
an
Institution
in
the
New
.
But
when
we
have
found
out
what
manner
of
Church
in
the
New
Testament
,
Jesus
Christ
hath
Instituted
,
we
are
then
to
consider
the
Analogy
of
that
Form
thereunto
,
so
far
forth
,
as
Christ
hath
applied
it
.
Now
both
in
the
Phrase
of
the
New
Testament
,
Assemblies
consisting
of
Elders
and
People
,
and
of
the
Saints
,
are
called
Churches
,
and
in
the
words
also
of
,
Matt
.
18.
20.
where
two
or
three
are
gathered
together
in
my
Name
,
Christ
tells
us
his
meaning
of
a
Church
.
And
unto
this
Church
say
we
,
doth
the
Analogy
of
all
the
Church
under
the
Old
Testament
hold
,
if
you
take
the
due
proportion
;
and
as
the
excellent
stories
and
allusions
in
the
Old
Testament
,
are
brought
into
the
New
,
to
set
forth
things
that
come
under
the
New
,
in
the
Book
of
the
Revelation
,
in
their
several
proportions
,
(
therefore
speaking
of
Rome
,
he
calleth
it
Spiritual
Sodom
,
and
Egypt
and
Babylon
,
&c.
)
so
we
find
that
all
the
Types
of
the
Old
Testament
,
are
applied
unto
these
Assemblies
.
Thus
as
to
the
Temple
,
which
was
the
Seat
of
Worship
,
and
the
Sacrifices
there
;
Congregational
Assemblies
,
hath
carryed
away
the
analogy
of
them
by
Christ's
Institution
;
for
they
only
are
the
fixed
publick
Seats
of
Worship
,
where
Spiritual
Sacrifices
are
offered
.
In
Congregations
the
living
Stones
are
built
up
together
,
to
offer
up
living
Sacrifices
acceptable
unto
God
,
as
in
2
Pet
.
2.
5.
Eph.
2.
22.
And
unto
these
Assemblies
,
are
the
same
promises
made
,
that
were
made
to
the
whole
Nation
of
the
Jews
,
when
they
were
a
Church
incamped
in
the
Wilderness
,
upon
all
their
Assemblies
,
shall
be
a
Cloud
,
and
a
Pillar
of
Fire
,
Prophecying
of
the
Gospel
,
saith
the
Prophet
Isa
.
Isa
.
4.
5.
And
all
the
priviledges
which
that
Nation
had
,
as
a
Church
,
(
take
them
in
a
Spiritual
Respect
)
hath
every
Congregation
of
Saints
now
.
This
therefore
is
called
the
House
of
God
,
over
which
Christ
is
an
High
Priest
,
Heb
.
10.
which
in
ver
.
25.
he
Interprets
to
be
the
assembling
of
themselves
together
;
In
the
compass
of
such
an
Assembly
,
also
hath
Jesus
Christ
contracted
Appeals
sufficient
,
for
first
(
says
he
)
tell
him
of
his
Fault
thy self
,
then
take
two
or
three
,
and
then
go
tell
the
Church
;
and
then
he
is
bound
in
Heaven
,
as
the
Supreamest
Judicature
,
Matth
.
18.
15
,
to
19.
And
God
hath
so
advanced
the
State
of
the
New
Testament
,
above
that
of
the
Old
;
that
as
the
Glory
of
the
Second
Temple
,
exceeded
the
First
;
so
doth
the
Glory
of
the
Saints
now
in
these
Assemblies
,
excell
all
former
.
Every
Believer
is
a
Priest
now
;
yea
,
the
Allusion
in
the
company
of
Saints
assembled
for
Worship
,
in
Rev.
4.
is
unto
the
Twenty
four
Priests
that
were
over
the
Twenty
four
Companies
of
Priests
.
And
the
Officers
now
are
,
as
the
four
Beasts
in
Ezekiel
,
Rev.
4.
8.
and
are
as
Angels
,
rather
than
Priests
,
called
therefore
the
Angels
of
the
Churches
,
Rev
:
1.
20.
The
Saints
all
are
a
Royal
Nation
;
and
the
Name
of
the
City
of
God
,
is
written
upon
every
Assembly
.
The
great
Presbytery
or
Synedrim
of
the
People
,
is
the
Presbytery
of
every
Congregation
.
Every
Church
is
a
City
unto
God
,
it
is
the
City
of
the
Living
God
;
it
is
the
Holy
City
,
and
hath
a
Government
within
it self
,
of
Elders
within
its
own
Gates
.
Yea
,
here
is
the
Synagogue-Government
also
,
unto
which
the
Allusion
also
is
;
and
these
Assemblies
are
so
called
,
as
I
proved
in
the
foregoing
Chapter
.
Yea
,
and
as
God
chooseth
the
mean
things
of
the
World
under
the
Gospel
,
so
he
chose
that
Synagogue
Frame
;
because
the
Worship
therein
was
wholy
Spiritual
and
Moral
;
it
was
not
the
Seat
of
Ceremonial
Worship
,
as
was
the
Temple
.
The
Government
of
the
Synagogues
was
natural
,
to
cast
any
Person
out
of
themselves
,
as
all
Bodies
have
by
the
Law
of
Nature
,
with
a
punishment
suitable
annexed
,
viz.
to
keep
such
from
the
esteem
of
Worshippers
;
and
that
they
should
be
accounted
as
Heathens
and
Publicans
.
Thus
Christ
hath
chosen
a
way
more
Spiritual
,
more
Natural
,
suitablable
to
the
Communion
of
Saints
,
that
hath
less
Pomp
and
Glory
in
it
.
He
hath
taken
this
Bethlehem
,
that
was
the
least
,
the
lowest
of
the
Governments
amongst
them
;
and
hath
made
it
the
greatest
,
and
endowed
it
with
the
priviledges
of
all
the
rest
.
It
hath
both
National
and
Temple
priviledges
,
and
Synedrim
priviledges
also
,
it
hath
the
Spirituality
of
them
all
.
There
they
have
the
Lord's
Supper
,
in
stead
of
the
Passover
;
There
they
have
the
Altar
,
1
Cor
.
10.
16
,
17
,
&c.
what
glorious
things
are
spoken
of
,
in
Jer
.
3.
14
,
15
,
16.
You
shall
say
no
more
,
the
Ark
of
the
Covenant
of
the
Lord
,
neither
shall
it
come
to
mind
,
&c.
I
will
give
you
Pastors
,
according
to
mine
own
Heart
,
which
shall
feed
you
with
Knowledge
and
Understanding
;
and
I
will
take
you
,
one
of
a
City
,
and
two
of
a
Tribe
,
call
them
out
,
and
bring
them
to
Zion
.
That
Zion
,
is
where
the
Pastors
are
Teaching
,
therefore
meant
of
Congregations
.
He
doth
not
take
Nations
,
but
Select
out
of
Nations
,
out
of
Cities
and
Tribes
,
Saints
here
and
there
;
and
formeth
them
up
into
Congregations
,
because
they
have
Pastors
that
feed
them
;
and
in
such
Congregations
,
is
the
feeding
of
the
Pastors
with
Knowledge
and
Understanding
.
And
this
succeedeth
the
Ark
of
the
Covenant
,
having
the
priviledges
thereof
.
It
is
a
Prophecy
,
of
the
calling
of
the
Jews
under
the
Gospel
.
And
yet
if
that
Judicial
Government
,
(
as
we
may
so
call
it
)
that
was
in
Jury
,
were
the
Pattern
,
of
all
Church-Government
future
,
although
it
would
indeed
then
,
by
the
analogy
of
it
,
erect
a
National
Assembly
,
over
the
lesser
Churches
;
yet
even
that
would
conduce
to
the
Establishment
of
more
,
to
the
Congregational
way
we
contend
for
;
than
our
Brethren
will
yield
them
,
and
will
militate
against
the
Presbyterian
Pattern
,
as
it
is
practised
,
and
that
in
these
particulars
.
For
1.
First
,
Each
Town
,
as
well
as
each
City
,
had
all
Government
within
their
Gates
,
as
much
as
Cities
;
and
the
Elders
in
the
Towns
,
were
not
to
Appeal
to
the
Elders
in
the
Cities
;
but
immediately
to
the
National
Assembly
.
In
Ezra
10.
14.
there
were
the
Rulers
of
all
the
Congregation
,
(
which
was
all
the
whole
Nation
)
mentioned
,
and
the
Elders
of
every
City
,
and
Judges
thereof
;
City
according
to
the
Hebrews
,
was
every
little
Town
.
Thus
Moses
is
said
to
be
read
in
every
City
in
the
Synagogues
,
that
is
,
in
every
Town
;
for
they
had
Synagogues
in
Villages
,
Acts
15.
21.
In
Deut
.
16.
18.
(
saith
he
)
Judges
and
Officers
shall
thou
make
thee
in
all
thy
Gates
,
that
is
,
in
every
Town
;
and
therefore
the
Rabbins
do
say
,
that
if
it
were
a
big
City
,
where
there
were
one
Hundred
and
twenty
Families
in
it
,
there
were
twenty
three
Sat
in
the
Gate
,
if
it
were
less
,
then
but
three
;
for
there
was
no
Court
consisled
of
less
.
2.
Secondly
,
Those
Towns
were
not
Ruled
by
a
Combination
,
but
had
a
Government
intire
within
themselves
,
unless
things
were
too
hard
for
them
.
3.
Thirdly
,
The
Appeals
unto
the
Sanhedrim
,
was
only
for
the
Decision
of
Law-Causes
,
in
a
Doctrinal
way
,
(
as
if
that
the
Judges
of
Westminster-Hall
,
should
enquire
of
the
Parliament
,
for
the
meaning
of
a
Stature
;
and
were
bound
to
pronounce
Sentence
,
according
to
their
Interpretation
of
the
Law
)
though
still
the
Judgment
of
the
matter
of
Fact
,
and
to
pronounce
the
Sentence
it self
,
was
to
be
done
by
Authority
and
Jurisdiction
of
each
Town
,
like
as
we
also
contend
,
that
all
Censures
should
be
by
particular
Congregations
.
Obj.
If
so
,
then
their
Government
was
not
Uniform
.
Ans.
Yes
,
only
in
lesser
proportions
in
the
smaller
Towns
,
they
had
three
Rulers
,
and
in
their
Cities
,
and
greater
Towns
twenty
three
.
The
Law
of
God
not
Determining
,
how
many
Elders
should
make
up
the
Judicature
,
either
in
the
one
,
or
in
the
other
.
As
also
in
Congregations
,
God
hath
not
determined
how
many
,
but
according
to
their
proportion
and
necessity
,
hath
left
a
liberty
of
choosing
a
greater
,
or
lesser
number
.
CHAP.
V.
That
though
it
were
granted
,
that
the
power
of
the
Keys
in
Christ's
Institution
,
Matth
.
18.
was
given
to
the
Elders
,
or
Officers
;
and
not
to
the
People
:
That
yet
in
a
greater
probability
of
Reason
,
the
Officers
or
Elders
of
a
particular
Congregational
Church
are
meant
.
That
in
all
probability
too
,
the
Institution
of
such
Churches
,
was
designed
by
him
;
because
their
Conditions
and
Order
,
best
suits
the
ends
of
the
Edification
of
his
Saints
.
IF
by
Church
,
in
Matth
.
18.
17.
were
meant
the
Officers
,
yet
still
the
Officers
of
a
particular
Church
,
for
there
is
a
Presbytery
in
every
Church
.
And
the
mention
of
two
or
three
,
doth
rather
carry
it
to
that
meaning
.
So
that
if
by
Church
,
should
be
meant
the
Elders
,
yet
question
will
return
what
Elders
,
in
relation
to
what
Church
?
To
a
particular
Church
say
we
.
Thus
when
it
is
said
,
in
Jam
.
5.
14.
Send
for
the
Elders
of
the
Church
,
it
could
not
be
the
Elders
of
a
Presbyterian
Church
.
Our
Presbyterian
Brethren
acknowledge
,
that
particular
Congregations
are
Churches
;
they
are
the
first
of
the
Name
in
this
Institution
,
and
are
first
intended
,
and
are
therefore
called
Ecclesiae
primae
,
the
first
Churches
,
even
by
Presbyterians
themselves
.
We
are
sure
also
,
that
particular
Churches
,
have
the
Name
of
a
whole
Church
.
1
Cor
.
14.
23.
If
the
whole
Church
meet
in
one
.
We
are
sure
too
,
that
the
first
Churches
in
all
places
,
were
but
particular
Churches
,
even
in
Hierusalem
it self
.
The
Apostles
did
not
forbear
making
a
particular
in
any
place
,
they
did
not
stay
till
Christian's
Church
were
multiplied
,
so
as
to
make
many
Churches
in
one
place
.
Now
such
a
particular
Church
before
Churches
ever
multiplied
,
had
a
Government
within
it self
,
by
virtue
of
Matth
.
18.
17.
And
if
so
,
if
here
be
an
Institution
,
it
falleth
upon
it
;
and
it
exercises
its
Government
as
a
Church
,
by
virtue
of
its
Charter
.
1.
That
a
particular
Church
is
meant
,
in
Matth
.
18.
is
evident
,
because
it
is
such
a
Church
that
is
spoke
of
,
whereof
a
Man
is
a
Brother
;
and
now
he
is
a
Brother
first
,
and
more
peculiarly
of
a
particular
Congregation
;
that
's
the
Reason
,
why
you
Excommunicate
him
out
of
the
particular
Church
,
when
out
of
none
of
all
the
rest
.
And
when
you
bring
the
matter
at
last
to
an
issue
,
you
tell
that
Church
of
it
,
more
than
any
of
the
rest
;
for
that
Congregation
being
a
Church
by
the
Order
of
Christ
,
it
is
to
be
brought
unto
that
Church
first
,
which
the
offending
Person
hath
the
relation
of
a
Brother
unto
.
Now
see
who
are
in
the
right
,
our
Presbyterian
Brethren
,
or
we
;
they
think
themselves
bound
to
tell
the
Church
,
because
he
is
a
Brother
of
it
,
but
not
at
first
;
whereas
Christ
saith
,
Tell
this
Church
first
,
and
if
he
will
not
hear
what
that
Church
says
,
let
him
be
an
Heathen
.
2.
The
method
that
Christ
here
prescribeth
,
evidently
argueth
it
to
be
a
particular
Church
;
for
1.
Saith
he
,
do
thy self
deal
with
him
.
2.
Take
two
or
three
Witnesses
;
3.
Tell
the
Church
;
This
must
needs
be
that
particular
Church
,
that
is
the
next
Body
,
for
that
particular
Church
,
is
a
Church
,
and
it
is
his
Church
;
and
it
is
a
Body
in
ascent
next
to
the
two
or
three
Witnesses
;
and
if
there
be
any
such
thing
as
a
Church
Classical
,
that
is
a
degree
beyond
it
.
3.
All
that
are
for
Presbyterial
Government
,
do
by
virtue
of
this
place
,
in
Matth
.
18.
tell
it
to
the
Congregational
Elders
,
the
Presbytery
.
And
so
then
,
that
the
particular
Congregation
is
meant
in
this
,
Matth
.
18.
both
their
Practices
and
Principles
do
import
.
For
they
argue
from
this
place
,
by
way
of
Analogy
.
They
argue
from
hence
,
the
power
of
many
Churches
over
any
Church
;
because
,
look
what
power
the
first
Church
hath
over
a
Brother
,
that
many
Churches
hath
over
a
Church
:
And
therefore
according
to
their
own
Concessions
,
this
first
Church
is
first
meant
as
the
measure
of
the
other
;
and
therefore
what
is
said
here
in
Matth
:
18.
must
be
first
true
of
the
particular
Congregation
.
For
they
make
a
Combination
of
Churches
;
for
to
deal
with
offending
or
disagreeing
Churches
,
upon
this
ground
,
that
a
particular
Church
is
that
,
which
is
here
appointed
to
deal
with
a
Brother
.
If
then
the
Argument
doth
run
by
way
of
Analogy
;
then
the
power
of
their
greater
Churches
,
is
fetched
from
the
power
that
this
particular
Church
hath
.
And
they
argue
,
that
therefore
they
have
an
intire
power
over
many
Churches
,
because
that
this
hath
an
intire
power
over
its
own
Members
;
and
that
what
power
is
in
a
particular
Church
is
in
the
whole
Body
of
Churches
joyntly
:
And
therefore
by
the
Presbyterial
Concessions
and
Principles
,
the
Institution
must
first
fall
upon
this
Church
Congregational
.
For
if
any
Man
would
argue
from
what
power
a
Corporation
hath
over
its
Members
,
that
the
like
power
many
Corporations
may
have
over
that
Corporation
,
it
would
imply
,
that
that
Corporation
hath
an
intire
power
over
its
own
Members
;
and
look
how
much
of
the
intireness
of
the
power
,
you
take
away
from
the
particular
Corporation
,
over
its
Members
;
so
much
you
weaken
the
Argument
and
Analogy
,
for
the
power
of
many
.
In
a
word
,
all
the
Arguments
of
all
sides
,
of
Papists
,
that
would
have
the
Pope
to
be
the
Church
;
of
the
Episcopal
party
that
would
have
the
Bishops
to
be
the
Church
,
all
argue
from
the
word
Church
.
And
they
say
,
that
a
Diocesan
hath
power
in
a
Diocess
,
because
a
whole
Diocess
may
be
one
Church
;
and
so
,
many
Elders
may
make
up
a
Presbytery
,
over
many
Congregations
;
because
many
Congregations
make
one
Church
.
So
as
all
these
,
and
the
Presbyterian
Government
it self
,
can
prove
their
claim
only
,
as
they
can
make
it
out
,
that
they
are
a
Church
.
Now
particular
Congregations
do
,
and
may
put
first
in
for
it
,
that
they
are
Churches
;
therefore
as
a
Church
,
they
must
have
a
power
over
their
own
Members
,
as
the
other
have
over
Churches
,
according
to
their
own
Principles
.
4.
The
first
and
primary
Institution
,
must
fall
upon
particular
Congregations
,
as
the
Seats
or
Bounds
of
the
first
power
,
whether
the
Institution
be
supposed
to
fall
upon
them
as
Churches
,
or
as
a
Presbytery
.
If
it
falls
on
them
as
Churches
,
the
greater
Churches
consisting
of
many
Congregations
are
but
Ortae
,
or
sprung
of
this
:
If
it
falls
on
them
as
a
Presbytery
,
they
are
but
Compounds
,
and
Decompounds
.
The
Native
and
first
Genuine
Church
,
is
the
Congregational
,
the
other
are
but
Representative
Churches
;
when
as
this
is
more
real
.
5.
As
the
Institution
of
a
Congregational
Church
,
in
Matth
.
18.
most
suits
with
Christs
Aim
and
Design
,
the
Communion
of
Saints
;
so
it
most
agrees
too
with
that
promise
of
his
Presence
,
ver
.
20.
what
kind
of
Assembly
is
most
likely
to
be
pitched
upon
by
Christ
,
to
be
made
his
Court
on
Earth
,
but
that
wherein
he
is
Worshipped
;
and
where
there
is
the
personal
Presence
of
his
Saints
,
for
whose
sake
he
is
present
with
the
Officers
of
a
Church
;
and
not
as
they
are
Officers
abstracted
from
the
Church
or
Meeting
,
without
it
.
And
indeed
it
was
for
the
Honour
of
the
Saints
,
and
was
becoming
of
their
State
under
the
Gospel
;
that
not
Elders
alone
,
but
that
Saints
gathered
together
with
the
Elders
,
should
be
those
fixed
Bodies
to
which
the
power
should
be
given
;
for
so
the
Stile
runneth
,
the
Churches
of
the
Saints
,
1
Cor
.
14.
33.
And
what
is
the
Church
,
without
the
presence
of
Christ
?
And
what
is
more
of
a
Church
,
than
that
to
which
more
of
the
promise
of
the
presence
of
Christ
is
made
:
Now
to
the
Saints
,
and
also
to
the
Elders
,
as
joyned
and
united
in
Bodies
with
Saints
,
is
the
promise
made
.
Those
promises
,
I
will
walk
among
you
,
&c.
1
Cor
.
6.
16.
Ezek
.
37.
26
,
37.
is
made
to
the
Bodies
of
Saints
.
So
then
if
we
take
the
State
of
the
Saints
under
the
New
Testament
,
(
where
every
one
comparatively
,
is
said
more
to
know
the
Lord
comparatively
,
unto
those
of
the
Old
)
it
is
answerably
in
a
way
of
comparison
,
more
suitable
to
Reason
;
that
if
the
Government
should
be
placed
upon
Bodies
formed
up
,
the
Institution
should
fall
upon
such
Bodies
,
as
have
both
Saints
and
Elders
.
And
if
there
were
no
other
reason
,
yet
this
might
be
pleaded
for
it
;
that
the
Officers
have
,
though
nor
formal
,
power
from
the
People
as
Officers
,
yet
a
virtual
power
,
concurrence
and
assistance
(
through
the
promise
of
Christ's
presence
with
them
)
as
such
from
the
presence
of
the
Saints
,
in
respect
of
the
execution
of
their
Office
,
and
the
blessing
thereof
,
(
which
they
do
not
carry
about
them
alone
)
especially
in
such
Acts
,
wherein
they
do
things
as
for
the
People
,
and
which
do
concern
them
,
as
Acts
of
Jurisdiction
do
.
Although
as
Elders
Dedicated
unto
Christ
,
they
might
have
a
Blessing
in
Preaching
unto
them
,
and
that
as
Elders
,
or
in
Prayer
,
or
the
like
;
yet
in
all
Ministerial
Acts
of
Jurisdiction
,
that
belong
to
a
Church
as
a
Corporation
,
they
have
a
virtual
assistance
from
the
concurrence
of
the
People
with
them
,
doing
all
this
in
their
presence
.
Thus
the
Elders
among
the
Jews
,
besides
the
Blessing
of
their
Calling
,
as
being
Elders
,
and
united
into
a
Body
over
that
Nation
,
in
a
Synedrim
or
Council
,
had
also
a
Blessing
from
the
place
where
they
should
meet
,
the
place
that
God
should
choose
,
as
also
their
Sacrifices
had
:
And
should
the
same
Synedrim
have
met
out
of
that
place
,
they
had
not
had
that
Assistance
,
neither
could
the
Acts
have
been
counted
Acts
of
Jurisdiction
.
This
Principle
the
Papists
themselves
seem
to
acknowledge
,
who
make
the
Assistance
that
the
Pope
hath
,
when
he
speaks
infallibly
as
a
Pope
,
to
be
not
alone
,
but
in
the
Cathedrâ
,
in
the
Chair
;
and
so
in
Council
with
the
Cardinals
:
And
so
in
a
State
or
Kingdom
,
though
the
ultimate
concluding
and
ratifying
of
Laws
,
doth
lye
in
the
King
;
yet
he
doth
not
do
it
alone
,
but
having
all
other
Estates
of
Nobles
and
Commons
present
,
or
else
what
he
doth
,
is
not
legal
nor
binding
.
Now
so
under
the
New
Testament
,
though
all
Church-power
should
be
supposed
to
be
formally
in
the
Elders
;
yet
not
as
abstracted
from
the
presence
of
the
Saints
,
which
is
in
stead
of
the
place
that
God
then
chose
among
the
Jews
,
in
which
they
had
an
especial
Blessing
and
Assistance
.
Nay
,
he
hath
now
chose
a
better
Temple
for
Elders
to
exercise
their
Jurisdiction
in
,
Temples
made
of
living
Stones
,
that
is
,
Churches
consisting
of
Saints
,
from
the
concurrence
of
whose
Spirits
,
Prayers
and
Applications
,
the
Acts
done
by
the
Elders
in
a
Church
,
do
receive
their
strength
.
So
Jesus
Christ
is
in
the
midst
of
the
Elders
;
because
his
promise
is
to
be
in
the
midst
of
the
Saints
,
their
Spirits
joyn
and
concur
in
the
Act
,
and
so
there
is
an
Efficacy
runneth
along
therewith
.
And
this
Honour
at
least
,
was
meet
to
be
given
by
Christ
,
to
his
Saints
under
the
New
Testament
.
For
what
tho'
the
Elders
be
as
the
Loadstone
;
yet
as
the
Virtue
and
Efficacy
of
the
Loadstone
,
depends
upon
its
being
set
in
Steel
,
so
the
virtual
Blessing
of
the
Elder's
Actions
,
in
matters
of
Jurisdiction
,
(
which
are
the
highest
Acts
of
Church-Government
)
depends
upon
their
being
in
the
midst
of
Saints
,
that
concur
with
them
.
And
therefore
in
Matth
.
18.
17.
it
is
said
,
Tell
the
Church
,
that
is
,
the
Elders
joyning
with
,
and
in
presence
of
the
People
.
Although
the
Eye
is
that
Member
that
doth
see
for
the
Body
;
yet
it
hath
the
Virtual
Efficacy
that
inableth
it
to
see
,
from
its
being
placed
in
the
Body
;
and
as
the
Eye
cannot
see
out
of
the
Body
,
nor
can
one
Body
,
being
in
another
Bodie's
Eye
to
see
withal
;
so
cannot
this
power
of
the
Elders
,
be
carryed
out
of
its
Seat
,
nor
a
Forraign
power
be
brought
in
.
And
therefore
when
the
Apostle
says
,
in
1
Cor
.
5.
4.
When
ye
are
gathered
together
with
the
power
of
the
Lord
Jesus
,
and
so
in
2
Cor
.
6.
16.
I
will
walk
among
you
,
and
in
Mat
.
28.
20.
when
Christ
promised
I
will
be
with
you
,
to
the
end
of
the
World
,
he
speaks
not
only
of
Ministers
,
and
the
Successors
of
the
Apostles
;
but
of
those
also
that
believe
through
their
word
,
for
so
in
John
17.
20.
he
interprets
it
;
and
likewise
in
John
15.
16.
your
Fruit
shall
remain
,
and
so
be
both
with
Ministers
and
Saints
,
as
Successors
of
the
Apostles
;
this
being
the
Honour
of
the
Apostles
,
not
only
to
have
Ministers
to
Succeed
them
,
but
Churches
of
Believers
also
,
with
whom
Christ
is
.
And
therefore
in
the
Revelation
,
where
Jesus
Christ's
presence
in
the
Church
of
the
New
Testament
,
is
presented
with
Allusion
to
that
of
the
Old
,
chap.
4.
although
the
vision
is
of
the
Church
Universal
materially
considered
;
yet
formally
the
Representation
of
it
is
made
,
as
it
is
the
Seat
of
publick
Worship
;
and
therefore
represented
under
the
Idea
,
of
a
Congregational
Assembly
,
as
appeareth
,
(
as
Mr.
Brightman
and
Parker
,
and
others
have
observed
)
in
that
it
is
set
forth
in
order
to
Acts
of
publick
Worship
,
performed
therein
.
Thus
there
is
the
Laver
to
wash
in
,
as
in
the
Temple
there
was
,
before
they
Worshipped
;
unto
which
the
Apostle
makes
the
Allusion
,
for
meeting
in
the
House
of
God
for
Worship
,
Heb
.
10.
21
,
22
,
&
25.
verses
compared
;
Let
us
draw
near
with
a
pure
Heart
,
and
Bodies
washed
,
which
afterward
(
ver
.
25.
)
he
expounds
to
be
Assembling
themselves
together
.
And
in
that
,
Rev.
4.
the
four
Beasts
,
who
are
the
Leaders
and
the
Chorus
for
Worship
,
when
they
fa●l
down
,
and
cast
down
their
Crowns
,
the
Elders
do
so
too
.
Now
those
Assemblies
,
See
his
Exposition
on
the
4th
and
5th
cha
.
Revel
.
in
vol.
2.
of
bis
Works
.
in
which
Jesus
Christ
hath
thus
set
his
Throne
and
Temple
,
they
consist
of
Elders
and
Beasts
,
having
Eyes
,
&c.
that
is
,
Saints
and
Officers
;
for
such
is
the
Advancement
of
the
Saints
,
now
in
comparison
of
those
under
the
Old
Testament
,
that
they
themselves
are
called
the
Elders
;
and
the
four
living
wights
,
are
those
four
sorts
of
Officers
of
Congregations
.
The
thing
we
cite
it
for
,
is
this
;
that
the
Throne
and
Presence
of
Christ
,
is
with
the
Beasts
,
as
joyned
with
the
twenty
four
Elders
,
and
in
Assemblies
made
up
of
both
.
And
therefore
the
Officers
are
said
to
be
set
in
the
Church
,
1
Cor
.
12.
28.
and
so
to
work
still
,
as
set
in
the
Church
,
but
they
are
no
where
called
the
Church
it self
.
Yea
,
and
though
the
Apostles
were
made
immediately
by
Christ
,
without
a
relation
to
any
special
or
particular
Church
;
and
in
order
principally
unto
gathering
and
rearing
up
Churches
,
yet
the
choice
of
one
Apostle
was
made
in
a
Congregational
Church
,
consisting
of
Angels
and
People
,
Acts
1.
And
Paul
and
Barnabas
,
tho'
made
Apostles
immediately
by
Christ
;
yet
received
their
Ordination
in
such
a
particular
Church
,
whilst
the
Elders
were
Ministring
unto
the
Lord
,
in
the
Church
of
Antioch
,
Acts
13.
Yea
,
and
they
themselves
ordinarily
,
did
not
exercise
any
Acts
of
Jurisdiction
,
either
of
Ordination
,
or
Excommunication
,
but
as
still
present
in
a
particular
Church
.
They
did
not
set
up
a
Court
,
unto
which
Churches
were
to
come
;
but
they
rather
came
themselves
,
and
visited
Churches
,
ordained
Elders
in
every
Church
with
Fasting
and
Prayer
in
the
Churches
;
and
ordinarily
they
Excommunicated
not
,
(
tho'
they
might
give
general
Directions
)
but
in
a
Church
.
And
however
,
if
there
might
be
Cases
wherein
the
Apostles
did
Excommunicate
alone
;
yet
they
were
very
extraordinary
,
and
no
way
to
be
imitated
,
as
their
Miracles
are
not
.
They
did
not
Excommunicate
when
absent
,
2
Cor
.
13.
10.
Shall
I
come
with
a
Rod
?
And
when
I
come
,
I
shall
bewail
some
of
you
,
&c.
As
therefore
the
Apostles
did
not
set
up
a
Court
out
of
particular
Presbyteries
,
so
Presbyteries
are
not
to
set
up
a
Court
out
of
particular
Churches
.
Yea
,
in
that
only
instance
of
a
Synod
,
which
we
have
in
Acts
15.
the
Transactions
of
the
Apostles
and
Elders
were
in
,
and
with
that
Church
of
Hierusalem
,
where
the
Brethren
also
were
present
.
Thus
hath
God
Honoured
the
Saints
of
the
New
Testament
,
that
the
promise
of
the
presence
of
Christ
,
should
be
made
to
them
,
when
gathered
together
with
their
Officers
;
and
that
he
will
be
with
the
Officers
even
as
such
,
for
the
Peoples
sake
.
You
know
,
(
saith
the
Apostle
to
the
Thessalonians
)
what
manner
of
Men
we
were
among
you
,
for
your
sakes
,
1
Thess
.
1.
5.
They
have
not
only
a
Ministerial
power
for
them
as
they
are
in
;
but
they
have
a
Ministerial
power
through
them
,
as
having
it
for
their
sakes
,
and
by
vertue
of
their
Communion
,
God's
promise
being
to
be
in
the
midst
of
them
,
by
vertue
of
their
presence
.
So
as
although
they
have
not
a
power
derived
to
them
,
ab
Ecclesiâ
,
as
from
the
Church
;
yet
they
have
it
derived
to
them
in
Ecclesia
,
in
the
Church
,
and
also
instrumentally
,
ab
Ecclesiâ
.
And
although
they
Act
not
the
power
that
is
in
the
Church
in
their
stead
,
and
for
their
ease
,
doing
such
Acts
,
as
otherwise
the
Church
should
,
(
as
those
of
the
Separation
have
held
)
yet
the
Assistance
of
the
Exccution
of
their
power
,
is
virtually
in
the
Church
,
the
promise
being
made
to
them
as
a
Church
.
Neither
are
they
the
Church
Representative
,
having
a
power
absent
,
and
abstracted
from
the
People
,
as
is
the
Nature
of
all
Representations
,
(
for
nothing
is
Represented
,
that
is
present
)
but
the
Church
it self
is
the
Sedes
,
the
Virtual
Seat
,
in
which
this
power
is
exercised
,
as
the
Body
is
of
the
actions
of
the
principal
Members
;
the
Spirit
,
and
Strength
,
and
Vigour
of
the
whole
Body
,
concurring
and
assisting
the
Acts
of
all
such
Members
:
And
therefore
Excommunication
,
is
in
the
Name
of
Christ
;
that
is
,
as
some
say
,
in
vocato
nomine
,
or
of
Christ
called
upon
;
and
so
as
having
the
Prayers
of
the
People
of
God
to
assist
,
to
put
force
and
efficacy
into
it
.
And
so
Ordination
is
done
with
Fasting
and
Prayer
;
and
the
Prayers
of
the
Saints
,
the
least
Saints
have
as
much
influence
unto
the
virtual
assistance
of
the
Officers
in
their
Acts
before
them
,
as
the
Prayers
of
the
Elders
themselves
;
and
therefore
the
Presbyterial
acts
that
are
abstracted
thus
from
the
People
,
have
not
that
efficacy
in
them
as
when
the
Body
of
Saints
and
Elders
are
joyn'd
together
.
So
as
the
Institution
falleth
not
only
upon
Elders
,
but
upon
Elders
and
People
as
a
Body
formed
up
of
both
,
not
only
because
all
acts
of
Worship
and
Jurisdiction
,
are
for
the
Edification
of
the
Saints
as
well
as
of
the
Elders
:
But
it
is
because
that
Jesus
Christ
will
have
the
assistance
of
their
Spirits
and
of
their
Prayers
,
&c.
which
have
as
much
efficacy
in
them
to
prevail
with
him
for
a
Blessing
,
as
those
of
the
Elders
had
.
And
in
this
respect
the
keys
(
as
was
said
before
)
are
given
unto
Peter
both
as
a
Saint
and
as
a
Minister
,
as
both
respects
considered
did
meet
in
him
,
when
the
keys
were
given
to
him
,
so
that
the
words
to
their
,
include
both
.
So
that
at
least
the
keys
are
so
given
to
the
Ministers
,
as
to
be
exercised
before
,
and
in
the
presence
of
the
Saints
,
having
an
assistance
from
the
concurrence
of
their
Spirits
and
Desires
.
The
Papists
would
have
the
keys
given
to
Peter
alone
,
simply
and
absolutely
,
only
they
say
indeed
for
the
Church
,
but
they
do
not
make
the
Church
the
subject
to
which
the
keys
are
given
.
Others
do
make
the
Church
the
first
subject
to
whom
the
keys
are
given
,
and
not
only
for
whom
,
but
then
they
make
the
Elders
the
Representative
Church
,
and
so
that
they
are
given
to
Elders
only
to
be
exercised
instead
of
the
Church
.
But
we
say
they
are
given
so
to
the
Church
,
as
that
if
they
should
not
be
the
formal
subject
of
parted
power
together
with
the
Elders
,
yet
they
are
the
virtual
subject
in
which
the
Elders
should
exercise
them
.
And
hence
it
is
that
the
denomination
of
Church
is
from
the
Saints
,
and
not
given
to
the
Officers
any
where
in
the
New
Testament
.
The
Officers
are
said
to
be
set
in
the
Church
,
but
they
are
not
called
the
Church
.
For
a
Church
of
Christ
must
needs
be
a
Body
to
Christ
,
that
still
is
the
periphrasis
of
a
Church
.
Now
as
in
1
Cor
.
12.
12.
A
Body
is
not
one
Member
,
but
many
,
(
and
from
thence
it
is
rightly
argued
,
that
a
Bishop
is
not
the
Church
for
he
is
but
one
)
so
nor
is
a
Presbytery
of
Elders
although
many
the
Body
for
they
bear
not
the
immediate
relation
of
a
Body
to
Christ
himself
,
but
are
only
the
representation
of
his
Body
.
And
as
Members
of
all
sorts
do
make
a
natural
body
,
not
only
Members
that
are
the
Principal
and
Rule
the
Body
,
but
also
those
that
are
ruled
and
ordered
.
So
is
it
here
.
And
when
Christ
in
Mat
.
18.
saith
,
Tell
the
Church
,
having
first
told
the
party
alone
himself
,
then
brought
a
Brother
or
two
;
as
the
sin
of
the
offending
party
doth
by
this
increase
,
and
grow
more
hainous
,
so
the
number
of
those
by
whom
he
is
now
to
be
rebuked
that
are
called
the
Church
,
must
be
supposed
to
increase
also
,
and
therefore
not
two
or
three
Elders
of
a
Congregation
alone
.
This
last
is
the
last
and
the
highest
remedy
,
and
therefore
the
publickness
must
not
lye
only
in
respect
that
they
are
publick
Persons
,
Officers
,
for
if
it
be
told
privately
only
in
a
Consistory
,
it
is
as
private
as
if
it
were
told
to
two
or
three
of
the
Brethren
before
,
or
it
may
so
be
,
that
the
same
Elders
had
been
taken
to
be
the
Brethren
that
should
admonish
him
.
By
the
word
Church
therefore
,
is
meant
a
greater
company
,
and
therefore
not
the
Elders
alone
,
but
the
Elders
before
the
Church
,
or
rather
the
Elders
in
the
Church
,
with
whom
the
Church
is
to
joyn
in
the
Admonitions
and
Rebukes
of
him
.
If
it
be
said
that
by
making
the
People
thus
the
Church
rather
than
the
Elders
,
it
argues
that
more
Authority
is
given
to
the
People
than
the
Elders
in
the
Church
.
The
answer
is
,
That
that
follows
not
;
it
only
follows
that
there
is
more
efficacy
and
vertue
by
reason
of
the
Church
,
and
the
presence
of
the
Elders
in
the
Church
,
although
the
Authority
should
lye
in
the
Elders
themselves
,
as
the
vertue
by
which
the
Eye
seeth
,
lyeth
in
the
Body
subjectively
and
virtually
more
,
though
the
Eye
alone
is
the
Instrument
of
seeing
.
We
argue
also
for
this
Congregational
Institution
to
have
been
rather
appointed
than
the
other
,
because
that
the
bounds
of
this
are
certain
,
and
are
natural
.
God
(
as
Baines
saith
)
did
never
set
a
Church
but
he
did
set
certain
bounds
of
it
;
As
when
he
made
the
Jewish
Church
a
Nation
,
he
set
the
bounds
of
it
to
be
that
of
the
Nation
.
Bellarmine
argueth
that
therefore
Bishops
are
not
Divino
Jure
of
Divine
Right
,
because
God
did
not
make
Dioceses
,
and
did
not
set
them
out
by
Lot
as
he
did
that
of
the
Tribes
.
And
it
was
therefore
a
great
contention
among
Bishops
of
old
in
those
times
of
the
fourth
and
fifth
Century
,
to
whose
jurisdiction
such
and
such
Villages
or
Towns
should
belong
.
In
a
word
,
the
Church
is
God's
House
,
and
God
hath
not
left
it
unto
man
to
frame
his
building
to
what
proportion
he
pleaseth
.
Christ's
Body
instituted
(
which
is
resembled
unto
the
natural
body
throughout
the
Epistles
)
is
to
have
set
limits
of
it
,
a
maximum
quod
sic
.
and
if
it
have
all
the
parts
,
that
can
have
communion
natural
in
the
same
common
acts
of
Nature
together
,
though
it
be
never
so
small
,
it
is
a
perfect
body
;
so
as
it
hath
a
prescription
,
and
bounds
are
set
it
both
for
parts
,
and
a
Maximum
quod
sic
for
degrees
of
Stature
.
Now
we
have
natural
and
set
bounds
for
all
instituted
Churches
.
in
this
way
of
Congregational
Churches
.
1.
The
same
Assembly
that
doth
meet
for
Worship
,
is
to
meet
for
Discipline
,
so
that
Discipline
and
Worship
is
of
equal
extent
,
as
touching
the
Seat
of
it
.
Now
the
publick
Worship
is
upheld
by
no
other
Society
,
in
a
constant
way
,
nor
can
be
,
but
by
Congregations
,
as
many
as
can
meet
to
edifie
in
one
place
.
And
therefore
by
preserving
of
fixed
Congregations
God
hath
always
preserved
the
Essentials
of
a
Ministerial
Church
,
that
although
it
suffered
additionals
of
corruption
in
Power
,
and
of
Tyranny
in
Popish
Bishops
and
Popes
and
the
like
over
them
,
yet
still
because
the
Institution
of
a
Church
fell
upon
Congregations
,
there
were
true
Ministerial
Churches
,
and
a
true
Baptism
and
the
like
in
all
Ages
.
2.
The
Congregational
Government
,
hath
its
bounds
natural
from
a
sufficiency
of
Elders
,
for
the
sorts
and
kinds
of
them
;
There
is
no
sort
appointed
on
purpose
or
alone
for
Presbytrial
Government
,
as
for
Episcopal
it
was
pretended
there
was
,
but
even
all
the
sorts
that
are
,
the
seats
of
them
are
Congregational
,
and
where
all
are
,
there
is
a
sufficiency
of
Eldership
,
as
we
shall
after
shew
.
A
Congregational
Church
had
Elders
of
all
sorts
appointed
to
it
,
as
for
what
belongeth
to
Worship
,
Pastors
and
Teachers
,
and
as
for
what
belongeth
to
Mens
Lives
;
ruling
Elders
,
and
there
is
no
more
Elders
but
of
these
sorts
in
the
greatest
Presbyteries
over
many
Congregations
.
Yea
the
Presbyteries
themselves
of
many
Congregations
,
must
come
furnished
of
all
these
sorts
out
,
of
their
having
all
these
sorts
in
their
particular
Congregations
:
And
our
Presbyteries
cannot
say
,
this
Church
shall
have
a
Pastor
,
and
this
Church
shall
have
a
Teacher
,
and
this
Church
shall
have
a
ruling
Elder
,
and
so
we
will
make
up
a
Presbytery
out
of
all
these
;
but
every
Church
is
the
seat
de
jure
,
by
Divine
Right
,
of
all
these
,
and
every
Church
hath
need
of
all
these
,
and
Christ
hath
appointed
these
to
Congregations
first
.
3.
We
can
derive
the
Limits
of
Congregational
Churches
from
the
time
that
is
Instituted
for
Worship
,
which
is
the
Lord's
Day
,
which
God
hath
fixed
,
and
on
which
Day
no
other
Churches
meet
,
and
so
there
is
no
set
time
for
the
exercise
of
a
Presbyterial
Church
.
It
is
Baines
his
argument
against
the
Bishops
that
God
did
appoint
for
all
Church-Meetings
under
the
Law
a
time
.
And
in
Tertullian's
time
we
read
that
the
Censures
of
Excommunication
were
executed
upon
the
Lord's
Day
,
and
Admonition
and
the
like
,
though
things
might
be
prepared
upon
the
Week
Days
.
And
the
Apostle's
words
in
1
Cor
.
5.
That
they
shall
cast
him
out
when
they
are
met
together
,
(
he
doth
not
bid
them
meet
together
on
purpose
)
seems
to
incline
to
it
.
We
know
of
no
time
that
God
hath
appointed
for
all
Ordinances
(
whereof
this
is
one
)
in
a
set
way
as
the
fixed
season
of
them
,
but
only
this
Lord's
Day
,
and
upon
this
Day
Presbyterial
Churches
cannot
meet
for
Government
.
4.
That
the
duties
which
lie
upon
the
relation
of
Elders
to
Preach
and
to
Rule
,
should
all
be
of
the
same
extent
(
for
the
subject
of
them
over
which
they
are
exercised
)
all
this
falleth
in
naturally
with
the
Institution
of
Congregations
,
and
Elders
over
them
,
and
the
relation
of
Elders
to
them
.
Men
should
not
govern
ordinarily
beyond
their
Preaching
.
This
is
evident
from
what
the
New
Testament
holds
forth
concerning
Elders
in
their
relations
to
their
Flocks
committed
to
them
,
the
Exhortations
and
Charges
to
them
of
duties
towards
those
Flocks
founded
upon
that
relation
:
As
also
the
Duties
of
their
Flocks
to
them
:
Which
is
like
to
be
the
truest
measure
,
to
find
out
the
extent
of
their
power
,
and
bounds
of
their
Flocks
;
whether
for
the
ordinary
way
it
be
limited
to
one
Congregation
,
or
many
.
For
those
Exhortations
must
needs
be
supposed
suited
to
the
boundaries
of
Churches
,
and
to
that
Constitution
and
Extent
of
Relation
,
wherein
the
Elders
of
these
Primitive
Times
,
were
placed
over
them
.
And
like
as
in
the
question
about
Polygamy
,
what
the
Scripture
hath
said
,
of
the
Duties
of
Man
and
Wife
;
which
were
given
and
suited
to
the
Extent
of
that
Relation
,
as
God
from
the
beginning
bounded
it
,
manifestly
evinceth
,
that
one
Man
cannot
have
many
Wives
,
but
one
;
so
it
may
be
argued
as
to
the
point
in
hand
.
We
have
hitherto
taken
this
for
an
undoubted
Maxim
,
that
as
a
Mutual
Relation
,
is
the
Fountain
of
all
power
,
whether
Oeconomical
,
Civil
,
or
Ecclesiastical
;
so
the
extent
of
all
power
is
commensurable
,
with
the
extent
of
that
Relation
.
A
Master
,
as
a
Master
,
hath
power
but
over
such
Servants
,
of
whom
he
may
say
,
I
am
your
Master
;
and
they
of
him
,
we
are
your
Servants
;
for
what
hath
any
Man
to
do
to
judge
another
Man's
Servant
?
As
the
Apostle
speaks
,
Rom
.
14.
4.
And
so
correspondently
here
,
those
Elders
that
assume
to
be
over
either
one
,
or
many
Congregations
,
must
have
as
the
Office
of
Elders
,
so
the
Relation
of
Elders
unto
that
one
,
or
those
many
Congregations
,
that
they
may
be
able
to
say
,
we
are
your
Elders
,
and
you
all
our
Church
;
which
two
are
in
Scripture
expression
,
the
Relate
and
Correlate
,
as
King
and
Kingdom
,
Magistrates
and
Common-wealth
.
All
which
falls
in
naturally
,
for
the
set
bounds
of
a
Church
,
to
be
those
of
Congregations
.
Whereas
the
bounds
,
that
the
Presbyterial
way
goeth
by
,
in
all
their
Subordinations
,
are
uncertain
.
You
have
not
a
certainty
of
number
of
Officers
,
some
particular
Congregations
,
have
as
many
Officers
,
as
some
Classes
have
had
.
Neither
is
it
essential
to
that
Government
,
that
there
should
be
many
Congregations
;
for
they
acknowledge
that
it
may
so
fall
out
,
that
there
may
be
but
one
Congregation
,
that
may
have
all
the
Government
in
it
,
in
cases
of
necessity
.
But
it
is
essential
to
upholding
Worship
in
all
the
parts
of
it
,
that
there
be
a
fixed
Congregational
Church
:
And
to
make
the
Jurisdiction
of
Cities
,
to
be
the
pattern
of
Ecclesiastical
Government
,
cannot
be
a
certain
Rule
.
For
London
,
or
Greater
Cities
,
(
as
suppose
Grand
Cairo
was
converted
)
would
vastly
exceed
the
lesser
;
and
so
the
Rule
would
fall
in
Disproportion
,
if
you
come
in
the
Country
Towns
and
Villages
.
And
indeed
what
Reason
can
be
given
,
that
God
should
proportion
an
Ecclesiastical
Government
to
the
boundaries
of
the
Civil
?
What!
Because
the
Cities
under
the
Roman
Empire
,
had
a
Jurisdiction
in
them
,
and
they
over
their
Suburbs
,
must
their
Churches
have
so
too
?
Hath
God
thus
conformed
his
Church
,
unto
the
Government
of
this
World
?
And
besides
all
States
,
have
not
the
like
Government
,
neither
was
the
Government
of
all
Countries
,
a
City-Government
;
and
so
there
could
be
no
certain
Rule
for
Church-Government
,
if
it
were
to
be
chalked
out
by
these
measures
.
Neither
is
the
Government
of
Nations
,
a
certain
Rule
for
that
of
the
Church
,
for
the
Jews
after
that
rate
,
when
they
were
two
Nations
,
should
have
been
but
one
Church
.
And
indeed
,
to
Form
the
Institution
of
a
Church
,
to
that
boundary
,
had
been
to
do
it
from
what
is
accidental
;
for
that
they
should
grow
up
to
a
Nation
,
is
accidental
.
God
did
find
the
Jews
a
Nation
entire
,
entred
into
a
Covenant
with
them
,
and
so
made
them
a
National
Church
.
And
if
God
had
designed
a
National
Church
under
the
New
Testament
,
he
would
have
given
Laws
aforehand
,
as
he
did
for
the
Jews
,
when
they
should
come
into
Cities
;
so
that
although
they
were
now
in
the
Wilderness
,
and
they
were
not
to
come
into
Cities
,
till
they
came
into
Canaan
many
years
after
;
yet
he
giveth
a
Law
,
for
that
condition
of
their
being
a
Nation
,
and
living
in
Cities
.
CHAP.
VI
.
That
Congregational
Churches
,
were
designed
in
the
Institution
of
Christ
,
proved
from
Instances
of
the
Primitive
Churches
,
planted
by
the
Apostles
.
The
first
Instance
Assigned
from
the
States
,
and
Order
of
the
Church
at
Corinth
.
NOW
for
the
proof
of
all
,
or
most
of
the
particulars
,
of
which
I
have
Discoursed
in
the
preceding
Chapters
,
I
shall
bring
as
the
conclusion
of
all
the
Instances
of
the
Church
of
Corinth
;
which
is
the
greatest
and
surest
Pattern
,
and
the
most
compleat
of
all
other
.
It
is
the
greatest
Pattern
,
because
it
answers
to
the
Institution
,
in
Matth
.
18.
(
as
in
the
Directions
given
to
that
Church
in
the
,
1
Cor
.
5.
and
the
Phrases
,
that
about
Excommunication
,
are
put
into
it
,
being
compared
with
that
in
Matth
.
18.
doth
appear
)
As
there
,
Christ
in
the
promise
that
he
makes
to
the
Church
,
when
it
bindeth
sin
,
useth
that
Phrase
;
Where
two
or
three
are
joyned
together
,
I
am
in
the
midst
of
them
;
Mat
.
18.
20.
So
here
likewise
,
in
1
Cor
.
5.
4.
the
Apostles
Direction
runs
in
the
same
Phrase
,
when
you
are
gathered
together
:
As
there
Christ
saith
,
gather
together
in
my
Name
,
so
here
the
Apostle
saith
,
when
ye
are
gathered
together
in
my
Name
,
and
with
the
power
of
the
Lord
Jesus
.
As
Christ
there
in
his
promise
,
he
saith
,
I
will
be
in
the
midst
of
you
,
when
ye
are
so
gathered
;
so
here
speaking
of
their
gathering
together
,
and
throwing
him
out
of
the
Congregation
,
the
Apostle
useth
the
same
Phrase
,
Take
him
from
the
midst
of
you
:
As
thereupon
his
being
cast
out
,
he
is
to
be
reckoned
as
an
Heathen
and
a
Publican
,
with
whom
the
Jews
would
not
eat
;
so
here
,
if
a
Brother
be
thus
,
they
are
not
to
accompany
with
him
,
no
,
not
to
eat
with
him
.
It
is
the
surest
Instance
of
the
ordinary
power
left
in
a
Church
,
because
it
was
a
Church
that
was
formed
up
,
in
which
there
was
that
ordinary
Government
,
which
was
to
continue
to
the
end
of
the
World
.
The
Instance
of
the
Church
of
Jerusalem
,
is
an
Instance
,
though
of
the
first
Church
,
yet
for
the
Government
of
it
,
hath
this
extraordinary
in
it
,
that
it
was
then
Governed
by
the
Apostles
;
and
therefore
cannot
make
a
Pattern
of
the
Government
of
Churches
,
and
the
power
of
Elders
therein
,
which
should
ordinarily
,
and
for
continuance
be
exercised
.
But
this
is
an
Instance
of
a
Church
,
whom
the
Apostle
Paul
leaves
to
their
own
power
,
that
is
within
them
,
(
Do
not
ye
judge
,
&c.
1
Cor
.
5.
12.
)
which
they
had
exercised
and
practised
.
The
Church
of
Jerusalem
also
had
many
other
things
Extraordinary
,
as
that
about
having
their
Goods
common
,
&c.
But
the
Rules
,
that
he
gives
to
this
Church
,
are
such
as
he
gave
to
all
Churches
;
so
when
he
speaks
about
laying
up
,
not
making
their
Goods
common
,
as
at
Jerusalem
,
but
the
ordinary
way
that
was
to
be
observed
concerning
Alms
,
Let
every
Man
lay
up
,
(
saith
he
,
1
Cor
.
16.
3.
2
,
3
,
4.
1
Cor
.
7.
17.
)
as
God
hath
Blessed
him
;
and
so
I
ordain
in
all
the
Churches
:
So
as
the
Pattern
hereof
is
held
forth
,
as
that
which
held
correspondency
with
the
Ordinances
in
all
Churches
in
the
Primitive
Times
.
And
therefore
is
an
Argument
against
the
Bishops
,
when
they
urged
the
Instances
of
Timothy
and
Titus
,
Presbyterian
Divines
used
to
answer
,
that
the
Instance
of
their
Government
,
will
not
hold
as
a
Pattern
for
Episcopal
Government
;
because
that
their
Government
was
Extraordinary
,
and
for
the
present
,
but
that
we
must
take
that
which
was
the
ordinary
Government
,
that
was
left
in
the
Church
,
and
make
that
the
Pattern
.
So
we
may
say
of
the
Church
of
Jerusalem
,
and
the
Government
thereof
at
first
by
the
Apostles
,
whilst
they
were
there
,
comparatively
to
this
of
the
Church-of
Corinth
,
that
it
is
not
so
great
a
standing
pattern
to
us
.
And
this
of
the
Church
of
Corinth
is
the
most
compleat
pattern
of
all
other
Churches
,
for
he
doth
give
direction
almost
about
all
sort
of
things
concerning
Worship
and
Government
,
and
he
utters
more
rules
in
his
Epistles
to
this
Church
than
any
other
.
Thus
he
gives
instructions
concerning
the
Sacrament
,
1
Cor
.
11.
about
Minister's
Maintenance
,
chap.
9.
about
matter
of
scandal
and
offence
,
chap.
8.
about
Collection
for
the
Poor
,
chap.
16.
How
to
order
their
Meetings
,
chap.
14.
About
covering
and
uncovering
in
their
Assemblies
,
he
saith
he
had
left
Traditions
with
them
,
and
wherein
they
practised
according
to
his
Traditions
he
commendeth
them
,
1
Cor
.
11.
2.
He
speaks
also
of
the
power
amongst
them
to
judge
of
Doctrine
,
Chap.
14.
And
that
they
were
a
Church
that
had
power
amongst
them
to
order
things
for
matter
of
Worship
in
a
decency
,
Let
all
be
done
decently
and
according
to
order
,
1
Cor
.
14.
40.
and
many
things
of
the
like
nature
.
And
last
of
all
it
is
the
only
instance
and
example
of
Excommunication
,
the
highest
censure
,
which
the
Apostle
gives
direction
about
,
and
tells
them
they
had
power
to
do
it
,
1
Cor
.
5.
Now
concerning
this
Church
,
there
are
all
these
things
appertaining
to
a
Church
,
and
the
Institution
,
and
Power
,
and
Government
thereof
held
forth
here
;
As
,
1.
Here
is
a
Church
.
So
it
is
called
.
2.
Here
is
the
qualifications
of
the
Members
,
a
Church
of
Saints
,
1
Cor
.
1.
2.
conformable
to
which
all
other
Churches
were
to
be
,
as
to
the
constitution
of
their
Members
also
,
chap.
14.
33.
As
in
all
the
Churches
of
the
Saints
;
All
the
Churches
consisted
of
Saints
then
,
that
were
visibly
such
,
as
this
of
Corinth
also
did
.
3.
It
was
a
Church
formed
up
into
a
Body
,
as
all
those
phrases
imply
,
that
they
are
called
a
whole
lump
,
chap.
5
,
6.
and
a
whole
Church
,
chap.
14.
23.
intire
,
compleat
within
it self
,
which
whole
lump
would
be
leavened
,
not
only
by
the
way
of
infection
by
the
Incestuous
person
,
but
by
way
of
guilt
if
he
were
not
cast
out
.
4.
It
was
a
Body
which
had
power
to
judge
them
that
are
within
;
Do
not
ye
judge
them
that
are
within
?
chap.
5.
13.
that
is
,
within
your
own
Body
and
Society
and
Fellowship
,
therefore
also
he
saith
,
Put
away
from
among
your selves
,
chap.
5.
13.
therefore
he
useth
those
phrases
,
Fornication
is
committed
among
you
;
that
he
that
did
this
deed
may
be
taken
from
among
you
,
chap.
1.
1
,
2.
It
was
a
Church
formed
up
that
had
a
jurisdiction
over
them
within
,
(
and
to
them
without
it
could
not
reach
)
and
if
they
had
power
to
cast
out
they
had
also
power
to
take
in
,
it
was
therefore
a
formed
body
.
5.
It
was
a
fixed
Body
in
respect
of
the
relation
of
the
Members
one
unto
another
;
why
else
doth
he
bid
them
to
tarry
one
for
another
when
they
were
to
Eat
the
Lord's
Supper
?
chap.
11.
33.
And
that
they
should
not
take
the
Sacrament
alone
,
one
Company
by
themselves
,
and
another
company
by
themselves
,
which
,
if
such
a
promiscuous
unfixt
way
was
lawful
,
they
might
have
done
,
but
they
were
to
tarry
one
for
another
,
that
all
the
Church
might
as
one
Body
at
once
receive
.
Now
if
they
had
not
been
a
fixed
company
,
why
should
they
have
been
obliged
thus
to
have
tarried
,
or
who
could
have
known
who
was
absent
and
who
present
?
6.
It
was
a
Church
also
that
had
Elders
over
them
,
and
those
more
than
one
,
for
speaking
of
the
ordinary
Teachers
that
were
Ministers
amongst
them
,
some
say
(
saith
he
)
I
am
of
Paul
,
and
I
am
of
Apollos
,
and
I
am
of
Christ
,
1
Cor
.
1.
12.
which
he
in
a
figure
transferred
to
himself
and
to
Apollos
,
herein
speaking
in
his
own
person
,
but
it
tendeth
to
represent
the
Persons
of
their
Teachers
,
the
Ministers
to
whom
they
did
give
Maintenance
,
and
were
therefore
Officers
,
1
Cor
.
9.
12.
If
others
be
partakers
of
this
power
over
you
,
are
not
we
rather
?
7.
It
was
a
Church
having
set
bounds
,
by
which
they
might
know
who
were
within
,
and
who
not
,
for
when
he
saith
,
Do
not
ye
judge
them
that
are
within
?
1
Cor
.
5.
13.
he
doth
not
mean
all
Saints
in
all
Churches
,
but
it
must
be
those
within
themselves
.
The
bounds
set
by
this
,
that
they
might
be
as
many
as
could
meet
in
one
Assembly
,
1
Cor
.
14
23.
If
the
whole
Church
be
come
together
in
one
place
,
&c.
8.
It
was
a
particular
Congregation
.
1.
This
is
evident
from
their
divisions
and
contentions
which
he
findeth
fault
withal
,
as
in
a
whole
Church
,
a
whole
Body
,
That
there
be
no
Schism
in
the
Body
,
as
he
himself
expresseth
,
1
Cor
.
12.
25.
applying
it
to
them
,
now
ye
are
the
Body
of
Christ
and
Members
in
particular
;
he
speaks
of
these
divisions
as
being
among
those
that
did
meet
in
one
for
Worship
,
1
Cor
.
11.
18.
For
first
when
ye
come
together
in
the
Church
,
I
hear
there
be
divisions
among
you
,
and
I
partly
believe
it
.
And
this
Division
was
in
their
Meetings
in
the
Church
for
Worship
,
1
Cor
.
11.
22.
And
have
ye
not
Houses
to
Eat
and
Drink
in
,
but
despise
ye
the
Church
of
God
,
the
Assembly
of
the
Saints
,
as
he
reproves
their
divisions
and
disorders
in
respect
of
the
Sacrament
?
To
remedy
these
divisions
,
he
bids
them
tarry
one
for
another
,
ver
.
33.
Thus
these
directions
concern
them
that
are
one
Congregation
for
Worship
,
that
use
to
meet
in
one
place
;
And
chap.
12.
21.
he
saith
they
were
Members
of
one
another
in
particular
,
in
a
more
special
relation
:
Now
that
special
particular
near
relation
is
that
between
those
of
the
same
Congregation
,
where
they
meet
fixedly
for
Worship
,
by
the
consent
,
and
before
the
People
,
of
which
a
Man
is
therefore
cast
out
,
which
he
is
not
out
of
any
other
Church
in
the
World
.
2.
In
this
respect
he
calleth
them
a
Temple
to
God
,
speaking
against
them
that
caused
Divisions
in
the
Church
,
1
Cor
.
3.
16.
The
Temple
of
God
are
ye
,
and
that
he
that
went
about
to
destroy
it
by
Divisions
,
God
would
destroy
him
:
He
speaks
not
personally
of
each
Member
,
as
in
chap.
6.
but
in
respest
of
their
Church
state
,
as
they
were
a
Body
,
in
opposition
to
Divisions
:
Now
the
Temple
is
for
all
the
Ordinances
of
Worship
,
therefore
called
the
House
of
God
.
3.
He
gives
directions
to
them
as
to
a
whole
Church
,
chap.
14.
23.
If
the
whole
Church
be
come
together
in
some
place
.
4.
He
speaks
of
it
also
as
a
Church
,
which
was
to
receive
edifying
together
by
the
Ordinances
Administred
,
so
chap.
14.
ver
.
5.
I
would
that
ye
all
spake
with
Tongues
,
but
rather
that
ye
Prophesied
,
for
greater
is
he
that
Prophesieth
than
he
that
speaks
with
Tongues
,
that
the
Church
may
be
Edified
,
so
ver
.
12.
See
that
ye
excell
to
the
Edifying
of
the
Church
.
And
if
the
whole
Congregation
,
&c.
And
v.
26.
He
speaks
this
in
application
to
them
all
in
respect
of
their
meeting
,
How
is
it
then
Brethren
when
ye
come
together
,
&c.
As
their
Assembly
for
Worship
proves
them
to
have
been
a
particular
Congregation
for
Worship
.
So
also
the
directions
given
concerning
Excommunication
evince
it
,
chap.
5.
For
if
they
had
been
many
Congregations
in
respect
of
their
Members
,
1.
He
would
have
Written
to
that
particular
Congregation
whereof
the
Man
was
,
as
that
Congregation
(
at
least
the
Elders
thereof
)
which
should
(
according
to
Presbyterial
principles
)
be
told
first
of
an
offending
Member
before
he
is
brought
to
the
classical
.
He
would
have
named
that
Church
he
was
thus
a
Member
of
,
and
written
to
it
in
a
peculiar
manner
,
whereas
now
he
names
none
,
but
writes
to
the
whole
Church
.
2.
When
his
directions
come
to
fall
upon
the
execution
of
the
act
,
he
doth
not
mention
the
Sentence
so
much
that
was
to
be
past
(
according
to
our
Brethren
)
in
the
Presbytery
,
but
the
act
of
execution
,
the
act
of
delivery
to
Satan
was
to
be
done
when
they
were
met
together
,
which
being
to
be
done
in
that
particular
Church
whereof
he
was
a
Member
,
if
there
had
been
many
Congregations
there
,
he
would
have
named
that
Church
as
that
in
which
it
should
have
been
done
.
Especially
considering
that
the
Apostle
in
his
Writing
pitcheth
upon
that
solemn
act
of
Excommunication
,
which
compleateth
the
throwing
of
a
Man
out
,
which
as
all
grant
is
done
and
performed
in
the
gathering
together
of
that
particular
Congregation
,
whereof
a
Man
is
a
Member
.
3.
If
there
had
been
a
classical
Church
over
many
Congregations
where
the
Elders
meet
,
and
a
Congregational
Church
too
,
where
this
person
did
meet
with
the
Elders
of
his
own
Church
and
the
Congregation
,
if
there
had
been
these
two
several
sorts
of
Church
Meetings
,
it
would
have
been
obscure
and
dark
▪
unto
which
the
Apostle's
directions
should
refer
him
.
So
as
there
would
have
been
need
of
new
distinctions
of
Meetings
as
well
as
of
Elders
and
Churcches
,
when
the
Apostle
speaks
but
of
one
.
Yea
the
Apostle
saith
,
When
met
together
,
1
Cor
.
5.
4.
namely
for
other
Ordinances
,
upon
the
Lord's
Day
,
that
then
they
should
give
this
Sentence
of
Excommunication
.
He
doth
not
give
directions
that
they
should
meet
together
on
purpose
for
that
,
but
as
Discipline
is
to
keep
Worship
pure
and
subserveth
it
,
so
also
is
it
to
be
performed
when
the
whole
meet
together
for
Worship
,
that
the
Person
also
may
see
out
of
what
a
Communion
he
is
cast
.
5.
Saith
he
,
Do
not
ye
judge
them
that
are
within
?
If
there
had
been
Congregational
Churches
,
one
whereof
he
had
been
a
Member
of
(
for
he
could
be
but
a
Member
of
one
)
and
another
classical
Church
,
here
had
been
two
Within
,
and
which
of
these
should
the
Apostle
intend
?
Our
Presbyterian
Brethren
say
,
That
the
Congregations
have
power
to
judge
things
within
themselves
,
so
that
they
must
needs
have
one
Within
,
and
why
should
not
their
Within
be
the
Within
here
intended
for
the
ultimate
throwing
out
of
this
Man
?
9.
This
Church
of
Corinth
also
had
an
intire
Judicature
within
it self
,
not
depending
upon
the
advice
of
any
for
Sentence
,
and
the
like
;
for
he
speaks
of
the
whole
act
,
Do
not
ye
judge
them
that
are
within
?
He
useth
the
same
word
that
he
useth
of
himself
and
his
power
,
Do
not
ye
judge
(
saith
he
)
speaking
of
them
,
what
have
I
to
do
to
judge
,
speaking
of
himself
.
And
(
saith
he
)
when
ye
are
gathered
together
with
my
Spirit
,
and
the
Power
of
the
Lord
Jesus
to
deliver
such
an
one
to
Satan
;
So
that
they
were
not
dependent
upon
the
Apostle
,
to
come
to
him
for
the
Sentence
,
only
in
their
neglect
the
Apostle
Writes
to
them
as
an
Apostle
,
with
this
rule
,
to
Excommunicate
such
an
one
if
the
be
party
found
guilty
,
which
the
Apostle
did
never
know
but
by
hearsay
,
therefore
could
never
pass
a
judicial
sentence
,
but
he
finds
fault
with
them
,
because
they
had
not
done
it
,
for
do
not
ye
use
to
do
it
saith
he
?
Have
not
ye
power
to
do
it
?
Do
not
ye
judge
them
that
are
within
?
He
doth
not
say
,
whom
I
have
delivered
unto
Satan
;
but
directs
them
as
a
Church
of
Christ
having
such
power
,
to
do
it
.
Object
.
But
it
is
objected
by
some
,
that
he
did
it
for
a
trial
of
their
obedience
,
and
therefore
their
act
was
but
an
act
of
obedience
in
them
,
but
the
power
was
in
him
.
Answ
.
The
answer
is
this
,
that
the
power
might
compleatly
rest
in
them
,
and
yet
they
obey
the
Apostle
in
the
act
,
as
an
Apostle
directing
them
,
when
they
neglected
it
:
As
when
a
Prophet
in
the
name
of
God
bad
the
Magistrate
to
do
his
duty
,
though
it
is
an
act
of
Obedience
in
him
to
do
it
thus
commanded
,
yet
he
hath
power
as
a
Magistrate
in
himself
:
And
as
in
case
a
Minister
had
neglected
to
Baptize
,
and
the
Apostle
had
sent
to
him
or
commanded
him
to
have
done
it
,
the
power
of
Baptizing
must
be
said
to
be
in
him
that
Baptizeth
.
10.
If
this
Church
of
Corinth
had
been
a
Church
that
might
have
associated
,
it
would
have
done
it
,
for
it
had
a
neighbour
Church
near
it
,
the
Church
of
Cenchrea
,
which
was
a
Port
Town
to
Corinth
as
Leeth
is
to
Edenburgh
;
and
Cenchrea
was
but
a
small
Town
,
not
a
City
;
but
he
writeth
to
the
Church
of
Corinth
as
an
intire
Church
distinct
of
it self
.
That
the
People
have
an
interest
in
judging
,
we
refer
that
to
the
proofs
out
of
this
place
;
only
we
name
it
here
to
shew
the
compleatness
of
this
pattern
,
for
the
forming
of
Congregational
Churches
answerable
to
it
.
CHAP.
VII
.
That
the
Name
of
a
Church
given
in
the
New
Testament
to
Congregational
Churches
rather
than
any
other
(
as
is
proved
from
several
Texts
,
1
Cor
.
11.
18.
Rom
.
16.
1
,
&
5.
1
Cor
.
4.
17
,
&c.
)
proves
Congregational
Churches
to
have
been
intended
by
Christ
in
his
Institution
of
a
Church
,
they
most
properly
being
both
in
name
,
and
nature
such
.
That
a
Presbyterian
Assembly
of
Elders
cannot
properly
be
called
a
Church
:
Evinced
by
several
Arguments
.
TO
decide
the
controversie
about
the
Divine
Institution
of
a
Congregational
Church
,
we
may
put
it
to
the
trial
,
whether
single
Congregations
with
their
Elders
have
more
the
style
of
Churches
in
the
New
Testament
,
than
the
Elders
of
many
Congregations
as
assembled
in
a
Consistory
;
and
let
that
determine
it
.
Now
that
those
Congregations
where
God
is
publickly
Worshipped
,
and
the
Preaching
of
the
Word
,
and
the
Sacraments
Administred
,
are
called
each
of
them
a
Church
,
is
evident
.
1.
In
1
Cor
.
11.
18.
When
you
come
together
in
the
Church
:
He
speaks
of
their
Meeting
for
the
Lord's
Supper
,
ver
.
20.
And
in
ver
.
22.
he
calls
it
so
again
.
So
their
meeting
for
Preaching
,
and
for
singing
of
Psalms
,
he
calls
it
a
Church
,
chap.
14.
ver
.
2
,
&
19
,
&
ver
.
23.
he
calls
it
a
whole
Church
,
meeting
for
those
ends
.
And
there
he
gives
not
the
name
to
the
Meeting
or
Assembly
but
to
the
state
and
company
,
ver
.
28.
for
the
Rules
,
he
giveth
there
,
are
for
ordering
of
Worship
.
So
too
in
Rom
.
16.
4.
saluting
Aquila
and
Priscilla
(
who
for
his
Life
would
lay
down
their
own
necks
)
he
giveth
these
Congregations
the
name
of
Churches
,
unto
whom
(
saith
he
)
not
only
I
give
thanks
,
but
also
all
the
Churches
of
the
Gentiles
,
and
ver
.
16.
The
Churches
of
Christ
salute
you
.
Were
those
a
company
of
Elders
over
many
Congregations
met
?
Presbyterial
Churches
,
that
did
testifie
their
thanks
unto
Aquila
and
Priscilla
?
Or
were
they
Congregations
of
Saints
and
Strangers
also
where
Paul
had
been
?
He
had
related
unto
them
his
own
danger
,
and
Aquila's
,
and
Priscilla's
,
exposing
their
lives
for
his
,
and
can
it
be
supposed
that
the
Saints
as
making
several
Presbyterial
Churches
(
who
are
so
vast
,
like
unto
ours
,
as
the
People
never
meet
to
do
it
)
did
salute
the
Romans
,
and
Aquila
and
Priscilla
?
No
rather
the
several
Congregational
Churches
,
might
well
have
opportunity
to
express
the
remembrance
of
them
at
their
Meetings
.
And
the
1.
ver
.
and
the
5.
ver
.
of
Rom
.
16.
will
easily
prompt
us
what
manner
of
Churches
he
meaneth
,
when
he
speaks
of
all
these
Churches
,
that
they
were
such
as
was
at
Cenchrea
,
the
Church
which
is
at
Cenchrea
(
saith
he
)
which
was
a
small
Port
seven
miles
off
Corinth
;
and
ver
.
5.
(
saith
he
)
Greet
ye
the
Church
that
is
(
i
.
e
.
that
met
)
in
Priscilla's
House
.
Such
Churches
as
these
were
the
Churches
of
the
Gentiles
,
who
saluted
them
.
If
we
come
to
the
Epistle
of
the
Corinths
,
saith
the
Apostle
,
1
Cor
.
4.
17.
As
I
teach
every
where
in
every
Church
.
Doth
he
mean
these
Presbyterial
Churches
or
Consistories
?
Or
Congregational
?
Surely
the
Churches
where
Paul
still
Preached
and
Taught
must
be
Congregational
;
For
those
Assemblies
are
the
Subjects
and
Seats
of
Teaching
.
Take
also
the
17th
verse
of
the
7th
chapter
,
and
bring
it
along
unto
the
11th
chapter
;
So
I
ordain
in
all
the
Churches
;
and
,
We
have
no
such
custom
nor
the
Churches
of
God
;
What!
Presbyterial
?
Or
Congregational
?
Let
but
this
one
consideration
decide
it
.
The
custom
of
which
he
speaks
that
the
contentions
were
about
,
was
whether
Men
should
be
uncovered
or
covered
praying
or
prophesying
.
Now
all
the
Meetings
for
Worship
where
Men
and
Women
,
and
where
the
Angels
(
whether
Celestial
or
Elders
)
were
present
,
these
Assemblies
where
these
Ordinances
were
used
,
he
calleth
Churches
,
and
he
saith
they
had
no
such
custom
.
And
in
these
respects
of
Meeting
thus
for
Worship
they
are
distinguished
,
Churches
,
and
are
made
several
,
Churches
in
the
Plural
;
and
the
general
usages
of
all
these
Churches
as
constituted
and
ordered
by
the
Apostles
every
where
,
he
here
presseth
.
If
we
come
to
chap.
14.
He
there
gives
order
about
Prophecying
in
their
Meetings
,
into
which
Strangers
came
and
were
converted
,
ver
.
25.
In
which
they
had
Psalms
and
Doctrines
,
ver
.
26.
Where
Men
and
Women
were
present
,
ver
.
34
,
and
35.
and
therefore
Congregational
Meetings
are
meant
.
And
he
inforceth
these
directions
he
gives
,
with
the
examples
of
all
the
like
Churches
in
all
their
Meetings
,
God
is
not
the
Author
of
Confusion
but
of
Peace
,
as
in
all
the
Churches
of
the
Saints
,
ver
.
33.
These
must
needs
be
Congregational
Assemblies
and
Churches
that
met
,
for
he
speaks
of
the
Churches
of
the
Saints
in
common
.
Yet
still
you
see
when
he
speaks
of
Churches
,
yea
and
of
all
Churches
,
he
speaks
of
them
as
such
.
And
ch
.
16.
1.
When
he
Writeth
about
laying
up
Contribution
for
the
Saints
(
the
gathering
and
disposing
of
which
belongeth
unto
particular
Congregations
,
for
the
Money
to
be
sure
is
had
from
thence
)
As
I
have
given
order
(
says
he
)
to
the
Churches
of
Galatia
,
so
do
ye
,
he
meaneth
those
Churches
of
Galatia
he
wrote
to
,
Gal
.
2.
And
these
must
be
all
Congregational
,
for
to
order
that
collection
belongeth
to
the
several
Congregations
.
And
ver
.
19.
The
Churches
of
Asia
(
saith
he
)
salute
you
.
Now
the
many
Congregations
under
a
Presbytery
,
they
do
not
meet
to
give
salutes
,
they
were
therefore
Congregational
,
for
with
a
Congregational
Church
in
this
salute
he
doth
joyn
them
all
,
for
he
addeth
,
Aquila
and
Priscilla
saluteth
you
with
the
Church
that
is
in
their
House
,
and
why
should
we
not
think
that
he
speaks
uniformly
in
the
same
verse
.
This
we
see
is
the
uniform
style
of
the
Apostle
when
he
speaks
of
Churches
and
of
all
Churches
.
2.
As
for
the
very
name
Church
in
the
New
Testament
,
the
place
of
Congregational
Meetings
almost
in
all
Languages
hath
the
Name
of
Church
,
which
name
,
no
places
,
for
General
Councils
or
Presbyterial
Meetings
over
many
Congregations
,
at
any
time
,
have
had
.
Not
that
we
think
the
Place
of
Meeting
to
be
properly
called
the
Church
,
but
only
{αβγδ}
,
but
yet
it
had
originally
its
name
from
the
Meeting
,
and
the
Persons
,
which
were
properly
called
the
Church
,
and
from
their
stated
condition
to
meet
in
one
place
,
the
place
was
so
named
.
The
Clergy
indeed
hath
been
called
the
Church
,
but
not
as
met
,
or
assembled
in
any
Synod
,
but
in
the
Indefinite
Universal
Notion
.
But
the
place
for
the
Congregation
is
called
the
Church
,
and
the
Meeting
of
the
Saints
hath
the
same
name
,
1
Cor
.
14.
34.
Let
your
Women
keep
silence
in
the
Churches
.
And
their
constant
Meeting
in
a
fixed
manner
,
and
their
state
in
order
thereto
is
called
the
Church
,
Acts
11.
26.
The
Sacrament
also
was
Antiently
called
{αβγδ}
,
i
.
e
.
the
Meeting
,
their
Meetings
being
said
to
be
to
break
bread
,
Acts
20.
7.
And
in
the
great
Bible
the
word
Church
is
always
translated
by
Congregation
.
And
among
the
Grecians
,
{αβγδ}
was
never
used
for
a
representative
Meeting
only
of
Officers
,
but
of
the
People
also
,
and
so
it
is
in
Acts
19.
39
,
41.
where
the
People
making
a
tumult
,
it
is
called
{αβγδ}
,
although
an
unlawful
one
.
And
although
that
Christ
,
Mat
.
18.
used
the
Hebrew
phrase
,
yet
Churches
being
to
be
set
up
among
the
Gentiles
under
the
New
Testament
,
that
phrase
was
used
also
which
was
conformed
unto
what
theirs
signified
.
Also
under
the
New
Testament
the
Name
Church
imports
the
Saints
the
People
,
in
a
more
peculiar
manner
;
and
therefore
the
Meetings
where
Elders
are
severed
from
the
People
,
are
not
called
the
Church
.
Grotius
in
Mat
.
16.
18.
And
this
to
the
expressions
which
are
used
in
2
Cor
.
6.
16.
Shew
ye
are
the
Temples
of
the
Living
God
,
I
will
dwell
in
them
and
walk
in
them
,
and
I
will
be
their
God
,
and
they
shall
be
my
People
.
And
in
Acts
12.
5.
Prayer
was
made
of
the
Church
,
i
.
e
.
of
the
Saints
,
unto
God
for
Peter
.
Yea
this
word
Church
is
taken
for
the
People
of
Israel
under
the
Old
Testament
,
as
Acts
7.
38.
3.
We
desire
one
place
to
be
given
,
where
the
Name
Church
in
all
the
New
Testament
is
given
,
to
the
meeting
of
the
Elders
alone
.
When
the
Apostle
speaks
of
all
the
Churches
,
he
gives
them
this
appellation
,
all
the
Churches
of
the
Saints
,
1
Cor
.
14.
33.
but
he
no
where
expresseth
the
Churches
of
the
Ministers
,
or
Elders
,
no
nor
of
the
Apostles
neither
.
Now
can
we
think
that
Christ
in
his
first
Institution
(
Mat
.
16.
&
Mat
.
18.
)
which
the
Apostles
were
to
Interpret
afterward
,
and
to
give
directions
to
us
about
it
,
meaned
the
word
Church
in
a
signification
different
from
what
the
Apostles
used
?
This
would
be
a
strange
procedure
indeed
.
How
then
can
the
Elders
lay
a
claim
to
the
things
,
when
they
have
not
a
sufficient
ground
to
challenge
the
name
of
a
Church
.
As
Parker
replying
to
Dr.
Billson's
Assertion
of
the
Parkerus
de
Polit
.
Eccles
.
Lib
.
3.
c
.
1.
Clemens
Epist
.
ad
Corinth
.
pag
.
1.
Keys
being
given
in
Peter's
Person
to
the
Church
of
Ministers
very
well
says
,
That
it
may
be
denied
,
that
the
name
Church
is
ever
in
the
Scriptures
restrained
only
to
the
Priests
.
Clemens
Romanus
when
he
Writes
to
the
Church
of
Corinth
,
Writes
to
the
Church
,
and
not
to
the
Presbyters
(
so
the
Apostles
too
in
their
Epistles
)
and
Writes
also
from
the
Church
at
Rome
.
And
when
all
the
Apostles
were
met
at
Jerusalem
,
yet
they
alone
are
not
called
the
Church
,
being
but
(
as
Moses
is
said
to
be
,
Heb
.
3.
2
,
5.
a
part
of
the
House
,
but
no
where
called
the
House
)
a
part
of
it
,
Acts
8.
1.
The
Church
was
scattered
except
the
Apostles
.
And
indeed
if
the
Elders
were
the
intire
Church
,
then
they
were
the
House
of
God
,
whereas
they
are
but
stewards
in
it
,
1
Cor
.
4.
1.
The
Apostles
tho'
they
had
the
care
of
all
the
Churches
,
and
that
power
in
their
hands
which
the
Generality
of
Elders
would
never
claim
,
yet
they
were
but
Officers
in
the
Church
,
not
the
Church
.
Many
Churches
become
one
Church
to
no
Officer
in
the
World
but
Christ
,
but
this
pretence
of
the
Elders
being
the
Church
,
would
make
many
Churches
one
Church
to
a
company
of
Elders
,
that
they
may
Govern
them
;
and
in
relation
to
them
as
representers
of
the
Church
,
they
must
be
called
one
Church
.
What
tho'
the
Old
Testament
frame
,
or
Language
be
urged
,
we
grant
there
was
then
a
Church
representative
,
but
the
Gospel
knows
no
such
now
.
4.
Surely
a
setled
Congregation
of
Saints
deserveth
the
name
of
Church
more
,
and
suppose
places
could
be
found
in
Scripture
,
where
it
is
taken
both
for
Elders
and
the
People
apart
,
yet
those
meetings
that
have
both
Elders
and
People
of
both
sorts
,
must
needs
have
more
of
Church
in
them
.
We
can
give
instances
that
the
Disciples
apart
are
called
the
Church
in
distinction
from
the
Officers
.
You
cannot
give
one
instance
where
the
Officers
are
called
the
Church
in
distinction
from
the
Disciples
.
Certainly
those
that
have
the
Power
have
the
Name
,
and
not
those
only
that
have
the
name
Equivocally
or
Metaphorically
.
5.
A
Presbyterial
Church
is
called
a
Church
in
relation
to
the
People
of
those
Congregations
by
their
own
confessions
when
they
interpret
the
Church
of
Hierusalem
,
the
Church
of
Ephesus
,
to
be
many
Congregations
(
and
the
Presbyterial's
Argument
is
built
thereon
)
and
that
the
People
of
all
those
Congregations
make
one
Church
under
that
one
Eldership
.
Now
it
is
strange
that
they
should
have
a
Name
of
Church
only
as
they
are
the
subject
or
object
of
Discipline
,
and
yet
not
so
much
as
meet
for
that
discipline
actually
neither
,
for
so
they
cannot
in
a
Presbyterial
Church
.
The
poor
people
of
those
Churches
have
no
communion
of
Saints
together
herein
,
but
such
as
they
hold
with
all
other
Churches
that
are
not
under
the
same
Presbytery
;
and
yet
they
are
according
to
Presbyterial
principles
in
their
Officers
(
as
representing
them
)
a
distinct
Church
classical
from
all
Churches
else
.
So
they
make
use
of
the
name
from
the
People
,
when
the
People
enjoy
not
the
thing
.
The
poor
Church
of
Hierusalem
,
Acts
8.
1.
(
when
it
is
said
that
the
Church
was
scattered
)
affords
you
an
argument
that
therefore
there
was
but
one
Church
for
Discipline
in
Hierusalem
,
and
in
that
respect
it
is
called
one
Church
;
when
yet
the
scattering
was
not
upon
the
Presbyterial
Church
that
exercised
Discipline
,
but
upon
the
People
.
They
were
not
in
the
representative
body
persecuted
,
and
yet
tho'
they
were
scattered
as
a
Church
personally
,
and
not
representatively
,
and
persecuted
as
a
Church
personally
,
not
representatively
only
,
yet
according
unto
the
Presbyterian
Principles
they
never
met
as
a
Church
personally
,
but
only
representatively
.
If
it
be
said
that
the
People
in
Classical
Assemblies
may
meet
.
Yet
it
is
no
otherwise
than
the
People
in
the
next
Classes
,
which
if
they
will
may
come
thither
,
neither
can
they
all
possibly
.
You
lay
no
more
obligation
on
them
to
be
present
than
you
do
upon
the
People
of
the
next
Classes
.
And
therefore
in
that
respect
the
People
of
that
particular
Classes
,
are
no
more
of
that
Church
than
those
of
other
Neighbouring
Presbyters
.
6.
Those
Assemblies
must
have
more
of
Church
in
them
,
not
only
that
have
both
Elders
and
People
,
as
Congregations
have
:
but
that
have
constant
Worship
in
them
as
well
as
government
,
And
our
Presbyterians
allow
some
Government
to
Congregations
,
i
.
e
.
to
the
Elders
of
Congregations
.
Worship
is
the
chief
end
of
a
Church
.
The
formal
notion
of
a
Church
is
to
meet
and
communicate
in
worship
,
and
where
there
can
be
no
Church-fellowship
and
Communion
to
the
edification
of
the
whole
,
there
cannot
be
a
Church
.
Which
may
be
illustrated
by
the
natural
body
,
to
which
still
Instituted
Churches
in
Scripture
are
compared
.
The
Eye
,
the
Hand
,
the
Head
,
they
serve
to
several
uses
in
the
body
,
yet
they
are
so
united
as
they
are
all
nourished
with
the
same
individual
nourishment
,
and
from
the
same
stomach
,
and
therefore
this
is
a
several
body
having
all
these
parts
,
from
another
body
.
So
is
it
here
in
the
Churches
instituted
,
they
are
such
as
have
a
communion
in
all
the
common
Ordinances
,
not
only
in
the
same
kind
,
but
in
the
same
ordinances
individually
in
a
constant
way
.
And
the
Analogy
of
the
Church
universal
,
and
the
Churches
particular
will
help
to
illustrate
this
further
,
for
the
Church
Universal
being
one
body
,
is
therefore
fed
by
one
kind
of
Ordinances
,
as
there
is
one
Body
,
so
there
is
one
Baptism
for
kind
.
But
the
particular
Churches
which
are
Instituted
,
are
such
bodies
as
are
fed
with
one
and
the
same
individual
Baptism
,
and
one
and
the
same
individual
Lord's
Supper
,
and
so
are
one
Bread
.
In
a
word
,
then
all
can
come
to
those
Classical
Churches
,
or
they
cannot
come
;
if
they
come
then
they
are
to
make
one
Church
for
Worship
too
:
If
they
cannot
come
,
then
there
cannot
be
a
fellowship
for
the
edification
of
the
whole
,
and
when
the
Communion
of
Saints
cannot
be
exercised
,
how
can
that
be
a
Church
?
Every
Church
is
a
Temple
,
Eph.
2.
22.
1
Cor
.
4.
16.
The
Temple
of
God
are
ye
;
Now
the
Temple
did
chiefly
relate
to
Worship
,
and
was
the
subject
of
all
Ordinances
,
and
the
place
where
the
Synedrim
sat
too
.
Answerably
under
the
New
Testament
,
the
Preaching
of
the
Gospel
is
called
serving
at
the
Altar
,
1
Cor
.
9.
14.
So
1
Pet
.
2.
5.
The
Saints
are
built
up
to
offer
Sacrifices
.
God's
House
is
called
an
House
of
Prayer
.
The
Church
is
called
a
body
to
Christ
,
one
Body
and
one
Bread
(
as
was
said
afore
)
2
Cor
.
10.
17.
because
they
partake
of
one
Bread
.
But
none
of
these
do
belong
to
a
Presbyterial
Church
,
they
may
pray
occasionally
,
but
the
Ordinance
of
Prayer
,
and
constant
Worship
is
not
there
.
Publick
Worship
lies
in
a
Communion
,
therefore
it
is
to
be
only
with
those
that
can
enjoy
Communion
together
.
Yea
it
is
made
the
very
definition
of
a
Church
in
the
Article
of
the
Church
of
England
,
which
Article
we
hope
will
never
be
changed
,
Ecclesia
est
numerus
fidelium
(
so
others
also
define
it
)
in
cultu
Divino
&
Disciplina
Communicantium
.
The
Church
is
a
number
of
Believers
communicating
in
Divine
Worship
and
Discipline
.
which
a
Presbyterial
Church
is
not
.
The
end
of
a
Church
is
that
God
may
be
publickly
Worshipped
,
he
would
not
have
Instituted
Churches
else
,
but
principally
for
that
,
therefore
he
had
Congregations
to
do
it
,
in
which
only
it
is
done
;
and
of
Discipline
superadded
,
is
but
to
keep
that
kind
of
Worship
pure
,
for
Government
is
but
casting
out
of
the
Body
impure
Members
:
And
therefore
the
great
Ordinance
of
Discipline
,
of
Excommunication
,
is
when
they
are
met
together
,
then
they
are
to
cast
out
from
amongst
them
.
As
the
intent
of
it
is
but
to
keep
the
Worship
pure
,
so
answerably
it
is
to
be
exercised
then
when
they
meet
to
Worship
,
but
Presbyterial
Churches
meet
not
for
Worship
,
but
Discipline
only
.
Now
as
the
Body
is
ordained
for
Meat
Principally
and
Nourishment
,
and
is
not
ordained
for
Physick
but
occasionally
,
so
it
is
as
to
the
state
of
the
Church
,
and
therefore
our
Divines
make
the
Essential
notes
of
a
Church
to
be
the
Word
,
Sacraments
,
and
Discipline
;
but
in
these
Presbyterial
Churches
,
the
Word
,
and
Sacraments
are
Wanting
,
and
there
is
only
Government
.
The
General
Assembly
of
the
Saints
in
Heaven
,
is
a
Church
in
relation
unto
Worship
,
and
tho'
there
is
no
Discipline
there
,
yet
they
are
never
more
a
Church
than
when
they
are
there
.
And
the
Apostle
also
speaking
of
the
Church
in
the
New
Testament
,
in
Heb
.
10.
saith
,
that
Now
there
is
an
House
of
God
,
because
there
is
an
High
Priest
as
well
as
before
,
ver
.
21.
and
therefore
(
saith
he
)
let
us
draw
near
(
he
speaks
of
publick
Worship
)
not
forsaking
the
assembling
of
our selves
together
,
ver
.
25.
and
that
in
Synagogues
,
for
so
the
Word
signifies
.
And
therefore
in
Mat
.
18.
as
Discipline
so
prayer
is
meant
,
and
unto
that
is
the
Promise
of
Christ
to
be
in
the
midst
of
them
more
peculiarly
made
,
and
upon
occasion
of
that
.
And
indeed
it
were
exceeding
strange
that
seeing
the
chief
end
of
Churches
,
(
which
are
Congregations
)
is
for
Worship
,
and
that
's
the
great
business
for
which
they
are
appointed
,
that
if
there
were
many
Congregations
in
those
of
Hierusalem
,
and
those
of
Antioch
,
and
the
like
,
as
is
pretended
,
that
there
should
not
be
mention
of
those
many
Congregations
,
under
the
names
of
Churches
,
but
that
Discipline
only
must
carry
away
the
denomination
of
their
being
one
Church
,
though
many
in
relation
unto
it
.
If
there
were
one
word
in
any
of
those
instances
,
that
there
were
many
Churches
among
them
making
one
Church
,
it
were
something
,
but
there
is
not
.
7
If
such
a
Presbyterial
company
of
Elders
were
a
Church
,
then
Discipline
must
merely
constitute
a
Church
as
a
Church
.
And
so
the
objection
against
the
Episcopal
Government
,
viz.
That
for
Government
alone
there
was
an
Order
of
Priesthood
,
namely
a
Bishop
;
will
come
with
greater
force
here
,
as
being
very
strange
that
for
Government
alone
,
there
should
be
a
Church
Instituted
.
And
that
Discipline
doth
never
constitute
any
kind
of
Church
is
clear
,
because
that
which
can
abesse
be
or
not
,
and
adesse
be
,
without
the
destruction
of
the
subject
,
will
never
constitute
it
.
But
so
all
Divines
do
say
of
Discipline
,
that
a
Church
may
be
a
Church
though
it
be
defective
in
Discipline
,
therefore
it
is
not
that
which
doth
constitute
a
Church
.
And
this
principle
the
Church
of
England
is
concerned
to
hold
up
,
or
else
they
will
justifie
separation
from
them
,
as
having
been
hitherto
no
true
Churches
.
But
lo
here
is
a
Church
,
a
Presbyterial
Church
,
that
is
a
Church
upon
no
other
consideration
but
for
Discipline
.
8.
And
add
to
this
,
that
since
Presbyterial
Government
makes
Congregations
(
which
are
Churches
,
having
each
their
Elders
over
them
)
to
be
united
for
Government
unto
one
Presbyterial
Church
:
Let
us
but
consider
how
many
several
Churches
it
makes
.
1.
For
first
,
There
is
the
particular
Congregations
consisting
of
People
and
their
Elders
for
Worship
,
they
are
one
sort
of
Churches
.
2.
There
is
secondly
the
Eldership
in
every
one
of
those
Congregations
,
which
according
to
their
principles
is
the
Church
,
for
they
interpret
Mat
.
18.
to
be
,
Tell
that
Eldership
,
that
is
,
Tell
the
Church
;
there
's
a
second
sort
.
3.
Then
thirdly
,
There
is
all
these
Elders
met
in
one
for
the
Government
of
any
of
these
Congregations
;
There
's
a
third
sort
of
Churches
;
for
these
Elders
must
be
a
Church
in
a
true
sense
for
the
People
,
or
they
cannot
meet
:
And
if
they
will
challenge
Government
by
virtue
of
Mat
.
18.
they
must
needs
challenge
to
be
a
Church
.
Now
let
it
be
considered
,
that
those
are
not
so
much
subordinations
,
as
National
and
Provincial
(
which
are
but
subordinations
of
the
same
kind
,
for
the
same
ends
)
which
consists
of
greater
or
lesser
number
of
Elders
;
but
these
are
diversifications
,
several
sorts
of
bodies
going
to
make
up
one
Church
that
it
might
be
a
compleat
both
for
Worship
and
Government
.
And
that
it
is
a
diversification
is
clear
by
this
.
1.
Because
they
are
Churches
for
differing
purposes
.
The
Congregations
are
Churches
for
Worship
,
but
the
particular
Elderships
and
Presbyterial
Elderships
,
are
only
for
Discipline
;
now
ends
do
diversifie
such
bodies
.
2.
They
are
not
the
same
Churches
by
way
of
Accumulation
,
as
many
things
of
the
same
sort
laid
together
:
which
is
clear
by
this
,
because
the
particular
Churches
consist
of
People
and
Elders
,
but
these
have
Elders
of
Churches
only
.
And
as
we
urge
in
our
Argument
that
is
drawn
from
Elders
,
that
this
Presbyterial
Government
would
make
one
Man
to
be
a
double
sort
of
Elders
,
both
a
Ruling
Elder
and
a
Teaching
Elder
,
a
Ruling
Elder
to
some
Churches
,
and
a
Teaching
Elder
to
others
,
so
also
this
makes
them
several
sorts
of
Churches
.
3.
It
must
needs
make
a
diversification
of
Churches
.
For
as
when
many
Families
unite
into
a
City
for
Government
,
there
is
a
new
relation
and
notion
;
so
now
here
,
there
is
the
notion
of
a
new
Church
.
And
then
,
4.
Add
to
this
(
which
heighteneth
the
absurdity
of
it
)
that
whereas
the
Presbyterial
Church
is
made
the
compleat
Church
,
they
yet
do
want
those
great
and
main
Ordinances
,
for
which
principally
a
Church
is
said
to
be
a
Church
,
as
the
Sacraments
and
the
like
.
So
of
the
two
,
this
greater
Church
is
the
less
compleat
,
and
therefore
is
less
the
Church
than
a
particular
Congregation
.
And
if
you
say
,
they
are
made
compleat
Churches
by
being
both
,
yet
you
make
at
least
wise
two
sorts
of
Churches
,
as
we
said
before
:
And
you
make
a
whole
Church
more
uncompleat
,
as
it
is
the
whole
,
than
it
is
in
the
parts
.
If
it
be
said
that
the
Church
Universal
is
one
,
and
yet
hath
no
Ordinances
as
Church
,
as
Preaching
the
Word
and
Sacraments
,
and
yet
it
is
truly
a
Church
.
We
answer
,
it
is
not
a
Church
Instituted
in
relation
unto
Ordinances
;
but
a
Church
Mystical
in
relation
unto
Persons
and
Personal
Graces
.
This
also
farther
addeth
confirmation
to
us
,
that
the
supposition
of
there
being
many
Congregations
,
in
all
,
or
many
of
those
Cities
,
under
a
common
Presbyterian
Government
of
many
Elders
,
thus
in
the
general
only
held
forth
,
leaveth
room
for
,
yea
is
the
occasion
of
a
variety
of
suppositions
of
several
frames
and
forms
of
Government
,
which
those
Congregations
might
be
cast
into
,
both
in
relation
to
their
Officers
,
and
to
the
Members
mutually
among
themselves
.
1.
As
that
either
they
were
Conventus
promiscui
(
as
Didoclavius
calls
them
)
promiscuous
unfixt
Assemblies
,
some
meeting
together
at
one
place
or
time
,
some
at
another
time
with
others
,
having
no
fixed
relation
;
Or
else
that
they
were
fixed
meetings
in
respect
of
the
Members
divided
into
set
determinate
companies
meeting
constantly
together
.
2.
Or
else
otherwise
,
supposing
them
set
and
fixed
Congregations
in
respect
of
the
Members
,
yet
there
are
other
as
various
and
more
difficult
suppositions
may
still
be
made
concerning
the
relation
of
these
Officers
and
Elders
,
how
they
were
disposed
of
to
the
right
performance
of
their
duties
,
which
the
command
of
the
Word
lays
on
them
toward
their
Flock
.
As
,
whether
they
were
either
fixed
and
appropriated
to
these
several
Congregations
respectively
,
some
to
one
,
some
to
another
(
as
it
is
in
most
of
the
Reformed
Churches
,
and
is
with
us
,
and
we
suppose
will
not
be
altered
amongst
us
)
or
else
unfixt
in
respect
of
all
the
Congregations
,
so
as
equally
and
mutually
in
their
course
,
these
Ministers
might
Preach
and
Officiate
to
them
all
by
turns
(
as
in
some
Cities
in
Holland
.
)
And
then
3
If
you
suppose
them
fixedly
divided
into
several
Congregations
,
then
another
question
cometh
,
what
power
those
Elders
that
are
appropriated
to
each
Congregation
should
have
over
the
Flock
?
Whether
over
all
,
or
none
,
or
some
part
?
Now
it
is
the
supposition
of
their
being
many
Congregations
under
one
Presbytery
,
that
only
is
the
ground
of
this
uncertainty
,
and
bringeth
in
this
variety
of
suppositions
of
these
several
ways
,
how
these
things
should
be
cast
,
whereas
the
supposing
of
them
to
be
but
several
distinct
Churches
tho'
great
ones
,
will
make
all
things
fall
in
naturally
.
For
then
there
could
be
but
one
way
of
casting
and
moulding
Members
,
nor
could
there
be
but
one
common
relation
of
Elders
,
and
so
all
those
duties
and
things
that
are
spoken
about
the
Power
and
Duties
of
Elders
,
and
of
the
Members
amongst
themselves
,
and
whatsoever
is
spoken
of
Churches
and
Elders
,
their
Dues
,
and
Duties
run
all
but
in
one
Channel
.
And
then
consider
too
(
supposing
them
many
Congregations
)
that
the
designing
out
,
which
of
those
suppositions
was
the
pattern
left
by
the
Apostles
,
was
a
matter
of
as
much
moment
(
as
touching
the
point
of
the
right
ordering
of
Congregations
)
as
this
common
Presbyterial
Government
can
be
supposed
to
be
of
,
in
as
much
as
the
execution
of
all
mutual
duties
between
People
and
Pastors
,
and
the
administration
of
all
holy
things
amongst
them
,
appertaining
to
this
particular
Government
of
the
several
Congregations
,
and
upon
the
right
ordering
and
settlement
of
them
,
and
of
these
Elders
relation
to
them
,
doth
the
right
Government
and
Administration
of
all
holy
things
depend
.
And
yet
consider
too
at
the
same
time
,
that
we
do
not
find
the
Holy
Ghost
making
so
much
as
a
mention
of
any
such
distinct
subordinated
Congregations
to
a
Classis
(
only
the
multitudes
of
Believers
are
looked
upon
through
multiplying
Glasses
to
argue
it
)
much
less
giving
any
hints
to
discern
by
,
in
the
History
of
the
Apostles
,
or
in
the
Epistles
,
what
the
frame
was
of
these
supposed
Churches
,
and
what
their
particular
special
relation
to
Elders
in
this
supposed
variety
was
.
There
is
not
any
thing
to
any
such
purpose
extant
,
in
either
that
instance
of
Jerusalem
or
any
other
of
those
examples
of
Cities
,
that
are
pretended
to
hold
forth
this
multitude
of
Congregations
making
one
Church
under
one
Common
Presbyterial
Government
.
This
hath
long
and
doth
still
stick
in
our
Consciences
because
the
Holy
Ghost
is
silent
,
and
hath
not
left
us
the
least
footsteps
in
the
Sacred
History
,
to
discern
in
which
of
these
ways
(
supposing
many
Congregations
thus
making
a
Church
for
Government
)
the
Apostles
did
settle
the
constitution
of
this
Church
,
and
how
they
did
dispose
the
relation
of
these
Elders
and
Officers
to
those
several
Congregations
.
CHAP.
VIII
.
The
Instances
of
the
Churches
setled
by
the
Apostles
in
the
Lesser
Cities
,
and
Villages
,
prove
a
Congregational
Church
to
be
according
to
the
Apostolical
and
Primitive
Form
.
LET
us
now
go
over
all
the
Examples
of
the
Churches
in
the
New
Testament
(
which
must
Interpret
Christ's
Speech
in
Mat
.
18.
)
and
let
us
see
whether
they
were
Classical
or
Congregational
.
For
the
instance
of
the
Church
of
Hierusalem
and
the
like
,
we
will
speak
to
them
under
the
consideration
of
the
Churches
in
greater
Cities
:
But
let
us
now
go
over
all
the
other
.
The
first
Churches
we
read
of
in
the
beginning
of
the
Gospel
,
are
in
Acts
9.
31.
Then
had
the
Churches
rest
thoroughout
all
Judea
,
and
Galilee
,
and
Samaria
,
and
were
edified
,
&c.
These
are
called
Churches
in
that
common
notion
,
whereby
Churches
constituted
by
the
Apostles
were
distinguished
one
from
the
other
.
And
is
this
their
diversification
and
title
of
Churches
.
like
to
have
been
in
a
Classical
respect
or
Congregational
,
as
here
he
speaks
of
them
generally
?
Let
the
words
and
circumstances
of
the
story
be
considered
.
1.
It
was
in
the
beginning
of
the
Gospel
,
that
these
Churches
had
been
raised
,
and
the
special
means
we
read
of
whereby
they
were
erected
,
was
Peter
and
John's
Ministry
,
of
whom
we
read
,
chap
8.
25.
that
returning
to
Hierusalem
,
they
preached
the
Gospel
in
many
Villages
of
the
Samaritans
,
as
also
some
of
the
dispersed
from
Hierusalem
had
done
,
ver
.
4.
They
went
every
where
{αβγδ}
,
they
went
thorough
or
all
about
,
namely
Judea
and
Samaria
,
as
Philip
in
Samaria
,
ver
.
5.
And
as
their
Preaching
had
been
every
where
,
and
in
Villages
,
which
is
chiefly
noted
,
ver
.
25.
so
accordingly
the
Churches
that
were
constituted
out
of
those
converted
,
are
said
to
have
been
in
all
Judea
and
Samaria
,
&c.
and
therefore
in
Villages
.
For
that
the
Holy
Ghost
should
aforehand
in
the
Acts
,
so
remarkably
relate
their
Preaching
in
many
Villages
of
Samaria
,
and
then
make
mention
of
Churches
throughout
Samaria
,
argues
his
intent
to
have
been
to
shew
that
these
Churches
were
those
in
these
Villages
:
And
these
not
as
gathered
into
Cities
,
but
remaining
thoroughout
Samaria
,
as
the
Gospel
had
been
Preached
in
the
Villages
.
Nor
needed
they
now
(
for
they
had
rest
)
for
bear
to
hold
up
their
Church-fellowship
in
the
several
places
of
their
abode
.
And
therefore
when
upon
this
rest
,
Peter
took
the
opportunity
to
visit
them
(
as
in
the
next
verse
of
that
9th
chapter
,
it
is
said
Peter
passed
thorough
all
,
namely
as
't
is
translated
,
all
quarters
where
these
Churches
were
scattered
,
some
here
,
some
there
,
up
and
down
)
all
of
them
whether
in
Cities
or
in
Villages
,
are
in
one
uniform
respect
called
Churches
,
for
his
Speech
wherein
he
involves
them
all
promiscuously
is
simular
,
and
so
meant
of
the
same
kind
of
Churches
.
Now
is
it
imaginable
that
throughout
these
Regions
or
Countreys
,
the
Churches
whereof
he
speaks
should
all
be
such
Classical
Churches
as
are
now
amongst
us
,
when
at
the
beginning
of
the
Gospel
,
but
a
few
Saints
and
Professours
of
Christianity
can
be
supposed
to
be
scattered
every
where
up
and
down
.
It
was
well
if
by
reason
of
their
being
so
thin
sown
up
and
down
in
those
Regions
they
could
make
up
Congregational
Churches
with
Elders
to
them
.
2.
When
it
is
said
that
these
Churches
had
rest
and
were
edified
,
is
it
likely
he
should
speak
this
of
these
Churches
as
Classical
,
as
such
which
meet
but
in
their
Elders
for
exercise
of
Discipline
;
Or
rather
of
these
Churches
as
enjoying
rest
in
the
Ordinances
of
Worship
on
the
Lord's
Day
,
publick
Prayers
,
the
Word
,
Sacraments
,
and
all
other
means
of
edification
and
comfort
?
For
the
preservation
of
the
purity
of
which
,
Discipline
doth
but
subserve
.
They
are
the
Congregational
Churches
,
and
the
Communion
the
Saints
have
therein
,
that
are
the
great
means
of
Comfort
,
Edification
,
and
Multiplication
of
Churches
;
and
the
enjoyment
of
these
,
in
rest
,
is
that
which
is
the
greatest
outward
Mercy
and
Priviledge
.
And
therefore
when
he
sets
out
the
condition
of
those
times
;
Then
had
the
Churches
Rest
,
and
were
Edified
,
he
means
,
Congregational
Churches
.
And
when
he
says
the
Churches
were
multiplied
,
which
if
understood
,
of
more
and
New
Churches
Erected
:
Doth
he
reckon
their
Multiplication
by
Presbyterian
Churches
,
that
do
consist
of
many
Congregations
each
of
them
?
It
is
likely
a
Multitude
of
many
more
such
Churches
were
erected
?
No
,
rather
they
were
so
many
fixed
Congregations
of
Believers
.
2.
Let
us
come
to
the
next
mention
of
Churches
in
that
Story
,
Acts
14.
23.
(
slipping
over
that
Church
of
Antioch
,
chap.
13.
The
Demonstration
of
which
,
to
have
been
a
Congregational
Church
,
we
refer
to
another
place
,
when
we
examine
the
State
of
Churches
in
Cities
.
)
And
when
they
had
Ordained
them
Elders
in
every
Church
;
and
had
Prayed
with
Fasting
,
they
commended
them
to
the
Lord
,
on
whom
they
believed
.
That
these
were
Congregational
Churches
,
will
appear
in
like
manner
by
the
like
circumstances
of
the
Story
.
In
Acts
13.
14.
We
Read
that
Paul
and
his
Company
came
to
Antioch
in
Pisidia
,
where
the
Jews
refusing
the
Gospel
,
Lo
we
turn
to
the
Gentiles
,
said
Paul
and
Barnabas
,
ver
.
46.
For
so
the
Lord
hath
commanded
us
,
I
have
set
thee
to
be
a
light
of
the
Gentiles
,
that
thou
shouldest
be
for
Salvation
,
to
the
ends
of
the
Earth
,
and
many
believed
;
and
accordingly
,
ver
.
48.
and
ver
.
49.
The
word
of
the
Lord
was
published
throughout
the
Regions
.
Then
chap.
14.
Paul
and
Barnabas
fled
to
Derbe
and
Lystra
,
Cities
of
Lycaonia
;
and
unto
the
Region
that
lieth
round
about
,
and
there
they
Preached
the
Gospel
.
Here
again
as
afore
in
Pisidia
,
so
now
in
Lycaonia
,
not
in
Cities
only
,
but
in
the
Regions
they
Preached
.
And
this
is
noted
,
to
shew
the
spreading
of
the
Gospel
,
(
for
to
what
end
else
,
should
the
Preaching
of
it
be
Recorded
?
)
And
ver
.
21.
't
is
said
,
that
when
at
Derbe
they
had
Taught
{αβγδ}
a
sufficient
competent
number
in
that
City
;
they
went
again
to
Lystra
,
Iconium
,
and
Antioch
,
the
chief
Cities
of
those
Countries
,
Lycaonia
and
Pisidia
,
in
the
Regions
of
which
they
had
preached
the
Gospel
,
as
well
as
in
those
Cities
.
And
the
Story
Relates
,
that
the
end
and
purpose
of
this
second
visit
of
these
places
,
was
to
confirm
the
Disciples
,
ver
.
22.
and
to
gather
them
into
Churches
,
and
ordain
Elders
over
them
,
ver
.
23.
whom
they
had
afore
Preached
unto
,
and
made
Disciples
.
Thus
they
made
fit
matter
for
Churches
,
by
making
Disciples
,
ver
.
24.
and
then
moulded
and
formed
them
up
,
into
a
way
of
order
for
Worship
and
Government
,
by
Elders
Established
,
in
the
several
Congregations
.
For
these
Churches
,
they
thus
Formed
and
Ordained
Elders
unto
,
were
surely
Congregational
.
For
,
1.
If
we
suppose
them
to
have
been
only
the
Disciples
in
these
Cities
of
Lystra
and
Derbe
,
Iconium
,
and
Antioch
;
yet
it
is
not
supposable
,
that
in
each
the
number
of
Disciples
should
arise
to
more
than
one
Congregation
in
a
City
;
now
in
this
beginning
of
the
Gospel
,
and
in
so
short
a
time
;
and
yet
they
were
formed
up
into
Churches
,
and
had
Elders
in
every
Church
.
Or
2.
Can
we
suppose
,
that
the
Apostles
staid
gathering
them
into
those
Churches
with
Elders
,
till
their
number
would
arise
to
many
Congregations
in
each
City
,
sufficient
to
make
Classical
Churches
;
and
that
they
did
not
till
then
,
constitute
them
Churches
,
nor
placed
Elders
over
them
?
Can
it
be
imagined
,
they
would
keep
Men
out
of
Ordinances
so
long
?
Or
that
themselves
,
being
Apostles
,
and
to
sow
the
Gospel
in
the
World
,
would
still
stay
so
long
,
till
every
where
such
Members
did
arise
?
Yea
,
3.
The
21.
verse
intimates
,
(
in
the
instance
of
Derbe
)
their
manner
to
have
been
,
(
and
as
there
,
so
in
other
places
)
that
when
they
had
Preached
the
Gospel
to
that
City
,
and
had
Taught
many
,
(
or
as
the
word
is
{αβγδ}
,
made
a
sufficient
and
competent
number
of
Disciples
,
and
sufficient
for
what
?
ver
.
23.
to
make
up
a
Church
,
and
whereof
some
might
be
fit
Persons
for
Elders
therein
;
)
then
they
used
to
leave
that
City
,
and
went
to
other
places
,
as
there
't
is
said
they
did
;
and
so
long
to
stay
there
,
till
there
were
a
sufficiency
for
a
Church
and
Elders
,
or
if
before
they
could
accomplish
this
,
they
were
driven
out
,
then
they
either
returned
to
Form
them
into
Churches
with
Elders
,
(
which
was
their
end
of
coming
this
second
time
to
Lystra
,
and
those
Cities
,
to
confirm
the
Disciples
,
and
ordain
them
Elders
,
as
now
to
become
a
Church
)
or
else
afterwards
sent
Evangelists
to
them
.
And
4.
As
those
Disciples
were
in
the
Regions
about
,
as
well
as
in
the
Cities
;
for
(
afore
it
was
noted
in
the
Story
,
that
in
the
Regions
about
both
of
Pisidia
and
Lycaonia
,
the
Gospel
was
Preached
)
so
it
must
be
supposed
,
that
these
Churches
were
set
up
in
the
Countries
about
,
as
well
as
in
the
Cities
.
And
't
is
hard
to
think
,
that
all
the
Christians
should
leave
their
Callings
and
Dwellings
they
were
bred
and
born
in
,
to
come
up
to
the
Cities
to
make
Classical
Churches
,
or
that
they
were
so
many
converted
in
the
Villages
,
as
to
make
Classical
Churches
there
.
Paul
saith
,
1
Cor
.
7.
10.
that
he
ordained
in
all
Churches
,
that
Men
should
abide
in
the
callings
wherein
God
called
or
converted
them
in
;
and
to
suppose
that
Husbandmen
in
the
Countries
,
should
leave
their
callings
of
Husbandry
,
&c.
and
come
up
to
the
Cities
,
where
they
could
not
exercise
that
calling
,
to
leave
their
Livelihood
;
and
Wives
converted
to
leave
their
Husbands
,
Children
their
Parents
,
Servants
their
Masters
;
and
come
to
dwell
in
the
Cities
only
,
and
not
rather
have
Churches
made
up
in
the
Countries
also
,
is
hard
to
think
.
But
,
5.
And
Lastly
.
These
could
not
be
Classical
Churches
here
;
but
Congregational
,
for
it
is
the
first
Ordaining
of
these
Elders
,
to
these
Churches
that
is
here
mentioned
,
and
not
an
Associating
of
many
Congregations
into
one
Eldership
;
and
therefore
here
is
a
gathering
Congregational
Churches
,
and
ordaining
Elders
thereunto
apart
,
{αβγδ}
And
as
there
must
be
a
sufficient
company
of
Christians
,
ere
a
Congregational
Church
is
made
up
,
as
a
number
of
Congregations
with
Elders
must
be
supposed
,
ere
a
Classical
Church
can
be
framed
.
This
being
therefore
the
first
framing
them
into
Churches
,
and
ordaining
them
Elders
,
(
or
else
you
must
suppose
Churches
,
long
afore
they
had
Elders
)
it
must
be
in
a
Congregational
way
.
And
further
also
,
there
is
this
Reason
;
That
these
Congregations
being
then
fixt
for
Officers
and
Elders
,
if
these
Elders
were
ordained
to
these
Churches
,
their
ordination
,
as
Elders
,
must
be
to
their
several
Churches
Respectively
;
and
not
as
the
common
Eldership
made
up
of
them
.
And
such
were
called
Churches
,
endowed
with
Elders
proper
unto
them
;
and
so
much
the
word
(
that
is
added
in
that
,
Acts
14.
13.
)
doth
import
,
they
ordained
or
chose
{αβγδ}
to
them
Elders
in
every
Church
,
that
is
,
to
every
Church
they
chose
their
own
proper
and
peculiar
Elders
,
fixed
and
appointed
unto
them
.
That
this
was
the
primitive
way
of
planting
the
Gospel
,
may
further
be
confirmed
by
that
Parallel
place
to
this
,
Tit
.
1.
5.
where
there
being
many
Believers
already
converted
,
(
as
many
passages
in
that
Epistle
do
argue
)
and
yet
not
in
most
places
,
formed
up
into
Churches
with
Elders
;
the
Apostle
left
Titus
an
Evangelist
,
(
whose
proper
Office
it
was
,
as
appears
by
the
Epistle
;
and
that
to
Timothy
to
settle
Believers
and
Churches
in
their
right
frame
and
order
,
according
to
the
Apostle's
directions
given
)
to
ordain
Elders
in
every
City
or
Town
,
(
as
shall
be
shewn
by
and
by
)
where
any
number
of
Believers
were
to
make
a
Church
;
and
where
fit
and
meet
Men
for
Elders
might
be
found
,
to
set
over
those
Churches
.
And
that
which
Luke
,
in
the
forecited
,
Acts
14.
23.
calleth
Ordaining
Elders
in
every
Church
,
Paul
here
calleth
,
Ordaining
Elders
in
every
City
;
and
the
one
interprets
the
other
:
And
the
Apostle's
,
practice
there
,
is
here
turned
into
a
command
or
direction
,
as
given
to
Titus
,
which
therefore
as
it
bound
him
,
binds
us
to
the
end
of
the
World
;
And
he
adds
,
as
I
appointed
thee
.
Now
his
meaning
is
,
not
that
Elders
should
be
ordained
in
every
City
simply
,
as
it
was
a
City
or
Body
of
Men
;
for
Elders
and
Church
,
were
Relatives
,
as
Shepherd
and
Flock
,
and
therefore
Elders
were
not
ordained
,
but
to
a
Church
;
and
therefore
to
say
,
he
ordained
Elders
in
the
City
,
necessarily
supposeth
,
a
Church
extant
in
that
City
,
unto
which
these
Elders
were
ordained
;
and
therefore
the
ordination
was
only
in
such
Cities
or
Towns
,
where
a
Church
was
,
and
a
competent
sufficient
number
of
Believers
to
make
a
Church
.
For
that
must
needs
be
the
reason
,
why
Paul
himself
did
not
cast
and
mould
these
People
in
Crete
,
converted
by
him
presently
into
Churches
with
Elders
,
as
fast
as
they
were
converted
;
because
a
Church
should
have
a
convenient
competent
number
,
and
fit
Men
to
be
Elders
unto
them
,
before
they
be
form'd
into
such
a
Body
.
And
therefore
,
he
being
called
away
too
soon
,
he
left
Titus
behind
him
,
to
finish
that
Work
.
The
Writers
for
Episcopacy
,
have
made
use
of
this
place
,
to
shew
,
that
in
the
Apostle's
times
,
they
planted
Churches
only
in
Cities
;
(
and
't
is
certain
,
that
they
bestowed
their
pains
chiefly
therein
)
So
that
they
make
the
Apostolical
Institution
to
be
,
that
look
how
many
Believers
soever
were
in
a
City
,
and
the
Villages
about
it
,
so
many
were
to
make
one
Church-Diocesan
for
Government
;
and
therefore
to
ordain
Elders
,
{αβγδ}
in
every
Church
,
Acts
14.
23.
is
all
one
,
and
to
ordain
Elders
{αβγδ}
in
every
City
as
here
,
Tit
.
1.
5.
and
this
by
the
Apostle's
own
Ordination
,
as
I
appointed
thee
.
i
.
e
.
over
these
Cities
,
and
so
the
Churches
therein
,
and
the
vicinity
thereof
,
he
as
one
Man
,
was
as
a
Bishop
set
.
And
some
of
those
for
the
Classical
Government
,
do
make
use
of
of
the
same
Notion
,
that
all
Churches
in
a
City
,
when
multiplied
,
were
by
Apostolical
Institution
,
to
be
but
one
Church
for
Government
,
as
well
as
at
first
,
when
they
were
but
one
Congregation
;
and
the
Elders
,
at
first
planted
in
that
first
Church
,
were
still
to
continue
,
together
with
all
the
Elders
,
that
should
anew
be
set
over
those
Churches
)
as
one
Eldership
,
a
Presbytery
,
unto
them
in
that
City
as
one
Church
.
The
appearances
for
this
opinion
we
shall
speak
to
,
when
Arguments
for
the
Presbyterial
Government
,
come
to
be
discussed
.
In
the
mean
time
as
to
this
place
,
if
we
Interpret
it
by
that
former
,
and
consider
all
circumstances
,
it
makes
for
Congregational
Churches
and
Elderships
over
them
.
For
,
1.
This
Direction
was
given
to
Titus
,
now
in
the
first
beginning
of
the
Gospel
in
Crete
;
For
Paul
having
newly
been
there
with
him
,
and
having
converted
many
up
and
down
in
the
Island
,
he
left
Titus
behind
,
to
ordain
them
Elders
:
So
as
here
was
the
first
Erection
of
Churches
and
Elders
;
and
therefore
't
was
in
the
beginning
of
the
Gospel
,
at
which
time
all
the
Saints
,
in
each
great
City
converted
,
were
but
as
many
as
might
make
but
one
Church
.
And
it
was
the
Duty
of
Saints
,
that
all
the
Saints
,
in
a
place
cohabiting
,
should
joyn
in
one
,
rather
than
in
divers
companies
for
Worship
,
and
all
Ordinances
;
and
not
divide
,
both
because
of
Unity
,
and
more
presence
of
the
Spirit
,
and
the
Solemnity
of
the
Worship
;
and
for
all
these
ever
to
continue
one
Church
,
till
absolute
necessity
,
would
cause
a
division
into
many
:
Hence
in
this
beginning
of
the
Gospel
,
he
writes
to
him
to
ordain
Elders
in
every
City
,
because
his
ordination
was
,
that
Saints
cohabiting
,
should
make
one
Church
,
and
not
divide
for
all
ordinances
;
and
that
they
should
have
Elders
,
more
than
one
,
set
over
them
,
both
for
Worship
and
Government
;
because
de
facto
,
there
were
but
so
many
in
the
greatest
Cities
,
as
would
make
but
one
Church
.
And
,
2.
This
being
Interpreted
by
the
form
,
{αβγδ}
by
{αβγδ}
City
,
here
therefore
is
not
meant
literally
,
the
extent
of
a
City
;
but
Metonimically
it
is
put
for
the
Church
,
then
extant
in
any
City
;
and
so
doth
not
necessarily
import
,
that
the
extent
of
the
Church-Government
,
should
be
by
God's
Ordidination
,
equal
to
the
extent
of
the
City
;
as
if
because
there
were
in
a
City
,
so
many
as
would
make
more
Churches
,
he
was
to
ordain
them
Elders
,
{αβγδ}
in
every
Church
in
those
Cities
,
as
the
Apostle
had
done
;
for
they
were
not
to
be
Elders
to
that
City
,
as
a
City
,
but
to
the
Churches
in
that
City
;
and
as
Congregational
Churches
are
meant
,
in
Acts
14.
so
also
they
here
intended
.
But
,
III
.
And
chiefly
,
as
Church
by
Church
,
in
Acts
14.
was
not
in
Cities
only
,
but
in
Villages
,
or
Market
Country
Towns
,
so
here
also
,
{αβγδ}
is
to
be
understood
:
For
the
word
{αβγδ}
when
indefinitely
used
,
(
as
here
)
is
taken
not
for
great
Cities
only
,
but
Country
Towns
.
And
accordingly
in
the
New
Testament
,
when
the
Planting
and
Propagating
the
Gospel
is
mentioned
,
the
business
here
spoken
of
,
and
concerned
)
we
find
that
when
the
Commission
to
Preach
the
Gospel
,
is
given
to
the
Apostles
and
Disciples
,
that
the
word
{αβγδ}
is
taken
for
Villages
,
as
well
as
great
Cities
,
as
being
those
they
were
sent
to
preach
unto
,
as
indifferently
and
promiscuously
,
as
to
Cities
;
and
therefore
when
like
directions
are
given
to
frame
Churches
,
and
set
up
Elderships
over
them
,
(
as
here
)
it
is
answerably
to
be
taken
.
Thus
in
the
Commission
given
,
Mat
.
10.
11.
whereas
Christ
says
,
Into
what
City
or
Town
ye
enter
;
the
Evangelist
Luke
says
,
chap.
10.
ver
.
8.
(
uttering
the
same
Commission
)
Into
what
City
ye
enter
;
that
word
therefore
is
put
for
all
and
both
;
and
therefore
he
useth
a
general
indefinite
word
,
{αβγδ}
Into
what
ever
City
ye
enter
;
that
is
,
City
of
any
sort
or
kind
,
small
or
great
,
as
intending
Towns
,
as
well
as
Cities
strictly
so
called
.
And
further
,
he
,
in
his
Speech
,
useth
it
as
the
Contra-distinct
Term
to
House
or
Family
,
of
which
he
had
said
before
,
into
what
House
ye
enter
;
so
now
into
what
City
,
and
therefore
intended
to
take
in
all
sorts
of
Towns
,
consisting
of
more
Families
than
one
.
And
the
practice
of
the
Twelve
Apostles
,
who
had
received
Commission
,
in
Matth
.
9.
interprets
it
,
ver
.
6.
't
is
said
,
they
went
through
Towns
,
Preaching
the
Gospel
,
where
the
word
Towns
is
only
used
,
as
including
Cities
,
as
in
Luke
the
word
Cities
only
is
used
,
as
including
Towns
;
and
so
the
one
promiscuously
is
put
for
the
other
:
For
in
the
preceding
verse
,
ver
.
5.
Christ
in
his
Commission
given
,
calls
them
Cities
,
when
ye
go
out
of
a
City
(
says
he
)
where
you
have
Preached
,
shake
off
the
dust
;
and
then
in
the
execution
of
this
Commission
,
they
are
called
Towns
,
they
went
through
the
Towns
Preaching
,
ver
.
6.
And
further
in
Mat
.
10.
23.
when
Christ
teaching
them
if
,
they
were
persecuted
where
they
Preached
,
to
fly
;
if
they
persecute
you
in
one
City
,
fly
into
another
;
that
is
,
if
persecuted
in
one
Town
,
fly
into
another
:
What
,
were
they
persecuted
only
in
great
Cities
?
Yes
in
Towns
,
for
they
were
whipt
in
Synagogues
,
and
Synagogues
were
in
Villages
,
Mat
.
10.
33.
And
is
the
direction
given
to
them
,
to
fly
into
smaller
Towns
,
if
they
might
be
safe
there
as
well
as
into
Cities
,
or
there
only
were
they
to
have
the
promise
of
protection
?
so
Acts
14.
6.
Paul
and
Barnabas
,
fled
to
Derbe
and
Lystra
,
and
the
Regions
about
,
as
well
as
to
the
Cities
;
and
there
had
safety
,
and
Preached
the
Gospel
.
And
Christ
further
adds
in
that
place
,
you
shall
not
have
gone
over
all
the
Cities
of
Israel
,
&c
,
that
is
,
the
Towns
,
for
in
Towns
they
Preached
.
And
so
Christ
himself
Preached
in
all
Cities
and
Towns
,
and
so
did
the
Apostles
,
and
it
was
their
Commission
so
to
do
.
And
it
seems
there
was
something
special
in
the
state
and
condition
of
Crete
,
why
the
word
{αβγδ}
should
be
there
used
,
Crete
is
but
a
small
Island
,
and
there
are
at
this
day
,
but
three
Cities
in
it
.
In
the
Apostle's
times
,
there
were
four
Hundred
Cities
,
for
so
Pliny
,
(
who
lived
not
long
after
them
relates
)
said
to
have
been
in
it
,
which
were
but
small
Towns
.
And
therefore
Beza
hath
Translated
it
,
Oppidatim
,
Town
by
Town
,
as
also
so
understanding
it
.
Now
therefore
if
the
word
{αβγδ}
,
be
indefinitely
taken
for
Country
Towns
,
as
well
as
great
Cities
,
when
Commission
was
given
to
Preach
the
Gospel
;
why
should
it
not
be
taken
also
in
that
Sense
,
when
Direction
is
given
to
make
up
Churches
,
and
Ordain
Elders
to
them
,
in
the
same
place
where
it
hath
been
Preached
?
And
therefore
to
ordain
Elders
,
{αβγδ}
is
not
to
be
confined
to
Cities
only
,
(
where
many
Congregations
,
as
is
supposed
,
have
been
)
but
in
Country
Towns
,
or
very
small
Cities
,
(
when
in
Crete
there
were
so
many
)
where
Churches
may
be
supposed
to
have
been
;
and
those
to
be
sure
but
Congregational
,
and
in
both
such
Cities
and
Towns
only
,
where
Churches
and
Saints
{αβγδ}
sufficient
to
make
Churches
were
found
.
So
there
{αβγδ}
and
Church
,
City
by
City
,
Tit
.
1.
5.
and
{αβγδ}
Church
by
Church
,
Acts
14.
23.
are
all
one
.
And
if
in
greater
Churches
,
there
were
more
than
one
Elder
,
then
their
Elders
were
ordained
{αβγδ}
,
Church
by
Church
.
And
surely
it
is
a
hard
Supposition
,
to
suppose
that
in
Crete
the
Apostle
Paul
and
Titus
the
Evangelist
,
had
Preacht
only
in
the
Cities
,
when
the
Commission
was
to
Teach
all
Nations
;
and
therein
Towns
as
well
as
Cities
,
as
they
had
occasion
.
Was
God's
Elect
in
Cities
only
?
And
were
not
Country
Souls
as
pretious
?
And
if
they
be
converted
unto
God
,
were
not
they
to
be
Taught
to
do
what
Christ
commanded
,
as
well
as
those
in
Cities
?
And
to
become
Churches
,
and
to
have
the
priviledge
of
all
Ordinances
?
Or
were
they
to
come
up
to
the
Cities
for
them
,
and
to
the
Elders
there
,
as
the
Tribes
did
for
Judgment
to
Jerusalem
?
These
are
harder
Suppositions
,
than
what
the
Presbyterians
put
upon
us
,
as
an
Absurdity
,
that
the
fruit
of
the
Apostle's
Preaching
,
should
in
great
Cities
arise
to
the
conversion
but
of
so
many
,
as
to
make
but
one
Congregation
.
And
besides
,
if
City
should
here
Tit
.
1.
5.
be
taken
strictly
for
greater
Cities
,
then
here
is
no
Commission
to
Titus
to
ordain
Elders
to
Churches
elsewhere
.
And
so
then
the
Institution
of
the
bounds
of
a
Church
,
and
the
extent
of
the
Jurisdiction
of
Elders
,
should
be
cast
rather
to
the
mould
and
extent
of
great
Cities
;
that
if
one
City
,
then
one
Church
,
one
Eldership
,
though
there
were
never
so
many
Congregations
in
it
;
and
thus
Elders
in
every
City
,
is
to
be
understood
of
greater
Cities
,
then
not
of
the
Churches
in
Towns
and
Villages
,
where
there
could
rationally
be
but
one
Church
in
a
Town
.
But
why
the
pattern
of
Church
Government
should
fall
upon
,
and
be
framed
rather
to
the
example
of
a
City
,
and
so
conformed
to
the
mould
of
the
Civil
Government
in
Cities
especially
,
and
not
as
well
upon
the
way
of
Country
Towns
,
when
{αβγδ}
will
import
the
one
,
as
well
as
the
other
;
(
and
the
pattern
surely
was
uniform
in
both
)
we
see
no
ground
of
Reason
for
difference
.
Why
should
we
imagine
that
the
Apostle
should
still
so
have
in
his
Eye
in
these
Directions
to
Titus
,
Classical
Presbyteries
,
(
which
are
but
the
external
Government
of
the
Church
)
as
to
take
care
of
the
ordaining
Elders
,
as
in
Relation
hereunto
,
and
not
much
rather
for
the
ordaining
Elders
in
order
to
the
Worship
of
God
in
Churches
,
and
for
the
Establishment
of
their
Relation
of
Elders
to
Congregations
or
Churches
.
Let
us
go
on
from
these
forementioned
,
to
all
other
that
are
either
called
Churches
,
or
where
the
Saints
,
written
to
by
the
Apostles
,
may
by
circumstances
be
supposed
to
have
been
gathered
into
Churches
,
under
Elders
and
Officers
.
In
the
Epistles
of
James
and
Peter
,
written
to
the
scattered
Jews
,
we
find
mention
of
Elders
;
and
therefore
there
must
be
supposed
Churches
,
whereof
they
were
Elders
and
we
find
indeed
mention
of
Elders
of
the
Church
;
and
let
the
circumstances
be
considered
,
whether
those
may
be
more
rationally
supposed
Congregational
or
Classical
.
Let
us
consider
their
condition
.
1.
They
were
Jews
scattered
,
and
as
some
probably
conceive
,
were
many
of
them
of
those
scattered
,
Acts
8.
And
as
such
,
both
of
these
Apostles
did
write
to
them
;
and
as
scattered
up
and
down
throughout
vast
Regions
,
whole
Countries
,
Asia
,
Bythinia
,
Cappadocia
,
and
therefore
not
thick
sown
,
(
being
Strangers
)
nor
in
Multitudes
,
living
so
near
,
that
they
can
be
supposed
to
have
made
Associated
Churches
.
2.
Those
scattered
Persons
,
therefore
must
rationally
be
supposed
to
have
made
up
Churches
of
themselves
,
as
those
of
the
Dutch
Strangers
do
in
London
,
and
the
English
in
Holland
;
and
not
to
have
promiscuously
mingled
themselves
with
those
Natives
of
the
Countries
,
they
were
scattered
into
;
for
they
had
a
differing
Language
from
the
Gentiles
,
though
turned
Christians
.
And
this
we
find
in
Aquila
&
Priscilla
,
who
being
Jews
,
and
having
had
a
Church
in
their
House
,
(
namely
of
Jews
)
in
Rome
,
as
chap.
16.
of
that
Epistle
.
And
afterward
the
Jews
being
Banished
from
Rome
Acts
18.
2.
Aquila
and
Priscilla
removed
,
but
kept
their
Church
together
still
distinct
,
from
the
Native
Asiatique
Christians
;
therefore
in
1
Cor
.
16.
we
read
of
the
Church
at
their
House
in
Asia
,
and
●s
some
think
at
Ephesus
,
and
there
joyned
or
mentioned
with
the
rest
of
the
Churches
of
Asia
,
in
Paul's
Salute
unto
the
Corinthians
,
and
is
mentioned
apart
from
them
;
because
it
was
a
Church
of
Jews
,
Strangers
scattered
among
them
,
and
kept
distinct
from
them
.
And
yet
it
was
such
a
kind
of
Church
(
though
less
)
that
all
those
Churches
in
Asia
,
made
mention
of
together
with
it
,
were
of
(
both
that
particular
Church
,
and
all
the
rest
,
being
alike
spoken
of
promiscuously
under
the
name
of
Church
and
Churches
,
as
being
all
like
Churches
)
and
it
will
easily
be
granted
,
that
that
Church
in
Aquila
and
priscilla's
House
was
Congregational
,
for
it
is
an
instance
alledged
by
the
Assembly
at
Westminster
of
many
Congregational
Churches
in
Ephesus
,
whereof
that
was
one
particular
.
Now
look
as
Aquila
and
Priscilla
,
and
their
fellow
Strangers
,
kept
a
distinct
Church
of
their
Countrymen
,
(
which
is
the
reason
that
Church
is
in
two
Epistles
so
apart
singly
mentioned
)
so
in
like
manner
,
did
these
scattered
Strangers
cast
themselves
into
Churches
of
themselves
,
and
their
own
Nation
,
distinct
from
the
other
Gentile
Believers
in
the
places
where
they
came
.
And
it
was
usual
then
for
the
Jews
to
have
Synagogues
for
them
of
their
Nation
,
in
several
Cities
.
And
therefore
both
James
and
Peter
writeth
unto
them
apart
as
Strangers
;
and
they
involve
not
the
mention
of
any
Gentile
Christians
with
them
,
because
they
themselves
were
apart
from
them
.
And
yet
they
writ
to
these
thus
scattered
and
kept
distinct
,
as
to
Churches
that
had
Elders
,
The
Elders
that
are
among
you
,
(
says
Peter
)
1
Pet
.
5.
ver
.
1
,
2.
{αβγδ}
.
The
phrase
is
of
distinction
,
that
as
they
writ
to
these
Jews
apart
from
the
Christian
Gentiles
,
so
the
Elders
that
are
{αβγδ}
,
Elders
of
you
Jews
,
peculiar
to
you
,
that
is
,
that
belong
to
any
of
you
.
And
therefore
James
,
James
5.
14.
also
exhorts
them
that
were
sick
among
them
,
or
of
them
to
send
for
the
Elders
of
the
Church
,
not
as
if
these
had
but
one
Church
,
for
that
was
impossible
,
being
scattered
over
so
many
Countries
;
therefore
he
speaks
indefinitely
,
as
giving
a
direction
that
they
should
send
for
the
Elders
of
those
Churches
where
they
were
;
so
as
they
had
Churches
and
Elders
.
And
these
Elders
must
be
considered
(
in
that
Speech
)
as
Elders
of
Congregational
Churches
(
as
was
afore
observed
)
for
how
can
it
be
imagined
,
that
Men
scattered
so
far
off
from
one
another
,
should
be
commanded
to
send
(
when
sick
)
for
the
Elders
of
a
Church
Classical
,
and
such
a
Church
and
Elders
,
is
common
to
such
Churches
to
be
intended
?
The
sick
Persons
could
not
send
,
but
for
Elders
that
were
ready
at
hand
;
and
therefore
a
Congregational
Church
is
meant
and
intended
,
and
the
Elders
of
it
.
And
therefore
farther
in
the
second
Chapter
,
the
same
Apostle
James
speaking
in
the
like
indefinite
manner
,
if
a
Man
come
into
your
Synagogue
,
{αβγδ}
(
says
he
,
ver
.
2.
)
that
is
,
into
any
of
your
Synagogues
where
you
Worship
;
a
Phrase
proper
to
express
their
Church
meetings
by
unto
Jews
,
(
seeing
as
was
said
,
they
had
Synagogues
in
several
places
.
)
And
what
,
in
the
5th
chapter
,
he
calls
the
Elders
of
the
Church
,
here
in
the
second
he
calls
a
Synagogue
,
calling
their
Assembly
,
(
as
't
is
well
Translated
)
such
.
And
these
Elders
of
the
Church
,
(
which
was
a
Phrase
suited
to
the
Greek
Idiom
)
is
in
Analogical
Phrase
of
Speech
,
or
by
way
of
Similitude
,
all
one
as
to
say
,
Rulers
of
the
Synagogues
among
the
Jews
,
their
Churches
being
Congregational
,
of
as
many
as
could
meet
to
Worship
,
like
as
the
Jews
Synagogues
were
;
and
their
Elders
as
their
Rulers
,
and
the
Government
of
these
Christian
Synagogues
of
Christian
Jews
,
like
to
the
Government
of
those
Jewish
Synagogues
,
that
were
scattered
up
and
down
out
of
Judea
in
Gentile
Cities
(
whereof
we
so
often
read
)
which
was
an
entire
Government
within
themselves
,
for
they
were
therefore
called
Rulers
of
their
proper
Synagogues
.
And
according
unto
the
Analogy
of
these
Assemblies
of
Churches
of
theirs
,
with
their
Elders
over
them
Synagogue-wise
,
is
that
in
Peter
,
(
who
Writes
to
the
same
Persons
)
to
be
understood
,
1
Pet
.
5.
1
,
2.
Let
the
Elders
among
you
feed
,
(
by
Preaching
and
Ruling
)
the
Flock
,
(
indefinitely
taken
as
Synagogue
in
James
,
and
for
the
several
Flocks
Respectively
)
And
in
that
he
Writes
to
them
to
feed
by
Preaching
as
by
Ruling
;
and
the
same
to
do
the
one
,
that
did
the
other
,
it
falls
in
with
the
former
Notion
,
that
he
means
Congregational
Elders
,
who
as
they
are
fixed
for
feeding
by
Preaching
to
one
Flock
,
so
they
must
be
for
Ruling
also
,
or
else
these
are
divided
in
their
extent
,
when
yet
the
Precept
both
is
alike
given
,
and
made
of
like
extent
.
But
of
this
hereafter
.
CHAP.
IX
.
That
the
Account
which
the
Scripture
gives
us
of
many
Churches
Established
by
the
Apostles
in
one
City
,
Demonstrates
Congregational
Churches
to
have
been
by
the
primitive
Institution
of
Christ
.
WE
now
will
go
over
all
other
Instances
of
Congregational
Churches
,
as
they
appear
setled
by
the
Apostles
in
Cities
.
1.
The
Church
of
Colossians
was
but
one
,
which
is
argued
by
this
,
1.
That
the
Apostle
Writing
to
that
Church
,
Writes
to
them
as
a
whole
Church
;
and
also
that
their
Ministers
that
were
over
this
whole
Church
,
were
fixed
Ministers
unto
them
;
And
if
so
,
then
that
whole
Church
could
be
but
one
Congregation
,
for
he
that
is
a
fixed
Minister
,
hath
a
Relation
,
for
his
Teaching
,
but
to
one
Congregation
.
Now
their
chief
Minister
Epaphras
was
a
fixed
Minister
to
that
Church
,
Col.
1.
7.
who
is
for
you
a
Faithful
Minister
of
Christ
,
Col.
4.
12.
Epaphras
who
is
one
of
you
.
If
there
had
been
many
Congregations
,
to
one
of
which
he
had
been
fixed
,
he
had
been
more
that
Congregations
Minister
,
than
all
the
rest
;
and
his
special
relation
had
been
to
them
,
and
therefore
his
Salutation
would
have
been
mentioned
,
as
especially
to
his
own
Church
,
more
than
to
all
the
rest
of
the
Congregations
,
as
his
Labour
and
Pains
,
(
when
constant
among
them
)
was
more
to
that
particular
Congregation
,
than
any
other
.
Since
therefore
his
Salutation
is
to
all
the
Colossian
Christians
,
it
s
evident
that
they
were
but
one
Congregational
Church
,
whose
Pastor
he
was
.
And
again
,
the
Apostle
Writes
to
the
whole
Church
,
as
those
that
had
learned
the
Gospel
of
Epaphras
,
who
was
for
them
a
Faithful
Minister
:
Now
if
Epaphras
had
been
a
fixt
Elder
to
one
Congregation
,
and
there
had
been
many
more
there
beside
,
that
one
Congregation
had
been
the
Congregation
,
who
had
comparatively
learned
the
Gospel
of
him
,
more
than
all
the
Congregations
besides
;
and
Paul
would
not
have
Written
thus
indefinitely
,
and
alike
of
all
,
if
there
had
been
many
.
For
he
had
been
a
full
Minister
only
to
that
Congregation
he
was
fixt
to
,
and
properly
theirs
as
concerning
Communion
,
by
way
of
Learning
and
Teaching
,
wherefore
the
Apostle
would
have
singled
out
that
Congregation
in
his
Speech
from
all
the
rest
,
if
there
had
been
more
than
one
.
And
then
as
to
their
other
Ministers
,
Archippas
,
Col.
4.
17.
The
Apostle
enjoyns
them
to
say
to
him
,
Take
heed
to
the
Ministry
that
thou
hast
received
of
the
Lord
,
that
thou
fulfill
it
.
Had
he
been
a
fixt
Minister
to
one
Congregation
;
and
there
had
been
many
Congregations
there
,
besides
the
main
of
his
Ministy
lying
in
his
Preaching
and
personal
watching
over
that
one
Congregation
he
was
fixt
to
,
(
for
that
which
a
Minister
doth
in
ruling
in
common
over
all
the
Congregations
,
according
to
the
Classical
Suppositions
,
is
the
least
part
of
his
Ministry
)
the
Apostle
would
have
singled
out
that
Congregation
,
with
whom
he
walked
continually
,
as
those
that
should
have
said
to
him
,
fulfill
thy
Ministry
;
because
that
they
who
were
his
constant
Hearers
,
must
needs
be
best
,
if
not
only
acquainted
with
what
the
fulfilling
of
the
main
and
constant
part
of
his
Ministry
was
,
and
with
what
were
any
neglects
or
defects
therein
.
Seeing
therefore
he
Writes
to
them
thus
indefinitely
,
in
relation
to
their
own
Ministers
,
without
any
Distinction
,
it
argues
that
they
were
but
one
Church
,
having
these
Elders
fixt
to
them
for
Preaching
and
Government
.
And
of
this
Church
he
saith
,
that
for
their
Faith
and
Order
,
for
their
Doctrine
and
Worship
and
Government
,
they
were
compleat
,
and
his
Heart
was
comforted
as
well
in
the
one
,
as
in
the
other
,
Col.
2.
2
,
5.
and
he
incourageth
them
to
walk
in
both
,
according
as
they
had
received
of
Jesus
Christ
the
Lord
;
and
if
so
,
then
to
keep
that
Order
too
,
(
which
already
they
had
)
without
any
alteration
,
to
which
he
would
never
have
exhorted
them
,
it
had
been
their
duty
(
when
multiplied
to
more
Churches
)
to
enter
into
another
different
Order
and
Form
of
Government
.
{αβγδ}
2.
There
is
the
Church
of
Philippi
.
The
Apostle
speaks
of
them
in
the
beginning
of
the
Gospel
as
a
Church
saying
(
Phil
.
4.
15.
)
that
in
the
beginning
of
the
Gospel
,
no
Church
communicated
to
him
by
way
of
giving
and
receiving
,
but
only
them
;
and
in
the
beginning
of
the
Gospel
,
even
in
the
greatest
Cities
,
a
Church
was
no
more
than
could
meet
together
in
one
.
Now
look
what
manner
of
Church
they
were
at
the
first
,
he
speaks
of
them
as
such
still
;
and
useth
the
same
Stile
,
No
other
Church
but
you
,
saith
he
.
3.
The
Church
of
Antioch
,
is
another
that
is
to
be
considered
.
It
was
an
intire
Church
,
having
Government
within
it self
.
For
if
it
could
have
discern'd
that
controversie
in
Acts
15.
and
so
had
been
capable
of
deciding
it
,
it
had
power
to
have
done
it
;
and
need
never
have
sent
to
Jerusalem
:
They
did
not
therefore
as
wanting
power
,
appeal
thither
as
to
a
Court
of
Judicature
,
but
only
sent
for
Advice
and
Counsel
in
a
difficult
Case
,
wherein
their
Opinions
disagreed
.
And
the
Church
at
Antioch
Ordained
,
that
Paul
and
Barnabas
should
go
to
the
Apostles
at
Jerusalem
,
to
consult
them
about
this
question
;
and
it
was
as
one
Church
that
they
did
thus
Determine
also
of
Barnabas
and
others
,
that
for
a
whole
year
they
Assembled
themselves
with
the
Church
,
or
in
the
Church
{αβγδ}
,
and
Taught
much
People
.
And
the
word
{αβγδ}
relateth
to
Assembling
together
;
so
the
kind
of
the
Church
,
must
be
answerable
to
the
kind
of
the
Assembling
;
and
if
the
Assembling
was
for
Worship
,
then
the
Church
in
which
they
met
,
was
a
Congregational
Church
,
which
is
the
Seat
for
Worship
;
and
we
believe
that
none
will
say
that
many
Churches
are
ever
called
one
Church
in
respect
of
Assembling
for
Worship
.
But
here
that
they
Assembled
of
Worship
is
plain
;
for
they
Assembled
themselves
in
the
Church
,
and
Taught
much
People
,
now
the
Church
in
which
there
is
Teaching
,
is
a
Congregational
Church
.
And
besides
that
,
he
saith
it
was
in
the
Church
(
as
the
Greek
hath
it
)
not
only
with
the
Church
.
If
there
had
been
several
Congregations
in
this
City
,
where
the
word
had
been
Taught
,
speaking
of
Assembling
for
Teaching
,
if
ever
,
or
at
any
time
he
would
have
mentioned
those
many
Congregations
,
surely
he
would
have
done
it
upon
this
occasion
,
especially
relating
to
matter
of
Fact
,
he
would
have
spoken
distributively
.
For
why
should
he
call
Congregations
Churches
upon
other
occasions
(
as
often
he
doth
)
or
in
any
other
Relation
,
and
not
upon
this
;
whereas
the
Relation
here
is
purely
Congregational
,
for
it
is
for
Teaching
the
Word
and
Worship
?
Again
.
2.
We
read
twice
of
the
meetings
of
that
Church
together
,
Acts
14.
27.
When
Paul
and
Barnabas
came
back
to
give
an
account
to
those
of
Antioch
,
from
whom
they
had
been
commended
to
the
Grace
of
God
,
it
is
said
,
when
they
were
come
and
had
gathered
the
Church
together
,
they
rehearsed
all
that
God
had
done
by
them
;
did
they
make
the
Relation
to
the
Classical
Elders
only
?
Did
not
the
Rehearsal
concern
all
the
People
,
as
well
as
every
Soul
amongst
them
as
any
Sermon
,
it
being
to
shew
how
God
had
opened
the
Door
of
Faith
to
the
Gentiles
,
that
they
might
glorifie
God
.
And
in
Acts
15.
30.
it
is
said
when
they
came
to
Antioch
to
deliver
the
Epistle
from
the
Church
at
Jerusalem
,
they
gathered
the
multitude
together
,
and
at
that
time
made
a
Sermon
,
an
Exhortation
to
them
;
and
he
calleth
this
Multitude
Brethren
,
ver
.
32.
They
Exhorted
the
Brethren
with
many
words
,
and
confirmed
them
.
Thus
as
the
meetings
in
the
Church
of
Hierusalem
are
,
six
or
seven
times
mentioned
to
be
in
one
;
and
the
Church
of
Antioch
is
here
twice
so
mentioned
.
4.
We
have
an
account
of
the
Church
of
Troas
.
A
Church
they
were
,
for
they
had
Elders
,
and
Elders
they
had
,
for
they
had
the
Sacrament
;
and
it
was
at
a
meeting
but
in
one
place
,
Acts
20.
70.
And
Paul
staid
there
seven
Days
,
till
they
met
,
They
all
met
to
break
Bread
,
and
all
in
one
;
for
it
was
in
an
upper
Room
,
where
Paul
Preached
to
them
;
and
if
there
had
been
more
Congregations
than
one
,
he
would
have
Preached
to
one
at
one
time
,
and
to
another
at
another
time
.
5.
By
the
Churches
of
Galatia
(
as
they
are
Stiled
1
Cor
.
16.
1.
)
doth
he
mean
Congregational
Churches
or
Classical
?
Congregational
only
;
for
first
,
when
he
speaks
of
them
,
it
is
concerning
Collection
for
the
Saints
,
Even
as
I
have
given
Order
to
the
Churches
of
Galatia
,
so
do
ye
;
Now
the
Order
for
Collection
,
for
the
Saints
,
concerns
Congregational
Churches
,
not
Classical
;
Let
every
one
of
you
upon
the
first
day
of
the
Week
,
lay
up
in
store
as
God
hath
prospered
him
(
i
.
e
.
lay
up
in
the
common
Treasury
of
the
Congregation
)
that
there
be
no
gathering
when
I
come
.
And
then
,
2.
If
they
had
a
provincial
Church
,
he
would
certainly
have
called
them
so
in
his
Epistle
to
the
Galatians
,
but
when
(
as
we
see
there
)
those
Churches
were
corrupted
with
corrupt
Doctrine
;
and
he
exhorts
them
to
purge
out
the
Old
Leaven
,
Gal
.
5.
9.
he
then
Writes
to
them
as
to
Churches
that
were
apart
,
to
purge
out
the
Old
Leaven
,
as
the
Church
of
Corinth
did
;
and
each
to
become
a
new
lump
.
If
they
be
considered
as
one
lump
,
yet
it
was
as
being
leavened
by
way
of
infection
;
but
that
in
1
Cor
.
5.
is
by
way
of
guilt
6.
The
Church
of
Laodicea
,
mentioned
in
the
Epistle
to
the
Colossians
,
was
also
but
a
Congregational
Church
,
Colos
.
4.
16.
when
this
Epistle
is
read
amongst
you
,
cause
it
to
be
read
also
in
the
Church
of
the
Laodiceans
.
That
Church
,
wherein
reading
of
the
Word
is
,
is
a
Congregational
Church
,
for
reading
is
a
Work
of
Worship
.
And
if
in
other
places
he
had
ever
called
a
Church
,
in
relation
to
Government
consisting
of
many
Churches
;
yet
here
if
there
had
been
many
Churches
,
and
many
Churches
for
Worship
,
he
would
have
said
so
,
and
have
thus
expressed
himself
,
Let
it
be
read
in
the
Churches
of
Laodicea
.
He
would
have
spoke
of
the
Duty
,
and
of
the
Subject
of
the
Duty
in
a
suitable
way
.
When
he
speaks
of
the
reading
of
the
Word
among
the
Jews
,
he
saith
it
is
read
in
every
Synagogue
every
Sabbath
Day
,
he
speaks
distributively
,
and
so
he
would
have
done
here
.
7.
I
shall
now
proceed
to
prove
that
the
Churches
of
Asia
,
were
Congregational
Churches
.
1.
That
the
Church
of
Laodicea
,
was
a
Congregational
Church
,
we
refer
to
what
hath
been
said
.
2.
Five
of
these
Asiatick
Churches
even
Downam
acknowledgeth
,
not
to
have
been
in
great
Cities
;
and
such
are
to
be
supposed
probably
to
have
but
one
Congregation
,
those
smaller
Cities
containing
but
Christians
,
as
made
one
Church
in
each
of
them
.
3.
The
constitution
of
all
those
Churches
for
Worship
and
Government
,
was
one
and
the
same
;
and
therefore
if
Laodicea
and
some
of
the
rest
,
were
but
Congregational
Churches
,
then
all
the
rest
were
so
too
.
For
they
are
intended
all
as
Types
of
all
Churches
to
the
end
of
the
World
,
now
if
some
of
them
had
been
Congregational
Churches
,
and
others
had
been
Classical
,
they
could
not
have
suited
the
State
and
condition
of
all
Churches
,
both
Congregational
and
Classical
,
which
have
a
Government
and
a
constitution
different
.
And
the
Apostle
Rev.
chap.
2
,
&
3.
Writes
to
the
Tacit
.
Annal
.
lib
.
14.
Angels
of
those
Churches
,
as
having
an
intire
Government
among
themselves
;
and
he
Writes
to
them
about
matters
of
Discipline
,
and
therefore
regards
them
as
Uniform
,
for
the
Matter
and
Seat
of
Government
.
And
if
that
be
true
,
which
some
Historians
have
reported
,
that
Laodicea
was
destroyed
by
an
Earthquake
in
Nero's
Reign
,
long
afore
the
time
of
John's
Writing
the
Revelation
,
then
it
must
needs
have
been
intended
only
as
a
Type
.
And
that
all
these
Churches
were
uniform
,
appears
by
this
also
;
that
in
the
closure
of
this
Epistle
,
what
he
Writes
to
one
Church
,
he
Writes
to
all
,
Hear
what
the
Spirit
saith
unto
the
Churches
,
which
is
all
one
with
the
conclusion
of
the
whole
Book
,
in
Revel
.
22.
16.
He
sent
his
Angel
to
Testifie
these
things
in
the
Churches
.
And
if
Congregational
Churches
be
acknowledged
Churches
in
the
Scripture
Phrase
,
they
must
be
intended
in
that
Speech
;
and
that
those
should
be
mainly
intended
appears
by
this
,
because
that
the
Book
of
the
Revelation
,
was
only
to
be
read
in
such
Churches
.
And
likewise
that
they
were
Congregational
Churches
appears
by
this
,
that
he
Writes
to
them
,
as
to
the
seven
Candlesticks
,
which
Christ
walked
in
the
midst
of
;
and
he
threatneth
them
that
he
would
remove
the
Candlestick
.
Now
by
Candlestick
he
interprets
the
Churches
,
chap.
1.
1.
And
they
are
Candlesticks
especially
in
relation
to
Worship
.
It
was
an
Ordinance
of
Worship
in
the
Temple
:
And
it
is
therefore
in
Zech
.
4.
2.
put
for
the
compleating
of
all
the
Temple
for
Worship
,
and
all
the
utensils
of
it
;
for
,
though
their
Synedrim
for
Government
might
be
compleat
before
,
yet
the
Temple
was
not
then
built
,
in
which
God
was
to
be
Worshipped
.
And
indeed
the
promise
of
the
presence
of
Christ
is
most
in
respect
of
Worship
,
which
the
Saints
are
most
constant
in
.
And
when
he
threatneth
to
remove
the
Candlestick
,
certainly
the
chief
threatning
falls
upon
their
Church-State
,
and
the
enjoyment
of
the
Ordinances
of
Worship
,
such
as
Preaching
,
the
Sacraments
,
&c.
And
whereas
some
would
argue
many
Congregations
to
have
been
in
every
one
of
these
Churches
;
Bishops
have
done
so
,
because
in
the
end
of
each
Epistle
he
concludeth
,
Let
them
hear
what
the
Spirit
saith
to
the
Churches
,
as
having
many
Churches
in
each
Church
of
them
:
We
Answer
.
1.
That
it
is
a
Speech
all
one
with
that
in
Rev.
22.
16.
I
have
sent
mine
Angel
to
Testifie
these
things
in
the
Churches
;
for
as
that
is
the
closure
of
all
,
and
is
meant
of
all
Churches
,
so
this
is
the
closure
of
each
Epistle
,
and
is
meant
by
way
of
example
of
all
Churches
in
the
World
,
he
singling
out
seven
for
all
the
rest
.
And
2.
It
is
but
such
an
indefinite
Speech
,
as
that
in
Rev.
13.
29.
If
any
have
an
Ear
,
let
him
hear
,
so
here
the
meaning
is
,
let
every
Church
hear
.
And
3.
If
that
Notion
be
true
of
Mr.
Brightman's
,
that
they
are
Types
of
all
Churches
to
come
,
to
several
Nations
(
as
,
it
is
most
probable
,
they
are
)
then
it
hath
a
clear
other
meaning
,
than
that
of
their
being
many
particular
Churches
,
in
each
of
those
Cities
.
To
conclude
,
we
find
that
in
all
those
Epistles
of
Paul
,
when
he
Writeth
to
the
several
Churches
of
Philippi
,
Colossus
,
Thessalonica
,
&c.
he
Writeth
to
them
most
and
chiefly
,
concerning
the
Duties
,
which
lay
upon
them
,
in
respect
of
their
particular
relation
,
to
that
particular
Congregation
,
whereof
they
are
Members
,
and
with
whom
they
have
a
fixt
communion
,
and
do
ordinarily
converse
with
,
both
Officers
and
People
.
Now
if
there
had
been
more
Congregational
Churches
,
than
one
,
in
each
of
these
Cities
,
(
as
is
supposed
)
there
is
far
more
reason
why
he
would
rather
have
Written
to
them
under
the
Stile
of
several
Churches
,
in
such
a
place
(
as
he
doth
when
he
Writes
to
the
Galatians
)
when
he
urgeth
such
Duties
upon
them
,
rather
than
to
have
given
them
the
Title
of
one
Church
,
in
respect
of
an
Association
for
Government
only
:
If
he
had
Written
of
matters
of
Government
only
,
or
chiefly
to
them
,
then
the
expression
of
calling
them
one
Church
,
had
been
suitable
to
the
Duties
he
exhorts
them
to
;
but
the
Duties
principally
concerning
them
,
as
they
were
Members
of
distinct
Congregations
,
having
a
nearer
communion
both
toward
their
Officers
fixed
to
them
,
and
the
People
fixt
in
a
near
communion
with
them
,
he
would
rather
have
used
the
Stile
of
Churches
,
than
of
one
Church
,
if
there
had
been
many
Churches
in
those
Cities
.
And
farther
,
since
according
to
this
Supposition
,
the
primary
relation
of
Pastors
to
Churches
,
being
in
the
several
distinct
Congregations
;
but
the
Relation
of
these
Members
one
to
another
,
as
they
are
a
Classical
Church
,
being
but
a
secondary
relation
,
it
were
strange
,
that
when
the
Holy
Ghost
Writes
and
speaks
to
such
and
such
Churches
,
in
such
or
such
a
City
(
supposing
many
)
he
should
Write
to
them
only
under
the
Notion
of
a
Classical
Church
,
and
mention
that
only
,
and
not
mention
their
other
Church-State
,
as
being
several
Churches
,
making
one
Church
,
nay
,
not
so
much
as
speak
,
that
they
were
several
Congregations
.
Since
they
are
Churches
Congregational
in
the
Language
of
the
Holy
Ghost
,
and
that
the
main
of
what
is
a
Church
(
as
hath
been
shewed
)
falls
upon
them
as
such
;
how
can
we
think
,
that
this
Association
,
into
one
Church
,
which
is
a
secondary
thing
,
should
wholly
carry
away
and
swallow
up
the
Name
,
Stile
and
Title
of
the
other
.
And
that
,
which
further
strengthens
this
consideration
,
is
,
that
when
they
Write
to
Churches
,
in
a
Nation
or
in
a
Province
(
as
in
Galatia
,
and
in
Asia
,
and
in
Judea
and
the
like
)
if
that
a
politick
Association
,
(
such
or
the
like
Association
to
this
,
whereby
it
is
affirmed
,
that
in
one
City
,
many
particular
Congregations
are
made
one
Classical
Church
for
Government
)
If
such
a
one
were
intended
,
then
they
would
as
well
,
and
by
the
same
reason
(
in
Writing
to
such
Churches
in
a
Nation
or
Province
)
have
Written
to
them
under
the
notion
of
one
Church
,
as
well
as
when
they
did
Write
thus
to
them
in
a
City
.
But
the
Apostle
when
he
Writeth
to
a
whole
Province
,
then
he
saith
Churches
(
although
,
according
to
Presbyterian
principles
,
they
are
as
truly
one
Church
in
the
same
political
respect
,
that
a
Classical
Church
is
one
,
in
respect
of
many
Congregations
of
a
City
)
but
on
the
contrary
,
when
he
Writeth
to
a
City
,
he
doth
give
them
the
Name
of
Church
,
Without
the
least
mention
of
Churches
therein
,
as
making
that
one
Church
.
And
the
Reason
is
strong
,
that
he
should
have
done
the
one
,
as
well
as
the
other
;
For
if
many
Churches
were
called
one
Church
in
a
City
,
because
that
's
the
greater
Association
,
whereby
the
lesser
Churches
were
governed
;
by
the
same
reason
he
would
much
rather
have
called
the
Churches
of
Judea
one
Church
,
because
the
Association
,
in
a
Province
and
a
Nation
,
is
larger
and
greater
than
that
of
many
Congregations
,
in
a
Classical
Church
in
a
City
.
And
whereas
some
argue
from
the
Multitude
of
Believers
in
a
City
,
as
too
great
to
make
but
one
Congregational
Church
.
If
the
case
had
been
so
,
it
had
been
then
more
conducible
for
the
Apostle
to
have
exprest
the
Multitude
in
such
Cities
,
by
the
Name
of
Churches
in
a
City
,
than
by
calling
them
one
Church
.
And
it
is
strange
,
that
when
the
Story
is
told
of
the
Apostles
coming
to
such
or
such
a
City
(
as
in
the
Acts
it
is
)
it
is
still
said
they
called
the
Church
together
,
as
when
the
People
were
called
together
in
Antioch
,
Acts
14.
27.
For
,
if
they
had
been
many
Congregations
,
and
had
met
in
parts
by
way
of
Distribution
,
it
had
been
a
much
more
proper
Phrase
,
to
say
they
called
the
Churches
,
if
there
had
been
more
in
such
a
City
.
Object
.
The
Apostles
still
,
in
Writing
unto
the
Saints
in
great
Cities
,
calleth
them
one
Church
;
and
it
were
strange
,
if
that
,
in
the
Apostle's
times
,
they
should
not
have
multiplied
in
such
great
Cities
,
to
more
than
one
Congregation
.
Answ
.
1.
As
you
say
,
it
is
hard
to
think
that
there
were
no
Cities
,
that
had
but
one
Congregation
;
so
it
is
as
hard
to
think
,
that
all
the
Churches
,
in
other
places
,
Villages
and
Cities
,
should
not
be
uniform
.
2.
There
might
be
some
Cities
,
where
there
might
be
more
Churches
than
one
,
to
whom
they
Wrote
,
as
the
City
of
Rome
to
whom
Paul
Wrote
,
might
have
more
Churches
than
one
;
for
he
doth
not
,
in
all
his
Epistle
,
call
the
Saints
there
one
Church
;
and
though
he
speaks
of
a
Church
in
Aquila
and
Priscilla's
House
,
yet
his
Phrase
of
Writing
otherwise
,
is
only
to
the
Saints
at
Rome
.
3.
All
those
,
that
Write
against
Episcopacy
,
both
of
the
Scottish
Nation
and
of
our
own
,
have
with
one
Mouth
affirmed
,
that
it
cannot
by
manifest
Argument
be
made
out
,
that
the
Churches
,
mentioned
in
the
New
Testament
,
were
more
than
could
meet
in
one
Congregation
.
4.
The
meaning
is
,
that
when
the
Story
of
the
Acts
,
and
those
Epistles
were
written
,
that
then
there
were
no
more
,
but
not
that
afterwards
there
were
no
more
.
5.
Although
the
Apostles
did
specially
Preach
to
Cities
;
yet
let
it
be
considered
,
how
little
time
they
were
forced
to
stay
in
Cities
,
because
they
were
to
lay
the
Foundation
of
the
Gospel
in
all
the
World
.
And
though
Paul
staid
three
years
in
or
about
Ephesus
,
yet
it
doth
not
appear
that
he
staid
so
long
time
in
Ephesus
it self
,
but
as
in
the
13th
and
14th
chapter
of
the
Acts
,
it
is
said
they
went
into
the
Countries
,
so
likewise
he
did
.
6.
The
Apostles
did
teach
the
Saints
in
every
City
to
become
one
Church
,
and
to
hold
together
so
long
as
possibly
they
could
continue
in
one
Congregation
with
edification
.
And
how
great
and
large
a
Synagogue
in
a
City
was
,
we
may
see
by
that
Instance
of
Capernaum
.
And
the
Christians
met
in
the
Cities
,
and
built
Synagogues
for
Meeting
places
,
as
well
as
the
Jews
were
allowed
to
do
in
the
Cities
of
the
Gentiles
.
CHAP.
X.
The
Constitution
of
a
Congregational
Church
,
Evidenced
to
be
by
the
Wise
Appointment
of
Christ
,
because
it
is
so
exactly
accommodated
to
the
various
conditions
of
Saints
.
LET
us
now
see
,
whether
of
these
two
should
in
reason
be
the
Institution
of
Christ
,
and
which
,
a
Classical
or
Congregational
Church
would
suit
most
with
the
condition
of
the
Saints
under
the
New
Testament
.
God
hath
still
moulded
his
Institution
,
and
varied
it
himself
according
to
what
was
the
future
condition
of
his
Church
Whilst
the
Church
was
continued
in
Families
,
as
under
the
Old
Law
,
he
sorted
his
Government
and
Ordinances
accordingly
.
When
they
grew
up
to
a
Nation
,
he
fitted
a
New
Government
on
purpose
for
them
.
When
in
the
Wilderness
,
a
Tabernacle
only
;
when
fully
setled
under
a
Kingly
power
,
a
Temple
.
Now
under
the
Gospel
,
the
condition
of
Saints
in
Nations
varying
in
several
Ages
,
he
hath
framed
his
Ordinance
of
Church-State
suitably
.
If
it
be
said
that
therefore
when
Churches
should
multiply
to
a
Nation
,
then
the
Government
is
to
be
suited
unto
that
Nation
as
such
.
We
reply
,
1.
When
we
see
whole
Nations
truly
turn
Christian
,
an
answer
is
to
be
given
.
2.
God
saw
it
would
fall
out
otherwise
with
his
Saints
in
the
New
Testament
,
that
they
would
still
be
Redeemed
out
of
Nations
,
therefore
still
suited
his
Government
to
his
own
design
.
3.
If
in
his
Providence
he
foresaw
that
Nations
,
being
turned
to
him
,
should
have
an
answerable
Government
as
the
Jews
had
,
he
would
have
given
Rules
answerable
.
As
although
the
Church
in
the
Wilderness
was
not
given
up
to
a
Kingdom
,
and
had
not
a
set
place
for
Worship
;
and
was
not
come
to
be
disposed
of
in
several
Cities
,
(
as
when
they
should
inherit
the
Land
of
Canaan
they
should
)
yet
God
,
foreseeing
what
he
would
bring
them
to
,
did
not
give
Laws
only
that
suited
their
Church
State
in
the
Wilderness
for
the
present
,
but
he
told
them
,
that
when
they
should
come
into
Canaan
,
he
would
choose
a
place
to
which
they
should
bring
their
Offering
,
that
this
should
be
the
Law
of
their
King
,
and
also
appointed
what
their
Government
should
be
,
when
dispersed
into
several
Cities
and
Towns
.
And
so
answerably
if
he
had
intended
a
National
Form
of
Government
,
for
his
Saints
under
the
New
Testament
,
and
all
things
suitable
thereunto
,
(
when
as
yet
they
were
not
grown
up
to
National
Churches
)
he
would
aforehand
have
prescribed
Laws
accordingly
.
Now
1.
This
Institution
of
Congregational
Churches
,
was
such
as
would
suit
all
times
of
the
beginning
of
the
Gospel
,
and
of
the
continuance
of
the
Gospel
.
The
first
Churches
were
such
necessarily
as
was
said
afore
,
and
when
multiplied
,
did
still
continue
so
,
and
might
govern
themselves
without
Foreign
Oppression
.
2.
It
suits
all
places
,
Villages
as
well
as
Cities
;
and
we
must
suppose
Saints
to
be
as
well
in
Villages
,
as
in
Cities
.
And
those
Villages
had
Elders
for
Worship
and
Government
,
and
the
rights
of
a
Church
.
And
if
God
were
to
make
one
uniform
Law
,
why
should
the
Institution
be
conformed
to
Cities
,
as
is
pretended
,
and
that
made
the
pattern
,
and
the
Jurisdiction
of
all
the
rest
,
rather
than
that
of
Villages
;
for
God
is
the
God
of
the
Valleys
,
as
well
as
the
Hills
;
and
there
must
be
the
same
uniform
Rule
of
both
.
But
now
,
though
the
Institution
,
to
have
the
Saints
with
their
Elders
make
one
Classical
Church
,
might
be
supposed
to
suit
Cities
well
enough
(
for
it
was
but
having
many
Churches
in
them
)
yet
the
lesser
Towns
it
would
not
suit
thus
to
form
them
up
,
under
the
Government
of
a
Presbytery
of
many
Congregations
,
especially
in
those
times
when
they
were
scattered
.
3.
This
Institution
of
Congregational
Churches
,
suits
also
with
all
conditions
of
the
Church
of
Christ
.
1.
With
the
times
of
Persecution
,
as
well
as
the
times
of
Peace
.
I
may
say
of
this
Congregational
Government
as
of
Faith
;
it
is
said
of
Faith
,
that
it
is
a
standing
grace
;
it
is
the
Materia
prima
,
the
first
matter
,
out
of
which
all
riseth
,
and
into
which
all
resolveth
.
A
Man
liveth
by
it
in
Prosperity
,
and
if
he
be
in
Desertion
,
all
is
resolved
into
it
.
And
so
it
is
of
Congregations
,
it
agrees
with
all
Estates
,
with
all
times
:
And
though
you
suppose
other
Governments
,
yet
that
always
existeth
,
and
all
begin
from
thence
;
therefore
these
are
called
Ecclesiae
primae
,
and
the
other
Ecclesiae
ortae
.
2.
It
suiteth
the
condition
of
the
Saints
,
being
scattered
all
the
World
over
.
Whole
Nations
are
not
Saints
fit
for
Churches
,
for
the
Saints
are
but
a
company
redeemed
out
of
Nations
.
As
therefore
among
the
Jews
,
when
they
were
scattered
,
their
Government
was
a
Synagogue-Government
,
(
therefore
some
think
they
began
that
of
Synagogues
,
when
they
first
went
into
Babylon
,
which
we
will
not
dispute
)
therefore
,
as
Synagogue-Government
,
suited
with
the
scattered
,
the
disperst
condition
of
the
Jews
;
so
this
suits
best
with
the
scattered
condition
of
the
Saints
under
the
Gospel
.
3.
The
constitution
also
of
Churches
was
certainly
uniform
in
Cities
,
and
in
Villages
,
or
wheresoever
,
or
in
what
time
soever
,
the
Government
of
hem
was
uniform
.
When
Christ
bad
them
Teach
every
Nation
,
to
do
what
he
commanded
them
,
he
intended
that
the
Rule
should
be
uniform
,
whatever
Government
the
Nations
had
,
and
therefore
also
the
Apostle's
Phrase
and
Stile
is
still
,
1
Cor
.
17.
17.
So
I
ordain
in
all
the
Churches
;
and
that
which
will
suit
all
Churches
,
all
States
,
all
Times
,
is
certainly
rather
the
Pattern
than
any
other
.
Christ
did
not
make
one
Form
for
Cities
,
and
another
for
Villages
;
one
Form
for
times
of
Persecution
and
another
Form
for
times
of
Peace
;
for
what
suited
times
of
Persecution
,
would
suit
times
of
Peace
also
:
And
as
the
Laws
of
Men
,
consider
what
is
best
for
the
generality
of
Men
,
so
the
Institutions
of
Christ
considered
,
what
was
best
for
his
Church
of
the
New
Testament
,
throughout
all
Ages
,
and
all
conditions
and
places
whatsoever
.
4
It
suits
best
for
the
condition
of
Churches
in
times
,
whether
pure
or
corrupt
,
reformed
,
or
to
be
reformed
,
when
the
Churches
are
generally
overgrown
with
corruptions
.
5.
By
reason
of
this
,
that
the
Institution
of
Christ
doth
thus
fall
upon
Congregational
Churches
,
to
be
those
Churches
which
should
be
the
compleat
Seat
of
Worship
and
Government
;
there
was
a
provision
made
(
and
in
the
event
hath
fallen
it
out
prosperously
)
that
the
Truth
and
the
Substance
of
his
Ordinances
,
and
of
Church-State
,
(
taking
it
as
it
is
it self
a
Ministerial
Ordinance
)
and
of
the
Ministry
,
might
and
hath
continued
in
all
Ages
.
For
there
being
a
necessity
(
if
there
should
be
any
Worship
at
all
)
to
have
Congregations
for
to
continue
,
and
uphold
the
publick
Worship
of
God
;
and
to
that
end
,
to
have
Ministers
over
them
to
perform
the
Worship
,
in
this
Fundamental
Institution
of
his
,
all
that
profess
the
Christian
Name
throughout
the
World
in
all
Ages
have
agreed
;
and
by
this
means
,
Jesus
Christ
hath
preserved
the
Truth
of
a
Church
and
Ministry
,
and
Substance
of
Worship
in
the
midst
of
all
those
varieties
of
Government
of
several
sorts
of
Patriarchs
,
Archbishops
and
Bishops
,
in
that
Hierachical
way
,
as
also
of
General
Councils
,
and
other
Assemblies
Subordinate
to
them
;
and
so
whatsoever
false
Superstructions
have
been
made
,
or
whatever
Interruptions
;
yet
still
this
Fundamental
constitution
of
his
hath
remained
,
and
could
not
have
been
secured
to
continue
in
all
Ages
,
(
fall
out
what
would
)
in
any
other
way
.
But
the
great
thing
,
upon
which
all
depends
,
is
to
find
out
what
essential
thing
it
is
,
that
Church
Institution
should
fall
upon
.
We
say
,
that
the
end
of
Churches
is
a
fixed
and
immediate
Communion
of
Saints
,
in
all
Ordinances
;
and
that
the
Formal
and
External
part
of
the
Institution
,
is
but
suited
so
as
to
attain
this
end
;
which
is
,
that
Saints
should
be
knit
together
,
to
meet
in
one
for
Ordinances
,
having
their
Officers
that
have
relation
to
them
,
by
whom
the
Ordinances
are
externally
dispensed
.
So
as
it
is
not
an
accidental
thing
,
or
meer
external
thing
(
as
that
they
should
meet
in
one
place
,
)
that
the
Institution
falleth
upon
,
but
it
is
the
most
solid
and
substantial
and
essential
thing
,
that
can
be
supposed
to
be
the
ground
of
so
great
an
Institution
.
We
shall
gradually
make
out
the
meaning
of
this
assertion
,
by
these
following
considerations
;
which
will
make
the
glory
of
Christ
in
this
Institution
,
and
the
consentaneousness
of
it
to
Spiritual
Reason
,
and
the
highest
ends
that
may
be
supposed
to
be
aimed
at
,
to
appear
.
1.
Communion
of
Saints
is
the
adequate
end
of
a
Church
as
such
,
be
it
what
kind
of
Church
soever
;
and
therefore
in
the
Creed
,
the
Church
Catholick
,
and
communion
of
Saints
are
joyned
together
,
and
do
follow
one
another
;
for
the
one
is
the
end
of
the
other
;
and
all
particular
Churches
,
are
therefore
also
called
the
Churches
of
the
Saints
.
And
as
the
Church
is
framed
and
formed
answerably
,
such
is
the
communion
;
and
such
as
the
communion
is
to
be
,
such
is
the
Church
to
be
rckoned
,
the
one
being
suited
to
the
other
.
The
Church
Catholick
,
(
as
now
it
is
called
,
in
respect
it
is
in
all
Nations
)
although
it
is
one
Body
to
Christ
;
yet
the
Saints
therein
cannot
have
,
as
Saints
,
a
fixed
standing
set
communion
,
but
occasional
;
either
occasional
if
outward
,
or
secret
and
invisible
if
inward
,
such
as
the
Church
,
in
one
Age
,
hath
with
the
Church
of
another
Age
that
went
afore
,
such
as
the
Church
now
in
Heaven
,
and
in
Earth
may
have
together
:
And
in
that
respect
,
an
Ordinance
or
an
Institution
,
could
not
so
well
fall
upon
it
.
But
meet
it
was
,
that
besides
this
kind
of
communion
,
there
should
be
on
Earth
a
communion
of
Saints
,
suited
to
the
State
of
the
Church
whilst
on
Earth
,
that
should
be
most
entire
,
and
the
nearest
that
can
be
,
and
most
resembling
Heaven
,
for
the
publick
Worship
and
Glorifying
of
God
in
a
common
enjoyment
of
Ordinances
.
2.
Under
the
Gospel
,
the
communion
of
Saints
is
nearer
and
more
intimate
,
than
was
under
the
Law
,
as
the
Church
exceeded
it
,
so
the
communion
is
to
exceed
it
;
and
as
their
Ordinances
are
more
Spiritual
,
so
their
communion
.
There
is
a
greater
distance
of
the
Saints
of
the
Church
Catholick
,
in
their
Habitations
under
the
Gospel
,
than
of
the
Jews
under
the
Law
.
The
Jews
were
nearer
as
People
dwelling
in
one
Land
;
and
so
were
capable
of
a
nearer
communion
all
together
,
than
the
Church
Catholick
now
is
capable
of
;
yet
because
it
was
a
Nation
,
therefore
their
communion
was
ordered
in
the
way
of
a
National
polity
,
as
a
Government
by
Representation
,
and
a
Representative
Worship
,
wherein
the
Females
,
were
Represented
in
the
Males
;
and
yet
not
frequent
and
often
neither
,
for
it
was
but
three
times
a
year
.
The
communion
therefore
of
Saints
then
was
carryed
on
in
a
Worldly
way
,
(
as
the
State
of
Men
in
Kingdoms
,
and
Common-wealths
,
and
in
Civil
things
is
)
and
therefore
it
was
a
Worldly
external
Frame
,
and
the
communion
answerable
.
And
that
of
the
Synagogues
,
was
but
for
the
reading
the
Word
and
Prayer
only
,
and
not
for
all
sorts
of
Ordinances
of
Worship
.
The
Catholick
Universal
Church
,
cannot
attain
to
so
general
a
communion
under
the
Gospel
,
as
the
National
Church
of
the
Jews
did
,
by
reason
of
the
difference
of
Language
,
and
distance
of
places
,
and
dispersions
into
all
Nations
;
and
yet
they
were
to
attain
to
a
nearer
communion
,
and
more
intimate
,
and
the
entirest
that
the
Saints
on
Earth
are
capable
of
;
and
so
to
have
Churches
framed
,
as
to
attain
to
this
.
3.
The
greatest
and
intirest
communion
that
Saints
are
capable
of
,
must
therefore
be
by
parts
on
Earth
,
to
have
communion
in
publick
Worship
and
Ordinances
.
It
is
therefore
necessary
,
that
the
Saints
should
be
cast
into
such
Assemblies
,
wherein
they
might
partake
of
one
Spirit
by
one
Bread
,
whereby
they
might
partake
of
one
and
the
same
Bread
individually
;
which
is
therefore
called
the
communion
of
the
Body
of
Christ
,
and
whereby
they
are
made
one
Bread
,
as
in
the
1
Cor
.
10.
17.
And
therefore
it
is
,
that
the
Scripture
doth
express
that
communion
by
that
word
Meeting
,
or
being
together
in
Ordinances
,
Acts
2.
46.
{αβγδ}
,
with
one
Mind
or
Spirit
,
importing
that
which
is
the
Spirit
and
Life
of
publick
Worship
,
which
(
above
all
other
Actions
done
by
a
Multitude
)
is
to
have
the
nearest
Union
of
Spirits
,
wherein
the
intire
communion
of
Saints
lieth
,
and
whereby
God
is
glorified
.
And
for
several
Churches
to
meet
in
the
same
manner
,
or
at
the
same
time
,
for
the
same
kind
of
Ordinances
,
herein
doth
not
lie
so
much
communion
,
as
an
uniformity
between
them
.
But
this
is
the
most
internal
lively
communion
,
to
joyn
in
the
same
Act
,
at
the
same
Instant
,
altogether
to
God
;
and
is
the
greatest
imitation
of
Heaven
,
where
one
Spirit
will
run
through
all
,
and
God
will
be
all
in
all
at
once
.
4.
And
to
make
yet
the
communion
nearer
,
(
for
it
is
to
be
the
nearest
)
it
must
be
of
persons
fixed
and
constant
in
such
a
communion
;
for
that
is
still
a
more
entire
nearness
,
that
the
same
Persons
should
still
in
an
ordinary
way
,
meet
to
joyn
in
their
Spirits
in
the
same
Ordinances
,
and
so
inwardly
and
joyntly
thus
to
glorifie
God
,
as
well
as
externally
.
The
continuance
and
the
fixedness
of
the
same
persons
,
makes
still
the
union
the
intirer
.
And
therefore
if
,
for
to
enjoy
the
intirest
communion
of
Saints
on
Earth
,
it
was
necessary
to
part
the
Saints
for
publick
Worship
;
then
also
it
is
needful
to
part
them
into
fixed
Bodies
,
which
still
also
is
the
nearest
resemblance
to
Heaven
,
which
is
the
perfection
of
communion
.
5.
To
make
this
communion
yet
more
intire
,
it
is
necessary
that
as
they
should
fixedly
join
in
Ordinances
of
Worship
,
so
in
all
other
;
and
that
the
same
persons
should
enjoy
the
same
Ordinances
,
and
one
kind
of
Ordinances
as
well
as
another
;
that
as
they
are
Preached
to
by
the
same
Elders
,
so
they
should
join
in
the
same
Prayers
,
have
the
same
breathings
of
the
Spirit
from
those
Prayers
,
partake
of
the
same
Bread
,
feed
at
the
same
Table
;
As
in
a
Family
,
the
intireness
of
it
lies
in
this
,
that
they
have
the
same
Father
and
Mother
,
the
same
Master
and
Mistress
,
partake
of
the
same
Bread
every
way
,
and
of
the
same
Family
Duties
and
Family
Comforts
,
and
so
now
this
communion
,
in
a
particular
Church
,
both
as
to
Worship
and
Government
,
is
uniform
.
Yea
and
Acts
of
Government
being
Worship
(
which
the
Souls
of
Men
are
edified
by
,
as
well
as
they
are
by
Sermons
)
are
wholly
Spiritual
:
It
is
not
here
as
in
Israel
whose
Government
was
more
carnal
;
for
it
was
the
judging
of
civil
causes
(
Civil
and
Ecclesiastical
Government
,
being
all
one
,
mixed
together
,
as
the
Church
it self
was
)
it
was
in
such
controversies
and
cases
,
as
now
men
plead
in
Civil
Bars
about
Estates
;
only
God
was
pleased
to
give
Laws
himself
for
ordering
of
such
things
.
But
the
Apostle
in
1
Cor
.
5.
and
1
Cor
.
6.
severeth
the
judging
of
matters
in
the
Church
,
as
a
Church
by
way
of
Excommunication
,
&c.
from
their
judging
of
things
about
this
Life
.
A
Church
as
a
Church
medleth
not
now
with
them
,
for
these
affairs
of
it
are
wholly
Spiritual
.
So
that
for
a
conclusion
,
if
all
the
Wits
of
World
should
have
studied
a
way
to
contrive
what
kind
of
Church
to
Erect
for
the
intirest
communion
of
Saints
,
to
attain
to
that
end
which
is
the
end
of
a
Church
Instituted
,
they
could
have
pitched
upon
no
other
but
this
;
neither
could
there
have
been
such
a
way
found
out
of
all
other
as
this
is
.
If
that
the
Church
Universal
,
the
communion
of
it
had
been
only
occasional
,
the
Saints
meeting
only
by
vertue
of
being
Members
of
the
Catholick
Church
promiscuously
and
indefinitely
,
sometimes
in
one
company
,
sometimes
in
another
,
though
by
this
promiscuous
and
indefinite
way
,
there
had
been
a
more
extensive
communion
of
Saints
indeed
,
(
that
is
,
each
Saint
might
have
come
to
have
joined
in
publick
Worship
with
more
numbers
of
Saints
,
at
several
times
,
with
more
variety
)
yet
it
had
not
been
so
intensive
,
so
near
and
high
a
communion
,
as
for
the
same
Saints
under
the
same
Officers
fixedly
to
meet
.
And
besides
,
they
could
not
have
had
an
Excommunication
out
of
this
communion
,
unless
first
knit
into
fixed
bodies
,
neither
could
they
have
chosen
Officers
,
unless
such
whose
Office
should
cease
with
the
Act
,
and
performance
,
which
indeed
is
not
an
Office
;
for
that
is
a
separation
of
a
Man
to
a
continued
performance
of
a
Duty
.
Nor
would
it
have
brought
that
blessing
,
that
a
constant
dedication
of
Men
to
an
Office
for
perpetuity
would
do
,
which
could
not
be
done
in
that
occasional
fluid
way
.
If
that
such
Congregations
and
Officers
,
though
bounded
within
such
a
compass
of
a
City
or
so
,
should
have
remained
unfixed
,
tho'
associated
together
within
such
a
circuite
or
compass
;
yet
this
would
not
have
made
this
intireness
of
Communion
of
Saints
;
as
by
this
way
of
fixed
Congregations
there
is
.
And
also
,
in
this
case
,
the
Institution
of
a
Church
would
have
been
pitched
upon
some
one
part
,
or
particular
kind
of
Communion
,
and
upon
something
less
principal
in
it
,
and
not
upon
the
adequate
and
full
foundation
of
it
.
For
First
,
In
this
unfixt
way
of
People
and
Officers
,
though
bounded
in
a
compass
,
this
number
of
Saints
should
have
heard
this
Minister
to
day
,
and
with
other
Saints
have
heard
another
to
Morrow
,
none
meeting
one
day
together
,
that
do
another
day
,
in
which
also
all
might
run
to
one
Officer
still
where
he
Preached
and
leave
the
other
,
which
would
not
breed
an
orderly
communion
,
but
rather
a
confusion
.
But
to
have
the
same
Officers
to
be
fixed
,
and
the
same
persons
to
enjoy
the
dispensation
of
the
same
Officers
,
as
in
a
Family
,
Children
and
Servants
are
under
the
same
Governours
,
this
is
a
nearer
and
intirer
communion
.
Secondly
,
In
this
classical
way
,
there
would
indeed
be
a
constant
and
a
fixed
communion
in
Government
,
of
the
Elders
(
namely
of
such
a
circuit
)
who
,
when
matter
of
Government
was
to
be
exercised
,
should
all
meet
;
but
they
would
not
permit
(
in
such
a
way
)
or
let
in
the
Elders
of
the
same
Province
,
to
meddle
,
as
often
as
they
would
come
,
no
not
though
occasionally
they
were
present
there
,
or
came
thither
to
that
end
.
But
now
to
have
the
same
Elders
and
People
fixed
for
all
acts
of
Government
,
and
yet
to
have
them
unfixed
in
respect
of
performing
of
Worship
(
when
that
is
the
main
end
both
the
of
communion
,
and
for
which
Elders
are
appointed
)
and
not
to
have
the
same
fixed
companies
of
People
that
communicate
in
this
company
with
those
Elders
,
as
in
this
unfixed
way
they
have
not
,
this
would
put
too
great
an
inequality
,
between
communion
in
Government
and
communion
in
Worship
,
and
make
the
unequality
on
the
part
of
Worship
rather
,
because
Government
is
fixed
of
the
same
Persons
,
People
and
Elders
,
and
yet
Worship
,
wherein
is
the
nearest
communion
,
is
left
unfixed
.
And
surely
,
if
communion
,
and
intireness
of
publick
communion
,
be
the
end
of
a
Church
,
the
frame
,
and
mould
of
the
Church
should
rather
be
cast
,
and
shap'd
to
that
which
is
the
intirest
communion
,
than
unto
that
which
is
more
loose
.
Now
in
Worship
(
as
to
the
Acts
,
and
Duties
of
it
perform'd
)
there
is
a
capacity
of
an
entirer
communion
,
than
in
Government
,
because
the
Duties
thereof
are
more
constant
.
If
,
Thirdly
,
The
People
be
fixed
for
Worship
in
several
Bodies
,
but
the
Elders
Fluid
in
a
circulatory
Preaching
,
(
as
it
is
pleaded
)
and
so
they
are
made
one
Church
,
because
the
same
Elders
that
teach
,
do
also
Govern
them
too
and
so
they
have
a
near
communion
in
Worship
too
,
because
they
are
at
times
taught
by
the
same
Elders
:
If
this
(
I
say
)
be
made
a
ground
of
moulding
these
several
Congregations
into
one
Church
,
yet
it
is
defective
.
For
it
makes
the
Peoples
communion
,
in
enjoying
the
same
Elders
at
times
successively
,
to
be
the
foundation
of
Church
Institution
(
yea
,
and
in
this
case
of
,
the
first
Church
proprie
dicta
,
or
properly
so
called
)
rather
than
the
communion
of
Saints
,
and
of
the
same
persons
of
the
Saints
,
meeting
fixedly
for
Worship
.
But
it
is
hard
to
conceive
,
how
the
oneness
of
a
Church
should
be
setled
,
rather
on
such
a
temporary
communion
in
Elders
,
than
on
a
constant
communion
in
Ordinances
,
whenas
the
same
Elders
are
enjoy'd
by
these
persons
but
at
times
;
(
which
is
an
interrupted
communion
also
)
yea
and
there
are
no
times
neither
,
wherein
as
to
Acts
of
Worship
they
enjoy
the
same
Elders
all
together
.
Now
that
such
a
relation
of
Elders
,
and
communion
in
them
,
in
such
a
broken
way
,
should
carry
away
the
great
priviledge
of
a
thing
(
becoming
the
ground
of
the
Institution
of
it
)
from
constant
communion
,
both
of
the
same
Saints
and
Elders
,
and
be
preferred
thereto
in
this
respect
,
seems
strange
.
And
if
it
be
said
,
that
yet
the
Saints
themselves
in
this
way
meet
,
and
have
all
communion
in
those
Acts
of
Government
,
though
not
in
Worship
.
Yet
First
;
However
it
cannot
be
thought
,
that
an
occasional
communion
(
as
acts
of
Government
comparatively
are
)
should
carry
away
the
formation
,
the
shaping
and
the
institution
of
the
first
Church
.
Secondly
;
The
Women
(
who
though
they
have
not
the
interest
of
Jurisdiction
,
yet
of
communion
,
and
of
deprivation
,
and
of
Virtual
Assistance
by
their
Prayers
,
&c.
they
have
)
are
excluded
;
Unless
such
Churches
be
so
framed
that
they
also
be
present
.
Fourthly
;
If
we
take
that
other
Presbyterial
way
that
is
practised
,
wherein
they
are
fixed
for
communion
in
Worship
,
both
Elders
and
People
,
but
not
for
Government
;
yet
,
even
here
that
fore-mentioned
intireness
of
Government
is
parted
,
and
the
communion
of
Saints
in
that
one
respect
divided
.
And
being
divided
,
the
ground
and
foundation
of
all
and
either
,
being
(
as
was
said
)
the
communion
of
Saints
,
is
thereby
weakened
many
ways
.
For
1.
Still
this
communion
is
partial
,
and
by
that
means
each
stands
but
upon
one
single
Basis
,
whereas
both
joyn'd
it
might
stand
on
two
.
For
now
in
this
case
,
the
communion
in
Worship
(
the
blessing
of
which
should
strengthen
that
of
Censures
,
which
is
a
casting
out
of
the
communion
)
is
the
ground
of
the
meetings
of
each
Congregation
:
But
communion
in
Government
in
common
,
is
the
foundation
of
another
Church
over
all
Congregations
.
2.
A
communion
of
Elders
,
rather
than
of
the
Saints
,
is
the
foundation
of
this
supposed
institution
of
a
Church
;
and
the
communion
of
Saints
therein
is
but
representative
,
and
at
second
hand
,
themselves
being
absent
.
It
is
a
communion
for
them
,
but
not
a
communion
of
them
.
Yea
,
they
have
no
communion
,
not
of
presence
in
the
Sentence
and
in
the
Execution
,
but
are
only
Congregations
of
those
Elders
,
that
did
make
a
Church
concerned
therein
.
But
on
the
contrary
,
a
communion
of
Saints
,
even
in
Government
,
is
the
ground
and
end
of
erecting
of
a
Church
,
and
therefore
it
is
called
one
Church
in
relation
principally
unto
them
.
Now
then
to
wind
up
all
;
If
there
may
be
such
a
communion
of
Saints
under
the
Gospel
,
so
adequate
and
intire
,
and
Churches
so
formed
,
as
that
the
same
Saints
should
join
in
the
same
Worship
,
with
a
joynt
,
constant
,
inward
,
individual
communion
therein
,
and
these
Saints
may
have
,
and
do
enjoy
(
as
our
Brethren
grant
)
fixt
Elders
,
by
whose
Ministry
and
Dispensation
,
they
partake
with
them
in
the
same
Worship
which
makes
their
communion
,
yet
comparatively
more
intire
,
(
for
in
the
Presbyterial
way
,
there
communion
is
principally
by
Elders
,
and
therefore
in
this
also
,
a
due
consideration
is
to
be
had
,
as
adding
a
farther
intireness
)
and
these
Elders
being
a
Presbytery
,
yea
and
enough
to
make
a
Presbytery
for
all
Acts
of
Government
(
as
we
shall
after
shew
a
company
of
Elders
in
Congregations
to
be
)
at
all
which
Acts
of
Government
,
which
are
for
the
edification
of
the
Saints
,
they
can
be
present
,
and
have
a
personal
communion
,
as
well
as
in
those
of
Worship
;
if
also
the
communion
of
Saints
be
the
end
of
Erection
of
particular
Churches
,
and
is
the
measure
fitted
;
for
finis
dat
Mensuram
Mediis
,
the
end
gives
Measure
to
the
Means
,
and
if
this
end
may
be
adequately
and
intirely
attained
this
way
,
why
should
partial
ends
be
preferred
to
total
and
compleat
,
all
ends
meeting
in
one
?
Yea
if
communion
of
Saints
in
Worship
be
the
chief
communion
,
yea
and
the
communion
of
Saints
be
the
principal
fundamental
cause
of
all
Church
Institution
,
Why
should
not
it
draw
to
it self
communion
in
Government
also
,
when
there
is
a
sufficiency
for
the
performing
the
Acts
thereof
?
Why
should
the
communion
of
Elders
be
taken
off
from
the
communion
of
the
Saints
?
Why
should
a
Presbytery
be
erected
,
that
is
taken
off
from
a
Church
and
Assembly
of
Saints
;
When
yet
there
is
a
sufficient
Presbytery
over
a
Church
of
Saints
,
that
meet
for
all
acts
both
of
Worship
and
Government
,
and
when
yet
these
greater
Presbyteries
would
challenge
their
power
from
this
lesser
Presbytery
of
Churches
,
rather
than
from
the
name
Church
,
and
yet
take
it
off
from
these
Churches
,
they
pretend
to
be
a
Presbytery
unto
?
Yea
,
why
should
any
affirm
,
that
,
although
a
particular
Congregation
had
a
sufficiency
of
Elders
,
yet
it
is
God's
Ordinance
that
they
should
associate
,
for
whereas
the
avoiding
of
Division
is
pretended
,
it
makes
a
worse
division
,
dividing
Worship
from
Government
,
and
Elders
from
the
particular
Churches
of
Saints
,
and
so
parting
from
them
,
that
wherein
they
ought
to
have
the
intirest
communion
.
So
,
as
all
things
considered
,
the
institution
of
a
particular
Church
,
falls
most
haply
,
uniformly
,
and
adequately
upon
a
Congregation
intirely
and
alone
,
and
upon
no
other
manner
of
Assemblies
at
all
.
CHAP.
XI
.
That
the
Forming
of
Saints
into
Churches
,
under
the
Government
of
Elders
,
is
a
matter
of
that
needful
order
,
as
requires
a
Divine
Institution
for
it
.
That
it
was
also
requisite
,
that
the
extent
of
those
Churches
,
and
the
Limits
of
the
Elders
Jurisdiction
should
be
set
and
determined
by
Christ
.
BUT
this
being
granted
,
that
Churches
in
the
New
Testament
are
formed
and
fixed
Bodies
,
which
are
either
the
Seat
of
Worship
,
or
of
Ecclesiastical
Government
,
and
likewise
that
there
is
a
necessity
it
should
be
so
,
yet
the
next
question
will
be
,
whether
the
setled
Form
and
Order
of
these
Bodies
,
the
extent
,
bounds
and
compass
thereof
,
into
which
the
Church
Universal
should
be
parted
and
divided
,
and
which
should
be
the
Seat
of
Government
,
be
set
out
by
Christ's
special
appointment
and
institution
,
or
hath
been
left
by
him
to
Men
to
frame
and
order
,
according
to
the
common
rules
of
edification
,
as
matters
of
circumstantial
order
use
to
be
.
But
we
humbly
conceive
this
to
be
a
point
of
such
order
,
and
of
so
much
weight
and
moment
,
and
belonging
to
the
substance
of
Government
,
as
that
,
if
there
were
any
special
institution
and
designment
of
other
things
,
belonging
to
the
order
of
Church
Government
,
then
also
of
this
:
As
appears
to
us
whilst
we
take
estimate
and
comparison
,
with
any
other
particular
,
acknowledged
to
be
the
subject
of
institution
,
as
also
established
by
more
direct
warrant
.
For
the
satisfaction
of
this
Query
,
we
shall
give
the
general
demonstration
of
the
{αβγδ}
of
it
,
That
it
is
and
must
needs
be
so
:
whatever
the
form
and
extent
of
these
Churches
and
Bodies
,
that
are
the
Seat
of
Government
shall
prove
to
be
,
which
whether
Congregational
,
Classical
,
Provincial
,
or
National
,
we
yet
dispute
not
.
What
at
the
present
we
endeavour
to
make
forth
is
only
this
in
the
general
,
that
whatsoever
kind
of
form
or
extent
they
are
moulded
into
,
this
form
and
extent
must
be
set
out
and
taken
from
some
institution
.
The
Quale
,
or
what
sort
of
Bodies
,
and
what
measure
thereof
Christ
hath
instituted
,
is
to
be
afterward
discussed
.
And
although
the
proof
hereof
will
not
be
full
and
compleat
until
the
demonstration
of
the
Quale
,
or
of
what
is
the
particular
form
or
boundary
and
extent
,
both
of
Church
and
the
Elders
jurisdiction
,
and
this
be
shewn
to
have
been
instituted
;
yet
we
shall
for
the
present
endeavour
such
a
demonstration
as
shall
be
sufficient
for
a
general
foundation
to
that
which
follows
,
and
enough
to
confirm
the
point
as
in
the
General
.
Now
for
the
more
distinct
proceeding
in
this
,
there
is
a
double
Seat
of
Government
conceived
to
be
in
these
Bodies
of
Saints
and
Elders
,
whether
according
to
our
Brethren's
Principles
or
our
own
.
According
to
our
Brethrens
,
all
Government
is
put
into
a
Body
of
Elders
,
and
so
they
make
the
Elders
the
subjectum
inhaesionis
,
the
inherent
subject
of
all
the
Power
;
and
the
Church
or
the
company
of
the
Faithful
to
be
subjectum
occupationis
,
that
is
,
the
subject
committed
to
them
to
be
governed
.
Even
as
in
a
Corporation
,
where
tho'
the
Power
and
Government
is
in
the
Magistrates
alone
,
and
so
they
are
the
subject
of
inherency
,
in
whom
the
power
resides
;
yet
a
limited
extent
of
Jurisdiction
,
namely
,
a
Corporation
of
People
,
in
such
a
compass
or
precinct
,
is
the
subjectum
occupationis
,
the
seat
,
the
circuit
over
whom
,
and
among
whom
their
Government
is
extended
,
and
within
confined
.
But
if
according
to
our
principles
,
the
Government
is
instituted
by
Christ
to
be
mixt
of
an
Aristocracy
of
Elders
,
and
a
Democracy
of
the
People
,
yet
still
the
like
supposition
necessarily
ariseth
,
that
there
is
,
and
must
be
,
a
limited
seat
or
precinct
,
in
which
this
Ecclesiastical
Government
is
exercised
,
which
we
call
the
Seat
of
Government
;
And
look
,
what
Authority
is
in
the
Body
of
Elders
,
as
Elders
,
it
is
within
that
seat
or
compass
.
That
which
therefore
these
following
General
Arguments
and
Demonstration
did
aim
at
,
is
,
to
prove
that
the
extensive
Limits
,
and
Bounds
of
such
Ecclesiastical
Authority
;
and
accordingly
the
proportion
and
measure
of
those
Bodies
,
or
Churches
,
the
Seat
thereof
,
and
in
which
it
is
exercised
,
is
a
matter
of
that
nature
,
weight
,
and
moment
,
as
to
have
a
special
Line
of
institution
,
by
which
it
may
be
measured
forth
.
And
to
that
end
the
demonstration
hereof
shall
be
framed
,
and
fitted
to
prove
these
two
things
.
1.
That
the
forming
up
of
Elders
into
Bodies
,
or
Presbyteries
,
and
the
Limits
and
Boundaries
of
the
extent
of
their
Power
,
is
a
matter
of
that
nature
,
as
must
be
set
out
by
Institution
.
2.
That
answerably
thereunto
,
the
setting
ou●
the
compass
,
measure
,
limits
and
extent
of
those
Bodies
of
Saints
and
Elders
making
Churches
(
which
are
the
seat
or
subject
,
in
which
a
company
of
Elders
shall
have
a
Jurisdiction
,
and
that
company
of
Saints
the
priviledge
of
Government
,
and
unto
which
the
extent
of
their
Jurisdiction
is
to
be
limited
)
must
also
be
set
out
by
a
special
Institution
,
and
that
their
priviledge
,
to
become
such
,
depends
upon
a
special
Charter
also
.
We
might
speak
to
each
,
and
either
of
these
severally
and
apart
,
but
that
indeed
these
two
,
the
setting
the
limits
to
the
extensive
power
of
Elders
;
and
also
the
setting
out
the
measure
of
those
Bodies
unto
which
their
Government
(
whether
joyned
with
the
People
,
or
alone
,
we
yet
argue
not
)
shall
extend
and
be
confined
,
are
both
commensurable
each
to
other
,
and
do
mutually
argue
each
other
.
For
all
Power
and
Government
in
what
Company
or
Body
of
Rulers
soever
,
that
are
the
subject
in
whom
it
resides
,
must
have
a
seat
,
compass
or
precinct
of
men
united
in
one
,
in
which
to
exercise
their
power
.
And
the
true
measure
of
their
extensive
power
is
from
the
measure
of
the
extent
of
that
seat
,
so
as
the
proving
of
either
of
them
to
be
necessarily
done
by
Institution
,
is
to
prove
both
,
for
they
mutually
argue
each
other
,
and
the
extent
of
the
one
is
resolved
into
the
other
.
And
therefore
if
the
extent
of
any
one
be
of
Divine
Institution
,
the
other
must
be
of
Divine
Appointment
also
,
as
we
shall
after
shew
.
Seeing
therefore
that
these
two
are
so
conjunct
in
the
nature
of
the
thing
,
and
mutually
the
demonstrations
each
of
other
;
we
will
in
discoursing
of
them
,
put
them
together
,
sometimes
giving
demonstrations
that
joyntly
concern
both
,
and
are
common
unto
both
;
sometimes
such
as
concern
either
of
them
singly
,
in
such
a
method
as
may
best
serve
to
clear
the
truth
of
this
Assertion
,
which
to
us
lays
the
foundation
of
deciding
this
great
controversie
,
as
in
the
sequel
will
appear
.
We
shall
rank
our
Arguments
under
these
four
heads
.
1.
That
these
two
forementioned
,
are
substantial
points
of
Order
,
and
therefore
are
to
be
fetched
from
Institution
.
2.
That
they
are
matters
of
such
Order
,
as
other
things
are
of
,
which
we
do
find
(
and
all
do
so
acknowledge
)
to
have
been
matter
of
Institution
.
3.
That
the
Wisdom
,
and
Prerogative
of
Christ
(
who
is
the
Supream
Institutor
,
and
Law-giver
to
his
Church
)
is
as
much
concerned
and
interested
;
in
the
Institution
of
these
,
as
in
any
other
things
he
hath
Instituted
about
Officers
,
and
Church-Government
.
4.
That
Spiritual
Reason
,
suited
to
the
Nature
of
the
things
themselves
,
fall
in
to
confirm
this
.
The
touch
of
the
consequence
of
these
three
first
,
is
justly
founded
upon
what
we
have
already
said
of
Institution
.
As
that
the
Colossians
received
their
Order
from
Jesus
as
the
Lord
,
as
well
as
their
Faith
.
And
besides
;
That
the
Substantials
of
Church
Government
should
be
set
out
by
Institution
,
all
sides
have
acknowledged
,
and
the
case
therefore
must
needs
be
like
,
in
all
matters
of
like
Order
and
Substantialness
,
for
the
Wisdom
and
Prerogative
of
the
Law-giver
is
alike
concerned
,
to
appoint
one
as
well
as
another
;
and
else
too
,
Church-Government
consisting
of
things
of
like
rank
and
nature
,
some
of
them
should
yet
be
Divine
,
some
Humane
,
and
so
it
would
consist
some
part
of
Gold
,
and
some
of
Wood
.
So
as
here
we
need
but
apply
those
generals
to
the
confirmation
hereof
;
but
yet
we
shall
further
endeavour
to
confirm
them
all
along
,
in
the
mention
of
,
and
together
with
those
particular
proofs
,
which
we
shall
alledge
for
the
Heads
forementioned
.
And
those
reasons
shall
not
only
or
simply
be
drawn
,
from
parallelling
these
two
points
of
Order
with
other
things
,
which
are
substantial
in
all
Government
,
and
are
acknowledged
almost
by
all
,
especially
by
our
Brethren
,
to
be
matter
of
Divine
Institution
in
,
and
about
Church
Officers
and
Government
.
We
shall
not
thus
only
deal
by
consequence
,
in
the
closure
of
the
proofs
for
the
second
Head
,
but
also
by
Scripture
,
more
directly
holding
forth
the
truth
thereof
,
and
all
backt
and
seconded
with
an
harmony
of
Spiritual
Reasons
,
according
to
the
nature
of
the
thing
falling
in
,
and
suiting
to
it
.
Only
let
this
be
taken
along
and
remembred
,
that
the
scope
of
these
Reasons
,
in
this
place
,
is
only
to
demonstrate
this
in
the
general
,
and
in
the
{αβγδ}
that
it
is
so
,
and
and
not
now
to
prove
the
point
,
by
laying
out
the
very
particular
bounds
and
limits
,
set
by
the
Holy
Ghost
.
For
that
is
to
be
tryed
out
afterwards
,
by
our
Brethren
and
Us
,
who
of
Us
can
shew
the
surest
and
most
antient
Land-marks
hereof
,
which
particulars
when
they
shall
come
to
be
delineated
,
and
set
out
,
and
confirmed
by
Scripture
and
Reason
,
the
proof
of
this
general
truth
will
be
found
more
full
and
compleat
,
by
whatever
either
side
can
shew
to
be
the
true
and
notive
characters
of
the
Institution
thereof
.
But
till
then
,
we
must
necessarily
here
in
this
place
,
content
our selves
with
general
Arguments
,
and
which
are
accordingly
suited
to
this
scope
,
and
none
other
.
1.
I
shall
begin
with
the
first
Head
;
That
both
these
are
as
substantial
matters
in
Church-Government
,
as
any
of
those
other
about
the
Institution
of
Officers
Power
,
&c.
can
be
supposed
to
be
.
To
evidence
which
,
what
fairer
estimate
can
be
taken
,
whereby
to
judge
of
what
is
substantial
in
this
Government
,
than
from
what
is
in
all
Mens
apprehensions
such
,
in
any
Government
whatever
?
Now
take
any
Society
of
Men
that
are
embodied
for
Government
,
and
if
the
Officers
and
Laws
of
it
are
defined
,
the
Common-wealth
or
Body
it self
,
the
Bounds
and
Limits
of
its
Jurisdiction
are
defined
also
,
and
by
the
same
hand
,
the
one
at
first
is
constituted
,
the
other
is
too
,
and
this
is
true
,
especially
of
such
bodies
,
as
hold
,
from
a
supream
power
,
the
Charter
for
their
Government
,
as
all
Churches
do
hold
their
Order
from
Christ
the
Supream
Founder
.
In
this
case
,
it
is
every
way
as
essential
to
have
the
Body
of
People
it self
formed
up
into
an
Unity
,
and
the
extent
of
their
Jurisdiction
,
set
by
that
Supream
Power
,
as
to
have
Officers
over
it
,
and
Laws
by
which
they
are
Governed
.
The
first
is
necessary
in
it self
for
the
good
of
those
bodies
(
in
relation
to
orderly
Government
)
and
it
is
as
necessary
as
the
setting
out
the
extent
of
every
Man's
Lands
(
which
he
possesseth
,
and
of
which
the
abutments
and
limits
are
as
exactly
mentioned
in
their
deeds
,
as
any
thing
else
.
And
thus
necessary
is
setting
down
the
extent
of
Jurisdiction
,
of
every
Incorporate
Town
,
and
accordingly
set
forth
in
their
Charter
.
Thus
London
is
differenced
from
Westminster
,
which
otherwise
would
be
judged
but
one
City
,
and
one
Incorporate
Body
;
And
this
was
necessary
in
their
first
edition
,
and
to
preserve
distinction
and
intireness
of
Government
without
confusion
and
usurpation
.
2.
For
the
other
particular
,
it
is
as
necessary
to
confine
those
Officers
and
their
Jurisdiction
within
the
compass
of
certain
seats
and
bodies
politick
,
as
to
define
and
limit
the
acts
of
their
power
,
and
wherein
to
judge
and
intermeddle
.
In
all
civil
Bodies
,
Kingdoms
,
Common-wealths
,
&c.
their
Laws
are
as
exact
to
set
down
the
limits
of
Jurisdiction
,
the
extent
of
power
,
as
the
degree
,
or
kind
,
or
sort
of
acts
,
of
power
to
be
put
in
execution
by
those
entrusted
with
it
;
and
all
Officers
in
several
Provinces
or
Bodies
Incorporate
,
that
give
a
Commission
of
Power
,
from
the
Supream
Power
,
have
in
their
Commissions
and
Charters
,
as
express
a
mention
and
definition
of
the
circuit
and
extent
of
power
,
as
of
their
acts
of
Power
,
so
as
a
greater
nullity
ariseth
not
from
any
other
thing
,
as
from
extending
power
commited
beyond
the
bounds
of
Jurisdiction
;
and
it
is
a
Premunire
as
well
to
do
an
act
of
Government
out
of
their
Jurisdiction
,
as
an
undue
act
within
it
,
as
to
Arrest
or
Imprison
out
of
their
jurisdiction
.
And
that
Mayors
or
Bailiffs
shall
judge
only
within
such
a
Town
or
Borrough
,
is
as
express
in
their
Charter
(
or
at
least
that
the
limit
of
their
Jurisdiction
being
determined
within
the
same
,
their
Power
without
is
null
and
void
)
as
that
they
shall
be
Mayors
and
Bailiffs
there
.
And
thus
this
parallel
confirms
both
parts
of
the
Argument
,
both
that
it
is
alike
substantial
,
and
also
that
therefore
it
alike
depends
upon
the
determining
of
the
Supream
Lawgiver
.
And
although
this
estimation
be
taken
from
Man's
Law
and
Civil
Government
,
yet
it
is
in
a
matter
,
that
is
alike
common
to
both
.
If
indeed
Church
Government
could
be
supposed
to
be
a
matter
of
that
nature
,
that
such
boundings
and
determinings
of
the
Seat
and
Extent
of
Elders
Jurisdiction
,
in
order
to
Government
,
were
not
existent
in
it
,
and
necessary
thereunto
as
well
as
to
other
Government
also
,
but
might
be
transacted
promiscuously
without
any
such
boundings
,
then
indeed
the
form
of
the
parallel
would
not
carry
it
to
erect
any
thing
in
Church-Government
,
by
a
parallell
from
the
Civil
.
But
all
that
(
do
or
will
acknowledge
any
Ecclesiastical
Government
,
as
they
do
acknowledge
fixed
Bodies
of
Saints
and
Elders
(
which
the
former
assertion
cleared
)
so
withal
they
must
acknowledge
such
a
determination
necessarily
to
be
made
to
bound
those
Seats
of
Government
,
and
Extent
of
Elders
Jurisdiction
,
either
by
God
or
Men
.
Now
therefore
in
this
we
only
argue
,
that
the
determination
thereof
,
is
of
that
nature
,
that
it
must
be
set
out
by
the
Supream
Lawgiver
,
as
well
as
other
things
are
,
that
concern
this
Government
.
Thus
much
however
is
preparatory
to
what
follows
,
that
this
Assertion
is
most
rational
and
coincident
with
the
like
principles
of
reason
humane
,
though
of
,
and
about
a
matter
Spiritual
.
Yet
because
it
will
be
said
it
is
but
an
Argument
from
Men
(
which
yet
in
the
case
of
Ministers
maintenance
,
as
in
other
things
also
,
the
Apostle
useth
to
produce
and
confirm
thereby
the
rationality
of
a
Divine
Ordinance
,
about
this
matter
,
when
yet
there
were
other
grounds
also
for
it
in
the
Scripture
that
it
is
such
)
therefore
we
will
proceed
to
the
other
general
head
,
that
the
forming
Saints
into
Churches
,
and
setting
the
bounds
thereof
,
are
matters
of
such
order
as
God
and
Christ
hath
Instituted
,
we
shall
endeavour
to
make
forth
(
proceeding
by
degrees
)
both
by
parallelling
these
with
other
matters
of
Order
,
about
Officers
and
Church-Government
which
God
hath
Instituted
,
and
by
demonstrating
that
these
are
as
great
points
of
Order
,
as
those
other
which
Christ
as
a
Lord
hath
given
:
And
we
shall
also
evidence
it
,
by
the
addition
of
such
Scripture-proofs
and
instances
,
as
do
directly
hold
forth
the
truth
thereof
,
and
so
confirm
too
,
that
other
parallel
reason
about
them
.
Now
to
prove
the
parallel
between
this
,
and
other
matters
of
Order
,
let
this
be
premised
and
taken
along
,
that
this
second
sort
of
reasons
,
drawn
from
comparing
these
,
or
either
of
them
,
with
other
things
that
are
instituted
,
and
thence
proving
the
Institution
of
these
also
(
though
we
insist
not
only
or
wholly
on
them
)
is
in
this
case
just
and
sure
.
For
we
stretch
not
the
argument
from
parallel
or
like
reason
to
find
out
any
new
thing
in
Church-Government
,
whose
existency
is
argued
and
founded
meerly
upon
parallel
reason
.
That
way
of
reasoning
we
leave
to
our
Brethren
,
in
rearing
up
their
whole
Fabrick
upon
the
parallel
reason
of
a
particular
Church
,
Mat
.
18.
to
the
prejudice
of
that
foundation
which
these
are
built
on
.
But
the
limiting
of
Elders
Jurisdiction
,
and
the
seat
of
their
ordinary
Government
,
being
a
thing
that
necessarily
existeth
,
and
which
must
be
acknowledged
to
have
place
already
,
or
else
no
orderly
Government
can
at
all
be
supposed
to
be
(
as
both
sides
do
acknowledge
)
If
then
the
question
shall
be
(
which
is
the
thing
now
before
us
)
whether
the
setting
out
those
limits
,
&c.
be
a
matter
of
that
nature
,
as
should
be
set
out
by
the
Institution
of
Christ
,
as
other
matters
of
parallel
nature
are
?
Or
whether
Christ
hath
left
them
as
things
of
that
inferiour
alloy
and
nature
,
and
of
so
small
moment
,
as
to
be
determined
by
the
common
rules
for
edification
,
as
other
circumstantial
matters
are
?
In
deciding
this
Case
and
Question
,
and
for
the
general
demonstration
of
it
,
certainly
parallel
reason
will
carry
it
,
that
these
things
are
to
be
set
out
by
God
,
and
not
left
to
Men
,
especially
when
there
shall
be
added
unto
these
,
Scriptures
that
directly
speak
the
same
thing
,
that
parallel
reason
doth
.
This
being
premised
,
we
shall
speak
to
each
singly
.
I.
We
begin
first
with
that
of
the
bounding
the
extent
of
the
power
and
jurisdiction
of
Elders
;
that
this
is
to
be
found
set
out
by
Institution
will
appear
,
for
the
{αβγδ}
of
it
in
the
general
,
both
ways
,
either
,
1.
By
comparing
it
with
other
matters
of
Order
,
&c.
Or
,
2.
By
what
the
Scriptures
do
more
directly
hold
forth
,
about
setting
the
limits
of
the
extensive
power
of
Officers
;
Or
,
3.
By
Reason
falling
in
therewith
.
1.
It
is
evident
by
comparing
this
point
of
order
with
other
things
which
our
Brethren
themselves
,
according
to
their
principles
,
do
hold
to
,
and
acknowledge
to
be
matters
of
Instituted
order
,
in
many
of
which
we
also
concur
with
them
.
Let
but
an
impartial
comparison
and
estimate
be
taken
and
made
with
other
things
,
concerning
Church
Elders
and
their
Power
,
which
they
cleave
to
,
as
instituted
,
even
to
a
nullity
for
the
want
of
it
in
other
persons
and
things
.
They
do
shew
themselves
sufficiently
tender
and
jealous
of
having
Institutions
,
for
the
exercise
of
any
part
of
Ecclesiastical
Power
,
and
will
allow
none
but
persons
authorised
by
an
Institution
,
and
in
such
and
such
a
way
,
to
the
exclusion
of
others
for
want
of
Institution
.
For
example
,
1.
Why
else
do
they
exclude
the
Body
of
the
People
from
having
an
interest
of
suffrage
in
Excommunication
,
or
casting
out
of
the
Church
,
or
ordaining
Elders
,
and
confine
these
Acts
,
and
all
other
supposed
Acts
of
Government
,
unto
Elders
only
?
2.
Although
to
Excommunicate
,
&c.
be
an
Act
of
Government
,
that
belongs
to
the
Office
of
Eldership
,
yet
they
would
allow
no
one
Elder
to
Excommunicate
alone
,
no
not
in
that
Church
whereof
he
is
Pastor
in
a
special
fixt
relation
,
but
it
must
be
Elders
united
into
an
Aristrocracy
,
because
it
is
by
Institution
so
implied
,
Tell
the
Church
,
&c.
which
is
always
more
than
one
.
Yea
,
they
Assert
that
such
an
Act
of
Excommunication
Mr.
Rutherford's
Temperate
,
Peaceable
Plea
.
p.
5.
is
Null
and
Void
if
but
by
one
Elder
alone
.
Yea
,
3.
If
any
one
Pastor
though
never
so
eminent
,
should
be
set
up
in
a
lawful
Presbytery
to
be
of
the
Quorum
in
that
Presbytery
,
wherein
he
is
a
Member
and
an
Elder
,
so
as
nothing
should
be
done
but
with
,
and
by
his
consent
,
and
suffrage
,
though
not
without
the
rest
of
the
Presbytery
also
,
(
which
was
all
that
Power
,
that
Bishops
antiently
challenged
and
exercised
)
yet
this
would
be
,
and
is
denied
to
any
,
as
a
thing
beyond
that
degree
of
Power
given
any
one
Man
among
the
rest
.
And
4.
Those
that
are
acknowledged
Elders
,
namely
Ruling
Elders
,
they
would
strictly
debar
from
Preaching
,
from
Praying
in
Publick
,
or
Blessing
the
People
,
or
Administring
the
Sacrament
,
because
these
are
Acts
of
the
Preaching
Elder's
Office
by
Institution
,
or
else
why
are
they
excluded
if
Christ
would
not
have
them
so
?
Yea
,
5.
Though
the
substance
of
the
Act
of
Ordination
(
which
they
call
Missio
Potestativa
)
be
an
Act
of
the
whole
Presbytery
,
Ruling
Elders
and
others
;
yet
the
Right
of
laying
on
of
hands
,
which
is
the
lesser
,
they
allow
not
to
Ruling
Elders
,
but
appropriate
it
to
Preaching
Presbyters
in
the
Presbytery
.
And
6.
Although
there
may
be
many
Elders
in
a
particular
Church
,
that
make
up
therein
an
Eldership
,
who
when
alone
,
without
Neighbour
Churches
,
did
exercise
all
,
and
had
compleat
Power
of
Excommunication
,
&c.
within
themselves
(
as
they
grant
)
yet
when
Churches
came
to
be
Multiplied
,
or
there
are
Neighbour
Churches
whom
they
may
associate
with
,
many
of
our
Brethren
hold
,
that
in
this
case
they
have
no
longer
Warrant
or
Power
(
at
least
not
as
to
the
exercise
of
Government
within
themselves
)
but
are
to
joyn
in
common
with
those
other
Elders
of
Churches
for
all
Acts
of
Government
.
And
all
this
must
be
because
Christ
hath
,
by
Institution
,
so
fixt
the
Power
of
Governing
(
in
respect
of
the
Acts
thereof
)
as
they
are
not
,
by
any
other
or
any
otherwise
,
to
be
put
in
execution
.
Yea
,
7.
If
that
the
Churches
go
and
chuse
,
&c.
cull
out
a
certain
company
of
their
Officers
,
and
all
the
Churches
in
a
Kingdom
should
chuse
them
that
should
be
set
apart
for
Acts
of
Jurisdiction
only
,
and
attend
them
in
a
set
and
constant
way
,
(
as
the
Synedrim
in
Jerusalem
was
chosen
)
our
Brethren
would
say
,
that
although
here
were
Elders
chosen
out
of
all
the
Churches
unto
such
Acts
(
as
are
the
Acts
of
Elders
,
according
to
their
principles
,
lawfully
thus
chosen
)
and
that
they
make
up
(
according
to
them
)
one
Body
or
Corporation
representatively
of
all
the
rest
,
as
the
National
Assemblies
use
to
do
;
yet
if
these
should
be
thus
constantly
set
apart
unto
such
a
work
,
they
would
deny
this
to
be
lawful
;
and
the
unlawfulness
must
lie
in
this
,
that
they
are
not
formed
up
,
according
to
the
Institution
.
So
that
a
little
variation
,
in
this
kind
,
must
still
have
a
new
Institution
for
it
,
according
unto
them
.
And
shall
there
not
be
the
like
for
the
bounding
the
exercise
of
Elders
extensive
Power
,
which
is
of
as
much
,
if
not
far
more
moment
,
than
many
of
these
things
can
be
supposed
to
be
of
?
And
then
lastly
;
Add
to
all
these
an
8th
Principle
,
which
singly
and
alone
concludes
the
general
point
in
hand
,
but
,
joyned
with
those
other
,
brings
the
forces
of
them
all
more
strongly
up
to
the
conclusion
.
In
the
Controversie
with
the
Bishops
,
there
is
a
distinction
of
a
double
Ecclesiastical
Power
;
The
one
Potestas
Intensiva
;
The
other
Extensiva
.
The
one
imports
a
further
degree
or
kind
of
Power
;
The
other
a
further
extension
of
power
.
And
in
both
these
respects
,
they
distinguished
a
Bishop
from
an
ordinary
Presbyter
.
In
respect
of
Power
Intensive
;
A
Bishop
might
do
some
Acts
a
Presbyter
might
not
do
;
even
as
a
Presbyter
might
do
Acts
a
Deacon
might
not
do
,
which
constituted
these
three
several
Orders
in
the
Church
.
A
Bishop
might
Ordain
and
Excommunicate
,
not
so
a
Presbyter
.
And
as
they
made
them
to
differ
thus
in
acts
of
Order
,
and
Intension
of
Power
,
so
in
respect
of
Jurisdiction
,
and
in
that
respect
chiefly
,
that
is
,
that
an
ordinary
Presbyter
was
set
over
some
particular
Flock
and
Congregation
;
But
a
Bishop
was
for
Acts
of
ordinary
Government
,
set
over
a
whole
Diocess
,
and
over
many
Congregations
,
to
rule
them
in
common
,
as
making
one
Church
.
And
so
an
Archbishop
,
though
he
was
of
the
same
Order
with
a
Bishop
;
(
for
they
made
those
two
,
not
to
constitute
two
several
Orders
)
yet
,
in
respect
of
a
larger
extent
in
Territory
or
Jurisdiction
,
they
were
said
to
differ
,
in
respect
of
extention
of
Power
.
Now
our
Brethren
,
and
all
those
,
who
writ
against
this
further
Power
of
Extension
and
Jurisdiction
in
Bishops
,
called
for
an
Institution
for
such
a
further
degree
and
extent
of
Power
,
as
well
as
for
a
new
Order
of
Power
,
and
that
not
only
as
to
the
large
pretended
power
in
a
Bishop
beyond
a
Presbyter's
,
but
also
of
an
Archbishop
over
a
Bishop
.
So
do
we
also
require
an
Institution
for
that
power
which
our
Brethren
claim
.
An
usurpation
lies
not
only
in
an
undue
form
of
Government
,
that
Christ
hath
not
instituted
;
(
as
to
set
up
one
man
to
rule
,
when
it
is
in
the
hands
of
many
,
which
is
to
erect
a
Monarchy
when
Christ
hath
ordained
an
Aristocracy
,
which
is
the
ground
of
exception
against
Episcopal
Power
)
Nor
doth
it
only
lie
in
usurping
undue
Acts
of
Power
,
which
Christ
never
Instituted
;
But
further
it
lies
in
a
company
of
Elders
taking
on
them
an
extent
of
Power
for
Territory
and
Jurisdiction
,
larger
than
that
extent
,
which
an
evidence
of
Institution
can
be
produced
to
Warrant
.
In
this
case
although
a
company
of
Elders
do
in
their
proceedings
take
on
them
to
execute
none
other
,
but
such
as
are
due
Acts
of
Government
,
for
the
kind
of
them
,
and
those
regulated
according
to
such
Rules
as
the
Word
warrants
(
as
in
respect
to
the
Sins
proceeded
against
)
nor
none
other
acts
,
but
which
belong
to
the
Office
of
Elders
.
Yea
and
tho'
all
this
be
done
by
them
,
as
cast
and
combined
into
a
joint
body
,
(
no
one
Man
amongst
them
assuming
more
power
than
the
rest
)
and
so
this
Government
be
carried
in
an
Aristocratical
way
;
(
which
is
the
Right
form
that
Christ
,
according
to
them
,
hath
Instituted
)
yet
if
they
stretch
the
extent
of
their
power
unto
a
larger
line
or
circuit
,
than
Christ
hath
made
the
Territory
or
Seat
of
Church
Government
,
this
must
needs
prove
an
usurpation
,
let
the
pretence
be
never
so
specious
,
and
the
proceedings
otherwise
never
so
just
.
For
extensive
power
must
be
warranted
by
Institution
,
as
well
as
intensive
,
or
the
measure
or
kind
of
power
:
Whereas
yet
we
perceive
many
,
that
are
zealous
for
Institutions
in
those
other
things
,
would
(
so
far
as
we
can
understand
)
have
the
boundaries
of
the
extent
of
power
Ecclesiastical
,
to
be
left
(
with
other
things
of
less
moment
)
to
be
ordered
only
according
to
the
common
rules
of
edification
,
and
of
the
Law
of
Nature
,
as
humane
Prudence
shall
think
fit
to
dispose
and
set
them
out
.
2.
Unto
which
add
,
Secondly
,
That
God
hath
,
both
under
the
Old
Testament
,
as
also
the
New
,
made
the
bounding
and
setting
the
extent
of
Church
Officers
extensive
power
the
subject
of
his
own
institution
and
designment
,
which
confirms
the
truth
of
this
point
in
the
general
.
1.
First
,
in
the
Old
Testament
(
which
we
have
not
now
recourse
to
,
as
our
Brethren
use
to
have
as
an
Instance
,
that
the
same
particular
extent
of
Government
that
was
then
,
should
be
the
Model
of
Christ's
Institution
under
the
New
;
we
shall
confute
that
largely
afterwards
.
)
This
was
the
matter
of
Christ's
Institution
.
As
therefore
under
the
Old
,
the
several
sorts
of
Officers
were
appointed
,
and
also
their
limits
of
Jurisdiction
,
so
now
under
the
New
,
as
Christ
hath
Instituted
the
kind
of
Officers
and
Elders
,
so
he
should
set
out
the
extent
of
their
Jurisdiction
:
Especially
since
we
suppose
such
Officers
having
such
a
Power
(
as
our
Brethren
and
we
suppose
)
by
Institution
,
it
is
therefore
necessary
,
that
it
should
be
determined
either
by
God
or
Man
,
what
the
extent
of
their
Jurisdiction
should
be
.
We
do
not
herein
urge
the
Analogous
like
reason
,
of
the
Old
Testament
and
the
New
,
to
raise
up
the
like
particular
Rule
and
Institution
,
for
the
extent
of
Elders
Power
,
now
as
then
;
but
only
as
a
proof
of
this
general
Maxime
,
that
when
we
find
the
like
subject
of
Institution
in
the
New
,
the
reason
will
hold
,
that
as
there
was
an
Institution
set
for
the
bounds
of
the
Intensive
Power
of
Officers
among
them
(
as
of
the
Order
of
Priests
above
Levites
,
&c.
)
and
their
several
work
accordingly
designed
,
so
the
bounds
of
Jurisdiction
and
of
Extensive
Power
,
in
the
Government
of
that
State
and
Church
,
were
set
out
by
the
same
hand
also
;
so
in
like
manner
,
Christ
hath
ordered
things
in
the
New
Gospel
Administration
.
They
under
the
Old
Testament
had
those
that
were
their
Elders
of
Cities
and
Towns
,
whose
Power
was
bounded
within
their
several
Cities
and
Territories
,
and
this
set
out
by
a
Law
.
They
were
,
in
the
case
of
Murther
,
to
measure
the
Ground
,
and
the
Elders
of
that
City
unto
which
the
Field
a
Man
was
kill'd
in
,
was
nearest
,
were
to
intermeddle
in
it
.
And
they
had
their
General
Elders
for
the
Nation
or
People
,
distinguished
from
the
other
,
so
that
the
extent
of
their
Jurisdiction
was
general
,
proportioned
to
the
extent
of
the
Nation
,
who
are
therefore
called
the
Elders
of
the
People
,
in
general
,
Luke
22.
66.
and
which
were
that
Synedrim
,
and
state
of
Elders
at
Jerusalem
for
the
Nation
,
Acts
22.
5.
and
so
distinguished
from
those
they
called
Elders
of
a
City
,
Ruth
4.
2.
Judg
.
9.
3.
2
Kin
.
23.
8.
And
as
in
these
Scriptures
singly
,
so
Ezra
10.
4.
we
have
both
mentioned
with
their
Titles
of
distinction
,
Let
the
Elders
of
all
the
Congregations
stand
,
and
with
them
the
Elders
of
every
City
,
and
the
Judges
thereof
.
The
one
had
the
whole
Body
of
the
Nation
for
their
Jurisdiction
;
The
other
had
only
their
several
Cities
.
Thus
also
the
bounds
of
Extensive
Power
,
as
well
as
Intensive
,
was
set
out
by
the
Word
of
the
Lord
in
the
hand
of
Moses
.
The
several
charge
of
four
sort
of
Levites
,
in
the
things
of
the
Sanctuary
,
was
divided
amongst
them
,
to
have
care
of
,
and
the
limits
of
extensive
power
of
Jurisdiction
were
fixed
in
the
hands
of
four
Men
,
over
each
of
those
Companies
and
Bodies
of
those
Levites
,
as
you
have
it
,
Numb
.
13.
3.
which
were
called
Overseers
over
the
rest
,
Numb
.
11.
14
,
22.
The
like
might
be
shewn
in
the
Order
of
Priesthood
;
There
was
the
intensive
power
,
which
was
equal
among
them
all
;
And
above
the
Levites
(
for
order
of
Office
)
there
was
by
Institution
,
in
the
High-Priest
(
as
Aaron
)
a
further
or
intense
power
of
Office
,
for
some
services
above
the
rest
:
Which
degree
of
intense
power
,
was
by
the
special
call
of
God
,
Heb
.
5.
4.
And
as
of
a
power
of
intention
,
so
of
extention
or
jurisdiction
,
there
was
a
setled
appointment
.
There
were
set
over
several
companies
of
Priests
,
Chief
Priests
that
were
in
those
several
circuits
Superiour
to
them
,
Mat
.
2.
4.
and
27.
1.
Acts
19.
4.
2
Chron
.
36.
14.
who
were
twenty
four
in
number
.
Secondly
,
In
the
New
Testament
,
we
find
the
several
extent
of
Officers
Power
and
Jurisdiction
to
have
been
matter
of
Institution
.
Our
scope
is
not
here
to
set
out
what
the
particular
Limits
are
,
for
that
belongeth
to
an
after
discussion
.
But
all
that
we
shall
now
produce
,
is
but
to
confirm
the
point
in
the
general
.
1.
We
find
differing
extent
of
Officers
Jurisdiction
to
have
been
,
not
only
matter
of
Institution
,
but
also
to
have
,
among
other
things
,
put
a
difference
upon
Officers
,
such
as
in
imitation
hereof
,
the
Pope
and
the
Bishops
challenged
in
difference
from
ordinary
Presbyters
.
This
was
one
thing
made
an
Apostle
differ
from
an
Evangelist
,
and
an
Evangelist
from
ordinary
Pastors
and
Teachers
;
that
an
Apostle
had
the
care
of
all
Churches
committed
to
him
,
whereas
an
ordinary
Elder
was
designed
to
an
actual
care
of
a
Church
,
as
a
Governour
in
a
Family
is
of
his
House
,
1
Tim
.
3.
5.
In
the
1
Cor
.
5.
the
Apostle
strongly
intimates
the
difference
by
a
comparison
,
of
his
Power
as
an
Apostle
,
and
their's
as
Corinthians
,
and
that
this
Power
differed
in
extent
;
Do
not
ye
(
says
he
)
judge
them
that
are
within
?
Namely
,
your selves
,
and
within
your
own
body
;
What
have
I
to
do
to
judge
them
that
are
without
?
His
main
scope
is
to
shew
,
that
in
their
proportion
they
had
power
to
judge
all
within
their
jurisdiction
,
as
he
had
in
his
;
and
that
as
his
jurisdiction
was
in
the
extent
of
it
,
limited
●o
all
within
,
that
is
,
all
Churches
of
Christ
,
in
opposition
to
Heathen
,
and
he
had
no
power
,
he
had
nothing
to
do
to
judge
them
without
,
so
theirs
was
also
extended
to
all
within
themselves
but
no
further
.
I
that
am
an
Apostle
(
says
he
)
have
a
limited
Jurisdiction
in
my
kind
,
and
you
in
yours
,
and
as
I
am
to
do
my
duty
in
my
Jurisdiction
,
so
you
in
yours
.
And
if
the
Apostle
would
not
stretch
himself
beyond
his
line
(
as
his
own
phrase
is
)
of
jurisdiction
set
out
to
him
,
then
ordinary
Elders
much
less
are
to
go
beyond
their's
.
2.
The
New
Testament
is
express
for
it
.
The
Holy
Ghost
hath
appointed
the
extent
of
Elders
jurisdiction
over
their
own
Flocks
,
and
to
extend
to
every
Soul
therein
in
particular
,
even
over
the
whole
Flock
whereof
they
are
Elders
,
and
that
as
a
whole
Flock
:
Importing
an
intire
body
of
persons
committed
to
them
.
Therefore
the
extent
of
a
like
kind
of
power
,
any
further
,
or
over
any
other
,
ought
much
more
to
have
a
special
Institution
,
which
so
far
as
it
wanteth
,
and
cannot
produce
and
shew
the
bounds
for
,
from
Institution
,
so
far
it
is
a
nullity
.
Now
we
have
an
express
Scripture
concerning
the
Elders
of
the
Church
of
Ephesus
(
whether
it
be
Congregational
or
Presbyterial
,
or
Diocesan
,
we
do
not
now
dispute
,
but
shall
afterwards
try
it
out
upon
which
the
Institution
falls
)
that
they
all
and
every
of
them
had
an
extent
of
power
by
express
commission
given
them
,
to
that
whole
Flock
;
and
that
the
Holy
Ghost
set
them
over
that
whole
Flock
,
as
in
charge
commended
to
them
,
Acts
20.
28.
Take
heed
to
your selves
,
and
to
all
the
Flock
,
over
which
the
Holy
Ghost
hath
made
you
Overseers
.
Men
had
not
chalkt
out
the
limits
of
this
Flock
,
nor
set
them
out
this
their
bounds
of
power
and
care
over
it
,
but
the
Holy
Ghost
made
them
Overseers
,
that
is
,
constituted
them
,
as
Heb
.
3.
2.
it
is
said
of
Moses
.
And
when
't
is
said
the
Holy
Ghost
made
them
,
it
is
not
meant
in
respect
of
the
personal
call
of
those
Elders
,
for
ordinary
Elders
were
not
chosen
by
an
immediate
revelation
of
the
Holy
Ghost
,
as
Paul
,
and
Barnabas
was
,
The
Holy
Ghost
said
,
separate
me
Paul
and
Barnabas
,
Acts
13.
2.
But
so
these
Elders
were
not
made
here
:
The
constitution
,
or
making
,
or
appointing
,
and
instituting
them
,
must
therefore
necessarily
be
meant
of
the
Holy
Ghost's
appointing
that
office
of
Elders
,
in
which
they
were
,
and
that
he
specially
was
the
Author
by
his
Institution
of
that
kind
of
designment
of
Elders
,
to
an
whole
Flock
as
Elders
,
as
their
special
charge
,
within
which
,
to
take
care
as
Elders
of
all
;
and
by
vertue
of
which
(
they
undertaking
the
charge
)
the
Institution
and
Commission
of
the
Holy
Ghost
fell
upon
them
.
As
when
a
King
hath
granted
a
Charter
to
such
or
such
Towns
,
to
have
such
and
such
Rulers
over
each
of
those
whole
Towns
,
though
the
King
put
not
in
the
Officers
;
yet
because
the
Towns
chuse
them
,
as
authorised
by
his
special
Charter
,
ordering
their
choice
,
and
designing
their
jurisdiction
,
it
may
in
charge
be
given
to
them
,
that
the
King
hath
set
them
over
this
whole
Town
to
govern
it
.
And
what
is
attributed
to
the
Holy
Ghost
thus
,
respects
not
a
prudential
management
only
,
but
the
Holy
Ghost's
Office
being
in
a
special
manner
to
be
the
Author
of
that
Word
and
those
directions
of
Christ
,
by
which
the
Apostles
did
give
forth
the
pattern
of
ordering
and
framing
Churches
to
these
Ephesians
,
and
other
Churches
;
therefore
it
is
peculiarly
appropriated
to
him
to
be
the
Author
of
all
such
constitutions
Ecclesiastical
,
and
this
by
so
peculiar
a
prerogative
,
as
is
as
proper
to
him
,
as
to
Redeem
is
to
the
Son
.
And
therefore
Man
may
no
more
assume
to
set
up
a
new
kind
of
Officers
,
or
appoint
them
the
bounds
of
their
jurisdiction
in
the
Church
,
than
he
can
Redeem
us
.
And
therefore
as
to
the
Work
of
the
Holy
Ghost
to
the
Church
herein
,
mention
is
made
of
it
,
parallel
with
Christ's
Redemption
,
in
those
Words
,
Take
heed
to
all
the
Flock
over
which
the
Holy
Ghost
hath
made
you
Overseers
,
to
feed
the
Church
of
God
,
which
he
hath
purchased
by
his
own
blood
.
And
one
special
thing
,
which
is
attributed
to
the
Holy
Ghost
(
as
an
Instituter
and
ordainer
of
matters
in
the
Church
,
and
for
which
we
cite
this
place
)
is
,
as
to
constitute
the
Office
of
Elders
,
and
the
form
of
Government
,
that
all
should
take
care
in
common
,
(
for
Elders
,
not
Elder
,
are
mentioned
)
so
to
fix
also
,
the
extent
of
their
care
,
charge
,
and
commission
,
to
all
that
Flock
,
the
Church
of
Ephesus
,
whereof
they
are
said
to
be
Elders
,
ver
.
17.
It
is
his
Institution
that
Elders
should
take
care
according
to
the
extent
of
their
relation
,
to
a
particular
Flock
,
as
their
whole
Flock
committed
to
them
:
And
by
vertue
of
this
his
ordination
,
had
they
the
full
power
of
Elders
unto
this
Flock
.
So
as
that
such
an
office
of
Elders
,
(
not
one
Elder
only
)
that
such
a
flock
,
as
an
whole
flock
,
should
stand
in
relation
to
these
Elders
in
common
,
as
the
seat
of
their
care
and
jurisdiction
;
all
this
was
the
ordination
of
the
Holy
Ghost
.
And
if
so
,
then
the
extent
of
jurisdiction
over
such
a
flock
is
instituted
,
as
well
as
the
Office
.
Therefore
if
these
all
or
any
company
of
more
Elders
,
will
challenge
a
new
and
further
extent
of
jurisdiction
,
than
to
such
a
flock
as
Ephesus
was
,
they
must
shew
the
like
commission
for
that
extent
from
the
Holy
Ghost
;
for
it
was
by
a
special
commission
from
the
Holy
Ghost
,
they
had
power
of
jurisdiction
to
this
Flock
.
And
by
the
same
reason
that
their
commission
over
this
flock
was
by
the
Holy
Ghost
,
by
the
same
reason
they
must
shew
the
like
new
commission
,
for
a
larger
from
the
same
Holy
Ghost
.
We
will
only
add
this
,
that
in
cases
of
this
nature
a
negative
argument
holds
;
For
when
extent
of
Power
depends
upon
a
superiour
appointment
and
designment
,
no
further
power
,
than
that
affirmatively
declares
and
extends
the
commission
,
can
be
extended
but
with
a
nullity
,
yea
,
and
with
the
greatest
danger
;
and
so
unless
the
Holy
Ghost
declares
affirmatively
the
extent
of
Elders
power
as
Elders
,
in
a
Body
united
(
as
here
he
doth
)
over
a
larger
company
of
Churches
,
as
the
seat
of
their
jurisdiction
,
all
the
Elders
in
the
World
met
together
cannot
,
nor
may
not
challenge
it
.
A
defect
of
commission
affirmative
is
exclusive
in
this
case
.
Yea
farther
in
that
he
mentions
this
Flock
,
as
that
whole
Flock
they
had
commission
over
,
he
thereby
speaks
exclusively
of
any
other
,
that
as
Elders
in
a
Body
they
were
to
exercise
authority
in
.
As
in
the
like
case
,
if
a
King
gave
a
Charter
to
a
Mayor
and
Company
of
Aldermen
,
to
rule
such
a
Company
or
Body
of
Men
in
a
Corporation
as
an
whole
Body
,
they
were
set
over
,
and
it
manifestly
imported
,
not
only
that
the
extent
of
there
power
therein
,
being
by
his
Charter
therefore
they
must
not
exercise
it
as
such
a
company
out
of
the
confines
thereof
,
without
the
like
Charter
renewed
;
but
also
on
the
contrary
,
he
who
is
the
founder
of
their
Power
,
and
of
whom
they
hold
it
,
in
his
Charter
,
makes
that
company
committed
to
them
,
to
be
all
,
or
the
whole
flock
committed
to
their
charge
.
This
evidently
argues
,
that
his
Charter
sets
bounds
to
them
,
restraining
them
from
taking
on
them
to
exercise
their
Juridical
Power
elsewhere
.
So
far
is
it
from
what
the
Presbyterial
Principles
hold
forth
,
that
in
an
analogous
way
,
they
may
make
new
extentions
of
Jurisdictions
,
and
in
the
same
form
model
them
.
3.
Add
to
this
that
the
Holy
Ghost
hath
been
pleased
to
set
limits
and
bounds
of
Power
to
several
ordinary
Officers
in
the
same
Church
,
wherein
they
are
,
in
respect
of
a
continual
charge
and
service
,
ordinary
standing
Officers
,
and
where
all
of
them
are
in
a
joynt
and
common
commission
for
the
Government
thereof
.
And
look
what
distinction
there
is
in
their
Offices
,
and
what
is
proper
to
each
Office
by
his
appointment
,
his
command
is
answerably
,
that
the
one
should
not
,
by
assuming
to
exercise
the
part
of
another
,
intrench
upon
the
Office
of
another
;
so
,
that
he
who
is
a
Ruling
Elder
,
should
not
take
on
him
to
Teach
as
an
ordinary
Pastor
,
no
not
in
the
Church
where
he
bears
the
office
of
an
Elder
,
But
let
him
that
Teacheth
,
attend
on
Teaching
,
he
that
Exhorteth
,
on
Exhortation
,
he
that
Ruleth
,
on
Ruling
,
Rom
.
12.
6.
Now
if
Christ
hath
so
set
these
bounds
in
the
same
Church
and
Body
,
as
for
any
to
usurp
the
others
office
,
is
that
{αβγδ}
,
or
taking
on
him
above
his
proportion
,
(
which
he
condemns
,
ver
.
3.
and
prefaceth
that
general
Rule
,
with
special
aim
to
keep
each
in
their
due
bounds
and
station
)
then
much
more
,
or
at
least
as
much
,
hath
his
care
extended
to
set
down
the
bounds
of
Extensive
Power
,
which
they
might
know
,
that
as
in
the
same
Church
the
Officers
might
not
{αβγδ}
,
so
the
Elders
of
other
Churches
ought
not
{αβγδ}
,
intermeddle
as
Bishops
in
another's
Jurisdiction
,
(
to
use
the
Apostle's
Allusion
)
nor
stretch
themselves
beyond
their
Line
,
as
the
Apostle
would
not
.
Thus
I
have
proved
,
that
the
extent
of
Elders
Jurisdiction
is
to
be
fetcht
from
an
Institution
▪
What
is
next
to
be
demonstrated
is
,
That
the
constituting
and
setting
out
the
measure
and
extent
of
that
Church
,
which
is
to
be
the
Seat
of
Government
,
is
also
matter
of
Divine
Order
,
and
so
to
be
fetcht
from
an
Institution
.
The
Popish
and
Episcopal
Divines
,
have
appropriated
that
word
,
Order
,
unto
the
constituting
a
Church
Officer
,
and
unto
his
Ministry
,
whether
Bishop
or
Presbyter
,
&c.
This
,
in
their
phrase
,
they
called
being
in
Orders
,
which
in
the
thing
carried
this
with
it
,
viz.
Their
being
of
such
Orders
or
Kinds
of
Offices
,
as
Christ
had
by
his
Order
appointed
.
But
surely
they
narrowed
the
signification
of
it
too
much
,
for
it
may
be
extended
to
all
Institutions
whatever
,
and
among
other
,
to
this
of
Church-state
,
and
the
constitution
thereof
,
according
to
an
Order
set
by
Christ
.
For
,
1.
In
that
order
of
the
Church
of
the
Colossians
,
in
which
the
Apostle
rejoyced
,
the
right
constitution
and
formation
of
their
Church-state
must
needs
be
a
main
part
intended
Order
(
says
Bishop
Davenant
)
denotes
their
coadunation
into
one
Body
,
namely
,
such
as
in
an
Army
useth
to
be
,
and
so
respects
the
whole
Body
it self
,
as
united
and
consenting
together
,
and
so
made
the
seat
of
Order
.
Now
as
the
disposement
and
appointment
of
the
Bulk
and
Body
of
the
Army
it self
,
and
the
form
,
the
extent
,
the
Wings
thereof
,
is
a
matter
of
as
much
order
,
and
as
essential
,
as
to
appoint
what
Officers
shall
be
over
it
,
or
what
discipline
in
it
:
So
't
is
here
,
and
the
order
of
this
body
of
the
Church
it self
,
must
be
by
some
hand
,
either
Humane
or
Divine
,
and
sure
,
it
was
a
Divine
Order
the
Apostle
here
rejoiced
in
,
as
we
have
before
shewed
.
And
this
will
appear
,
For
1.
If
we
consider
the
moment
of
this
their
Church
constitution
and
formation
,
we
shall
find
it
was
meet
and
necessary
,
that
the
Lord
Jesus
himself
should
appoint
it
;
For
this
is
the
form
,
which
the
efficient
always
gives
,
as
well
as
the
matter
.
As
in
natural
Bodies
,
the
Form
constitutes
them
,
as
well
as
matter
,
so
in
all
bodies
that
are
the
Seat
of
Government
,
their
orderly
frame
and
form
,
wherein
they
are
united
according
to
a
Law
or
Fundamental
custom
,
constitutes
them
such
(
that
is
,
as
they
are
Politick
Bodies
)
as
much
as
being
Men
of
such
a
function
or
qualification
and
rank
.
Yea
(
as
was
said
before
)
since
a
judicial
Power
of
Government
,
depends
as
much
upon
a
formality
of
Order
,
as
it
doth
upon
a
material
qualification
of
persons
,
hence
therefore
it
is
as
necessary
(
as
was
shewed
by
many
instances
)
that
Jesus
Christ
should
design
out
,
and
constitute
,
and
authorize
the
form
and
order
,
and
the
bounds
of
his
Church
,
as
that
he
should
determine
the
qualification
of
the
persons
or
functions
to
whom
the
power
is
committed
.
For
acts
of
Government
,
being
to
have
his
Blessing
in
a
peculiar
manner
,
to
accompany
them
with
a
Spiritual
efficacy
,
as
well
as
Acts
of
Worship
,
it
is
as
necessary
for
him
to
appoint
the
Form
or
Orders
of
that
Body
,
in
which
he
would
accompany
them
with
that
efficacy
,
as
it
is
to
assign
out
the
material
subject
of
Persons
and
Functions
that
are
to
execute
it
;
And
this
our
Brethren
assent
to
,
making
it
as
necessary
for
Christ
to
Institute
the
form
of
Government
,
namely
,
an
Aristocracy
of
Elders
,
as
to
appoint
the
Function
or
the
Persons
,
namely
,
Elders
themselves
.
For
it
may
fall
out
,
and
often
doth
,
that
for
the
matter
hereof
,
the
Members
of
a
Church
,
are
not
such
,
in
respect
of
their
lives
and
qualifications
personal
,
as
should
be
in
the
Members
of
a
Church
,
and
yet
because
they
take
on
them
to
be
a
Church
,
professing
the
Name
of
Christ
,
and
Publick
Worship
,
&c.
hence
Ministerially
they
are
a
true
Church
,
as
truly
as
an
Ungodly
Profane
Minister
is
a
true
Minister
,
not
in
respect
of
his
personal
qualifications
,
but
as
his
office
is
an
Ordinance
which
he
bears
,
and
whence
it
is
that
all
his
Administrations
,
while
in
that
office
,
are
not
null
nor
to
be
reiterated
.
The
like
is
to
be
said
of
the
Church
it self
,
whereof
he
is
a
Minister
,
it
subserves
Ministerially
as
a
Church
to
God
,
rightly
to
have
Baptism
and
other
Ordinances
of
Christian
Communion
Administred
in
it
,
so
as
those
Ordinances
are
not
null
,
though
Administred
among
such
as
are
generally
corrupt
and
not
fit
matter
to
be
a
Church
.
That
therefore
these
Ordinances
come
to
be
rightly
and
lawfully
Administred
,
in
this
Church
as
a
Church
,
must
be
by
vertue
of
Christ's
Institution
and
Charter
,
that
hath
made
such
and
such
a
company
of
Men
,
so
and
so
meeting
for
such
ends
and
purposes
,
to
be
a
Ministerial
Church
to
him
,
and
to
be
that
great
Ordinance
,
which
is
the
Seat
of
all
other
Ordinances
.
2.
It
is
no
less
than
the
Seat
,
the
{αβγδ}
,
the
grand
Repository
as
of
Truth
(
as
1
Tim
.
3.
15.
)
so
of
Government
and
Worship
,
and
so
it
is
the
next
receptive
of
all
the
Promises
that
are
made
to
accompany
the
Ordinances
Administred
therein
.
We
say
it
is
the
Seat
as
of
Truth
,
so
of
Government
and
Worship
;
For
by
comparing
the
5th
and
14th
verses
with
that
15th
,
we
shall
find
that
the
Church
of
God
is
the
same
with
that
House
of
God
,
mentioned
ver
.
14.
and
likewise
ver
.
5.
If
a
Man
know
not
how
to
Rule
his
own
House
well
,
how
shall
he
take
care
of
the
Church
of
God
?
A
Church
,
that
is
the
subject
of
Government
,
as
compared
to
an
House
,
wherein
the
Governour
of
a
Family
Ruleth
.
And
it
cannot
be
intended
of
the
Church
Universal
,
though
universally
,
or
rather
indefinitely
expressed
(
namely
,
for
any
or
for
all
the
particular
Churches
that
are
by
God's
appointment
,
the
Subjects
of
Government
,
of
an
Elders
Care
and
Rule
,
as
a
Family
,
(
to
which
it
is
here
set
in
comparison
)
is
of
an
Ocumenick
or
Houshold
Government
)
for
the
Church
there
spo-of
,
is
such
a
Church
as
ordinary
Ministers
take
an
actual
special
care
of
,
like
as
he
that
is
a
Master
of
a
Family
doth
of
his
own
House
more
than
all
other
.
And
this
kind
of
Church
to
which
the
proper
Care
and
Rule
of
Elders
is
limited
,
as
it
is
the
subject
of
Government
,
so
it
is
the
Seat
of
Truth
,
where
by
God's
Ordinance
it
is
held
forth
with
a
promise
to
preserve
it
among
them
,
and
to
provide
,
that
it
shall
be
sown
in
the
Hearts
of
the
People
of
God
,
in
that
great
Ordinance
of
Preaching
by
Pastors
,
which
are
God's
own
Institution
,
and
accordingly
Gifts
are
preserved
and
continued
.
As
,
if
the
Officers
,
the
Laws
and
Statutes
by
which
a
Colledge
or
Town
is
governed
,
be
by
Charter
,
the
Incorporation
it self
is
such
much
more
:
So
now
if
the
Church
be
the
Seat
of
Officers
,
then
truly
if
God
Instituteth
the
Officers
themselves
to
feed
the
Flock
,
the
Flock
,
over
whom
they
are
set
,
is
appointed
and
ordained
much
more
,
and
to
it
,
as
to
an
Ordinance
of
his
setting
up
,
the
promise
of
preserving
Truth
is
made
.
And
if
it
be
the
Seat
of
all
Ordinances
(
As
the
Apostle
says
,
1
Cor
.
7.
17.
I
ordain
in
all
the
Churches
)
then
the
Churches
themselves
which
are
in
this
respect
the
Ordinance
of
these
Ordinances
,
where
he
reposeth
and
betrusts
them
,
and
in
which
he
blesseth
them
,
is
much
more
Christ's
Ordinance
.
Yea
,
3.
Whereas
if
either
of
these
two
,
the
bounds
of
Elders
Jurisdiction
,
or
the
Churches
over
which
they
are
Elders
,
are
to
be
fetcht
from
Divine
Right
,
it
necessarily
argues
both
,
yet
of
the
two
,
the
Institution
of
the
bounds
doth
mainly
and
principally
fall
upon
Church
,
primarily
upon
Church
,
and
but
secondarily
upon
the
extent
of
Presbyteries
.
That
of
Church
is
the
more
fundamental
measure
of
the
division
of
Jurisdiction
,
and
that
of
Presbyteries
proportioned
thereunto
.
Thus
when
it
is
said
,
The
Apostles
ordained
Elders
,
{αβγδ}
in
every
Church
,
or
Church
by
Church
,
't
is
not
said
that
Churches
were
made
{αβγδ}
according
to
the
mould
or
cast
of
Presbyters
,
but
Elders
were
assign'd
according
to
the
mould
,
measure
or
latitude
of
Churches
,
and
so
the
several
bounds
of
Church
power
is
limited
by
the
distinction
of
Church
.
Thus
the
style
of
the
Scripture
runs
,
and
Churches
were
setled
and
not
Presbyteries
;
And
the
distinction
was
not
then
taken
from
the
names
of
Classes
and
Presbyteries
,
Provincial
and
National
Assemblies
,
&c.
And
in
Rev.
11.
(
where
John
takes
the
measuring
Reed
in
his
Hand
)
what
is
the
subject
that
Reed
is
applied
to
,
and
whereof
the
Measure
is
taken
?
It
is
the
Temple
,
the
Church
,
and
not
Presbyteries
or
Elderships
;
Therefore
also
Mat
.
18.
the
style
runs
thus
,
Go
tell
the
Church
,
which
if
it
should
be
granted
to
be
meant
of
the
Elders
,
in
our
Brethrens
sense
,
yet
of
Elders
in
relation
to
a
Church
,
and
in
that
respect
so
styled
,
as
they
are
relatively
the
representation
of
some
Church
,
within
which
their
Jurisdiction
is
bounded
.
So
that
if
there
be
any
Institution
that
limits
the
bounds
of
their
Power
,
it
must
necessarily
fall
upon
the
bound
of
Church
first
.
Again
,
our
Brethrens
reasonings
doth
confirm
this
,
for
the
chief
weight
of
their
Arguments
for
the
extent
of
the
Power
of
Elders
over
many
Churches
,
in
those
instances
of
Jerusalem
Ephesus
,
&c.
is
taken
from
hence
,
that
many
Congregations
are
called
one
Church
,
and
so
,
from
the
extent
of
Elderships
and
Elders
,
Power
is
derived
,
and
measured
thereby
:
And
the
chief
Power
,
that
is
exercised
,
is
to
cast
out
of
the
Church
,
i
.
e
.
to
judge
them
within
their
circuit
.
To
conclude
;
If
either
of
these
,
the
Jurisdiction
of
Elders
,
or
the
measure
of
Churches
are
to
be
fetcht
from
Institution
,
or
set
thereby
,
then
both
are
to
be
so
.
The
reason
of
this
consequence
is
clear
from
this
(
which
was
but
intimated
afore
)
that
all
power
in
Governours
or
any
other
company
of
Men
what
ever
,
must
have
a
Territory
,
a
Precinct
,
a
seat
in
which
,
and
among
whom
to
exercise
their
power
,
and
accordingly
the
extent
or
limits
of
that
seat
,
is
the
true
measure
of
the
extent
of
these
Governours
Power
and
Jurisdiction
,
the
one
being
resolved
into
the
other
.
If
the
one
be
Divine
,
the
other
is
also
;
yea
so
as
although
the
Holy
Ghost
should
not
have
expresly
and
directly
set
down
both
,
yet
having
done
either
,
it
is
sufficient
,
for
the
one
follows
upon
the
other
,
and
so
conquently
(
as
was
said
)
if
either
be
of
Divine
Institution
,
they
both
are
so
.
Now
the
reason
of
this
consequence
is
clear
,
not
only
from
common
reason
in
its
parallel
of
all
Jurisdictions
else
(
wherein
the
measure
of
the
Officers
extent
of
Power
,
is
resolved
into
the
measure
of
the
Bodies
of
Men
knit
together
in
one
,
to
such
or
such
an
extent
,
whether
taken
from
place
,
or
whatever
else
is
made
the
boundary
.
)
But
further
it
may
be
particularly
demonstrated
,
that
this
Ecclesiastical
Government
is
according
to
the
order
of
the
New
Testament
.
For
suppose
the
power
of
Government
,
whether
in
whole
or
in
part
,
be
in
a
company
of
Elders
,
yet
it
is
not
given
them
simply
as
Elders
to
their
Persons
,
no
nor
simply
as
a
Presbytery
abstractedly
considered
(
that
is
,
as
a
company
of
Elders
meerly
as
such
,
continuing
as
they
please
over
these
and
these
Churches
,
or
as
few
as
they
will
)
but
what
ever
Jurisdiction
is
in
them
,
is
given
in
relation
to
a
Seat
;
so
as
the
division
and
partition
of
Elderships
and
Presbyteries
,
&c.
and
their
extent
and
compass
,
ariseth
from
the
partition
and
division
of
Churches
,
and
the
extent
thereof
.
And
although
what
these
due
Limits
of
either
are
,
is
to
be
afterwards
considered
;
yet
these
General
do
argue
,
that
such
are
to
be
found
set
out
by
the
Holy
Ghost
.
CHAP.
XII
.
That
it
is
the
Prerogative
of
Christ's
Power
and
Wisdom
,
to
determine
the
due
limits
of
Churches
,
and
the
boundaries
of
the
Elder's
power
.
THE
Prerogative
of
Christ
,
the
Institutour
,
is
as
much
seen
in
assigning
a
due
extent
of
power
to
Elders
;
and
in
measuring
out
the
just
bounds
,
wherein
their
Authority
is
to
be
exercised
,
as
in
any
thing
which
he
hath
instituted
.
1.
Christ
useth
his
great
Prerogative
in
setting
out
,
and
in
constituting
and
bounding
of
the
Church
,
that
shall
be
the
Seat
of
Government
,
which
is
his
House
.
1.
In
all
Civil
Government
(
and
if
there
be
a
Covernment
Spiritual
derived
from
Christ
,
this
Parallel
will
hold
)
the
Stamp
of
Royal
and
Supream
Authority
(
which
is
the
Fountain
of
Government
)
is
seen
and
exercised
in
nothing
,
more
than
in
the
grant
of
priviledges
unto
a
company
of
Men
,
dwelling
together
to
incorporate
for
Government
,
as
also
in
setting
the
Bounds
and
Limits
of
such
a
Jurisdiction
;
and
this
is
fundamental
to
all
the
rest
;
And
answerably
speaks
the
Scriptures
.
Thus
in
Heb
.
3.
3
,
4
,
5.
the
Prerogative
of
Christ
,
above
Moses
,
is
argued
from
this
,
as
the
Highest
Branch
of
it
,
that
Christ
was
he
that
Built
the
very
House
it self
;
and
therefore
answerably
,
this
is
for
the
Honour
of
Christ
.
If
a
King
had
an
infinite
number
of
Subjects
scattered
over
all
the
World
,
which
could
not
be
governed
in
the
whole
or
lump
,
but
by
parts
,
distinguished
and
formed
up
into
several
Bodies
knit
together
,
were
it
not
his
Prerogative
as
much
,
yea
,
more
,
to
appoint
out
the
several
Provinces
or
Territories
,
and
the
bounds
thereof
,
which
he
would
have
Governed
exactly
,
as
to
appoint
the
kind
of
Officers
,
or
Acts
of
Government
?
Surely
't
is
more
.
Therefore
the
Founders
and
Disposers
of
the
Bounds
of
Commonwealths
at
first
,
have
been
esteemed
Great
,
and
more
Renowned
,
than
those
that
gave
Laws
,
or
Established
the
several
kinds
of
Officers
.
It
cannot
be
denied
,
but
that
there
must
be
a
Commission
from
Christ
,
to
empower
a
company
of
Saints
(
that
live
in
a
Neighbourhood
together
as
Saints
)
to
become
a
Church
to
Christ
,
not
in
a
Mystical
Relation
only
(
for
that
they
are
as
Saints
,
though
they
become
not
a
Seat
of
publick
Worship
,
and
of
an
orderly
Government
here
on
Earth
)
but
further
to
become
a
Subject
of
publick
Worship
;
and
also
to
injoy
a
Government
among
them
.
As
the
things
themselves
thus
injoyed
are
such
,
as
nothing
more
concerns
God's
Glory
in
this
World
;
and
the
good
and
benefit
of
the
Saints
,
so
their
becoming
a
Church
(
which
is
the
foundation
of
this
;
and
unto
which
,
as
such
the
priviledge
of
these
is
vouchsafed
)
is
as
great
a
favour
and
priviledge
,
as
could
be
bestowed
on
them
;
which
therefore
must
needs
hold
as
much
upon
a
free
Gift
and
Charter
of
Christ
,
the
Head
and
Lord
of
his
Church
,
as
any
other
thing
can
be
supposed
to
do
.
A
Gift
and
Favour
it
is
,
over
and
above
their
being
Saints
and
Members
of
the
Church
Mystical
,
Electively
bestowed
,
for
such
they
might
have
been
,
and
yet
never
have
been
ordered
so
to
meet
.
As
to
be
a
Minister
to
the
Church
,
it
is
a
favour
beyond
a
Man's
being
a
Saint
,
or
having
Gifts
,
and
none
is
to
take
that
Honour
to
himself
;
but
he
that
is
called
of
God
,
and
hath
a
Charter
from
him
,
for
the
kind
of
Ministry
designed
,
(
and
therefore
Paul
makes
that
great
Character
of
himself
,
from
God's
putting
him
into
the
Ministry
)
so
for
a
company
of
Saints
to
take
on
them
,
the
Title
and
Honour
of
a
Church
,
and
an
whole
Church
(
as
every
particular
Seat
of
Worship
and
Government
doth
)
which
is
the
Title
of
the
whole
Universal
Body
of
Christ
,
yea
,
to
take
on
them
the
Relation
of
a
Body
,
an
whole
Body
to
Christ
;
this
must
be
by
a
special
Charter
and
Warrant
,
what
ever
company
of
Men
there
be
that
do
it
.
None
can
give
that
Title
of
Church
,
unless
Christ
hath
given
it
,
as
none
can
take
the
Title
of
being
a
City
in
a
Kingdom
,
or
of
being
a
priviledged
place
,
but
by
Charter
.
If
none
can
take
on
him
the
Dignity
of
an
Earl
,
or
of
a
Viscount
,
or
of
any
Officer
of
State
,
so
no
company
of
People
can
of
themselves
,
presume
to
be
a
City
,
but
by
special
Charter
;
much
less
to
be
a
Seat
of
Government
,
whereby
they
become
not
simply
a
company
,
but
a
Body
politick
.
Church
,
in
this
Sense
,
is
an
Authoritative
Word
,
and
such
Authority
ariseth
not
from
place
,
or
any
External
Circumstance
,
no
nor
from
meeting
;
but
from
a
Charter
that
adds
Authority
,
and
above
such
considerations
,
unto
such
a
company
.
2.
That
it
should
belong
to
the
Prerogative
of
Christ
,
to
determine
the
bounds
of
Elder's
Jurisdiction
,
as
much
as
to
appoint
the
Elders
or
kinds
of
Officers
themselves
,
evidently
appears
by
it
's
Parallel
.
When
any
Officers
derive
their
Governing
Power
,
from
a
Supream
State
;
it
concerns
the
Honour
and
Prerogative
of
that
State
,
to
define
the
extent
of
the
Division
of
their
Jurisdiction
,
as
much
as
the
kind
of
Officers
.
If
therefore
it
be
universally
found
,
to
be
the
Wisdom
of
all
Supream
Powers
,
with
one
consent
to
judge
and
account
this
bounding
as
justly
to
concern
their
Prerogative
;
shall
we
think
that
Christ
hath
been
less
jealous
and
careful
of
his
Honour
herein
?
Surely
either
there
is
no
Government
at
all
defined
by
him
,
and
no
sort
or
kind
of
Officers
set
and
distinguished
by
him
(
but
all
is
alike
,
left
to
Humane
Prudence
,
as
in
Civil
Government
,
all
these
things
alike
are
)
or
it
must
be
acknowledged
,
that
the
one
concerns
the
Honour
and
Prerogative
of
Christ
to
Determine
,
as
well
as
the
other
.
I
know
it
may
be
said
,
that
though
it
is
necessary
;
yet
it
must
be
safely
left
to
the
Law
of
Nature
,
and
to
the
Rulers
of
Prudence
,
for
Men
to
appoint
it
;
and
that
yet
however
the
partition
or
measure
of
Churche's
and
Officer's
extent
is
Divine
,
because
God
hath
appointed
that
to
be
the
measure
;
which
Men
in
their
Prudence
shall
think
good
to
appoint
.
But
this
is
indeed
,
to
make
both
the
extent
of
Officer's
Government
,
and
the
measure
of
the
Churches
,
and
the
Seat
thereof
to
be
both
Humane
,
even
as
the
extent
of
the
Power
and
Office
of
Civil
Magistrates
is
;
and
is
called
,
1
Pet
.
2.
13.
And
Magistracy
is
called
an
Ordinance
of
Man
;
because
the
extent
of
it
is
left
to
Men
to
appoint
,
as
they
shall
think
meet
.
And
yet
,
if
God
had
either
set
the
bounds
and
extent
of
Officers
Jurisdiction
,
or
of
Commonwealths
,
(
which
are
both
considerable
)
then
had
both
been
of
Divine
Institution
;
but
since
neither
of
them
are
so
set
,
they
are
Humane
,
although
in
the
General
,
God
hath
commanded
that
Magistrates
shall
have
that
measure
of
power
,
which
Men
and
Commonwealths
shall
give
them
.
I
will
add
one
thing
more
,
to
strengthen
Christ's
Prerogative
in
this
case
,
that
Spiritual
Reason
suited
to
the
Nature
of
the
thing
it self
,
falls
in
to
prove
both
the
bounding
the
Elder's
power
;
and
the
bounds
of
Churches
,
as
the
Seat
of
Government
.
1.
I
argue
from
the
Rise
of
the
call
of
Elders
.
For
though
it
were
true
,
as
some
say
,
that
all
Saints
as
Saints
,
or
as
they
are
Mystical
Members
of
the
Church
Universal
,
have
a
full
and
immediate
right
,
(
without
any
further
Relation
of
Order
and
Union
to
a
particular
Church
)
ipso
facto
,
to
enjoy
all
Ordinances
;
yet
take
Elders
or
Ministers
,
and
Church
Governours
as
such
;
and
they
cannot
be
supposed
to
have
it
simply
as
Members
of
the
Church
Catholick
,
nor
have
they
it
from
their
having
Gifts
.
The
Law
of
Nature
they
cannot
plead
,
why
they
should
have
that
power
,
rather
than
other
Persons
in
the
Church
;
and
Christ's
Charter
immediately
they
have
,
not
as
naming
their
Persons
.
From
whence
then
must
it
be
,
that
they
have
their
power
as
Elders
,
but
from
an
Instituted
Relation
?
This
must
be
then
some
other
instituted
Right
and
Priviledge
given
them
.
They
are
given
to
the
Church
,
and
so
their
Rise
must
be
from
their
Relation
to
a
Church
;
and
by
the
same
Reason
,
the
extent
of
the
Jurisdiction
of
their
Office
,
must
depend
upon
the
like
;
for
what
else
should
give
them
power
over
these
,
or
these
Churches
,
and
not
others
?
As
it
is
asserted
by
some
,
that
the
power
is
given
to
Saints
,
yet
not
to
Saints
,
but
as
formed
up
into
Bodies
;
so
those
that
will
say
,
it
is
given
to
Elders
,
must
at
least
acknowledge
it
is
given
to
Elders
,
as
knit
into
Bodies
,
and
set
over
such
formed
Bodies
.
So
as
their
Jurisdiction
doth
depend
upon
a
Relation
to
,
and
a
rise
of
call
,
either
from
that
Body
,
or
at
least
into
that
Body
.
Which
is
more
evident
upon
this
further
Reason
,
than
that
forementioned
will
reach
to
.
Because
God
makes
not
Elders
,
immediately
by
his
providential
converting
and
working
on
them
,
for
so
he
makes
Saints
;
and
yet
he
gives
not
(
say
our
Brethren
)
the
power
to
them
,
but
as
united
into
an
orderly
Body
by
Institution
,
in
which
they
exercise
each
to
other
.
And
the
case
of
Elder's
power
,
is
more
depending
upon
an
Order
and
Institution
;
because
they
are
called
to
be
Elders
by
a
Designation
of
Men
.
Their
being
Elders
,
at
least
,
is
in
order
to
a
relation
,
and
not
by
a
providential
immediate
working
on
them
,
or
from
God's
giving
them
gifts
;
or
by
an
immediate
call
,
as
the
Apostles
were
chosen
,
afore
God
erected
his
Church
,
to
that
end
to
erect
it
.
There
must
be
formed
Bodies
,
to
give
a
Rise
to
their
call
,
by
designing
and
accepting
them
;
and
there
must
be
a
relation
to
those
formed
Bodies
,
which
they
are
set
over
;
which
must
be
set
out
by
Divine
Appointment
,
which
alone
maketh
Elders
,
and
gives
them
their
power
;
and
so
the
Rise
of
their
call
and
their
jurisdiction
,
is
commensurable
.
2.
I
argue
from
the
necessity
of
the
thing
it self
.
Necessary
it
was
,
that
the
extensive
power
of
Elders
,
should
be
determined
(
as
well
as
the
intensive
)
either
by
God
or
Man
.
If
by
God
,
we
have
what
is
desired
.
If
by
Man
,
either
by
the
Civil
Magistrates
(
and
they
were
not
Christians
,
for
above
Three
Hundred
years
after
Christ
)
or
by
the
Elders
themselves
,
and
the
Churches
,
as
they
should
agree
it
.
Now
see
the
inconvenience
to
leave
this
part
of
extensive
power
,
to
be
determined
by
Men
;
especially
by
the
Elders
themselves
,
whilst
Christ
should
take
on
him
to
determine
only
the
other
.
Of
all
sort
of
power
,
Church
power
is
that
wherein
,
when
Men
have
any
part
,
or
any
pretence
to
it
,
they
are
more
apt
to
be
ambitious
of
extending
it
,
than
any
other
:
Witness
the
Ambition
of
the
Prelates
,
and
the
Usurpation
of
the
Pope
,
&c.
And
they
are
as
apt
to
usurp
an
undue
power
in
the
extension
of
Jurisdiction
,
as
well
as
unlawful
intensive
Authority
,
as
we
have
seen
in
Popes
and
Bishops
:
The
latter
have
assumed
an
undue
extensive
power
,
over
whole
Diocesses
,
Archbishops
over
Provinces
,
and
Primates
over
Nations
;
and
Popes
have
Usurped
such
a
power
over
the
Universal
Church
.
This
too
large
power
they
have
all
challenged
,
as
well
as
too
much
intensive
power
,
by
which
the
Bishops
appropriate
Ordination
to
themselves
,
which
Presbyteries
(
say
they
)
may
not
do
;
and
the
Popes
lay
a
claim
to
Infallibility
,
&c.
Now
our
Presbyterian
Brethren
,
quarrel
at
that
power
in
Bishops
,
and
the
Bishops
oppose
that
Universal
extensive
power
in
the
Popes
.
Now
the
Pope
challengeth
this
intensive
power
of
Infallibility
,
but
upon
this
right
,
that
having
such
Universal
Extensive
power
,
as
the
Apostles
had
;
therefore
God
hath
enabled
him
(
as
in
that
case
he
did
the
Apostles
)
with
an
Infallibility
,
suitable
to
that
large
extent
of
power
;
and
therefore
he
began
his
Usurpation
,
with
the
pretence
only
at
first
,
to
an
Universal
Power
for
extent
,
in
his
Title
of
Universal
Bishop
;
and
that
brought
on
the
other
,
and
crept
up
with
it
,
and
is
supported
by
it
,
as
the
Ivy
is
by
the
Elm.
Thus
Alexander
the
Great
,
being
Lord
of
all
the
World
in
his
own
Opinion
,
flattered
himself
into
the
conceit
of
Divinity
,
and
of
being
a
God
,
as
annexed
to
that
Crown
Universal
.
So
that
Men
are
as
apt
to
err
this
way
,
as
the
other
,
and
as
dangerously
in
the
consequence
.
It
was
therefore
as
necessary
,
that
Christ
should
set
bounds
to
the
Usurpation
of
Men
(
who
were
to
be
trusted
with
Church-power
)
as
to
any
thing
else
,
it
was
necessary
to
prevent
the
claim
of
any
one
(
as
of
Bishops
)
to
determine
the
form
of
Government
in
the
Church
,
not
to
be
Monarchical
;
it
was
necessary
to
prevent
impertinent
intermedling
in
Officers
,
to
set
the
proper
bounds
of
each
several
Officer
.
It
was
necessary
to
prevent
a
Lording
over
the
Flock
,
by
setting
down
the
Acts
of
Government
,
proper
to
Elders
.
And
so
that
a
stretching
themselves
beyond
their
Line
,
and
an
intermedling
Authoritatively
in
Churches
,
not
in
their
Jurisdiction
might
be
prevented
,
it
was
needful
be
set
down
by
certain
Limits
,
the
Territory
of
Church
Government
,
seeing
as
true
a
Tyranny
and
Lording
,
might
equally
arise
over
the
Church
,
by
an
undue
extent
of
Jurisdiction
,
as
by
the
exercise
of
unlawful
and
new
invented
Acts
of
Church
Power
.
And
all
this
was
the
rather
necessary
,
because
that
if
it
had
been
left
to
common
Rules
(
as
other
things
of
outward
order
are
)
and
by
Humane
Prudence
to
be
shared
and
divided
,
the
Clergy
themselves
,
and
Elders
of
Churches
,
were
like
to
Arrogate
the
Determination
hereof
,
(
as
in
all
Ages
,
they
have
done
)
and
if
they
themselves
were
to
be
the
allotters
of
it
;
they
would
be
sure
to
look
to
their
share
,
and
that
Wisdom
(
they
would
have
it
left
to
)
would
be
sure
to
cast
it
so
,
and
mould
the
frame
of
the
power
of
Jurisdiction
,
into
such
an
Order
,
as
should
advance
and
set
up
their
power
over
all
the
Churches
.
And
herein
the
whole
Multitude
of
Elders
and
the
Clergy
,
are
as
apt
(
yea
,
more
apt
)
to
be
tempted
,
as
a
few
Prelates
that
usurp
it
singly
,
because
the
Dominion
extends
to
the
totum
genus
the
whole
kind
of
them
.
Meet
therefore
it
was
,
that
the
Lord
Jesus
himself
should
fix
this
,
and
determine
it
as
much
as
any
thing
else
that
he
hath
done
.
Then
3.
As
to
the
bounding
the
Churches
or
Bodies
of
Saints
and
Elders
,
that
should
be
the
Seat
of
Church
Power
,
it
agrees
with
all
reason
,
that
Christ
should
keep
this
to
him
,
as
a
part
of
his
Prerogative
;
and
that
it
should
depend
on
his
Supream
Authority
.
It
cannot
be
denied
,
but
that
(
as
was
said
)
for
a
company
of
Saints
to
be
a
distinct
fixed
Church
within
themselves
,
and
so
to
be
the
Seat
of
either
the
Ordinances
for
Worship
or
Government
,
is
a
superadded
priviledge
to
their
being
Saints
.
If
Pastors
and
Teachers
be
Ordinances
,
and
the
gift
of
Christ
,
Ephes
.
4.
then
to
be
Churches
,
and
the
Priviledges
thereof
,
in
and
by
means
of
which
,
the
Saints
come
to
have
a
propriety
in
these
;
and
a
special
relation
unto
these
,
is
a
gift
also
,
and
so
dependeth
electively
upon
God's
Will
;
and
so
is
the
Subject
of
Institution
,
as
well
as
any
other
thing
.
And
these
Churches
of
Saints
,
are
not
only
the
object
of
Government
,
and
in
that
respect
the
Seat
of
it
;
but
the
priviledge
of
Government
,
the
endowment
thereof
is
in
a
special
manner
conferred
on
the
Churches
,
who
are
the
Seat
of
it
;
and
thereunto
is
the
grant
primarily
made
,
and
unto
them
the
benefit
redounds
.
Thus
in
Civil
Bodies
,
that
are
the
Seat
of
Government
,
the
Priviledge
and
Charter
of
having
a
Government
,
respects
the
whole
community
it self
principally
,
and
not
the
Officers
;
and
therefore
it
is
called
the
Corporation's
,
the
Town's
,
or
the
Citie's
Charter
;
and
not
the
Mayors
and
Aldermen
.
As
therefore
the
main
Institution
or
Charter
,
falls
on
the
Seat
it self
;
and
so
upon
the
Officers
,
and
the
power
in
them
for
them
;
and
indeed
on
both
,
by
one
and
the
same
Appointment
:
So
answerably
the
Scripture
Stile
runs
still
upon
the
Church
,
taking
in
the
whole
community
of
Elders
and
People
(
So
I
ordain
in
the
Churches
,
&c.
says
the
Apostle
)
because
that
is
the
Seat
,
the
Subject
of
the
Priviledge
;
and
so
of
that
Institution
,
that
bestows
and
endows
it
.
Yea
,
and
therefore
the
promise
of
Christ's
Blessing
and
Presence
,
is
made
to
the
Church
,
that
is
the
Seat
of
Government
I
will
be
present
says
Christ
,
in
the
midst
of
you
,
&c.
which
if
it
should
be
Interpreted
of
a
company
of
Elders
;
yet
it
must
be
as
relating
to
a
Church
,
that
is
their
Seat
;
and
to
which
they
have
a
special
Relation
,
and
so
by
vertue
of
the
promise
made
to
the
Church
it self
,
Christ
walks
in
the
midst
of
the
Candlesticks
,
which
are
the
Churches
.
And
the
efficacy
of
this
Government
and
Censures
therein
,
depends
upon
a
special
blessing
;
and
the
promise
of
a
special
Blessing
,
is
always
the
companion
of
his
own
Institution
.
As
no
Acts
of
Government
,
but
such
as
are
instituted
,
have
the
ordinary
promise
of
Blessing
,
nor
in
the
Hands
of
any
other
than
such
as
Christ
hath
given
the
power
unto
,
so
all
is
confined
too
within
that
Seat
,
or
extent
of
Jurisdiction
he
hath
appointed
;
and
upon
this
ground
,
he
is
specially
present
with
those
Officers
,
and
those
Acts
in
relation
;
and
in
a
respect
to
that
Body
or
Church
,
whose
Elders
they
are
,
and
to
whom
the
promise
is
principally
made
,
and
upon
whom
the
Priviledge
and
Institution
chiefly
falls
.
In
this
respect
then
,
it
must
also
as
much
belong
to
his
Power
and
Prerogative
,
to
set
out
some
Bounds
and
Limits
of
these
Churches
,
as
to
Institute
and
Appoint
,
that
there
should
be
Churches
that
should
have
such
a
priviledge
.
And
the
reason
is
,
because
the
Greatness
and
Worth
of
the
Priviledge
,
doth
more
or
less
depend
upon
the
ordering
the
extent
and
bounds
of
that
Church
;
and
will
accordingly
more
or
less
,
redound
to
the
good
and
benefit
of
the
Saints
therein
,
as
these
are
set
and
ordered
.
And
therefore
it
was
fit
that
the
Saints
should
owe
this
to
none
but
the
Wisdom
of
Christ
himself
;
yea
,
nothing
concerns
the
substance
of
the
priviledge
more
;
and
therefore
if
the
priviledge
it self
be
from
Christ
,
then
this
also
.
Take
any
incorporate
Body
,
if
it
be
a
priviledge
to
any
such
Body
,
to
have
Officers
and
certain
Acts
of
Government
appointed
for
and
over
them
,
then
it
is
as
much
so
too
,
to
have
also
a
circumscription
of
Jurisdiction
among
themselves
,
as
they
are
incorporate
.
Yea
,
their
priviledge
and
the
benefit
of
it
,
depends
so
much
upon
it
;
that
according
to
the
ordering
thereof
,
it
is
rendred
greater
or
lesser
,
or
perhaps
made
as
good
as
void
;
so
that
all
depends
upon
the
set
Determination
of
it
,
and
had
need
therefore
to
be
set
out
by
the
Founder
,
as
distinctly
as
any
thing
else
.
The
benefit
of
all
priviledges
,
depends
upon
bounds
of
enclosure
,
which
if
left
common
,
the
priviledge
is
impaired
.
The
priviledge
of
such
a
Body
lies
,
that
inclusively
they
should
have
such
a
Government
and
Officers
within
themselves
;
and
also
exclusively
be
free
in
such
and
such
cases
,
from
the
Jurisdiction
of
others
,
and
if
there
be
not
something
of
either
of
these
,
there
is
no
benefit
or
priviledge
in
having
such
a
Government
or
Officers
;
and
yet
neither
of
them
can
be
accomplisht
,
unless
the
extent
of
the
Seat
of
Government
it self
,
and
Jurisdiction
thereof
,
be
set
out
and
determined
.
And
if
so
much
of
the
priviledge
depends
hereon
,
(
as
apparently
it
doth
)
should
not
he
appoint
,
and
set
out
the
Limits
of
these
Bodies
,
who
is
the
Author
,
Giver
,
and
Bestower
of
the
Priviledge
it self
;
to
whom
these
Societies
should
wholly
owe
it
,
and
not
to
the
Discretion
of
others
;
and
who
also
takes
on
him
as
his
peculiar
,
to
appoint
both
the
Acts
of
Government
,
and
Affairs
for
it
,
and
form
of
Government
they
should
be
Ruled
by
,
the
one
being
of
as
much
consequence
,
as
the
other
.
Thus
the
proportion
of
the
greatness
of
the
priviledge
and
benefit
of
Government
,
so
much
depending
on
it
,
it
is
meet
,
yea
,
necessary
that
he
that
is
the
Author
of
this
Government
,
should
define
and
fix
it
.
4.
I
shall
further
add
another
thing
,
which
depends
upon
the
former
,
that
the
Efficacy
of
all
Ecclesiastical
Power
and
Censures
,
and
the
Efficacy
of
them
depending
on
so
Supernatural
a
Blessing
,
to
subject
the
Conscience
unto
those
Censures
(
against
which
Men's
Consciences
are
apt
to
be
as
obstinate
and
rebellious
,
as
to
any
kind
of
punishment
inflicted
by
Men
)
if
it
was
as
necessary
that
Christ
himself
should
set
out
the
bounds
of
Jurisdiction
,
within
the
compass
of
which
,
Men
were
to
be
subject
to
those
whom
he
betrusted
with
the
Government
,
as
to
appoint
any
of
those
other
things
forementioned
.
For
Men
were
like
to
quarrel
at
nothing
more
,
than
the
right
of
power
in
those
that
executed
it
;
and
nothing
was
more
liable
to
exception
,
than
is
this
.
They
still
might
say
,
what
have
you
to
do
to
Judge
me
;
unless
you
can
shew
from
Christ
,
I
am
in
the
way
of
your
Jurisdiction
?
Yea
,
how
else
also
should
it
be
known
to
whom
it
belonged
,
and
over
whom
to
execute
these
Censures
;
and
who
were
in
fault
,
if
they
were
not
Executed
?
The
Apostle
therefore
stirs
up
the
Corinthians
to
it
,
as
a
Duty
belonging
to
them
;
and
convinceth
them
of
their
sin
(
on
whom
it
lay
,
and
on
none
else
)
that
they
neglected
to
censure
that
offender
,
who
was
within
their
Jurisdiction
,
do
not
ye
Judge
them
that
are
within
?
says
he
,
1
Cor
.
5.
12.
And
so
far
as
the
Sword
of
the
Spirit
is
not
managed
by
that
Hand
,
where
Christ
hath
placed
it
,
it
will
be
naked
.
And
if
so
much
of
the
Blessing
depends
upon
other
things
of
as
small
moment
,
as
upon
the
True
Form
of
Government
,
that
Christ
hath
appointed
,
that
is
,
to
be
Administred
by
the
many
(
as
Paul
speaks
)
and
not
by
one
Man
,
a
Bishop
,
and
by
Men
in
Office
,
and
not
the
People
only
,
though
many
(
as
our
Brethren
will
say
,
in
so
much
as
for
want
of
these
,
some
of
them
do
account
the
Act
Null
and
Void
,
and
to
have
been
weakned
,
and
as
a
wodden
Dagger
)
Surely
of
these
Censures
,
it
may
as
well
be
imagined
,
they
might
receive
a
proportionable
strength
from
the
Addition
of
the
like
Institution
of
the
extent
of
Jurisdiction
,
over
those
that
should
be
within
the
reach
of
them
,
these
being
Acts
of
the
power
of
Jurisdiction
,
as
they
have
been
commonly
called
in
distinction
from
those
other
of
Doctrine
,
and
the
Sacraments
.
Sure
we
are
that
Paul
seems
to
put
as
much
of
the
promise
of
the
power
to
accompany
it
upon
this
,
that
the
Incestuous
Corinthian
,
was
within
the
Jurisdiction
of
the
Church
of
Corinth
;
and
so
had
the
promise
of
Christ's
power
,
to
accompany
that
ordinance
to
that
Man
,
as
upon
any
thing
else
.
For
Christ
still
blesseth
his
own
ordinance
,
when
in
that
right
hand
he
hath
placed
it
,
and
it
may
well
be
thought
one
,
if
not
the
main
reason
,
why
the
edge
of
this
Sword
hath
been
found
so
blunt
and
dull
(
as
Laure●tius
Andreas
observes
)
that
there
hath
been
more
power
in
one
Excommunication
in
the
Primitive
Times
,
than
in
all
since
,
though
backt
with
the
Civil
Sword
,
because
it
hath
been
in
them
,
that
have
not
had
the
right
of
Jurisdiction
to
execute
it
;
that
whereas
Tertullian
says
,
it
was
in
their
Congregations
,
Tanquam
fulmen
,
as
a
Thunderbolt
,
it
hath
been
,
Brutum
fulmen
,
to
us
a
Thunderbolt
of
no
force
,
Nulla
Major
nullitas
quam
defectus
juris
,
nec
Major
defectus
quam
Jurisdictionis
;
There
is
no
greater
Nullity
,
than
a
Deficiency
of
Right
,
nor
a
greater
Defect
,
than
that
of
Jurisdiction
.
In
the
Conclusion
of
the
whole
,
I
infer
,
from
this
Assertion
are
chiefly
these
Corollaries
.
1.
That
our
Brethren
of
the
Presbyterian
way
,
if
they
would
prove
and
establish
their
several
Orders
and
Classical
,
&c.
Assemblies
,
they
must
shew
us
Institution
for
them
.
2.
And
in
this
Agitation
,
let
those
,
that
can
produce
out
of
the
New
Testament
,
the
Truest
,
Genuine
,
Natural
Evidences
of
the
bounds
of
an
Instituted
Church
,
as
the
Seat
of
Officers
and
Government
,
carry
it
.
3.
That
an
Instituted
Church
,
according
to
the
true
and
lawful
Bounds
thereof
,
being
the
Seat
of
the
Priviledge
,
all
power
of
Elders
and
Officers
is
to
be
drawn
down
thereto
,
in
the
exercise
thereof
;
and
in
case
of
Defect
,
Elders
are
to
be
chosen
to
such
a
Church
,
and
not
that
Church
taken
in
to
other
Elders
;
and
also
all
Acts
of
Jurisdiction
,
are
to
be
exercised
therein
.
The
Government
OF
THE
Churches
of
Christ
.
BOOK
III
.
Particular
Congregations
,
having
a
sufficient
number
of
Elders
and
Officers
,
are
compleatly
enabled
for
all
Acts
of
Government
,
and
Excommunication
it self
,
within
themselves
,
as
well
as
for
Worship
.
CHAP.
I.
That
a
Particular
Congregation
of
Saints
,
having
a
sufficient
number
of
Elders
,
is
a
compleat
Subject
of
Church
Power
and
Government
,
proved
,
1.
From
the
Power
which
they
have
to
Examine
,
and
Admit
Members
.
2.
From
their
Power
of
Suspending
from
the
Sacrament
.
3.
From
their
being
a
perfect
Political
Church
.
THis
is
agreed
upon
by
all
hands
that
some
particular
Church
is
such
a
Politick
Body
,
as
hath
intire
power
to
cast
out
by
Excommunication
;
and
a
casting
out
of
that
particular
Body
,
Is
consequently
a
casting
out
of
all
the
rest
,
by
the
Law
of
Communion
of
Churches
,
whether
implicite
,
(
one
Church
reverencing
the
judgment
of
another
,
till
they
see
apparent
cause
to
the
contrary
)
or
explicite
by
vertue
of
that
their
Association
.
Now
the
Question
is
,
what
particular
Body
or
Church
it
is
,
whether
a
fixed
Congregation
(
whereof
a
Man
is
a
constant
Member
)
when
it
hath
a
sufficiency
of
Elders
over
it
,
or
a
Presbytery
of
many
Congregations
?
Proposition
,
One
single
Congregation
of
Saints
,
having
a
sufficient
number
of
Elders
,
and
Officers
,
is
an
intire
Seat
of
all
Acts
of
Government
,
and
of
Excommunication
it self
,
as
well
as
of
Worship
.
The
truth
of
this
Proposition
will
appear
,
if
we
consider
the
following
Arguments
.
Arg.
I.
If
such
a
Church
with
the
Elders
are
sufficient
to
Try
and
Examine
,
and
so
Admit
ordinary
Members
,
without
the
help
of
other
Churches
,
then
it
is
sufficient
to
cast
them
out
.
For
,
1.
The
one
is
an
affirmative
act
,
the
other
a
negative
act
,
but
both
are
acts
of
the
Keys
only
turning
several
ways
,
the
one
opening
the
other
shutting
;
the
one
is
but
judging
initial
Repentance
,
the
other
is
a
judging
of
occasional
Repentance
for
a
gross
Sin
.
And
there
is
as
much
reason
you
should
require
as
evident
signs
of
Repentance
from
the
state
of
Nature
,
as
you
do
in
case
of
scandal
.
For
as
to
men
grown
up
,
till
they
shew
Repentance
,
there
is
this
prejudice
against
them
,
that
they
are
Children
of
Wrath
by
nature
even
as
well
as
others
.
2.
The
not
admitting
of
Men
to
Church
Ordinances
,
and
not
receiving
them
,
is
an
act
of
as
great
moment
to
Men's
Persons
,
as
to
be
cast
out
.
If
then
Churches
be
betrusted
with
the
one
,
why
should
not
they
be
betrusted
with
the
other
?
3.
If
Excommunication
were
more
to
the
Man
Excommunicated
,
than
a
not
Receiving
by
way
of
Admission
,
yet
Christ's
Honour
is
as
much
concerned
in
what
Members
are
taken
in
and
owned
for
his
Body
,
as
in
what
are
cast
out
.
4.
In
all
Common-wealths
,
to
Enfranchise
and
to
cut
off
belong
to
the
same
Power
,
yea
to
Enfranchise
doth
more
appertain
to
it
.
For
Parliaments
only
do
Enfranchise
Strangers
,
but
yet
lower
Courts
do
cut
Men
off
by
Death
,
according
to
the
Law
.
And
it
holds
in
all
Bodies
else
,
for
in
Families
,
they
have
power
to
take
in
Servants
,
and
power
to
cast
out
,
and
in
Colledges
to
Admit
and
to
Expell
.
Object
.
But
it
will
be
objected
,
that
to
Excommunicate
a
Man
,
is
to
cast
him
out
of
all
Churches
,
and
therefore
it
is
the
greater
Act.
Answ
.
1.
That
simply
alone
doth
not
make
it
greater
;
for
a
Man
is
cast
out
of
all
Churches
,
not
formally
but
only
consequently
,
because
the
Churches
have
and
hold
communion
one
with
another
.
Let
the
proportion
be
held
between
Admission
and
Excommunication
in
this
,
and
they
will
be
parallels
;
For
if
you
will
say
that
all
Churches
about
have
an
interest
,
because
they
are
to
reject
a
Man
,
that
is
Excommunicated
;
so
they
have
an
interest
also
in
Admission
,
to
Receive
him
also
,
if
he
be
admitted
,
and
they
cast
a
reflection
up
that
Church
he
is
of
,
if
they
Receive
him
not
by
vertue
of
his
Fellowship
.
Answ
.
2.
A
Man
in
being
so
admitted
into
a
particular
Church
,
by
vertue
of
that
Fellowship
,
he
is
received
occasionally
into
communion
with
any
other
Church
.
Arg.
II
.
If
a
single
Congregation
may
Suspend
from
the
Sacrament
,
without
consulting
others
,
then
they
may
Excommunicate
.
This
is
evident
,
1.
From
Presbyterial
Principles
,
for
those
that
hold
Excommunication
to
be
but
a
casting
one
off
from
Communion
with
the
Church
,
and
not
to
include
a
further
thing
,
viz.
a
formal
delivering
him
unto
Satan
,
do
make
but
a
very
small
difference
between
Suspension
and
Excommunication
.
A
Man
Excommunicated
they
will
admit
to
Hear
,
and
therefore
his
being
cast
out
of
the
communion
of
the
Church
,
is
but
a
depriving
him
of
the
communion
of
the
Lord's
Supper
,
and
that
is
also
done
by
Suspension
:
Only
the
one
is
but
a
Suspension
from
a
few
acts
,
this
from
many
;
but
both
are
till
he
repents
.
If
it
be
said
that
the
consequent
of
Excommunication
,
is
to
avoid
civil
converse
,
which
is
more
than
Suspension
.
We
reply
,
that
even
so
it
is
in
Suspension
also
;
for
there
is
to
be
a
withdrawing
from
a
Brother
,
that
walks
inordinately
before
he
is
Excommunicated
,
2
Thes
.
3.
6.
Yea
,
because
a
private
Brother
ought
to
withdraw
converse
with
such
an
one
,
it
is
made
a
ground
of
Suspension
from
the
Lord's
Supper
by
the
Church
,
that
the
Church
should
withdraw
communion
with
him
,
and
so
Suspend
him
.
Arg.
3.
Add
to
this
,
That
they
who
are
a
Politick
Church
,
having
a
sufficient
Presbytery
and
Eldership
,
have
a
power
to
do
all
acts
of
a
Church
,
and
therefore
to
Excommunicate
.
But
such
a
Congregation
is
a
Politick
Church
,
and
have
a
sufficient
Presbytery
and
Eldership
.
1.
They
are
a
Politick
Church
,
and
the
least
Church
hath
thus
much
power
,
that
he
that
hears
it
not
,
let
him
be
as
an
Heathen
and
a
Publican
,
and
the
greatest
hath
no
more
.
All
the
Churches
in
the
World
may
add
Advice
in
difficult
cases
,
and
a
reverential
Authority
,
but
they
cannot
add
Power
,
for
that
Christ
hath
given
to
a
Church
as
it
is
a
Church
.
The
Presbyterial
Divines
themselves
do
argue
the
Power
of
Excommunication
in
a
Presbytery
,
because
it
is
a
Church
;
only
they
say
a
Congregation
is
an
imperfect
Church
.
Whereas
there
is
not
one
Scripture
in
the
New
Testament
that
doth
so
much
as
call
a
Presbytery
,
over
many
Congregations
,
a
Church
or
if
it
did
,
there
is
then
a
greater
thing
to
be
proved
(
namely
,
this
distinction
which
the
Scripture
hath
not
made
)
that
a
Congregation
having
an
Eldership
,
is
an
incompleat
Church
Politick
,
and
the
other
compleat
.
All
Churches
may
be
imperfect
in
respect
of
Moral
Power
,
in
some
cases
,
wherein
they
need
advice
,
and
so
a
Presbyterial
Church
may
be
imperfect
,
and
may
run
into
errour
,
and
so
may
a
Provincial
,
so
may
a
National
,
so
may
a
General
Council
.
And
if
the
imperfection
of
a
Church
should
lie
in
this
,
that
it
is
subject
to
another
Church
,
and
accountable
thereunto
(
according
to
Presbyterial
Principles
)
then
also
a
Provincial
and
a
National
Church
were
imperfect
,
and
by
that
rule
they
also
should
not
Excommunicate
.
But
in
a
word
,
the
imperfection
of
a
Congregational
Church
must
lie
,
either
in
respect
of
what
they
are
as
a
Church
,
or
in
respect
of
their
Eldership
.
1.
Their
imperfection
doth
not
lie
in
their
being
a
Church
,
for
they
have
more
of
Church
than
any
classical
Meeting
of
Elders
hath
,
because
they
have
both
People
and
Elders
also
,
and
so
partake
of
both
sorts
,
which
the
other
doth
not
.
And
the
Assembly
have
in
their
vote
acknowledged
,
Mat
.
18.
to
intend
a
particular
Church
,
and
the
Eldership
thereof
to
be
a
Church
,
although
they
do
not
acknowledge
it
only
to
be
a
Church
,
and
our
Reformed
Writers
call
Congregations
,
Ecclesiae
primae
,
the
first
Churches
2.
Neither
doth
their
imperfection
lie
in
their
Eldership
,
as
being
insufficient
,
for
if
so
,
then
either
Elders
are
not
an
Eldership
unto
them
for
acts
of
Government
;
or
they
are
not
a
sufficient
Eldership
for
all
acts
of
Governments
.
But
1.
They
are
an
Eldership
or
Presbytery
unto
them
for
acts
of
Government
.
For
where
there
are
more
Elders
than
one
united
in
common
,
for
acts
of
Government
,
there
they
are
an
Eldership
or
a
Presbytery
,
but
so
there
are
here
.
This
is
evident
in
the
instance
of
Hierusalem
,
brought
by
the
Assembly
themselves
,
for
they
therefore
prove
Presbyterial
Government
,
over
many
Congregations
,
because
those
Elders
met
for
acts
of
Government
,
and
that
those
many
Congregations
were
one
Church
to
those
Elders
.
Now
in
a
particular
Congregation
,
where
there
are
more
Elders
than
one
,
there
is
one
Church
,
and
there
are
likewise
the
Elders
thereof
,
meeting
(
say
we
)
with
that
Church
for
Acts
of
Government
,
and
that
may
meet
apart
(
say
they
)
for
some
Acts
of
Government
.
Of
a
Bishop
it
is
said
,
(
1
Tim
.
3.
5.
If
he
do
not
Rule
his
own
house
well
,
how
shall
he
take
care
of
the
Church
of
God
?
That
is
to
rule
it
,
as
the
answering
of
one
phrase
to
the
other
imports
.
And
surely
,
if
,
by
Bishop
there
,
be
meant
a
particular
Elder
,
having
relation
unto
a
particular
Congregation
,
Ruling
in
that
Congregation
is
there
intended
,
and
to
suppose
that
the
House
of
God
,
that
he
is
to
take
care
of
and
to
rule
,
is
many
Congregations
,
as
met
in
a
Classes
,
is
too
hard
a
supposition
,
especially
seeing
the
Argument
is
taken
from
ruling
his
Family
,
and
he
is
placed
in
a
Congregation
;
and
if
the
Congregation
should
not
be
meant
here
,
by
the
House
of
God
,
the
comparison
went
per
saltum
,
by
too
wide
a
Leap
.
2.
As
the
Name
Church
,
is
applied
to
the
House
of
Meeting
in
our
Language
to
this
day
,
so
this
is
an
Argument
that
Congregational
Meetings
are
Churches
,
and
so
the
Name
Rector
,
which
imports
Ruling
,
continues
also
to
this
day
.
Presbyters
(
saith
Bains
)
in
antient
time
were
in
great
difference
,
or
of
a
double
sort
,
those
Bain's
Diocesan
tryal
,
Pag
.
66.
who
are
called
,
Proprij
Sacerdotes
,
Rectores
,
Seniores
,
Minorum
Ecclesiarum
praepositi
.
The
Bishop
had
not
,
nor
challenged
not
that
respective
power
over
them
,
which
he
did
over
those
who
were
numbred
among
his
Clerks
,
who
were
helps
to
him
in
the
Liturgy
,
in
Chappels
and
Parishes
which
did
depend
on
him
,
as
their
proper
Teacher
,
though
they
could
not
so
ordinarily
go
out
to
him
.
The
first
sort
had
power
within
their
Churches
,
to
Teach
,
Administer
,
Excommunicate
,
and
were
counted
Brethren
to
the
Bishops
,
and
called
Episcopi
or
Coepiscopi
even
of
the
Antient
;
But
the
Presbyters
,
which
were
part
of
their
Clergy
,
they
had
this
directive
power
over
them
,
(
indeed
)
the
Canons
Ecclesiastical
allowing
the
same
.
And
this
power
,
in
their
own
Congregations
,
these
Rectors
had
,
although
they
were
Minorum
Ecclesiarum
praepositi
,
Rulers
over
lesser
Churches
.
And
surely
they
,
that
are
fit
to
Teach
their
own
Congregation
,
are
fit
to
Govern
their
own
Congregation
:
The
word
to
Feed
the
Flock
,
implying
,
feeding
them
by
Ruling
,
as
well
as
by
Teaching
.
They
that
are
Parents
to
beget
,
have
power
of
the
Rod
betrusted
to
them
;
and
if
they
be
fit
to
govern
foro
interno
,
then
much
more
with
others
foro
externo
.
It
is
a
more
Apostolical
Work
to
beget
,
and
to
plant
,
and
to
multiply
,
than
to
Govern
Men
being
converted
.
That
those
that
should
be
fit
to
gather
a
Church
,
and
to
bring
it
to
fulness
from
small
beginnings
,
should
not
be
fit
to
govern
it
,
and
to
reap
the
fruit
of
it
,
but
that
the
power
should
be
in
others
that
are
extrinsecal
to
their
Congregations
,
is
absurd
to
think
.
In
the
classical
Government
,
if
they
admonish
not
personally
only
,
i
.
e
.
each
Minister
apart
,
but
as
a
body
in
common
then
they
meet
for
Acts
of
Government
,
and
that
in
common
,
as
united
:
And
if
there
be
no
admonition
in
common
,
wherein
they
all
join
,
as
an
act
of
authority
of
the
whole
,
then
such
admonitions
proceed
from
the
Minister
alone
,
that
doth
admonish
,
and
the
other
Elders
therein
are
but
as
Cyphers
.
Now
therefore
when
there
is
Elders
,
and
these
Elder
united
in
acts
in
common
,
and
those
acts
are
acts
of
Government
,
there
must
needs
be
an
Eldership
.
And
this
the
Reformed
Churches
do
acknowledge
,
and
the
Commissioners
of
Scotland
,
in
ther
papers
,
do
own
this
to
be
an
Eldership
.
The
Reformed
Churches
,
in
France
,
call
it
a
Presbytery
;
and
the
meeting
of
the
Elders
over
many
Congregations
,
that
they
call
the
Classis
.
And
what
doth
make
a
Classical
Eldership
to
be
a
Presbytery
;
but
that
materially
there
are
Elders
,
that
have
relation
to
those
Congregations
,
and
that
formally
they
are
united
for
Acts
in
Common
?
2.
It
is
as
evidently
true
,
that
they
are
a
sufficient
Presbytery
.
Its
true
indeed
,
(
as
was
said
afore
,
no
one
is
sufficient
for
any
of
these
things
?
And
thus
for
moral
imperfections
,
power
might
be
taken
from
the
Apostles
themselves
,
who
acknowledge
this
imperfection
of
themselves
;
but
they
have
a
political
sufficiency
.
For
1.
If
it
be
said
that
the
insufficiency
lies
in
the
fewness
of
the
number
,
and
that
in
a
Classical
Presbytery
,
there
are
more
;
on
answer
to
that
,
the
Rule
saith
,
Elders
of
the
Church
,
and
so
speaks
of
them
indefinitely
;
and
our
Saviour
Christ
saith
,
in
Mat
.
18.
Where
two
or
three
are
gathered
,
which
the
Presbyterial
Divines
do
Interpret
of
the
Elders
.
In
Acts
13.
1.
there
are
three
Elders
mentioned
at
Antioch
,
and
that
they
ordained
two
Apostles
,
Barnabas
and
Paul
,
who
(
say
our
Brethren
)
acted
as
ordinary
Elders
,
when
joyned
together
in
the
same
Act
,
and
yet
they
ordained
also
,
Acts
14.
23.
Thus
the
Church
of
Colosse
,
had
two
Ministers
,
Epaphras
and
Archippus
,
and
yet
that
Church
was
compleat
,
Col.
2.
10.
And
they
were
but
one
Congregation
;
for
they
were
Pastors
to
them
,
who
is
a
Faithful
Minister
to
you
,
(
saith
he
)
and
that
in
respect
of
Teaching
;
for
(
he
saith
)
they
had
heard
it
from
him
,
Col.
4.
And
when
the
Scripture
hath
not
put
the
sufficiency
upon
a
number
,
why
,
if
there
be
but
two
,
should
they
be
excluded
?
And
then
too
it
may
fall
out
,
that
as
many
Elders
are
in
one
Congregation
,
as
in
some
Classes
.
It
will
not
be
denyed
by
our
Brethren
,
that
two
Churches
may
associate
,
and
make
a
Classis
;
and
one
Congregation
may
have
as
many
Elders
,
as
these
two
smaller
ones
,
that
do
associate
.
And
assuredly
their
sufficiency
doth
not
lie
,
that
they
have
relation
unto
many
Congregations
;
for
that
this
should
have
the
influence
into
their
sufficiency
,
is
hard
to
be
supposed
;
besides
that
this
is
but
a
secondary
Relation
,
for
the
primary
Relation
is
to
their
own
several
Churches
,
insomuch
,
as
it
was
sometimes
affirmed
by
our
Brethren
,
that
they
were
not
Elders
to
all
those
several
Congregations
associated
,
but
an
Eldership
only
.
And
that
is
but
an
extrinsecal
relation
neither
,
whereas
that
relation
,
they
have
to
their
own
,
is
more
intrinsecal
;
because
they
are
chosen
by
them
,
and
because
they
personally
watch
over
them
,
and
are
fixed
amongst
them
,
whereas
this
is
but
raised
by
a
meer
Association
.
And
therefore
this
relation
that
they
are
Elders
over
,
many
Congregations
can
add
nothing
to
their
sufficiency
.
2.
Or
else
Secondly
,
their
insufficiency
is
supposed
to
lie
,
in
not
having
all
sort
of
Elders
,
in
this
Congregational
Eldership
,
both
a
Pastor
,
Teacher
,
and
Ruling
Elder
.
But
if
so
,
then
a
Classical
Eldership
may
be
imperfect
too
;
for
in
some
of
these
,
one
that
hath
the
Office
of
a
Teacher
or
a
Doctor
,
may
be
,
is
often
found
wanting
;
or
what
if
all
Ruling
Elders
were
wanting
,
and
only
Pastors
met
,
were
this
an
imperfect
Eldership
?
And
if
all
sorts
and
kinds
of
Elders
,
were
necessary
to
make
up
the
sufficiency
of
an
Eldership
or
Presbytery
Classical
;
then
it
were
first
necessary
that
every
Congregation
should
have
all
these
sorts
of
Elders
;
for
a
Classis
cannot
oblige
the
Congregations
under
them
,
that
some
should
have
a
Teacher
,
others
a
Ruling
Elder
,
others
a
Pastor
,
to
make
up
all
sorts
among
them
;
and
besides
the
first
relation
of
all
Officers
,
being
unto
particular
Congregations
,
as
being
primarily
ordained
for
them
(
for
none
is
an
Officer
simply
,
made
for
a
Classical
Church
)
therefore
the
Seat
of
all
these
sorts
of
Officers
,
is
Congregations
:
And
so
if
that
the
Classis
have
all
,
it
is
because
the
Congregations
have
all
first
;
and
if
the
Classes
be
bound
to
have
all
to
make
theirs
sufficient
,
the
Congregations
also
are
bound
to
have
all
to
make
theirs
sufficient
.
3.
Or
else
thirdly
they
are
supposed
Deficient
,
because
they
want
Ability
.
But
1.
If
they
are
Elders
of
the
Church
Universal
(
as
some
of
our
Brethren
affirm
)
and
of
all
the
World
;
and
accordingly
fit
for
any
work
of
Elders
,
as
their
Office
is
,
it
were
strange
that
a
company
of
them
in
a
Congregation
,
two
or
three
,
or
more
,
should
not
be
fit
for
all
the
business
in
that
Congregation
.
But
2.
Their
inability
must
lie
either
in
want
of
skill
,
or
want
of
power
.
If
in
want
of
skill
,
it
must
be
either
skill
to
discern
the
proof
of
the
Fact
,
for
which
Men
are
to
be
excommunicated
;
and
if
so
,
then
they
are
unable
to
Admonish
also
;
for
they
should
not
Admonish
,
but
upon
proof
of
the
fact
;
and
to
disable
a
Congregation
,
People
and
Elders
,
to
do
that
,
which
any
Jury
of
a
few
Men
use
to
do
,
ordinarily
in
point
of
Life
and
Death
,
is
very
hard
.
Or
else
their
want
of
skill
must
lie
in
discerning
,
whether
the
sin
be
a
sin
of
that
Nature
,
that
it
deserves
Excommunication
for
the
matter
of
Fact
,
if
it
be
not
repented
of
;
but
they
cannot
be
supposed
to
want
skil
in
that
,
for
then
they
cannot
likewise
suspend
from
the
Sacrament
,
for
they
are
to
suspend
but
for
such
sins
,
as
,
if
not
repented
of
,
would
deserve
Excommunication
.
Or
else
they
must
want
skill
to
judge
of
Repentance
,
or
the
want
of
it
;
but
surely
if
a
Brother
may
be
able
to
Judge
of
the
Repentance
of
a
Brother
,
in
case
of
a
flagitious
sin
(
which
in
publick
he
should
be
Excommunicated
for
,
if
he
Repented
not
)
then
a
Church
and
these
Elders
,
may
be
able
to
Judge
of
his
Repentance
of
Publick
sins
.
Yea
,
if
a
particular
Eldership
(
according
to
Presbyterial
principles
)
do
find
that
the
Man
Repenteth
upon
their
Admonition
,
though
the
sin
be
gross
and
heinous
,
they
may
forbear
to
bring
him
to
the
Classis
,
and
receive
him
again
,
or
else
their
Admonitions
are
in
vain
;
and
all
must
be
brought
however
to
the
Classis
.
And
if
they
may
Judge
of
his
Repentance
,
so
as
to
prevent
Excommunication
,
then
they
may
as
well
judge
of
his
Repentance
,
or
of
his
Obstinacy
,
when
he
is
to
be
Excommunicated
.
If
it
be
said
that
the
fault
may
be
so
Atrocious
,
that
they
cannot
so
well
judge
of
his
Repentance
;
the
Answer
is
,
-
1.
Then
all
such
sins
should
be
brought
immediately
to
the
Classical
Presbytery
,
and
not
to
the
particular
Eldership
at
all
;
for
them
to
Admonish
,
or
to
deal
with
him
in
order
to
Repentance
.
-
2.
The
more
Heinous
the
Fault
is
,
the
more
apparent
it
is
;
and
therefore
the
better
they
may
judge
of
it
,
and
the
easier
an
Excommunication
should
be
for
it
.
Or
2.
Their
Insufficiency
must
be
supposed
to
lie
in
want
of
power
.
But
1.
If
they
be
a
Presbytery
in
a
Church
,
they
must
needs
have
Power
and
Authority
to
do
all
that
a
Presbytery
is
ordered
for
,
or
is
ascribed
to
it
.
A
Presbytery
and
Presbyterial
Acts
,
are
Relative
and
Mutual
.
2.
All
Christ's
Ordinances
and
Means
,
are
sufficient
unto
his
end
.
As
a
Minister
,
if
he
be
a
True
and
Lawful
Minister
,
hath
sufficiency
both
of
Gifts
and
Power
,
to
do
what
belongeth
unto
him
as
a
Minister
;
as
to
Acts
of
all
sorts
,
and
the
least
,
as
well
as
the
greatest
:
So
if
Christ
do
Ordain
a
Presbytery
,
to
Govern
as
a
Presbytery
,
it
is
a
perfect
means
for
all
Presbyterial
Acts
;
for
God's
Appointments
are
perfect
,
and
God's
means
for
Government
,
are
as
compleat
as
his
other
means
of
Preaching
and
the
Sacraments
.
A
Presbytery
,
if
it
be
a
Presbytery
,
is
as
perfect
,
as
a
Presbytery
,
as
a
particular
Minister
,
is
as
a
Minister
.
A
Minister
,
is
a
compleat
Minister
,
not
to
Preach
only
,
but
to
Baptize
;
not
to
Baptize
only
,
but
to
Administer
the
Lord's
Supper
;
not
to
Preach
one
part
of
the
Council
of
God
,
but
all
;
not
to
Administer
the
Bread
only
,
but
the
Cup
;
and
if
he
is
the
Minister
of
one
Sacrament
,
then
also
of
another
;
for
there
are
no
such
Ministers
as
the
Bishops
,
Deacons
.
Now
look
what
a
Minister
is
in
his
kind
,
that
Elders
are
in
their
kind
,
and
if
they
have
power
to
Admonish
,
then
power
to
Excommunicate
.
3.
If
they
be
fit
for
one
Act
of
Government
,
then
for
all
Acts
,
of
all
sorts
and
kinds
(
for
of
them
we
speak
now
)
we
do
not
say
in
all
cases
;
for
a
case
may
be
too
difficult
for
them
,
and
then
they
seek
Advice
,
but
we
speak
of
the
kinds
.
If
they
be
able
,
they
have
the
power
,
in
one
as
well
as
the
other
,
which
is
proved
.
1.
Because
our
Presbyterian
Brethren's
own
Arguments
,
do
run
from
instances
of
one
part
of
Government
,
to
all
.
They
cannot
give
Instances
of
all
Acts
of
Government
done
by
those
,
that
they
suppose
to
be
Classical
Churches
;
but
they
argue
from
some
few
,
and
those
less
than
Excommunication
,
as
in
the
instance
of
the
Church
of
Jerusalem
,
they
argue
from
the
less
,
from
having
received
Alms
,
that
they
meant
to
prevent
a
Scandal
.
Yea
,
they
argue
that
because
the
Synod
in
Acts
15.
might
with
an
Authority
Doctrinal
declare
,
that
therefore
they
might
Excommunicate
.
So
we
argue
,
if
a
Congregational
Presbytery
may
do
all
these
,
then
they
may
Excommunicate
;
and
it
is
their
right
to
do
it
.
Our
Presbyterian
Brethren
,
can
give
no
instance
of
any
one
that
did
all
;
and
until
they
have
an
Instance
,
that
Classical
Churches
did
all
these
,
it
may
still
be
said
,
that
Classical
Churches
be
imperfect
;
and
how
then
shall
they
or
we
,
know
what
is
a
perfect
Presbytery
,
and
what
is
not
?
To
give
them
power
to
Admonish
,
to
Suspend
from
the
Sacrament
,
and
not
to
Excommunicate
,
is
to
make
them
imperfect
.
If
then
they
are
furnisht
with
power
,
they
must
likewise
have
Ability
,
for
what
Christ
gives
power
to
do
,
to
that
he
gives
ability
sufficient
.
If
it
should
be
said
,
that
Congregational
Elders
do
but
Govern
in
foro
interno
,
I
answer
1.
That
's
the
same
that
the
Bishops
allowed
,
only
unto
Pastor
of
Congregations
,
affirming
themselves
had
only
the
external
Judicature
.
Then
2.
They
rule
more
than
in
foro
interno
,
for
they
set
up
an
outward
Judicature
in
a
Church
of
Elders
,
united
in
common
,
even
while
they
Admonish
in
common
,
and
suspend
from
the
Sacrament
in
common
.
So
that
to
conclude
this
Argument
,
to
say
that
they
are
insufficient
for
Ability
and
Power
;
it
is
1.
A
wrong
to
Christ
,
in
Reproaching
his
means
,
as
insufficient
to
his
ends
.
It
is
2.
A
wrong
to
the
Presbytery
it self
;
it
is
enough
to
take
away
the
power
from
them
;
but
to
take
away
a
Man's
power
and
his
Estate
,
and
make
him
a
Ward
under
pretence
,
that
he
is
not
able
to
manage
it
,
or
hath
no
power
to
do
it
,
is
the
greatest
wrong
that
can
be
.
3.
If
some
Elders
and
Congregations
be
found
insufficient
,
then
they
are
insufficient
to
be
Elders
,
put
them
out
,
or
let
them
only
be
Wards
,
shall
the
Law
be
general
for
their
sakes
?
4.
If
you
ask
what
is
a
sufficient
Eldership
?
We
ask
you
what
is
an
insufficient
?
And
wherein
insufficiency
lieth
?
And
let
not
Churches
be
kept
imperfect
(
when
it
is
their
due
to
have
a
sufficient
Eldership
)
that
under
the
pretence
of
that
,
the
necessity
of
Presbyterial
Government
may
appear
.
But
as
in
case
of
Separation
,
the
Assembly
hath
affirmed
,
that
if
there
be
a
want
of
officers
,
or
the
like
,
it
is
required
that
there
be
a
supply
,
and
that
there
be
not
a
Separation
;
so
in
Congregations
,
let
there
be
a
sufficient
Eldership
,
let
there
be
a
supply
,
let
not
the
power
be
taken
away
.
For
thus
the
Bishops
took
away
Ruling
Elders
,
and
did
leave
but
one
Pastor
in
a
Congregation
,
that
so
they
might
have
the
better
pretence
to
govern
,
and
to
do
all
themselves
.
CHAP.
II
.
The
fourth
and
fifth
and
sixth
Arguments
,
to
prove
a
single
Congregation
,
to
be
a
compleat
Subject
of
Ecclesiastical
power
,
drawn
1.
From
being
a
Body
of
Christ
compleatly
ordained
,
2.
Because
Worship
and
Government
are
Commensurate
.
3.
From
the
Nature
of
Excommunication
.
Arg.
4.
THEY
,
that
are
a
Body
organized
with
all
the
Members
,
have
all
the
priviledges
of
a
Body
;
but
a
Church
having
a
company
of
Elders
,
especially
if
of
all
sorts
,
is
a
body
to
Christ
,
and
compleatly
organized
.
The
compleatness
of
the
Natural
body
,
lies
not
in
the
multitude
of
Members
,
but
in
having
all
.
And
that
such
a
body
thus
compleat
,
should
not
have
all
power
that
a
body
can
be
supposed
to
have
over
its
Members
,
is
very
strange
.
And
again
;
that
power
and
liberty
,
which
is
to
be
given
to
every
brother
in
his
proportion
,
is
to
be
given
to
every
compleat
body
of
Christ
,
in
the
like
proportion
as
it
is
a
body
.
Now
every
brother
hath
power
as
a
brother
(
and
as
it
is
his
Duty
)
to
withdraw
from
him
he
doth
judge
to
walk
inordinately
,
2
Thess
.
3.
5.
And
then
every
body
that
is
rightly
organized
,
must
therefore
have
power
as
a
Body
,
to
a
suitable
proportion
,
to
cut
off
any
rotten
Member
;
and
if
it
can
heal
it self
,
to
do
it
of
it self
,
the
Law
of
Nature
will
teach
it
,
as
it
is
a
Body
so
to
do
.
That
is
not
a
sound
Body
,
that
hath
not
strength
to
purge
out
it
's
own
Excrements
.
All
Bodies
and
Societies
of
Men
,
have
power
still
within
themselves
,
to
cast
out
any
who
are
Destructive
to
the
Society
,
so
Families
have
,
(
every
lump
purgeth
out
its
own
Leaven
)
and
every
particular
Company
in
a
Greater
City
,
have
that
power
so
far
as
their
own
company
reacheth
.
The
power
which
the
Synagogues
had
and
exercised
,
Congregations
surely
may
have
now
.
The
Synedrim
might
give
the
Law
in
the
Abstract
directing
,
who
and
what
kind
of
Persons
were
to
be
cast
out
,
and
for
what
;
but
they
medled
not
with
the
particular
Sentence
,
and
applying
of
it
to
any
Man
;
nor
did
the
Towns
and
Cities
that
judged
in
their
Gates
.
Neither
were
the
Synagogues
bound
to
advise
,
but
only
when
the
case
was
difficult
,
which
is
clearly
by
this
;
that
the
Jews
had
Synagogues
in
all
the
Cities
of
the
Gentiles
,
dispersed
up
and
down
the
World
,
and
had
their
several
Rulers
in
them
;
and
they
were
not
bound
to
come
up
to
Hierusalem
,
to
the
Synedrim
.
These
Synagogues
,
though
they
could
not
cast
out
of
the
Temple
,
yet
cast
out
of
themselves
they
might
;
and
therefore
a
Man
was
cast
out
of
the
Synagogue
.
As
we
argue
in
the
case
of
Baptism
of
Children
,
that
God
hath
not
straitned
,
but
rather
inlarged
his
Grace
,
and
the
Liberty
and
Promises
thereof
under
the
Gospel
;
so
we
do
argue
here
,
that
the
liberty
of
such
Assemblies
,
(
as
the
Synagogues
were
)
which
Christ
hath
now
Instituted
,
must
have
all
the
priviledges
they
had
,
and
so
much
the
more
,
by
how
much
,
that
the
Assemblies
of
the
Saints
now
are
more
Noble
,
than
Synagogues
were
then
;
they
being
called
a
Temple
,
the
House
of
God
,
a
Holy
Nation
,
and
a
Royal
Priesthood
;
and
upon
every
Assembly
,
under
the
Gospel
,
God
Creating
a
Cloud
and
a
Pillar
of
Fire
,
these
have
all
the
promises
and
priviledges
,
that
the
Temple
and
the
Nation
of
the
Jews
had
,
therefore
surely
as
much
as
the
Synagogues
.
The
Prophet
Jerem
.
3.
16.
makes
the
priviledge
of
every
Church
,
under
the
Gospel
,
to
be
as
great
as
that
of
the
Temple
at
Hierusalem
,
where
the
Ark
was
,
the
place
where
God
did
choose
for
the
Synedrim
to
sit
in
,
and
to
govern
that
Nation
.
In
those
days
,
(
saith
he
,
speaking
of
the
times
of
the
Gospel
)
they
shall
say
no
more
the
Ark
of
the
Covenant
of
the
Lord
(
which
therefore
must
needs
be
meant
of
the
times
of
the
Gospel
;
for
the
Ark
of
the
Covenant
of
the
Lord
,
was
the
chiefest
priviledge
,
under
the
Law
,
till
Christ
)
neither
shall
it
come
into
mind
,
neither
shall
they
remember
it
,
neither
shall
they
visit
it
,
neither
shall
that
be
done
any
more
;
But
in
stead
thereof
,
he
takes
one
of
a
City
,
and
one
of
a
Family
,
and
brings
them
to
Zion
,
takes
not
the
Nation
,
but
Selects
some
out
of
the
Nation
;
and
gives
them
Pastors
according
to
his
own
Heart
,
as
a
greater
priviledge
than
that
of
rhe
Ark
,
and
therefore
it
is
meant
of
Congregational
Assemblies
;
for
to
them
Pastors
are
fixedly
and
properly
given
to
feed
them
with
Knowledge
and
Understanding
.
And
if
that
every
Congregation
enjoyeth
a
greater
priviledge
than
the
Ark
of
the
Lord
,
in
having
such
Pastors
;
then
surely
it
should
also
be
governed
by
them
,
as
the
Synagogues
also
were
by
their
Rulers
,
who
were
called
Rulers
of
the
Synagogue
,
not
of
the
Synagogues
;
for
each
Synagogue
had
more
Rulers
than
one
,
for
the
Government
of
them
,
as
they
were
a
Synagogue
,
Mar.
5.
22.
Arg.
5.
If
the
Seat
of
Worship
and
Government
be
commensurable
,
and
of
equal
extent
:
Then
a
single
Congregation
,
as
it
is
the
Seat
of
Worship
,
so
of
Government
.
Now
for
Worship
,
none
else
do
meet
but
Congregations
;
and
if
the
Temple
,
Altar
,
and
Worshippers
,
be
measured
by
the
same
line
,
Rev.
11.
the
power
that
is
in
the
Temple
,
is
likewise
so
measured
.
If
Altar
and
Judicature
,
be
of
like
extent
also
(
as
they
are
,
since
the
end
of
Discipline
is
to
keep
Worship
pure
)
then
where
the
constant
Worship
is
,
there
should
be
constant
Discipline
,
especially
if
Excommunication
be
a
part
of
Worship
,
as
was
said
afore
,
as
well
as
Admonitions
are
:
It
cannot
be
otherwise
,
but
that
the
proceedings
of
the
whole
Discipline
,
Admonitions
,
and
all
,
should
be
before
the
whole
Church
,
which
is
as
well
to
be
edified
by
it
,
as
by
Preaching
;
and
therefore
particular
Congregations
are
to
be
the
Seat
of
it
:
Thus
we
shewed
before
,
that
the
main
end
of
a
Church
was
Worship
,
and
that
Discipline
was
the
Appendix
thereunto
,
to
keep
the
Worship
pure
;
and
that
so
Christ
under
the
Gospel
,
had
made
the
bounds
of
a
Church
,
to
be
measured
by
that
of
Worship
,
Rev.
11.
1.
Measure
the
Temple
and
the
Altar
,
and
the
Worshippers
;
and
so
all
that
belongs
unto
it
.
And
this
Worship
and
Government
for
the
State
of
it
,
are
of
equal
extent
,
commensurable
one
to
the
other
,
which
is
made
out
by
this
;
that
all
sorts
of
Churches
that
ever
were
,
had
Worship
and
Government
of
equal
extent
.
Before
the
Law
,
when
there
was
a
Church
in
the
House
,
and
it
went
in
a
Family-way
,
as
the
Worship
was
in
the
Family
,
so
the
Disciple
was
in
that
Family
;
and
Excommunication
was
a
casting
out
of
that
Family
;
so
in
Adam's
Family
,
it
is
said
of
Gain
,
that
he
fled
from
the
presence
of
the
Lord
,
that
is
,
from
his
Father's
House
.
When
as
God
did
make
a
Nation
a
Church
,
the
Church
of
the
Jews
(
as
't
is
called
,
Acts
7.
)
in
the
Wilderness
,
they
did
set
all
their
Tents
about
the
Tabernacle
,
and
so
,
as
one
Church
,
they
saw
the
Sacrifices
.
And
when
they
were
at
Hierusalem
,
they
had
answerably
a
National
Worship
,
they
had
Ordinances
,
as
they
were
a
National
Church
;
therefore
the
Synedrim
was
to
sit
in
the
place
that
God
should
choose
,
to
be
there
for
Government
,
as
well
as
he
appointed
the
Sacrifices
to
be
there
.
And
for
that
Moral
Worship
in
the
Synagogues
,
so
far
forth
,
as
they
were
the
Seat
of
Worship
,
Prayer
,
and
reading
the
Word
,
&c.
so
they
had
also
casting
out
of
the
Synagogues
:
And
although
the
Synedrim
might
make
Laws
,
for
what
sins
to
do
it
;
yet
the
exercise
of
it
was
by
the
proper
Rulers
,
who
are
called
therefore
Rulers
of
the
Synagogues
.
It
is
therefore
Bains
,
his
Argument
against
Diocesan
Churches
,
that
there
could
be
no
such
Churches
,
Bain's
Diocesan
Trial
,
pa
69.
because
there
was
no
publick
Ordinances
of
Worship
,
as
was
in
the
National
Churches
of
the
Jews
,
unto
which
the
Males
came
.
And
yet
the
Episcopal
Government
kept
up
this
principle
,
for
as
they
had
a
Diocesan
Government
,
so
they
had
a
Cathedral
Worship
in
the
same
place
,
as
in
a
Mother
Church
,
like
that
Representative
Worship
of
Sacrifices
in
Hierusalem
;
and
they
had
set
meetings
at
them
,
to
which
all
came
up
;
and
therefore
their
principles
,
in
this
,
was
better
than
this
of
the
Presbyteries
,
for
they
had
a
Worship
and
a
Government
,
that
was
commensurable
.
Object
.
1.
The
performing
of
Acts
of
Worship
by
a
Minister
,
belongs
to
the
power
of
Order
;
but
the
power
of
Jurisdiction
is
a
further
thing
.
A
Minister
may
Administer
the
Sacrament
,
and
perform
a
work
of
Order
alone
;
but
he
cannot
Govern
alone
,
but
he
must
be
joyned
with
others
;
and
therefore
Worship
and
Government
are
not
commensurable
.
Answ
.
The
question
is
not
of
the
power
,
but
of
the
extent
of
the
State
both
of
Worship
and
Government
.
He
that
is
a
Minister
,
and
can
alone
perform
an
Act
of
publick
Worship
,
yet
he
must
do
it
in
a
publick
Congregation
;
and
so
although
it
be
done
alone
by
his
person
,
yet
not
beyond
the
extent
of
a
Congregation
,
but
still
according
to
the
limits
and
bounds
of
it
.
Now
the
Seat
of
Government
,
and
the
extent
thereof
,
is
commensurable
to
the
Seat
of
Worship
;
so
as
although
he
cannot
perform
an
Act
of
Government
alone
in
the
Congregation
,
but
with
others
;
yet
still
those
others
are
but
to
be
those
,
who
belong
to
that
Congregation
,
whereto
he
is
a
Minister
,
or
an
Elder
for
performing
Acts
of
Worship
.
Object
.
2.
The
Apostles
had
a
Latitude
of
power
over
all
sort
of
Churches
,
and
therefore
the
extent
of
Worship
,
and
the
power
of
Government
,
are
not
commensurable
.
Answ
.
Although
the
Apostles
had
,
in
their
Persons
,
power
of
Government
over
all
Churches
;
yet
still
they
exercised
that
power
(
for
acts
of
censure
)
but
when
they
were
,
in
any
of
those
Congregations
,
not
in
a
consistory
out
of
those
Churches
,
but
as
personally
present
in
the
Churches
.
And
therefore
the
Apostle
saith
,
When
I
come
,
I
will
do
so
and
so
;
and
shall
I
come
with
a
Rod
?
1
Cor
.
4.
19
,
20
,
21.
And
when
they
came
to
any
particular
Church
,
it
was
an
Apostolick
priviledge
proper
to
them
,
which
is
not
communicable
to
other
Elders
,
they
were
{αβγδ}
fellow-Elders
,
(
as
Peter's
Phrase
is
,
1
Pet
.
5.
)
in
every
one
of
those
Churches
;
and
did
for
that
time
concur
in
the
Government
of
that
Church
,
though
with
the
interest
of
an
Apostle
.
So
as
still
de
facto
,
the
exercise
of
all
their
Government
,
was
in
a
Congregation
;
and
as
they
Administred
not
the
Sacrament
of
the
Lord's
Supper
alone
,
or
out
of
Churches
,
so
nor
did
they
Excommunicate
,
but
as
joyned
with
a
particular
Church
;
nor
did
they
choose
Officers
or
Elders
,
but
as
present
with
Churches
,
whom
these
were
to
be
Officers
to
.
They
might
give
Doctrinal
Directions
to
Churches
,
concerning
Government
,
in
which
they
were
infallibly
guided
by
the
Holy
Ghost
;
but
acts
of
Government
,
they
performed
not
,
but
in
the
Churches
themselves
,
and
as
concreted
and
becomming
one
with
that
particular
Church
;
and
therefore
the
Churches
remained
as
distinct
Churches
,
notwithstanding
they
were
under
Apostolical
Government
;
and
many
Churches
are
no
where
called
one
Church
,
because
under
an
Apostle
.
Arg.
6.
That
a
single
Congregation
,
with
it
's
Elders
,
is
an
intire
Seat
of
Government
,
is
proved
from
the
Nature
of
Excommunication
it self
.
1.
Excommunication
relateth
to
Communion
,
and
Communion
with
Churches
is
either
fixed
,
and
in
a
constant
way
,
or
occasional
.
To
throw
a
Man
out
of
occasional
Communion
,
is
not
Excommunication
,
it
is
but
a
secondary
act
,
that
supposeth
first
to
throw
him
out
of
a
fixed
Communion
.
It
is
but
Non-communion
,
or
denial
of
Communion
,
and
keeping
of
him
out
of
it
,
as
all
other
remote
Churches
may
do
.
And
the
Execution
of
the
act
,
is
from
the
power
of
Christ
;
and
that
promise
which
he
hath
made
,
I
will
be
in
the
midst
among
you
,
when
thus
gathered
together
,
Mat
.
18.
20.
whereas
the
way
of
Presbytery
classical
Excommunication
,
is
as
if
the
congregation
was
gathered
in
the
Name
of
the
Pretbyters
,
and
with
their
power
;
and
that
they
could
promise
to
be
in
the
midst
among
them
.
Excommunication
therefore
,
formally
and
properly
is
a
casting
him
out
of
a
fixed
Communion
;
therefore
that
Church
,
which
actually
doth
hold
a
fixed
communion
with
him
,
hath
that
power
,
and
to
them
properly
must
belong
the
casting
of
him
out
.
Do
not
ye
judge
them
that
are
within
,
saith
the
Apostle
?
1
Cor
.
5.
12.
And
so
far
as
any
were
Within
to
them
,
so
far
they
had
Power
over
them
.
Now
to
that
particular
Congregation
,
whereof
a
Man
is
a
Member
,
a
Man
is
so
Within
,
in
respect
of
a
fixed
communion
as
to
no
Church
else
in
the
World
;
there
is
therefore
a
Power
of
throwing
of
him
out
,
belonging
to
them
,
which
belongs
to
no
Church
,
nor
unto
all
the
Churches
in
the
World
.
Other
Churches
can
but
throw
him
out
of
an
occasional
communion
as
he
shall
come
to
them
,
and
therefore
answerably
,
their
throwing
of
him
out
must
be
but
occasionally
,
as
he
shall
at
any
time
offer
to
come
to
them
.
Hence
therefore
the
formal
act
of
Excommunication
must
needs
be
proper
unto
them
,
whom
he
holdeth
a
fixed
communion
with
.
Add
to
this
,
that
other
Churches
can
throw
him
out
,
but
of
that
communion
which
he
holds
with
them
,
and
the
communion
ordinarily
,
he
holds
with
them
,
is
but
as
being
a
Member
of
a
Church
associated
with
them
(
supposing
such
an
association
)
and
as
far
as
their
interest
goes
,
so
far
their
power
may
go
,
they
may
throw
him
out
of
their
association
,
but
no
further
.
But
Excommunication
is
a
throwing
of
a
Man
out
of
a
fixed
communion
of
all
Ordinances
for
Worship
,
now
such
a
communion
he
holds
not
with
other
Churches
.
They
may
indeed
throw
him
out
of
their
own
Within
,
which
is
,
for
the
fixed
part
of
it
,
but
a
matter
of
association
for
Government
;
but
the
Congregations
,
Within
,
are
in
respect
of
ordinary
communion
in
Worship
.
Now
answerable
unto
their
Interest
is
their
Power
;
and
therefore
Excommunication
is
to
take
him
from
the
midst
of
them
(
from
among
you
,
1
Cor
.
5.
13.
)
with
whom
he
did
use
to
Worship
.
The
very
import
of
the
word
Excommunication
is
Excommuni
caetu
,
the
formal
and
direct
act
therefore
of
Excommunication
is
to
throw
him
out
of
that
fixed
communion
,
which
he
had
.
It
is
a
casting
out
of
all
other
Churches
consequently
,
yea
out
of
the
visible
Catholick
Church
consequently
,
but
formally
it
is
only
out
of
that
particular
Church
whereof
he
is
a
Member
.
Other
Churches
,
by
vertue
of
their
communion
together
,
may
ratifie
it
by
approving
it
,
but
that
Church
,
which
the
act
properly
concerns
in
the
formality
of
it
▪
is
a
particular
Church
whereof
he
is
a
Member
,
and
therefore
answerably
the
formal
power
must
lie
there
.
And
although
this
Government
of
Christ
hath
been
never
so
much
corrupted
by
a
power
set
over
Congregations
,
yet
still
the
act
of
Excommunication
(
or
at
least
the
execution
)
hath
been
performed
in
the
particular
Churches
whereof
a
Man
is
a
Member
.
2.
Where
and
by
whom
that
act
is
done
,
that
excommunicateth
a
Man
,
there
the
power
and
the
main
of
the
power
must
lie
,
(
for
the
substance
of
the
act
)
and
there
alone
.
But
in
particular
Congregations
,
and
by
the
Elders
of
the
People
thereof
,
that
act
alone
is
done
,
by
which
a
Man
actually
is
cut
off
from
communion
with
all
other
Churches
,
and
whereby
he
is
excommunicated
;
Therefore
that
particular
Congregation
is
the
only
,
or
at
least
the
main
substantial
subject
of
that
power
,
whereby
a
Man
is
excommunicated
.
We
have
an
instance
in
the
Church
of
Corinth
,
when
the
Apostle
directs
them
to
deliver
that
Man
unto
Satan
,
when
they
were
met
together
.
Whether
the
Man
was
excommunicated
,
or
no
,
it
matters
not
,
however
the
direction
was
given
,
and
the
direction
falls
upon
the
very
act
it self
,
when
and
where
it
was
actually
to
be
executed
and
done
,
and
in
them
it
puts
the
power
;
When
ye
are
met
together
in
the
Name
,
and
with
the
Power
of
the
Lord
Jesus
,
deliver
such
a
Man
to
Satan
,
1
Cor
.
5.
4
,
5.
There
's
the
Act
,
and
there
's
the
Power
,
all
meet
together
,
and
he
speaks
of
the
ultimate
act
of
Excommunication
;
and
where
,
and
in
what
Meeting
that
is
to
be
done
amongst
them
,
there
the
power
resideth
.
1.
In
all
Spiritual
Ordinances
,
the
power
is
inseparable
from
the
act
:
And
therefore
to
make
the
power
whereby
a
Man
is
excommunicated
to
lie
in
one
Assembly
,
and
the
act
of
excommunication
to
be
performed
in
another
,
is
to
divide
what
Christ
hath
put
together
.
He
that
baptizeth
hath
the
power
of
baptizing
,
and
he
that
preacheth
of
preaching
,
and
so
those
that
actually
excommunicate
of
excommunication
,
and
the
act
is
more
than
the
sentence
.
If
therefore
they
have
the
greater
committed
to
them
;
they
must
needs
have
the
less
.
And
,
2.
Whom
Jesus
Christ
betrusteth
with
the
act
,
he
must
betrust
them
the
power
,
because
his
power
,
whereof
their's
is
but
the
execution
,
doth
accompany
their
act
,
and
therefore
Paul
saith
,
when
you
are
met
with
the
Power
of
the
Lord
Jesus
,
give
such
an
one
unto
Satan
.
It
is
not
as
in
Civil
cases
,
there
the
power
lies
in
the
Sentence
,
but
here
in
the
Execution
.
And
indeed
the
ultimate
Sentence
lies
in
the
Execution
,
and
is
all
one
with
it
,
when
in
the
presence
of
all
the
Church
it
is
said
,
We
deliver
this
Man
to
Satan
.
And
therefore
,
3.
In
Scripture
the
Power
is
expressed
by
the
Act.
Paul
saith
,
Whom
I
did
deliver
unto
Satan
;
and
so
ordination
is
called
the
laying
on
of
the
Hands
of
the
Presbytery
.
The
Power
of
the
Presbytery
is
expresly
their
act
;
and
therefore
where
the
Act
lies
,
the
Power
must
lie
.
Now
we
ask
this
Question
,
Whether
a
Man
be
actually
Excommunicated
and
delivered
up
unto
Satan
,
until
he
is
so
delivered
up
at
a
Meeting
of
that
particular
Church
whereof
he
is
a
Member
,
Elders
and
People
being
present
?
We
are
not
now
inquiring
what
proceedings
are
to
go
before
,
preparatory
hereunto
;
but
this
is
that
we
contend
for
,
that
where
the
Act
is
done
which
ultimately
Excommunicates
him
,
there
the
substance
of
the
Power
lies
.
Whereas
it
may
be
answered
,
that
the
Execution
is
in
the
Congregation
,
but
the
Sentence
is
in
the
Presbytery
;
as
in
Civil
Courts
it
is
where
the
Man
is
Sentenced
by
the
Judges
,
but
actually
Executed
by
the
Sheriffs
.
We
reply
,
1.
That
Instances
of
Civil
proceedings
will
not
hold
here
.
For
the
Sentence
by
the
Judge
is
that
authoritative
Act
,
as
by
him
that
hath
the
Power
in
Law
to
cut
the
Man
off
;
but
to
Execute
the
Man
,
to
put
him
to
Death
,
that
's
an
act
of
Nature
which
any
Man
can
do
,
though
he
,
that
doth
it
,
is
to
do
it
lawfully
,
by
vertue
of
the
Sentence
;
but
the
Act
,
whereby
the
Man
is
in
Law
kill'd
,
is
the
Sentence
,
and
therefore
he
is
from
that
time
Civiliter
Mortuus
,
dead
in
Law
.
But
so
it
is
not
in
this
Spiritual
act
of
binding
of
Sin
,
and
of
delivering
unto
Satan
;
there
must
be
a
power
,
and
an
authority
that
is
in
the
persons
that
doth
accompany
them
,
and
that
as
met
together
.
And
the
Execution
of
the
Act
is
from
the
Power
of
Christ
,
and
that
promise
which
he
hath
made
,
I
will
be
in
the
midst
among
you
,
when
thus
gathered
together
,
Mat
.
18.
20.
Whereas
the
way
of
Presbyterial
Classical
Excommunication
,
is
as
if
the
Congregation
was
gathered
in
the
name
of
the
Presbyters
,
and
with
their
Power
,
and
that
they
could
promise
to
be
in
the
midst
among
them
.
And
however
there
may
be
,
many
preparatory
acts
unto
it
,
yet
the
thing
is
not
done
till
it
be
done
,
by
them
that
have
the
Power
.
And
therefore
if
the
Classical
Presbytery
will
challenge
it
,
they
must
all
be
present
,
but
if
the
Congregation
must
do
it
,
it
is
an
evident
argument
that
the
power
lies
there
.
2.
If
the
Classical
Presbytery
had
the
power
hereof
,
then
when
they
do
Sentence
him
to
be
Excommunicated
,
they
ought
actually
to
Excommunicate
him
,
and
compleat
it
,
for
to
say
that
the
power
should
be
in
them
and
not
the
act
,
when
as
those
that
do
the
act
are
to
meet
and
gather
together
in
the
power
of
the
Lord
Jesus
,
is
very
inconsistent
.
If
they
do
not
actually
Excommunicate
,
what
they
do
must
be
only
a
doctrinal
direction
,
that
the
Man
deserveth
to
be
Excommunicated
,
such
as
the
Apostle
put
forth
in
case
of
neglect
,
when
he
gave
his
judgment
,
I
have
judged
already
(
saith
he
,
1
Cor
.
5.
)
Let
such
a
one
be
delivered
unto
Satan
,
&c.
But
he
acknowledgeth
the
power
to
be
in
them
,
for
saith
he
Do
not
ye
judge
them
that
are
within
?
And
therefore
he
saith
not
,
I
have
delivered
him
,
but
that
he
be
delivered
.
And
it
is
in
this
as
in
case
,
suppose
of
Baptism
,
that
a
Minister
had
neglected
his
duty
to
Baptize
one
,
and
the
Apostle
had
sent
to
him
,
to
Baptize
him
,
and
given
his
Sentence
,
such
a
one
should
be
Baptized
,
and
should
further
press
it
,
do
not
you
Baptize
such
and
such
a
one
,
do
not
you
use
to
do
it
?
So
he
speaks
here
,
Do
not
ye
judge
them
that
are
within
?
Do
you
not
use
to
do
it
?
Now
as
in
this
case
,
the
question
will
be
whether
the
power
of
Baptizing
lay
in
the
Apostle
or
in
the
Minister
,
that
upon
this
doth
Baptize
?
Certainly
in
the
Minister
,
and
he
doth
that
by
an
immediate
commission
from
Christ
.
For
he
that
doth
the
substance
of
the
Act
,
in
him
the
power
lies
;
though
he
may
be
directed
in
a
case
of
neglect
by
an
Apostle
when
alive
.
And
so
now
tho'
a
particular
Congregation
in
case
of
a
neglect
may
be
called
upon
,
and
urged
by
other
Churches
,
yet
still
in
the
one
case
as
in
the
other
,
in
them
the
Power
lies
by
whom
the
substance
of
the
Act
is
done
.
Neither
yet
do
we
hereby
intend
to
give
that
power
to
a
Classical
Presbytery
that
the
Apostle
had
over
Corinth
,
but
only
we
alledge
it
thus
far
,
that
though
the
Apostle
had
Power
to
command
now
when
absent
,
and
if
he
had
been
present
,
had
power
to
have
concurred
with
them
in
the
very
act
,
that
yet
still
the
power
lay
in
them
,
without
the
Apostle
,
to
have
proceeded
,
by
whom
the
Act
was
to
be
done
according
to
the
Apostle's
direction
.
3.
According
to
Presbyterial
practices
,
it
is
evident
that
the
power
is
not
in
them
,
but
in
the
Congregation
;
for
after
that
they
have
Sentenced
a
Man
to
be
Excommunicated
,
and
it
is
to
be
supposed
,
that
his
sin
is
ripe
for
Excommunication
;
and
that
he
is
obstinate
enough
,
to
be
now
Excommunicated
,
then
it
should
be
presently
acted
and
done
,
if
the
power
were
in
them
.
But
they
stay
the
Execution
of
it
,
in
the
particular
Congregation
,
for
three
days
;
they
give
him
three
Admonitions
more
,
and
the
People
are
to
pray
for
him
;
and
so
they
do
manifestly
,
de
facto
,
hereby
put
the
ultimate
judgment
of
his
impenitence
into
the
Congregation
,
and
the
ultimate
act
of
Execution
also
.
For
if
the
Man
did
Repent
,
they
were
not
to
Excommunicate
him
;
and
because
they
judge
him
to
continue
impenitent
,
they
do
Excommunicate
him
,
according
to
the
Presbyterial
practices
.
If
it
be
answered
,
as
it
is
by
some
,
that
the
Sentence
,
by
vertue
of
which
he
standeth
Excommunicated
,
is
that
of
the
Classical
Presbytery
,
and
that
the
Elders
of
the
Congregation
,
are
but
the
Praecones
,
they
do
not
exercise
the
substance
of
the
Act
,
only
declare
and
publish
it
:
Then
we
reply
.
1.
That
here
is
more
than
a
promulgation
,
not
only
because
it
is
not
presently
done
;
but
because
other
means
of
Admonitions
,
as
Ordinances
of
Christ
are
applyed
to
him
,
to
bring
him
to
Repentance
;
and
if
so
,
it
is
apparent
,
that
when
the
Classical
Presbytery
Intended
him
to
Excommunication
,
that
he
was
then
not
fit
for
Excommunication
;
for
why
should
these
Authoritative
Admonitions
of
his
own
Elders
come
afterwards
?
They
may
as
well
continue
their
Admonitions
,
publickly
after
his
Excommunication
.
Now
if
his
sin
were
not
fit
for
excommunication
,
so
as
they
might
take
it
upon
their
Consciences
,
he
ought
not
now
to
be
excommunicated
,
then
by
vertue
of
their
Sentence
,
he
is
not
excommunicated
,
when
he
is
excommunicated
;
for
they
Sentenced
him
,
when
his
sin
was
not
ripe
for
it
.
So
that
according
to
their
own
practices
,
they
make
the
Presbyterie's
act
to
be
but
a
Doctrinal
discernment
,
that
in
such
a
case
,
if
he
continues
thus
and
thus
obstinate
,
he
is
to
be
excommunicated
.
But
2.
That
,
which
the
Elders
in
the
Congregation
do
,
is
more
than
to
be
Praecones
of
the
Sentence
of
the
Presbytery
;
and
their
delivering
of
him
to
Satan
,
actually
,
is
more
than
a
publishing
,
not
only
because
they
do
Authoritatively
as
Elders
,
Admonish
him
after
the
Presbyterie's
Sentence
(
and
if
they
do
Authoritatively
Admonish
him
,
certainly
they
do
Authoritatively
also
excommunicate
him
after
their
Admonitions
,
if
he
continues
impenitent
)
but
also
because
when
it
is
done
,
they
call
upon
the
Name
of
the
Lord
Jesus
;
and
they
do
it
in
the
Name
,
and
with
the
power
of
the
Lord
Jesus
.
If
it
were
a
meer
promulgation
,
there
needed
no
invocation
,
as
an
act
of
theirs
.
3.
Again
,
if
the
Form
of
the
Sentence
,
whereby
the
Elders
of
the
Congregation
do
excommunicate
him
,
be
considered
,
do
not
they
say
;
We
,
in
the
Name
of
the
Lord
Jesus
,
and
with
his
power
,
deliver
thee
to
Satan
to
excommunicate
thee
.
Yea
,
were
not
that
Congregation
in
Corinth
,
to
do
so
,
which
the
Man
belonged
unto
?
Whereas
if
the
Classical
Presbytery
had
the
power
,
and
these
were
only
the
publishers
;
then
the
Classical
Presbytery
were
only
to
use
those
words
,
because
the
power
was
in
them
;
and
the
Ministers
were
only
to
declare
,
that
such
an
one
was
excommunicated
by
them
,
in
the
Name
of
the
Lord
Jesus
.
And
if
so
,
then
all
the
Eldership
of
a
Congregation
are
to
the
Classis
,
but
even
as
Curates
are
to
the
Bishops
:
And
indeed
,
the
Bishop's
principles
are
more
consonant
to
themselves
,
than
this
;
for
they
say
,
that
the
act
of
excommunication
is
done
,
and
absolved
,
and
perfected
in
their
Courts
;
and
that
the
Curate
doth
only
promulge
it
(
as
their
manner
is
)
but
that
the
Man
is
indeed
excommunicated
by
the
Bishop
.
But
here
there
is
a
pretence
of
leaving
the
substance
of
the
act
,
to
be
formally
done
and
executed
by
the
Elders
of
the
Congregation
;
and
yet
a
denial
,
that
a
power
to
do
it
lies
in
them
;
and
the
power
to
do
it
,
assumed
to
be
in
them
,
who
yet
profess
they
do
not
actually
excommunicate
.
4.
If
they
were
only
Praecones
,
then
any
Man
may
do
it
,
as
well
as
the
Elders
of
his
own
Church
.
If
it
be
objected
,
that
,
in
a
Congregation
it self
,
when
it
is
done
,
it
is
done
by
one
Man
that
pronounceth
it
,
the
Pastor
of
the
place
,
or
the
like
.
The
answer
is
1.
That
as
in
Prayer
,
when
the
Pastor
is
the
Mouth
of
all
the
People
unto
God
,
he
is
but
the
Mouth
of
those
People
that
are
present
,
and
do
joyn
with
him
;
and
it
is
their
act
,
and
not
the
act
of
Men
absent
:
So
it
is
here
,
in
this
act
he
is
the
Mouth
of
the
Elders
,
and
the
whole
Congregation
as
present
,
as
of
God
to
throw
this
Man
out
:
But
to
make
the
Elders
of
the
Congregation
,
and
the
whole
Congregation
,
to
be
but
the
publishers
of
what
the
Presbytery
hath
done
,
when
they
were
absent
,
this
is
indeed
to
make
them
meer
publishers
,
which
any
Man
may
do
,
yea
,
they
themselves
may
do
it
,
by
fixing
it
upon
the
Church
Door
.
CHAP.
III
.
The
seventh
Argument
,
to
prove
that
a
single
Congregation
,
is
the
intire
seat
of
Church-power
,
because
thus
there
appears
a
Harmony
in
all
●●e
Ecclesiastical
Administrations
.
Argu
.
AS
we
prov'd
,
that
the
constitution
falls
upon
particular
Churches
,
by
shewing
how
naturally
all
things
fall
out
in
that
way
;
and
what
distortions
are
in
the
other
:
So
for
the
confirmation
of
the
compleat
power
of
particular
Churches
,
for
matter
of
Government
,
we
shall
now
proceed
in
the
like
way
of
Argument
.
For
the
upholding
of
the
Subordinations
of
Congregational
and
Classical
Assemblies
;
and
of
many
Congregations
,
being
under
one
common
Presbytery
,
made
up
of
the
Elders
fixed
to
several
Congregations
,
the
Presbyterial
Divines
are
forced
to
invent
multitude
of
distinctions
and
divisions
,
thereby
to
uphold
their
principles
.
They
are
forced
to
make
one
Church
for
Worship
,
and
another
Church
meerly
for
Discipline
,
a
Church
Real
,
which
is
of
the
Saints
,
the
Body
of
the
Faithful
,
that
are
a
Church
to
Christ
;
and
a
Church
Representative
in
their
Elders
,
meeting
in
a
Classical
Assembly
:
A
Church
incompleat
and
imperfect
(
such
they
make
Congregations
:
)
A
Church
perfect
and
compleat
for
Government
,
(
such
they
make
a
Classical
Presbytery
)
yea
,
indeed
as
was
observed
before
,
they
must
make
three
sorts
of
Churches
,
to
make
up
one
.
1.
A
Church
of
the
Faithful
(
for
so
the
Brethren
are
called
,
in
distinction
from
the
Elders
)
2.
The
Eldership
of
each
Congregation
,
a
Representative
Church
thereof
;
and
3.
A
Church
Classical
,
the
Elders
of
all
those
Congregations
assembled
in
one
.
They
must
also
be
put
upon
finding
out
a
double
Presbytery
,
for
ordering
of
Government
;
one
Congregational
,
the
other
Classical
;
when
yet
they
are
not
able
to
give
one
note
or
character
of
such
distinction
in
the
Scriptures
.
Yea
further
,
to
answer
our
Arguments
,
they
have
been
fain
to
say
,
that
the
Elders
of
particular
Congregations
have
the
relation
of
Elders
,
in
Sensu
diviso
,
to
each
Congregation
;
but
the
Relation
only
of
an
Eldership
,
in
sensu
conjuncto
,
as
met
in
a
Classical
Presbytery
,
to
all
and
each
of
these
Congregations
.
And
then
also
they
must
find
out
distinctions
of
the
difference
of
Duties
,
what
the
Elders
owe
to
a
particular
Church
;
and
what
to
all
the
Congregations
in
common
.
They
must
also
make
the
same
persons
,
to
be
Preaching
Elders
in
the
exercise
of
their
Office
,
to
their
particular
Congregations
;
and
Ruling
Elders
also
in
the
exercise
of
their
Office
,
to
all
the
rest
.
And
yet
are
not
able
to
make
any
Foot-steps
of
any
such
distinction
,
or
of
any
such
boundary
of
Duties
.
And
as
the
Reformed
Churches
,
would
not
have
made
that
distinction
of
those
several
sorts
of
Elders
,
under
the
New
Testament
,
had
they
not
had
distinct
and
peculiar
characters
of
some
,
that
ruled
,
of
others
that
especially
laboured
in
the
Word
and
Doctrine
,
Rom
.
12.
8.
He
that
Ruleth
,
let
him
wait
on
Ruling
,
he
that
Exhorteth
on
Exhortation
,
he
that
Teacheth
,
on
Teaching
.
And
unless
they
had
found
these
Foot-steps
of
Distinction
,
bounding
their
several
Offices
,
they
would
never
have
invented
these
several
sorts
of
Elders
;
nor
could
they
be
able
to
maintain
these
several
sorts
without
them
.
So
if
there
cannot
be
found
like
warrant
,
for
all
the
Presbyterian
distinctions
,
can
they
be
able
to
say
,
that
Jesus
Christ
hath
made
these
several
sorts
of
Churches
,
and
these
various
Reflections
of
Elders
,
and
their
Duties
,
&c.
And
thus
whilst
to
them
,
there
are
many
Bodies
,
and
many
Churches
;
and
Lords
many
,
and
Presbyteries
many
;
our
way
is
single
,
natural
,
uniform
,
and
to
us
there
is
but
one
Church
,
one
Presbytery
,
having
mutual
relation
one
unto
another
.
One
Church
for
the
Seat
of
Worship
,
the
same
Church
for
the
Seat
of
Discipline
;
and
hereby
all
these
groundless
Distinctions
are
in
a
few
words
taken
away
.
Now
as
in
the
point
of
Institution
of
Congregational
Churches
,
this
uniformity
is
a
confirmation
to
us
,
and
the
contrary
is
an
evidence
of
the
falseness
of
the
constitution
of
the
other
:
So
when
the
point
of
power
cometh
to
be
disputed
,
what
shall
belong
to
each
Congregation
,
the
observation
of
the
like
uniformity
in
ours
,
and
distortion
in
theirs
,
confirmeth
us
that
the
power
is
compleatly
and
intirely
in
each
Congregation
,
having
a
particular
Eldership
of
it self
.
As
before
they
are
put
to
distinguish
,
so
now
in
this
to
part
and
divide
the
power
between
the
Congregations
,
and
these
Classical
Presbyteries
;
and
that
for
ordinary
Government
.
Their
being
out
of
the
right
way
,
produceth
manifold
distortions
,
their
Administrations
of
the
Discipline
,
differing
from
the
Rules
and
Practices
held
forth
by
Christ
,
and
his
Apostles
in
their
Epistles
,
unto
which
the
placing
the
power
wholy
and
intirely
,
and
compleatly
,
in
a
particular
Congregation
,
falleth
uniform
and
suitable
.
Presbyterial
Divines
,
finding
that
particular
Congregations
were
Churches
,
and
that
as
such
they
are
intended
,
in
Mat
.
18.
Tell
the
Church
,
for
shame
they
could
not
take
all
power
from
them
,
but
they
must
allot
them
some
;
because
they
were
a
Church
:
And
yet
because
they
could
not
uphold
the
constant
and
ordinary
intermedling
(
and
that
not
by
way
of
Appeal
)
of
a
classical
Presbytery
,
which
did
challenge
it
's
primary
cognisance
,
and
right
in
Excommunication
,
as
well
as
the
Congregations
,
however
therefore
they
divided
the
power
,
and
they
put
part
of
the
power
in
one
,
and
part
in
the
other
.
They
put
the
Sentence
of
Excommunication
in
a
classical
Church
,
and
the
Execution
of
it
in
the
Congregational
;
and
so
indeed
they
do
make
two
sort
of
Governments
ordinary
,
for
one
and
the
same
suit
or
cause
or
matter
,
and
person
to
be
proceeded
against
.
The
particular
Eldership
of
the
Congregation
proceedeth
so
far
,
as
to
admonish
,
and
to
suspend
from
the
Sacrament
;
and
then
when
the
Man
is
obstinate
,
the
classical
Congregation
saith
;
bring
him
to
us
,
ere
you
presume
to
Excommunicate
him
,
that
we
may
admonish
him
again
,
and
so
he
may
be
found
further
obstinate
;
and
then
for
the
Execution
,
carry
him
down
again
to
the
Congregation
,
and
let
him
be
admonished
,
before
all
by
the
Elders
thereof
,
and
then
again
if
obstinate
Excommunicate
him
.
Surely
if
to
compleat
Excommunication
,
there
had
been
such
divided
proceedings
in
,
Mat
.
18.
Jesus
Christ
would
have
said
,
Go
tell
the
Churches
,
and
not
the
Church
▪
for
it
cannot
be
denyed
,
but
that
these
are
distinct
Churches
,
the
Congregational
and
Presbyterial
.
Whereas
to
us
,
as
there
is
but
one
Congregation
and
Presbytery
,
so
but
one
compleat
and
intire
Government
,
whereof
that
congregation
is
the
Seat
.
And
however
the
knowledge
of
the
matter
may
be
first
given
to
the
Elders
,
and
by
way
of
preparatory
cognisance
,
they
may
consider
of
it
,
(
to
cut
off
accusations
impertinent
,
and
apparently
defective
)
yet
therein
they
proceed
not
by
Authority
;
but
all
that
they
do
in
an
authoritative
way
,
is
done
before
the
whole
Congregation
,
to
the
edification
of
all
;
and
so
there
is
but
one
sort
of
publick
proceeding
,
whereas
our
Presbyterian
Brethren
have
many
.
Now
to
Demonstrate
the
Distortions
of
Administrations
in
their
way
,
and
the
Nullity
of
founding
any
such
divisions
and
parting
of
Government
and
Proceedings
,
we
present
these
considerations
.
1.
According
to
their
own
principles
and
practices
,
this
division
of
power
,
and
proceeding
,
to
compleat
an
act
of
Government
and
Excommunication
,
is
not
parallel'd
with
,
or
uniform
to
the
power
and
the
proceedings
,
in
those
other
Subordinances
of
Churches
or
Assemblies
,
which
they
would
have
erected
for
Government
.
It
is
known
,
that
they
make
five
several
Subordinations
.
1.
Oecumenical
.
2.
National
.
3.
Provincial
.
4.
Classical
.
5.
Congregational
.
And
all
these
are
built
but
upon
this
one
ground
(
the
same
that
a
Congregation
puts
in
for
)
that
they
are
all
Churches
;
only
the
greater
still
having
power
over
the
lesser
,
as
is
affirmed
,
they
are
cast
into
these
Subordinations
.
Now
then
let
but
the
same
be
granted
to
Congregations
in
this
its
lowred
condition
;
let
it
but
have
the
same
proportion
of
Subordination
to
it self
,
in
comparison
of
classical
,
that
the
rest
have
one
to
another
;
let
all
these
contignations
,
that
consist
of
lower
and
upper
Rooms
,
be
but
uniform
in
this
Model
;
and
then
,
until
a
Congregation
doth
miscarry
in
its
Excommunication
,
it
must
needs
have
all
the
power
within
it self
.
For
Classical
and
Provincial
,
which
are
the
two
next
Subordinations
,
each
to
other
,
Provincial
and
National
,
do
not
divide
a
power
of
proceeding
,
to
compleat
one
act
of
Government
between
them
;
(
so
as
the
Classical
should
have
one
part
,
and
the
Provincial
another
;
or
the
Provincial
one
part
,
and
the
National
another
;
and
so
as
after
the
lower
hath
performed
his
part
,
it
should
be
brought
to
a
higher
,
to
compleat
the
Sentence
)
but
each
of
them
have
an
intire
and
compleat
power
,
to
perfect
what
they
take
in
hand
to
Excommunication
;
and
matters
are
carryed
from
one
to
another
,
but
only
by
way
of
Appeal
,
and
that
too
after
they
have
compleated
the
Sentence
and
Execution
;
having
full
power
to
Excommunicate
within
themselves
.
Why
then
should
the
Congregational
in
its
Conjunction
and
Subordination
,
to
and
with
a
Classical
Presbytery
,
be
more
injured
,
than
all
the
rest
?
Why
should
the
Classical
alone
put
in
to
divide
the
Lands
with
them
,
and
go
half
,
and
the
greater
half
;
and
not
suffer
the
Congregational
to
perfect
,
and
compleat
the
Sentence
of
Excommunication
,
as
well
as
any
of
the
other
;
and
so
all
to
be
brought
(
if
at
all
)
only
by
way
of
Appeal
to
them
?
Whereas
now
all
is
brought
to
the
classical
Presbytery
,
from
the
Congregational
,
in
a
way
of
imperfection
and
deficiency
of
power
,
to
compleat
the
Sentence
.
And
this
is
the
greater
injury
,
in
as
much
that
one
of
the
great
Arguments
,
that
(
until
of
late
,
and
of
late
also
)
hath
been
pleaded
for
the
power
of
classical
Presbyteries
,
and
so
of
Synods
,
is
but
from
the
analogy
of
the
Congregation's
Right
,
that
what
power
they
have
over
a
Brother
,
a
Classis
should
have
over
a
Congregation
(
as
in
our
Kingdom
,
the
Plea
of
Inheritance
of
the
Eldest
Son
of
a
Yeoman
,
is
the
same
with
that
of
Nobles
and
Gentry
;
yea
,
and
in
the
Throne
it self
)
But
why
alone
should
the
poor
Congregations
be
made
Coppy-Holders
,
when
all
the
rest
are
free
and
intire
in
their
own
acts
of
Judicature
.
2.
Our
Presbyterian
Brethren
by
this
,
makes
two
Courts
of
Judicature
for
one
and
the
same
cause
;
which
is
not
ordinarily
found
amongst
Men
.
It
's
true
indeed
,
in
Humane
Courts
,
the
lower
have
only
lesser
matters
or
faults
committed
to
them
,
Debts
of
such
a
value
;
and
Higher
Courts
have
those
that
are
of
an
Higher
Nature
,
or
a
greater
value
.
But
look
what
matters
are
committed
to
them
,
they
are
able
to
pass
a
final
and
compleat
Sentence
upon
them
,
and
have
power
to
execute
it
,
if
an
Appeal
be
not
made
;
and
if
once
a
Suit
be
put
in
,
they
have
power
to
end
it
,
else
it
is
no
Court
.
But
here
now
the
Congregational
Elders
,
are
allowed
to
intermeddle
,
and
have
Authority
in
all
Causes
,
even
those
that
are
the
greatest
,
and
the
most
Heinous
sins
that
deserve
excommunication
,
without
any
controversie
and
difficulty
;
but
then
they
are
allowed
to
proceed
but
so
far
in
it
,
and
then
to
bring
it
to
the
Classical
Assembly
for
Sentence
,
where
all
must
be
heard
over
again
,
ere
they
can
proceed
to
a
Sentence
;
and
then
it
is
brought
to
the
People
,
and
there
it
is
acted
over
again
.
And
thus
as
they
make
two
sort
of
Churches
,
one
for
Discipline
,
and
another
for
Government
,
and
part
the
Seat
of
Government
and
Discipline
;
so
for
to
compleat
an
act
of
one
and
the
same
Discipline
,
they
make
two
several
Courts
;
and
that
not
by
parting
them
,
by
distribution
of
causes
of
less
and
of
greater
moment
only
;
but
of
acts
of
Judicature
.
And
whereas
the
Classis
pretends
,
that
it
's
the
perfect
and
compleat
Church
,
and
the
Congregational
imperfect
;
according
to
these
practices
,
it
makes
nothing
more
perfect
,
than
the
Congregational
doth
,
as
the
Law
did
not
;
but
when
the
case
is
brought
to
this
same
perfect
Church
,
yet
it
is
forced
to
send
the
party
down
again
to
the
Congregational
(
which
is
the
imperfect
Church
)
there
to
have
the
Sentence
compleated
.
3.
Whereas
the
Apostles
,
in
their
Rules
for
Publick
Admonitions
,
do
make
them
to
be
two
or
three
,
Tit
.
3.
10.
An
heretique
,
after
one
or
two
Admonitions
reject
as
obstinate
:
This
way
of
proceeding
makes
three
sort
of
publick
Admonitions
,
to
the
number
of
six
or
seven
.
It
makes
three
obstinacies
,
and
three
publick
Sentences
against
a
Man
that
is
excommunicated
.
First
he
is
admonished
by
a
particular
Eldership
(
and
we
would
know
whether
those
be
not
publick
Admonitions
,
yea
or
no
,
such
as
the
Apostle
intendeth
;
which
is
done
by
a
publick
Court
,
to
which
we
presume
they
will
say
,
that
all
the
People
may
come
,
and
in
that
respect
it
is
to
be
accounted
publick
,
or
if
not
;
yet
that
,
which
is
done
by
publick
Persons
,
in
a
publick
Judicature
,
is
publick
Admonition
)
Then
before
they
bring
him
to
the
Classis
,
they
must
judge
and
censure
him
as
obstinate
,
and
that
by
a
Major
vote
,
or
he
is
not
further
to
be
brought
(
and
we
believe
they
will
not
censure
him
to
be
obstinate
,
unless
he
hath
had
one
or
two
Admonitions
,
and
that
by
them
)
there
's
the
first
obstinacy
.
Then
he
is
brought
before
the
Classical
Presbytery
,
who
are
to
Sentence
him
to
be
excommunicated
(
which
we
believe
they
will
not
do
,
unless
they
also
also
have
by
Admonitions
,
tryed
whether
he
hath
been
obstinate
and
impenitent
,
or
no
,
upon
those
means
which
they
are
to
use
also
,
which
is
Admonition
)
then
he
is
brought
before
the
Congregation
,
there
he
is
Admonished
again
over
and
over
.
And
is
it
for
the
good
of
the
Man
,
or
is
it
for
the
satisfaction
of
the
People
,
that
they
may
see
him
obstinate
,
that
he
hath
so
good
Admonitions
given
him
?
It
cannot
be
meerly
for
the
satisfaction
of
his
obstinacy
,
unless
these
Admonitions
can
be
supposed
fit
to
work
upon
him
.
And
then
again
in
the
third
place
,
he
is
to
be
judged
obstinate
after
all
those
,
or
else
he
is
not
to
be
excommunicated
;
for
if
he
Repented
after
all
these
,
they
are
to
forbear
.
And
we
may
add
,
that
they
must
needs
make
a
judging
of
as
many
Repentances
for
his
Absolution
;
and
the
judging
of
his
Repentance
must
be
a
personal
experience
.
Thus
they
multiply
publick
proceedings
,
beyond
the
Rule
,
whereas
the
proportion
of
Christ's
patience
seems
to
be
set
.
4.
How
doth
the
dividing
of
things
thus
retard
their
proceedings
,
in
case
of
open
and
manifest
Scandals
?
How
must
needs
so
many
removes
rather
harden
the
Man
,
than
soften
him
,
and
in
stead
of
being
a
means
of
doing
him
good
,
be
a
vexation
to
him
?
The
pretence
is
,
that
hereby
Scandal
is
avoided
,
if
the
party
Repents
;
but
the
Truth
is
,
this
inlargeth
it
;
for
either
the
Scandal
is
a
thing
commonly
known
in
the
Congregation
of
the
People
,
and
then
it
is
best
to
have
it
examined
and
cleared
,
and
that
before
them
presently
,
if
it
may
be
,
either
by
his
Repentance
afore
them
,
that
they
may
be
Witnesses
thereof
,
or
by
his
appearing
innocent
.
If
it
be
not
known
commonly
and
ordinarily
abroad
,
it
is
more
Scandal
to
have
it
brought
to
strangers
,
than
to
have
it
to
be
kept
in
his
own
Church
:
especially
if
that
those
,
of
all
the
Churches
(
who
are
interested
in
what
the
Elders
of
the
Classical
Presbytery
do
)
or
any
of
them
may
be
present
at
pleasure
.
5.
This
Presbyterian
way
of
Excommunication
,
causeth
ordinances
to
be
misplaced
,
a
less
effectual
,
after
a
more
effectual
;
for
those
Admonitions
by
his
own
Elders
before
the
Congregation
,
being
the
last
(
according
to
order
of
Nature
,
in
all
Remedies
,
according
to
Christ's
order
and
degrees
of
proceeding
,
in
Mat
.
18.
and
according
to
God's
order
in
his
dealing
with
us
)
must
be
supposed
more
powerfully
effectual
,
than
the
first
:
And
yet
if
the
power
of
Sentencing
the
Man
be
in
the
Classical
Presbytery
,
by
vertue
of
which
he
is
excommunicated
;
that
must
be
supposed
to
be
more
effectual
,
to
bring
him
to
Repentance
.
And
then
also
they
let
their
Classical
Admonitions
be
the
last
,
before
excommunication
,
whereas
if
those
before
the
Congregation
be
acknowledged
to
be
the
more
effectual
,
then
where
the
more
effectual
Admonitions
,
according
to
the
ordinance
of
Christ
,
are
supposed
to
lie
in
order
to
excommunication
,
there
the
power
of
excommunication
must
be
supposed
to
lie
also
.
6.
A
6th
Distortion
is
,
the
deformity
that
is
occasioned
by
putting
an
interest
into
those
two
sort
of
Churches
,
Congregational
and
Classical
,
in
the
point
of
excommunication
,
and
dividing
the
power
between
them
;
one
for
the
Sentence
,
the
other
for
the
Execution
.
Which
will
appear
from
that
interest
the
People
have
,
comensurable
with
the
power
that
the
Elders
are
to
have
.
We
speak
not
now
of
joyning
in
the
Sentence
of
Excommunication
,
and
of
suffrage
in
the
Judgment
,
which
will
make
a
distinct
argument
,
and
is
as
strong
as
any
of
the
rest
,
for
power
of
excommunication
to
be
proper
and
peculiar
to
a
Congregational
Church
,
and
to
prove
that
what
ever
other
power
Classical
Presbyteries
or
Synods
pretend
to
;
yet
of
all
other
,
they
can
claim
no
interest
in
this
;
because
in
them
,
there
is
wanting
one
sort
or
kind
of
Judges
,
into
whose
Hands
God
hath
put
the
power
.
But
suppose
for
the
present
,
that
the
whole
People
have
but
an
interest
of
presence
only
,
at
the
Admonitions
that
are
to
be
given
to
the
party
afore
excommunication
,
and
at
the
act
of
excommunication
it self
;
and
give
them
but
the
lowest
kind
of
consent
that
may
be
,
a
Tacit
consent
,
when
the
act
is
to
be
done
;
yet
allow
them
to
be
present
,
that
thereby
such
a
Tacit
consent
may
be
held
forth
,
and
that
they
may
be
edified
thereby
;
and
that
by
mourning
,
over
the
party
,
his
Heart
may
be
broken
,
and
the
more
wrought
upon
;
and
their
Consciences
may
be
satisfied
in
the
justness
of
his
excommunication
;
because
that
they
are
to
joyn
in
the
execution
of
it
,
and
not
so
much
as
to
eat
with
him
afterwards
.
Now
this
interest
,
both
Presbyterian
principles
and
Preachers
,
do
give
and
allow
unto
the
People
of
that
particular
Church
,
whereto
he
doth
belong
▪
Yea
the
Papists
themselves
,
who
do
hold
,
that
what
is
done
,
in
the
Congregation
,
is
but
the
promulgation
of
the
excommunication
,
already
compleated
in
the
Bishop's
consistory
;
yet
give
so
much
to
the
people
,
to
that
particular
Congregation
,
whereof
he
is
a
Member
,
that
there
should
be
a
promulgation
.
See
the
Rhemist's
notes
on
1
Cor
.
5.
But
Presbyterian
principles
do
give
more
;
for
they
will
not
excommunicate
,
if
the
People
be
against
it
;
yea
,
a
whole
National
Assembly
,
if
they
should
determine
it
,
would
yet
stop
the
execution
,
if
the
people
be
against
it
.
And
therefore
we
argued
afore
,
from
dividing
Discipline
it self
,
and
from
the
Sentence
of
excommunication
,
being
given
to
the
Presbyterian
Classes
,
and
the
execution
unto
the
Elders
in
the
Congregations
,
so
we
shall
now
argue
from
the
Deformity
or
Distortion
,
that
is
between
the
power
given
to
the
Elders
of
those
Churches
,
as
one
Church
,
compared
with
the
interest
of
the
people
of
these
Churches
,
considered
as
one
Church
also
.
The
interest
,
that
these
Classical
Elders
come
to
have
together
,
with
the
Elders
of
the
Congregation
in
the
Sentence
,
must
be
,
because
that
they
are
Elders
of
all
those
Congregations
,
as
of
one
Church
.
For
the
strength
of
the
argument
,
that
is
alledged
by
the
Presbyterial
Divines
,
for
such
a
Classical
Eldership
,
is
,
that
many
Congregations
make
one
Church
,
whereof
these
Elders
,
in
common
,
are
the
Representation
;
and
when
they
pronounce
the
Sentence
of
excommunication
,
as
Elders
of
all
those
Congregations
,
as
one
Church
,
which
they
are
an
Eldership
unto
;
and
by
that
one
individual
act
of
theirs
,
the
Man
is
authoritatively
and
(
so
far
as
concerns
the
interest
of
Elders
)
in
a
special
manner
excommunicated
out
of
all
those
Congregations
,
whereto
they
are
an
Eldership
,
as
well
as
out
of
his
own
(
so
far
as
the
Sentence
goes
)
in
such
a
special
manner
,
as
belongeth
not
to
the
next
Churches
of
the
Presbyteries
about
,
but
by
vertue
of
that
forementioned
special
relation
.
And
this
common
Eldership
,
in
this
Sentence
of
theirs
,
must
either
have
the
relation
of
an
Eldership
,
only
to
that
particular
Church
,
whereof
this
Man
is
a
Member
;
so
as
that
particular
Church
,
and
that
common
Eldership
make
up
the
adequate
Relation
of
Church
and
Eldership
,
in
and
for
this
their
Act
,
or
this
Eldership
hath
a
relation
to
all
the
Congregations
.
If
the
first
be
asserted
,
then
there
would
be
so
many
several
Relations
of
Elderships
and
Churches
,
as
there
are
Churches
,
upon
occasion
.
For
this
common
Eldership
,
and
this
particular
Church
,
would
be
one
Church
in
this
act
for
this
time
,
and
for
this
Man's
excommunication
;
and
they
would
be
another
Church
at
another
time
,
in
relation
to
another
Man's
excommunication
,
in
another
particular
Church
,
which
were
observed
.
And
if
they
act
in
this
act
,
as
a
common
Eldership
to
all
the
Congregations
,
as
one
Church
;
then
the
Sentence
doth
formally
cast
the
Man
(
so
far
as
the
Sentence
goes
)
out
of
all
those
Churches
,
as
well
as
out
of
his
own
;
and
by
one
single
intire
individual
act
,
they
do
as
Elders
to
this
Church
,
excommunicate
him
formally
out
of
these
Churches
,
and
but
virtually
only
,
and
consequently
out
of
all
other
Churches
,
belonging
to
other
Presbyteries
,
as
out
of
the
Universal
it self
.
And
so
far
as
the
power
of
the
Sentence
reacheth
in
this
common
classical
Presbytery
,
he
is
afterward
cast
out
executively
in
that
particular
Church
,
whereof
he
is
more
especially
a
Member
,
by
the
same
way
of
Authority
,
by
which
he
is
cast
out
of
that
one
Church
,
whereto
he
doth
belong
.
For
these
classical
Elders
,
being
in
their
Vote
a
Church
Representative
,
they
Represent
that
Church
,
whereof
the
Man
is
a
Member
,
as
making
one
with
all
the
rest
of
the
Churches
.
Now
then
,
make
these
three
things
proportionable
.
1.
Make
this
interest
of
the
people
of
all
these
Churches
,
in
their
kind
and
relation
,
proportionable
to
the
interest
of
the
Elders
to
all
these
Churches
,
in
their
kind
and
relation
,
these
making
one
Church
and
they
being
but
a
common
Eldership
,
because
these
are
one
Church
.
And
2.
Make
the
interest
of
execution
,
but
answerable
to
the
interest
of
Sentence
.
Yea
3.
Make
the
interest
of
the
Elders
of
that
particular
Church
,
whereof
the
Person
is
a
Member
,
but
answerable
to
the
interest
of
the
People
of
that
particular
Church
,
whereof
he
is
a
Member
;
and
there
will
appear
so
great
a
Distortion
in
the
Presbyterian
Government
,
thus
sharing
with
the
Congregational
,
as
will
confute
and
overthrow
it
;
and
such
an
uniform
in
the
Congregational
,
as
will
establish
it
.
1.
As
for
the
first
,
there
is
all
the
reason
in
the
World
,
that
if
these
classical
Elders
do
lay
the
pretence
to
their
common
Power
and
Authority
,
because
these
Churches
are
one
Church
(
and
they
are
all
one
Church
in
respect
of
the
People
,
as
well
as
of
all
the
Elders
)
if
this
be
the
Foundation
of
their
Plea
,
if
it
ariseth
from
this
Relation
and
Respect
;
then
look
what
interest
the
Elders
,
as
Elders
,
can
pretend
to
,
as
one
Church
,
being
one
Church
Representative
;
that
individual
and
like
interest
,
must
the
People
,
that
are
one
Church
,
also
lay
claim
to
;
for
there
is
a
disproportion
,
a
great
and
a
manifest
Disproportion
,
in
giving
that
to
the
Elders
,
as
Elders
of
a
Church
,
that
is
not
given
to
the
people
,
according
to
their
proportion
,
as
a
Church
.
As
then
by
these
Elders
,
in
common
,
the
Sentence
of
Excommunication
goes
forth
,
and
the
Man
is
Admonished
by
them
as
Elders
,
to
bring
him
to
Repentance
;
and
this
is
a
common
act
of
that
whole
Eldership
,
making
a
Church
to
all
these
Churches
;
so
the
People
must
be
present
at
these
,
or
some
other
Admonitions
of
the
person
(
and
that
both
for
their
edification
,
and
for
to
work
Repentance
in
the
party
)
that
their
Tacite
consent
,
by
presence
,
might
be
given
;
and
that
they
(
seeing
they
are
to
execute
it
)
might
be
satisfied
in
his
being
cast
out
.
If
indeed
the
People
had
,
as
a
Church
,
no
interest
at
all
,
then
we
acknowledge
this
Argument
would
wholy
fail
;
and
these
Elders
must
have
the
whole
fall
,
and
intire
power
to
give
Sentence
,
to
Execute
,
to
Admonish
,
and
all
were
to
be
done
there
,
in
the
classical
Assembly
,
and
no
where
else
;
but
the
whole
business
would
be
there
compleated
.
1.
If
it
be
said
first
,
that
the
power
of
Sentencing
,
and
so
of
the
act
of
excommunication
,
is
performed
in
this
common
Presbytery
,
and
that
what
is
done
in
the
particular
Congregation
,
whereunto
he
belongeth
,
is
but
the
promulgation
of
it
?
Besides
what
was
said
against
that
before
,
this
further
here
may
be
added
;
that
the
interest
which
the
people
have
,
is
not
meerly
to
have
it
promulged
before
them
,
but
that
they
may
be
edified
,
and
that
they
knowing
the
party
,
he
having
lived
amongst
them
,
may
mourn
over
him
;
yea
,
and
bewail
that
such
a
Scandal
is
fallen
amongst
them
,
whereby
their
Ordinances
and
Communion
,
was
in
danger
of
being
Defiled
,
&c.
and
that
the
Man
hereby
may
be
wrought
upon
;
yea
,
and
it
is
necessary
,
that
the
Man
be
brought
afore
that
Church
,
where
he
is
personally
to
be
excommunicated
.
Now
all
this
is
more
still
,
than
bare
promulgation
of
the
Sentence
;
for
that
might
be
done
,
whether
he
were
present
or
absent
.
Yet
still
,
if
there
be
an
interest
of
promulgation
,
let
it
be
in
all
the
Churches
;
and
all
these
Churches
,
as
met
in
one
common
Church
,
as
the
Elders
themselves
are
.
Or
if
there
be
an
interest
of
being
edified
by
the
Admonitions
,
let
it
be
in
all
the
Churches
.
But
how
can
this
be
?
If
in
each
Congregation
apart
,
how
will
your
Admonitions
be
more
multiplied
,
that
were
multiplied
enow
afore
?
And
if
in
common
,
how
can
they
meet
,
as
Presbyteries
are
cast
?
Or
when
did
they
ever
?
2.
If
secondly
it
be
said
,
that
it
is
promulged
in
that
fixed
Church
,
whereto
he
doth
belong
,
in
regard
they
have
a
special
primary
interest
;
because
usually
he
receiveth
the
Sacrament
there
;
we
shall
speak
to
that
under
the
third
particular
,
by
and
by
.
Only
for
the
present
,
consider
that
if
the
interest
of
People
and
Elders
be
made
up
proportionably
,
so
as
that
Church
hath
a
primary
interest
in
the
Person
,
because
he
hath
a
fixed
Communion
in
the
Sacrament
with
them
,
which
,
if
he
there
partake
,
would
be
ordinarily
defiled
;
and
other
Churches
have
but
a
secondary
and
remote
interest
,
as
the
Genus
hath
to
the
individum
,
whereas
this
particular
Congregation
,
is
as
the
Species
to
this
individum
:
Then
let
the
Elders
of
the
classical
Presbytery
,
(
be
to
make
things
commensurable
)
acknowledging
to
have
a
remote
and
secondary
interest
also
in
their
power
,
to
sentence
him
;
and
so
let
him
come
to
them
,
but
at
second
hand
.
Or
to
make
the
comensurableness
yet
nearer
,
as
in
the
matter
of
promulgation
,
the
People
of
all
the
other
Churches
,
have
but
a
promulgation
at
second
hand
,
by
hearsay
;
and
have
no
interest
of
presence
at
all
;
so
answerably
let
these
Elders
of
other
Churches
,
have
but
the
like
share
in
that
power
,
and
the
controversie
is
at
an
end
;
for
then
as
it
is
not
at
all
promulged
in
other
Churches
,
so
the
Man
would
not
be
at
all
sentenced
in
the
Classical
Presbyteries
.
But
if
they
challenge
the
primary
interest
,
and
that
the
power
,
by
which
he
is
sentenced
,
belongeth
unto
them
;
then
let
the
People
of
all
those
Churches
,
be
acknowledged
to
have
the
like
primary
interest
of
promulgation
also
;
because
that
they
are
the
greater
number
in
comparison
of
the
Church
,
whereof
he
is
a
Member
;
that
being
but
a
part
,
the
other
the
whole
;
and
therefore
the
Congregation
must
have
the
lesser
principal
interest
therein
.
2.
And
Secondly
,
If
that
the
act
of
excommunication
,
that
is
done
in
his
particular
Church
,
is
the
formal
act
of
excommunication
,
by
which
actually
he
standeth
excommunicated
,
and
delivered
up
to
Satan
,
and
not
until
then
;
let
but
this
act
of
execution
,
be
but
commensurable
to
the
sentence
;
and
then
as
the
sentence
was
denounced
by
those
classical
Elders
,
as
making
Elders
to
all
those
Congregations
,
as
one
Church
,
so
also
should
the
execution
be
;
and
so
the
Man
must
be
actually
excommunicated
,
over
and
over
,
as
often
as
there
are
many
particular
Churches
,
to
that
Presbytery
.
3.
And
thirdly
;
If
the
interest
of
the
Elders
of
that
Church
,
make
an
Eldership
to
that
Congregation
,
and
be
made
commensurable
with
the
interest
of
the
Congregation
,
the
one
as
Elders
,
the
other
as
People
;
Then
first
,
as
this
Church
hath
the
primary
and
the
fixed
interest
,
and
such
a
peculiar
interest
,
as
all
the
Churches
about
him
have
not
,
viz.
An
interest
of
Communion
,
suitable
to
his
casting
out
;
as
he
had
a
fixt
Communion
with
them
,
it
is
therefore
a
fixt
casting
out
,
which
is
properly
the
act
of
excommunication
;
and
for
these
Reasons
,
their
consent
is
so
required
,
as
of
none
of
all
the
Churches
about
,
and
their
satisfaction
to
be
sought
,
so
as
of
none
of
all
the
Churches
about
.
Now
then
answerably
,
let
the
Eldership
of
this
particular
Church
,
have
but
a
like
power
of
an
Eldership
in
their
Relation
to
them
,
as
a
Church
;
and
then
the
People's
interest
being
consent
,
where
consent
only
is
required
;
and
the
Elders
interest
being
Authority
,
and
the
sentence
,
it
will
follow
,
that
,
as
the
liberty
of
consenting
is
only
in
this
Congregation
,
so
that
the
Authority
of
sentencing
should
only
be
in
these
Elders
.
And
as
other
Churches
do
but
declare
their
offence
,
if
things
have
not
been
rightly
Administred
,
so
the
Elders
of
other
Churches
should
do
no
more
.
At
leastwise
as
the
consent
of
this
people
is
actually
required
,
which
is
not
of
all
the
other
Churches
,
and
as
without
which
,
because
of
their
interest
,
the
classical
Congregation
will
forbear
the
execution
of
excommunication
;
yea
,
a
whole
National
Assembly
will
:
So
then
let
the
Elders
of
this
Congregation
,
when
they
meet
in
this
classical
Presbytery
,
have
but
the
like
priviledge
;
that
if
they
do
dissent
,
and
think
the
Man
is
not
to
be
sentenced
,
or
be
excommunicated
,
the
whole
classical
Presbytery
,
should
not
have
power
to
proceed
to
sentence
.
For
will
not
you
give
as
much
to
the
Elders
in
Government
,
as
Elders
of
that
Church
,
as
to
the
people
?
Will
you
prefer
the
interest
of
the
people
,
which
is
otherwise
laid
so
low
,
before
the
interest
of
the
Elders
,
that
are
over
them
in
the
Lord
?
And
if
that
the
Elders
of
that
Church
should
have
this
Prerogative
,
in
the
classical
Presbytery
,
the
power
thereof
would
soon
come
to
nothing
,
without
disputing
against
it
.
And
in
this
case
,
these
classical
Elders
are
not
a
Presbytery
in
common
,
but
the
Pastor
,
or
Eldership
of
the
particular
Congregation
,
would
have
some
kind
of
Episcopal
power
in
this
Presbytery
,
having
a
Negative
among
them
.
Or
suppose
that
the
Elders
of
his
own
Congregation
deny
to
promulge
the
sentence
,
and
actually
to
excommunicate
the
Man
,
will
you
not
give
them
the
Ministerial
interest
of
Elders
,
in
the
execution
of
the
sentence
of
excommunication
,
as
the
Elders
in
common
had
in
the
sentence
?
Or
will
you
send
other
Elders
to
do
it
?
If
so
,
then
they
in
that
act
are
an
Eldership
to
them
only
.
CHAP.
IV
.
The
eighth
,
ninth
and
tenth
Argument
,
to
prove
a
Congregational
Church
,
to
be
the
due
subject
of
Ecclesiastical
Power
;
because
Admonitions
are
to
be
given
,
and
Excommunication
to
be
Administred
in
the
presence
of
such
a
Church
.
Argu
.
8.
IF
further
,
the
presence
of
the
people
in
the
Church
,
is
to
be
the
Seat
of
all
Authoritative
Admonitions
,
that
go
before
the
sentence
of
excommunication
made
by
the
Elders
,
to
them
that
are
accused
of
publick
sin
and
scandal
,
for
their
edification
,
and
if
the
act
of
excommunication
is
to
be
(
as
was
granted
)
afore
them
;
then
the
Seat
of
the
power
of
excommunication
is
not
in
classical
Elders
,
by
Christ's
Ordination
,
but
in
Elders
that
are
Elders
of
a
particular
Congregation
.
The
Reason
of
the
consequence
is
clear
,
because
the
party
is
to
be
sentenced
to
be
excommunicated
,
upon
his
being
judged
obstinate
;
and
he
is
to
be
judged
obstinate
after
Admonitions
:
That
therefore
,
which
is
the
Seat
or
Place
in
which
these
Admonitions
are
to
be
given
,
is
also
to
be
the
Seat
of
the
Judgment
of
his
obstinacy
,
and
of
the
sentence
thereupon
.
It
were
strange
,
that
the
Admonitions
and
other
proceedings
,
that
make
way
,
should
be
publick
,
and
the
Judgment
and
Sentence
should
be
private
.
It
is
so
in
no
publick
Courts
.
And
if
the
particular
Congregation
be
the
Seat
of
the
Antecedent
Acts
,
the
Admonitions
,
and
of
the
consequent
Act
,
the
Act
of
excommunication
it self
;
it
were
as
strange
,
that
only
that
immediate
Act
of
the
sentence
,
should
be
privately
done
by
the
classical
Elders
,
and
not
afore
the
people
.
Besides
,
that
the
classical
Elders
are
not
to
sentence
,
is
evident
by
this
;
because
those
that
have
the
power
to
Admonish
,
surely
they
must
have
the
power
to
Sentence
:
And
therefore
if
the
classical
Elders
cannot
,
nor
do
not
come
to
perform
the
acts
of
Admonition
before
the
people
;
then
they
cannot
be
those
that
,
according
to
the
Scriptures
,
have
interest
in
the
sentence
as
Elders
.
Neither
can
they
be
that
Church
which
our
Saviour
Christ
speaks
of
Mat
.
18.
because
that
the
Admonitions
of
that
Church
,
are
expressed
,
as
liable
to
be
neglected
,
and
therefore
they
must
be
supposed
present
at
the
Admonitions
.
And
as
the
Apostle
too
commends
it
as
an
ordinance
,
that
the
Admonition
should
be
before
the
people
,
1
Tim
.
5.
20.
So
classical
Elders
cannot
be
present
.
Now
to
prove
,
that
particular
Congregations
,
are
the
Seat
of
publick
Admonitions
,
there
is
that
place
in
,
1
Tim
.
5.
20.
which
gives
evidence
,
Them
that
sin
(
saith
he
)
Rebuke
before
all
,
that
others
also
may
fear
.
It
is
evident
here
,
that
he
doth
give
a
direction
to
Timothy
,
concerning
Church
proceedings
,
and
keeping
of
a
Spiritual
Court
;
and
therefore
in
the
verse
before
,
gives
directions
about
receiving
an
Accusation
,
and
how
that
Accusation
must
be
proved
,
by
two
or
three
Witnesses
;
and
he
speaks
of
all
such
publick
Admonitions
or
Rebukes
,
as
are
to
follow
upon
the
receit
of
the
Accusation
,
when
it
is
made
evident
by
Witnesses
;
and
of
such
admonitions
likewise
,
as
are
in
order
to
excommunication
,
and
for
such
sins
as
will
deserve
excommunication
,
if
Men
be
obstinate
(
for
if
for
any
other
sins
,
then
certainly
for
those
)
and
it
is
of
sins
,
in
case
of
publick
scandal
,
which
are
the
subject
of
excommunication
;
therefore
he
saith
,
Them
that
sin
,
Rebuke
afore
all
,
then
when
a
Man's
sin
is
publick
,
and
comes
to
be
taken
notice
of
afore
all
.
Now
he
speaks
to
Timothy
,
that
was
an
Evangelist
,
and
under
him
to
all
Church-Officers
,
to
the
end
of
the
World
,
when
Evangelists
(
who
were
extraordinary
Ministers
)
should
be
removed
:
And
as
other
directions
,
that
are
given
to
him
,
do
concern
the
Eldership
of
Congregations
in
after
Ages
,
so
also
this
,
to
teach
them
how
to
behave
themselves
in
the
House
of
God
.
Now
with
the
same
breath
that
he
doth
give
them
power
and
warrant
to
Rebuke
,
when
accusations
are
brought
orderly
to
them
,
he
withal
directs
(
and
his
directions
fall
chiefly
thereon
)
where
these
Rebukes
should
be
,
not
privately
,
but
afore
all
,
and
what
all
?
Not
afore
all
that
are
their
Elders
only
,
for
they
are
to
rebuke
them
afore
all
,
that
all
may
fear
,
surely
therefore
it
is
intended
for
the
benefit
,
not
only
of
the
Elders
,
but
of
all
the
people
.
If
it
be
said
,
that
this
place
is
to
be
understood
,
but
as
that
of
the
Old
Law
,
when
a
Malefactor
was
to
be
put
to
Death
,
it
was
,
that
all
might
hear
and
fear
;
and
so
these
admonitions
may
be
given
privately
in
the
Consistory
,
and
yet
all
may
hear
of
it
,
and
fear
:
The
answer
is
,
that
there
is
this
difference
between
executing
of
corporal
punishment
,
and
giving
of
spiritual
admonitions
;
that
the
Terror
of
spiritual
admonition
,
doth
not
lie
in
the
hearsay
,
but
it
works
by
the
people's
personal
hearing
of
it
;
and
it
is
ordained
so
to
do
.
The
power
of
that
ordinance
(
as
of
Preaching
)
lies
in
personal
hearing
,
and
as
Faith
cometh
by
hearing
,
so
this
fear
must
come
by
hearing
also
;
otherwise
it
were
all
one
,
as
to
say
,
such
a
Man
Preached
a
comfortable
Sermon
,
that
all
might
be
comforted
;
or
he
Preached
the
Law
,
that
all
might
be
Terrified
;
and
yet
should
mean
,
that
all
those
,
that
were
at
the
Sermon
,
should
have
comfort
in
it
,
or
be
Terrified
by
it
.
Therefore
as
those
,
that
are
wrought
upon
to
fear
,
must
be
wrought
upon
by
the
admonitions
,
so
it
must
be
by
being
personally
present
,
and
hearing
of
them
.
If
it
be
said
,
that
it
is
,
in
a
classical
Assembly
,
done
in
a
place
so
publick
,
and
in
a
Court
so
open
,
where
all
may
come
if
they
please
:
We
reply
,
that
the
Apostle
doth
not
only
say
,
that
it
should
be
done
in
a
place
where
all
do
come
;
but
he
lays
it
as
a
Duty
upon
Timothy
,
to
do
it
in
a
place
where
all
may
come
;
for
otherwise
,
one
of
the
great
ends
of
admonition
is
lost
,
he
bids
him
Rebuke
them
,
that
fin
,
afore
all
.
That
all
may
fear
.
If
therefore
our
Presbyterian
Brethren
will
attain
the
end
of
their
admonitions
(
that
all
may
fear
)
it
;
must
be
done
where
all
do
use
to
meet
;
and
if
so
,
then
either
their
classical
Elders
must
come
and
meet
in
the
particular
Congregations
,
or
the
particular
Congregations
must
come
to
them
,
and
so
all
the
company
of
people
of
the
classical
Church
must
meet
,
Women
,
as
well
as
Men
;
for
they
are
capable
of
that
particular
part
of
edification
,
of
fearing
,
and
why
should
they
be
excluded
the
benefit
of
it
?
And
whether
the
proceedings
to
excommunication
according
to
our
way
,
which
is
for
the
party
to
have
his
own
Elders
,
before
his
own
people
,
judicially
to
examine
the
fact
,
and
to
give
publick
Admonitions
,
edged
with
all
sorts
of
Scripture
,
to
bring
him
to
Repentance
;
and
if
he
remain
obstinate
in
the
view
of
all
,
then
for
him
to
be
excommunicated
;
or
if
he
Repents
,
to
have
that
Repentance
appear
upon
the
place
afore
all
(
which
all
suit
best
,
and
fall
in
with
the
Congregational
way
)
whether
that
this
doth
not
agree
more
with
right
Reason
,
and
all
the
ends
than
can
be
supposed
of
Examination
,
Admonitions
,
and
Excommunication
,
either
to
work
upon
the
party
,
or
to
work
upon
others
,
or
for
the
fairness
and
equity
of
the
proceedings
,
rather
than
the
way
of
the
Classical
Presbytery
,
let
any
Rational
Man
Judge
.
For
what
hath
been
said
of
examination
and
admonition
,
and
the
ends
of
them
,
or
any
other
end
that
the
Scripture
holds
forth
therein
(
that
go
before
,
or
accompany
excommunication
)
they
are
better
attained
in
this
Congregational
Government
,
than
in
the
other
.
As
1.
For
the
examination
of
the
person
,
that
the
evidence
of
the
fact
,
in
a
judiciary
way
,
should
be
before
his
own
People
,
and
by
his
own
Elders
,
is
every
way
most
equal
;
because
that
they
are
to
joyn
in
the
casting
of
him
out
,
and
in
the
execution
of
the
sentence
afterwards
,
and
are
therefore
to
be
satisfied
of
the
justness
of
his
being
cast
out
:
And
there
is
that
proper
Communion
,
they
have
held
with
him
,
viz.
a
fixed
Communion
,
which
no
Church
else
on
Earth
can
pretent
to
.
And
if
the
Pcople
must
be
satisfied
at
any
time
,
if
after
the
Sentence
by
hearsay
,
and
by
relation
(
as
the
Presbyterians
themselves
acknowledge
)
it
will
much
more
satisfie
them
before
,
when
they
hear
the
Person
himself
examined
,
and
all
that
he
can
say
.
And
if
that
be
true
of
Cyprian
,
Quod
omnes
tangit
,
ab
omnibus
tractari
debet
,
that
which
concerns
all
,
the
whole
common
,
it
should
be
handled
and
transacted
by
all
;
and
if
that
were
not
true
,
yet
surely
this
,
that
what
concerns
all
,
should
be
handled
afore
all
.
The
like
2.
Holds
for
those
publick
Admonitions
,
that
are
to
be
given
,
wherein
also
the
people
have
an
interest
,
that
they
may
be
edified
thereby
,
as
well
as
by
Preaching
;
for
what
is
Discipline
or
publick
Admonitions
,
but
a
publick
Application
of
the
Truths
of
the
Word
of
God
,
to
the
Conscience
of
a
scandalous
sinner
,
to
warn
others
,
and
to
bring
him
unto
Repentance
?
So
as
indeed
acts
of
Discipline
,
Admonitions
,
are
the
most
pastoral
Sermon
;
and
so
are
a
part
of
the
Worship
of
God
,
which
therefore
the
people
of
his
own
Church
,
must
have
a
peculiar
interest
in
,
as
they
have
in
other
Sermons
.
3.
If
it
be
looked
at
,
that
the
Man
is
to
be
shamed
,
as
a
means
to
bring
him
to
Repentance
,
as
in
2
Thess
.
3.
14.
To
have
all
these
Examinations
and
Admonitions
,
and
to
have
all
Transacted
,
that
concerns
a
scandalous
sin
,
before
the
whole
Church
,
tendeth
more
to
this
.
Neither
can
he
be
thought
obstinate
,
until
such
time
as
he
hath
this
means
(
which
we
see
God
hath
Sanctified
)
in
a
Spiritual
way
applyed
to
him
.
In
a
word
,
for
the
whole
,
we
say
,
as
Bains
long
since
said
(
and
it
hath
a
reason
in
it
,
therefore
we
quote
it
)
That
when
censure
it
the
most
sharp
Spiritual
Medicine
,
it
were
ill
with
our
Church
,
if
he
(
speaking
of
their
Pastor
)
who
is
Resident
always
amongst
them
,
as
the
Spiritual
Physician
should
not
have
the
power
of
Administring
it
.
That
which
he
saith
of
the
Pastor
,
to
whom
he
gives
the
chief
stroke
in
it
,
we
say
of
all
the
Elders
of
a
Congregation
,
that
are
continually
a
Resident
with
it
.
If
it
be
said
,
that
afore
he
is
put
to
this
publick
shame
,
before
the
Congregation
,
he
should
be
Authoritatively
Admonished
by
the
Eldership
,
to
see
first
how
that
would
work
:
We
Reply
,
1.
That
either
his
sin
is
notoriously
known
to
the
whole
Congregation
already
;
Res
famosa
,
as
was
the
case
of
the
Incestuous
Corinthian
;
and
then
it
is
fit
it
should
be
brought
instantly
to
the
Congregation
,
that
he
may
be
shamed
.
Neither
is
it
to
any
end
,
that
the
Elders
should
deal
in
the
case
privately
with
him
;
but
as
the
Scandal
is
publick
,
the
Admonition
should
be
publick
also
,
even
from
the
first
.
Or
suppose
his
sin
be
more
private
,
then
,
if
the
private
means
,
which
Christ
hath
appointed
,
hath
not
been
used
by
those
that
bring
the
Accusation
,
as
telling
it
first
to
himself
,
and
exhorting
him
to
Repentance
;
and
if
that
could
not
gain
him
,
then
taking
two
or
three
,
or
more
,
who
also
have
dealt
with
him
,
and
yet
could
not
bring
him
to
Repentance
;
in
this
case
also
the
Elders
are
not
to
meddle
in
it
,
before
the
Church
,
till
such
time
as
those
means
have
been
used
,
for
no
man's
sin
is
to
be
brought
to
them
,
till
he
hath
past
thorough
those
ways
and
means
,
which
Christ
hath
appointed
;
which
being
done
,
then
indeed
the
Elders
may
Admonish
him
,
having
thus
the
cognizance
of
it
;
but
yet
therein
,
they
are
not
to
deal
as
an
Eldership
,
in
a
judiciary
way
;
but
as
those
two
or
three
Brethren
,
who
are
to
be
called
to
Admonish
him
,
should
proceed
.
Though
even
such
Admonitions
from
Elders
,
would
perhaps
have
more
Authority
,
in
respect
of
their
Relation
,
than
those
of
private
Brethren
.
But
in
case
that
a
Man
hath
past
through
all
these
means
,
and
still
is
obstinate
and
impenitent
,
and
hath
stood
out
Christ's
proceedings
;
now
it
is
the
Man's
own
fault
,
that
his
sin
should
thus
be
brought
to
light
,
and
now
nothing
will
cure
him
,
but
the
shame
of
it
,
by
publick
Admonitions
before
all
.
Answ
.
2.
If
(
for
the
tenderness
of
his
shame
)
he
is
first
to
be
dealt
withal
by
the
Elders
,
before
he
be
brought
to
the
Congregation
;
yet
not
by
the
classical
Elders
,
who
are
strangers
to
him
.
Who
if
they
keep
an
open
Court
,
as
they
ought
to
do
(
as
all
other
Courts
are
)
whither
any
one
may
come
;
then
if
not
,
the
shame
of
his
sin
,
yet
the
Dishonour
of
it
will
be
greater
this
way
,
than
the
other
;
whilst
it
is
kept
within
the
compass
of
his
own
Church
,
and
of
these
who
are
his
Brethren
,
and
have
known
his
Converse
,
and
have
known
also
his
Graces
.
And
that
shame
,
he
shall
have
thus
before
Strangers
,
will
be
a
means
to
harden
him
,
whereas
the
shame
,
that
he
shall
have
before
his
own
People
,
will
work
more
kindly
,
and
be
a
means
to
melt
him
.
Answ
.
3.
The
presence
of
his
own
People
,
in
all
these
proceedings
,
when
he
is
thus
convicted
of
the
Sin
,
when
he
is
thus
Admonished
,
and
upon
obstinacy
,
cometh
to
be
excommunicated
,
serveth
to
a
further
double
end
,
both
as
it
respects
themselves
(
so
as
no
Church
else
,
nor
no
Elders
else
whatsoever
)
and
as
it
respects
the
Person
also
,
and
his
good
.
For
it
respects
the
Congregation
themselves
,
both
by
vertue
of
that
special
Relation
to
,
and
Communion
they
have
with
him
,
as
one
Body
to
Christ
;
and
therefore
they
are
to
Sympathize
with
him
,
to
be
humbled
together
with
him
,
for
his
sin
,
to
bemoan
and
bewail
him
,
and
themselves
;
that
such
a
punishment
,
even
as
to
them
,
should
befall
them
,
by
such
a
sin
falling
out
amongst
them
.
You
are
puffed
up
,
(
saith
the
Apostle
)
you
have
not
Mourned
,
1
Cor
.
5.
2.
That
Law
is
to
take
hold
on
them
,
in
respect
of
this
proper
near
relation
,
which
Paul
giveth
,
1
Cor
.
12.
26.
If
one
Member
suffer
all
the
Members
suffer
with
it
,
or
if
one
Member
be
Honoured
,
all
the
Members
rejoyce
with
it
;
Now
ye
are
the
Body
of
Christ
,
and
Members
in
particular
;
that
is
,
the
Church
of
Corinth
,
being
a
particular
Body
,
have
a
more
special
Relation
one
unto
another
,
more
than
to
any
other
Churches
.
And
this
mourning
and
the
like
,
it
is
to
shew
themselves
clear
of
that
matter
,
which
otherwise
would
be
a
sin
of
that
Body
;
and
as
,
in
all
other
Relations
,
Members
of
a
Nation
,
mourn
for
the
sins
of
a
Nation
,
Members
of
a
Family
,
for
the
sins
of
a
Family
;
so
especially
in
this
nearest
special
Relation
of
all
other
,
each
Member
is
to
mourn
,
and
sorrow
for
the
sins
of
a
Member
,
as
if
it
were
the
whole's
;
because
a
Dishonour
is
thereby
reflected
also
upon
the
whole
,
and
an
anger
of
God
expressed
against
the
whole
;
for
even
Church
sins
make
God
to
be
angry
with
particular
Persons
.
As
for
that
sin
about
the
Sacrament
,
in
the
Church
of
Corinth
,
1
Cor
.
11.
particular
Persons
were
visited
,
for
this
cause
,
some
are
weak
and
sick
,
&c.
therefore
(
saith
he
)
Judge
your selves
,
that
you
be
not
Judged
.
It
is
therefore
necessary
,
when
a
Man's
sin
is
ripe
for
publick
Admonitions
,
that
his
own
People
should
know
it
;
and
therefore
that
all
these
Admonitions
should
be
afore
his
own
,
that
the
height
and
aggravation
of
the
sin
thus
set
open
before
his
Conscience
,
to
make
him
Repent
,
should
be
set
open
also
before
theirs
,
for
all
those
ends
afore
mentioned
.
And
to
think
that
the
Elders
of
a
Classical
Church
,
should
Representatively
mourn
for
all
the
rest
,
or
that
,
whereas
the
cause
of
mourning
is
neerness
of
Relation
,
that
they
should
mourn
as
his
own
would
do
,
cannot
be
supposed
.
And
then
2.
If
it
respects
working
upon
the
Man
,
if
that
be
the
end
of
this
bewailing
,
and
of
this
mourning
,
to
break
his
Heart
,
to
have
his
own
Congregation
thus
mourning
,
who
have
thus
known
him
,
and
with
whom
he
hath
communicated
,
and
to
see
their
Hearts
broken
for
his
sin
,
when
they
have
not
sinned
,
only
are
of
the
same
Body
with
him
;
this
must
needs
be
an
ordinance
much
more
effectual
to
work
upon
him
,
than
if
he
were
brought
afore
all
the
National
Councils
in
the
World
,
who
are
taught
with
his
sin
but
remotely
,
as
the
Body
of
a
National
Church
must
needs
be
very
remote
to
a
provincial
Church
,
and
this
also
remote
in
its
proportion
to
a
Classical
.
Now
we
find
that
the
proceedings
thus
,
to
excommunication
,
are
expressed
to
us
by
the
very
Phrase
,
bewailing
,
I
am
afraid
,
(
saith
the
Apostle
)
that
when
I
come
,
I
shall
bewail
some
of
you
;
that
is
,
I
shall
be
inforced
as
to
Admonish
you
,
so
to
proceed
further
;
and
so
in
1
Cor
.
5.
2.
You
have
not
Mourned
,
that
,
he
that
hath
done
this
Deed
,
may
be
taken
from
among
you
.
To
bring
him
before
National
and
Classical
Assemblies
,
and
the
like
,
may
work
in
a
civil
way
more
upon
him
;
but
,
in
a
spiritual
way
,
this
is
a
means
much
more
suited
.
Lastly
,
for
the
act
of
excommunication
it self
,
that
then
the
People
should
be
present
,
we
need
not
contend
for
;
because
it
is
granted
.
And
assuredly
,
if
that
they
are
to
be
present
,
that
they
may
mourn
and
wail
,
when
any
is
thus
cast
out
,
their
presence
is
much
more
required
afore
,
because
their
wailing
and
bemoaning
of
him
then
,
might
have
been
a
means
to
prevent
what
befalls
him
.
Argu
.
9.
But
if
besides
all
these
interests
it
be
found
,
that
the
People
of
his
own
Congregation
,
have
a
joynt
interest
to
judge
;
and
that
by
way
of
Suffrage
,
and
concur
in
the
Sentence
with
the
Elders
,
in
the
throwing
of
him
out
:
Or
have
such
an
interest
with
Judgment
,
and
cutting
off
a
Member
,
that
a
Jury
have
,
joyned
with
the
Bench
of
Justices
and
Judges
,
and
that
they
are
to
judge
of
the
Fact
,
and
of
his
obstinacy
,
and
the
like
;
why
then
,
it
will
clearly
follow
,
that
the
power
of
excommunication
must
be
in
every
Congregation
of
People
and
Elders
:
And
thus
to
have
the
Man
judged
,
both
by
the
one
,
and
the
other
,
is
the
fairest
Law
in
the
World
.
And
we
account
it
even
the
glory
of
one
Nation
,
that
no
Man's
life
is
subjected
to
the
judgment
of
all
the
Judges
of
the
Kingdom
,
but
that
he
must
be
Tryed
by
his
Peers
,
per
pares
.
That
we
shall
speak
when
we
come
to
that
Head
,
that
the
People
are
to
have
a
concurring
interest
with
the
Elders
.
Argu
.
10.
If
no
Elders
are
to
set
up
a
consistory
for
ordinary
Government
,
but
in
the
presence
,
and
before
the
Church
;
then
the
power
of
all
acts
of
Government
must
lie
within
the
Body
of
a
Congregational
Church
.
Because
there
are
no
other
ordinary
constant
Church
meetings
of
the
Body
of
the
People
,
but
only
by
Congregations
;
for
all
such
Meetings
are
to
be
of
as
many
,
as
can
meet
in
one
place
;
and
all
are
interested
in
it
for
the
present
,
one
,
as
well
as
another
.
CHAP.
V.
The
eleventh
and
twelfth
Arguments
,
proving
single
Congregations
inabled
to
exert
all
Acts
of
Church-power
.
That
such
Churches
there
were
in
the
first
Ages
of
Christianity
.
That
the
Apostles
planted
such
Churches
,
that
had
the
intire
power
within
themselves
.
Argu
.
11.
THere
were
in
the
first
Ages
of
Christianity
,
Bishops
in
Churches
and
Villages
.
And
in
the
sense
of
the
Ages
,
in
which
this
was
,
it
was
all
one
as
to
have
an
intire
Government
in
a
Church
,
in
a
Village
;
for
the
intire
Government
was
in
the
Hands
of
their
Bishops
,
in
those
times
,
such
a
Government
as
is
now
claimed
by
the
Presbytery
.
Therefore
from
the
practice
of
the
primitive
times
,
it
is
evident
that
one
single
Congregation
,
with
its
Elders
,
is
a
compleat
Seat
of
Government
,
as
well
as
Worship
.
Argu
.
12.
The
Churches
in
the
first
planting
of
them
by
the
Apostles
,
were
in
all
places
Congregational
Churches
.
Those
,
in
smaller
Cities
,
may
well
be
supposed
to
have
been
always
such
.
Those
in
the
great
Cities
,
were
at
first
such
:
Of
Philippi
it
is
said
,
that
in
the
beginning
of
the
Gospel
,
it
was
a
Church
,
and
it
was
so
called
,
Ph.
1.
4
,
15.
and
it
was
a
Church
that
had
Bishops
and
Deacons
,
chap.
1.
1.
who
Communicated
to
Paul
,
by
way
of
giving
and
receiving
.
In
a
manner
,
all
sides
have
acknowledged
this
,
even
the
Bishops
themselves
.
Hierusalem
it self
at
first
,
was
but
one
Congregation
;
and
other
greater
Cities
also
,
were
no
more
;
for
can
we
imagine
that
the
Apostles
should
stay
forming
up
Churches
,
till
such
time
as
they
should
multiply
to
so
many
,
as
to
make
many
Congregations
under
classical
Churches
?
So
this
is
not
supposable
,
because
that
the
Apostles
were
to
go
over
the
World
,
and
could
not
every
where
stay
so
long
;
they
therefore
staid
,
till
there
were
a
sufficient
number
to
make
up
a
Church
,
and
Elders
over
them
.
And
to
be
sure
,
the
first
Church
of
all
,
had
a
sufficient
Eldership
,
for
they
had
the
eleven
Apostles
.
And
for
them
all
to
be
Officers
,
to
so
small
a
number
at
the
first
,
is
infinitely
less
disproportionable
to
them
,
than
for
our
Great
Lord
and
Master
to
serve
and
minister
(
as
himself
was
pleased
at
his
last
Supper
,
to
Term
it
)
the
Sacrament
of
Bread
and
Wine
,
unto
Eleven
Apostles
;
and
then
to
Preach
a
long
Sermon
unto
these
Eleven
,
whom
he
had
taken
care
of
.
And
at
the
first
,
when
they
were
so
few
,
as
they
continued
in
prayer
together
,
Acts
1.
it
is
to
be
supposed
,
they
had
the
Sacrament
of
the
Lord's
Supper
,
and
so
were
a
Church
,
seeing
they
had
received
it
with
our
Lord
and
Saviour
,
with
commission
for
him
to
do
the
like
.
And
this
Congregational
Church
at
first
,
having
these
Apostles
over
them
,
who
(
as
our
Brethren
say
)
acted
the
part
of
ordinary
Elders
,
must
needs
be
supposed
to
be
as
sufficient
for
a
Presbytery
,
as
afterwards
their
acts
can
be
supposed
to
be
,
when
they
multiplyed
to
more
Congregations
(
as
our
Brethren
affirm
)
And
if
we
could
give
no
instance
of
any
act
of
Government
they
did
;
yet
it
is
certain
,
that
the
same
power
with
which
they
did
acts
of
Government
,
afterward
as
such
a
Presbytery
,
they
had
then
at
first
;
for
they
acted
but
out
of
that
power
afterward
,
which
they
had
afore
.
And
so
in
all
those
other
Churches
,
when
they
were
single
Congregations
,
having
Elders
set
over
them
,
the
like
must
be
supposed
.
And
when
there
was
thus
Congregational
Churches
,
having
Elders
over
them
,
they
had
the
right
,
and
they
had
the
power
to
exercise
all
acts
of
Government
within
themselves
,
or
else
when
the
Apostles
left
them
,
and
commended
them
to
the
grace
of
God
,
having
set
Elders
over
them
;
they
had
not
been
left
to
a
sufficient
means
,
to
take
away
offences
,
and
to
purge
out
scandals
,
and
to
keep
the
Worship
pure
,
and
to
preserve
themselves
for
Succession
.
And
if
they
had
this
Right
and
Power
,
they
must
have
it
by
vertue
of
that
Institution
,
Matth
.
18.
Here
then
,
de
facto
,
Congregational
Churches
were
invested
with
a
compleat
power
.
And
so
according
to
that
Maxim
,
primum
,
in
quolibet
genere
,
est
Mensura
reliquorum
,
the
first
in
every
kind
,
is
the
measure
of
the
rest
we
have
to
plead
,
that
the
first
Churches
in
existence
with
that
power
we
contend
for
,
were
such
Congregational
Churches
which
we
assert
.
We
further
add
,
that
suppose
that
these
Churches
came
to
be
multiplyed
,
or
to
have
Neighbour
Churches
near
them
,
what
became
of
that
Power
and
Right
,
which
as
Congregations
having
Elders
in
them
,
and
as
a
Church
to
Christ
,
they
were
invested
with
?
How
should
this
power
come
to
be
taken
away
,
or
they
come
to
loose
it
,
and
be
Transferred
unto
an
Associated
Presbytery
,
of
many
Congregations
?
If
upon
this
Association
,
there
had
been
a
new
power
,
yet
the
old
former
power
must
be
supposed
to
stand
still
intire
,
or
else
they
loose
it
(
as
the
Cities
in
Germany
,
before
they
were
united
into
that
Emperial
Body
,
had
intire
priviledges
within
themselves
;
and
that
,
they
retain
still
notwithstanding
their
Union
,
only
their
Association
was
for
Appeals
,
and
cases
of
common
concernment
)
and
as
the
multiplication
was
accidental
,
so
a
new
accidental
power
might
come
over
them
,
which
they
had
not
afore
,
if
they
should
miscarry
in
that
they
had
afore
;
therefore
that
power
,
that
was
first
in
them
,
is
never
to
be
taken
from
them
.
It
is
true
indeed
,
before
their
multiplication
this
must
be
said
,
they
were
Independent
Churches
,
in
that
gross
sense
,
which
is
imposed
upon
us
;
that
is
,
they
were
accountable
unto
none
;
why
?
Because
there
were
none
near
them
,
to
be
accountable
unto
.
But
that
was
not
a
priviledge
Essential
,
but
Accidental
,
not
positive
,
but
because
there
was
no
other
near
existent
.
And
yet
not
so
neither
;
for
if
there
were
any
in
the
World
,
they
should
have
Appealed
unto
them
.
And
suppose
a
Congregational
Church
,
alone
by
it self
,
can
be
supposed
to
have
an
accidental
Independency
private
(
which
in
this
respect
,
is
a
Negative
priviledge
,
rather
than
a
positive
)
yet
still
that
positive
power
,
which
they
were
intirely
invested
withal
within
themselves
,
for
positive
acts
of
Government
,
that
was
not
invested
on
them
,
because
there
were
no
other
Churches
;
but
because
they
were
a
Church
of
themselves
.
And
this
power
,
if
once
they
had
it
,
is
not
,
by
Multiplication
of
Churches
,
to
be
taken
away
from
them
;
the
Multiplication
is
but
accidental
,
but
the
Form
,
they
were
cast
into
at
first
,
is
the
essential
Form
that
constituted
them
a
Church
,
and
a
politick
Body
.
2.
When
these
Churches
were
multiplied
,
and
(
as
our
Brethren
would
have
it
)
continued
many
Congregations
,
under
one
Presbytery
,
of
the
Elders
of
each
of
these
Churches
thus
multiplied
:
Either
that
first
Church
and
their
Elders
(
which
still
remain
fixed
Elders
unto
them
)
have
all
the
power
and
priviledge
they
had
afore
,
or
not
,
in
this
New
Government
to
come
upon
their
multiplication
and
association
:
If
they
have
the
same
power
and
priviledge
,
then
this
proposition
standeth
good
;
only
the
question
then
will
be
,
what
power
over
them
(
their
own
remaining
thus
intire
)
in
a
way
of
dependency
any
other
Church
can
have
,
which
we
must
afterterwards
speak
to
.
If
upon
this
association
,
this
particular
Congregation
have
not
the
power
it
had
afore
intire
within
it self
,
then
the
Form
of
the
Government
first
constituted
,
is
clean
altered
,
and
clearly
a
New
Form
of
Government
is
set
up
;
and
that
both
in
respect
of
the
Right
of
the
People
,
and
the
Right
of
the
Elders
in
that
Congregation
.
If
the
People
had
any
interest
of
presence
or
of
suffrage
(
which
we
contend
for
)
at
the
Sentence
of
Excommunication
,
and
the
Examination
of
things
;
by
vertue
of
this
new
Association
,
that
interest
is
taken
from
them
;
and
removed
up
into
the
Classical
meetings
of
the
Elders
,
and
into
a
Government
that
is
meerly
Aristocratical
.
And
look
as
in
a
Government
consisting
both
of
People
and
Rulers
,
and
the
interest
of
both
,
or
including
in
it
priviledges
that
the
one
hath
,
as
well
as
the
other
,
(
though
the
one
in
a
lower
degree
)
if
the
one
becomes
meerly
Aristocratical
,
we
count
that
Government
changed
,
and
it
will
be
a
new
Form
of
Government
;
so
it
would
be
here
.
Nor
2dly
,
Is
it
true
,
that
because
the
Government
(
as
our
Brethren
affirm
)
is
in
the
Rulers
only
;
therefore
it
may
be
inlarged
,
and
disperst
to
other
Rulers
of
other
Congregations
,
taken
in
with
them
;
and
the
People
not
wronged
of
their
Right
.
For
first
,
if
the
Charter
of
a
People
,
of
a
Corporation
or
Body
should
be
,
that
they
should
be
Ruled
by
their
own
Elders
(
whom
themselves
chose
,
as
a
Corporation
)
by
their
own
Mayor
,
Recorder
,
and
Aldermen
,
yet
it
were
a
new
Form
of
Government
,
for
them
to
come
under
two
or
three
Mayors
,
Recorders
,
and
Aldermen
,
of
other
Incorporate
Towns
,
and
they
would
account
it
so
;
And
2.
The
Rulers
would
think
so
too
;
As
if
there
were
a
Family
,
the
Master
whereof
had
intire
Government
within
it self
;
and
there
were
Families
increast
,
and
they
all
joyned
in
a
Combination
,
to
Rule
all
those
Families
in
common
,
and
that
in
such
things
,
wherein
before
he
Ruled
alone
;
surely
this
would
be
counted
a
new
Form
of
Government
;
how
else
doth
Oeconomicks
differ
from
Politicks
?
Would
not
Colledges
think
so
,
though
Associated
into
an
University
?
If
the
Colledges
should
have
those
priviledges
of
choosing
Master-Fellows
,
Scollars
,
of
Admitting
,
of
Expelling
,
invested
into
other
Hands
,
if
all
the
Jurisdiction
which
they
had
when
alone
,
or
if
any
great
part
of
it
,
should
be
exercised
in
common
for
them
,
when
other
Colledges
are
built
;
because
they
become
an
University
,
they
would
account
this
a
Dispriviledging
of
them
.
So
it
would
be
here
in
this
case
of
Churches
.
CHAP.
VI
.
Some
Exceptions
made
against
the
last
Argument
,
as
not
Conclusive
removed
,
how
we
are
to
consider
the
Churches
,
as
at
first
planted
by
the
Apostles
as
patterns
,
and
Examples
to
us
.
TO
this
Argument
,
there
are
many
Exceptions
,
which
I
shall
consider
.
1.
It
is
excepted
,
That
the
first
Churches
,
though
but
single
Congregations
,
having
Elders
in
them
,
which
did
or
might
exercise
all
Church-Acts
,
cannot
yet
be
drawn
into
an
ordinary
pattern
;
because
the
first
must
,
out
of
a
necessity
,
do
that
which
afterwards
when
multiplied
single
Congregations
,
that
can
Associate
,
may
not
do
.
Even
as
though
Cain
at
first
Marryed
his
Sister
,
yet
that
is
no
Warrant
for
us
,
now
to
do
the
like
,
when
Men
and
Women
are
multiplied
;
so
neither
can
the
Instance
of
the
Church
of
Hierusalem
,
or
any
other
first
Churches
,
be
the
pattern
to
Warrant
single
Churches
now
multiplyed
,
to
do
that
which
they
then
did
.
Answ
.
1.
The
Apostles
did
not
stay
in
places
,
till
there
were
a
sufficiency
to
set
up
a
Church
,
but
if
that
a
Presbyterian
Government
,
over
many
Congregations
,
had
been
the
Rule
of
Christ
;
and
that
they
must
of
necessity
have
been
set
up
;
they
would
have
rather
staid
,
or
sent
an
Evangelist
to
Convert
so
many
,
as
to
make
up
a
sufficient
Presbytery
for
a
classical
Church
.
If
Adam
could
,
with
his
Breath
,
have
made
Men
and
Women
,
though
he
had
staid
a
while
,
Cain
should
not
have
Marryed
his
Sister
.
And
therefore
,
if
that
,
by
the
Ordination
of
Christ
,
a
Presbyterial
Church
were
the
first
Church
;
God
would
have
staid
,
and
the
Apostles
would
have
staid
,
as
God
staid
giving
the
Ark
,
and
the
Tabernacle
,
and
the
Law
of
the
Government
of
a
National
Church
,
till
such
time
as
the
Jews
became
so
many
,
as
to
rise
to
a
Nation
.
Answ
.
2.
It
lies
upon
those
,
that
affirm
it
,
to
prove
that
the
endowing
single
Congregations
at
first
with
an
intire
power
,
was
an
act
of
necessity
,
and
not
voluntary
,
and
as
it
should
stand
in
all
Ages
.
Had
a
Presbyterian
Church
Government
been
according
to
Christ's
Institution
,
the
Apostles
would
have
Taught
Christians
to
remove
out
of
the
places
,
where
they
could
not
make
up
Presbyterian
Churches
,
and
to
go
into
Cities
,
where
they
might
make
them
,
that
so
Churches
might
be
set
up
in
their
fulness
at
first
.
Answ
.
3.
The
power
of
a
single
Congregation
,
to
have
acted
as
a
Presbytery
at
the
first
,
was
not
grounded
on
a
case
of
necessity
(
because
there
were
no
other
Churches
existing
,
to
associate
with
,
and
so
was
accidental
to
them
)
but
this
one
alone
Congregation
,
was
essentially
and
innately
and
intirely
compleat
in
it self
,
and
within
it self
,
as
much
as
when
afterward
there
were
many
.
To
say
the
power
of
Eleven
Apostles
,
as
combined
,
was
defective
;
because
but
over
one
Congregation
,
and
but
out
of
an
extraordinary
necessity
,
would
be
the
greatest
Derogation
in
the
World
.
And
if
there
could
be
a
supposition
,
that
there
had
been
other
Churches
existing
,
or
coming
to
Hierusalem
,
this
Presbytery
of
the
first
Church
had
not
been
bound
to
associate
,
as
not
having
sufficient
power
within
it self
.
To
affirm
these
things
of
this
first
Presbytery
of
the
Eleven
Apostles
(
as
our
Brethren
suppose
it
,
and
it
is
the
main
foundation
of
their
case
)
to
have
been
defective
,
and
their
power
(
now
because
over
one
Congregation
)
to
have
been
founded
on
an
extraordinary
necessity
only
,
as
for
Cain
to
Marry
his
Sister
,
in
a
way
below
the
Warrant
,
as
of
the
ordinary
Rule
:
Thus
first
to
cast
them
(
in
this
Example
)
into
the
condition
of
ordinary
Presbyters
,
to
make
it
an
argument
for
the
Presbytery
;
and
then
to
cast
their
power
at
first
,
below
the
power
of
an
ordinary
Classis
,
and
to
make
it
then
to
be
dependent
on
a
providential
necessity
;
how
Derogatory
is
it
to
that
Transcendent
power
of
such
Officers
?
So
then
,
if
they
are
to
be
lookt
upon
,
at
all
,
as
the
pattern
of
an
ordinary
Presbytery
;
then
as
such
now
,
when
over
but
one
Congregation
,
as
much
as
if
they
had
been
over
many
.
For
to
say
,
they
were
but
as
extraordinary
Persons
,
when
over
but
one
Congregation
;
and
afterwards
an
ordinary
Colledge
of
Presbyters
,
when
many
,
is
too
incoherent
,
and
inconsistent
with
it self
,
to
be
affirmed
.
And
then
what
is
the
reason
that
this
first
existence
of
an
Eldership
over
one
Congregation
,
should
not
be
as
ordinary
a
pattern
to
Warrant
,
as
full
and
sufficient
a
Presbytery
in
one
Congregation
,
as
it
is
for
the
supposed
Presbyterial
Government
over
many
?
So
that
if
it
were
ordinary
,
it
serves
as
much
for
us
,
as
them
,
and
indeed
for
us
first
;
because
that
this
,
as
one
Congregation
,
existed
first
;
and
they
were
as
much
an
ordinary
Presbytery
at
first
,
as
at
last
,
and
endowed
with
the
same
sufficiency
of
inherent
power
.
And
if
it
were
extraordinary
,
the
instance
will
not
serve
them
at
all
,
first
nor
last
,
for
a
ground
of
Presbyterial
Government
.
And
surely
if
this
Church
at
Hierusalem
,
had
so
many
Teachers
besides
Apostles
,
as
is
pretended
,
when
these
Congregations
came
to
be
Multiplied
(
as
is
supposed
)
and
divided
,
here
was
(
if
ever
)
enough
to
have
made
several
sufficient
Presbyteries
,
to
these
several
Congregations
;
and
the
Association
of
many
Congregations
into
one
can
have
place
but
in
case
of
Defect
,
not
of
Sufficiency
.
2.
It
is
excepted
,
that
we
are
not
to
consider
Churches
,
as
they
were
when
the
Apostles
first
began
,
but
as
they
were
,
when
the
Apostles
left
them
;
and
that
Ordo
intendentis
is
one
thing
,
and
Ordo
generantis
is
another
.
Thus
Nature
first
makes
but
a
Child
,
which
afterward
grows
up
to
a
Man
.
Answ
.
1.
As
to
the
first
,
we
argue
the
Example
of
those
Churches
,
which
the
Apostles
left
,
and
,
when
they
left
them
,
commended
them
to
the
Grace
of
God
,
as
in
Acts
14.
when
they
had
chosen
them
Elders
,
as
having
sufficient
means
to
support
themselves
.
And
(
as
Bains
argues
against
Bishops
,
and
their
Government
over
Churches
)
those
whom
the
Apostles
placed
as
chief
,
in
the
first
constituting
of
Churches
,
and
left
as
their
Successours
in
their
last
farewell
,
which
they
gave
to
the
Bain's
Diocesan
Tryal
,
pag
.
65.
Churches
;
they
had
not
,
nor
were
to
have
any
Superiour
unto
them
in
the
Churches
,
as
is
evident
in
the
instance
of
Ephesus
,
Acts
20.
28.
&
1
Pet
.
5.
2.
So
say
we
,
that
those
whom
the
Apostles
left
,
having
placed
Elders
over
them
,
and
left
as
their
Successours
at
their
last
farewell
,
commending
them
to
the
Grace
of
God
,
and
so
constituted
,
without
mentioning
of
Association
for
Government
,
with
other
Churches
;
they
,
by
Apostolical
Warrant
,
were
not
to
enter
into
such
Associations
,
for
matter
of
Government
and
Jurisdiction
.
Answ
.
2.
As
to
that
other
part
of
the
Exception
,
we
reply
,
that
certainly
those
Churches
that
the
Apostles
did
thus
leave
,
and
the
power
in
them
,
and
the
Presbyteries
thereof
,
to
do
all
Church-acts
as
a
Presbytery
now
at
first
,
were
as
perfect
Churches
the
first
Day
(
as
Adam
was
a
perfect
Man
,
when
first
Created
)
as
afterwards
they
could
be
supposed
to
be
.
If
Nature
at
first
do
beget
a
perfect
Child
,
with
all
the
parts
,
it
may
indeed
grow
in
Stature
;
but
all
the
Natural
parts
it
hath
when
a
Man
,
it
hath
when
a
Child
;
and
though
it
may
grow
in
Stature
,
it
doth
not
grow
in
perfection
,
nor
is
defective
of
any
of
its
Natural
powers
,
when
a
Child
;
but
all
exercise
their
Natural
Functions
,
when
a
Child
,
as
truly
as
when
a
Man
.
And
beside
,
joyn
a
Thousand
Children
together
,
they
will
not
make
one
Man
.
3.
It
is
expected
,
that
although
no
Churches
may
give
away
their
Right
,
yet
they
may
joyn
with
them
,
that
will
Corroborate
their
Right
:
So
if
the
Congregation
,
that
had
a
Presbytery
afore
,
be
multiplyed
into
another
Congregation
,
it
retains
the
same
Presbytery
,
and
is
one
Church
still
.
Answ
.
1.
Either
it
is
at
their
liberty
to
Retain
their
proper
Presbytery
,
proper
to
themselves
;
and
the
other
Congregation
goes
from
them
to
have
anew
,
or
not
.
If
it
be
at
liberty
,
then
Jesus
Christ
hath
Instituted
two
Forms
of
Government
,
made
two
several
Seats
or
Subjects
of
intire
Church-power
,
for
Men
Arbitrarily
to
cast
themselves
into
,
which
they
please
.
This
is
to
make
two
ordinary
Patterns
,
of
two
sorts
of
Church-Government
,
one
of
a
single
Congregation
,
the
other
of
the
Presbyterial
over
many
;
and
to
Warrant
the
sufficiency
and
compleatness
of
either
,
when
either
of
them
have
a
sufficient
Presbytery
.
But
that
Christ
should
leave
the
Government
of
his
Church
so
indefinite
,
cannot
be
imagined
;
not
only
because
it
is
impossible
,
that
one
of
them
should
not
be
better
than
the
other
,
but
(
also
as
hath
been
said
before
)
in
respect
to
the
Congregations
themselves
;
because
the
one
makes
a
vast
difference
from
the
other
,
in
the
point
of
fixedness
and
unfixedness
of
Officers
;
and
further
,
because
one
would
destroy
the
other
.
For
allow
but
this
Principle
,
that
all
Congregations
that
may
have
a
sufficient
Presbytery
,
may
retain
the
Right
and
whole
Government
within
themselves
,
as
the
first
Subjects
of
it
,
as
agreeing
with
the
Pattern
,
and
what
Church
will
subject
it self
to
the
Presbyterial
Government
?
And
that
this
is
not
indifferent
to
all
our
Judgments
,
the
Contentions
on
all
hands
do
Testifie
.
If
it
be
Arbitrary
,
then
it
would
have
been
unlawful
for
any
Congregation
in
the
Primitive
Times
,
to
have
Retained
the
Right
that
was
first
setled
upon
them
;
and
to
have
in
exercise
all
power
within
themselves
as
whole
,
as
when
Churches
did
multiply
.
If
it
be
given
as
a
liberty
by
Christ
;
voluntary
Subjection
is
not
to
take
it
away
,
and
that
Form
of
Government
,
which
it
doth
give
up
its
right
to
,
being
a
new
change
of
Government
(
as
was
said
afore
)
there
must
be
as
much
an
Institution
for
it
,
as
there
was
for
that
Right
it
had
afore
.
It
is
impossible
there
should
be
two
Rights
to
the
same
thing
,
whereof
the
one
is
incompatible
with
the
other
;
for
if
the
Congregations
can
claim
it
as
its
Rights
,
then
the
Presbytery
cannot
;
for
that
both
should
exercise
it
,
is
impossible
.
There
may
be
differing
interests
of
power
,
in
the
same
politick
Body
,
but
that
one
and
the
same
,
while
power
should
be
in
one
,
and
also
in
a
greater
,
and
in
another
,
cannot
be
imagined
.
Answ
.
2.
To
the
second
part
of
the
Exception
,
viz.
that
it
is
a
strengthening
of
the
power
of
Congregations
,
and
not
a
taking
of
it
away
,
it
being
an
intrinsecal
Government
,
We
Reply
.
1.
That
of
all
other
Answers
,
we
wonder
at
that
;
for
if
a
Master
of
a
Family
,
that
Ruled
as
a
Master
afore
,
should
have
his
power
,
in
governing
of
his
Family
,
committed
into
the
Hands
of
other
Masters
of
Families
,
together
with
himself
;
would
he
account
this
a
strengthening
of
his
power
,
as
he
is
a
Master
of
a
Family
,
or
a
loosing
of
it
?
Masters
of
Colledges
would
judge
it
a
taking
away
of
their
power
,
not
a
strong
thing
of
it
,
for
by
this
they
lost
it
as
Masters
.
And
2.
If
that
all
these
do
Rule
in
common
,
and
so
the
Major
Vote
of
them
,
in
common
,
carries
it
,
multitude
of
cases
will
fall
out
(
whereto
tho'
he
gives
a
Negative
)
that
shall
be
carryed
by
the
Major
Vote
,
so
as
he
utterly
looseth
his
power
,
it
being
thus
swallowed
up
by
the
greater
number
,
how
is
this
a
strengthening
of
it
then
?
And
in
this
case
,
is
it
not
an
extrinsecal
power
to
that
Congregation
,
which
▪
overrules
it
,
as
well
as
in
the
case
of
Bishops
;
when
as
the
Votes
of
their
own
Officers
that
are
proper
to
them
,
and
fixed
to
them
,
whom
they
have
chosen
to
watch
over
them
,
shall
not
carry
matters
that
belong
unto
them
,
as
afore
they
did
.
3.
The
strengthening
of
Churche's
power
,
lies
in
countenancing
of
what
Churches
have
done
,
after
they
have
done
it
,
out
of
an
Honour
to
them
,
and
not
lightly
to
hear
Appeals
from
them
;
but
it
is
not
confirmed
,
by
taking
the
power
out
of
their
Hands
,
and
doing
their
acts
for
them
Thus
Kingdoms
,
in
a
League
,
strengthen
each
other's
acts
,
when
as
they
do
not
Foster
Traytors
,
against
each
other
;
but
if
they
should
mingle
powers
in
common
,
this
were
to
destroy
their
power
and
right
,
as
they
be
politick
Bodies
.
If
it
be
said
,
it
makes
Churches
equal
still
:
It
is
granted
that
it
's
true
,
it
makes
Churches
in
a
like
condition
indeed
;
but
how
?
Not
in
the
priviledges
of
Churches
,
it
makes
them
in
like
condition
of
Subjection
,
but
not
of
freedom
,
as
they
are
Churches
,
or
incorporate
Bodies
to
judge
within
themselves
.
As
if
Incorporate
Towns
should
have
their
priviledge
of
Life
and
Death
,
within
themselves
,
given
up
to
a
Combination
of
many
Incorporate
Towns
together
,
they
were
pares
indeed
,
compeers
,
and
here
is
an
equality
they
are
brought
unto
in
this
condition
,
but
what
equity
there
were
in
it
,
we
see
not
.
That
I
may
conclude
,
if
,
when
Congregations
were
thus
multiplied
,
a
Congregation
that
before
had
the
Government
intire
in
it self
,
being
invested
with
it
,
began
anew
to
Associate
with
others
for
Government
:
Either
the
Classical
Elders
Associated
,
have
taken
up
the
whole
Government
and
Jurisdiction
,
and
left
to
that
Congregation
and
Elders
,
which
once
were
invested
with
it
,
no
part
of
it
(
which
once
they
had
proper
to
them
afore
)
but
as
this
exercised
in
common
;
or
else
there
is
a
parting
and
a
dividing
of
that
power
,
and
acts
of
Government
they
had
afore
.
If
all
be
taken
away
,
let
that
be
affirmed
and
practised
,
and
a
Warrant
for
it
shewed
,
let
the
classical
Presbytery
choose
,
and
ordain
their
Deacons
,
let
them
Suspend
from
the
Sacrament
,
let
them
only
Admonish
,
let
them
admit
their
Members
,
let
them
choose
their
Elders
,
let
them
do
all
.
If
they
part
it
,
either
it
must
be
Arbitrarily
,
as
themselves
please
,
(
we
will
retain
this
,
and
you
shall
have
that
)
and
if
so
,
then
they
Arbitrarily
part
with
that
which
was
once
given
them
by
Jesus
Christ
;
or
else
they
part
with
all
by
a
Rule
,
and
a
Command
from
God
,
putting
the
bounds
between
what
the
one
shall
have
,
and
what
the
other
shall
have
;
let
these
bounds
then
be
shewn
,
or
any
instances
,
in
the
Primitive
Churches
,
be
assigned
of
such
alterations
when
Churches
were
multiplied
,
which
in
this
case
is
necessary
.
This
will
breed
also
a
great
alteration
and
change
,
in
the
constitution
of
these
Congregations
themselves
,
and
their
Relations
to
their
Officers
,
as
is
obvious
to
any
one
who
considers
it
.
CHAP.
VII
.
Two
Queries
Resolved
,
1.
When
a
Church
hath
but
one
Elder
,
or
none
at
all
,
whether
it
retains
its
power
.
2.
Whether
a
particular
Congregation
having
compleat
power
in
it self
,
may
oblige
it self
,
in
a
constant
way
,
to
ask
Advice
and
Direction
from
a
Consistory
of
Presbyteries
.
Resolved
in
the
Negative
,
and
proved
by
several
Reasons
.
I
shall
now
Resolve
some
Queries
that
may
be
put
,
and
in
answering
them
,
shall
farther
clear
up
my
Assertion
,
which
I
have
Demonstrated
by
so
many
Arguments
.
Quest
.
1.
Suppose
a
Church
have
but
one
Elder
?
Yea
,
suppose
it
have
no
Elders
at
all
?
What
is
become
of
its
power
then
?
Answ
.
1.
Yet
that
Church
whereof
there
is
but
one
Elder
,
being
the
Seat
of
this
Government
,
it
is
in
this
Politick
Body
,
as
in
the
Natural
Body
.
A
Man
(
according
to
the
Law
of
Nature
)
hath
two
Hands
;
but
if
one
be
cut
off
,
or
that
he
wants
one
,
then
he
useth
that
one
Hand
,
for
which
both
were
used
afore
.
In
this
case
,
Vis
recurret
in
proximum
membrum
,
The
intire
Vigour
,
will
return
into
the
next
Member
;
And
this
is
properly
a
case
of
necessity
,
and
not
that
other
case
which
our
Brethren
would
have
,
that
one
Congregation
being
alone
,
should
therefore
have
the
Government
within
it self
of
necessity
,
which
it
must
part
withall
,
according
to
the
ordinary
Rule
,
when
more
Congregations
are
multiplied
.
Answ
.
2.
The
power
of
Government
,
being
the
Right
of
that
Church
,
and
not
of
other
Churches
over
it
;
they
are
to
choose
more
Officers
,
and
they
have
a
right
so
to
do
;
and
so
thereby
to
preserve
the
right
within
themselves
,
rather
than
to
borrow
an
Eye
or
a
Hand
from
other
Churches
.
We
may
say
in
this
case
,
as
our
Brethren
have
said
in
the
case
of
not
separating
from
a
Church
rightly
constituted
,
tho'
it
want
an
Officer
or
Officers
.
They
say
,
that
none
ought
in
that
case
to
separate
,
but
it
is
to
be
required
,
that
Officers
be
chosen
and
supplied
,
so
say
we
in
this
case
.
It
is
in
this
case
,
as
it
is
in
that
of
small
Corporations
,
which
although
they
are
decayed
,
yet
they
are
Corporations
still
;
and
they
do
not
loose
their
priviledges
,
and
they
do
not
therefore
come
under
other
Corporations
to
Govern
them
;
but
they
are
enabled
themselves
,
to
choose
who
they
are
that
shall
Govern
them
.
Answ
.
3.
Their
having
,
or
not
having
Officers
,
doth
not
take
away
their
Right
;
but
only
it
takes
away
the
exercise
,
untill
such
time
as
they
have
Officers
.
And
their
not
having
Officers
,
it
doth
not
put
the
right
into
other
Congregations
,
and
the
Elders
thereof
.
The
Right
,
in
Elders
,
doth
not
lie
in
their
being
Elders
,
but
in
having
a
relation
unto
this
Congregation
,
and
in
being
their
Elders
.
Answ
.
4.
Suppose
when
a
Congregation
doth
want
a
sufficiency
of
Officers
,
and
so
it
be
disinabled
to
act
according
to
its
Right
;
yet
its
case
is
but
as
the
case
of
a
Ward
,
who
,
though
he
is
not
able
to
manage
his
own
Estate
,
yet
this
doth
not
put
him
by
his
Right
;
and
those
,
that
have
the
Wardship
for
the
present
,
have
not
the
right
,
they
have
but
quasi
jus
;
And
if
a
Congregation
useth
Foreign
Elders
,
Elders
can
have
a
charge
in
it
;
but
until
such
time
as
the
Congregation
be
able
to
have
Officers
of
it self
.
And
therefore
if
,
in
cases
of
Defect
,
Congregations
should
be
associated
;
and
by
vertue
of
their
association
,
make
use
of
other
Elders
;
yet
they
are
not
to
be
kept
in
that
Defect
,
they
ought
,
and
they
may
purchase
to
themselves
such
an
Eldership
,
and
so
exercise
their
own
Right
.
The
Churches
of
Christ
,
are
not
to
be
kept
under
Age
and
Wardship
.
Yea
,
ye
ought
to
reform
so
,
as
the
Churches
should
be
reduced
to
this
,
and
have
their
Rights
.
The
Bishops
,
because
they
would
Rule
the
Churches
,
in
ancient
time
,
made
Canons
,
that
there
should
be
but
one
Minister
in
a
Church
,
and
they
took
away
the
power
of
ruling
Elders
,
and
so
did
destroy
the
Presbytery
in
every
Church
,
that
so
in
this
Defect
,
there
might
be
a
colour
for
their
Government
.
Whatever
inconveniences
therefore
may
be
pretended
,
or
whatever
is
the
present
State
of
things
,
nothing
ought
to
prejudice
the
Rights
of
Churches
;
but
all
Congregations
should
have
liberty
to
procure
themselves
a
sufficient
Eldership
,
so
to
have
the
Government
within
themselves
.
Again
,
Suppose
that
such
Congregations
,
as
having
a
Defect
of
Elders
,
should
subject
themselves
to
a
Classical
Presbytery
for
Government
,
untill
they
had
a
sufficient
Eldership
of
their
own
:
Suppose
(
I
say
)
that
this
should
be
the
more
ordinary
condition
,
of
the
most
Congregations
in
this
Kingdom
;
yet
those
Congregations
,
that
have
a
sufficient
Eldership
,
are
not
,
for
uniformitie's
sake
with
them
,
to
subject
themselves
thereto
.
For
uniformity
,
with
what
the
Holy
Ghost
in
the
Word
holds
forth
as
perfect
,
is
rather
to
be
held
by
those
Congregations
,
who
are
made
thus
compleat
,
than
for
uniformitie's
sake
,
to
subject
themselves
to
the
condition
of
those
that
are
imperfect
,
that
all
may
be
alike
,
although
that
hath
been
the
way
of
uniformity
,
that
hath
been
urged
amongst
us
;
that
because
all
Ministers
cannot
pray
out
of
their
own
Gifts
,
that
therefore
for
uniformitie's
sake
,
there
should
be
Forms
of
Prayer
for
all
Ministers
to
use
,
even
those
that
God
hath
inabled
with
sufficiency
of
Abilities
,
and
Gifts
to
pray
.
It
is
in
this
case
,
as
in
the
bringing
up
of
fashions
,
many
fashions
being
brought
up
by
those
that
had
infirmities
,
on
purpose
to
cover
them
;
they
,
who
had
infirmities
,
must
be
obliged
to
them
,
because
they
are
in
fashion
,
and
brought
up
by
some
great
ones
.
Congregational
Presbyteries
,
they
are
the
Natural
Presbyteries
,
those
others
,
they
are
but
as
Step
dames
,
Secondaries
;
they
are
but
Compounds
,
and
Decompounds
of
the
several
Presbyteries
,
of
Presbyterial
Churches
.
And
what
though
a
Congregation
with
Elders
,
they
are
yet
a
Church
to
our
Judgments
,
and
are
so
to
be
acknowledged
,
as
the
Church
in
the
Canticles
was
a
Sister
,
though
she
wanted
Breasts
.
If
Congregations
be
small
,
and
want
sufficiency
of
Elders
;
they
should
be
united
many
of
them
together
to
one
Church
,
that
they
may
have
a
full
Eldership
,
and
put
themselves
(
though
to
some
conveniences
)
to
come
together
to
Worship
,
for
so
,
in
the
Primitive
times
,
we
find
that
Christians
did
often
come
out
of
Villages
to
their
Cities
,
to
Worship
on
the
Lord's
Day
;
and
sometimes
removed
out
of
the
Villages
,
into
the
Cities
,
that
they
might
have
Ordinances
.
Quest
.
2.
But
suppose
that
Congregations
,
having
a
sufficient
Eldership
,
have
also
both
Power
and
Ability
,
and
right
to
act
within
themselves
;
yet
in
a
constant
way
,
may
they
not
ask
Advice
and
Counsel
,
and
oblige
themselves
so
to
do
;
and
before
they
proceed
to
Excommunication
against
their
Members
,
if
they
be
obstinate
,
bring
them
to
the
Classical
Presbytery
,
as
to
a
further
means
,
there
to
be
Admonished
;
and
to
have
the
Sentence
of
Excommunication
there
discerned
by
them
?
Answ
.
1.
All
communion
with
Classical
Presbyteries
(
which
we
rather
look
upon
as
Synods
,
than
Presbyteries
)
that
we
may
lawfully
hold
,
we
will
hold
;
and
all
such
Communion
we
do
account
lawful
,
as
is
for
such
ends
and
purposes
,
for
which
they
are
ordained
unto
by
Christ
.
But
what
is
beyond
the
ground
of
erecting
such
Associations
,
or
of
calling
such
Synods
,
and
the
use
and
end
of
them
,
that
will
be
to
put
an
unlawful
power
into
them
;
for
every
Ordinance
,
or
Institution
of
God
,
is
commensurable
to
the
ground
upon
which
it
is
founded
.
So
as
suppose
for
the
present
,
that
God
had
appointed
Synods
to
be
held
on
some
occasions
,
in
case
of
Mal-Administrations
in
Congregations
;
and
in
that
case
,
had
endowed
Synods
with
the
same
power
over
Churches
,
that
Congregations
have
over
their
own
Members
;
yet
because
they
had
this
power
in
this
case
,
and
upon
this
ground
,
it
would
not
draw
on
an
obligation
in
the
Churches
Congregational
,
constantly
to
advise
with
them
so
;
and
to
bring
their
Members
to
be
Admonished
by
them
,
afore
they
proceed
to
censure
.
So
as
such
advice
,
as
this
,
is
not
a
case
of
Appeals
;
which
always
supposeth
a
Sentence
past
in
inferiour
Courts
already
;
But
it
is
a
laying
the
Congregation
yet
lower
;
for
it
is
a
Suspending
the
exertion
of
that
primary
and
first
right
,
which
they
had
,
until
such
time
as
they
have
advised
with
another
,
supposed
more
sufficient
and
able
Eldership
.
It
is
with
us
in
this
particular
respect
,
unto
the
Presbyteries
,
as
it
was
with
those
that
were
moderate
Separatists
,
in
respect
of
their
Communion
with
the
Ministry
of
England
,
although
we
,
in
other
cases
,
give
more
to
these
Presbyteries
,
than
they
would
do
to
such
a
Ministry
.
Many
of
them
,
as
Mr.
Robinson
and
others
,
could
communicate
with
the
Ministry
of
England
,
in
Hearing
,
and
in
Praying
;
because
in
these
actions
,
they
were
not
necessarily
,
or
only
to
be
considered
as
Ministers
,
by
all
them
that
should
communicate
with
them
;
there
being
other
grounds
say
they
,
upon
which
they
might
Preach
and
Pray
;
and
therefore
although
there
was
an
unlawful
relation
or
respect
,
which
they
pretend
to
Preach
upon
;
namely
,
that
they
were
Ministers
;
yet
because
there
was
another
ground
,
upon
which
(
suppose
there
had
been
no
Ministers
)
they
might
have
Preached
;
hence
therefore
they
did
,
and
could
communicate
with
them
in
these
Ordinances
,
so
far
as
that
other
ground
would
bear
them
out
.
But
if
it
came
unto
any
act
,
wherein
they
should
properly
shew
themselves
to
be
Ministers
,
in
these
they
did
abstain
,
and
could
not
partake
with
them
;
for
thereby
(
according
to
their
Principles
)
they
might
have
acknowledged
them
to
be
such
,
which
they
thought
they
were
not
,
and
to
have
that
Authority
,
which
they
thought
they
had
not
.
Therefore
if
it
came
to
the
receiving
of
the
Sacrament
,
because
this
is
a
Ministerial
act
;
they
therefore
would
not
communicate
with
them
,
no
not
for
one
moment
.
So
also
as
touching
classical
Presbyteries
,
we
can
,
and
shall
willingly
communicate
with
them
,
in
all
such
things
wherein
we
think
there
is
a
ground
for
their
Erection
;
and
so
far
as
there
is
such
a
ground
,
we
can
Preach
among
them
,
and
hear
them
Preach
,
where
a
company
of
Elders
might
resolve
cases
of
Conscience
,
we
can
pray
with
them
;
yea
,
and
have
recourse
to
them
for
Advice
in
cases
of
difficulty
,
being
the
Elders
of
other
Churches
,
and
able
to
Resolve
such
cases
.
And
this
we
can
do
,
although
we
conceive
that
they
are
erected
to
a
further
end
,
and
invested
with
a
further
power
,
which
is
to
us
unlawful
:
But
wherein
there
is
a
proper
acknowledgment
of
such
a
power
,
or
that
the
former
right
of
Congregations
mentioned
shall
be
prejudiced
,
and
the
Power
and
Ability
,
that
Jesus
Christ
hath
put
in
them
,
impaired
we
cannot
do
any
act
that
shall
joyn
with
them
herein
.
We
cannot
do
it
,
no
,
not
for
one
Moment
,
much
less
for
a
constancy
.
And
the
Reasons
why
we
Judge
Congregations
should
not
do
all
this
,
Namely
,
Advise
constantly
,
bring
their
obstinate
Members
to
be
Admonished
by
the
Presbytery
,
nor
require
their
Sentence
,
ere
they
proceed
to
Excommunicate
,
are
these
.
Reason
1.
If
it
were
no
more
but
to
advise
,
that
liberty
is
not
to
be
taken
from
a
Body
of
Christ
,
enabled
by
him
to
act
within
it self
,
and
purchased
by
him
;
which
is
not
to
be
taken
from
a
Man
,
by
a
State
or
Common-wealth
;
because
the
Law
of
Nature
hath
bestowed
it
upon
him
.
That
liberty
is
not
to
be
taken
from
a
Church
in
its
right
,
which
the
Law
of
Christ
gives
it
;
that
is
not
to
be
taken
from
a
Man
in
his
right
,
which
the
Law
of
Nature
giveth
him
.
In
all
actions
that
a
Man
is
the
guide
of
himself
in
,
he
is
not
bound
to
seek
advice
,
much
less
,
that
there
should
be
a
standing
Court
erected
for
Men
to
come
into
.
And
in
all
the
other
rights
that
a
Man
hath
,
as
he
is
a
Ruler
or
Governour
of
any
Society
?
as
suppose
he
be
a
Master
of
a
Family
,
in
which
he
hath
a
right
by
the
Law
of
Nature
,
it
would
be
an
infringement
of
his
Liberty
,
if
in
those
acts
,
that
belong
unto
him
as
a
Master
,
he
should
be
bound
to
advise
with
others
,
as
for
the
putting
away
of
a
Servant
,
&c.
To
direct
him
indeed
,
in
what
cases
he
should
ask
advice
,
the
exigents
and
necessity
of
the
thing
is
the
ground
and
foundation
of
it
;
but
out
of
those
cases
,
it
is
an
impairing
of
his
liberty
.
Wherein
he
thinks
there
is
a
danger
of
miscarrying
,
and
wherein
he
himself
wants
light
,
therein
he
is
to
ask
advice
,
because
there
is
a
ground
for
it
;
and
yet
therein
a
Man
is
at
liberty
,
of
whom
,
or
with
whom
he
will
advise
;
and
to
take
that
away
,
were
to
take
away
from
the
priviledge
of
a
Man
,
if
Men
are
to
preserve
their
Native
Priviledges
,
Churches
are
much
more
to
stand
fast
in
the
liberty
Christ
hath
purchased
for
them
,
Gal
.
5.
1.
Reason
2.
That
which
the
Cities
of
Judah
,
having
Power
and
Jurisdiction
within
themselves
,
were
not
obliged
to
do
,
nor
were
to
oblige
themselves
to
do
,
(
although
they
had
a
Synedrim
,
a
set
Court
set
over
them
by
God
,
for
advice
in
cases
Difficult
,
and
when
it
was
too
hard
for
them
to
Judge
)
that
the
Churches
now
under
the
Gospel
,
having
the
like
priviledges
of
power
within
themselves
,
with
a
promise
of
God
to
be
amongst
them
,
are
not
to
do
,
nor
are
others
to
usurp
it
:
For
in
cases
not
Difficult
,
it
had
been
an
usurpation
of
an
unlawful
power
in
the
Synedrim
to
require
,
they
should
ask
their
advice
;
and
it
had
been
a
Diminishing
of
that
right
and
questioning
of
that
promise
of
God's
being
with
them
in
Judgment
,
to
have
gone
still
and
advised
,
in
cases
clear
,
especially
to
have
always
depended
upon
an
autoritative
Sentence
of
Judgment
,
required
of
them
to
be
pronounced
by
the
Synedrim
,
before
that
they
proceeded
;
and
without
which
,
theirs
should
not
have
been
valid
.
Reason
3.
A
constancy
of
seeking
advice
,
and
to
be
bound
to
it
,
doth
in
it self
arise
unto
a
Subjection
to
Authority
;
thus
it
is
Subjection
in
a
Child
,
to
be
bound
to
advise
with
his
Parents
in
all
actions
of
moment
(
whether
they
be
clear
to
himself
or
not
)
as
disposing
of
himself
in
Marriage
,
and
the
like
;
and
it
is
an
acknowledgment
of
an
Authority
.
Yea
,
to
be
bound
thus
always
to
advise
with
,
and
not
to
proceed
without
the
Sentence
of
a
classical
Presbytery
,
in
Judgment
,
is
of
greater
Authority
in
some
respect
;
and
is
more
than
for
them
to
have
a
coercive
Authority
over
other
Congregations
,
in
case
they
proceed
amiss
.
It
is
a
further
limiting
of
them
,
thus
to
tie
them
up
,
that
they
should
not
exercise
Government
without
them
.
For
Magistrates
may
Coerce
the
Churches
,
if
they
do
amiss
;
when
yet
they
will
not
oblige
Ministers
always
to
advise
with
them
,
and
have
their
Sentence
afore
they
proceed
.
For
one
Minister
to
depend
thus
on
another
,
for
the
exercise
of
his
calling
,
is
more
than
to
be
subject
to
the
censure
of
another
,
if
he
doth
exercise
his
calling
amiss
.
It
is
a
greater
sign
of
Servitude
,
to
do
what
one
doth
by
the
Direction
of
another
,
than
to
be
under
Authority
,
that
shall
punish
him
if
he
do
amiss
:
This
latter
is
the
case
of
a
Subject
,
the
other
of
a
Servant
.
This
especially
is
true
,
when
as
those
,
we
should
be
bound
to
advise
with
,
do
claim
and
challenge
an
Authority
,
upon
which
it
should
be
done
(
as
those
that
are
for
the
Presbyterial
Government
in
a
rigid
way
do
.
)
It
was
one
great
ground
,
that
the
Antient
Non-conformists
went
upon
,
against
yielding
to
Ceremonies
,
that
supposing
they
were
things
indifferent
;
yet
to
have
things
indifferent
in
the
Worship
of
God
,
Determined
one
way
,
and
Men
obliged
to
practise
one
way
,
when
as
God
himself
had
left
them
indifferent
;
this
was
to
give
away
that
liberty
,
which
Jesus
Christ
had
given
us
.
Especially
when
as
these
,
that
urged
them
,
pretended
to
have
a
Right
and
Power
from
Christ
,
to
Determine
things
indifferent
in
the
Worship
of
God
;
in
that
case
to
have
submitted
to
them
,
had
been
to
have
acknowledged
an
unlawful
power
.
We
will
put
this
Parallel
case
,
to
be
judged
by
their
own
Principles
,
that
are
for
the
Presbyterial
Government
.
Suppose
there
were
found
one
Man
in
a
Presbytery
,
that
is
but
an
ordinary
Minister
for
his
Station
,
in
a
particular
Congregation
(
and
so
he
hath
a
right
and
lawful
calling
in
the
Ministry
)
and
(
as
it
is
possible
there
may
,
and
oftentimes
it
doth
fall
out
to
be
)
suppose
that
this
Man
hath
more
Abilities
for
Wisdom
,
Holiness
,
and
all
other
Ministerial
Gifts
;
than
all
the
rest
of
that
Presbytery
,
suppose
such
an
one
as
Calvin
,
who
was
an
ordinary
Minister
of
Geneva
,
and
an
Elder
in
the
Presbytery
there
.
If
now
that
Presbytery
he
liveth
in
,
having
a
a
right
and
an
ability
in
themselves
,
as
a
Presbytery
,
to
Judge
and
Determine
in
all
cases
that
fall
,
within
the
Jurisdiction
thereof
,
should
oblige
themselves
not
to
proceed
to
Sentence
without
his
advice
,
in
a
peculiar
manner
first
asked
,
they
would
think
it
both
a
Blessing
of
their
Authority
,
and
a
giving
of
too
much
Authority
to
that
Man
;
much
more
if
this
obligation
should
lie
upon
other
Presbyteries
,
whereof
he
is
not
a
Member
.
This
step
(
which
was
the
first
Episcopal
Authority
)
the
Presbyterians
would
think
unlawful
to
allow
unto
such
a
Man
;
and
in
this
point
,
they
are
so
tender
,
as
they
will
not
yield
so
much
as
a
constant
Moderatorship
,
without
any
other
power
;
and
yet
that
there
should
be
always
one
Moderator
,
in
such
an
Assembly
,
is
necessary
,
if
there
be
an
order
kept
up
amongst
them
,
as
is
in
other
Bodies
.
But
now
for
a
Congregation
to
advise
with
a
Superiour
Presbytery
,
in
a
constant
way
,
is
not
so
much
as
necessary
;
for
where
there
is
no
need
of
advice
,
it
is
not
necessary
.
Let
this
case
and
the
other
,
be
Paralleled
,
and
see
whether
there
may
not
be
the
like
said
for
Congregations
,
they
having
this
right
amongst
themselves
.
The
constancy
of
asking
advice
upon
all
cases
,
though
it
were
pretended
to
be
but
advice
;
yet
the
act
it self
,
by
reason
of
its
constancy
,
would
argue
a
Majority
of
Power
and
Rule
,
it
would
turn
to
such
in
them
(
at
least
in
the
issue
)
that
already
claim
it
;
and
so
claim
it
,
as
that
some
of
the
Presbyterians
pretend
all
the
power
to
be
in
the
classical
Presbytery
,
and
not
in
the
Congregational
;
and
that
the
Congregational
Elders
,
in
their
act
of
Excommunication
,
are
but
the
Deputies
of
the
classical
Presbyteries
,
and
that
they
are
Praecones
,
the
Proclaimers
only
of
the
Sentence
;
but
the
Presbyterians
are
the
Judges
.
That
power
that
is
already
in
one
Kingdom
,
hath
a
jus
divinum
,
and
if
set
up
in
another
,
would
pretend
to
it
;
and
when
the
plurality
of
Men
shall
be
once
for
it
(
for
the
Rigidity
of
that
power
)
it
will
draw
up
all
the
power
to
it self
.
And
a
Churches
yielding
,
from
such
Liberties
and
Priviledges
,
is
by
God's
usual
Dispensation
,
the
loss
of
them
in
the
issue
,
To
whom
we
yielded
not
,
(
saith
the
Apostle
)
no
,
not
for
an
Hour
,
that
the
Truth
of
the
Gospel
might
continue
with
you
,
Gal
.
2.
5.
When
the
Court
challenged
(
about
the
choice
of
Masters
of
Colledges
)
this
as
the
priviledge
of
the
King
,
that
the
Party
should
at
least
be
made
known
to
him
,
the
University
stood
upon
their
Priviledges
,
that
they
might
choose
and
admit
,
without
giving
notice
to
the
Court
;
knowing
that
they
should
soon
loose
their
power
,
if
but
so
much
were
given
up
to
a
greater
power
over
them
.
Had
there
been
yielding
but
for
a
time
,
it
would
have
indangered
,
in
the
issue
and
consequence
,
the
very
continuance
of
that
Truth
of
the
Gospel
,
which
in
that
respect
was
professed
by
them
.
Periculosum
est
in
rebus
Divinis
ut
quis
suo
jure
cedat
ac
potestate
,
Cyprian
Epist
.
ad
Jubaian
de
heret
.
Baptiz
:
And
all
those
Arguments
,
which
were
brought
against
Bishops
,
as
having
a
direct
power
over
Ministers
,
will
fall
in
here
;
for
directive
power
is
that
,
when
the
exercise
of
it
is
at
the
direction
of
another
.
And
farther
,
consider
that
,
what
will
make
the
Church
to
be
under
Age
,
and
to
be
a
Child
for
Knowledge
,
and
guided
of
it self
,
is
unlawful
;
but
always
to
ask
advice
,
and
to
be
bound
so
to
do
,
is
to
bring
the
Church
under
Age
,
and
so
to
be
in
Bondage
(
for
to
be
under
Age
,
and
in
Bondage
,
is
all
one
,
as
in
Gal
.
1.
2
,
3.
)
to
be
as
well
under
these
Tutors
,
as
under
Governours
;
under
Tutors
,
whom
they
must
advise
withal
;
and
under
Governours
,
whose
Authoritative
Sentence
must
first
be
asked
.
Reason
4.
That
which
the
Churches
of
the
Primitive
Times
did
,
having
a
Right
and
an
Ability
to
do
it
,
and
was
a
Duty
lay
upon
them
,
to
do
of
themselves
,
that
should
Congregational
Churches
,
having
a
right
to
do
now
,
do
without
having
first
Recourse
for
advice
to
Presbyteries
.
And
what
the
Apostles
,
though
set
over
Churches
,
and
who
were
more
able
to
advise
,
than
all
the
Presbyteries
now
are
,
did
not
yet
require
of
the
Churches
;
but
blamed
them
,
if
they
neglected
to
proceed
of
themselves
,
that
Presbyteries
are
not
now
to
require
of
the
Churches
to
do
,
which
the
Apostles
did
not
.
But
for
Churches
then
to
advise
with
the
Apostles
or
Evangelists
,
or
extraordinary
Officers
,
before
they
proceed
to
Excommunicate
,
was
not
then
required
;
but
it
was
their
Duty
to
proceed
of
themselves
,
according
to
the
power
Christ
had
given
them
,
without
waiting
for
such
advice
This
is
clear
in
the
case
of
the
Church
of
Corinth
(
whether
it
were
Congregational
or
Presbyterial
,
we
dispute
not
now
)
because
that
this
Church
had
a
Right
to
Judge
that
Incestuous
Corinthian
;
and
the
Fact
was
so
evident
,
that
advice
they
needed
not
(
Do
not
ye
Judge
(
saith
the
Apostle
)
them
that
are
within
?
Doth
it
not
belong
to
you
)
he
blameth
them
,
that
they
did
it
not
.
And
as
Chrysostom
saith
,
he
accuseth
them
,
not
that
they
did
not
certifie
him
of
it
;
but
because
they
had
not
mourned
,
or
thrown
him
out
.
The
Apostle
thus
shewing
,
that
it
ought
to
have
been
done
without
a
Monitor
,
because
of
the
Evidence
of
the
Sin
:
And
when
they
had
neglected
to
do
it
,
Paul
doth
not
do
it
himself
;
but
only
as
an
Apostle
Doctrinally
declareth
such
an
one
to
be
Excommunicated
by
the
Church
he
liveth
in
.
He
doth
not
require
,
that
they
should
come
unto
him
for
his
Sentence
,
before
they
did
it
;
but
he
calleth
upon
them
to
do
it
themselves
because
they
neglected
it
.
Reason
5.
That
which
is
to
be
supposed
needless
,
that
is
not
to
be
done
in
a
constant
way
.
To
go
ask
advice
,
when
there
is
no
need
of
advice
,
is
needless
.
The
Synedrim
was
God's
Ordinance
in
its
place
,
but
if
the
Cities
should
still
have
come
up
for
advice
needlesly
,
they
would
not
have
found
a
Blessing
in
it
.
And
besides
that
which
is
an
acknowledgment
of
the
Deficiency
of
God's
Ordinance
,
and
God's
Presence
with
his
own
Ordinance
,
that
ought
not
to
be
done
;
but
such
a
constant
having
recourse
for
advice
,
is
acknowledgment
of
such
an
insufficiency
;
for
if
they
do
not
want
it
,
why
should
they
be
bound
to
ask
it
?
Reason
6.
Let
this
obligation
to
advise
with
another
Presbytery
,
and
for
them
to
approve
,
&c.
ere
that
a
Church
(
that
hath
Power
and
Ability
from
Christ
)
proceed
to
Excommunicate
,
be
but
Parallel'd
with
the
obligation
of
a
particular
Minister
or
Pastor
,
for
the
works
of
his
Office
;
which
,
by
vertue
of
his
Office
,
he
is
enabled
,
by
Christ
,
to
do
singly
,
and
alone
;
the
Presbytery
of
a
Congregation
being
(
as
was
said
)
as
perfect
and
as
compleatly
inabled
,
for
all
acts
within
it self
,
as
a
particular
Minister
can
be
supposed
alone
to
be
enabled
to
the
works
of
his
Office
,
(
suppose
Preaching
,
and
the
like
)
God's
means
being
as
perfect
for
Government
,
as
they
are
for
Preaching
or
Baptizing
.
Now
then
,
as
it
would
be
a
Derogation
from
the
Gifts
of
Christ
,
and
from
the
Office
that
Christ
hath
put
a
Man
into
;
and
a
Dishonour
to
the
Man
that
is
a
Minister
,
constantly
to
advise
afore
he
performs
any
act
of
his
calling
;
and
be
bound
so
to
do
,
before
he
Preacheth
a
Sermon
,
or
the
like
.
The
like
Derogation
would
it
be
to
a
Church
,
and
the
Presbytery
thereof
,
to
be
obliged
to
advised
,
for
all
their
acts
of
Government
,
which
they
perform
.
And
yet
look
what
ground
or
occasion
there
will
be
,
for
a
Man
that
is
a
Preacher
,
to
advise
with
others
of
his
Brethren
,
about
what
he
is
to
Preach
;
the
like
will
be
acknowledged
,
and
as
far
the
one
,
as
the
other
,
in
their
several
proportions
,
for
a
Congregational
Church
,
and
the
Presbytery
thereof
,
to
advise
with
other
Churches
.
If
a
Minister
should
be
to
Preach
any
thing
that
is
of
great
Difficulty
,
and
like
to
be
much
gainsaid
,
and
contradicted
,
any
thing
that
is
of
great
Moment
,
or
new
,
or
uncouth
;
in
that
case
he
may
do
well
to
advise
,
afore
he
Preacheth
,
and
have
the
Judgment
of
his
Brethren
.
So
if
such
a
case
of
Government
cometh
,
in
any
kind
,
that
hath
a
great
difficulty
in
it
,
wherein
they
are
not
clear
what
they
shall
do
,
or
they
,
upon
grounds
,
think
that
the
way
,
they
are
to
proceed
,
is
like
to
be
offensive
and
scandalous
to
the
Churches
,
about
them
when
done
;
in
this
case
they
may
advise
.
Occasional
advisings
,
so
far
as
there
is
a
ground
for
them
,
we
deny
not
.
Reason
7.
That
which
a
classical
Presbytery
is
not
bound
to
do
to
a
Provincial
,
nor
a
Provincial
to
a
National
Assembly
;
that
upon
the
same
grounds
a
Congregation
(
if
it
have
a
sufficient
Presbytery
)
is
not
bound
to
do
to
a
classical
Presbytery
.
What
ground
can
be
alledged
,
why
a
classical
Presbytery
is
not
bound
to
advise
with
a
Provincial
Assembly
,
ere
it
proceeds
to
Excommunication
,
but
this
?
That
it
is
an
Ordinance
sufficient
for
those
acts
,
within
it self
.
If
then
a
Congregation
be
by
Christ
inabled
(
he
having
given
sufficiency
of
Power
,
and
Gifts
among
them
)
to
do
all
acts
within
it self
.
Why
should
this
Church
(
which
the
promise
of
Christ's
Presence
,
to
be
among
them
,
is
first
made
to
)
which
is
the
Seat
both
of
Worship
and
Government
,
be
deprived
of
its
priviledge
,
when
the
others
are
not
.
Where
Jesus
Christ
hath
given
Power
,
he
hath
given
Gifts
.
Reason
8.
What
is
it
they
should
advise
thus
constantly
for
,
and
about
what
should
they
depend
upon
the
Sentence
of
a
classical
Presbytery
?
First
,
it
is
not
out
of
want
of
Skill
;
for
that
must
be
either
of
the
Jus
,
that
is
,
that
they
are
unskillful
,
to
know
the
Rule
,
for
what
sins
Men
should
be
Excommunicated
.
Now
in
the
constant
cases
that
fall
out
in
Congregations
,
for
which
Men
should
be
Excommunicated
,
the
Rule
is
known
well
enough
;
that
Excommunication
is
for
such
and
such
gross
sins
as
the
Scripture
holds
forth
,
and
as
are
Scandalous
to
all
Christians
;
and
if
any
new
cases
fall
out
,
let
them
advise
.
And
we
acknowledge
,
that
Synods
may
be
of
use
to
find
out
those
Rules
,
and
to
hold
them
forth
;
But
when
once
they
are
held
forth
and
known
,
and
commonly
received
,
there
needs
no
advice
to
know
the
matter
of
right
,
for
which
Men
are
to
be
Excommunicated
.
Or
else
it
must
be
want
of
Skill
,
of
judging
the
matter
of
Fact
done
;
and
for
that
they
need
not
advise
,
for
it
is
to
be
proved
by
Witnesses
.
A
company
of
Elders
,
and
a
Congregation
,
may
as
well
be
able
to
judge
of
that
,
as
all
the
Assemblies
in
the
World
;
and
may
be
thought
as
sufficient
,
and
as
faithful
to
judge
,
whether
the
Fact
be
fully
proved
and
cleared
by
Witnesses
,
or
no
,
or
is
it
want
of
skill
,
in
that
Judging
,
what
obstinacy
and
impenitency
is
.
As
for
that
(
as
I
said
before
)
they
are
intrusted
to
Judge
of
it
;
for
if
they
will
receive
him
upon
his
Repentance
,
without
bringing
him
to
the
classis
,
they
may
;
neither
are
they
to
bring
him
thither
,
till
he
is
obstinate
.
Secondly
;
It
is
not
to
have
Authority
from
the
Sentence
of
that
Synod
,
that
advice
is
necessary
.
For
that
Authority
,
must
either
be
an
Authority
of
Reverence
only
,
or
a
further
power
Political
.
There
needs
not
a
further
Political
power
,
to
be
judged
by
their
Sentence
;
for
if
a
Congregation
,
and
the
Presbytery
thereof
,
should
proceed
to
Excommunication
,
the
party
was
as
truly
Excommunicated
,
and
with
as
full
a
power
from
Christ
,
as
if
all
the
Synods
in
the
World
had
ratified
it
.
And
therefore
to
add
Authority
,
as
Defective
in
the
Congregation
,
to
that
end
their
Sentence
is
needless
.
And
then
when
a
Man
is
to
be
Excommunicated
,
he
is
to
be
Excommunicated
by
them
;
when
it
is
done
,
it
is
done
by
them
;
and
if
a
classis
addeth
not
Authority
,
it
should
not
take
away
this
Authority
,
by
obliging
Men
to
advise
,
and
to
have
their
Sentence
first
.
If
of
Reverence
only
,
then
it
should
be
giving
a
respectful
Deference
to
their
Judgments
,
which
in
some
cases
is
allowable
.
Reason
9.
Those
Admonitions
which
the
classical
Presbytery
are
to
give
to
the
Person
that
is
brought
before
them
,
by
the
Elders
of
his
Congregation
(
they
having
themselves
Admonished
him
,
and
he
remained
obstinate
under
their
Admonitions
)
are
either
an
Instituted
Ordinance
of
Christ
,
Preparatory
to
Excommunication
,
to
be
further
applyed
to
him
,
over
and
above
those
given
him
by
his
own
Congregation
:
Or
they
are
to
work
in
a
way
of
Moral
perswasion
,
and
by
the
way
Reverence
,
that
the
person
hath
of
the
classical
Presbytery
,
more
than
of
his
own
Congregation
;
that
is
,
they
either
work
politically
,
as
an
Institution
of
Christ
upon
him
,
or
only
Morally
.
For
what
is
it
,
by
which
this
Man's
Conscience
must
be
wrought
upon
,
in
these
Superadded
Admonitions
of
the
classical
Presbytery
,
having
been
obstinate
under
those
of
his
own
?
It
must
either
be
vi
materiae
,
by
reason
of
the
matter
;
and
that
they
have
a
great
Reverence
in
the
Man's
Conscience
;
or
it
must
be
by
their
being
invested
with
an
Authority
from
Christ
.
And
if
these
Admonitions
of
the
classical
Presbytery
be
as
an
Institution
Preparatory
,
they
are
to
be
reckoned
Ordinances
of
the
same
Rank
and
Kind
,
with
those
which
the
Elders
of
his
own
Church
hath
given
him
;
which
Admonitions
are
not
as
if
a
company
of
Saints
or
Ministers
should
meet
him
occasionally
,
and
Admonish
him
;
(
for
he
may
have
a
Thousand
such
Admonitions
,
and
yet
his
sin
not
be
accounted
ripe
for
Excommunication
)
but
his
sin
is
then
ripe
for
Excommunication
,
when
Admonitions
Ministerially
Administred
,
by
such
as
Christ
hath
appointed
,
have
been
Administred
to
him
,
and
he
continues
obstinate
.
So
that
Admonitions
either
may
be
said
to
have
a
perswasive
power
only
,
or
else
a
Ministerial
power
by
way
of
Institution
;
and
so
work
on
a
Man
by
the
Blessing
of
God
upon
them
,
and
by
vertue
of
the
promise
:
And
,
in
the
want
of
either
of
them
,
a
Man
cannot
be
judged
fit
to
be
Excommunicated
;
because
that
Christ's
means
,
appointed
by
him
,
have
not
been
applyed
to
him
.
So
then
every
Admonition
,
in
this
way
of
Ordinance
,
is
in
order
unto
Excommunication
,
if
the
Person
continues
obstinate
.
Now
then
first
;
if
it
be
such
a
necessary
Ordinance
to
be
Administred
by
the
classical
Presbytery
,
afore
such
time
as
the
party
can
be
Excommunicated
;
Then
1.
The
Congregational
Eldership
,
and
the
Admonitions
thereof
,
is
not
a
perfect
Ordinance
.
And
2.
It
were
not
only
a
sin
,
for
any
Congregational
Church
to
Excommunicate
a
Man
,
without
bringing
of
him
first
to
the
classical
Presbytery
;
but
the
Man
also
is
not
capable
,
till
then
,
of
being
Excommunicated
by
his
own
Church
;
for
it
may
be
said
,
there
wants
an
Ordinance
to
be
applyed
to
him
,
before
he
is
to
be
Excommunicated
;
for
all
such
Admonitions
,
that
are
a
special
Ordinance
of
Christ
,
as
being
preparatory
to
Excommunication
,
and
in
order
thereunto
,
are
not
to
be
omitted
.
And
let
it
be
shewn
,
that
Christ
hath
divided
by
his
Institution
,
that
some
Admonitions
should
be
in
a
Man's
own
Congregation
,
by
his
own
Eldership
,
and
others
afterward
to
be
by
a
classical
Presbytery
,
before
he
is
to
be
Excommunicated
by
his
own
Church
.
And
also
3.
If
it
were
thus
,
then
a
Congregational
Presbytery
hath
not
sufficient
power
to
Excommunicate
a
Man
;
for
if
he
is
,
by
vertue
of
an
Institution
,
to
be
Admonished
,
also
by
a
classical
Presbytery
,
this
Presbytery
must
,
by
Institution
,
have
power
also
to
give
Sentence
,
without
which
,
the
Sentence
of
the
Congregation
were
not
sufficient
;
for
that
Church
which
hath
power
to
Admonish
publickly
,
in
order
to
Excommunication
,
must
necessarily
have
the
power
also
to
joyn
in
the
Excommunication
,
or
else
the
Excommunication
is
not
valid
.
But
Secondly
;
If
they
be
Admonitions
only
in
a
perswasive
way
,
to
a
Man
that
is
obstinate
,
to
work
upon
him
,
as
,
and
with
a
Reverence
of
the
persons
Admonishing
,
and
to
that
end
,
he
is
brought
to
the
classical
Presbytery
,
to
be
Admonished
,
consider
what
will
follow
from
it
.
1.
That
those
Ministers
should
rather
be
called
out
,
which
he
in
a
peculiar
manner
most
Reverenceth
;
they
being
the
fittest
Persons
to
give
Admonitions
,
as
John
Baptist
was
to
Admonish
Herod
,
because
Herod
Reverenced
him
(
as
the
Text
saith
)
and
therefore
to
make
an
Admonition-Court
,
of
a
certain
sort
of
persons
,
whom
perhaps
the
Man
knows
not
,
this
is
to
extend
it
beyond
what
the
ground
of
a
Reverence
will
always
reach
unto
.
And
by
this
reason
likewise
,
there
might
be
some
one
man
,
of
Eminent
Gifts
,
set
up
to
Admonish
,
which
should
move
a
greater
Reverence
in
the
Hearts
of
Men
,
more
than
half
a
Dozen
Presbyteries
.
2.
If
he
be
brought
only
upon
this
ground
,
to
be
thus
Admonished
by
them
;
then
a
meer
Moral
Ordinance
of
less
force
,
is
preferred
to
a
standing
Instituted
Ordinance
,
that
,
according
to
Christ's
Institution
,
is
of
a
greater
:
a
Moral
power
is
preferred
to
a
political
that
is
given
by
Christ
,
whereas
on
the
other
side
,
the
means
,
that
a
Man's
own
Congregation
hath
used
,
being
Instituted
means
,
the
Blessing
of
Christ
depends
upon
it
.
Its
true
,
we
grant
that
if
a
company
of
Saints
,
or
a
company
of
Ministers
occasionally
meet
him
,
they
might
admonish
him
,
and
God
may
bless
it
;
but
when
those
means
,
that
Christ
hath
appointed
,
hath
past
upon
him
,
and
he
is
not
wrought
upon
by
them
,
then
for
us
to
set
up
any
other
Court
of
a
Company
of
Men
,
to
bring
him
unto
;
which
,
by
Christ's
appointment
,
hath
a
power
of
a
lesser
kind
(
as
if
it
is
but
a
Moral
Reverential
power
,
it
is
no
more
)
this
is
but
a
Secondary
and
remote
power
,
in
comparison
of
the
former
.
It
is
but
Perswasive
,
it
is
not
Ministerial
,
and
perswasive
Admonitions
were
applyed
to
him
afore
,
and
he
was
past
them
;
he
was
Admonished
by
the
Brother
in
private
,
he
was
Admonished
by
two
or
three
more
,
which
that
Brother
took
to
joyn
with
him
;
and
therefore
in
a
Congregation
,
Christ
brings
him
to
an
Authoritative
means
,
which
himself
hath
in
a
publick
manner
instituted
;
and
to
bring
him
then
from
these
means
,
unto
perswasive
means
again
;
this
must
needs
fall
short
,
and
be
blasted
to
this
Man's
Conscience
,
when
the
means
,
that
Christ
hath
in
a
special
manner
instituted
,
had
taken
no
place
upon
him
;
and
this
would
also
make
Jesus
Christ
to
proceed
,
from
the
greater
to
the
lesser
:
Unless
it
be
affirmed
by
those
,
who
hold
that
the
Congregations
have
a
sufficient
Presbytery
for
Excommunication
,
yet
Christ's
appointment
is
;
that
classical
Presbyteries
must
always
joyn
with
them
,
without
which
they
are
imperfect
,
which
is
indeed
a
condition
.
Thus
there
is
the
shew
of
an
ordinance
set
up
,
to
the
prejudice
of
the
ordinance
of
Christ
;
whereas
there
should
not
be
set
up
an
Image
to
resemble
any
appointment
of
Christ
;
and
if
any
thing
,
put
into
the
road
of
an
ordinance
,
be
in
the
stead
of
an
ordinance
,
or
preferred
to
an
ordinance
,
it
will
grow
flat
,
though
of
it self
it
be
good
,
and
,
upon
occasion
,
may
be
useful
;
as
we
acknowledge
the
admonitions
of
a
classical
Presbytery
may
be
;
but
not
in
this
case
.
We
acknowledge
that
such
an
admonition
,
God
may
bless
,
as
he
may
bless
good
conference
;
but
if
any
would
set
up
good
conference
,
as
a
more
efficacious
ordinance
than
Preaching
,
when
Preaching
is
the
special
ordinance
,
there
would
not
be
found
that
blessing
in
it
.
If
it
be
said
,
but
may
not
all
good
means
be
used
,
to
reclaim
a
Man
that
is
obstinate
,
before
he
be
proceeded
against
by
Excommunication
?
And
is
it
not
good
means
,
to
be
admonished
by
a
company
of
Men
Grave
and
Holy
;
and
is
not
this
better
,
than
to
be
admonished
only
by
those
of
a
Man's
own
Congregation
?
I
answer
1.
That
the
goodness
of
all
means
lies
in
the
Blessing
and
Appointment
of
Christ
;
and
if
he
have
appointed
means
sufficient
,
as
the
admonitions
of
the
Eldership
of
a
particular
Congregation
is
,
then
in
a
constant
and
set
way
,
to
have
an
admonition
Court
,
to
bring
Men
unto
,
further
to
be
admonished
,
hath
not
a
Warrant
for
it
.
If
the
Congregational
Presbytery
be
a
sufficient
Presbytery
;
then
they
are
a●
sufficient
means
;
and
Cursed
is
he
that
addeth
,
as
well
as
he
that
takes
from
Christ's
Institution
,
he
that
will
use
more
than
Christ
hath
appointed
,
as
well
as
he
that
will
use
less
.
In
this
case
we
may
say
,
If
they
will
not
believe
Moses
and
the
Prophets
,
neither
will
they
believe
if
one
come
from
the
Dead
;
because
God
had
appointed
Moses
and
the
Prophets
,
to
be
a
sufficient
means
.
And
thus
in
Physick
also
,
to
use
more
than
is
prescribed
,
is
as
dangerous
as
to
use
less
.
And
further
,
if
he
is
to
be
accounted
obstinate
,
after
the
admonition
of
his
own
Congregation
,
so
as
to
be
Excommunicated
(
as
if
they
be
a
sufficient
means
,
he
is
to
be
so
accounted
)
then
as
God
cutteth
Men
off
,
when
their
sins
are
ripe
,
so
the
Church
also
doth
.
Answ
.
2.
If
all
good
means
were
to
be
set
up
,
as
instituted
ordinances
,
then
this
Man
should
be
brought
to
be
admonished
by
the
principal
Assembly
,
before
he
is
Excommunicated
;
yea
,
and
before
the
National
too
(
if
you
will
set
the
bounds
in
a
classical
Presbytery
;
why
had
you
not
as
good
set
them
in
a
Congregational
(
if
a
Congregational
be
sufficient
)
where
Christ
hath
set
it
?
)
For
you
may
suppose
still
,
that
if
he
had
the
provincial
Assemblie's
admonition
(
Men
of
greater
Authority
and
Reverence
)
it
might
prevent
his
Excommunication
.
And
besides
,
if
he
may
,
after
his
Excommunication
,
appeal
to
them
,
why
should
he
not
be
brought
unto
them
before
?
Reason
10.
Add
to
this
,
that
until
the
Delinquent
hath
been
Admonished
,
before
all
the
People
of
the
Congregation
,
he
hath
not
had
all
the
means
applyed
unto
him
,
in
his
own
Congregation
,
which
Christ
hath
appointed
to
work
Repentance
in
him
:
For
the
whole
Church
is
not
told
of
it
,
as
Christ
would
have
it
;
neither
is
he
Rebuked
before
all
,
so
that
all
may
mourn
and
lament
over
him
,
to
break
his
Heart
.
And
surely
,
it
is
the
right
of
every
Congregation
,
and
of
every
Member
in
it
,
to
have
all
means
used
,
that
are
sufficient
within
that
Congregation
,
afore
its
Members
are
brought
▪
before
Strangers
.
Now
if
they
are
to
be
admonished
by
the
classical
Presbytery
;
after
that
they
have
been
thus
admonished
twice
or
thrice
,
publickly
in
the
Congregation
,
then
,
in
that
respect
also
,
there
is
a
proceeding
from
a
greater
,
and
more
sufficient
means
unto
a
less
sufficient
:
For
the
admonition
of
the
classical
Presbytery
,
though
given
by
publick
Persons
,
yet
it
is
given
privately
;
whereas
the
means
according
to
Christ's
Order
,
is
to
go
from
more
private
,
to
more
publick
,
as
a
way
of
doing
the
person
good
.
And
the
shame
is
more
publick
afore
the
Congregation
,
than
afore
the
Consistory
;
and
therefore
,
according
to
the
Presbyterial
practices
,
they
are
admonished
first
by
the
classical
Presbytery
,
and
when
they
are
found
obstinate
,
there
they
have
two
or
three
admonitions
publickly
before
the
people
,
afore
he
is
Excommunicated
;
which
admonitions
,
if
they
are
in
order
to
Repentance
,
then
they
are
more
Efficacious
,
than
what
hath
been
done
in
the
consistory
of
Elders
,
and
therefore
used
last
;
and
and
if
more
Efficacious
,
why
(
according
to
the
right
of
a
Congregation
,
and
according
to
the
sufficiency
of
means
in
a
Congregation
)
were
they
not
used
first
,
so
as
the
person
need
not
be
brought
,
in
order
to
his
Repentance
,
before
the
classical
Presbytery
;
because
a
more
sufficient
means
hath
already
been
used
?
So
that
in
a
word
,
they
are
carryed
unto
the
Presbytery
,
either
afore
or
after
they
are
admonished
publickly
in
the
Congregation
;
if
afore
,
all
good
means
have
not
been
used
in
the
Congregation
;
If
after
,
you
go
from
a
more
Efficacious
means
,
unto
a
less
Efficacious
,
even
in
that
respect
forementioned
also
.
Reason
11.
When
the
Apostle
saith
,
Tit
.
3.
10.
after
one
or
two
Admonitions
,
him
that
is
an
Heretick
Reject
,
as
condemned
of
himself
,
as
much
by
those
means
,
as
by
a
Thousand
;
the
admonitions
he
intendeth
there
,
are
those
that
are
publick
,
and
given
by
them
that
have
the
power
of
Excommunicating
.
If
he
be
admonished
afore
his
own
Congregation
,
and
the
Elders
thereof
,
these
are
either
such
admonitions
the
Apostle
there
intendeth
,
or
not
;
if
they
be
,
he
is
to
be
rejected
,
without
being
admonished
by
any
other
;
for
the
Apostle's
Rule
plainly
evidenceth
,
that
there
is
but
one
kind
of
publick
power
,
by
which
the
admonitions
should
be
applyed
:
And
therefore
if
the
classical
Presbytery
were
that
power
,
which
should
Reject
and
Excommunicate
this
Man
,
upon
their
two
or
three
admonitions
;
then
he
is
not
to
be
brought
down
,
to
have
admonitions
again
,
afore
the
people
in
his
own
Congregation
;
but
he
is
to
be
Rejected
,
without
any
further
proceeding
;
so
that
if
he
be
brought
to
the
classical
Presbytery
,
after
he
hath
been
admonished
before
the
whole
Congregation
,
the
Apostle's
rule
is
not
observed
,
or
if
he
be
brought
to
the
Congregation
,
after
he
hath
been
with
those
that
have
the
publick
power
,
to
admonish
and
cast
him
out
;
the
Apostle's
rule
is
not
observed
neither
;
and
thus
whereas
God
hath
built
one
or
two
Altars
,
this
would
be
to
build
seven
.
Reason
12.
That
practice
,
which
will
breed
distractions
,
and
more
inconveniences
,
ought
not
to
be
.
But
for
a
Congregation
,
that
is
supposed
to
have
sufficient
power
in
it self
,
to
depend
upon
the
classical
Presbytery
,
for
a
Sentence
first
past
,
will
breed
greater
inconveniences
,
than
for
them
to
proceed
without
them
.
For
the
first
,
if
the
Congregational
Eldership
be
of
one
mind
,
that
a
Man
ought
to
be
Excommunicated
,
and
the
classical
Presbytery
is
of
another
,
the
Congregational
Eldership
having
sufficient
power
,
and
the
Conscience
of
Duty
lying
upon
them
,
they
are
to
proceed
notwithstanding
;
and
so
by
rejecting
the
advice
aforehand
,
of
the
classical
Presbytery
,
they
are
brought
to
cast
a
greater
contempt
upon
it
,
than
if
they
had
proceeded
without
their
Sentence
,
and
so
as
to
give
them
an
account
.
And
as
for
the
party
,
if
he
will
refuse
to
go
afore
the
classical
Presbytery
(
his
conscience
judging
,
and
that
upon
right
grounds
,
that
the
Congregation
hath
sufficient
power
,
to
proceed
against
him
)
what
Rules
,
in
Scripture
,
will
compell
him
to
go
to
be
admonished
afore
them
?
If
he
goes
by
an
Appeal
,
that
's
after
Sentence
,
and
then
the
Congregation
and
he
are
parties
;
if
he
goes
as
complained
of
by
the
Congregation
,
by
what
rule
can
they
constrain
him
to
it
?
CHAP.
VIII
.
Some
Objections
answered
.
Object
.
1.
THat
Excommunication
is
a
matter
of
so
great
weight
,
to
give
a
Man
up
unto
Satan
,
to
throw
him
out
of
the
Communion
of
Saints
,
as
that
for
the
weight
and
greatness
of
the
Sentence
,
it
should
be
advised
upon
,
by
a
further
Eldership
,
by
a
greater
company
,
than
those
of
a
Man's
own
Congregation
.
Answ
.
1.
You
greaten
the
ordinance
of
Excommunication
,
as
the
Papists
did
that
of
the
Lord's
Supper
,
preferring
it
before
Preaching
,
and
so
magnified
the
Clergy
,
and
the
Priests
that
Consecrated
the
Sacrament
,
and
also
drew
the
people
to
the
Worshipping
of
the
Bread
.
Thus
you
also
advance
an
undue
power
of
the
Clergy
,
combined
in
an
Association
of
particular
Congregations
;
and
to
take
their
power
away
,
under
pretence
of
the
greatness
of
the
ordinance
committed
to
them
.
Answ
.
2.
And
yet
,
it
is
not
so
great
and
dreadful
a
Sentence
,
according
to
your
own
opinion
,
making
it
only
to
be
a
cutting
off
of
a
Church
,
and
not
to
import
a
formal
delivering
up
unto
Satan
.
And
Answ
.
3.
If
the
Congregation
,
and
the
Eldership
thereof
,
be
sufficient
for
power
and
skill
,
and
faithfullness
;
why
,
for
the
greatness
of
the
Sentence
,
should
there
be
a
going
out
to
other
Churches
,
when
Christ
hath
proportioned
his
means
to
his
end
?
And
what
is
there
in
the
Execution
of
a
Brother
,
that
these
may
not
be
supposed
to
be
sufficient
for
,
and
to
be
betrusted
with
?
They
are
betrusted
to
Preach
the
word
,
every
particular
person
is
(
whether
it
prove
Error
or
Truth
)
till
he
do
miscarry
.
They
are
betrusted
to
admit
Members
,
to
Suspend
from
the
Sacrament
?
why
not
to
Excommunicate
?
Yea
,
the
Sentence
,
and
the
proof
it self
,
depends
upon
two
or
three
Witnesses
by
God's
appointment
,
and
they
cast
it
;
and
this
,
though
the
matter
were
brought
before
all
the
Judges
in
the
World
;
then
why
not
,
when
the
matter
is
brought
afore
two
or
three
Officers
,
faithful
Men
,
and
a
Congregation
of
Saints
;
why
should
not
they
be
esteemed
as
faithful
Judges
,
as
others
?
If
you
commit
to
a
Jury
,
and
one
Judge
,
a
Recorder
or
a
Lawyer
in
an
Incorporate
Town
,
though
decayed
,
the
power
of
Life
and
Death
,
and
cutting
a
Man
off
from
this
life
,
which
when
it
is
done
,
cannot
be
remedyed
again
;
then
why
should
you
not
betrust
the
power
of
cutting
a
Man
off
from
the
Church
(
if
it
be
unto
the
Congregation
,
as
being
in
this
case
the
Judges
and
Jury
)
Especially
,
when
as
there
may
be
a
remedy
?
For
he
is
not
so
cut
off
,
but
he
may
be
restored
.
Answ
.
5.
Wherein
should
the
greatness
of
Excommunication
lie
,
but
in
the
matter
for
which
a
Man
is
Excommunicated
?
We
Profess
,
it
is
not
for
niceties
;
but
for
sins
against
light
,
against
the
common
principles
of
Nature
,
and
Christianity
;
as
the
Apostle
saith
,
1
Cor
.
5.
3.
He
that
hath
so
done
this
Deed
.
There
must
be
a
Scelus
in
it
,
that
,
if
he
goes
on
in
it
,
will
Damn
his
Soul
;
and
therefore
the
Apostle
calls
that
Corinthian
,
That
wicked
Person
ver
.
13.
And
for
these
things
,
the
Congregation
is
as
well
able
to
judge
,
as
all
the
Elders
in
the
World
.
In
the
matter
of
sact
,
(
as
was
said
afore
)
a
Jury
of
Twelve
men
,
do
judge
of
the
Fact
,
when
a
man's
Life
is
concerned
;
and
by
a
parity
of
reason
,
a
Congregation
may
judge
of
the
matter
of
fact
,
for
which
a
man
is
to
be
thrown
out
of
the
Church
.
Object
.
2.
But
Excommunication
is
,
Res
communis
,
a
common
concern
,
which
other
Neighbour
Churches
have
an
interest
in
,
and
in
that
respect
,
they
are
to
have
a
joynt
concurrence
in
it
aforehand
.
Answ
.
1.
So
it
is
likewise
,
to
all
the
Churches
in
the
World
,
more
especially
in
the
Nation
,
and
the
party
may
remove
to
any
other
part
of
the
Kingdom
;
and
so
,
then
all
the
Kingdom
should
have
a
concurrence
in
the
act
aforehand
as
well
,
and
then
the
whole
Nation
should
be
called
.
Answ
.
2.
If
the
common
interest
of
Churches
should
carry
it
,
then
it
would
follow
,
that
because
he
is
Excommunicated
out
of
all
the
Churches
of
that
Presbytery
,
all
the
Churches
should
be
present
at
his
Excommunication
,
as
well
as
that
particular
Church
he
is
a
Member
of
.
Answ
.
3.
If
Neighbourhood
and
common
interest
be
insisted
on
,
then
the
Churches
of
the
next
Presbytery
(
whereof
many
may
be
nearer
to
that
Congregation
,
to
which
he
is
joyned
,
than
this
classical
Presbytery
)
should
be
present
also
;
for
the
Man
may
go
thither
to
be
received
,
and
therefore
it
is
fit
that
they
should
have
an
interest
aforehand
too
.
There
is
no
Reason
to
be
given
,
why
it
should
be
Res
communis
,
A
common
affair
,
to
that
classical
Presbytery
,
more
than
to
other
Neighbour
Churches
,
as
to
the
thing
it self
,
it
can
only
be
said
,
they
have
associated
voluntarily
:
But
then
the
ground
of
that
Association
must
be
considered
.
Answ
.
4.
When
a
Man
is
cast
out
of
one
Church
,
he
is
cast
out
of
all
Churches
;
but
not
formally
,
but
only
consequently
,
and
by
vertue
of
communion
of
Churches
,
this
common
Law
being
among
them
,
that
no
other
Church
should
receive
him
,
till
he
have
given
satisfaction
to
his
own
;
and
therefore
answerably
,
it
is
not
an
antecedent
cognisance
afore
,
and
by
other
Churches
,
that
it
is
necessary
,
but
only
a
consequent
,
as
was
the
manner
of
the
Primitive
times
,
to
send
to
Churches
after
,
and
to
tell
them
,
from
such
an
one
let
us
abstain
,
this
being
the
Law
among
Churches
;
that
if
a
Man
be
cast
out
of
one
Church
,
he
is
cast
out
of
all
;
either
all
Churches
must
be
called
,
one
as
well
as
another
,
or
else
some
particular
Church
must
be
betrusted
,
and
betrusted
by
Christ
;
and
if
so
,
why
not
his
own
Congregation
,
having
a
sufficient
Eldership
for
Excommunication
.
Answ
.
5.
In
admission
(
as
was
urged
afore
)
every
particular
Church
is
betrusted
to
admit
Members
;
and
,
by
vertue
of
the
admission
of
Members
into
it
,
they
are
admitted
to
have
communion
in
all
Churches
;
and
therefore
,
why
should
it
not
be
intrusted
for
Excommunication
also
.
It
is
no
obstacle
,
that
it
is
Res
communis
,
A
common
Business
;
for
the
other
is
equally
such
,
to
all
other
Churches
.
We
ask
also
,
if
that
Suspension
be
not
Res
communis
,
A
common
concern
also
,
insomuch
,
that
untill
such
time
as
he
is
Excommunicated
,
all
Churches
are
to
Suspend
him
from
the
Sacrament
,
after
his
own
Church
hath
Suspended
him
?
And
if
so
,
upon
that
ground
,
why
should
not
all
Churches
be
acquainted
with
his
Suspension
aforehand
?
Answ
.
6.
The
fifth
Canon
of
the
Council
of
Nice
tells
us
,
that
Synods
were
therefore
In
Tom
.
2.
Collect
.
Concil
.
Labbei
,
pag
.
46.
appointed
amongst
other
ends
,
that
all
the
Churches
might
know
,
who
had
been
Excommunicated
by
a
particular
Bishop
(
as
the
manner
was
then
)
that
all
the
rest
might
account
him
so
,
until
he
had
given
satisfaction
.
They
were
not
therefore
to
be
called
aforehand
,
afore
he
was
Excommunicated
,
on
the
pretence
of
a
common
interest
.
Object
.
3.
But
in
the
multitude
of
Councellours
,
there
is
strength
.
Answ
.
1.
Let
them
have
the
use
of
Councellours
only
,
and
we
deny
it
not
.
A
Man
will
not
go
for
Counsel
,
unless
there
be
need
;
and
in
cases
of
need
,
we
do
acknowledge
it
.
Answ
.
2.
That
Rule
is
the
Rule
of
Nature
;
but
we
have
a
Rule
for
the
sufficiency
of
the
Eldership
of
a
Congregation
,
with
an
Institution
,
and
with
a
promise
of
Christ's
presence
,
where
two
or
three
are
gathered
together
.
If
this
were
founded
upon
meer
Nature
;
then
we
would
yield
,
that
this
Axiom
might
have
place
,
and
they
might
still
take
in
more
Councellours
to
them
.
But
a
Rule
of
Nature
,
will
not
set
up
an
ordinance
,
though
it
may
help
to
manage
it
;
and
it
should
not
be
set
to
weaken
it
,
and
disparage
it
,
as
this
doth
.
Let
us
rest
in
God's
ordinance
,
and
rest
in
God's
number
,
what
he
hath
thought
sufficient
;
and
the
conscience
will
rather
be
quieted
,
and
wrought
upon
by
subjection
to
an
ordinance
,
than
to
a
multitude
.
The
promise
is
not
to
a
company
of
more
persons
,
as
such
;
but
the
promise
is
made
to
the
relation
,
to
the
constitution
,
and
the
blessing
depends
upon
the
promise
;
and
to
this
purpose
,
God
will
be
with
two
or
three
,
as
well
as
with
three
Thousand
in
an
ordinary
way
.
The
Laws
of
England
sets
not
up
a
multitude
of
Counsellours
,
that
is
,
of
Lawyers
,
for
the
Judging
of
Life
and
Death
;
but
it
sets
up
a
few
Judges
,
who
sometimes
alone
,
sometimes
two
or
three
together
,
do
Judge
all
Causes
,
when
yet
there
are
multitudes
of
Lawyers
,
and
as
good
Lawyers
as
they
,
and
as
able
to
Counsel
.
If
we
all
do
rest
satisfied
in
this
Law
,
as
the
ordinance
of
the
Kingdom
,
why
should
we
not
rest
in
the
other
,
as
the
ordinance
of
Christ
?
Answ
.
3.
If
this
alledged
rule
held
,
then
classical
Presbyteries
should
go
to
greater
Synods
;
for
there
is
a
multitude
of
more
Councellours
.
And
then
all
the
Churches
should
continually
have
had
recourse
to
the
Apostles
,
while
they
were
alive
,
in
all
such
Acts
of
Discipline
;
for
any
Apostle
might
have
said
,
am
not
I
Wiser
?
Send
them
unto
me
;
yea
,
cannot
I
more
effectually
perswade
?
Therefore
both
take
my
advice
,
and
come
to
me
for
my
Sentence
;
bring
them
afore
me
,
to
be
admonished
.
The
Apostles
indeed
,
when
they
were
present
in
Churches
,
did
joyn
with
the
Elders
and
Officers
of
the
Churches
,
in
their
Acts
of
Government
;
but
they
did
not
require
(
if
absent
)
that
the
Churches
should
come
to
advise
with
them
.
Object
.
4.
But
may
not
this
be
done
for
peace
sake
,
whenas
this
will
compound
all
,
and
accommodate
the
differences
amongst
us
?
Answ
.
4.
It
is
in
the
case
of
Peace
,
as
in
the
case
of
Scandal
.
If
a
Brother
be
offended
,
and
the
thing
be
indifferent
,
and
in
my
liberty
;
then
indeed
I
may
forbear
,
and
I
ought
to
forbear
,
because
of
an
offence
;
but
I
am
not
to
forbear
,
if
it
be
a
Duty
which
he
is
offended
at
;
neither
am
I
to
give
away
a
liberty
:
So
for
peace
,
Men
may
forbear
things
that
are
indifferent
to
them
,
and
so
they
ought
to
do
:
Yea
,
they
may
conceal
their
own
Judgments
,
and
forbear
to
practice
some
things
,
which
otherwise
they
might
do
;
as
the
Apostle
says
,
Rom
.
14.
22.
Hast
thou
Faith
?
Have
it
to
thy self
.
But
a
Man
is
to
do
nothing
positive
,
that
shall
acknowledge
a
seeming
power
,
and
bring
Congregations
into
Bondage
,
when
Christ
hath
set
them
free
;
for
Peace
must
be
so
kept
in
Churches
,
as
that
withal
their
priviledges
must
be
kept
.
There
is
no
yielding
from
that
right
,
which
Christ
hath
given
.
The
case
of
peace
holdeth
not
in
the
acknowledgment
of
a
false
power
,
for
that
will
breed
Destruction
.
Answ
.
2.
It
is
the
keeping
of
the
true
bounds
of
power
,
as
Christ
hath
seated
them
,
that
will
preserve
the
peace
of
Churches
;
but
to
yield
unto
a
false
power
,
will
always
be
occasion
of
quarrels
.
Object
.
5.
But
because
that
these
Churches
may
be
perhaps
offended
,
with
what
you
do
,
and
with
that
Sentence
you
shall
give
,
and
so
be
ingaged
to
question
you
for
that
Act
,
after
you
have
done
it
;
is
it
not
therefore
better
to
advise
aforehand
,
and
so
to
prevent
that
offence
?
Answ
.
1.
It
was
the
preventing
offences
,
and
the
avoiding
of
Schisms
,
that
did
set
up
Episcopal
Power
,
as
Jerome
saith
;
for
because
a
multitude
of
Presbyters
could
not
agree
in
their
Presbyteries
,
they
devolved
it
into
one
Man
;
but
the
Remedy
was
worse
than
the
Disease
;
for
it
Degenerated
into
Tyranny
.
Answ
.
2.
Simply
to
prevent
an
offence
,
the
liberty
of
Churches
,
nor
the
rights
that
is
in
Churches
,
is
not
to
be
taken
away
.
An
actual
offence
arising
is
a
ground
indeed
for
the
Neighbouring
Churches
,
to
call
upon
that
Church
,
to
give
them
satisfaction
;
and
there
doth
hereupon
a
Duty
lie
upon
this
Church
,
if
it
have
miscarryed
,
to
give
them
satisfaction
.
But
then
they
must
be
actually
offended
.
Answ
.
3.
The
ground
,
why
they
would
have
us
advise
with
the
classical
Presbytery
,
is
not
meerly
to
prevent
offences
;
but
it
is
because
they
claim
an
Authority
.
Answ
.
4.
The
case
must
be
supposed
so
to
fall
out
,
that
either
the
classical
Presbytery
will
be
of
the
same
mind
with
the
Congregational
,
or
not
.
If
it
be
supposed
,
that
they
shall
be
of
the
same
mind
,
then
there
needs
not
to
be
advice
to
prevent
offence
;
and
this
will
ordinarily
be
the
case
,
when
the
Rulers
for
Excommunication
are
fixt
,
and
by
some
common
Agreement
,
concluded
upon
between
Churches
.
Or
if
it
be
supposed
,
they
may
not
agree
,
in
that
case
the
Congregational
Presbytery
is
put
into
a
greater
strait
,
and
will
run
into
an
higher
contempt
and
offence
of
the
Presbytery
classical
,
when
they
shall
think
themselves
bound
to
Excommunicate
the
Man
,
against
the
Advice
and
Sentence
of
the
classical
Presbytery
given
them
.
Answ
.
5.
There
is
no
Inferior
Court
,
which
hath
a
Power
and
Ability
to
Judge
,
that
,
upon
a
Supposition
of
miscarriage
,
and
of
offending
of
an
Higher
Court
,
hath
an
obligation
laid
upon
it
,
upon
all
occasions
,
therefore
to
advise
with
that
Higher
Court
,
to
prevent
these
Appeals
,
and
these
Offences
.
Answ
.
6.
If
,
for
avoiding
of
offences
,
there
should
be
such
advising
always
afore
Sentence
with
other
,
or
more
or
greater
Churches
;
then
the
classical
Churches
should
never
give
Sentence
;
for
they
may
incur
the
offence
of
the
Provincial
,
and
this
latter
likewise
of
the
National
.
And
therefore
,
supposing
that
these
Courts
were
one
above
another
,
and
that
the
inferior
had
a
full
Right
and
Power
to
finish
the
Sentence
of
Excommunication
,
it
were
much
better
,
to
leave
it
to
the
cognisance
of
the
higher
Courts
,
by
way
of
Appeals
,
than
under
the
presupposition
and
pretence
,
that
offences
may
arise
to
weaken
the
Right
of
the
particular
Congregation
,
by
an
obligation
to
advise
,
and
to
have
the
Sentence
of
the
higher
Court
antecedent
.
The
Government
OF
THE
Churches
of
Christ
.
BOOK
IV
.
The
claims
of
the
Presbyterian
Government
considered
,
and
refuted
.
That
the
Church
Universal
,
is
not
a
Church
Political
,
and
the
Seat
of
Government
.
That
the
Institution
for
Worship
and
Government
,
falleth
not
upon
the
Saints
in
a
Nation
,
as
a
Nation
or
Kingdom
,
to
be
the
Seat
of
it
.
That
an
Argument
cannot
be
urged
,
for
a
National
Church-Government
,
from
the
Instance
of
the
Jewish
Pattern
.
That
a
standing
Presbytery
is
not
to
be
set
up
,
to
Exercise
Power
and
Jurisdiction
,
over
particular
Congregations
.
CHAP.
I.
That
the
Church
Universal
is
not
a
Church
Political
,
and
the
Seat
of
Instituted
Government
.
I
shall
now
examine
the
Validity
of
the
Presbyterian
claims
for
their
Government
;
and
first
,
I
shall
prove
,
that
the
Church
Universal
is
not
,
in
the
whole
,
and
in
all
the
Subordinate
parts
of
it
,
a
Church-Political
,
and
the
Seat
of
Instituted
Government
.
The
Church
Catholick
is
not
a
formed
Politick
Body
,
which
Christ
hath
made
the
Seat
of
this
power
.
That
it
indeed
affordeth
fit
materials
,
both
of
Saints
and
Men
gifted
,
we
grant
,
even
as
Men
are
by
Nature
,
having
variety
of
several
parts
,
and
variety
of
gifts
,
fitted
to
the
Bodies
Politick
;
and
if
you
take
all
Mankind
,
there
is
,
among
them
,
variety
of
gifts
,
and
Dispositions
fitted
to
make
up
Common-wealths
;
yet
all
Mankind
,
taken
together
,
are
not
a
politick
Body
,
but
as
they
are
formed
up
into
Common
wealths
or
Kingdoms
;
and
Men
,
having
thus
several
gifts
,
are
put
into
several
Offices
and
Places
,
in
those
several
Kingdoms
and
Common-wealths
;
which
are
{αβγδ}
,
a
Humane
Creature
,
as
the
Apostle
calls
it
.
Even
so
it
is
here
.
We
yield
also
,
that
take
the
Church
Universal
in
its
parts
,
and
so
the
Keys
are
given
to
the
whole
partitive
,
as
divided
into
several
Bodies
,
in
whom
God
hath
set
Teachers
and
Pastors
,
&c.
As
we
say
he
hath
set
,
in
a
Kingdom
,
Constables
and
Justices
of
the
peace
,
&c.
but
yet
every
Constable
is
not
a
Constable
of
the
whole
Kingdom
;
so
he
hath
set
in
his
Church
Apostles
,
&c.
who
were
as
the
Nobles
,
and
were
Ministers
,
and
had
power
in
all
Churches
;
yet
exercised
their
power
,
per
partes
,
as
they
came
to
this
Church
,
and
that
Church
;
but
he
hath
set
other
ordinary
Officers
,
as
other
Justices
of
Peace
in
their
several
less
Jurisdictions
,
or
as
Majors
and
Recorders
in
Incorporate
Towns
.
We
yield
also
,
that
all
these
Churches
,
by
vertue
of
their
Catholick
Relation
,
are
knit
together
again
in
a
common
communion
,
on
which
they
owe
one
unto
another
,
by
several
Bands
and
Tyes
,
so
as
they
have
communion
one
with
another
;
and
that
as
Churches
too
,
and
with
their
Elders
,
as
Elders
:
But
the
present
question
is
▪
of
the
Keys
of
Jurisdiction
.
1.
These
Keys
cannot
be
given
to
the
whole
Universal
Church
;
for
first
they
do
not
,
nor
indeed
can
assemble
.
2.
The
whole
Universal
Church
,
hath
not
all
the
Keys
;
for
it
is
not
capable
of
Preaching
,
nor
is
it
capable
of
Receiving
the
Sacraments
altogether
.
And
suppose
there
were
a
General
Council
,
of
all
the
Ministers
of
the
World
,
and
they
should
receive
the
Sacrament
;
they
should
not
receive
it
as
Ministers
,
but
they
should
receive
it
only
as
Believers
.
That
the
Church-Catholicks
on
Earth
,
neither
is
,
nor
can
be
the
Seat
of
this
publick
Worship
,
nor
of
this
Government
,
as
appears
by
those
Arguments
.
1.
It
can
no
more
be
so
,
than
all
Mankind
can
make
a
Common
wealth
.
2
This
is
reserved
to
Heaven
,
which
is
the
only
General
Assembly
,
where
the
Worship
of
God
is
perfected
;
to
which
all
other
particular
Assemblies
,
the
Family
on
Earth
,
come
,
Heb
.
12.
23.
3.
If
this
power
of
Governing
be
given
to
the
Church
Universal
;
then
either
to
a
meeting
of
Elders
,
or
of
all
the
Faithful
:
Not
of
all
the
Faithful
,
for
they
cannot
meet
as
in
Congregations
they
do
;
nor
is
there
any
Institution
for
all
the
Males
to
meet
,
as
in
Hierusalem
,
nor
for
all
the
People
,
Male
and
Female
,
as
once
every
Seventh
year
there
,
so
these
in
some
one
place
in
the
World
.
Neither
is
this
power
of
Government
,
given
to
any
meeting
of
Elders
,
as
Elders
to
the
Church
Universal
;
for
then
either
it
must
be
,
that
God
hath
appointed
a
set
company
,
as
in
the
Synedrim
,
whose
Office
peculiarly
it
is
,
to
be
these
Catholick
Elders
,
set
apart
for
that
Work
,
as
those
who
were
Elders
of
the
People
(
such
in
a
manner
were
the
Apostles
,
)
And
if
so
,
let
the
ordinary
Institution
for
this
be
shewn
,
such
as
theirs
was
for
that
,
Deut
.
7.
17.
This
indeed
is
the
Popish
principle
,
that
all
Bishops
,
are
by
Office
Catholick
Bishops
;
and
may
all
,
by
their
Office
,
attend
a
General
Council
:
And
thus
as
in
Jury
,
God
might
have
made
two
great
ordinances
,
for
the
Government
of
his
Church
only
;
an
Universal
Synedrim
for
the
Church
Catholick
(
such
as
the
Parliamentary
power
is
in
this
Kingdom
)
and
the
other
in
that
of
Villages
and
Cities
;
there
being
none
intermediate
,
or
subordinate
between
them
.
But
if
it
were
so
,
then
all
intermediate
Synods
should
be
taken
away
,
and
only
a
General
Council
be
that
,
to
which
all
Congregations
should
Appeal
.
And
that
the
Institution
was
not
so
,
is
evident
by
this
,
that
all
our
Divines
do
acknowledge
,
that
General
Councils
are
but
ad
bene
esse
,
and
not
absolutely
necessary
,
(
which
they
would
be
,
if
the
primary
Institution
fell
upon
them
)
and
therefore
for
the
first
Three
Hundred
years
,
there
was
none
.
But
if
the
meaning
be
,
that
each
Elder
is
an
Elder
of
the
Church
Universal
;
and
that
the
Church
Universal
is
a
Politick
Body
,
thoroughout
from
top
to
bottom
,
the
greater
part
still
Ruling
the
lesser
,
and
the
Universal
Ruling
the
whole
:
So
as
by
vertue
of
their
Relation
to
the
whole
,
they
act
in
any
part
,
or
may
act
in
the
whole
(
which
is
according
to
the
Principles
that
the
Assembly
goes
upon
,
in
their
answer
to
our
Reasons
)
then
the
Institution
of
the
politick
Power
,
is
made
to
fall
first
,
and
primarily
on
the
Church
Universal
;
for
in
their
first
Praecognitum
,
they
say
the
whole
Church
is
one
,
made
up
of
the
collection
of
all
;
and
that
hence
there
is
a
dependency
of
all
the
lesser
,
as
parts
upon
the
whole
.
But
4.
If
the
Institution
falls
upon
the
Church
Universal
,
then
the
Church
Universal
is
a
politick
Body
;
and
if
so
,
then
as
this
whole
Church
should
be
but
one
politick
Body
,
so
each
Elder
,
should
be
an
Elder
to
this
whole
Church
,
for
all
ends
and
purposes
of
an
Elder
,
both
for
Worship
and
Government
,
for
Elder
and
Church
are
Relative
;
as
when
the
Apostle
saith
,
Ordain
the
Elders
to
every
Church
,
assuredly
they
had
the
relation
of
Elders
to
that
Church
,
both
for
Worship
and
Government
.
Now
this
will
set
up
an
unparallel'd
Monster
in
Government
,
the
like
to
which
Mankind
never
knew
;
and
therefore
cannot
be
the
Institution
of
Christ
;
for
Christ's
Government
is
orderly
.
Now
the
Monstrousness
of
this
will
appear
.
1.
This
will
make
an
external
politick
Government
to
be
managed
by
Men
,
(
by
Christ
the
Head
,
we
grant
it
is
now
managed
)
that
is
,
greater
than
any
of
the
Monarchies
,
which
,
through
their
vastness
,
were
hurtful
to
Mankind
,
whom
they
Ruled
.
For
the
Church
Universal
on
Earth
,
is
now
,
and
hath
been
ever
since
the
Apostle's
time
,
in
most
of
Nations
,
As
Mr.
Brerewood
proves
.
There
are
the
Ethiopick
and
Arabian
Christians
in
Africa
;
the
Grecians
under
the
Turk
:
The
Armenians
under
the
Persian
,
the
Indian
Christians
of
St.
Thomas
,
so
called
,
because
he
was
the
Converter
of
Christians
there
;
then
there
are
all
which
are
in
Europe
:
And
that
many
of
these
Churches
are
,
in
a
great
measure
,
pure
in
their
Doctrine
,
or
at
least
have
enough
to
save
Men
;
and
so
cannot
be
excluded
out
of
the
List
of
the
Church-Catholick
,
appeareth
by
that
confession
of
Faith
,
made
by
Patriarch
Cyrill
,
in
the
Name
of
the
Grecian
Churches
.
Now
to
have
so
vast
a
Body
to
be
in
the
whole
,
the
Seat
of
Government
(
especially
if
you
add
to
it
,
when
the
fullness
of
the
Jews
and
Gentiles
shall
come
in
,
and
the
North
and
South
shall
give
themselves
to
Christ
)
how
can
this
be
practicable
?
And
if
not
so
,
how
can
it
be
the
Institution
?
It
is
true
,
that
Christ's
Internal
Kingdom
,
and
is
thus
large
managed
by
himself
,
both
in
whole
,
and
in
part
,
and
by
his
Spirit
:
But
that
his
External
Kingdom
should
be
such
,
is
inconceivable
.
2.
That
,
which
increaseth
the
wonder
,
is
,
that
all
these
should
be
governed
by
a
general
Aristocracy
,
whereas
that
it
should
be
governed
,
by
one
Man
,
would
be
more
feasable
:
But
then
,
3.
It
makes
it
more
strange
,
that
this
should
further
be
the
Law
of
it
,
that
every
Elder
of
every
Congregation
,
should
be
the
Elder
of
these
Churches
,
yea
,
of
the
whole
Church
;
for
all
acts
of
Government
,
and
that
he
should
be
bound
up
in
his
constant
function
,
and
exercise
to
the
compass
of
one
Congregation
;
and
yet
have
,
by
a
Fundamental
Institution
,
a
Right
of
Eldership
in
power
,
in
all
the
Churches
of
the
World
besides
.
See
but
how
absurd
such
a
Government
will
be
in
the
like
civil
Society
,
that
were
so
vast
a
Body
;
suppose
that
in
all
these
Countries
mentioned
,
or
all
over
the
World
,
the
Forms
of
Government
,
that
now
are
,
should
be
pull'd
down
,
and
should
begin
anew
;
and
that
the
Government
should
be
,
that
the
Burgomasters
or
Aldermen
,
yea
,
Constables
of
every
little
Town
or
Village
,
chosen
by
the
People
,
should
be
an
Alderman
to
all
ends
and
purposes
,
in
all
Towns
Imperial
,
Incorporate
,
yea
,
in
Villages
,
to
Hang
and
Draw
,
as
occasion
is
,
throughout
the
World
,
and
to
have
as
much
Right
,
as
any
therein
;
and
by
vertue
of
the
Law
,
this
Duty
should
lie
on
him
,
to
stir
up
others
,
and
joyn
with
others
(
if
there
be
any
thing
amiss
)
to
assume
the
Authority
to
execute
this
.
We
read
indeed
,
that
in
the
Roman
Monarchy
,
it
was
the
priviledge
of
private
Persons
,
that
he
who
was
free
of
one
City
,
Rome
,
was
free
of
all
the
World
,
for
Trading
,
&c.
but
that
he
should
have
power
of
Office
in
all
Cities
,
was
never
heard
of
.
This
is
a
thing
that
never
fell
out
,
no
not
in
Israel
.
There
were
indeed
,
general
Elders
,
on
purpose
,
appointed
over
all
the
Nation
;
but
they
were
not
Elders
over
every
City
.
It
is
no
where
found
,
but
in
Turky
,
it
is
not
to
be
parallel'd
,
but
in
that
Government
,
which
the
Janizaries
have
,
and
among
the
Jesuits
,
it
is
the
Law
of
their
Society
,
but
it
is
formidable
to
Princes
,
as
was
that
of
the
Templers
.
4.
It
is
strange
,
that
Christ
should
appoint
such
a
Government
,
and
leave
it
loosely
for
the
persons
,
if
they
be
called
(
as
that
is
the
Limitation
with
which
our
Brethren
would
mollifie
it
)
to
act
in
this
,
or
that
part
of
the
Universal
Church
;
and
never
so
much
as
set
down
any
of
these
things
.
In
so
great
a
Body
,
and
Latitude
of
power
,
there
had
needed
to
have
been
,
the
most
sure
and
certain
Order
,
distinctly
appointed
by
Christ
.
For
let
it
be
considered
,
how
many
things
were
to
be
ordered
:
As
whether
there
should
be
but
one
General
Council
,
to
which
all
controversies
should
be
brought
,
as
in
Israel
the
Sanhedrim
was
:
And
whether
it
should
be
of
a
constant
standing
,
or
be
chosen
anew
every
year
:
Whether
in
it
,
there
should
be
more
of
Ruling
or
Teaching
Elders
,
or
an
equal
number
of
both
:
Whether
there
should
be
many
Subordinations
of
sorts
of
Elders
,
and
how
many
of
them
;
and
by
what
Rules
and
Limits
,
set
out
;
and
what
number
of
each
Elders
should
be
therein
:
And
who
should
choose
them
which
are
to
be
sent
,
whether
every
individual
Elder
meeting
,
as
in
provincial
Assemblies
they
did
,
or
whether
a
few
chosen
should
choose
the
others
.
It
is
a
wonder
,
that
Christ
hath
set
down
none
of
these
things
,
that
he
neither
appointed
one
General
Court
,
to
which
all
Appeals
should
be
brought
;
nor
,
if
there
were
to
be
Subordinate
Synods
,
hath
assigned
how
many
they
should
be
,
nor
so
much
as
declared
,
that
there
should
be
any
such
Subordination
.
And
if
the
General
Law
of
this
supposed
Government
is
,
that
every
greater
number
should
Rule
the
less
;
this
would
be
an
exceeding
loose
,
and
confused
foundation
of
a
setled
Government
;
and
a
setled
Government
,
Christ
must
be
supposed
to
have
left
.
In
this
case
therefore
,
surely
there
should
,
of
necessity
,
be
the
most
positive
Law
to
determine
what
that
call
is
,
whereby
such
should
execute
it
,
as
well
as
to
lay
down
a
Law
for
the
right
,
or
else
every
one
of
them
would
challenge
it
;
for
every
Man
will
say
,
he
hath
as
good
a
Right
as
another
,
nay
,
greater
.
5.
This
Right
would
both
give
all
a
pretence
to
it
,
as
also
lay
it
upon
them
.
For
as
it
is
their
Duty
(
as
it
was
Paul's
)
to
take
care
of
all
the
Churches
,
so
they
have
a
call
already
,
by
their
Fundamental
Relation
.
And
then
if
Elders
,
chosen
by
the
Churches
,
should
determine
one
way
;
yet
the
rest
having
a
Fundamental
Right
,
being
Catholick
Elders
by
Institution
,
might
Determine
the
other
way
;
for
the
obligation
is
by
vertue
of
their
being
Elders
of
this
Catholick
Church
.
6.
Christ
never
gave
an
Institution
,
which
was
never
brought
forth
into
Act
;
but
such
is
this
pretended
Institution
of
a
Catholick
Church
,
to
be
the
Seat
of
Government
.
1.
Because
that
Church
can
never
meet
;
and
as
frustra
est
potentia
,
sic
etiam
potestas
quae
non
reducitur
in
Actum
,
i
.
e
.
not
only
Natural
Power
;
but
Authority
too
is
in
vain
,
which
cannot
be
brought
into
the
condition
of
Acting
.
Christ
did
not
set
up
a
Doctrinal
Principle
for
Government
,
and
policie
in
the
Speculation
;
but
such
an
one
as
is
practical
.
And
our
Presbyterian
Brethren
make
use
of
the
Notion
,
yet
reject
the
thing
;
for
they
would
be
unwilling
,
that
a
General
Council
of
all
Christians
interested
,
should
be
the
Major
part
,
Determining
all
the
parts
of
Government
and
Doctrine
,
and
bind
up
all
Churches
thereunto
.
Surely
Jesus
Christ
suited
his
Government
of
his
Church
to
all
times
,
and
there
have
been
few
times
,
in
the
World
,
in
which
this
could
be
done
,
no
not
by
General
Councils
;
Divisions
have
and
will
hinder
it
,
Persecutions
,
or
distance
of
place
,
or
want
of
consent
,
who
shall
call
them
,
will
hinder
it
.
2.
It
cannot
be
,
that
the
primary
Institution
should
fall
upon
it
;
for
then
the
Institution
should
fall
upon
the
Representative
Church
first
,
rather
than
on
the
Church
both
of
the
Faithful
,
and
of
the
Elders
too
.
But
the
Institution
must
rather
be
where
both
are
;
for
they
have
more
of
the
Reality
of
a
Church
.
3.
God
giveth
Gifts
and
Abilities
,
suitable
to
all
his
Institutions
;
when
God
did
call
Apostles
to
an
Universal
Eldership
,
he
gave
them
Gifts
suitable
:
Now
there
are
few
,
we
may
say
none
,
of
Elders
that
are
fit
to
be
Elders
Catholick
,
that
are
fit
to
act
in
the
Church
Universal
:
And
yet
,
every
one
in
their
place
,
every
Ruling
Elder
,
by
this
principle
,
must
be
supposed
to
be
fit
if
called
;
for
the
Institution
and
their
Office
(
according
to
this
principle
)
doth
give
them
the
Jus
,
the
Right
,
and
the
Ability
;
whereas
the
choice
,
by
others
,
gives
only
the
exercise
;
but
the
right
,
if
founded
upon
an
Institution
,
supposeth
a
fitness
,
or
an
Ability
in
all
.
That
every
Bishop
(
who
pretended
to
have
an
higher
Degree
of
Office
,
than
ordinary
Elders
,
by
Divine
Institution
)
should
be
a
Catholick
Bishop
(
for
by
the
Antient
Canon
Law
,
all
Bishops
,
in
the
World
,
might
be
of
a
General
Council
,
by
vertue
of
their
place
)
is
far
more
supposable
.
For
as
by
their
principles
,
they
were
of
an
higher
Function
;
so
a
supposition
might
be
made
,
of
a
proportionably
higher
Eminency
of
Parts
,
and
Gifts
to
be
in
them
,
above
other
Men
,
as
in
some
few
in
the
Church
there
eminently
is
,
as
well
as
there
is
a
vast
difference
of
Natural
Gifts
,
among
the
Sons
of
Men
.
Thus
as
Bishops
were
supposed
to
be
Men
of
an
Higher
Degree
,
so
,
like
Saul
,
they
might
be
supposed
Taller
than
their
fellows
.
But
to
make
all
Elders
,
yea
,
Ruling
Elders
,
(
for
they
must
come
in
too
,
if
they
be
likewise
by
Institution
)
and
all
Ministers
,
Catholick
Elders
,
and
fit
for
General
Councils
,
is
to
assert
,
that
Christ
hath
also
given
to
them
all
Gifts
and
Abilities
,
suitable
to
so
Great
a
function
and
charge
.
4.
God
never
called
Men
to
do
work
in
any
part
,
which
they
are
not
capable
of
,
as
these
Catholick
Elders
are
not
;
for
they
ought
to
have
variety
of
Languages
,
as
God
gave
the
Apostles
.
For
if
Appeals
may
be
made
,
they
are
to
hear
every
Man
in
his
own
Language
speak
for
himself
.
When
God
did
make
Catholick
Elders
,
Catholick
Rulers
,
he
gave
them
Languages
.
You
argue
more
Congregations
than
one
,
from
variety
of
Languages
in
Hierusalem
,
or
else
they
could
not
perform
their
Duties
to
each
.
We
may
do
the
like
against
this
Catholick
Eldership
here
.
If
it
had
been
only
asserted
,
that
every
Man
is
an
Elder
of
a
Church
,
in
the
same
Nation
,
then
indeed
such
Elders
might
,
in
respect
of
Language
,
have
been
fit
for
their
Office
;
but
if
you
extend
their
Office
to
all
the
World
,
then
it
is
impossible
for
them
,
to
discharge
it
,
when
they
are
called
to
exercise
it
in
any
part
of
it
,
since
they
have
not
all
Languages
;
and
so
are
not
capable
of
a
call
,
to
exercise
their
whole
Function
(
as
our
Brethren
say
,
their
Right
and
Office
is
)
in
every
part
,
or
in
the
whole
.
But
now
when
God
made
Officers
of
all
Churches
,
he
gave
Gifts
accordingly
,
Tongues
,
and
Languages
,
as
to
the
Apostles
.
Now
we
believe
,
that
most
Ruling
Elders
,
have
but
one
Language
;
yea
,
and
if
Latin
,
were
the
general
Language
,
they
were
not
fit
to
be
Catholick
Elders
.
5.
By
the
Law
of
this
Rule
,
if
the
Apostles
should
have
met
in
a
General
Council
,
other
Elders
being
also
in
that
General
Council
,
Catholick
Elders
,
and
being
there
,
by
vertue
of
being
Catholick
Elders
,
they
must
needs
have
been
,
in
that
respect
,
equal
with
the
Apostles
.
For
in
that
place
,
and
in
that
Sphere
,
what
could
the
Apostles
challenge
more
of
Authority
amongst
them
,
since
to
be
a
Catholick
Elder
,
was
the
Highest
Authority
of
an
Apostle
?
6.
This
principle
is
contradictory
to
other
principles
of
our
Presbyterian
Brethren
:
For
,
whereas
to
rear
up
their
Subordination
of
Assemblies
,
they
invented
a
Representative
Relation
,
personating
many
Churches
,
and
also
other
Superior
Assemblies
,
such
as
National
,
and
General
Councils
;
this
new
taken
up
principle
,
of
every
Elder's
being
an
Elder
of
the
Universal
Church
,
destroys
it
,
or
makes
it
needless
.
It
takes
away
all
such
Representations
;
for
every
Person
,
chosen
to
be
of
them
,
was
already
a
Member
really
,
and
not
Representatively
of
the
whole
,
and
hath
a
full
Right
of
Eldership
of
the
whole
Church
,
according
to
this
their
Notion
,
and
the
special
call
,
any
one
hath
,
is
but
Designatio
personae
,
a
Designation
of
the
Person
,
who
shall
serve
at
such
a
time
;
but
in
that
Council
,
when
met
,
he
Representeth
the
whole
Church
,
as
much
as
any
particular
Church
,
when
he
meeteth
there
.
And
to
make
him
an
Elder
,
representing
any
particular
Church
,
is
to
give
him
a
lower
Title
than
he
had
;
for
he
is
an
Elder
of
the
Universal
.
And
his
call
only
gives
the
Exercitium
,
the
other
gives
the
Jus
,
which
is
more
than
the
Exercitium
,
for
it
is
the
root
of
it
.
7.
It
would
make
Bellarmin's
Argument
good
,
that
the
greater
company
of
Elders
simply
would
have
the
greater
Authority
;
for
,
it
lying
not
in
representation
,
but
in
being
Elders
of
the
Catholick
Church
,
they
must
(
though
out
of
a
Council
)
needs
carry
it
,
if
more
of
them
will
agree
to
meet
in
a
Body
,
at
any
time
.
8.
If
every
Elder
were
thus
an
Elder
of
a
Church
Universal
,
then
the
Church
Universal
should
call
him
to
his
Office
;
but
the
Church
Universal
doth
not
call
him
,
but
only
particular
Churches
.
For
Church
and
Elder
are
Relatives
,
and
the
call
is
that
which
makes
the
Relation
:
And
Jesus
Christ
calleth
either
mediately
,
or
immediately
.
Immediately
,
he
indeed
did
call
Apostles
to
be
Officers
of
the
Church
Universal
;
but
then
himself
did
it
,
and
gave
Gifts
accordingly
fit
for
it
.
When
he
calleth
mediately
,
there
is
a
proportion
between
the
means
by
which
he
calleth
,
and
the
thing
whereto
a
Man
is
called
;
and
therefore
the
proportion
must
lie
in
this
,
if
he
be
a
Member
of
the
Church
Universal
,
the
Church
Universal
must
be
the
means
of
his
call
;
and
if
he
be
called
by
a
particular
Church
,
then
his
Office
reacheth
no
further
:
We
have
an
express
Institution
,
that
Elders
were
set
over
their
particular
Flocks
,
by
the
Holy
Ghost
,
Acts
20.
and
when
the
Apostles
themselves
,
who
were
General
Officers
of
all
Churches
,
did
Ordain
any
Elder
,
it
was
but
{αβγδ}
,
and
{αβγδ}
,
so
that
although
the
callers
had
an
Universal
power
,
which
no
Synod
in
the
World
hath
the
like
;
yet
the
Office
of
the
called
was
limited
,
according
to
the
Seat
and
Church
,
to
which
he
was
called
:
And
if
the
Apostle
did
not
make
General
Elders
,
who
yet
had
an
Universal
Power
,
then
surely
a
particular
Church
cannot
make
a
general
Elder
,
that
exceeds
its
proportion
;
he
is
thereby
limited
both
by
the
extent
of
the
power
of
the
callers
,
and
the
limits
of
the
Seat
,
to
which
he
is
called
:
And
indeed
,
the
Nature
of
an
Office
,
in
the
Church
,
is
a
Separation
of
him
for
a
constant
work
;
it
is
not
to
do
here
and
there
an
act
of
Office
,
as
a
Journy-man
,
but
to
have
a
constant
imployment
,
which
Office
therefore
is
limited
to
a
certain
Church
,
which
Church
also
calleth
him
to
a
certain
imployment
there
.
And
if
it
be
said
that
a
Corporation
hath
power
to
call
a
Man
to
be
a
Member
of
the
Parliament
,
for
the
whole
Kingdom
.
Yet
there
is
a
double
difference
in
this
.
The
Law
faith
not
,
that
every
Burgess
is
a
Parliament
Man
,
and
a
Burgess
of
the
Kingdom
;
which
is
,
that
you
would
make
to
be
the
Law
here
.
And
then
in
the
Second
place
,
the
whole
Terminus
,
and
Object
of
his
call
,
is
to
be
a
Burgess
in
that
case
of
the
whole
Kingdom
;
and
the
relation
ceaseth
,
when
the
use
and
exercise
ceaseth
.
And
if
it
be
said
,
that
every
Member
is
a
Member
of
the
Church
Universal
;
and
therefore
every
Elder
is
an
Elder
of
the
Church
Universal
:
The
case
is
not
the
same
:
For
the
one
is
a
meer
communion
by
way
of
priviledge
:
The
other
is
by
way
of
Jurisdiction
.
And
there
is
a
great
deal
of
difference
,
between
a
Man's
being
free
to
Trade
in
all
places
,
and
in
all
Countries
;
and
to
have
the
power
of
a
Senator
,
or
a
Constable
,
or
a
Noble-man
,
in
all
Countries
where
ever
he
comes
.
And
sure
our
Brethren
will
not
hold
themselves
to
the
parallel
thereof
,
for
1.
Tho'
a
Member
of
any
other
Church
hath
the
priviledge
to
Receive
the
Sacrament
,
or
have
his
Child
Baptized
;
yet
they
would
not
allow
him
a
capacity
of
being
called
(
when
he
comes
occasionally
among
them
)
to
choose
an
Officer
with
them
,
or
exercise
such
a
priviledge
over
them
,
or
with
them
.
2.
If
the
proportion
of
Elder
and
Members
be
observed
,
then
by
this
Rule
,
as
any
Member
of
another
Church
may
,
without
any
further
special
call
,
than
barely
a
Testimony
,
that
he
is
a
member
of
another
Church
,
challenge
communion
with
any
Church
;
(
without
any
precedaneous
active
call
of
the
Church
intervening
)
so
by
the
same
Rule
of
proportion
,
if
every
Elder
,
were
an
Elder
of
the
Church
Universal
,
you
need
not
say
,
if
he
be
called
by
another
Church
,
he
may
do
thus
or
thus
;
but
if
it
be
made
out
by
made
out
by
Testimony
,
that
he
is
an
Elder
of
another
Church
,
he
may
challenge
the
priviledge
of
an
Elder
,
as
the
other
may
of
a
member
.
3.
As
for
the
communion
of
members
in
other
Churches
,
there
needs
not
any
special
Association
of
Churches
into
a
Presbytery
,
neither
hath
a
member
a
further
right
or
call
,
to
receive
in
a
Church
within
his
Association
,
then
in
any
other
Church
in
the
World
.
By
like
Reason
,
Associations
should
be
as
needless
for
these
Universal
Elders
to
exercise
Government
in
,
and
if
the
proportion
holds
,
then
as
the
Elder
or
Elders
of
one
Association
is
excluded
from
coming
to
intermeddle
in
a
Neighbour
Association
:
So
members
of
another
Association
should
be
from
communion
in
those
Churches
,
which
are
not
Associated
with
it
.
9.
That
which
is
the
principle
and
foundation
of
Popery
;
and
which
if
it
prevail'd
,
and
all
the
Churches
challenge
the
right
of
it
,
would
hinder
further
Reformation
and
Growth
in
the
Truth
;
and
would
make
all
the
Reformed
Churches
Schismaticks
,
and
would
justifie
Nonresidency
,
and
introduce
a
Foreign
Ecclesiastical
Government
,
in
all
States
and
Kingdoms
,
that
cannot
be
Christ's
Government
:
But
such
is
this
Catholick
Political
Church
.
1.
As
for
Popery
,
Bellarmine
and
Suarez
lay
this
Foundation
for
the
Pope's
Authority
.
1.
That
the
Church
Universal
is
a
politick
Body
,
and
he
quoteth
the
same
Scripture
,
that
our
Brethren
use
to
do
.
And
2.
He
saith
therefore
,
it
must
have
a
Supream
power
,
existing
somewhere
:
For
as
there
cannot
be
una
res
publica
sine
Civili
Suprema
potestate
,
nor
unus
exercitus
sine
imperatore
;
so
nor
can
there
be
Ecclesia
politia
una
,
without
an
External
Supream
power
,
suited
thereunto
.
And
if
there
be
such
a
politick
Body
,
see
how
easie
a
step
it
is
,
for
the
Pope's
Monarchy
in
the
third
place
:
for
if
the
Institution
do
fall
first
upon
it
,
then
there
is
reason
supposed
,
that
Christ
hath
ordered
a
constant
existent
Government
;
for
the
greatest
Institution
deserveth
the
greatest
Blessing
;
And
he
that
gave
Ordinances
to
every
particular
Church
,
Pastors
and
Teachers
,
would
be
sure
to
give
them
to
the
whole
,
considered
as
a
politick
Body
.
So
Bellarmine
argueth
also
,
that
if
the
particular
Churches
had
not
been
united
into
one
Body
,
one
Pastor
might
suffice
each
;
but
if
they
be
all
united
into
one
great
Body
,
there
must
be
(
saith
he
)
one
external
Pastor
over
the
whole
.
2.
To
think
that
Jesus
Christ
should
make
an
Institution
of
a
Doctrinal
principle
only
(
which
should
not
have
existence
)
namely
of
this
,
that
the
Church
Universal
is
a
politick
Body
,
only
to
set
up
pedling
Presbyteries
,
by
vertue
of
it
,
or
Provincial
Assemblies
,
when
yet
his
Institution
,
is
by
that
principle
,
supposed
to
fall
primarily
,
upon
the
Church
Universal
,
is
not
likely
.
3.
The
competition
would
be
,
whether
a
General
Council
should
be
the
constant
existent
Government
,
or
one
Man
.
A
General
Council
there
never
was
yet
,
one
that
was
truly
General
(
as
all
acknowledge
)
but
that
some
Churches
have
been
left
out
,
either
those
in
the
Indies
or
Gothland
,
or
some-where
else
they
have
been
still
,
as
Chamier
argues
against
the
Pope
:
And
if
it
could
be
,
it
could
be
but
rarely
;
but
Christ
would
have
appointed
his
Government
(
if
his
prime
Institution
had
fallen
here
)
for
one
time
,
as
well
as
for
another
.
But
now
as
when
Moses
was
wanting
,
they
set
up
a
Calf
,
the
Christian
World
,
if
this
principle
were
true
,
would
say
,
here
is
an
Universal
Church
,
but
where
is
a
Government
extant
?
4.
And
then
if
a
General
Council
were
extant
,
yet
herein
one
Man
may
moderate
;
and
it
is
not
against
the
essence
,
or
the
constitution
of
Government
,
(
as
Presbyterial
Divines
acknowledge
)
that
one
Man
should
be
a
constant
Moderator
.
And
then
5.
If
that
this
General
Council
were
Dissolved
,
at
some
time
they
might
have
the
same
power
that
a
National
Assembly
useth
to
have
in
Scotland
,
to
make
a
Committee
of
a
company
of
a
Head
City
,
to
be
Commissioners
till
the
Council
meet
again
,
and
this
would
be
a
good
standing
conclave
(
such
as
is
at
Rome
)
for
the
whole
Church
.
And
then
6.
If
you
would
help
it
out
with
the
Law
of
Nature
,
as
you
use
to
do
with
this
principle
of
the
Universal
Church
,
if
the
Institution
be
not
very
express
,
the
Law
of
Nature
will
as
well
set
up
one
Man
,
to
whom
Appeals
may
be
made
;
and
the
Analogy
of
the
Forms
of
Civil
Governments
and
Monarchies
of
the
World
,
which
all
the
World
runs
after
,
will
help
to
strengthen
it
.
And
then
7.
You
shall
have
the
Examples
in
the
Old
Testament
(
which
also
,
in
this
case
,
you
use
to
have
Recourse
to
)
to
back
it
.
There
was
a
perpetual
Synedrim
,
where
there
was
a
National
Universal
Church
,
and
there
was
an
High
Priest
,
and
if
the
High
Priest
were
ceremonial
,
yet
that
one
Man
should
be
over
the
several
Order
of
Priests
,
was
according
to
the
Law
of
Nations
,
whereby
the
Eldest
,
in
a
Tribe
,
was
over
the
rest
.
And
to
have
this
one
Man
,
and
this
Conclave
to
be
peculiarly
designed
for
the
Church
Universal
,
is
more
practicable
:
For
if
there
were
such
an
Institution
,
who
would
not
rather
think
,
that
there
should
be
one
Man
,
or
some
Men
,
whose
business
should
be
set
apart
,
to
watch
over
all
in
common
,
with
Apostolick
promise
made
to
them
,
than
that
those
that
have
charges
of
their
own
little
Congregations
(
which
Congregations
are
to
be
the
main
of
their
care
)
should
be
all
Catholick
Elders
?
That
other
way
the
Church
would
be
easily
governed
;
for
particular
Pastors
would
only
have
the
care
of
particular
Churches
,
and
one
Man
perhaps
,
together
with
others
singled
out
,
should
be
appointed
for
nothing
else
but
the
publick
:
Whereas
this
principle
would
make
it
every
Man's
care
,
and
so
no
Man's
,
or
divide
them
between
the
general
and
their
particular
charges
.
8.
Then
you
would
have
all
the
inconveniencies
of
an
Aristocracy
,
in
the
Government
of
so
great
a
Body
,
which
will
prove
equal
to
those
of
a
Monarchy
:
For
first
,
all
Heresies
have
ever
been
from
the
Clergy
,
and
their
Divisions
.
And
secondly
,
the
Church
would
ordinarily
,
this
way
,
want
a
Supream
Government
,
which
the
other
way
of
one
Man
,
would
be
constant
in
.
And
3.
Divisions
would
not
so
easily
be
allayed
.
So
as
indeed
,
it
is
more
Rational
,
(
if
this
principle
had
been
true
,
that
the
Great
Body
of
the
Church
Universal
should
be
a
politick
Body
;
)
that
Christ
should
have
Instituted
a
constant
Conclave
for
the
Government
of
it
,
under
some
one
Man
.
Lastly
,
It
would
make
the
Clergy
,
the
Catholick
Church
in
the
Creed
;
for
to
tell
the
Church
,
if
it
be
a
politick
Body
,
is
to
tell
these
Elders
which
Represent
the
whole
.
Yea
,
by
this
you
would
make
two
Churches
;
one
of
the
Elders
,
another
of
the
Faithful
:
And
if
you
distinguish
it
yet
further
,
into
the
visible
and
invisible
,
you
make
three
.
And
then
as
for
that
Catholick
Church
of
the
Elders
,
they
would
be
a
fit
Body
for
the
Pope
presently
to
be
the
Head
of
them
,
and
to
step
into
the
Throne
;
for
the
Pope
,
and
the
Popish
Clergy
,
make
that
one
Beast
mentioned
in
the
Revelation
.
2.
This
principle
would
hinder
all
Reformation
,
if
Practised
according
to
the
Law
of
it
;
and
prove
all
Reformed
Churches
Schismaticks
:
For
if
there
were
,
de
jure
,
a
General
Assembly
of
all
Grecian
,
Egyptian
,
Ethiopick
,
Persian
Christians
,
and
they
would
set
down
the
Doctrine
,
which
we
shall
all
be
confined
to
;
and
we
should
be
,
by
the
Law
of
the
Universal
Catholick
politick
Church
,
obliged
to
an
uniformity
with
them
,
or
with
the
greater
part
of
them
,
as
well
as
now
we
think
our selves
to
be
with
the
Reformed
Churches
:
How
would
this
set
the
Clock
of
Reformation
back
?
And
yet
according
to
this
principle
,
we
are
more
bound
to
the
Law
of
uniformity
to
this
General
Body
,
than
we
are
to
any
particulars
:
For
Institution
doth
fall
first
according
to
this
Notion
,
upon
the
Church
Universal
,
and
therefore
the
Law
of
it
would
oblige
more
:
And
so
if
we
refuse
to
do
this
,
we
should
make
our selves
Schismaticks
,
from
the
Great
Ordinance
and
Institution
of
Christ
.
Yea
,
this
must
have
been
the
Law
of
Reforming
Churches
in
all
Ages
,
with
respect
to
the
Church
Universal
.
For
the
Law
is
perpetual
,
and
is
at
no
time
Dispensable
;
for
Christ
is
with
his
own
Ordinances
,
to
the
end
of
the
World
.
If
Luther
had
been
bound
up
,
by
this
Law
,
how
had
the
Church
been
Reformed
?
We
should
not
have
gained
that
in
seven
Hundred
years
,
that
he
did
in
Twenty
.
Yea
,
if
this
Synod
had
been
so
chosen
by
the
Law
of
the
Toe
Assembly
of
Divines
at
Westminster
.
Universal
Church
,
as
to
take
in
the
Ministers
of
all
England
;
so
that
the
Law
were
to
call
all
,
one
as
well
as
another
(
for
one
and
all
are
Ministers
,
as
well
as
Churches
)
this
would
have
spoil'd
your
Reformation
.
And
besides
,
this
would
make
us
all
Schismaticks
,
by
our
National
Covenant
;
for
if
we
were
under
the
Law
of
the
Church
Universal
,
as
a
politick
Body
,
we
do
make
a
Separation
from
this
Law
,
by
combining
our selves
only
with
Reformed
Churches
,
that
are
so
small
and
inconsiderable
a
part
of
the
Church
Universal
.
3.
It
justifies
Non-residency
,
or
makes
Non-residence
,
Jure
Divino
;
for
Ministers
,
being
Elders
of
a
Church
Universal
,
by
a
prior
Institution
,
can
never
be
absent
from
their
Flock
.
And
every
Man
may
pretend
,
for
a
more
general
Service
of
the
whole
,
whereof
he
is
a
Member
,
that
the
lesser
should
give
way
.
And
this
was
the
chief
grounds
for
Non-residency
,
in
the
Bishop's
times
,
that
every
Man
was
a
Minister
of
the
Church
of
England
in
general
,
and
so
he
might
serve
the
whole
;
and
therefore
,
though
he
were
a
professor
in
the
University
,
he
was
serving
the
whole
Church
,
and
so
he
might
hold
other
livings
too
,
and
yet
be
absent
from
them
.
4.
It
layeth
a
Foundation
of
bringing
in
a
Foreign
Power
,
to
bind
,
all
or
any
of
the
Kingdoms
in
Europe
.
It
will
bind
any
,
for
the
greater
part
of
the
Reformed
Churches
,
if
we
should
go
no
further
,
may
challenge
,
by
vertue
of
this
ordinance
and
institution
,
that
,
what
they
agree
upon
,
we
all
should
receive
.
Object
.
But
you
will
say
still
,
that
the
Magistrate
may
still
call
those
Universal
Elders
to
meet
in
a
Council
,
or
not
call
them
.
Answ
.
1.
But
still
if
this
be
an
Ordinance
,
they
are
to
call
themselves
:
It
is
their
Duty
;
They
are
to
assume
it
,
if
the
Magistrate
should
neglect
.
And
Answ
.
2.
However
when
they
are
called
,
they
may
impose
their
Canons
.
And
Answ
.
3.
The
Magistrate
is
bound
to
be
Subject
,
for
they
are
Christians
,
and
so
Pars
Ecclesiae
,
and
so
to
be
Subject
to
this
Ordinance
;
for
they
have
not
a
power
to
break
the
Ordinance
of
Christ
:
And
they
are
not
to
Resist
it
,
for
there
is
a
Law
of
Christ's
Institution
upon
it
.
If
it
be
but
consultive
to
the
Magistrate
,
then
they
say
no
more
than
we
;
if
obligatory
,
then
it
bindeth
,
and
then
they
must
either
take
the
Magistrates
into
the
Council
as
Members
also
,
which
is
the
usual
Salvo
for
it
;
and
so
they
are
parts
of
the
Parliament
and
Common-wealth
,
which
hinders
the
freeness
of
the
Vote
of
the
Ecclesiastick
Persons
;
And
then
if
the
Major
part
which
carry
it
be
not
the
Magistrates
,
but
Ministers
,
as
usually
they
are
;
then
the
Magistrates
,
in
their
civil
Assemblies
,
when
they
come
to
confirm
it
,
are
bound
either
to
ratifie
it
,
or
not
:
If
not
,
then
the
Authority
of
the
Synod
is
but
consultive
to
them
:
If
they
be
bound
,
then
this
Synod
is
a
Superiour
power
to
the
King
and
State
;
and
this
within
their
own
Dominions
,
by
vertue
of
this
Catholick
principle
.
And
then
,
without
their
Dominions
,
the
greater
number
of
Churches
will
oblige
both
the
one
and
the
other
,
and
is
a
power
over
Princes
;
yea
,
and
a
Foreign
Power
may
be
brought
in
hereby
,
and
as
well
as
by
Popery
,
only
with
this
difference
(
if
you
cut
off
Infallibility
)
that
there
is
but
one
Man
,
the
Pope
,
but
here
an
Aristocracy
of
Divines
.
Lastly
,
Any
among
us
would
not
be
more
bound
to
the
Elders
of
our
own
Churches
,
then
to
the
Bishops
,
and
Elders
of
the
Eastern
Churches
,
if
there
was
to
be
found
more
of
the
Catholick
Church
,
or
a
greater
among
them
;
for
hereby
I
have
as
good
a
Warrant
and
Authority
to
cleave
to
them
.
Cohabitation
doth
not
oblige
me
to
my
own
Elders
,
when
the
Institution
is
Universal
all
the
World
over
.
Those
places
that
are
ordinarily
alledged
,
1
Cor
.
12.
28.
and
Ephes
.
4.
although
they
import
communion
amongst
Churches
,
by
vertue
of
that
Catholick
obligation
;
yet
none
of
them
hold
forth
,
that
that
Catholick
Church
is
a
politick
Body
.
Indeed
it
is
said
there
,
that
God
hath
set
up
Apostles
,
&c.
in
that
Church
;
but
it
is
as
a
Man
may
say
,
he
hath
set
up
Kings
and
Emperors
in
the
World
,
it
doth
not
therefore
follow
,
that
the
whole
World
is
one
politick
Body
;
and
all
the
Kings
and
Emperors
have
an
Authority
over
the
Universe
,
but
only
partitive
in
their
several
Dominions
.
And
the
communion
which
the
Members
are
obliged
unto
,
and
the
bands
and
ties
,
there
mentioned
,
are
not
only
between
the
Saints
and
the
Churches
,
and
the
Officers
thereof
now
extant
,
and
existing
in
the
World
,
the
Catholick
State
of
the
Church
,
in
all
Ages
,
is
implyed
,
with
whom
we
profess
to
hold
a
communion
now
,
and
we
ought
to
do
it
,
as
well
as
with
the
Churches
now
extant
.
And
that
is
clearly
the
Scope
,
in
Ephes
.
4.
and
1
Cor
.
12.
28.
for
he
speaks
of
Prophets
and
Evangelists
,
Pastors
and
Teachers
,
that
are
given
to
build
up
the
Churches
in
the
Faith
,
untill
the
coming
of
Christ
,
every
Age
being
knit
unto
another
,
by
certain
bands
and
tyes
;
and
the
Church
in
every
Age
,
receiving
a
benefit
by
the
Pastors
and
Teachers
,
and
by
the
Prophets
and
Apostles
,
and
their
Writings
in
former
Ages
:
And
in
all
Ages
,
they
have
conspired
so
far
,
as
to
preserve
Fundamental
Truths
.
And
from
those
places
it
may
as
well
be
argued
,
that
Pastors
and
Teachers
,
and
general
Councils
in
former
Ages
,
have
a
Juridical
power
upon
all
the
Churches
afterward
,
as
that
the
present
Churches
have
,
for
he
speaks
both
of
the
one
,
and
the
other
,
as
one
Totum
complexum
.
Object
.
And
if
it
be
said
,
that
the
Apostles
were
Ministers
of
the
Church
Universal
,
having
Jurisdiction
over
the
whole
Universal
Church
;
therefore
once
the
whole
Universal
Church
,
was
a
politick
Body
in
their
time
,
and
why
not
now
:
It
is
thus
answered
.
Answ
.
1.
Besides
the
difference
of
Apostles
and
other
Elders
,
elsewhere
spoken
of
,
even
to
the
Apostles
themselves
,
all
the
Churches
Universal
did
not
make
one
politick
Body
,
to
be
governed
in
common
;
but
the
Apostles
still
as
they
came
to
several
Churches
,
had
power
in
all
those
Churches
severally
apart
;
so
as
all
those
Churches
are
not
called
one
Church
,
no
,
not
in
respect
of
the
Apostle's
Government
.
But
this
opinion
of
the
Universal
Catholick
Church
,
being
a
Body
politick
to
all
these
Elders
,
would
make
it
to
be
in
order
to
a
Combination
under
those
Elders
,
as
one
whole
politick
Body
,
governed
by
them
in
common
,
and
in
,
and
by
common
Assemblies
;
whereas
the
Apostles
,
severally
and
apart
,
had
,
in
all
these
Churches
,
the
power
still
as
they
came
occasionally
:
And
therefore
to
assert
,
that
particular
Churches
,
having
their
particular
Elderships
,
by
whom
they
are
governed
,
make
up
one
Mystical
Church
,
is
in
this
to
answer
the
pattern
of
the
Apostle's
Government
it self
;
that
as
the
whole
Church
then
was
not
governed
by
the
Apostles
,
as
a
whole
Church
,
but
only
by
parts
;
that
is
,
the
particular
Churches
by
an
Apostle
,
as
he
came
into
it
,
or
as
he
had
occasion
to
write
to
it
;
that
so
now
this
whole
Church
is
also
by
parts
governed
,
that
is
,
the
particular
Churches
are
governed
by
their
several
Elders
,
having
Jurisdiction
therein
,
and
therein
only
.
And
if
unto
Apostles
themselves
,
this
whole
Church
was
not
a
politick
Body
,
taken
as
one
,
then
much
less
to
Elders
of
particular
Churches
.
2.
And
also
further
,
the
meaning
of
that
place
,
in
1
Cor
.
12.
28.
is
not
that
every
Elder
hath
an
Authoritative
politick
Jurisdiction
in
all
Churches
,
as
occasion
is
,
which
is
evident
by
this
;
because
other
particulars
are
there
mentioned
,
as
namely
Ruling
Elders
,
and
Deacons
(
which
our
Brethren
do
understand
by
those
words
,
Helps
and
Governments
,
for
so
it
is
in
the
Original
)
so
then
they
also
should
be
Officers
,
as
Deacons
,
and
as
Governours
in
all
Churches
also
.
And
therefore
his
meaning
is
only
this
,
it
is
as
if
it
should
be
said
,
in
a
Common-wealth
he
hath
set
Noble-men
and
Judges
,
&c.
who
have
the
power
in
the
whole
,
and
every
part
of
a
Kingdom
;
and
he
hath
set
Justices
of
Peace
,
and
Constables
,
and
Headboroughs
,
&c.
but
it
would
not
follow
,
that
as
the
Noble-men
and
Judges
have
power
in
every
part
,
so
the
ordinary
Justices
of
Peace
,
and
every
Constable
or
Headborough
hath
:
And
yet
if
from
that
place
they
would
argue
,
that
ordinary
Elders
have
power
in
all
Churches
,
as
Elders
,
they
must
also
acknowledge
Deacons
to
have
the
like
.
3.
And
that
place
in
Ephes
.
4.
speaks
of
Pastors
and
Teachers
,
in
respect
of
Doctrine
,
and
therefore
mentioneth
only
those
that
did
labour
in
the
Word
and
Doctrine
,
such
as
Prophets
and
Evangelists
,
Pastors
and
Teachers
;
and
speaks
of
their
being
ordained
to
keep
that
unity
of
the
Faith
;
and
therefore
speaks
only
of
their
Doctrinal
power
,
not
of
their
Judicial
power
of
acts
of
Government
.
4.
And
it
is
farther
to
be
considered
,
that
when
it
is
said
,
that
he
had
set
Apostles
,
&c.
in
the
Church
,
he
speaks
not
of
Officers
in
the
concrete
,
or
of
this
and
that
Church
,
in
this
or
that
Age
;
but
he
speaks
of
Church
,
and
of
Officers
in
the
Abstract
,
he
speaks
of
the
kind
;
and
so
answerably
we
read
,
Eph.
4.
8.
He
gave
Gifts
to
Men
,
that
is
,
to
such
Officers
in
the
Abstract
.
5.
The
general
Church
receiveth
Pastors
and
Teachers
,
but
as
formed
up
into
particulars
;
therefore
they
are
set
in
it
only
partitive
;
and
though
the
Church
is
said
to
be
the
Subject
in
which
they
are
set
,
yet
not
as
a
collective
Body
,
and
therefore
they
do
not
make
up
a
general
Government
.
Object
.
It
may
be
objected
,
that
the
Apostles
are
said
to
be
the
Church
Universal
.
Answ
.
1.
They
are
not
set
in
it
as
a
Collective
Body
,
and
if
they
were
,
yet
as
all
Pastors
cannot
supply
the
Office
of
an
Apostle
,
when
met
all
together
,
so
they
are
not
set
as
Apostles
,
as
the
Apostles
were
.
The
Earls
in
a
Kingdom
are
set
otherwise
in
a
Kingdom
,
than
the
Constables
are
;
and
therefore
the
meeting
of
all
the
Constables
in
a
Kingdom
,
cannot
make
up
one
Office
of
an
Earl
,
or
the
Relation
they
have
to
the
whole
Kingdom
.
2.
The
Apostles
were
executively
set
in
particular
Churches
only
,
and
so
the
whole
Church
was
not
one
Church
,
in
Relation
to
them
,
nor
did
all
Churches
make
up
one
Church
,
in
relation
to
them
for
a
Government
.
Then
3.
We
acknowledge
,
that
they
may
be
all
set
in
this
Body
as
Apostles
,
and
as
Elders
,
and
that
by
vertue
of
communion
of
Churches
;
and
if
you
will
keep
it
in
that
Mystical
way
,
they
are
to
be
respected
as
Elders
of
such
and
such
Churches
,
by
all
the
Churches
in
the
World
.
As
it
is
again
objected
out
of
those
places
,
Eph.
4.
and
1
Cor
.
12.
that
the
Gifts
there
,
that
are
given
to
the
Church
,
are
not
proper
and
peculiar
to
the
elect
.
Answ
.
It
's
true
;
but
yet
,
though
they
are
not
given
only
to
those
that
are
elect
in
the
issue
,
and
in
the
event
;
yet
they
are
given
only
to
those
that
were
visibly
such
unto
Men
,
and
to
be
taken
for
such
;
and
such
as
,
if
we
had
lived
in
those
times
,
would
have
been
to
be
accounted
Saints
by
us
.
All
that
are
true
Members
of
Churches
,
we
are
to
look
upon
as
elect
,
for
they
are
elect
to
us
;
and
therefore
he
Writes
to
the
Church
elect
in
Babylon
.
They
are
all
Saints
to
us
,
and
so
they
are
visibly
such
,
that
make
the
visible
Church
.
And
that
the
visible
Church
there
,
though
consisting
of
Men
that
in
issue
proved
not
the
elect
,
is
yet
under
the
notion
of
such
as
are
,
appeareth
by
this
;
that
they
are
said
to
drink
into
one
Spirit
,
that
is
,
into
the
Holy
Ghost
,
alluding
to
the
Receiving
of
the
Sacrament
;
because
that
none
should
be
supposed
to
be
of
that
Catholick
visible
Body
,
or
of
particular
Bodies
of
Churches
,
but
such
as
are
supposed
to
partake
of
the
Holy
Ghost
,
as
every
True
Saint
doth
.
And
the
drinking
into
one
Spirit
there
,
cannot
be
meant
of
extraordinary
Gifts
,
which
may
be
supposed
to
be
given
to
Reprobates
,
because
the
Spirit
in
extraordinary
Gifts
,
is
not
received
by
the
Sacrament
.
Object
.
Whereas
it
is
said
,
that
the
Elders
and
the
Officers
,
are
given
to
the
whole
Universal
Church
;
therefore
that
is
a
politick
Body
:
I
answer
,
that
by
the
same
reason
,
Mankind
should
be
a
politick
Body
also
,
for
they
are
said
to
be
given
to
Men
,
Ephes
.
4.
and
the
Gifts
that
are
there
said
to
be
given
to
Men
,
are
not
to
be
understood
of
the
inherent
Gifts
or
Qualifications
,
in
respect
of
those
Men
they
are
given
unto
(
as
the
grace
of
an
Apostleship
to
an
Apostle
)
but
it
is
meant
of
Men
giftedly
put
into
Office
,
given
unto
other
Men
,
or
to
Mankind
;
which
appeareth
by
this
,
because
they
are
given
by
conversion
,
before
Men
are
of
the
Catholick
Body
,
as
well
as
for
building
up
after
they
are
in
it
.
It
is
again
objected
,
that
1
Cor
.
12.
it
is
said
,
that
the
Members
are
to
Honour
one
another
,
that
there
be
no
Schisms
in
the
Body
,
ver
.
25.
if
one
Member
suffer
,
all
the
Members
suffer
with
it
,
ver
.
26.
Answ
.
As
there
is
a
double
Body
of
Church
to
Christ
,
the
one
Mystical
,
and
the
other
Instituted
;
so
there
is
a
double
Union
,
the
one
Mystical
,
though
external
;
and
the
other
more
special
for
Government
and
Jurisdiction
.
And
the
same
things
,
that
are
spoken
of
the
Duty
of
Members
in
a
Body
Instituted
,
that
are
a
Body
to
Christ
in
particular
,
as
the
Apostle
afterward
distinguisheth
,
are
due
also
to
all
Saints
,
by
vertue
of
their
Mystical
Relation
.
And
we
find
that
the
Apostles
indeed
,
do
argue
the
instance
of
the
communion
of
the
Body
Catholick
,
which
is
between
all
Saints
,
to
exemplifie
and
to
illustrate
the
Duties
that
are
to
be
between
Saints
,
in
a
particular
Body
so
joyned
;
yet
by
way
of
Similitude
,
but
not
oneness
for
kind
.
And
because
also
all
the
Duties
of
Love
,
which
,
in
particular
Congregations
,
the
Members
are
to
perform
one
to
another
,
are
Duties
by
a
Mystical
Relation
,
as
well
as
by
that
special
obligation
:
Yet
they
are
bound
to
them
by
an
obligation
,
beyond
that
of
the
Mystical
Relation
,
which
they
bear
to
all
Saints
in
the
World
.
For
though
the
Church
Mystical
Universal
,
affordeth
matter
for
such
an
Instituted
Congregational
Church
;
yet
that
they
should
thus
meet
in
Christ's
Name
,
is
a
Superadded
Form
to
this
matter
,
and
lays
a
farther
obligation
upon
the
members
.
CHAP.
II
.
That
the
Institution
for
Worship
and
Government
,
falleth
not
upon
the
Saints
in
a
Nation
,
Qua
Nation
or
Kingdom
,
as
the
Seat
of
it
.
THough
the
Pattern
of
the
Jewish
Church
be
urged
to
prove
such
a
National
Church
,
yet
it
will
not
serve
the
turn
.
1.
For
it
was
not
therefore
a
Church
,
because
a
Nation
,
but
because
there
were
no
more
Nations
that
God
had
chosen
,
nor
would
choose
till
Christ
came
;
and
therefore
if
any
other
turned
Proselite
,
they
were
to
turn
Jews
,
and
to
be
as
Natives
.
2.
The
Instance
of
the
Jewish
Church
,
will
rather
serve
for
the
proof
of
an
universal
Church
,
than
for
any
evidence
,
that
there
should
be
as
many
Churches
,
as
there
be
Nations
.
When
the
Jews
did
turn
Christians
,
they
were
the
same
Nation
;
yet
the
Apostles
do
no
where
Write
to
them
,
as
a
National
Church
:
They
Write
not
to
the
Church
of
Judea
,
but
the
Churches
.
3.
That
the
Church
of
the
Jews
,
was
a
Type
of
the
Churches
in
Nations
,
as
Nations
,
let
that
be
shewn
.
We
can
shew
that
the
whole
Nation
,
and
Temple-worship
,
was
a
Type
of
Congregations
,
and
that
Royal
Nation
(
as
that
whole
Nation
was
then
called
)
and
the
Holy
Priesthood
,
is
a
Type
of
the
Saints
in
all
Nations
.
4.
God
at
first
Set
up
a
Church-Government
,
suitable
to
that
of
a
Kingdom
,
and
suited
unto
the
Government
of
the
World
;
that
policy
is
therefore
called
the
Elements
of
this
World
,
unto
which
the
Church
in
the
New
Testament
,
is
not
to
be
conformed
,
Rom
.
12.
5.
And
then
when
there
was
a
National
Church
,
there
was
a
Worship
for
the
whole
Nation
,
as
a
Nation
to
come
unto
;
and
so
a
Government
in
the
place
that
God
should
choose
for
all
to
appeal
unto
;
but
there
are
no
such
orders
now
.
6.
If
the
Institution
do
fall
upon
them
,
it
must
fall
upon
them
either
as
they
are
a
Church
in
a
Kingdom
,
or
as
a
Kingdom
.
But
not
as
a
Church
in
a
Kingdom
,
for
Qua
Church
,
there
is
a
greater
Church
out
of
that
Kingdom
,
namely
the
Universal
.
7.
This
opinion
,
tho'
it
seems
indeed
calculated
to
comply
with
Magistracy
,
for
it
divideth
the
independency
of
Government
,
according
to
the
Division
of
the
Supream
power
of
Magistrates
,
and
so
would
seem
to
fence
them
from
any
external
power
,
from
any
other
Kingdoms
or
Churches
:
Yet
it
makes
the
Church-power
in
that
Kingdom
,
Independent
upon
that
Magistrate
,
and
that
united
into
a
greater
Body
,
would
be
too
hard
for
them
,
whereas
the
dispersing
it
,
into
particular
Congregations
,
makes
it
easily
wieldable
.
Neither
doth
the
Institution
fall
upon
a
conformity
,
either
to
the
extent
,
or
to
the
Government
of
Cities
,
as
those
who
are
for
Episcopacy
have
intended
,
and
some
Presbyterial
Divines
also
;
and
both
upon
the
same
grounds
,
although
with
this
difference
,
that
the
Bishops
would
have
the
Government
of
Churches
,
to
be
conformed
to
that
of
the
Cities
,
taking
in
the
Villages
about
them
,
and
so
to
make
a
Diocess
and
a
Diocesan
Church
;
but
those
for
the
Presbytery
,
contract
it
to
the
extent
of
a
City
within
it self
,
and
so
make
a
classical
Church
;
the
opinions
of
either
,
differing
in
this
respect
only
,
viz.
the
point
of
extent
of
larger
and
lesser
Jurisdiction
,
the
one
confined
within
the
City
Walls
,
the
other
extending
without
.
1.
Because
if
it
were
so
,
then
the
conformity
either
must
fall
upon
the
Government
of
Cities
,
or
the
bounds
of
the
place
;
that
look
what
extent
either
the
Government
,
or
bounds
of
the
Local
Circuit
of
Cities
have
,
the
same
extent
should
your
classical
Presbyteries
have
conformable
thereunto
;
and
in
asserting
either
unavoidable
Absurdities
,
would
follow
.
1.
To
make
the
Government
conformable
to
the
Government
of
Cities
,
as
their
extent
should
fall
out
,
is
to
make
a
warly
Government
,
the
pattern
of
Ecclesiastical
,
is
wholy
to
conform
Spiritual
Government
,
to
the
Government
of
the
World
;
and
then
the
same
degrees
of
Officers
of
Superiority
,
and
Inferiority
,
that
is
in
Cities
,
should
be
in
Ecclesiastical
Government
.
2.
The
conformity
must
rather
fall
upon
the
bounds
of
the
Governments
of
Cities
,
than
upon
the
circuit
or
material
consideration
;
because
that
,
which
makes
it
a
City
,
is
the
Government
of
it
,
whether
the
bounds
of
it
be
within
the
Walls
,
or
other
Towns
about
it
,
whether
it
extend
to
a
larger
circuit
,
or
to
a
less
.
3.
It
must
either
fall
upon
a
City
,
as
having
many
Congregations
in
it
;
and
if
so
,
it
might
as
well
have
faln
upon
Villages
in
the
Country
,
capable
by
Association
to
be
many
Churches
as
well
,
and
the
one
would
be
as
uncertain
as
the
other
;
because
there
may
be
many
Congregations
in
the
one
,
as
well
as
in
the
other
.
Or
else
2.
It
must
fall
upon
the
Form
of
the
Government
of
Cities
.
Or
else
3.
Upon
Cities
of
such
and
such
a
circuit
;
and
some
Cities
greater
,
and
some
lesser
,
that
would
be
uncertain
also
;
because
some
Cities
are
greater
,
and
some
lesser
.
2.
The
Foundation
of
this
Assertion
cannot
be
a
conformity
to
the
Government
of
the
Cities
amongst
the
Jews
;
for
1.
The
Villages
,
among
the
Jews
,
had
a
Government
in
them
,
as
well
as
the
Cities
.
2.
Suppose
that
the
Government
of
the
Gentiles
,
in
their
Cities
,
was
not
conformed
to
the
Government
of
the
Jews
in
their
Cities
(
which
may
well
be
supposed
)
for
the
Government
of
the
Gentiles
,
was
oftentimes
to
have
whole
Empires
under
the
Government
of
a
City
;
so
Rome
had
,
and
then
all
the
World
under
Rome
,
whilst
it
was
a
City
Government
,
must
have
been
one
classical
Church
.
or
however
,
among
the
Gentiles
,
the
Cities
were
the
Head
of
a
whole
Province
,
and
of
all
the
Villages
under
it
,
and
it
is
so
in
many
Cities
at
this
Day
;
and
that
would
make
for
a
Diocesan
Government
,
and
not
Presbyterial
.
If
thus
the
bounds
cannot
be
fixed
,
we
are
still
to
seek
even
in
Cities
,
what
should
be
the
bounds
,
and
are
as
uncertain
,
as
in
Villages
.
So
as
the
conclusion
is
,
the
bounds
according
to
this
measure
are
uncertain
.
3.
God
doth
not
shape
a
Spiritual
Government
,
unto
the
political
?
and
the
bounds
thereof
.
Political
Government
,
goes
by
the
bounds
of
the
Soil
;
so
doth
not
the
Spiritual
.
All
that
do
live
within
such
a
place
,
or
within
such
a
Country
,
because
they
are
of
that
Soil
,
fall
under
the
same
political
Government
;
but
there
is
no
reason
,
that
they
should
fall
under
the
same
Spiritual
.
4.
If
the
Frame
of
the
Church
were
to
be
conformed
to
the
City
Government
;
then
as
the
City
did
take
in
the
Suburbian
Towns
,
the
Daughters
round
about
,
so
the
Church
should
not
be
confined
only
to
the
compass
of
the
City
,
but
extend
to
a
whole
Province
:
As
the
Bishops
argue
for
a
Diocesan
Church
.
5.
Christ's
Government
is
suitable
to
all
Ages
,
times
and
places
;
but
now
in
all
Ages
and
places
,
there
is
not
the
City
Government
;
and
there
could
not
be
the
same
Rule
for
the
Government
of
Churches
in
Villages
,
and
therefore
it
did
not
suit
all
places
.
6.
Jesus
Christ's
way
is
rather
conformed
to
the
Synagogue
way
;
for
so
the
Churches
are
called
,
and
it
is
therefore
conformed
to
the
Government
of
the
Synagogues
,
although
in
Cities
.
7.
If
this
were
the
Ordinance
of
God
,
to
conform
Church
Government
to
the
Government
of
Cities
,
then
all
,
in
London
,
should
make
one
Church
,
because
it
is
but
one
City
;
and
Alexandria
and
Grand
Cairo
,
if
it
were
converted
,
would
be
so
too
,
nay
Rome
it self
(
whereof
the
present
Rome
,
is
but
the
tenth
part
of
what
it
was
,
as
Cyprius
shews
)
must
have
been
but
one
Church
,
if
they
had
been
all
converted
;
and
there
should
have
been
but
one
classical
Presbytery
,
to
have
Governed
all
the
Churches
there
.
Yea
,
in
some
places
there
are
two
Cities
built
together
,
that
have
the
priviledges
of
Cities
,
as
Constantinople
and
Galata
,
London
and
Westminster
,
the
two
Pragues
;
yea
,
Jerusalem
had
the
City
of
David
within
it
,
and
so
there
must
have
been
two
classical
Presbyteries
in
Jerusalem
,
from
the
first
;
For
those
of
the
City
of
David
,
might
have
challenged
the
priviledge
of
it
,
the
Church
had
been
conformed
to
a
City
Government
;
and
perhaps
that
was
the
reason
,
why
we
read
of
two
companies
of
the
three
and
twenty
Elders
,
that
did
sit
in
Jerusalem
;
because
each
City
had
an
Eldership
of
Twenty
three
,
and
so
there
being
two
Cities
in
that
one
,
that
of
David
,
and
the
other
of
Jerusalem
it self
;
there
might
be
two
Elderships
,
for
those
two
Cities
,
besides
there
great
Synedrim
.
8.
When
Cities
are
decay'd
and
do
lessen
,
and
are
brought
low
,
it
may
be
to
as
smal
a
number
of
Inhabitants
,
as
Villages
;
yet
they
often
retain
their
Priviledges
as
Cities
,
as
many
decayed
Incorporations
do
.
Now
then
if
there
were
but
one
Congregation
left
in
such
a
lessen'd
City
,
it
would
claim
by
vertue
of
this
City
,
priviledge
to
be
intire
within
it self
.
Object
.
But
the
Apostle
hath
said
,
in
Tit
.
1.
Ordain
Elders
in
every
City
,
and
that
is
parallel
with
that
in
Acts
14.
They
Ordain
Elders
in
every
Church
,
holding
forth
the
pattern
of
a
City
,
and
the
Government
thereof
for
the
bounds
of
it
,
to
be
set
for
that
of
a
Church
.
Answ
.
1.
That
place
in
Acts
14.
in
every
Church
hath
Relation
,
as
well
to
Churches
in
Villages
,
as
in
Cities
;
and
so
to
Churches
in
those
first
times
of
the
Gospel
,
that
consisted
of
no
more
than
might
meet
in
one
place
;
and
therefore
as
well
it
may
be
interpreted
,
that
there
was
but
as
many
as
would
make
but
one
Church
in
every
City
,
as
suiting
the
Phrase
of
his
Direction
,
in
Relation
to
what
number
of
Christians
were
supposed
to
be
in
each
City
of
Crete
,
when
first
Titus
came
thither
in
the
beginning
of
the
Gospel
;
and
this
number
may
well
be
supposed
,
to
be
no
more
than
could
make
up
one
Congregation
,
and
it
was
well
if
so
too
,
no
more
than
could
make
up
.
Answ
.
2.
Ordinary
Elders
in
every
Church
implies
farther
,
that
if
there
were
more
Churches
to
be
in
a
City
,
that
then
he
should
ordain
the
Elders
,
{αβγδ}
,
to
every
Church
apart
.
Answ
.
3.
That
it
is
so
,
appears
;
because
as
hath
been
shewn
{αβγδ}
City
is
meant
,
small
Towns
as
well
as
Cities
.
Answ
.
4.
The
Reason
why
his
Direction
runs
to
Ordain
Elders
in
every
City
,
was
because
though
they
did
Preach
the
Gospel
in
Villages
,
yet
principally
in
Cities
at
the
first
;
because
they
were
to
leaven
the
Countries
.
And
the
Apostles
,
when
they
did
Write
to
Churches
in
a
Province
,
did
use
to
Write
to
the
Church
of
the
Head
City
,
as
more
eminent
,
not
because
that
was
either
a
Mother
Church
,
as
the
Bishops
say
,
or
a
classical
Church
of
more
Churches
,
as
the
Presbyterians
say
;
but
because
it
was
more
eminent
,
and
from
it
the
Epistle
might
be
spread
to
others
,
as
Paul's
Epistle
,
to
the
Colossians
,
was
ordered
to
be
sent
to
Laodicea
,
which
was
in
all
likelihood
,
a
less
City
than
Colosse
.
And
thus
when
they
Write
to
the
Churches
of
Syria
and
Cilicia
,
Acts
15.
they
Write
especially
to
Antioch
.
So
when
he
would
Write
to
all
the
Churches
about
Corinth
,
he
nameth
especially
the
Church
of
Corinth
,
together
with
them
;
and
wrappeth
up
all
the
rest
thus
,
and
all
that
call
upon
the
Name
of
the
Lord
.
Object
.
It
was
the
Ordination
of
the
Apostles
in
the
Primitive
Times
,
that
all
,
in
a
City
,
should
be
one
Church
;
both
because
the
Distinction
of
Churches
,
and
also
their
Names
are
taken
from
the
City
,
as
the
Church
of
Ephesus
,
&c.
And
therefore
whether
in
one
consideration
or
more
,
whether
for
the
present
,
or
for
the
time
to
come
,
the
Saints
,
in
such
and
such
a
City
,
were
to
be
one
Church
;
and
a
Congregational
Church
they
could
not
be
,
therefore
a
distinction
of
a
classical
Church
was
intended
by
a
Church
in
Cities
.
And
the
Elders
had
charge
given
them
,
to
take
care
of
that
whole
City
,
to
convert
them
.
And
to
this
pattern
of
a
City
Government
,
were
the
Villages
also
to
be
conformed
,
several
Villages
making
an
Association
into
one
Church
,
as
those
Cities
did
.
Answ
.
1.
To
the
first
part
of
the
objection
I
answer
,
that
they
are
called
one
Church
in
a
City
,
and
so
distinguished
;
because
there
was
but
one
Church
for
the
present
,
as
in
Acts
3.
1.
{αβγδ}
,
the
Church
existing
at
Antioch
,
that
is
,
which
at
present
was
there
.
It
doth
not
follow
,
that
all
the
Churches
,
that
should
afterwards
be
there
,
should
be
but
one
Church
.
So
as
Bains
saith
,
there
is
an
Adequate
acception
of
these
Phrases
,
per
accidens
,
not
because
the
City
and
Church
,
was
to
make
but
one
Church
;
but
because
the
Christians
by
occasion
of
their
number
,
not
being
then
too
great
,
were
formed
into
one
Church
,
not
because
there
was
to
be
but
one
.
Now
he
,
who
thus
useth
them
promiscuously
,
doth
imply
,
that
one
Church
was
as
yet
constituted
,
not
that
there
was
to
be
but
one
,
through
the
circuit
of
a
City
,
Suburbs
,
and
Country
.
Thus
likewise
it
is
easily
answered
,
to
the
purpose
of
the
Proposition
;
for
thus
the
Multitude
of
Citizens
converted
,
and
unconverted
,
could
not
be
a
Church
of
one
Congregation
;
yet
the
number
of
those
,
who
in
City
,
Suburbs
,
or
Territories
,
were
actually
converted
,
was
no
more
than
might
be
ordered
into
one
Church
;
and
the
Apostles
framing
these
into
one
,
on
the
present
occasion
,
did
not
exclude
the
after
constituting
of
any
other
within
the
same
local
bounds
.
But
if
there
had
been
more
,
there
would
have
been
other
ways
to
have
distinguished
them
:
As
when
there
were
many
Synagogues
in
a
City
,
they
were
distinguished
(
for
all
the
Synagogues
could
not
have
been
called
,
by
the
Name
of
that
one
City
;
so
nor
the
Congregations
)
and
perhaps
that
was
the
reason
,
why
that
a
School
,
which
was
a
kind
of
a
Synagogue
,
was
for
Distinction's
sake
,
called
the
School
of
Tyrannus
,
as
being
the
Ruler
of
it
.
Answ
.
2.
If
that
were
a
Reason
,
then
also
the
Name
of
a
Village
or
smaller
Town
,
as
that
of
Cenchrea
,
would
make
as
strong
an
Argument
,
that
in
every
small
Town
,
if
there
be
a
Church
there
,
that
it
should
be
one
intire
Church
(
having
the
Government
wholy
in
it self
)
as
well
as
that
many
Congregations
in
a
City
,
should
become
one
Church
for
Government
.
Answ
.
3.
The
name
of
a
Church
,
in
a
City
,
is
not
taken
simply
from
the
City
,
but
from
the
People
;
as
in
the
Revelation
,
the
Church
of
the
Smyrnians
,
and
of
the
Laodiceans
,
&c.
Suppose
they
had
removed
(
as
in
those
times
,
thorough
Persecution
they
often
did
)
to
some
other
City
;
they
would
have
been
the
Church
of
the
Smyrnians
,
as
well
as
the
Church
at
Arnhem
was
called
the
English
Church
.
So
as
the
Name
doth
not
refer
simply
to
a
City
,
and
the
bounds
thereof
.
And
when
there
was
a
Church
of
Strangers
,
of
Aquila
and
Priscilla
,
&c.
in
Rome
,
it
is
called
the
Church
in
their
House
;
and
so
also
when
they
were
removed
to
Ephesus
,
it
bore
the
same
Name
,
to
Distinguish
it
from
the
Church
of
the
Ephesians
.
It
is
one
exception
against
us
,
that
when
we
say
the
bounds
of
a
Church
should
be
so
many
as
can
meet
in
one
place
,
we
hereby
do
fetch
the
constitution
of
a
Church
,
from
what
is
meerly
external
and
accidental
to
it
;
and
the
exception
were
true
,
if
we
fetch
it
from
any
one
set
or
standing
place
,
or
House
of
meeting
;
but
we
fetch
it
from
that
which
is
essential
to
a
Church
,
which
is
oneness
of
communion
,
in
ordinances
together
,
meeting
with
one
accord
,
as
in
the
Acts
,
their
meetings
are
characterized
,
which
because
it
cannot
be
done
,
unless
they
do
meet
in
some
place
or
other
,
hence
we
so
express
it
,
not
as
that
thing
the
Ordination
is
set
upon
,
but
as
the
necessary
consequent
or
adjunct
;
but
this
exception
made
against
us
,
falls
fully
and
directly
upon
them
,
that
would
make
a
City
the
extent
,
either
of
the
Local
bounds
,
or
the
Government
thereof
a
pattern
or
measure
of
a
classical
Church
,
and
the
Institution
of
it
.
If
many
Churches
had
been
in
one
City
,
they
might
have
been
Distinguished
by
the
Names
of
some
of
the
Rulers
,
or
as
now
they
are
by
the
Streets
,
or
places
of
their
constant
meetings
;
for
as
if
the
Holy
Ghost
doth
Write
to
the
Angel
of
the
Church
of
Ephesus
,
as
if
the
King
doth
Write
to
the
City
of
London
,
he
should
intitle
his
Letter
,
to
the
Mayor
and
Aldermen
,
as
Writing
to
the
whole
Corporation
in
their
Names
;
so
also
might
several
Churches
in
Cities
,
have
been
as
well
Distinguished
by
the
Names
of
their
Rulers
,
and
of
their
Elders
and
Pastors
,
as
Tyrannus
his
School
was
.
And
there
are
other
Reasons
,
why
in
that
case
the
Names
should
be
taken
from
the
place
;
for
cohabitation
and
dwelling
together
in
a
place
,
we
acknowledge
is
a
ground
,
why
the
Saints
,
so
far
as
possibly
they
can
,
should
meet
in
one
Church-Fellowship
,
and
not
make
several
Fellowships
.
And
we
much
rather
think
,
that
still
the
Denomination
of
one
Church
,
in
a
City
,
did
hold
forth
this
Rule
,
that
in
all
Cities
,
the
Saints
dwelling
together
;
and
so
elsewhere
,
should
make
as
big
Churches
as
they
could
;
to
shew
their
Unity
,
and
to
make
the
Worship
more
Solemn
,
and
to
have
more
of
the
assistance
of
the
Holy
Ghost
;
and
therefore
they
should
not
make
many
Congregations
,
where
there
might
be
one
only
.
Answ
.
4.
To
the
Second
part
of
the
Objection
,
concerning
the
conversion
which
the
Elders
are
to
take
care
of
,
I
answer
1.
To
Preach
is
one
thing
,
to
censure
is
another
.
And
besides
at
that
rate
of
arguing
,
all
those
,
that
a
Man
begets
to
Christ
,
hath
therefore
Authority
over
,
to
Rule
them
,
to
be
their
Minister
.
2.
The
Elders
,
at
Ephesus
,
indeed
had
a
charge
as
Elders
,
by
way
of
Government
over
the
whole
Flock
,
the
Church
that
God
Redeemed
by
his
Blood
;
that
is
,
of
those
that
were
conververted
;
and
although
that
they
were
to
endeavour
to
convert
others
(
for
how
should
the
Gospel
otherwise
be
propagated
)
yet
if
more
had
been
converted
,
then
there
must
have
been
Churches
multiplyed
;
but
still
in
the
uniform
frame
,
that
this
first
Church
was
,
having
the
same
priviledges
;
and
so
to
have
New
Elders
placed
over
them
,
as
over
a
New
Flock
.
And
besides
,
they
are
not
called
Elders
of
Ephesus
,
but
Elders
of
the
Church
at
Ephesus
.
The
care
of
Elders
set
in
a
City
to
convert
,
was
to
be
extended
as
well
to
the
Neighbour
Villages
,
as
to
the
Cities
,
especially
then
when
they
had
gained
as
yet
but
few
in
a
City
:
And
then
by
this
Reason
,
those
in
the
Villages
were
obliged
to
be
Associated
with
them
,
as
well
as
those
in
a
City
,
although
all
the
City
should
also
be
converted
,
especially
if
those
in
the
Villages
were
the
first
converts
;
and
this
is
one
of
the
Episcopal
grounds
for
a
Diocesan
Church
;
they
in
effect
tell
the
same
story
,
for
the
rearing
up
of
Episcopal
Government
.
Answ
.
5.
To
third
part
of
the
Objection
,
we
Reply
,
that
the
way
of
constitution
of
Churches
under
the
Gospel
,
being
uniform
according
to
Christ's
institution
,
both
in
Villages
and
Cities
,
it
is
therefore
squared
,
as
well
to
the
condition
of
the
one
,
as
the
other
:
And
therefore
a
Church
,
in
a
Village
,
may
as
well
be
made
the
pattern
for
the
constituting
of
Churches
in
a
City
,
as
a
Church
in
a
City
,
for
forming
one
in
a
Village
.
But
Christ
hath
framed
his
institution
so
,
as
will
serve
both
;
and
the
certain
Rules
for
both
are
the
due
bounds
of
a
Church
set
(
whereof
there
are
many
sure
and
certain
characters
in
the
word
,
from
the
Nature
and
thing
it self
)
that
so
many
as
dwell
together
,
that
can
conveniently
meet
in
one
place
,
should
become
one
Church
.
We
grant
(
as
Bains
in
the
like
case
,
pag
.
12.
Conclus
.
2.
concerning
a
Diocesan
Church
)
that
God
might
have
made
this
pattern
of
City
Government
,
an
Ordinance
of
Church
Government
,
as
he
did
once
take
a
Family
Government
under
the
Old
Law
,
and
made
that
a
Church
;
and
extended
the
bounds
still
by
a
Family
,
as
they
grew
either
greater
or
lesser
:
But
as
then
,
if
a
Man's
Family
had
spread
into
many
Families
,
though
he
was
the
Priest
of
all
these
Families
in
publick
Worship
;
because
he
was
the
Eldest
of
the
Family
,
whilst
he
lived
;
yet
that
would
not
have
been
a
binding
Law
to
several
other
Families
living
together
,
that
had
not
sprung
one
from
another
;
that
they
should
have
come
under
the
same
Law
of
Association
,
that
the
others
did
.
And
therefore
,
though
this
were
granted
concerning
Cities
,
it
would
not
follow
,
that
the
Villages
must
be
conformed
thereunto
.
CHAP.
III
.
That
the
External
Institutions
of
Christ
,
for
the
Government
of
his
Saints
under
the
New
Testament
,
is
not
the
same
that
was
under
the
Law
,
nor
can
the
Government
of
the
Jewish
Church
,
be
made
a
certain
Rule
for
the
Government
of
the
Church
of
Christ
.
THere
are
many
things
that
were
commanded
to
the
Jews
,
which
are
obligatory
to
us
Christians
;
tho'
there
are
also
many
things
which
were
Rules
and
Laws
to
them
,
which
are
not
so
to
us
.
It
will
therefore
be
necessary
,
in
stating
the
case
first
,
to
shew
what
is
equally
binding
to
us
both
.
1.
All
such
Duties
as
depend
not
upon
Institution
,
but
are
Duties
belonging
to
the
First
Commandment
,
as
to
Pray
,
to
hear
the
Word
,
to
give
Thanks
,
must
needs
continue
as
well
under
the
New
Testament
,
as
under
the
Old
,
and
are
the
same
.
2.
Such
things
as
then
had
then
a
Morality
in
them
,
yet
if
the
Morality
was
only
by
meer
Institution
,
which
depends
upon
the
Will
of
God
,
(
which
Divines
call
Moral
positions
)
even
such
Institutions
,
in
their
own
individual
Nature
,
cannot
be
urged
upon
us
as
Rules
.
As
to
instance
in
that
of
the
Sabbath
Day
;
if
any
should
infer
,
that
that
Seventh
Day
should
be
the
Sabbath
Day
under
the
New
Testament
,
which
was
the
Seventh
after
the
Creation
,
would
be
a
false
Reasoning
;
although
indeed
,
the
Institution
of
the
Seventh
Day
,
to
be
the
Sabbath
,
was
not
Ceremonial
meerly
,
but
had
a
Morality
in
it
;
for
it
was
from
the
Creation
.
The
two
Sacraments
of
Circumcision
and
the
Passover
,
had
assuredly
besides
the
Ceremonialness
annexed
to
them
,
the
Institution
of
Typifying
of
Christ
to
come
(
which
Circumcision
did
by
Blood
,
and
being
Administred
the
Eighth
Day
)
these
Sacraments
signifying
Jesus
Christ
,
the
Substance
of
them
must
needs
be
Moral
,
and
that
by
Institution
,
as
well
as
ours
are
now
;
as
in
1
Cor
.
10.
1
,
2.
They
did
all
eat
of
the
same
Spiritual
Meat
(
the
same
Spiritual
Manna
)
and
all
Drank
of
the
same
Spiritual
Drink
.
But
yet
it
doth
not
follow
,
that
the
same
Sacraments
for
Substance
(
cutting
off
the
ceremonial
part
)
should
continue
,
but
God
was
pleased
to
Institute
other
two
in
their
rooms
.
3.
Yet
whatsoever
was
Moral
in
the
Substance
of
the
Jewish
Institution
then
,
there
is
this
equality
,
that
Jesus
Christ
should
Institute
something
in
the
room
of
it
,
in
the
New
Testament
.
As
for
Example
,
because
there
was
an
High
Priest
;
because
there
was
an
House
of
God
then
,
the
Apostle
therefore
argues
,
(
Heb
.
20.
21
,
to
26.
)
that
we
having
an
High
Priest
over
the
House
of
God
,
there
is
to
be
Assemblies
to
be
now
,
as
well
as
then
:
But
as
these
Assemblies
should
be
Formed
up
,
and
cast
into
the
same
Latitude
and
Extent
,
and
the
like
,
which
their
Assemblies
had
then
;
herein
a
new
Institution
putteth
the
difference
.
They
had
National
Assemblies
then
,
not
so
now
:
The
Priests
were
maintained
by
Tithes
and
Offerings
then
,
the
equity
of
this
continueth
,
and
the
Apostle
urgeth
it
in
his
Epistle
to
the
Corinthians
;
but
yet
it
followeth
not
,
that
their
Maintenance
now
should
be
the
same
way
.
And
although
there
was
a
Moral
equality
in
it
,
yet
the
Apostle
Superaddeth
,
So
I
Ordain
in
all
the
Churches
,
1
Cor
.
7.
17.
4.
When
the
Gospel
hath
once
made
an
Institution
in
the
Room
of
what
was
under
the
Law
(
as
it
hath
done
Baptism
in
stead
of
Circumcision
tho'
not
exactly
on
the
same
Moral
Ground
;
yet
on
the
same
Evangelical
Ground
,
as
Baptism
was
the
Substance
extant
,
under
the
Type
of
circumcision
)
this
will
warrant
the
Application
of
Baptism
,
unto
like
Infant
Children
now
;
when
the
Gospel
it self
also
holds
forth
the
same
priviledge
for
Substance
,
unto
such
Children
now
,
as
it
did
then
;
and
renews
the
same
promise
to
them
;
tho'
in
an
Evangelical
way
,
far
differing
from
that
in
the
Old
Testament
,
which
contained
a
Typicalness
in
it
.
And
this
is
not
to
raise
up
a
New
Institution
,
it
is
only
the
Application
of
an
Institution
to
a
Person
;
and
that
also
when
the
Gospel
holds
forth
the
same
ground
which
the
Law
did
.
But
if
any
would
reason
,
that
because
there
was
a
circumcision
under
the
Law
,
a
Sacrament
of
initiation
into
the
Church
,
therefore
there
must
be
the
same
under
the
Gospel
,
(
if
they
cannot
shew
that
Jesus
hath
appointed
it
,
for
the
continuing
of
such
an
Institution
)
the
Argument
from
the
Old
will
not
hold
,
or
if
they
would
argue
,
that
it
should
be
Administred
in
the
same
Latitude
;
or
that
the
same
Persons
,
who
did
Administer
Circumcision
under
the
Old
Testament
,
may
Administer
Baptism
now
,
we
believe
our
Brethren
will
not
concede
to
it
,
though
the
Argument
will
be
as
strong
one
way
,
as
the
other
;
for
the
Father
of
the
Family
might
circumcise
them
,
and
did
;
but
they
would
have
only
Ministers
to
Baptize
now
;
and
they
too
circumcised
then
in
their
Families
,
and
did
not
bring
their
Children
to
the
Temple
.
5.
That
the
Laws
of
the
Old
Testament
,
do
help
up
to
Regulate
many
Institutions
in
the
New
,
we
acknowledge
(
as
likewise
the
Laws
of
Nature
do
)
but
they
will
not
be
Warrant
sufficient
,
to
set
up
the
like
.
So
the
Rules
of
the
Judicial
Law
,
concerning
the
punishments
of
criminal
Acts
,
that
none
should
be
condemned
under
two
or
three
Witnesses
,
these
Rules
will
serve
unto
,
and
perhaps
ought
to
be
received
by
,
every
State
(
as
some
have
held
)
to
Regulate
their
proceedings
against
Malefactors
:
But
yet
unto
Jewish
policy
(
take
it
for
the
Government
of
it
,
and
the
ranks
of
Officers
among
them
,
and
power
they
had
)
Nations
are
not
bound
so
,
as
though
the
Rules
of
equity
,
whereby
that
policy
did
proceed
,
were
perpetual
,
yet
the
question
remains
still
of
the
power
.
That
Ministers
should
be
maintained
,
as
they
were
then
,
the
equity
of
the
Law
holds
,
but
it
will
no
way
follow
,
that
there
should
be
the
same
Ranks
of
Ministers
.
6.
That
the
New
Testament
,
intitles
some
of
those
Ordinances
,
that
it self
hath
anew
Instituted
,
with
the
same
Names
and
Words
used
in
the
Old
Testament
,
argues
not
that
those
Ordinances
are
to
be
framed
and
formed
according
to
the
Analogy
of
the
Old
:
But
they
have
the
same
Names
,
because
that
the
Old
were
Types
of
these
.
Thus
that
our
Ordinances
now
are
called
Sacrifices
:
That
Christ
is
called
an
High
Priest
:
That
the
Officers
of
the
Church
are
called
a
Presbytery
:
That
Excommunication
is
called
a
purging
out
the
Old
Leaven
,
and
many
such
like
,
in
the
Evangelist
;
all
this
will
not
prove
,
that
there
should
be
Sacrifices
,
High
Priests
,
&c.
under
the
New
Testament
.
In
the
Evangelist
,
Christ
speaking
of
the
Teachers
of
the
New
Testament
,
saith
,
(
Matth
.
23.
34.
)
I
will
send
you
Wise
Men
,
and
Scribes
,
&c
,
but
yet
it
follows
not
,
that
the
Orders
of
the
Officers
of
the
New
Testament
,
should
be
answerable
to
the
Wise
Men
,
and
the
Scribes
:
So
when
a
Believer
,
or
a
Church
is
called
the
Temple
of
God
,
when
the
Saints
are
called
a
Royal
Nation
,
and
the
like
;
no
inference
can
be
made
,
that
there
should
now
be
a
Temple
,
and
a
National
Church
.
7.
There
were
many
things
which
are
Moral
now
,
that
were
not
Moral
then
.
To
cast
out
of
the
Church
for
Moral
sins
,
as
such
Qua
Moral
,
is
the
Law
of
Christ
now
:
But
under
the
Old
Law
,
they
did
not
keep
Men
from
Ordinances
,
for
sins
as
Moral
;
but
as
having
a
ceremonial
uncleanness
annexed
to
them
.
No
Man
is
to
put
his
Wife
away
now
,
because
she
is
a
Heathen
;
but
they
were
to
put
their
Wives
away
then
,
if
Heathens
,
after
Moses
his
Law
was
setled
.
In
destroying
matters
of
Idolatry
,
they
were
to
be
much
stricter
than
we
are
bound
to
be
,
as
Meats
Sacrificed
to
Idols
,
they
were
in
no
place
to
eat
thereof
,
Daniel
refused
the
Kings
Meat
;
but
out
of
the
Idol's
Temple
,
we
may
eat
things
that
have
been
Sacrificed
to
Idols
,
as
the
Apostle
saith
.
They
were
to
destroy
all
the
Temples
and
Groves
,
&c.
but
if
places
have
been
abused
to
Idolatry
,
we
under
the
Gospel
may
make
use
of
them
.
They
were
to
destroy
the
Canaanites
out
of
the
Land
,
not
we
so
now
.
They
were
to
burn
Idolater's
Goods
,
as
in
Jericho
,
&c.
Not
so
now
.
Having
thus
made
way
by
these
particulars
premised
,
I
shall
now
prove
my
Proposition
,
that
the
Jewish
Economy
,
is
no
Pattern
or
Rule
for
Modelling
the
Church
of
Christ
,
under
the
Gospel
.
1.
The
Priesthood
being
changed
,
there
is
a
necessity
of
a
change
of
the
Law
,
Heb
.
7.
12.
and
so
of
the
Law
of
the
Government
,
which
depends
on
Christ's
Priestly
Office
.
We
having
a
new
High
Priest
over
the
House
of
God
,
we
have
a
new
Order
in
this
House
.
For
he
is
the
Apostle
and
High
Priest
of
our
Profession
,
and
it
was
meet
it
should
appear
,
he
was
the
new
High
Priest
,
by
uttering
the
Institution
for
Worship
and
Government
.
So
then
that
Old
Law
,
which
depended
upon
Institutions
,
as
the
High
Priesthood
it self
did
,
is
to
be
changed
,
and
a
new
Law
of
Institutions
,
is
to
come
in
the
room
of
it
;
and
therefore
in
the
Heb
.
9.
10.
it
is
called
a
Reformation
,
and
the
time
of
the
Gospel
is
called
,
the
time
of
Reformation
.
2.
That
Jewish
Frame
,
and
Form
of
Government
,
is
called
the
Elements
of
the
World
;
and
therefore
both
in
Coloss
.
2.
and
Rom
.
12.
the
Apostle
bids
us
under
the
Gospel
,
not
to
be
conformed
neither
for
Worship
nor
Government
(
further
than
as
Jesus
Christ
hath
been
pleased
to
take
what
was
before
,
and
make
it
anew
)
to
the
Elements
of
the
World
.
So
in
Galat
.
4.
2
,
3.
he
saith
,
they
were
under
Tutors
and
Governours
,
till
they
came
to
be
of
Man's
Estate
,
or
to
be
of
Age
;
which
under
the
Gospel
,
they
are
in
comparison
.
And
indeed
the
Gospel
being
more
spiritual
the
Frame
of
the
Government
,
and
Institutions
of
it
,
are
not
formed
to
a
Worldly
way
to
Governments
of
Nations
,
and
of
Kingdoms
,
as
that
was
then
,
to
an
outward
external
Glory
,
as
their
Worship
also
was
.
As
God
hath
chosen
the
Preaching
of
the
Word
,
which
is
foolishness
,
so
he
hath
chosen
many
of
those
things
,
which
are
vile
and
base
,
and
contemptible
,
and
a
foolishness
of
Government
,
in
comparison
of
what
was
then
:
And
this
is
it
deceiveth
the
World
;
for
the
Gospel
is
a
Mystery
throughout
:
He
chooseth
the
Synagogue
,
and
not
the
Temple
;
he
chooseth
a
Congregation
and
Eldership
,
and
not
the
Synedrim
;
he
chooseth
Baptism
,
and
not
Circumcision
,
&c.
3.
Our
Lord
and
Saviour
,
speaks
altogether
of
a
new
Church
to
be
made
,
a
Church
gathered
in
his
Name
,
as
when
he
Instituted
Baptism
,
to
shew
that
it
was
a
new
Ordinance
;
he
bids
them
Baptize
in
his
Name
,
so
to
shew
that
he
erected
a
Frame
of
a
New
Church
,
he
bids
that
it
should
be
gathered
in
his
Name
.
4.
Our
Brethren's
Principles
,
that
hold
the
Universal
Church
,
to
be
the
Seat
and
Subject
of
Christ's
Institution
,
argue
this
;
for
as
his
Church
now
over
all
Nations
,
both
Jew
and
Gentile
,
is
a
differing
Seat
from
that
of
the
Jew
only
,
so
answerably
,
to
set
in
his
Church
Apostles
and
Prophets
,
&c.
in
stead
of
chief
Priests
,
&c.
is
a
new
Institution
;
and
it
is
certain
▪
that
that
Church
,
whereof
the
Apostle
speaks
,
1
Cor
.
12.
Eph.
4.
is
the
Church
of
the
New
Testament
:
And
therefore
if
the
Church
Universal
being
a
politick
,
be
argued
from
thence
,
it
is
by
a
new
Institution
,
differing
from
the
former
;
because
the
Church
of
the
New
Testament
,
which
he
speaks
of
there
,
began
with
the
Apostles
.
And
besides
the
Institution
fell
upon
the
Church
of
the
Jews
Qua
National
;
but
this
falls
upon
the
Church
,
Qua
Universal
,
in
all
Nations
,
else
it
would
not
extend
to
all
Nations
to
be
equal
standers
in
it
,
whereas
under
the
Law
,
they
were
not
to
be
so
with
the
Jews
;
but
were
to
come
under
that
National
covenant
,
only
when
Proselited
.
4.
There
seems
to
have
been
several
forts
of
Policies
and
Orders
extant
,
under
the
Old
Testament
,
and
unto
which
of
these
should
the
conformity
now
be
made
?
By
what
rules
should
we
now
judge
?
1.
There
were
1.
Chief
Rulers
over
several
Bodies
of
the
Priests
and
Levites
:
To
which
Government
the
Bishops
say
,
their
order
is
an
Allusion
.
There
was
also
a
power
in
these
Priests
and
Levites
,
proper
and
peculiar
to
them
,
to
judge
of
the
clean
and
unclean
;
and
concerning
the
matters
of
Worship
in
the
Temple
.
And
this
Government
was
purely
Ecclesiastical
;
and
unto
this
therefore
,
rather
should
the
Analogy
refer
of
matters
in
the
Church
,
seeing
that
these
were
purely
such
.
2.
Again
,
There
were
the
civil
Judicatures
in
their
Cities
and
Towns
,
and
in
their
great
Synedrim
at
Jerusalem
,
for
all
controversies
within
their
Gates
,
as
the
Distinction
is
in
Deut
.
17.
Yet
these
were
all
Ecclesiastical
,
but
indeed
mixed
both
in
respect
of
causes
and
persons
;
their
Church
and
Commonwealth
being
so
mixed
,
as
it
is
hard
to
distinguish
what
belonged
to
them
,
meerly
as
a
Commonwealth
,
and
what
belonged
to
them
as
a
Church
,
in
respect
of
what
came
under
the
cognizance
and
power
of
those
Courts
.
3.
Then
again
,
There
was
their
Synagogical
Government
,
which
seems
to
be
differing
from
what
either
the
Priests
had
in
the
Temple
,
in
respect
of
Persons
clean
and
unclean
ceremonially
,
or
over
one
another
;
or
from
Courts
of
Judicature
in
their
Gates
.
A
Government
those
Synagogues
had
,
for
there
are
the
Rulers
of
them
mentioned
;
and
also
punishments
they
had
,
for
when
the
Romans
took
away
their
Government
in
their
Gates
,
they
scourged
in
their
Synagogues
.
There
were
Admonitions
also
,
or
Excommunications
,
or
casting
Men
out
of
their
Synagogues
.
The
Great
Synedrim
,
and
their
other
Courts
,
did
punish
by
civil
mulcts
,
and
the
Synedrim
did
put
to
Death
:
In
the
Temple
,
the
Priests
kept
out
the
unclean
;
and
the
Judgment
of
that
was
not
by
the
Synedrim
,
but
by
the
Priests
that
did
look
to
the
Worship
of
the
Temple
:
But
the
Synagogues
did
cast
a
Man
out
;
and
the
Priests
did
not
Supervize
the
Government
of
the
Synagogues
.
And
that
all
this
was
a
matter
of
a
differing
cognisance
,
from
what
was
Transacted
in
their
other
Courts
,
is
evident
by
this
,
that
for
many
sins
(
besides
the
civil
punishments
that
were
adjudged
in
the
Courts
of
their
Gates
,
as
to
restore
and
the
like
)
a
Man
was
further
obliged
to
come
to
the
Temple
,
with
Confession
,
and
with
a
Sacrifice
;
so
as
the
charge
of
the
things
of
the
Temple
,
and
the
Order
and
Discipline
thereof
,
was
another
thing
than
that
of
their
civil
Courts
.
And
although
a
Man
was
cast
out
of
the
Synagogues
,
and
was
in
respect
of
such
a
communion
,
as
a
Heathen
and
a
Publican
;
yet
he
might
still
come
to
the
Temple
,
and
partake
in
the
Worship
thereof
.
But
that
the
Synedrim
did
at
any
time
pronounce
that
Sentence
,
that
a
Man
should
be
as
an
Heathen
or
Publican
,
that
this
was
proper
to
their
Courts
,
we
believe
not
.
Now
it
is
left
very
uncertain
,
to
which
of
these
the
Analogy
of
the
Government
of
a
Gospel
Church
should
be
accomodated
.
Object
.
It
is
said
,
that
our
Saviour
Christ
,
in
Matth
.
18.
reflected
upon
some
Bench
or
Court
,
the
next
then
extant
,
to
which
the
People
were
wont
to
resort
among
the
Jews
,
and
so
intimated
,
that
his
Will
was
,
that
the
Church
,
under
the
Gospel
,
should
be
formed
up
conformably
to
us
,
and
that
so
it
should
be
like
to
that
of
the
Jews
,
and
so
the
policy
of
the
Church
of
the
New
Testament
,
should
be
conformed
to
the
policy
of
the
Old
,
by
vertue
of
that
first
Institution
,
And
from
thence
it
is
argued
,
that
there
should
be
Ruling
Elders
,
that
are
not
Teachers
,
because
there
were
such
among
the
Jews
:
From
thence
it
is
argued
,
that
there
should
be
a
National
Church
,
a
National
Synedrim
or
Assembly
,
as
was
among
the
Jews
:
From
thence
it
is
argued
,
that
the
power
is
in
the
Elders
alone
,
because
it
was
so
among
the
Jews
,
who
are
called
the
Church
:
And
so
this
Analogy
of
the
Jewish
Church
,
is
one
of
the
great
Foundations
of
the
Presbyterian
Government
,
and
of
Classical
and
National
Assemblies
.
Answ
.
But
besides
that
,
it
was
not
necessary
that
Jesus
Christ
should
allude
to
it
,
though
he
useth
the
same
Phrase
:
The
Deformity
of
that
Pattern
,
and
the
policy
of
the
Government
of
the
New
Testament
is
such
,
as
that
that
cannot
be
Christ's
intent
.
For
1.
If
we
take
the
Jewish
Pattern
,
in
matter
of
Government
,
we
shall
be
worse
put
to
it
,
to
judge
what
is
ceremonial
,
and
what
is
perpetual
,
or
what
was
a
judicial
Appendix
to
the
ceremonial
,
and
added
upon
a
supposition
of
it
,
more
than
we
are
put
to
it
to
judge
,
what
was
ordinary
,
and
what
was
extraordinary
in
the
Apostle's
practices
.
If
that
our
Saviour
Christ
alluded
to
it
in
the
gross
,
and
in
the
lump
,
who
shall
be
able
to
distinguish
?
2.
If
that
policy
should
thereby
be
Established
,
it
would
as
well
serve
for
the
erecting
of
Episcopal
Government
over
Ministers
;
for
although
it
is
said
,
that
Aaron's
High
Priesthood
was
Christ's
Type
,
and
not
the
Type
of
Bishops
;
yet
that
the
Priests
These
were
called
the
chief
Priests
Mar.
2.
4.
&
Ch.
27.
1.
Acts
19.
4.
and
the
Levites
(
several
companies
of
them
)
should
have
one
that
was
the
chief
overseer
over
all
,
who
is
by
the
Septuagint
called
{αβγδ}
Bishop
and
Overseer
was
no
way
Typical
.
There
were
four
sorts
of
Levites
.
Priests
,
Kohathites
,
Gershemites
,
Mecarites
,
Numb
.
3.
30
,
&
35.
And
over
each
of
those
,
were
four
Eminent
persons
,
whereof
Eleazar
was
one
,
Numb
.
3.
32.
And
when
Eleazar
was
made
High
Priest
,
then
Phinehas
was
Governour
of
the
Levites
,
and
had
oversight
of
them
,
Ruling
of
them
,
as
a
Chron
9.
20.
And
Numb
.
4.
33.
Ithamar
was
over
the
Sons
of
Gershom
and
Merari
.
And
in
Neh
.
11.
14
,
&
22.
They
are
called
Overseers
,
or
as
the
Septuagint
translates
it
{αβγδ}
Bishops
,
the
same
word
is
used
of
the
Apostles
,
Acts
1
,
1.
20.
and
their
office
,
unto
which
(
say
the
Episcopal
party
)
Bishops
do
Succeed
as
Rulers
over
other
Ministers
(
though
perhaps
called
Bishops
also
)
as
the
Apostles
were
over
the
Seventy
,
and
all
other
Ministers
.
And
for
this
,
will
the
Jewish
pattern
and
policy
(
if
that
were
alluded
to
)
serve
as
well
as
for
the
Presbyterian
Government
.
And
in
2
Chron
.
35.
8.
we
read
of
the
three
Rulers
of
the
House
of
God
,
whereof
but
one
was
the
High
Priest
:
Now
although
that
the
High
Priest
,
for
his
going
into
the
Holy
of
Holies
,
was
a
Type
of
Christ
,
yet
not
all
those
other
that
were
the
Rulers
of
the
Priests
,
and
of
the
House
of
God
.
And
if
it
be
replyed
as
it
is
by
some
,
that
this
was
but
the
Law
of
Nature
,
the
Heads
of
these
Familses
being
Rulers
over
the
rest
,
it
is
answered
.
1.
So
was
not
Korah
,
Numb
.
16.
1.
2.
The
Law
of
Nature
,
makes
as
well
for
one
Man
to
Govern
over
many
,
and
so
for
a
Monarchical
Government
,
●s
for
an
Aristocratical
,
and
so
Episcopal
Government
might
be
argued
to
be
suited
to
the
Law
of
Nature
,
as
well
as
to
the
Jewish
.
3.
It
belonged
not
to
the
ceremonial
Law
,
but
it
served
only
for
Order
;
and
although
the
Eldest
of
the
Family
were
those
Governours
that
were
set
over
the
rest
of
a
company
of
Priests
of
the
same
Family
,
and
so
that
the
Eldest
had
it
by
Birth
,
and
by
the
Law
of
Nature
;
yet
that
one
should
be
set
over
the
rest
,
was
meerly
a
matter
of
Order
,
and
therefore
will
plead
for
it self
as
strongly
(
if
we
take
the
Jewish
Pattern
)
as
for
any
other
way
of
Government
.
It
may
be
objected
,
that
upon
this
ground
,
that
one
Man
makes
not
the
Church
,
Episcopal
Power
is
cut
off
,
and
that
therefore
the
Allusion
of
our
Lord
Christ
in
Matth
.
18.
is
to
those
Courts
that
were
erected
among
the
Jews
.
Answ
.
1.
In
the
first
place
,
either
there
were
two
sorts
of
Courts
,
one
civil
,
and
the
other
purely
Ecclesiastical
,
two
kind
of
Synedrims
,
both
in
each
City
,
and
in
Jerusalem
,
which
can
never
be
proved
:
And
if
two
,
which
of
these
two
Christ
should
Allude
to
,
will
still
be
the
question
.
Or
if
there
were
but
one
kind
of
Court
,
that
was
both
for
civil
and
ecclesiastical
Government
;
then
the
Jewish
Pattern
will
not
serve
the
turn
,
for
then
,
by
that
reason
,
Persons
Ecclesiastical
,
now
should
deal
in
civil
causes
(
for
so
they
did
then
)
and
Persons
civil
,
should
deal
in
Ecclesiastical
.
Yea
,
and
those
that
hold
there
were
two
Courts
,
the
one
for
causes
civil
,
the
other
for
ecclesiastical
;
yet
they
say
,
the
Persons
in
both
were
mixed
.
And
because
that
both
were
thus
mixed
,
therefore
in
Deut
.
17.
9.
speaking
of
the
Synedrim
,
he
saith
,
When
thou
shalt
come
to
the
Priest
,
or
the
Judges
,
which
shall
be
in
those
Days
,
&c.
for
sometime
a
Priest
was
the
President
of
that
Council
,
and
sometimes
a
civil
Person
,
that
was
not
of
the
Priest's
Office
,
whom
therefore
he
calleth
a
Judge
.
It
was
by
Institution
,
that
there
should
be
some
Priests
,
Ezek
44.
24.
Deut
.
24.
8.
2
Chron
.
18.
18.
Deut
.
16.
18.
And
also
that
others
then
Priests
and
Levites
,
were
of
the
Synedrim
,
and
also
Judges
of
particular
Cities
,
as
all
sides
acknowledge
.
For
from
hence
,
all
Presbyterian
Divines
argue
,
the
Pattern
of
Lay-Elders
,
which
yet
,
if
there
be
not
an
Institution
for
it
in
the
New
Testament
,
would
never
be
able
to
be
argued
from
hence
;
and
therefore
many
of
our
Brethren
that
acknowledge
Persons
civil
,
that
were
not
Priests
and
Levites
,
to
have
been
mingled
in
those
Courts
,
yet
deny
the
consequence
of
that
Argument
,
unto
Ruling
Elders
now
;
which
if
the
Jewish
Pattern
had
held
,
it
would
have
argued
it
.
And
it
appears
further
,
that
therefore
the
Elders
and
the
Priests
are
mentioned
.
Pharisees
that
were
not
of
the
Tribe
of
Levi
threw
off
their
Rulers
,
and
the
Priest
or
the
Judge
,
Deut
.
17.
and
the
Judges
,
Elders
and
Priests
,
are
usually
put
together
in
their
Cities
and
Courts
.
And
the
Reason
why
both
were
mixed
thus
,
to
become
but
one
Court
,
was
because
that
then
the
Church
was
mingled
with
the
Common-wealth
,
and
both
were
but
one
;
therefore
the
Church
of
Israel
is
called
the
Common-wealth
of
Israel
:
And
the
Laws
of
their
Common-wealth
,
were
given
immediately
by
God
;
and
therefore
the
Levites
,
as
well
as
the
civil
Authority
,
were
the
Interpreters
of
that
Law
.
If
therefore
this
should
now
be
the
pattern
,
as
when
according
to
our
Brethren's
Assertion
,
the
Church
grows
up
to
a
Nation
,
there
should
be
a
National
Church
;
because
that
was
the
Pattern
of
the
Jews
,
so
when
the
Churches
grew
up
to
a
Nation
,
the
Ecclesiastical
State
,
and
the
civil
,
should
become
mingled
,
and
Ministers
should
Judge
in
civil
Causes
,
and
those
,
that
are
not
Ministers
,
should
Judge
in
Ecclesiastical
,
for
so
in
that
Synedrim
they
did
.
If
it
be
said
,
that
all
the
Acts
were
not
Church
Acts
,
as
sending
Ambassadors
,
making
Wars
and
the
like
:
The
answer
is
,
that
all
such
Acts
as
were
towards
other
Nations
,
might
not
so
properly
be
called
Church
Acts
;
but
the
question
is
,
what
was
among
themselves
?
And
yet
even
their
Wars
were
Holy
,
and
their
God
was
called
the
Lord
of
Hosts
,
and
the
Priests
wait
with
Trumpets
,
to
incourage
the
People
to
fight
,
as
if
it
had
been
an
Ecclesiastical
business
.
Answ
.
2.
Again
Secondly
,
if
that
be
the
Pattern
that
Christ
alludeth
to
,
then
if
that
State
had
whilst
it
stood
in
the
Apostle's
times
turned
Christian
,
it
might
have
been
conformed
to
the
Jewish
Patern
of
Government
,
as
it
then
stood
;
and
so
the
Persons
of
the
Synedrim
,
that
were
Judges
of
the
Jewish
Church
,
should
have
continued
Judges
of
the
Christian
Church
.
3.
If
that
the
Jewish
Government
had
been
the
Pattern
,
then
there
should
be
but
two
Courts
Subordinate
one
to
another
;
for
so
there
was
no
more
among
the
Jews
,
in
a
way
of
Subordination
.
There
was
the
Court
in
each
City
and
Town
,
consisting
some
of
more
,
some
of
less
,
according
to
their
proportion
and
bigness
,
that
did
Judge
of
all
causes
within
themselves
;
and
then
there
was
the
great
Synedrim
,
and
Appeals
were
made
immediately
from
each
of
the
Inferior
Courts
,
unto
this
Superiour
.
And
whereas
it
is
said
by
some
,
that
there
were
three
Courts
at
Jerusalem
for
Appeals
;
we
find
not
by
the
Scriptures
,
that
there
were
three
such
Courts
,
although
some
of
the
Rabbins
say
there
were
.
And
when
the
Text
saith
,
in
Deut
.
17.
that
whosoever
would
not
obey
the
Sentence
of
the
Judge
,
that
should
be
in
that
place
,
should
be
put
to
Death
;
then
when
they
brought
it
to
the
first
Court
,
the
Judges
of
the
Twenty
three
at
Jerusalem
,
according
to
that
Notion
,
they
should
have
been
put
to
Death
,
and
never
have
come
to
the
great
Synedrim
.
And
if
there
were
two
such
Courts
of
the
Twenty
three
,
besides
the
Synedrim
,
yet
they
were
not
for
Appeals
;
but
they
were
either
the
one
of
that
City
of
Jerusalem
,
which
as
a
City
had
the
priviledge
to
have
Judicature
within
it self
,
besides
the
Synedrim
for
the
whole
Nation
;
and
the
other
of
the
Priests
for
the
matters
of
the
Temple
(
for
the
Temple
was
an
inclosure
)
or
else
the
one
was
for
Jerusalem
;
and
the
other
for
the
City
of
David
(
each
having
the
priviledge
of
a
City
,
although
in
two
places
,
as
Westminster
and
London
have
)
the
one
was
at
the
Door
of
the
Mountain
of
the
Lord
,
the
other
at
the
Door
of
the
Temple
.
If
then
the
Form
of
the
Jewish
Government
be
the
Pattern
,
then
all
those
Subordinate
Congregational
,
Classical
,
Provincial
,
and
National
Assemblies
,
they
shall
be
cut
off
;
for
the
Jewish
Pattern
will
not
suit
these
.
4.
If
that
were
the
Pattern
,
then
the
National
Assembly
should
be
the
Supream
Judge
;
and
there
should
be
none
above
that
:
But
our
National
Assemblies
,
Presbyterian
Divines
,
do
place
an
Universal
General
Council
,
and
make
that
to
be
the
Supream
;
whereas
the
National
Synedrim
of
the
Jews
,
Qua
National
,
was
the
Highest
Court
.
5.
If
that
that
be
the
Pattern
,
the
matters
brought
to
that
Synedrim
,
so
far
as
we
have
a
Rule
in
the
Word
for
it
,
were
only
matters
that
were
too
difficult
;
and
when
they
were
too
difficult
for
those
particular
Courts
in
the
Cities
or
Towns
,
they
were
brought
to
the
General
Assembly
,
Deut
.
17.
If
a
matter
be
too
hard
for
thee
,
&c
:
Even
as
the
hard
matters
,
which
none
could
Determine
but
God
,
were
brought
to
Moses
,
Exod
.
18.
21.
6.
When
the
Inferior
Court
it self
did
find
it
to
be
too
hard
for
them
,
it
was
not
by
way
of
Appeal
,
that
they
brought
it
to
the
Superiour
,
so
in
Deut
.
17.
If
it
be
too
hard
for
thee
:
So
as
it
was
not
in
the
liberty
of
any
Person
to
Appeal
;
but
the
Court
finding
themselves
not
able
to
decide
the
controversy
,
they
were
to
carry
it
to
the
Synedrim
(
therefore
the
Rabbins
say
,
that
that
place
,
Deut
.
17.
belongs
only
to
a
Rebellious
Elder
)
And
if
so
,
then
this
place
will
not
serve
to
have
Ecclesiastical
Courts
for
Appeals
.
7.
The
Synedrim
did
only
judge
of
the
matter
of
the
Law
and
Right
in
a
Doctrinal
way
,
in
such
and
such
a
case
;
but
it
was
still
left
,
after
their
Sentence
,
unto
the
Inferiour
Court
to
judge
of
the
matter
of
fact
,
and
to
apply
the
Sentence
:
So
as
by
this
Rule
,
the
greater
Assemblies
of
Synods
and
Councils
should
not
at
all
Excommunicate
;
but
only
Doctrinally
deliver
the
Sentence
,
still
leaving
,
to
the
particular
Churches
,
the
Application
of
that
Rule
,
by
the
Sentence
of
Excommunication
,
in
whose
power
alone
it
is
.
Therefore
speaking
to
the
Judges
of
the
Inferior
Courts
,
he
says
,
Thou
shalt
do
according
to
the
Sentence
of
the
Law
,
which
they
shall
teach
thee
,
and
according
to
the
Judgments
which
they
shall
tell
thee
,
Deut
.
17.
10
,
11.
8.
The
Synedrim
executed
civil
punishments
,
as
putting
to
Death
,
&c.
if
their
Sentence
was
not
obeyed
,
so
that
they
Excommunicated
not
,
but
punishment
was
civil
,
which
their
Court
inflicted
.
9.
If
Appeals
were
made
,
and
things
were
carryed
to
the
Higher
Courts
,
from
the
lower
;
there
was
an
High
punishment
for
the
neglecting
of
the
Sentence
(
supposing
there
were
an
Appeal
)
meerly
because
the
Sentence
of
that
Court
was
contemned
.
The
Man
was
to
be
put
to
Death
,
although
the
matter
wherein
he
disobeyed
,
did
deserve
a
lesser
punishment
.
But
in
the
Ecclesiastical
Government
,
that
Christ
hath
set
up
,
there
is
no
higher
punishment
than
Excommunication
,
and
delivering
to
Satan
,
therefore
this
Pattern
will
not
serve
.
10.
In
that
Synedrim
,
Persons
were
still
the
same
Men
,
continually
Resident
.
They
were
Officers
on
purpose
that
were
set
,
and
constant
for
that
Church
(
even
as
Bishops
are
amongst
us
)
and
they
resided
at
Jerusalem
.
And
so
the
Foundation
of
the
calling
of
the
one
to
that
National
Assembly
,
and
the
calling
of
Ministers
to
our
National
Assemblies
(
which
they
would
pattern
by
this
)
do
wholy
differ
;
for
as
ours
are
called
by
a
new
choice
for
that
special
Assembly
,
as
occasion
is
,
and
by
a
choice
too
,
residing
in
their
particular
Congregations
and
charges
.
Object
.
It
is
said
,
2
Chron
.
19.
8.
They
returned
to
Jerusalem
.
It
seems
therefore
they
rod
Circuit
.
Answ
.
That
was
occasional
,
when
first
Religion
was
to
be
Reformed
,
and
the
People
instructed
,
after
a
neglect
of
all
Order
and
Government
amongst
them
.
Otherwise
they
were
constant
at
Jerusalem
,
and
had
therefore
a
peculiar
Title
,
being
called
Elders
of
the
People
,
whereas
others
were
called
Elders
of
the
Cities
.
And
so
the
pattern
of
Bishops
,
who
were
constant
Officers
for
a
National
Church
,
and
attend
wholy
upon
the
publick
(
as
the
same
Persons
did
always
here
in
the
high
Commission
)
will
much
better
suit
the
Jewish
pattern
.
11.
They
had
always
a
chief
,
whom
they
called
the
Nasi
,
or
the
Prince
,
in
imitation
of
the
first
Court
,
wherein
Moses
was
chief
,
and
the
number
with
him
:
Seventy
one
,
and
so
it
is
too
Eze
.
8.
11.
70
Elders
,
in
the
midst
of
them
,
Jazanias
as
the
Prince
;
and
if
the
Jewish
pattern
should
hold
,
there
should
be
such
now
.
Therefore
in
Deut
.
17.
the
Court
,
being
Denominated
from
some
one
,
is
called
the
Priest
or
the
Judge
;
and
it
would
,
according
to
that
,
much
better
suit
Rome
,
than
Zion
,
the
Popish
Government
,
than
that
of
the
Reformed
Churches
,
it
being
a
nearer
pattern
to
have
one
Nasi
,
one
Prince
,
one
High
Priest
,
with
a
constant
number
of
Cardinals
,
in
a
place
which
they
pretend
the
promise
is
made
to
.
And
accordingly
Bellarmine
urgeth
it
for
the
State
of
Antichrist
,
and
with
more
reason
and
strength
,
and
more
likelihood
,
than
for
the
Presbyterian
pattern
.
For
the
High
Priests
were
ordinarily
over
that
Synedrim
,
so
the
Asmones
in
the
time
of
the
Machabees
,
Matth
.
26.
5.
7.
and
Acts
23.
5.
compared
with
,
Exod
.
22.
28.
12.
There
was
a
peculiar
place
,
which
God
did
then
Sanctifie
at
Jerusalem
,
in
which
the
Great
Synedrim
was
always
to
sit
:
Therefore
it
is
still
said
,
in
Deut
.
17.
Thou
shalt
go
to
the
place
that
God
shall
choose
,
as
well
as
that
they
should
go
to
the
Judge
,
or
to
the
Priest
;
because
it
was
God's
promise
to
be
in
that
place
,
and
with
the
Court
sitting
there
;
and
therefore
also
it
is
said
,
If
they
should
not
do
according
to
the
Sentence
of
the
Priest
,
that
standeth
before
the
Lord
.
And
if
they
shew
us
any
one
place
that
God
hath
so
peculiarly
Sanctified
,
and
set
up
such
a
Court
as
the
Papists
would
pretend
to
do
,
then
it
would
be
a
pattern
,
or
else
not
.
But
God
hath
not
Sanctified
any
place
now
,
therefore
the
pattern
will
not
hold
.
It
may
much
better
,
in
a
Type
,
be
Transferred
to
the
general
Assembly
in
Heaven
,
even
to
which
we
under
the
Gospel
are
come
,
or
to
the
General
Judgment
of
the
Great
Day
,
when
all
causes
shall
be
judged
over
again
.
13.
Neither
were
all
causes
Ecclesiastical
,
brought
to
this
Synedrim
;
therefore
it
is
said
,
Thou
shalt
bring
all
Causes
within
thy
Gates
,
not
all
causes
in
God's
House
.
Therefore
the
High
Priest
is
said
to
be
over
the
House
of
God
,
and
the
charge
of
that
House
belonged
unto
the
Priests
;
and
there
were
three
Rulers
over
the
House
of
God
.
Therefore
to
the
Synedrim
belonged
Judicials
,
and
such
Ceremonials
,
as
did
not
appertain
to
the
Temple
,
as
the
cutting
off
of
a
Man
,
that
had
Leaven
in
his
House
,
Exod
.
12.
But
yet
the
ceremonial
belonged
to
the
Temple
,
and
the
Priests
themselves
were
Judges
thereof
.
And
the
Order
of
Priests
and
Levites
had
a
peculiar
power
to
Judge
of
Leprosie
,
and
of
Persons
that
were
unclean
,
and
to
keep
them
out
of
the
Temple
,
Levit
.
10.
10
,
11.
Ezek
.
44.
23.
Hag
.
2.
11
,
12
,
13.
therefore
the
Priests
of
the
Temple
put
out
Uzziah
,
when
he
was
struck
with
the
Leprosie
.
So
Christ
answerably
speaks
,
Matth
.
8.
4.
Go
shew
thy self
to
the
Priest
,
saith
Christ
,
to
the
Man
that
he
cured
of
the
Leprosie
,
that
he
might
judge
of
it
,
whether
he
were
whole
or
no
.
Neither
were
there
any
Persons
that
we
read
of
,
but
those
that
were
Priests
,
that
were
to
do
this
.
Yea
,
the
Leprosie
was
so
infectious
,
that
there
was
no
Warrant
or
Promise
,
that
any
that
converst
with
,
or
came
to
a
Leper
should
be
kept
from
it
,
but
only
the
Priest
.
And
in
Numb
.
3.
7.
they
were
to
keep
the
whole
charge
about
the
Tabernacle
of
the
Congregation
:
And
in
Ezek
.
44.
27
,
they
were
to
look
to
the
Sabbath
.
Now
it
is
evident
,
that
others
,
besides
the
Priests
,
made
up
that
Great
Court
at
Jerusalem
,
14.
If
that
this
were
the
pattern
,
then
the
Church
in
each
Village
or
City
,
now
should
have
an
immediate
and
intire
Government
within
themselves
;
and
so
it
would
suit
the
Congregational
Government
.
For
each
Town
in
Judea
had
Elders
in
their
Gates
;
in
the
smaller
there
were
three
to
judge
their
causes
,
in
the
greater
Cities
there
were
Twenty
three
.
15.
The
number
of
the
Persons
were
all
set
,
they
were
Seventy
,
So
that
in
the
conclusion
,
we
may
say
as
Paul
of
those
of
the
Circumcision
,
and
observing
the
Law
that
they
themselves
keep
not
the
Law
,
so
nor
those
that
were
the
Analogy
of
the
Jewish
pattern
,
here
being
these
so
great
,
so
essential
,
and
many
differences
between
the
Jewish
and
Presbyterial
Government
,
so
now
for
a
National
Assembly
.
And
if
it
be
said
by
them
,
we
urge
not
the
identity
,
that
it
should
be
the
same
:
We
reply
1.
Why
not
the
identity
in
things
that
were
not
ceremonial
(
for
such
they
pretend
to
make
a
pattern
)
but
matters
of
meer
Order
and
Policy
,
fuited
to
them
,
as
to
a
National
Church
,
and
that
by
God's
Institution
,
If
they
make
the
Institution
of
God
the
pattern
in
one
thing
,
why
not
in
another
?
2.
If
it
be
only
a
meer
Analogy
,
they
themselves
might
shew
some
other
Warrant
,
first
,
for
the
like
things
Instituted
anew
,
by
Christ
under
the
New
Testament
,
which
being
so
Instistituted
,
do
bear
Analogy
with
what
was
under
the
Old.
For
otherwise
it
's
left
unto
the
pleasure
of
Man
to
take
and
refuse
what
he
pleaseth
,
and
set
it
up
as
Analagous
to
the
Old
;
and
so
others
may
set
up
other
things
,
and
indeed
pick
another
form
of
Government
out
of
other
things
,
that
were
Analagous
to
the
Government
of
that
pattern
.
As
when
they
argue
out
of
Matth
.
18.
that
Christ
Alludeth
to
the
Courts
that
were
then
in
Jury
,
where
he
saith
,
Go
tell
the
Church
,
and
urged
the
Analogy
to
hold
in
this
;
that
as
their
Courts
which
were
called
Ecclesiae
,
were
a
Colledge
of
Elders
and
Judges
,
and
that
therefore
,
the
Church
,
that
Christ
means
under
the
New
Testament
,
must
be
a
consistory
of
Elders
,
and
National
Assemblies
(
as
the
lesser
and
greater
Synedrim
was
distinct
,
and
apart
from
the
People
)
we
have
just
reason
to
reply
,
why
should
the
Analogy
hold
in
this
only
,
unless
the
New
Testament
hold
forth
that
the
Assembly
of
a
company
of
Elders
,
apart
from
the
People
,
are
called
a
Church
?
If
that
were
first
found
,
then
indeed
this
Analogy
might
be
applyed
thereunto
;
but
to
pick
and
choose
out
one
piece
of
the
Model
,
and
leave
out
the
rest
,
and
to
say
that
Christ
intends
this
,
rather
than
the
rest
,
without
a
special
Warrant
of
his
so
to
do
,
but
Humane
and
Arbitrary
,
under
the
colour
of
Divine
Institution
.
To
us
this
is
an
infallible
Rule
,
that
where
God
hath
applyed
a
Type
,
or
any
thing
out
of
the
Old
Testament
,
to
an
Institution
under
the
New
,
we
should
so
far
be
led
by
it
,
as
he
hath
in
his
or
that
particular
applyed
it
;
for
otherwise
the
Analogy
of
those
chief
Priests
,
which
are
called
{αβγδ}
Overseers
,
as
the
Septuagint
rendreth
it
,
Psal
.
109
,
8
,
Acts
1.
20.
Zech
.
11.
14
,
22.
would
hold
for
the
Order
of
Bishops
,
by
way
of
Analogy
,
as
strong
as
any
Argument
can
be
framed
from
the
Analogy
of
their
Courts
,
to
the
like
Ecclesiastical
now
,
It
is
urged
by
some
,
that
that
which
belonged
to
that
Church
,
as
a
Church
,
is
Moral
in
all
Ages
(
as
that
which
belongs
to
a
Child
,
as
he
is
Animal
rationale
,
belongs
to
a
Man
,
though
what
agreeth
to
him
as
a
Child
,
agrees
not
to
all
Men
;
but
what
agrees
to
a
Child
,
as
it
is
Animal
rationale
,
is
common
to
all
Men
)
now
this
Government
,
say
they
,
did
not
belong
to
the
Church
as
Jewish
,
and
as
in
its
Infant
condition
,
in
a
Typical
respect
,
but
as
a
politick
National
Church
,
We
answer
1.
That
their
being
a
National
Church
was
in
a
typical
respect
;
and
therefore
all
their
Laws
,
Ceremonial
,
Judicial
,
Moral
,
the
Laws
that
were
given
the
State
,
were
given
by
God
;
Jus
civile
judaicum
pars
Theologiae
fuit
,
The
Jews
Civil
Law
,
was
part
of
their
Divinity
.
And
therefore
the
Common-wealth
of
Israel
is
called
the
Church
;
and
in
2
Pet
.
1.
Peter
,
speaking
to
the
Saints
,
saith
,
applying
the
type
,
you
are
a
Holy
Nation
,
a
Royal
People
,
he
speaks
not
to
them
,
as
they
were
a
Nation
under
a
Government
,
one
National
Church
,
although
he
Writes
to
the
Jews
that
were
Disperst
over
many
Provinces
,
1
Pet
.
1.
1.
Totus
status
illius
populi
fuit
figuralis
,
Aquinas
,
prima
secundae
Quaest
.
104.
Art.
2.
Yea
,
2.
That
great
Synedrim
,
at
Jerusalem
,
seems
to
have
a
typical
Respect
upon
it
,
it
being
restrained
to
the
place
that
God
should
choose
,
and
was
a
type
of
the
General
Assembly
in
Heaven
,
or
at
the
Day
of
Judgment
;
for
to
that
Assembly
,
doth
Christ
seem
to
Allude
,
when
he
saith
,
they
shall
sit
upon
twelve
Thrones
,
Judging
the
twelve
Tribes
of
Israel
;
and
the
great
Synedrim
,
at
Jerusalem
,
was
only
that
Court
that
did
Judge
the
twelve
Tribes
,
and
no
other
Court
besides
.
3.
There
was
that
peculiar
ground
of
the
Jews
,
being
a
National
Church
(
which
was
the
main
ground
,
why
God
made
them
a
National
Church
)
as
is
compatible
to
no
Nation
under
Heaven
;
they
were
a
National
Church
,
not
only
as
Men
living
under
the
same
Government
,
and
under
the
same
Prince
,
and
in
the
same
Land
,
or
of
the
same
Language
;
but
chiefly
and
principally
,
as
they
were
the
Children
of
Abraham
,
to
whom
the
promises
were
made
as
to
one
common
Father
,
whose
Seed
did
grow
up
into
a
Nation
,
whom
God
did
sever
from
all
other
Nations
as
such
,
and
made
a
Nation
of
them
,
dwelling
alone
,
so
as
they
were
not
to
Marry
out
of
their
own
Nation
.
And
herein
Abraham
was
Christ's
type
,
Jesus
Christ
being
now
the
Father
of
all
the
Faithful
in
all
Nations
,
who
are
become
one
Royal
Nation
unto
him
;
but
a
Royal
Nation
Spiritually
,
and
a
Royal
Kindred
,
although
out
of
several
Nations
,
but
not
as
formed
into
a
National
Government
.
And
when
they
did
grow
up
into
a
Nation
,
then
God
gave
them
Laws
for
the
Government
of
them
as
a
Nation
,
God
did
Institute
them
to
a
National
Church
and
Kingdom
,
and
made
a
new
Covenant
with
them
,
and
gave
them
Laws
.
And
if
now
under
the
Gospel
,
we
should
come
to
a
National
Church
,
and
have
a
like
Government
,
it
may
have
an
Institution
under
the
New
Testament
,
as
that
had
then
.
And
there
is
likewise
this
difference
between
our
Churches
under
the
Gospel
,
and
that
of
the
Jews
,
that
the
prima
notio
,
the
first
Notion
of
a
Church
fell
upon
them
,
as
they
were
a
Nation
;
but
now
doth
not
fall
upon
the
Saints
,
as
they
are
a
Nation
in
that
sense
that
they
were
;
but
it
falls
either
upon
the
Church
Universal
,
which
is
the
Church
Mystical
,
or
upon
Congregational
,
but
upon
none
Qua
Nation
,
as
it
did
upon
them
;
and
therefore
their
being
a
National
Church
,
was
a
type
of
the
Universal
,
and
not
of
this
or
that
particular
Nation
,
now
Qua
Nation
;
but
we
can
shew
too
,
that
Qua
Nation
,
they
were
the
type
of
particular
Churches
and
Congregations
.
5.
There
is
a
great
Fallacy
in
this
Argument
.
It
is
true
,
that
that
which
agreeth
to
a
Church
,
Qua
talis
as
such
,
is
in
every
Church
that
is
such
;
and
so
what
was
in
that
Church
as
National
,
purely
so
considered
,
may
be
,
and
ought
to
be
in
any
other
Church
that
is
National
in
a
political
respect
,
as
whatsoever
belongeth
to
a
Man
,
Qua
rationalis
,
belongeth
to
every
Man
:
When
therefore
it
is
said
,
this
Government
did
belong
to
it
,
Qua
Church
,
so
we
deny
it
,
for
it
belonged
only
to
it
,
Qua
National
Church
in
the
general
,
and
hath
many
specifical
differences
annexed
.
There
is
a
Church
National
,
such
indeed
was
the
Jews
;
and
there
is
a
Church
Congregational
,
and
such
are
those
under
the
New
Testament
;
there
is
a
Church
Universal
,
which
is
the
Church
Mystical
:
But
what
belongs
to
the
Church
of
the
Jews
,
as
National
,
and
cast
into
a
Kingdom
,
will
not
belong
to
the
Church
Universal
,
nor
will
it
belong
to
the
Church
Congregational
,
for
it
belongs
to
it
only
as
National
;
and
so
we
might
as
well
argue
,
that
what
belongs
to
one
Species
under
a
genus
,
belongs
to
the
other
Species
,
or
that
what
belongs
to
a
Man
,
Qua
animal
rationale
,
should
belong
to
a
Beast
,
because
he
also
is
Animal
.
So
that
this
remaineth
first
to
be
proved
,
that
Jesus
Christ
hath
made
National
Churches
under
the
New
Testament
,
to
be
polilitick
Bodies
;
and
then
the
Argument
might
have
some
shew
in
it
,
that
what
belongs
to
a
Church
,
as
a
National
Church
,
should
belong
to
a
National
Church
under
the
New
Testament
,
for
matter
of
Government
.
But
otherwise
it
may
as
well
be
argued
,
that
what
Form
of
Government
agrees
to
a
Kingdom
,
as
a
Body
politick
,
must
be
found
in
every
Corporation
;
and
that
the
same
Government
must
be
in
the
one
,
that
is
in
the
other
(
whereas
a
Body
politick
is
the
genus
,
as
also
Church
is
,
and
National
,
Presbyterial
,
&c.
are
but
Specifical
differences
annexed
)
and
also
that
what
belongs
to
the
Common-wealth
of
Venice
,
as
an
Aristocratical
Common-wealth
,
must
belong
to
all
Common-wealths
,
whereas
there
are
Common-wealths
that
are
Monarchical
,
which
we
call
Kingdoms
,
others
that
are
Democratical
,
and
what
belongs
to
the
one
,
with
these
differences
,
belongs
not
to
the
other
.
What
belongs
simply
to
a
Monarchy
,
as
a
Monarchical
Common-wealth
,
must
not
be
said
to
belong
to
a
Democratical
Common-wealth
.
In
a
Monarchy
,
there
are
differing
degrees
of
Marquesses
,
and
Earls
,
and
Lords
;
it
will
not
therefore
follow
,
that
in
a
Democracy
,
or
in
a
Common-wealth
,
whose
Government
is
by
several
Hance
Towns
,
there
should
be
the
same
too
.
6.
And
if
Christ
had
appointed
National
Churches
under
the
New
Testament
in
a
political
Respect
,
it
was
not
necessary
that
the
Analogy
of
the
Jewish
Government
should
be
observed
;
no
more
than
that
,
in
every
Kingdom
and
Common-wealth
,
the
Analogy
of
the
Jews
political
Government
should
also
be
observed
.
And
the
Analogy
too
,
might
be
kept
and
observed
in
its
proportion
,
in
every
Congregational
Church
,
as
the
Analogy
of
the
three
Estates
,
in
the
Superiour
Court
in
Parliament
,
is
shadowed
out
in
many
Corporations
,
where
there
is
the
Mayor
,
Aldermen
,
and
Common-Council
;
but
it
is
not
necessary
,
that
there
should
be
the
same
Subordination
of
Courts
,
all
keeping
the
same
Analogy
as
was
amongst
the
Jews
:
For
Churches
depending
immediately
upon
the
Magistrates
,
in
every
Kingdom
,
might
be
well
governed
,
as
we
see
the
Church
in
Geneva
is
and
the
Helvetians
are
.
But
we
answer
.
7.
Whereas
the
Argument
runs
,
that
that
Government
was
not
ceremonial
,
suppose
that
their
having
such
a
Form
of
Government
with
Courts
of
Appeals
,
having
Judicature
in
them
,
were
not
typical
and
ceremonial
,
yet
it
will
not
follow
,
that
the
like
must
be
in
the
Churches
in
Nations
,
under
the
Gospel
:
Therefore
Gersom
Bucerus
Distinguisheth
,
that
some
things
were
meerly
ceremonial
;
and
they
were
De
guber
.
Eccl.
p.
51
cut
off
,
other
things
were
perpetually
Moral
,
and
other
things
,
though
they
were
not
ceremonial
,
yet
they
did
peculiarly
serve
to
the
conservation
of
that
policy
,
and
were
annexed
for
order's
sake
,
to
the
preservation
of
what
was
ceremonial
.
Now
that
National
Synedrim
,
was
of
that
latter
sort
;
for
suppose
it
were
not
ceremonial
altogether
;
yet
that
Church
being
constituted
a
National
Church
,
as
a
politick
Body
Ecclesiastical
,
it
must
have
a
National
Synedrim
,
that
was
suitable
and
answerable
.
For
if
we
suppose
a
National
Church
,
it
must
have
a
National
Government
proportionable
to
it
,
and
Officers
accordingly
:
And
so
that
there
should
be
those
Heads
of
the
Priests
,
and
that
imparity
accordingly
amongst
the
Priests
,
was
a
thing
proper
to
the
policy
of
the
Levites
,
and
yet
not
typical
;
for
multitudes
of
them
meeting
in
their
ranks
and
courses
,
for
the
Service
of
the
Temple
,
it
was
necessary
that
there
should
be
one
that
should
order
those
Multitudes
of
them
,
that
in
their
courses
came
up
.
It
must
be
acknowledged
,
that
what
ever
constitution
of
Churches
as
politick
Bodies
,
Jesus
Christ
hath
made
,
he
hath
took
a
suitable
order
,
for
the
preservation
of
order
among
them
:
So
having
made
congregational
Churches
those
politick
Bodies
,
he
hath
taken
order
for
the
Government
of
them
as
such
.
And
if
he
had
made
Churches
National
,
as
politick
Bodies
;
he
would
have
took
suitable
order
for
them
also
,
as
he
did
among
the
Jews
,
and
he
would
have
done
it
afore
such
time
,
as
Churches
were
multiplyed
,
so
as
to
come
up
to
a
Nation
;
for
so
he
did
with
the
Church
of
the
Jews
,
afore
they
came
into
the
Land
of
Canaan
,
but
so
he
hath
not
done
in
the
New
Testament
,
nor
did
the
Apostles
live
to
see
it
setled
;
and
it
were
strange
that
that
Form
should
be
erected
by
Christ
,
that
the
Apostles
lived
not
to
see
.
So
that
the
conclusion
of
all
,
it
must
be
this
,
that
Jesus
Christ
did
still
suit
the
Government
of
his
Church
,
to
the
condition
of
the
matter
,
thus
the
Church
,
when
in
Families
,
had
a
Family
Government
;
and
when
a
Nation
was
singled
out
and
chosen
,
it
had
a
National
Government
;
but
the
Saints
being
to
be
disperst
over
all
Nations
(
as
the
Jews
themselves
were
,
when
they
had
their
Synagogues
disperst
)
he
hath
Established
a
Government
answerable
.
A
Church
is
said
to
be
National
,
either
1.
In
respect
of
the
Members
,
that
all
,
that
are
of
the
Nation
,
are
Members
of
the
Church
,
which
was
the
constitution
of
the
Jewish
Church
:
Or
2.
In
respect
of
Government
,
that
because
they
are
a
Nation
,
they
are
cast
therefore
into
a
National
Government
.
Now
indeed
,
the
National
Government
of
the
Jews
did
follow
upon
their
National
constitution
of
Members
;
and
answerably
under
the
Gospel
,
even
in
Nations
,
the
Government
of
Christ's
Church
doth
follow
the
condition
of
the
Members
.
Now
the
condition
of
those
that
are
Saints
(
which
are
only
fit
to
be
Members
of
Churches
)
is
to
be
scattered
up
and
down
,
and
to
be
few
;
for
they
are
Redeemed
out
of
Nations
:
There
are
few
Cities
in
England
will
afford
more
Saints
,
than
will
make
one
Church
,
but
London
.
So
as
the
reason
,
why
,
that
under
the
Gospel
,
there
is
not
this
National
Government
for
Churches
,
is
because
a
Nation
comes
not
up
to
Christ's
terms
,
and
if
it
should
,
there
are
other
respects
that
make
the
alteration
;
for
it
was
fit
that
the
Body
of
the
Saints
,
the
People
,
should
have
interest
of
presence
,
and
of
a
virtual
concurrence
,
and
of
edification
;
yea
,
of
suffrage
in
the
Government
.
It
was
for
the
Honour
of
the
Saints
,
that
are
come
out
of
their
Nonage
,
that
it
should
be
so
,
and
that
Worship
and
Government
,
and
communion
in
both
,
should
be
commensurable
;
God
loving
more
the
Spiritual
communion
,
that
Saints
have
in
publick
Worship
under
the
Gospel
,
than
the
National
Sacrifices
under
the
old
Law
;
and
did
therefore
cast
the
Government
under
the
Gospel
thus
,
to
attain
this
end
,
without
which
,
it
could
not
be
attained
;
and
also
,
because
that
Churches
,
as
Churches
,
would
be
more
sweetly
ordered
by
the
Law
of
communion
of
Churches
without
Jurisdiction
,
than
by
a
Jurisdiction
placed
in
combination
of
many
Churches
over
each
,
seeing
that
Government
could
not
be
transacted
in
the
presence
of
the
Saints
,
but
by
delegated
Messengers
,
and
Representative
Elders
.
CHAP.
IV
.
Whether
a
fixed
and
constant
Assembly
of
Presbyters
or
Elders
,
have
a
Right
of
Authority
over
particular
Congregations
.
The
question
stated
.
THough
those
,
who
have
stood
up
and
Written
for
the
Presbyterial
Government
,
(
as
it
is
practised
in
the
Reformed
Churches
)
do
assert
it
to
be
the
only
ordinary
standing
,
and
perpetual
Government
,
which
ought
to
be
embraced
in
all
Churches
and
Christian
States
;
yet
the
Wisdom
of
the
Assembly
of
Divines
,
at
Westminster
,
thought
meet
to
propound
it
to
this
Debate
,
that
the
Scripture
holds
forth
it
may
be
.
And
whereas
when
the
asserting
the
Jus
Divinum
of
it
is
waved
,
that
yet
it
is
a
Government
the
nearest
,
and
in
a
Conspicuous
Eminency
,
most
conformed
to
the
Scripture
Rules
and
Examples
in
the
New
Testament
,
is
a
position
in
Succession
,
the
next
,
though
a
far
lower
step
than
the
former
.
And
less
could
not
have
been
expected
to
have
been
held
forth
,
when
all
other
Governments
are
laid
aside
,
to
give
room
for
its
Entertainment
.
Yet
this
first
and
leading
proposition
,
to
all
the
other
that
follow
about
it
,
viz.
that
the
Scripture
intimates
,
that
such
a
Government
may
be
,
falls
as
low
in
its
undertaking
,
as
any
Government
that
can
be
supposed
to
pretend
the
least
for
it self
.
And
in
the
like
manner
,
the
rest
of
the
Propositions
,
that
follow
,
run
but
in
the
same
Stile
,
that
it
is
lawful
and
agreeable
to
the
Word
,
that
things
should
be
ordered
thus
or
thus
.
Though
the
Reverend
Assembly
would
not
venture
so
far
,
yet
the
next
fairest
way
,
left
for
Deciding
this
controvesie
,
had
been
to
have
patterned
the
practices
and
directions
,
which
the
several
ways
of
Church
Government
pretend
to
,
for
their
Warrant
;
and
to
have
compared
these
,
each
with
the
other
,
and
by
an
Harmonious
Draught
and
Platform
of
either
,
when
set
together
,
it
would
easily
have
been
discerned
,
not
only
which
of
them
May
be
,
but
which
of
them
rather
should
be
;
and
that
of
the
two
which
appeared
to
hold
the
greatest
likeness
,
to
the
Primitive
picture
,
drawn
in
the
Stories
of
the
New
Testament
,
and
in
the
Rules
and
Commands
in
the
Epistles
,
simular
unto
,
let
that
have
been
esteemed
the
True
Child
there
.
But
the
proposition
is
so
cast
,
that
we
must
directly
oppose
it
with
such
grounds
,
as
may
shew
,
that
this
Presbyterian
may
not
be
,
without
troubling
our selves
to
consider
,
which
of
the
Forms
of
Government
this
should
be
.
The
Proposition
as
thus
stated
for
the
Dispute
,
upon
a
meer
,
It
may
be
,
as
it
allows
the
greatest
Latitude
and
compass
to
the
affirmers
of
it
,
for
their
way
of
defending
it
;
and
paves
the
way
for
passableness
with
all
Men
,
of
all
sides
whatever
,
whose
Judgments
are
not
bound
up
with
the
opinion
of
a
Jus
Divinum
,
in
Church-Government
,
so
it
did
put
the
greatest
difficulty
,
upon
those
that
were
negative
in
Judgment
to
disprove
it
.
The
Difficulty
lay
in
this
,
that
the
most
direct
and
punctual
way
,
to
overthrow
the
Proposition
,
is
First
,
to
prove
and
make
good
this
other
more
general
Assertion
,
so
much
controverted
;
That
there
is
a
certain
standing
ordinary
Term
of
Church
Government
,
held
forth
in
the
Directions
given
to
the
Apostles
,
or
the
Examples
of
those
Churches
we
read
of
in
the
Scripture
,
erected
by
their
guidance
;
and
that
also
seconded
by
this
Negative
,
That
there
ought
to
be
no
other
,
than
what
is
by
Institution
.
Which
two
General
Principles
,
if
supposed
or
gained
,
then
indeed
this
alone
had
been
Argument
sufficient
to
Disprove
the
Presbyterial
Government
,
that
if
it
be
not
held
forth
in
the
Scriptures
,
as
the
ordinary
standing
Government
for
the
Churches
,
that
then
it
may
not
be
.
These
afore
said
General
Propositions
having
been
Determined
,
there
needed
no
more
words
,
to
have
been
on
the
Opponent's
part
,
but
to
examine
the
Assemblies
proofs
,
whether
therein
there
appeared
this
standing
Government
Instituted
.
But
the
Discussion
of
the
General
Propositions
,
was
denyed
by
the
Assembly
(
in
the
very
first
entrance
into
the
Dispute
of
Discipline
)
to
be
so
much
as
Debated
;
and
therefore
could
not
be
assumed
here
,
nor
any
where
else
into
any
Debate
,
but
against
the
former
Order
of
the
Assembly
,
so
that
they
stood
upon
this
Advantage
,
to
maintain
their
Assertion
upon
Erastian
Principles
,
and
yet
left
us
to
disprove
it
upon
the
contrary
Principles
,
which
yet
are
common
to
them
and
us
,
and
which
(
as
one
said
,
when
it
was
laid
aside
)
would
require
a
quarter
of
a
years
Debate
,
and
also
would
have
been
left
wholly
upon
us
to
make
good
,
although
it
be
laid
as
the
Foundation
,
by
the
Church
of
Scotland
,
and
other
Reformed
Churches
of
the
Pesbyterial
Government
,
and
made
use
of
against
the
Episcopal
,
to
prove
that
the
Government
of
the
Church
by
Bishops
,
may
not
be
.
And
whereas
it
may
be
said
,
that
yet
this
was
left
us
,
that
by
proving
the
Congregational
way
,
to
be
by
Institution
,
we
might
by
that
,
as
another
Medium
,
have
shewed
that
the
Presbyterial
Government
may
not
be
:
We
were
in
this
Disadvantaged
also
(
if
we
would
have
introduced
the
Debate
thereof
,
as
against
the
Proposition
)
that
though
we
had
never
so
sufficiently
proved
all
,
(
that
is
,
a
compleat
)
Government
)
to
be
in
a
Congregation
,
by
Christ's
Institution
(
and
yet
for
this
Demonstration
of
that
,
(
as
our
Brethren
full
well
know
)
it
had
been
necessary
to
debate
and
discuss
at
large
,
first
,
that
forementioned
Principle
,
by
what
ways
the
Institutions
of
Christ
in
the
New
Testament
are
held
forth
,
whether
in
ordinary
Examples
and
Practices
of
the
Primitive
Churches
)
yet
that
had
been
(
as
to
our
Brethren
)
an
insufficient
Argument
to
disprove
this
Proposition
,
that
therefore
a
Presbyterial
Government
over
many
Congregations
,
may
not
be
.
And
the
consequence
would
have
been
denyed
by
many
of
our
Brethren
,
that
hold
all
power
of
Government
,
to
be
in
a
Congregation
,
but
not
solely
or
only
;
and
so
a
classical
Government
over
many
Congregations
,
may
yet
be
.
And
therefore
,
to
have
overthrown
their
Assertion
,
there
were
two
Propositions
yet
more
necessary
to
have
been
proved
by
us
,
or
the
proof
had
not
been
sufficient
as
to
them
:
First
,
that
an
Ecclesiastical
Government
may
not
be
set
up
(
unless
Warranted
by
Institution
)
over
many
Congregations
,
that
have
it
by
Institution
within
themselves
:
Or
Secondly
,
that
the
Scriptures
do
not
hold
forth
by
Institution
,
an
Ecclesiastical
Government
in
classes
,
&c.
over
many
Congregations
.
One
of
these
,
or
both
,
must
have
been
proved
by
us
.
If
the
first
,
we
should
fall
again
into
a
new
General
Head
about
Institutions
,
Namely
,
That
what
in
Church-Government
is
not
by
Institution
,
may
not
be
.
The
latter
we
also
saw
,
the
Assembly
did
Decline
,
and
stated
their
Assertion
upon
an
,
It
may
be
.
And
then
again
,
this
latter
also
being
a
Negative
,
the
Demonstration
lies
not
in
positive
Arguments
to
the
contrary
;
but
in
a
Defensive
Denyal
,
with
answers
to
the
Arguments
which
might
be
brought
to
prove
the
Affirmative
.
And
our
Brethren
not
undertaking
to
prove
an
Institution
of
the
Presbyterial
Government
,
all
our
answers
to
their
Arguments
,
had
answerably
still
fallen
short
of
disproving
the
Institution
of
that
Government
.
So
that
our
Attempt
this
way
,
to
oppose
their
Proposition
,
would
have
been
unavailble
,
and
in
vain
.
But
this
was
not
all
the
obstruction
that
lay
in
our
way
,
to
the
confuting
this
Proposition
,
in
respect
of
this
their
stating
it
upon
an
,
It
may
be
;
but
the
Difficulty
was
increased
further
also
,
and
yet
no
less
from
the
vast
indefiniteness
,
and
indeterminate
Ambiguity
and
uncertainty
of
that
other
Term
[
Presbyterial
Government
,
over
many
Congregations
]
which
importing
an
Association
of
the
Elders
of
many
Congregations
for
Government
,
doth
admit
many
Variations
,
and
includes
in
it
several
patterns
of
Government
,
and
also
differing
Constitutions
of
those
Congregations
.
For
,
(
to
give
an
Instance
)
there
might
be
conceived
,
a
Twofold
Presbytery
or
Association
of
Elders
,
over
many
Congregations
.
There
might
be
one
for
the
Ordinary
and
Standing
Government
thereof
,
so
as
the
greatest
matters
appertaining
to
any
of
those
Congregations
,
should
be
in
a
constant
way
brought
before
their
Consistory
,
as
belonging
to
their
Jurisdiction
:
So
as
the
Congregations
and
their
several
Elderships
should
not
proceed
,
but
as
first
Warranted
by
the
Sentence
of
the
Higher
Presbytery
.
And
there
might
be
another
Presbytery
or
meeting
of
Elders
(
and
the
Assembly
had
not
declared
any
difference
between
Synodical
and
Presbyterial
Assemblies
set
for
a
standing
Government
)
but
only
in
case
that
Schisms
and
Contentions
fall
out
in
the
several
Congregations
,
either
about
matters
of
Doctrine
or
Government
,
or
for
Difficult
cases
,
which
the
several
Elderships
of
the
Congregations
,
do
find
too
hard
for
them
,
and
so
seek
their
help
and
direction
:
Or
otherwise
when
the
Eldership
of
a
particular
Congregation
,
hath
Scandalously
managed
their
Government
,
or
wrongfully
Excommunicated
,
&c.
Then
the
Neighbouring
Elderships
offended
,
or
appealed
unto
by
the
Persons
offended
,
are
to
Judge
and
Determine
of
it
.
This
is
the
first
and
most
General
Division
of
the
Presbyterial
Government
,
into
which
(
as
't
is
propounded
in
the
[
May
be
]
it
can
be
cast
.
If
it
be
limited
to
an
ordinary
and
standing
Government
,
yet
still
as
great
an
Ambiguity
▪
as
the
former
,
remains
touching
the
several
ways
,
sorts
or
kinds
,
into
which
this
Presbyterial
Government
,
and
the
constitution
of
these
Congregations
may
be
,
and
are
cast
in
the
Reformed
Churches
,
arising
from
a
differing
Relation
,
that
the
Elders
(
that
thus
are
to
make
a
common
standing
Presbytery
)
do
bear
unto
these
Congregations
.
1.
The
one
is
common
and
promiscuous
,
unfixed
for
all
sorts
of
Duties
,
of
Preaching
,
&c.
as
well
as
for
Ruling
:
That
as
in
common
,
they
make
one
Presbytery
over
them
all
for
Government
;
so
likewise
they
all
are
alike
Elders
and
Pastors
to
each
Congregation
,
and
do
bestow
like
pains
and
care
for
all
Pastoral
Duties
of
Preaching
,
Feeding
,
&c.
in
their
courses
and
rounds
,
as
is
practised
in
some
Cities
in
Holland
.
2.
A
Second
variety
is
,
that
they
are
a
Presbytery
unto
all
in
common
,
for
Acts
of
Discipline
;
yet
they
are
Pastors
or
Elders
fixed
in
their
Relations
properly
,
but
to
one
Congregation
,
to
perform
all
such
Duties
thereunto
,
and
not
unto
the
rest
.
In
the
first
,
the
Ministers
of
all
these
Congregations
do
,
in
a
circular
way
,
Preach
to
them
all
in
their
course
,
as
well
as
they
do
Rule
in
common
;
as
if
three
or
four
Parishes
be
together
,
the
Ministers
of
each
should
in
their
turns
feed
them
all
,
and
the
People
partake
of
the
Gifts
and
Graces
of
all
,
as
well
as
the
Ministers
Rule
all
.
Now
if
these
Congregations
,
for
the
number
of
the
Persons
belonging
to
them
,
consist
only
of
so
many
as
can
at
times
meet
altogether
,
with
their
common
Elderships
for
matters
of
Discipline
,
choice
of
Ministers
,
Admonitions
and
Excommunications
,
and
can
be
all
present
upon
such
Great
and
Solemn
Acts
of
Government
,
in
which
we
conceive
all
are
interested
,
so
to
joyn
in
them
,
and
to
be
edified
by
them
;
although
in
respect
of
convenience
,
they
make
several
Set
and
Fixed
Congregations
for
Worship
,
either
on
the
account
of
Persecution
,
or
of
Distance
from
each
other
,
or
the
like
:
And
if
they
are
so
few
Congregations
,
and
so
near
as
that
Elders
,
that
make
up
an
Eldership
in
common
,
can
fulfil
the
Duties
of
the
Relation
of
Pastors
to
them
all
,
in
their
round
and
course
;
so
as
those
Congregations
,
do
partake
of
the
Gifts
and
Graces
of
them
all
,
as
well
as
are
Ruled
by
them
all
;
this
kind
of
Presbytery
of
Elders
in
common
over
such
a
number
,
as
can
,
and
do
,
for
their
great
Acts
of
Government
,
meet
in
one
Assembly
upon
such
occasions
,
both
People
and
Elders
altogether
,
make
up
one
kind
of
Government
and
constitution
of
Congregations
.
But
when
there
are
Presbyteries
that
either
through
their
extent
and
compass
of
the
number
and
distance
of
the
Congregations
under
them
,
or
otherwise
by
the
Law
of
their
Combination
,
neither
do
nor
can
hold
the
Relation
,
nor
discharge
the
Duties
of
Pastors
in
common
unto
them
,
but
do
only
and
meerly
rule
them
(
and
so
do
in
respect
to
this
,
make
a
greater
Presbytery
over
their
many
lesser
Congregations
,
and
this
for
the
ordinary
Government
of
them
)
and
when
the
Members
of
these
Congregations
cannot
meet
to
be
present
at
the
Acts
of
Discipline
(
wherein
they
have
an
interest
of
presence
and
edification
)
This
is
a
second
sort
of
Presbyterial
Government
;
and
which
is
generally
practised
in
the
Reformed
Churches
.
3.
And
again
yet
further
,
this
latter
may
also
be
(
in
Rational
Supposition
)
cast
into
two
sorts
of
Government
.
The
first
sort
of
Government
is
,
wherein
the
Elders
of
these
many
Congregations
,
have
no
share
of
Government
in
publick
Admonitions
or
Censures
,
nor
bear
no
Rule
in
those
Congregations
,
they
are
respectively
affixt
to
;
but
such
as
under
the
Bishops
,
the
Pastors
of
the
Congregations
had
,
of
preaching
,
private
Watching
,
visiting
the
Sick
:
All
Suspensions
from
the
Sacrament
,
publick
Admonitions
,
Censures
,
being
immediately
to
be
brought
to
the
common
presbytery
of
Elders
,
set
over
them
all
for
Government
.
2.
Another
Form
of
Government
,
is
,
that
many
Congregations
(
as
in
Scotland
)
having
their
proper
and
peculiar
pastors
and
Elders
,
hereby
come
to
be
so
many
formed
and
distinct
Churches
;
for
the
Relation
of
a
pastor
and
other
Elders
,
or
Rulers
,
cannot
but
be
unto
a
Church
,
properly
so
called
;
for
Church
and
Elders
are
Relative
,
as
Rulers
and
a
Common-wealth
.
And
therefore
they
are
called
Ecclesiae
primae
,
as
those
to
whom
the
Notion
and
true
Nature
and
State
of
a
Church
doth
first
belong
.
And
further
,
these
Officers
of
pastors
and
Teachers
,
being
first
in
these
several
Churches
,
and
there
being
in
each
,
some
competent
number
of
Elders
or
Officers
,
as
a
Pastor
or
Teacher
,
with
other
Ruling
Elders
(
for
otherwise
the
greater
Presbytery
should
not
be
made
up
compleat
,
of
some
of
all
these
sorts
of
Officers
out
of
each
Church
,
since
the
first
Seat
of
all
these
Officers
,
is
some
particular
Church
)
these
pastors
and
Ruling
Elders
,
do
make
up
a
Presbytery
over
each
of
these
Churches
respectively
.
And
further
,
being
thus
particular
Churches
,
or
having
a
presbytery
or
Eldership
,
they
have
some
,
yea
,
and
a
great
part
of
Government
allotted
to
them
within
their
several
Churches
,
as
Suspension
from
the
Sacrament
,
publick
Admonitions
,
&c.
For
to
suppose
them
Churches
,
and
to
have
Elderships
over
them
,
and
to
have
no
priviledge
of
governing
,
would
be
to
make
an
empty
Title
,
without
any
of
those
things
the
Scripture
gives
to
the
Churches
and
their
Elderships
.
There
is
only
this
difference
,
that
when
it
comes
to
the
great
matters
of
Ordination
or
Excommunication
,
these
are
taken
up
to
the
great
Presbytery
.
And
thus
within
the
Territory
of
this
presbyterial
Government
,
intended
in
the
proposition
,
two
sorts
of
Elderships
are
to
be
understood
▪
as
included
lesser
,
and
greater
ones
over
them
,
and
two
sorts
of
Churches
(
though
called
only
Congregations
)
Churches
lesser
,
and
incompleat
joyned
to
make
one
Church
,
as
the
Subject
of
the
common
presbyterial
Government
.
In
these
unlimited
and
incomprehensive
Senses
,
was
this
proposition
(
the
first
Born
of
all
that
follow
about
this
Government
)
propounded
to
the
debate
,
although
we
urged
upon
the
Assembly
,
that
they
would
specifie
and
determine
,
which
of
these
Governments
they
intended
,
and
would
maintain
,
but
it
would
not
be
granted
,
nor
any
thing
added
for
the
limitation
thereof
;
as
[
must
be
]
nor
[
rather
be
]
in
stead
of
[
it
may
be
]
not
[
over
many
Churches
]
in
stead
[
of
many
Congregations
.
]
The
advantage
of
which
,
on
their
part
,
was
a
liberty
to
defend
it
in
any
of
these
Senses
,
and
each
upon
the
lowest
Terms
[
it
may
be
]
for
the
proposition
might
vary
,
and
alter
with
any
of
these
shapes
,
for
its
defence
,
as
if
a
standing
Government
,
immediately
over
many
Congregations
,
could
not
be
defended
;
then
extraordinary
and
mediate
of
Elders
Associated
in
Synods
might
:
If
the
common
standing
Government
of
fixed
Elders
,
to
their
several
Congregations
,
would
not
abide
the
touch
,
then
still
the
proposition
(
they
might
say
)
is
not
confuted
;
for
presbytery
of
promiscuous
unfixt
Elders
might
notwithstanding
be
true
,
and
so
the
Truth
of
the
proposition
would
stand
.
Being
reduced
to
this
narrowness
in
the
entrance
into
the
Debate
,
both
for
the
state
of
the
question
,
and
for
the
Medium
of
arguing
,
We
(
1.
)
Profess
to
lay
our
Arguments
against
that
way
of
Presbyterial
Government
,
over
many
Congregations
,
as
it
is
extant
,
or
practised
in
the
Church
of
Scotland
,
over
many
Congregations
,
having
Elders
fixed
to
them
:
And
we
did
also
desire
,
that
no
other
answers
might
be
given
;
but
such
as
they
would
in
rearing
up
the
presbyterial
Government
,
reduce
to
practice
.
And
2.
For
the
Medium
of
Arguing
,
we
had
little
else
left
us
,
to
have
in
a
direct
and
open
way
recourse
unto
;
but
those
Exhortations
and
charges
given
to
Elders
in
the
Epistles
of
the
Apostles
,
as
lying
apparently
cross
to
this
way
of
presbyterial
Government
,
as
thwarting
the
Rule
of
Christ
,
and
Directions
of
the
Apostles
.
The
State
of
the
Question
then
is
this
.
1.
By
Government
is
meant
,
a
standing
ordinary
and
constant
Government
,
exercised
over
many
Congregations
,
in
all
the
matters
of
greatest
Moment
,
that
concern
any
Persons
therein
.
2.
These
Congregations
are
such
,
and
so
constituted
,
as
to
have
severally
or
apart
,
each
their
proper
Elders
affixed
to
them
,
to
preach
to
them
,
and
watch
over
them
;
and
to
be
interested
in
lesser
cases
of
Government
,
as
Admonition
,
&c.
3.
But
it
is
questioned
,
whether
for
all
cases
of
Government
that
are
the
greater
,
as
Excommunication
,
&c.
that
shall
fall
out
in
any
of
those
Congregations
,
those
Elders
in
common
,
meeting
in
one
great
Presbytery
or
Eldership
,
and
made
up
of
them
all
(
even
as
for
lesser
matters
,
the
Elders
of
particular
Congregations
meeting
,
are
lesser
Presbyteries
to
their
several
Congregations
Respectively
)
should
not
appropriate
this
greater
Government
to
themselves
,
which
we
deny
,
and
shall
endeavour
to
refute
in
the
following
chapter
.
CHAP.
V.
That
if
a
Presbytery
of
Elders
be
erected
,
having
po●●
over
many
Congregations
,
besides
their
General
Relation
,
they
would
also
bear
a
particular
Relation
to
each
Congregation
.
THat
no
company
of
Elders
Assembled
together
,
hath
a
Power
and
Rule
over
many
Congregations
,
will
appear
,
if
we
do
but
consider
what
the
New
Testament
declares
concerning
Elders
in
their
Relations
to
their
Flocks
committed
to
them
;
and
concerning
the
Exhortations
and
charges
to
them
,
of
Duties
towards
those
Flocks
,
founded
upon
that
Relation
;
as
also
the
Duties
of
their
Flocks
to
them
,
all
which
is
like
to
be
the
surest
measure
to
find
out
the
extent
of
their
power
,
and
bounds
of
their
Flocks
,
and
whether
that
power
for
the
ordinary
way
,
be
limited
to
one
Congregation
or
many
.
For
those
Exhortations
and
Charges
,
must
needs
be
supposed
,
suited
to
that
boundary
of
Churches
,
and
that
constitution
and
extent
of
Relation
,
that
the
Elders
of
those
Primitive
times
were
placed
in
over
them
:
Like
as
in
the
question
about
Polygamy
,
what
the
Scripture
hath
said
of
the
Duties
between
Man
and
Wife
,
which
were
given
and
suited
to
the
extent
of
that
Relation
,
as
God
from
the
beginning
bounded
it
;
manifestly
evinceth
,
that
one
Man
cannot
have
many
Wives
,
but
one
.
We
have
hitherto
taken
this
for
an
undoubted
Maxim
;
that
as
a
Mutual
Relation
,
is
the
ordinary
Foundation
of
all
power
,
whether
Oeconomical
,
Civil
,
or
Ecclesiastical
;
so
the
extent
of
all
power
,
is
commensurable
with
the
extent
of
that
Relation
.
A
Master
,
as
a
Master
,
hath
power
but
over
such
Servants
,
of
whom
he
may
say
,
I
am
your
Master
,
and
they
of
him
,
we
are
your
Servants
;
for
what
hath
any
Man
to
do
to
Judge
another
Mans
Servant
?
As
the
Apostle
speaks
.
And
the
same
is
true
correspondently
here
;
those
Elders
that
assume
to
be
over
either
one
or
many
Congregations
,
must
have
,
as
the
Office
of
Elders
,
so
the
Relation
of
Elders
unto
that
one
,
or
those
many
Congregations
;
that
they
may
be
able
to
say
,
we
are
your
Elders
,
and
you
all
are
our
Church
;
which
two
are
in
Scripture
expression
,
the
Relate
and
the
Correlate
,
as
King
and
Kingdom
,
Magistrates
and
Common-wealth
.
Now
against
this
standing
Government
of
these
Elders
in
greater
Presbyteries
(
as
the
Question
hath
been
stated
)
We
shall
Humbly
make
use
of
the
forementioned
Maxim
,
for
a
Medium
to
overthrow
this
Government
,
by
presenting
together
therewith
,
the
Incongruities
and
Inconsistencies
of
it
,
and
also
by
Arguing
what
the
New
Testament
speaks
of
the
Elders
and
their
Duties
,
in
relation
to
the
Flocks
committed
to
them
;
which
all
do
argue
,
that
according
to
the
Scriptures
,
such
a
Government
May
not
be
.
And
we
frame
our
Argument
thus
.
If
many
Congregations
,
having
all
Elders
already
affixed
Respectively
unto
them
,
may
be
under
such
a
standing
Presbyterial
Government
:
Then
all
those
Elders
,
must
also
(
according
to
the
Scriptures
)
sustain
a
special
Relation
of
ordinary
and
standing
Elders
to
all
the
People
of
those
Congregations
,
as
one
Church
their
Flock
,
and
to
every
one
as
a
Member
thereof
.
But
for
a
company
of
such
Elders
already
affixed
,
&c.
to
sustain
such
a
Relation
,
carries
with
it
so
great
and
manifold
Incongruities
and
Inconsistences
,
with
what
the
Scripture
speaks
of
Elders
,
in
their
Relation
to
a
Flock
or
Church
committed
to
them
;
and
likewise
with
the
Principles
of
the
Reformed
Churches
themselves
,
as
cannot
be
admitted
,
and
therefore
such
a
Government
may
not
be
.
That
according
to
the
Scriptures
,
such
a
standing
Presbyterial
Government
,
necessarily
draws
such
a
standing
special
Relation
,
we
endeavour
to
evince
by
parts
,
thus
.
1.
They
must
have
the
Relation
of
Elders
,
for
Church
and
Elders
are
Relatives
.
And
the
Argument
,
for
the
Presbyterial
Government
,
is
taken
by
the
Presbyterial
Divine
from
this
;
That
many
Congregations
in
Scripture
,
are
made
one
Church
,
and
the
Elders
thereof
Elders
of
that
Church
.
This
we
had
the
greatest
reason
to
take
for
granted
,
from
the
former
Writings
and
Expressions
of
the
Presbyterial
Divines
:
Yea
,
the
main
Arguments
,
by
which
themselves
have
proved
this
Government
,
have
been
taken
from
this
;
that
many
Congregations
,
in
the
New
Testament
,
do
make
one
Church
,
and
the
Elders
thereof
,
Elders
of
that
one
Church
;
and
therefore
are
to
govern
that
Church
.
And
this
we
have
the
greatest
reason
to
take
for
granted
still
,
for
in
the
proof
which
was
presented
to
the
Honourable
Houses
of
Parliament
,
by
the
Reverend
Assembly
(
and
before
we
entred
into
the
Debate
,
was
brought
in
by
the
Committee
,
in
the
instance
of
the
Church
of
Jerusalem
)
this
is
one
Medium
,
that
mention
is
made
of
the
Multitudes
there
,
as
of
one
Church
,
and
of
Elders
,
as
the
Elders
of
that
Church
.
Yea
,
and
there
being
no
mention
made
,
of
any
distinct
particular
Congregations
or
Churches
therein
,
but
of
a
Church
,
and
the
Elders
thereof
;
as
thereby
the
prime
Notion
of
a
Church
is
held
forth
and
Attributed
thereto
;
So
the
prime
and
more
principle
Relation
of
Elders
,
as
Elders
to
this
one
Church
,
and
every
Member
of
them
is
imported
,
and
so
as
true
and
as
Genuine
a
Relation
(
according
to
the
Scripture's
intent
and
expression
)
must
be
supposed
to
be
intended
,
as
can
be
supposed
between
any
particular
Congregation
and
their
Elders
.
Yea
,
and
moreover
,
to
make
out
the
Presbyterial
Government
over
those
many
Congregations
,
as
one
Church
,
whilst
the
Apostles
were
the
Rulers
of
it
,
the
Apostles
themselves
are
made
to
act
and
become
,
as
ordinary
Elders
to
that
Church
.
It
was
therefore
desired
,
that
they
who
should
deny
this
Proposition
,
would
rase
out
of
their
Writings
for
ever
,
all
such
expressions
;
and
that
in
the
proofs
after
,
to
be
brought
to
Establish
the
Presbytery
,
they
would
forbear
that
Medium
,
which
yet
as
a
main
studd
in
this
Building
,
cannot
be
wanting
.
2.
This
Relation
,
which
these
Elders
have
,
must
be
a
more
special
Relation
:
As
is
evident
from
the
practice
and
principles
of
this
Government
.
For
when
the
Congregations
,
in
Shires
,
are
divided
into
several
Presbyteries
or
Deanries
,
the
Elders
(
though
Neighbours
)
of
a
bordering
Presbytery
,
intermeddle
not
with
the
Congregations
under
another
Presbytery
;
and
yet
they
are
for
their
Office
Elders
.
It
is
therefore
a
special
Relation
,
puts
the
difference
,
that
those
of
these
Presbyteries
,
Judge
the
Congregations
under
them
,
as
having
a
special
Relation
to
them
,
such
as
not
to
other
Congregations
.
So
the
Elders
of
the
Church
of
Jerusalem
,
as
they
all
had
the
Relation
of
Elders
to
that
Church
,
so
they
had
a
special
Relation
to
that
Church
;
and
the
Church
was
an
intire
distinct
Church
within
it self
,
from
the
rest
of
the
Churches
in
Judea
,
and
the
Elders
of
that
Church
were
in
such
a
special
manner
Elders
thereof
,
as
of
no
Church
else
in
Judea
;
yea
,
in
such
a
sense
as
they
might
be
said
not
to
be
Elders
of
those
other
Churches
,
but
of
this
.
3.
It
is
an
ordinary
standing
Relation
:
For
they
exercise
and
assume
a
constant
and
ordinary
power
,
as
the
Presbyters
of
lesser
Congregations
do
.
Their
meetings
as
Elders
,
in
a
Presbytery
,
are
constant
and
ordinary
,
as
those
of
the
lesser
Presbyteries
are
;
and
as
these
are
Established
for
the
smaller
matters
of
Government
,
so
these
always
are
for
the
greater
,
and
most
Solemn
;
and
they
are
both
alike
ordinary
:
For
their
Meeting
,
Work
,
and
Exercise
of
power
,
being
standing
their
relation
must
be
suitable
and
answerable
,
to
that
of
Elders
in
their
Congregations
respectively
.
Unto
the
Argument
,
several
Answers
were
given
by
the
Reverend
Respondents
.
1.
Some
said
,
that
they
meet
not
Qua
Elders
,
only
Qui
:
They
,
meet
,
as
Commissioners
,
but
not
as
Elders
.
But
this
answer
is
taken
away
,
by
the
first
and
second
Argument
;
which
proves
,
they
have
the
Relation
of
Elders
in
Ruling
.
2.
It
was
denyed
by
others
,
that
if
they
make
up
a
Presbytery
to
these
Congregations
,
and
all
the
people
of
them
,
that
then
they
must
bear
the
Relation
of
Elders
to
these
Congregations
,
and
every
Member
of
them
:
For
though
they
are
Elders
taken
singly
and
apart
,
as
in
Relation
to
their
several
Congregations
,
which
they
are
affixed
unto
;
yet
in
this
their
conjunction
into
a
common
Presbytery
over
them
all
,
they
bear
the
Relation
of
Elders
,
but
of
a
Presbytery
or
Eldership
acting
all
in
common
:
For
as
all
these
Congregations
,
under
this
Government
,
are
to
be
considered
as
one
Body
,
and
as
making
up
one
Church
,
so
all
these
Elders
,
met
in
this
community
,
are
to
be
considered
as
one
Body
and
community
;
and
therefore
although
they
be
considered
altogether
a
Presbytery
to
that
whole
Church
;
yet
it
follows
not
,
that
they
bear
the
Relation
of
Elders
to
each
Congregation
or
Person
they
Govern
;
for
according
to
that
Logick
Rule
,
Quod
convenit
toti
qua
toti
,
non
convenit
cuilibet
parti
,
what
agrees
to
the
whole
,
as
a
whole
,
doth
not
agree
to
every
part
;
these
Elders
,
as
in
a
Presbytery
,
make
one
Totum
aggregatum
;
and
these
Congregations
,
as
making
up
one
Church
,
make
another
Totum
aggregatum
correlative
thereunto
:
But
take
any
Elder
out
of
this
Presbytery
,
and
consider
him
in
a
single
Relation
to
any
of
those
Churches
under
the
Presbytery
;
and
he
is
not
an
Elder
of
any
of
those
Churches
,
no
more
than
if
you
take
any
Member
of
all
those
Congregations
,
that
make
up
a
classical
Church
;
it
would
follow
,
that
therefore
he
is
a
Member
of
all
those
many
Congregations
,
whereas
he
is
only
a
Member
of
that
Community
,
as
making
one
Church
.
And
it
was
exemplified
thus
;
that
in
Juda
,
the
Heads
of
the
Tribes
Governed
the
Tribes
;
but
so
,
as
the
Heads
of
the
Tribe
of
Benjamin
were
not
the
Heads
of
the
Tribe
of
Manasses
;
and
so
in
the
University
,
the
particular
Heads
of
Trinity
Colledge
,
and
of
Queen's
Colledge
,
are
altogether
Heads
of
the
University
,
as
a
common
Body
;
but
it
follows
not
,
that
the
Head
of
Trinity
Colledge
,
is
Head
of
Queen's
,
and
of
all
the
other
Colledges
:
And
so
in
Parliament
,
a
Burgess
of
Warwickshire
acts
for
all
England
;
yet
it
follows
not
,
he
is
a
Burgess
of
Norfolk
:
So
the
case
is
here
,
they
are
Elders
in
sensu
composito
,
as
united
into
one
Presbytery
or
Community
;
but
not
in
sensu
diviso
,
to
each
of
these
Congregations
,
but
each
to
their
proper
Congregations
,
to
which
they
are
affixed
:
As
the
Collonels
in
an
Army
,
are
Collonels
but
to
their
several
Regiments
;
yet
they
all
joyn
in
one
Body
,
as
a
Councel
of
War
to
the
whole
Army
.
And
so
these
are
Elders
here
in
sensu
aggregato
,
collectively
to
all
the
Congregations
,
though
apart
with
a
more
special
Relation
to
each
.
It
was
Retorted
also
,
that
in
a
particular
Congregation
,
according
to
our
Principles
,
the
community
of
all
the
Brethren
have
power
over
any
particular
Member
,
as
Thomas
and
Peter
,
with
the
rest
over
John
;
but
it
follows
not
,
that
Peter
hath
power
over
John
apart
,
but
only
as
in
this
Community
considered
;
and
so
in
this
Presbytery
,
all
these
Elders
are
a
Presbytery
to
the
whole
;
but
yet
bear
not
the
Relation
of
Elders
to
each
apart
considered
.
But
we
answer
,
1.
That
we
had
the
greatest
reason
to
take
it
for
granted
(
from
the
former
Writings
and
Expressions
of
the
Presbyterial
Divines
;
as
also
because
the
main
Arguments
,
by
which
themselves
had
proved
this
Government
,
have
been
taken
from
it
)
that
many
Congregations
,
in
the
New
Testament
,
do
make
one
Church
;
and
that
the
Elders
thereof
,
are
Elders
of
that
one
Church
,
and
therefore
they
are
to
Govern
that
Church
.
2.
That
Logical
Axiom
is
indeed
true
,
Quod
convenit
toti
,
qua
toti
,
non
convenit
cuilibet
parti
,
and
so
here
,
that
which
doth
competere
toti
,
to
the
whole
of
those
Elders
,
belongs
not
to
every
part
:
For
take
them
all
as
met
together
,
they
are
a
Presbytery
;
and
accordingly
each
Elder
is
not
a
Presbytery
,
to
all
these
Congregations
.
Nor
doth
the
Argument
suppose
it
,
but
only
that
if
they
all
be
a
common
Presbytery
to
all
these
Congregations
,
that
then
they
bear
the
Relation
of
Elders
to
them
.
Thus
in
a
particular
Congregation
,
though
all
the
Elders
are
acknowledged
by
all
,
to
be
Elders
to
every
Member
of
the
Congregation
;
yet
each
cannot
be
said
to
be
a
Presbytery
to
the
whole
,
or
each
Member
;
for
that
which
belongs
to
the
whole
,
as
the
whole
belongs
not
to
every
part
.
That
indeed
which
belongs
to
an
aggregate
whole
,
or
collective
community
,
formally
considered
as
such
,
cannot
be
Attributed
to
every
part
;
but
what
materially
belongs
to
them
,
belongs
to
each
apart
.
As
take
an
heap
of
Stones
,
't
is
true
,
each
Stone
,
is
not
an
heap
of
Stones
:
but
each
Stone
is
a
Stone
;
and
both
the
Stones
apart
,
and
as
an
heap
may
be
said
to
be
such
or
such
a
Man's
propriety
,
and
to
relate
to
him
;
so
this
company
of
Elders
must
be
supposed
both
a
Presbytery
,
and
also
Elders
to
this
whole
People
,
and
every
Member
of
them
,
3.
If
they
be
a
Presbytery
in
common
to
those
Congregations
,
then
according
to
the
Scripture
Notion
and
Expression
(
and
what
the
Scriptures
hold
forth
,
is
the
Subject
matter
of
this
Debate
)
they
bear
the
Relation
of
Elders
also
;
and
then
they
must
be
such
Elders
,
as
the
Exhortations
and
Duties
of
Elders
mentioned
do
concern
.
Now
this
consequence
we
make
good
by
these
Arguments
:
1.
The
Scriptures
would
have
the
people
look
at
them
,
and
Honour
them
as
Elders
in
all
Acts
of
Ruling
and
Governing
,
those
especially
wherein
the
most
and
chief
of
Government
lies
,
and
wherein
the
excellency
of
their
Ruling
is
seen
:
Now
the
chief
of
the
Acts
of
Government
,
and
the
most
excellent
thereof
,
are
assumed
and
exercised
by
these
Elders
,
met
in
a
common
Presbytery
,
as
Excommunication
,
&c.
And
therefore
they
that
exercise
such
Acts
of
Government
over
Congregations
,
must
bear
the
Relation
of
Elders
to
them
;
for
upon
that
Relation
,
we
are
to
Honour
them
,
as
performing
this
Rule
;
and
under
that
Relation
,
they
must
be
said
to
perform
it
,
The
Elders
that
Rule
well
,
are
worthy
of
double
Honour
,
especially
those
that
labour
in
the
Word
and
Doctrine
,
1
Tim
.
5.
17.
From
whom
are
they
to
have
this
Honour
given
them
,
but
from
the
People
under
them
,
and
to
be
Honoured
in
their
Relation
;
and
this
,
as
well
in
Ruling
as
in
Preaching
,
though
an
Especially
is
put
upon
that
.
And
therefore
if
in
giving
this
Honour
to
them
that
labour
in
Preaching
to
them
;
they
are
to
look
at
them
,
under
the
Relation
of
Elders
,
and
their
Elders
labouring
in
the
Word
to
them
;
then
in
giving
that
Honour
to
them
that
Rule
them
,
they
are
so
to
look
upon
them
,
and
therefore
they
must
sustain
that
Relation
in
that
Ruling
;
and
besides
,
otherwise
we
destroy
the
Relation
of
Elders
,
as
Elders
in
the
Highest
Acts
of
Governing
,
which
are
exercised
in
a
Presbytery
,
whereas
the
Apostle
calls
them
Elders
in
Ruling
,
as
well
as
in
Preaching
.
2.
The
New
Testament
doth
indifferently
and
promiscuously
,
use
the
word
Presbytery
,
and
the
word
Elders
of
the
same
persons
,
in
Relation
to
the
same
people
;
and
therefore
to
whom
the
Elders
are
supposed
to
be
a
Presbytery
,
to
them
they
must
bear
the
Relation
of
Elders
.
That
the
phrase
is
promiscuously
used
,
is
evident
by
Matth
.
21.
33.
where
those
that
are
called
Elders
of
the
People
,
are
called
,
Luke
22.
66.
{αβγδ}
,
the
Presbytery
of
the
People
,
so
that
if
they
were
Related
as
a
Presbytery
to
the
people
,
to
the
same
people
they
were
Related
as
Elders
.
Neither
are
they
said
to
be
Elders
in
Relation
to
their
being
a
Presbytery
,
but
to
the
people
;
therefore
it
is
not
said
the
Elders
of
the
Presbytery
,
but
of
the
people
,
as
bearing
a
direct
Relation
as
Elders
to
the
people
:
And
so
in
Analogy
thereunto
,
if
they
be
a
presbytery
to
many
Congregations
,
they
must
be
supposed
Elders
of
those
Congregations
;
for
to
whom
ever
they
are
a
Presbytery
,
to
them
they
are
Elders
;
and
to
whom
ever
they
are
Elders
,
to
them
upon
occasion
they
are
a
Presbytery
.
And
in
Analogy
,
the
New
Testament
useth
the
word
Presbytery
,
as
under
the
Gospel
but
once
,
and
in
all
places
else
,
the
Holy
Ghost
still
when
he
exhorts
them
to
their
Duties
,
calls
them
Elders
,
or
them
that
have
the
Rule
over
you
,
and
yet
in
all
those
places
,
he
intends
to
involve
the
Duty
of
Elders
,
as
met
in
a
Presbytery
,
as
well
as
those
singly
performed
to
each
person
.
3.
It
is
evident
from
the
like
parallel
instance
of
the
Eldership
of
a
particular
Congregation
,
where
the
Elders
bear
the
Relation
of
Elders
to
each
Member
,
and
when
met
in
common
,
they
are
an
Eldership
or
Presbytery
in
common
to
that
Church
,
and
each
Member
of
it
.
And
then
this
their
being
a
Community
,
takes
not
away
their
Relation
of
being
Elders
,
as
if
the
answer
given
by
the
Respondents
,
should
hold
,
it
would
;
for
they
would
only
be
a
Presbytery
,
and
not
Elders
in
that
Community
,
when
as
they
never
are
Elders
more
than
then
,
and
are
not
Elders
of
that
Church
,
because
met
in
a
Presbytery
;
but
therefore
meet
in
a
Presbytery
over
that
Congregation
,
because
they
personally
bear
the
Relation
of
Elders
to
it
.
And
when
they
meet
in
that
Presbytery
,
they
are
Elders
particularly
to
each
Member
,
as
well
as
are
Universal
Elders
in
the
Assembled
presbytery
.
The
Scripture
commits
the
care
of
Churches
,
to
these
as
in
a
presbytery
,
as
well
as
out
of
it
;
and
therefore
they
are
Elders
of
their
particular
Flock
in
this
presbytery
,
as
well
as
when
out
of
it
.
Thus
(
Acts
20.
28.
)
all
the
care
of
the
Flock
was
committed
to
them
as
Elders
,
and
having
Relation
to
it
as
such
;
and
therefore
when
met
in
a
presbytery
(
therein
to
have
care
of
the
Flock
,
or
any
Member
of
it
)
they
were
Elders
to
it
.
And
they
are
therefore
to
meet
in
a
presbytery
;
because
they
were
first
Elders
to
their
several
Respective
Congregations
;
and
that
they
must
be
acknowledged
Elders
of
all
the
people
in
those
Congregations
,
the
very
instance
it self
alledged
by
our
Brethren
,
will
evidently
clear
;
for
the
General
Elders
of
all
the
Tribes
,
were
called
Elders
of
the
people
,
Mat
.
21.
So
as
suppose
the
same
individual
persons
,
had
been
Members
of
the
General
Sanhedrim
,
or
common
Eldership
of
the
people
,
and
also
Elders
of
the
Tribes
Respectively
;
yet
they
might
as
justly
be
called
Elders
of
all
those
Tribes
in
their
General
Relation
,
for
such
ends
and
purposes
,
as
truly
as
they
were
Elders
to
their
particular
Tribes
,
for
other
ends
and
purposes
.
Now
therefore
by
like
Reason
,
must
all
the
Elders
in
this
common
Presbytery
,
have
the
Relation
of
Elders
to
all
the
Congregations
,
as
well
as
severally
they
have
their
proper
Relations
to
their
several
Congregations
.
For
if
in
the
instance
given
of
the
Jewish
Government
,
we
take
all
causes
common
to
all
the
Tribes
,
as
the
Elders
of
Manasses
,
were
Elders
to
the
Tribe
of
Benjamin
,
so
in
like
manner
must
these
Elders
of
a
Presbytery
,
in
common
to
all
these
Congregations
,
be
supposed
to
be
to
each
Congregation
,
when
any
cause
comes
afore
them
in
their
cognisance
.
Lastly
,
Those
places
and
exhortations
of
Scripture
,
concerning
the
Duties
of
Elders
,
&c.
to
their
Flocks
,
and
their
Flocks
to
them
,
may
be
alledged
to
strengthen
the
Argument
,
Heb
.
13.
7.
Remember
them
that
have
the
Rule
over
you
,
and
have
spoken
the
Word
of
God
to
you
.
And
1
Thess
.
5.
12.
Know
them
which
labour
among
you
,
and
are
over
you
,
and
Admonish
you
.
And
to
the
same
purpose
is
the
charge
,
Acts
20.
To
the
Elders
of
Ephesus
,
Feed
the
Flock
,
&c.
These
are
all
spoken
of
them
,
and
to
them
,
under
the
very
Notion
and
Relation
of
Elders
and
Rulers
,
(
which
is
Equivalent
)
and
as
their
Rulers
and
Elders
.
And
surely
if
any
Person
in
a
Congregation
,
were
called
afore
one
of
those
Presbyteries
,
over
many
Congregations
,
they
would
urge
upon
the
Conscience
of
the
Person
,
these
and
the
like
places
to
obey
them
,
by
vertue
of
these
commands
.
If
he
should
Reply
,
that
these
places
speak
of
such
as
have
the
Relation
of
Elders
to
their
Flocks
,
and
every
Person
therein
;
and
that
by
vertue
of
their
being
such
to
them
,
this
Obedience
is
urged
upon
them
;
but
you
of
the
Presbytery
,
do
not
own
the
Elders
of
your
Prebytery
to
have
a
Relation
to
the
Congregation
I
am
of
,
and
so
I
am
quit
of
Obedience
to
you
;
how
could
they
by
vertue
of
these
places
,
holding
this
principle
,
that
they
have
not
the
Relation
of
Elders
to
him
,
enforce
Obedience
from
him
?
And
how
will
his
conscience
ever
be
brought
to
a
Submission
to
their
Sentence
against
him
,
if
not
satisfied
of
this
Relation
to
him
thus
Specified
?
And
yet
would
not
these
Elders
by
the
Presbyterial
Principles
expect
equal
,
if
not
more
Obedience
from
him
,
than
the
Elders
of
that
particular
Congregation
he
is
a
Member
of
would
do
?
I
am
sure
that
in
practice
,
they
assume
more
;
and
I
doubt
not
,
but
any
one
of
these
Elders
,
or
all
of
them
apart
,
would
as
Authoritatively
Admonish
him
(
as
an
Elder
to
him
)
in
private
after
the
cause
is
brought
afore
the
Presbytery
,
to
obey
and
submit
to
them
,
as
any
of
his
own
Elders
would
do
before
or
after
their
publick
Admonition
,
and
would
require
Obedience
to
him
as
an
Elder
,
by
vertue
of
these
places
of
Scripture
before
mentioned
.
If
therefore
they
would
require
it
;
then
the
Relation
must
be
the
same
.
Yea
,
do
not
often
some
few
of
the
Elders
of
a
common
Presbytery
,
come
into
particular
Congregations
,
and
perform
Acts
of
Government
,
and
ordain
Elders
to
them
;
and
in
case
of
obstinacy
,
Excommunicate
the
Elders
of
any
particular
Congregation
?
Upon
what
plea
of
Authority
do
they
this
,
as
Elders
to
that
particular
Congregation
,
or
not
?
4.
We
come
now
to
consider
the
other
Distinction
.
1.
Of
their
being
Elders
only
in
a
community
to
all
these
Congregations
as
one
Church
,
in
sensu
aggregato
:
And
2.
Of
their
being
apart
,
Elders
unto
their
particular
Congregations
respectively
:
And
so
the
Duties
mentioned
of
Feeding
the
Flock
,
&c.
concern
them
only
as
considered
apart
;
but
Acts
of
Government
,
belong
to
them
as
Elders
in
a
Presbytery
.
We
reply
1.
That
this
Answer
supposeth
two
distinct
differing
Relations
,
the
one
a
more
particular
Relation
of
Elders
,
as
proper
Elders
to
their
several
Congregations
apart
;
and
another
more
common
Relation
of
the
same
persons
considered
as
Elders
meerly
,
as
in
a
Presbytery
.
Now
for
the
confirmation
or
Establishment
of
this
Distinction
,
by
the
one
side
or
the
other
,
the
Foundation
on
which
we
proceed
,
must
be
remembred
,
viz.
what
the
Scriptures
hold
forth
;
and
therefore
what
ev●●
Suppositions
or
Instances
may
be
found
in
other
constitutions
,
to
Illustrate
such
Distinctions
here
;
yet
if
what
the
New
Testament
speaks
of
Elders
in
Relation
to
their
Flock
,
warranteth
it
not
,
yea
crosseth
it
,
it
may
not
be
.
Now
then
it
is
to
be
considered
,
that
when
the
New
Testament
speaks
of
Elders
and
Churches
,
it
speaks
Universally
,
and
without
Distinction
of
a
different
Relation
.
It
calls
them
simply
and
simply
Elders
of
the
Church
,
and
delivers
(
in
that
Relation
to
their
Church
,
they
were
Elders
of
)
Exhortations
to
their
Duties
,
which
that
Relation
specially
called
for
;
and
in
those
exhortations
intends
their
Duties
,
as
their
Elders
,
met
in
a
Presbytery
;
as
well
as
those
they
are
to
perform
in
other
Ministrations
towards
their
Flocks
,
and
on
the
other
side
,
exhorts
the
people
in
like
simular
expressions
,
to
Obey
and
Honour
their
Elders
that
Preach
the
Word
,
Rule
them
,
and
Admonish
them
,
prescribing
Obedience
to
them
,
in
their
Rule
in
a
Presbytery
,
as
well
as
in
other
Administrations
;
and
all
this
without
any
Distinction
of
this
Relation
of
Elders
in
common
,
and
in
special
.
And
farther
't
is
enjoyned
,
that
these
presbyterial
Elders
,
must
perform
those
Duties
which
belong
to
their
Office
,
unto
all
those
they
are
thus
Elders
unto
,
without
any
Manifest
Distinction
of
any
several
bounds
of
this
so
differing
Relation
.
This
evidently
argueth
,
that
there
is
but
one
single
Relation
of
Elders
,
to
one
Flock
,
to
whom
they
perform
these
Duties
;
and
that
the
same
that
Preach
,
ought
to
Rule
them
in
publick
;
and
that
the
same
Persons
that
Admonish
them
privately
,
do
also
in
the
publick
Presbytery
Rule
them
;
and
that
the
same
Persons
that
Rule
them
in
those
publick
Presbyteries
,
do
Admonish
them
in
private
.
So
then
,
the
same
Persons
sustain
in
the
Holy
Ghosts
intention
,
and
view
when
he
made
those
exhortations
,
one
and
the
same
Univocal
Relation
of
Elders
to
their
Flocks
,
committed
by
him
to
them
,
whether
they
be
met
in
a
Presbytery
for
Acts
of
Government
,
or
otherwise
perform
the
Duties
of
Elders
apart
.
And
it
is
evident
,
that
in
a
particular
Congregation
,
they
are
Elders
in
one
Univocal
Simular
Relation
,
unto
the
whole
Flock
,
and
every
Member
thereof
.
But
now
this
is
the
wonder
,
that
when
Elders
are
thus
affixed
to
particular
Congregations
;
and
that
their
Relation
is
a
differing
Relation
from
that
other
in
common
Presbyteries
(
yea
,
so
vastly
differing
,
that
our
Brethren
dare
scarce
acknowledge
them
Elders
,
calling
them
rather
a
Presbytery
,
than
Elders
of
those
Churches
)
that
yet
the
exhortations
in
the
Scriptures
,
should
so
univocally
fall
on
them
,
to
so
differing
Duties
,
founded
on
differing
Relations
;
and
that
yet
this
only
Genuine
Relation
of
Elders
to
their
particular
Congregations
,
should
not
be
mentioned
apart
;
and
the
Duties
accompanying
it
,
singled
out
from
the
rest
,
seems
to
us
very
strange
.
Yea
,
and
to
direct
the
Discharge
of
the
Duties
of
the
People
likewise
,
to
either
of
these
Elders
(
that
they
might
know
what
Duties
to
perform
to
their
more
proper
Elders
,
acknowledged
theirs
by
way
of
so
eminent
and
differing
a
Relation
,
and
what
to
those
more
common
;
and
that
all
confusion
might
be
prevented
,
that
the
one
assume
not
the
Duties
of
the
other
)
it
was
as
necessary
to
have
set
the
differing
Limits
of
these
,
as
to
set
the
bounds
of
Officers
in
the
Church
,
which
the
Holy
Ghost
hath
done
.
2.
And
Secondly
,
If
there
had
been
this
differing
Relation
of
Elders
,
which
from
those
Similitudes
in
Common-wealths
,
Armies
,
and
the
Universities
is
given
;
it
was
necessary
that
the
Scripture
should
have
held
it
forth
,
either
by
differing
Names
and
Respects
,
or
by
differing
charges
,
whereby
it
might
appear
,
that
this
Relation
obligeth
them
to
this
Duty
,
and
the
other
Relation
to
that
;
which
being
not
done
in
Scripture
,
the
Distinction
will
not
pass
upon
us
.
That
it
is
thought
necessary
,
that
the
Scripture
should
prescribe
herein
,
appears
from
the
instances
brought
by
the
Reverend
Respondents
.
As
1.
That
of
the
Tribes
,
where
there
were
General
Elders
of
all
the
Tribes
,
and
there
were
(
and
perhaps
some
of
them
the
same
Men
)
Heads
and
Elders
of
Tribes
:
But
as
this
was
a
differing
Relation
,
and
respect
in
the
same
or
diverse
Persons
,
so
they
had
Names
and
Titles
of
difference
and
distinction
;
for
the
Heads
General
(
as
we
may
call
them
)
were
called
Elders
of
the
People
:
The
particular
Elders
of
particular
Tribes
,
were
called
by
way
of
Distinction
from
them
,
Elders
of
such
Cities
,
Families
,
&c.
And
there
were
as
Distinct
Laws
given
,
so
that
in
some
causes
the
Elders
of
the
several
Tribes
did
judge
such
and
such
particulars
in
their
Tribes
Respectively
:
And
the
General
Elders
had
reserved
cases
,
of
War
,
Blasphemy
,
&c.
So
in
that
Instance
of
Heads
of
Colledges
,
and
Heads
of
the
University
;
there
is
as
a
differing
Relation
,
so
a
Distinguishing
Character
.
For
the
Names
are
changed
,
since
the
particular
Bodies
are
called
Colledges
;
and
the
General
Body
the
University
:
And
their
several
special
Relation
to
their
Colledges
,
is
expressed
by
the
Title
of
Masters
of
such
or
such
Colledges
;
and
the
other
by
the
Title
of
Heads
to
the
University
.
Yea
,
and
accordingly
there
are
differing
Statutes
,
the
Local
Statutes
for
each
Colledge
apart
,
or
for
Colledges
as
Colledges
,
and
the
Duties
of
Masters
in
their
special
Relations
;
and
there
are
Statutes
for
the
University
,
and
for
their
Duties
as
Heads
of
it
.
And
this
Distinction
or
Difference
was
necessary
here
too
,
if
there
were
this
differing
Relation
:
But
for
the
case
in
hand
,
if
we
come
to
the
New
Testament
,
to
find
out
the
several
Modifications
and
Relations
of
Elders
therein
,
we
still
read
but
simply
and
singly
,
Elders
and
Churches
,
as
Relatives
,
without
any
such
Note
of
Distinction
of
a
classical
Church
,
and
the
Presbytery
thereof
;
and
the
Congregational
Church
,
and
the
Elders
thereof
.
The
New
Testament
in
all
its
mentioning
of
Elders
,
speaks
uniformly
of
them
,
as
Elders
of
the
Church
,
and
this
Rule
is
to
us
certain
,
Ubi
Scriptura
non
distinguit
,
nec
debemus
distinguere
,
Where
the
Scripture
makes
no
Distinction
,
we
ought
not
to
make
any
.
But
however
,
I
will
Represent
the
difference
between
us
and
our
Brethren
,
by
the
Proposition
of
such
a
Case
in
Law
as
this
is
:
If
all
the
Records
and
Ruled
Cases
and
Laws
of
this
Kingdom
,
should
,
in
setting
down
the
ordinary
Government
thereof
,
have
made
mention
only
and
singly
,
of
Burgesses
(
as
the
Rulers
)
of
Corporations
(
as
the
Correlate
to
them
)
and
used
no
other
Distinguishing
Word
(
when
yet
there
were
undeniably
Burgesses
of
every
incorporate
Town
,
continued
from
Antiquity
)
might
any
one
afterwards
pretend
,
that
this
Word
Corporation
,
was
intended
by
our
Ancestors
,
to
import
an
Association
or
Community
of
many
of
these
Corporations
in
one
Shire
;
and
that
by
Burgesses
of
these
Corporations
,
were
meant
a
community
of
all
these
Burgesses
in
one
Body
for
Government
;
and
so
pretend
to
the
same
Name
without
Distinction
,
and
say
,
that
these
Communities
were
also
meant
,
and
to
prove
it
,
give
instance
in
some
Foreign
Government
,
where
there
are
States
General
of
Provinces
,
and
States
particular
of
Cities
;
when
as
they
have
in
their
Laws
,
a
Distinction
and
Differencing
Character
;
but
in
the
Laws
of
this
Kingdom
,
there
is
no
such
Distinction
made
?
But
now
if
the
Laws
about
the
choice
of
such
Burgesses
in
each
Corporation
,
and
the
Duties
given
them
in
charge
,
and
their
Relation
to
their
Corporations
,
do
run
without
any
Distinction
of
what
the
Burgesses
in
the
supposed
greater
Corporations
should
do
,
in
that
Relation
and
Community
;
from
what
the
same
Burgesses
in
their
lesser
Corporations
do
in
their
more
proper
Relations
:
Yea
,
and
if
the
Duties
set
down
in
those
Laws
,
mutually
between
Corporations
,
and
those
Burgesses
,
should
argue
an
inconsistency
with
the
Government
of
Burgesses
,
over
many
Corporations
in
common
;
but
should
all
naturally
fall
in
with
that
of
Burgesses
over
single
Corporations
,
and
argue
such
a
Relation
:
Would
not
this
plainly
evidence
,
that
therefore
the
Laws
of
the
Kingdom
did
hold
forth
,
there
might
not
be
(
that
is
,
according
to
the
Laws
thereof
)
such
a
Government
of
the
Burgesses
of
Corporations
over
many
others
?
And
if
in
answer
to
such
Arguments
,
it
should
be
said
,
that
both
these
might
be
consistent
;
for
that
in
other
Foreign
States
and
Kingdoms
,
and
Societies
,
there
are
Burgesses
of
particular
Corporations
,
and
there
are
Burgesses
in
an
Assembly
of
Parliament
(
so
called
by
way
of
Distinction
)
met
in
common
for
the
ordinary
Government
of
all
those
Corporations
in
common
;
and
therefore
the
like
may
be
here
in
this
:
The
reply
were
easy
,
that
what
ever
such
Distinction
there
is
in
other
States
;
yet
the
question
is
of
such
Burgesses
,
as
the
Laws
of
this
State
holds
forth
,
and
as
this
Kingdom
hath
set
up
,
where
there
is
no
such
Distinction
of
Burgesses
of
Corporations
,
and
Burgesses
in
Parliament
mentioned
;
but
on
the
contrary
,
only
one
single
uniform
Stile
and
Title
in
the
Laws
,
Namely
,
Burgesses
of
the
Corporations
;
and
further
,
the
Rules
about
their
choice
and
duties
mutually
between
them
,
and
the
Corporations
they
have
Relation
to
,
be
also
delivered
without
any
difference
;
which
doth
argue
them
to
have
been
Anciently
the
Relation
of
Burgesses
to
some
one
Corporation
,
and
not
many
;
yea
,
to
be
utterly
incongruous
and
inconsistent
,
with
such
a
manifold
Relation
.
Now
Parallel
to
this
case
,
are
our
Arguments
;
and
the
Answers
given
to
the
Arguments
of
our
Presbyterian
Brethren
.
But
they
Retort
the
Argument
upon
us
,
and
say
,
that
it
follows
no
more
,
that
they
are
to
be
Elders
to
each
Congregation
,
because
joyned
in
a
common
Presbytery
,
than
that
in
a
particular
Congregation
;
Peter
or
one
Member
apart
,
hath
a
power
over
John
;
because
in
community
with
the
rest
of
the
Brethren
,
he
hath
power
over
any
one
.
We
answer
,
That
let
this
Parallel
decide
it
;
and
then
as
the
Foundation
of
any
one
Members
having
an
interest
in
that
community
over
John
,
or
any
other
,
consists
,
in
this
that
he
stands
in
the
Relation
of
a
Brother
to
John
,
as
a
Member
of
that
Church
;
and
●o
in
like
manner
to
all
the
rest
of
the
Members
in
that
community
:
So
likewise
all
and
every
one
,
when
in
that
common
Fraternity
,
stand
in
the
very
same
Relation
of
Brethren
to
John
,
as
well
as
when
they
are
apart
out
of
it
;
and
do
not
become
Brethren
,
having
power
over
him
,
because
met
in
a
community
;
but
therefore
meet
,
because
as
Brethren
;
this
Duty
lies
on
them
in
common
,
to
Judge
him
as
much
as
in
private
to
Admonish
him
;
and
so
one
and
the
same
Relation
,
puts
them
upon
both
these
Duties
.
And
in
Scripture
,
the
Exhortations
run
to
the
same
Persons
to
perform
these
Duties
,
though
of
differing
sort
;
because
of
their
Relation
as
Brethren
.
Let
this
Parallel
be
applyed
to
the
thing
in
hand
,
and
as
it
answers
the
Instance
,
so
it
strengthens
our
Argument
.
Lastly
,
If
they
be
acknowledged
to
have
the
Relation
of
Elders
,
as
Assembled
in
a
Presbytery
;
and
in
that
respect
,
to
have
a
Relation
to
all
the
People
in
the
several
Congregations
:
Yet
still
the
same
Incongruities
mentioned
will
follow
upon
it
.
For
many
of
those
Duties
from
all
the
Congregation
,
as
Honour
,
Maintenance
,
&c.
are
due
to
them
,
as
well
as
to
their
own
Elders
,
for
that
their
Works
sake
:
And
the
Acts
too
also
of
these
Elders
in
this
Presbytery
,
though
in
common
,
are
the
most
eminent
Acts
that
belong
to
the
Office
of
Elders
;
and
in
which
the
Consciences
and
Interest
of
the
People
,
and
each
Member
,
is
as
much
concerned
,
as
in
the
daily
Preaching
of
their
more
proper
Elders
(
as
for
Distinction
sake
,
we
now
call
them
)
for
they
have
power
,
and
they
alone
to
cut
them
off
from
all
Ordinances
,
and
to
deliver
them
unto
Satan
.
Now
then
,
if
they
are
to
be
interested
in
the
choice
of
their
proper
Elders
,
to
Rule
them
in
smaller
things
,
then
their
concern
ought
to
be
,
as
much
in
the
choice
of
,
and
consenting
to
these
their
General
Elders
,
and
they
should
be
present
at
the
Ordination
of
all
of
them
;
for
one
great
part
of
their
Function
,
is
to
be
exercised
towards
any
,
and
all
of
those
Congregations
in
a
standing
way
;
yea
,
and
to
Rule
them
in
matters
of
the
greatest
concernment
.
Thus
then
so
far
,
as
they
are
acknowledged
Elders
,
so
far
these
Inconveniences
will
still
follow
upon
the
Heels
of
that
acknowledgment
;
and
the
Scriptures
indifferently
speaking
the
same
things
,
without
Distinction
of
both
these
kind
of
Relations
,
under
the
common
Name
of
Elders
,
the
People
have
as
much
cause
to
challenge
their
right
about
the
one
,
as
they
have
about
the
other
;
and
these
Elders
may
expect
the
same
(
by
vertue
of
those
Scriptures
)
from
the
People
.
CHAP.
VI
.
The
Incongruities
which
flow
from
the
Elders
of
a
Presbytery
,
sustaining
special
Relation
of
Elders
to
all
the
particular
Congregations
.
I
have
proved
,
that
if
a
Presbytery
be
set
over
many
Congregations
,
the
Presbyters
thereof
must
bear
a
special
Relation
of
constant
,
and
established
Elders
to
all
those
Congregations
:
I
shall
now
evince
,
that
for
these
Elders
already
fixed
to
several
charges
,
to
sustain
also
a
special
Relation
of
Ordinary
and
Standing
Elders
to
all
these
Congregations
,
as
one
Church
;
and
all
the
people
thereof
,
as
Members
of
that
Church
;
carries
with
it
Great
and
Manifold
Incongruities
,
and
Inconsistencies
also
,
with
what
the
Scriptures
hold
forth
concerning
Elders
,
and
other
Officers
of
Churches
,
as
also
with
the
Principles
professed
by
the
Reformed
Churches
themselves
.
1.
This
breeds
an
Incongruous
Disproportion
,
between
the
Relation
of
the
Officers
of
a
Church
,
of
this
sort
of
Officers
,
Namely
Elders
,
in
the
extent
of
their
Relation
and
Power
;
and
of
those
other
sort
of
Officers
of
the
Churches
,
acknowledged
by
the
Reformed
Churches
,
viz.
Deacons
.
Now
let
us
therefore
put
it
to
the
examination
of
the
consciencious
,
whether
what
the
Scripture
speaks
of
Elders
,
and
of
their
Commission
,
Duties
,
&c.
in
their
several
Relations
to
the
Flock
under
them
,
will
afford
clearer
characters
of
the
extent
of
their
standing
Government
,
to
be
Congregational
to
one
Congregation
,
than
of
its
being
classical
over
many
.
Yea
,
let
us
see
whether
the
Descriptions
of
Elders
,
and
Exhortations
given
unto
them
concerning
their
several
charges
,
do
not
plainly
overthrow
any
such
Relation
of
Elders
(
as
Elders
)
unto
many
Congregations
,
as
Inconsistent
thereunto
.
Surely
unto
us
,
there
appear
many
great
and
unanswerable
Incongruities
and
Inconsistencies
,
in
this
classical
Government
If
we
compare
the
extent
of
this
Office
of
Elders
in
their
Relation
,
with
the
extent
of
other
Church
Officers
in
their
Relation
;
we
shall
find
,
that
what
holds
true
of
one
sort
of
ordinary
Officers
of
a
Church
,
according
to
the
word
,
may
well
be
supposed
to
hold
true
of
another
;
or
else
there
is
a
disproportion
between
the
several
Relations
of
Officers
;
and
the
one
is
not
of
like
extent
with
the
other
,
which
yet
the
Scriptures
make
commensurable
,
and
to
be
of
equal
extent
.
More
plainly
,
if
the
Scriptures
had
intended
,
and
held
forth
many
Churches
,
as
making
one
Church
;
and
the
Elders
of
those
many
Churches
,
to
have
been
Elders
in
common
to
those
Churches
,
as
one
Church
;
then
the
Deacons
of
all
those
Churches
,
should
make
up
a
common
Deaconry
,
and
be
Deacons
in
common
,
unto
all
those
Churches
in
an
ordinary
way
,
as
the
other
are
Elders
.
But
this
is
contrary
to
the
practice
of
the
Reformed
Churches
,
though
subject
to
the
Presbyterial
Government
,
in
which
the
Deacons
have
the
ordinary
Relation
of
Deacons
,
in
no
respect
extended
further
than
to
a
particular
Congregation
:
Nor
do
they
exercise
Acts
of
that
Office
,
in
a
set
way
to
other
Congregations
,
nor
to
Neighbour
Congregations
more
than
to
another
;
much
less
is
there
a
common
Deaconship
of
them
all
.
And
yet
why
should
not
this
common
Deaconry
be
erected
over
all
those
Churches
,
as
one
Church
,
as
well
as
a
common
Eldership
,
especially
if
in
matters
of
this
Nature
,
a
parity
of
Reason
should
carry
it
?
For
,
1.
A
Church
in
Scripture
,
and
all
the
Officers
are
alike
Relatives
,
as
a
Church
and
the
Elders
are
.
The
best
of
the
Presbyterial
Arguments
for
this
common
Presbytery
,
are
founded
upon
the
commensurable
extent
and
relation
of
Church
and
Elders
;
that
if
any
Churches
make
one
Church
,
then
the
Elders
of
them
all
make
one
Eldership
,
and
they
are
Elders
in
common
unto
them
;
then
why
not
the
Deacons
also
?
Now
this
Reason
of
theirs
,
fetcht
from
this
Mutual
Relation
of
one
Church
,
and
one
Eldership
or
Elders
thereof
,
will
require
the
like
for
Deacons
:
for
every
Church
,
as
it
is
a
Church
,
being
a
Body
,
hath
a
Relation
to
all
its
Officers
,
as
Organical
Members
thereof
:
As
we
have
it
asserted
,
Rom
.
12.
4.
As
we
have
many
Members
in
one
Body
,
and
all
Members
have
not
the
same
Office
,
so
it
is
also
in
the
Church
of
Christ
;
and
the
Members
have
several
Offices
in
the
Church
,
which
be
mentioneth
,
ver
.
8.
and
so
if
that
Church
of
Rome
were
one
Body
,
and
a
Church
of
many
Churches
;
then
the
Deacons
were
Deacons
in
common
of
those
many
Churches
,
as
they
all
were
one
Church
.
For
as
the
Pastors
and
Teachers
Office
is
held
forth
in
that
following
Description
,
ver
.
8.
He
that
Exhorteth
,
and
he
that
Teacheth
:
So
the
Deacons
in
that
,
He
that
Giveth
.
And
in
the
Analogy
of
the
Natural
Body
(
to
which
there
the
Apostle
refers
us
,
to
exemplifie
this
of
a
Church
organized
with
Officers
,
as
a
Body
to
Christ
)
though
one
Member
may
be
less
and
inferiour
to
another
,
in
bulk
or
use
;
yet
it
is
a
Member
of
that
whole
Body
in
its
use
.
The
little
Finger
,
is
a
Finger
of
the
whole
Body
,
as
well
as
the
Arm
is
a
Member
of
the
whole
:
The
Foot
that
serves
the
whole
Body
,
is
a
Member
in
its
Office
,
as
fully
as
the
Hand
;
and
the
extent
of
its
Jurisdiction
or
Use
,
according
to
its
kind
,
is
the
same
,
by
vertue
of
the
same
Relations
.
If
therefore
these
are
Elders
in
common
,
or
an
Eldership
do
Rule
in
common
those
Congregations
as
One
Church
,
and
as
Organical
Members
thereof
,
as
one
Body
;
then
why
should
not
the
Deacons
in
as
ordinary
a
way
,
perform
their
Office
in
common
,
and
bear
the
Relation
of
Deacons
in
common
unto
all
,
as
One
Church
?
And
2.
The
Scriptures
do
confirm
this
like
commensurable
extent
of
the
Deacons
and
Elders
Office
,
as
Relating
to
a
Church
:
For
the
Apostle
Writing
to
Philippi
,
a
Church
in
a
City
(
which
therefore
we
suppose
our
Brethren
will
needs
have
to
have
been
a
Presbyterial
Church
,
of
many
Congregations
,
lest
any
one
instance
of
a
compleat
Congregational
Church
,
should
be
left
unto
us
)
He
Writes
to
the
Bishops
(
the
Elders
)
and
the
Deacons
of
that
Church
.
And
Acts
6.
the
Deacons
of
the
Church
of
Jerusalem
(
if
there
were
many
Congregations
,
as
our
Brethren
suppose
)
were
chosen
by
the
whole
Multitude
,
when
gathered
together
by
the
Twelve
;
and
therefore
were
Deacons
of
that
whole
Church
,
as
well
as
the
Elders
were
Elders
thereof
.
Now
if
the
Deacons
Office
should
thus
be
extended
to
all
the
Congregations
,
as
the
Elders
is
;
then
why
should
not
each
Church
be
bound
to
bring
Contributions
to
the
Deacons
of
each
Church
,
to
be
distributed
in
common
;
and
so
our
Purses
should
be
subject
to
the
Deacons
in
common
,
as
far
as
our
consciences
to
the
Elders
in
common
;
and
they
might
challenge
the
same
power
in
their
Office
over
the
one
,
that
the
Elders
do
over
the
other
:
And
then
also
each
Congregation
were
in
as
ordinary
and
standing
an
obligation
,
bound
to
Relieve
all
the
poor
in
those
Churches
,
as
well
as
those
in
their
own
:
Not
only
by
the
common
Law
of
charity
,
but
by
vertue
of
a
special
Relation
of
their
being
one
Church
;
which
Relation
in
all
these
things
,
doth
beget
the
like
obligation
,
that
it
doth
in
Government
:
And
so
all
things
in
this
Nature
,
should
be
alike
common
to
all
and
each
;
and
there
should
be
a
common
Treasury
for
this
one
great
Diaconate
Church
(
as
we
may
in
a
Parallel
Allusion
,
to
that
other
Name
of
Presbyterial
call
it
)
as
there
is
a
common
Regimen
or
Government
,
for
this
great
Presbyterial
Church
.
This
strange
Disproportion
between
the
Officers
or
Members
of
this
Body
,
which
the
Presbyterial
Government
doth
make
,
seems
to
us
,
at
least
,
unnatural
:
Whereas
this
(
as
all
other
things
)
fall
in
suitably
and
naturally
,
when
the
Relation
of
Elders
and
Elderships
,
is
extended
no
further
than
each
Congregation
;
which
,
as
it
is
to
be
an
Original
Body
unto
Christ
,
so
the
Officers
and
Members
thereof
,
according
to
the
Law
of
Nature
,
are
alike
Members
of
,
and
for
that
Body
;
and
the
Use
,
Service
,
Relation
,
of
all
and
each
in
their
several
kinds
,
bear
alike
proportion
to
the
whole
.
And
that
even
by
the
practice
and
judgment
of
the
Reformed
Churches
themselves
,
the
Deacons
are
confined
to
each
particular
Congregation
,
is
to
us
a
Testimony
(
as
the
remaining
Office
of
Overseers
for
the
poor
under
the
Episcopal
Government
,
hath
been
judged
a
pregnant
evidence
of
the
Deacons
Office
once
in
the
Church
)
that
the
limits
of
a
Church
and
Elders
were
all
once
within
a
particular
Congregation
,
although
the
Elders
,
because
a
Superior
Office
,
have
assumed
to
extend
their
power
and
jurisdiction
in
their
kind
,
further
than
the
other
more
inferior
in
theirs
.
But
let
it
be
supposed
,
that
some
reason
of
difference
might
be
given
of
this
Disproportion
in
the
Elder's
Office
,
and
the
Deacons
,
and
that
a
common
Deaconry
would
not
follow
upon
a
common
Presbytery
.
Yet
2.
There
are
other
as
great
Incongruities
will
fall
upon
the
very
Relations
of
the
Elders
Offices
themselves
,
which
this
Frame
of
fixed
Elders
to
some
Congregations
respectively
,
and
yet
of
ordinary
Elders
to
all
of
them
,
causeth
.
God
hath
made
some
Preaching
Elders
;
some
Ruling
Elders
(
as
the
Reformed
Churches
allow
)
or
Church-Governours
to
assist
the
Pastors
in
Government
.
And
to
Preaching
Elders
,
both
Preaching
and
Ruling
belongs
;
which
are
conjunct
in
that
Office
,
according
to
the
Principles
of
the
Presbyterial
Government
,
and
the
Scriptures
.
But
the
business
of
Ruling
,
belongs
only
to
the
other
;
and
by
this
they
are
distinct
,
as
two
Subordinate
Species
,
or
as
the
Sensitive
and
Reasonable
Soul
,
whereof
the
one
hath
Sense
only
in
all
its
Acts
,
the
other
both
Sense
and
Reason
,
and
yet
are
Specifically
distinct
.
Every
Church
of
Christ
,
is
a
Body
ordered
,
Coloss
.
2.
1.
Rejoycing
(
says
Paul
)
to
see
your
Order
.
And
the
intent
of
the
Presbyterial
Government
,
is
professed
to
be
,
to
preserve
Order
in
the
Church
;
and
if
in
any
thing
this
Order
is
most
to
be
seen
,
it
is
in
the
Distinction
and
Order
of
the
Officers
thereof
.
Now
this
Frame
of
Government
,
brings
in
a
great
Disorder
in
the
Offices
and
Officers
,
and
confounds
them
,
and
their
Relations
.
To
Demonstrate
this
,
let
us
consider
the
Pastors
,
or
Preaching
Elders
.
They
are
all
undeniably
Preaching
Elders
,
to
their
particular
Congregations
,
of
which
they
are
the
fixt
Pastors
;
and
yet
they
have
another
Relation
of
Elders
(
by
means
of
this
Presbyterial
Government
)
to
all
these
Congregations
,
considered
as
one
Church
:
And
if
these
Pastors
be
any
way
Elders
to
both
;
they
must
Sustain
the
Title
of
both
sorts
of
Elders
in
these
two
differing
Relations
,
which
is
an
evident
confounding
of
both
these
Offices
,
in
one
and
the
same
person
.
For
,
1.
It
is
evident
,
that
they
do
each
apart
,
bear
the
Title
and
Relation
of
preaching
Elders
unto
their
particular
Congregations
;
and
such
pastors
,
or
such
preaching
Elders
,
they
can
be
to
no
more
or
other
than
those
they
ordinarily
preach
unto
;
for
they
Labour
in
the
Word
and
Doctrine
,
unto
no
other
;
and
this
is
the
character
of
Distinction
from
the
other
Elders
and
Governours
,
in
1
Tim
.
5.
17.
And
it
is
evident
,
that
they
being
fixt
each
as
Pastors
to
their
particular
Congregations
,
cannot
Labour
in
the
Word
and
Doctrine
to
them
all
;
therefore
they
sustain
this
Title
in
Distinction
of
Elders
,
only
unto
those
their
several
charges
.
And
it
is
certain
,
that
all
Offices
have
their
Distinction
and
Denomination
,
from
that
special
Praxis
or
Function
they
are
ordained
unto
:
As
that
is
an
Eye
to
the
Body
,
whose
Praxis
or
Function
is
to
see
for
the
whole
Body
.
They
can
therefore
be
said
to
be
Preaching
Elders
to
no
other
of
this
classical
Church
,
than
that
Praxis
of
Preaching
is
extended
unto
.
It
is
an
Argument
which
Whitaker
useth
against
the
Pope
;
and
our
Divines
make
use
of
it
against
the
Bishops
:
That
nor
he
nor
they
,
can
be
said
to
be
Pastors
unto
all
they
yet
pretended
to
be
Pastors
unto
,
because
they
are
not
able
to
exercise
the
Function
of
Pastors
unto
them
.
Therefore
,
2.
We
ask
what
sort
of
Elders
the
Pastors
are
that
are
in
this
common
Presbytery
?
What
sort
of
Relation
of
Elders
do
they
bear
to
this
one
Presbyterial
Church
,
over
and
above
that
Relation
,
they
,
as
Pastors
,
bear
to
their
own
?
(
And
this
Church
and
Elders
,
as
Elders
,
are
Relatives
,
as
well
as
the
particular
Congregations
and
their
Elders
,
or
else
this
Great
Church
,
must
want
its
correlative
of
Elders
to
it
)
Surely
they
bear
no
other
Relation
,
than
of
Ruling
Elders
,
if
they
be
Elders
at
all
(
and
to
make
them
no
Elders
,
and
not
to
have
the
Relation
of
Elders
to
this
Great
Church
in
this
Presbytery
,
we
believe
will
not
be
affirmed
)
And
if
they
be
Elders
,
then
the
Notion
of
their
being
Elders
,
must
have
one
of
those
two
forementioned
Formal
Differences
annexed
to
it
,
either
of
Preaching
Elders
,
or
meerly
Ruling
:
And
this
Difference
and
Denomination
must
be
fetcht
(
as
was
said
afore
)
from
the
differing
Praxis
,
or
use
they
serve
for
.
And
it
is
evident
,
that
the
ordinary
Acts
they
serve
for
,
and
exercise
in
those
common
Presbyteries
,
are
meerly
Acts
of
Ruling
Elders
(
in
all
which
therefore
,
Ruling
Elders
concur
in
common
with
them
)
and
accordingly
it
is
called
the
Presbyterian
Government
.
And
further
,
the
power
of
an
Office
in
the
Church
(
though
exercised
but
as
conjoyned
with
others
)
is
a
Relation
in
respect
to
some
Administration
in
a
constancy
;
now
the
constant
and
ordinary
Administration
they
serve
for
in
such
a
Presbytery
,
is
only
Ruling
,
not
Teaching
,
there
being
no
Acts
but
such
,
that
Ruling
Elders
joyn
in
.
So
as
by
this
Frame
,
the
same
Preaching
Elder
or
Pastor
,
must
bear
two
sorts
of
ordinary
Offices
,
in
these
two
Relations
,
of
a
Preaching
,
and
a
meer
Ruling
Elder
,
as
if
one
were
both
a
Physician
and
a
Chirurgeon
,
and
were
fixed
to
one
of
the
Companies
in
the
City
,
to
practice
Physick
to
them
,
he
sustained
the
Office
of
a
Physician
to
that
Company
;
and
if
he
were
besides
,
called
to
practice
Chirurgery
,
to
many
other
Companies
,
he
were
certainly
only
a
Chirurgeon
unto
them
,
as
truly
as
a
Physician
to
the
other
.
So
as
we
shall
not
need
to
Dispute
the
point
of
Ruling
Elders
any
more
;
for
here
are
such
as
are
Elders
,
acknowledged
such
by
all
sides
,
and
yet
for
the
sort
of
their
Office
,
but
plain
Ruling
Elders
,
and
deserve
properly
in
this
Relation
,
no
other
Name
,
if
we
hold
the
Presbyterial
Government
;
and
they
are
as
truly
and
properly
to
this
Presbyterial
Church
such
,
and
no
other
,
as
those
Governours
that
Preach
not
at
all
,
are
unto
those
they
are
Elders
unto
.
And
this
Incongruity
,
no
Distinction
will
Salve
;
call
them
Elders
in
this
Presbytery
,
in
what
Sense
you
please
,
whether
in
Sensu
diviso
,
or
Conjuncto
,
yet
Elders
they
are
;
and
if
so
,
then
one
of
these
two
sorts
of
Elders
,
they
must
be
to
this
Presbyterial
Church
,
either
both
Preaching
and
Ruling
Elders
,
or
meerly
Ruling
.
Their
being
Elders
together
in
this
Presbytery
,
cannot
be
supposed
to
Divest
them
of
the
Title
of
some
sort
of
Elders
(
and
there
is
not
a
third
sort
)
no
more
than
the
Elders
of
a
Congregation
,
met
in
a
Presbytery
,
do
thereby
loose
the
Title
of
Elders
,
which
they
sustain
to
that
Congregation
,
or
no
more
(
as
was
even
now
instanced
)
than
when
the
Body
hath
two
Eyes
,
that
always
concur
in
one
Act
of
sight
,
either
of
them
should
not
be
Denominated
Eyes
unto
the
Body
apart
,
and
the
one
called
the
left
,
and
the
other
the
right
.
The
Disorder
and
Confusion
hereby
,
may
be
further
set
out
,
1.
That
by
this
means
,
the
same
Officer
hath
a
full
Relation
to
one
Church
,
and
but
half
a
Relation
unto
another
;
and
it
causeth
him
to
perform
the
whole
of
his
Offices
to
one
Church
(
the
particular
Church
)
to
which
he
hath
Relation
,
and
but
the
half
thereof
to
the
other
.
And
2.
It
makes
an
ordinary
Pastor
,
not
only
perform
the
work
of
two
Officers
,
but
to
bear
the
Relation
of
two
Offices
;
for
in
his
several
Relations
to
these
two
several
Churches
,
his
Congregational
and
Classical
,
his
Relations
are
parted
and
divided
.
And
it
brings
up
the
same
Absurdity
which
was
put
upon
Episcopal
Government
;
That
a
Bishop
professing
himself
to
bear
the
Relation
of
a
Pastor
to
the
whole
Diocess
;
yet
was
but
a
Ruling
Elder
to
them
,
not
a
Teaching
.
3.
To
extend
a
Pastor's
power
of
ordinary
Ruling
,
beyond
the
extent
of
his
ordinary
Teaching
,
is
against
the
order
which
Christ
hath
set
(
and
all
extent
of
power
,
must
as
well
have
an
Institution
of
Christ
,
as
the
Power
or
Office
it self
;
for
the
difference
of
Evangelists
,
and
of
ordinary
Pastors
,
lay
but
in
extent
of
power
)
and
then
we
argue
thus
;
if
the
extent
of
a
Pastor's
ordinary
Ruling
Power
,
as
a
Pastor
and
Elder
,
be
but
to
the
Flock
,
as
his
whole
Flock
,
which
he
is
able
to
Feed
:
Then
to
bear
the
Relation
of
a
Pastor
or
Elder
for
ordinary
Government
,
to
any
more
than
he
is
able
,
and
doth
thus
Feed
,
May
not
be
.
But
the
extent
of
a
Pastor's
ordinary
Ruling
power
,
is
but
to
that
Flock
,
as
his
whole
Flock
,
which
he
is
able
to
Feed
.
And
this
Argument
,
as
also
the
former
;
besides
that
,
it
serves
to
make
up
more
Incongruities
of
this
Presbyterial
Government
,
so
it
might
stand
alone
,
and
make
a
compleat
Argument
of
it self
against
it
;
for
if
the
Pastor's
ordinary
power
in
Ruling
,
be
not
to
be
extended
further
than
of
his
ordinary
Preaching
;
then
this
ordinary
standing
Government
of
Pastors
fixed
for
Preaching
to
their
own
Congregations
,
may
not
be
over
those
many
in
common
.
Now
that
the
extent
of
a
Pastor's
ordinary
Ruling
power
,
reacheth
only
to
that
Flock
which
he
is
able
to
Feed
,
I
prove
1.
By
Scripture
.
2.
By
Reason
.
1.
I
prove
it
by
Scripture
,
Acts
20.
28.
Take
heed
to
your selves
,
and
to
all
the
{αβγδ}
.
Flock
(
the
whole
Flock
)
over
which
the
Holy
Ghost
hath
made
you
Over-seers
,
to
Feed
the
Church
of
God
,
which
he
hath
purchased
with
his
own
Blood
.
Here
are
1.
Elders
,
(
ver
.
17.
)
spoken
to
.
2.
Their
having
Relation
to
a
Flock
,
an
whole
Flock
is
mentioned
.
3.
They
are
enjoyned
to
Feed
the
Flock
,
and
the
whole
Flock
:
And
all
these
are
commensurable
.
Whence
1.
We
see
that
the
special
Limitation
of
their
extensive
Power
and
Relation
to
a
Flock
,
and
to
all
the
Flock
,
is
set
by
the
Holy
Ghost
,
and
not
by
Man
;
and
therefore
is
not
to
be
extended
by
Man
,
further
than
the
Holy
Ghost
hath
appointed
.
2.
The
extent
of
that
Relation
,
is
to
that
Flock
;
and
the
whole
Flock
they
Feed
,
and
they
are
to
Feed
all
that
Flock
alike
:
And
if
they
be
Preaching
Elders
,
then
they
must
Feed
it
by
Preaching
;
and
therefore
are
Overseers
to
them
,
to
Feed
them
,
and
because
they
Feed
them
.
3.
He
speaks
to
Preaching
Elders
especially
,
that
Feed
by
Doctrine
:
For
1.
He
propounds
his
own
Example
to
them
,
ver
.
20.
that
he
had
Revealed
the
whole
Counsel
of
God
.
And
2.
He
says
,
ver
.
30.
Some
of
you
shall
arise
,
speaking
perverse
things
.
And
't
is
Pauls
farewell
;
and
(
as
Baynes
argues
against
Bishops
▪
)
those
to
whom
at
last
the
Apostles
commended
Churches
,
were
the
ordinary
Governors
left
;
but
he
commended
them
not
to
a
Bishop
,
but
ordinary
Elders
.
Thus
we
argue
also
,
for
the
extent
of
the
Relation
of
those
Elders
that
they
are
to
Govern
only
that
Flock
that
they
are
able
to
Feed
;
and
therefore
they
have
not
the
Office
of
Overseeing
,
as
ordinary
Elders
over
those
whom
they
Feed
not
.
And
Peter
seconds
Paul
in
this
,
1
Pet
.
5.
2.
Feed
the
Flock
of
God
which
is
among
you
,
taking
the
oversight
thereof
,
the
Flock
,
{αβγδ}
among
you
,
is
that
Flock
that
any
of
them
had
Relation
to
,
as
his
Flock
Respectively
.
Thereupon
Writing
unto
the
Churches
in
a
whole
Nation
,
in
chap.
1.
ver
.
1.
(
whereas
in
Acts
20.
28.
the
charge
is
to
the
particular
Elders
of
Ephesus
,
to
that
whole
Flock
)
he
therefore
puts
in
that
Note
of
Respectiveness
{αβγδ}
among
you
,
that
is
,
that
which
Respectively
belongs
to
you
,
answerable
to
which
is
that
Text
,
Col.
1.
17.
Who
is
for
you
a
Faithful
Minister
,
that
is
,
your
proper
Pastor
:
And
Acts
14.
23.
They
ordained
Elders
Church
by
Church
,
Elders
to
them
,
that
is
,
proper
Elders
to
them
,
so
the
Flock
{αβγδ}
signifies
your
several
proper
Flocks
that
belong
to
you
.
Hereby
it
appears
,
that
their
Feeding
,
and
their
oversight
over
any
of
those
Flocks
,
are
commensurable
;
and
that
Flock
which
they
are
not
able
to
Feed
,
they
have
not
the
oversight
over
,
for
they
are
both
of
the
same
extent
.
Thus
also
,
Heb
.
13.
7.
17.
Remember
them
that
have
the
Rule
over
you
,
and
have
spoken
to
you
the
Word
of
God
,
which
he
speaks
of
Preaching
Elders
,
for
the
extent
of
their
Rule
and
their
Preaching
is
all
one
.
And
of
Ruling
Elders
he
speaks
,
ver
.
17.
Obey
them
that
have
the
Rule
over
you
;
for
they
watch
for
your
Souls
,
as
those
that
must
give
an
account
.
And
not
to
Dispute
,
whether
these
places
note
out
two
sorts
of
Officers
,
Preaching
Elders
,
v.
7.
and
Ruling
Elders
,
v.
17.
Or
but
one
sort
,
and
so
but
several
Acts
of
the
same
Office
;
yet
this
is
certain
that
these
are
commensurable
;
for
they
are
Officers
together
in
the
same
Church
:
And
if
the
Pastor's
power
of
Ruling
extends
no
further
than
his
Preaching
,
then
the
meer
Ruling
Elders
power
,
or
his
that
is
assistant
to
him
,
must
extend
no
further
also
.
1.
Remember
those
that
have
spoken
the
word
to
you
.
2.
Obey
and
Submit
to
those
that
watch
for
your
Souls
.
This
is
the
Natural
Obligation
to
Obedience
,
and
so
is
the
measure
to
set
the
bounds
of
the
extent
of
ordinary
Church-power
.
't
is
one
Argument
used
against
Episcopal
power
,
that
they
are
enforced
to
obey
him
that
speaks
not
the
Word
to
them
,
nor
watcheth
over
their
Souls
;
and
this
holds
as
well
against
these
Presbyterial
Offices
;
and
when
a
Man
comes
before
such
to
be
Excommunicated
,
he
may
say
,
I
am
not
bound
to
obey
you
in
such
an
Authoritative
way
,
nor
do
I
owe
a
Subjection
as
to
a
power
of
Censure
in
you
;
for
many
,
nay
most
of
you
,
have
never
spoke
the
word
to
me
,
nor
do
watch
over
my
Soul
:
Nay
,
perhaps
the
Man
can
say
,
he
never
saw
their
Faces
afore
.
And
it
avails
not
to
say
,
that
they
they
may
occasionally
Preach
;
for
the
Apostle
,
1
Thess
.
5.
12.
speaking
of
respect
to
their
Officers
,
Know
them
(
says
he
)
that
Labour
among
you
,
and
are
over
you
in
the
Lord
,
and
Admonish
you
.
These
two
,
Those
that
Labour
,
and
are
over
you
,
are
commensurable
,
and
they
are
meant
,
who
make
it
their
callings
to
have
the
care
of
the
Flock
,
which
the
many
Pastors
and
Elders
in
a
common
Presbytery
do
not
.
But
in
what
is
it
they
Labour
,
the
1
Tim
.
5.
17.
expounds
it
to
be
,
That
Labour
in
the
Word
and
Doctrine
;
The
Elders
that
Rule
well
,
as
worthy
of
double
Honour
,
especially
those
that
Labour
in
the
Word
and
Doctrine
.
And
whether
you
expound
this
latter
known
place
of
Teaching
Elders
only
,
or
of
Ruling
and
Teaching
both
(
as
the
Reformed
Churches
do
)
however
it
affords
this
to
us
,
that
the
extent
of
Ruling
,
in
either
the
one
or
the
other
,
is
but
as
large
as
Teaching
.
And
if
it
be
meant
of
Teaching
Elders
only
,
that
both
Rule
and
Labour
in
the
Word
and
Doctrine
;
yet
if
they
be
limited
in
labouring
in
the
Word
,
as
being
fixt
Pastors
to
their
own
Congregations
,
then
in
Ruling
also
.
And
if
it
be
meant
of
Ruling
Elders
(
as
distinct
from
them
)
yet
their
Ruling
is
of
the
same
extent
,
that
the
others
labouring
in
the
Word
;
and
that
is
extended
but
to
one
Congregation
,
whereas
Pastors
they
are
fixed
.
And
2.
Though
in
a
Pastor's
Office
,
in
which
Preaching
and
Ruling
is
joyned
,
yet
his
power
of
Ruling
flows
in
him
from
,
and
is
the
Adjunct
of
his
power
to
Preach
;
and
to
be
sure
,
it
is
not
extendable
further
.
And
however
,
yet
there
is
the
same
proportion
of
either
;
and
then
by
just
Reason
,
the
extent
of
the
Church
,
which
is
the
Subject
of
his
ordinary
Ruling
,
cannot
be
extended
larger
than
what
is
the
ordinary
Subject
of
his
Preaching
,
and
so
those
Relations
are
of
equal
limits
,
(
which
is
the
present
case
of
a
Pastor's
Authority
,
appropriated
to
a
Congregation
,
and
extended
but
to
his
own
in
an
ordinary
way
)
and
to
make
the
ground
of
a
Relation
narrower
,
than
the
extent
of
it
is
absurd
.
If
a
Father
hath
the
power
of
Governing
as
a
Father
,
then
it
is
extendable
only
to
those
he
is
a
Father
to
.
And
that
a
Pastor
hath
his
ordinary
Ruling
power
,
annexed
to
his
ordinary
power
of
Preaching
,
we
prove
by
these
Reasons
.
1.
If
he
hath
no
this
Ruling
power
upon
this
ground
,
then
must
be
assigned
some
other
.
He
hath
it
not
by
any
special
Faculty
or
Office
,
over
and
above
this
of
Preaching
;
for
then
he
should
be
made
a
Ruling
Elder
,
over
and
above
his
being
first
a
Preaching
Elder
,
as
a
new
Faculty
given
him
:
Nor
hath
he
it
by
being
made
a
Ruler
first
,
and
then
having
this
of
Preaching
Superadded
(
as
the
Bishops
first
made
Deacons
,
then
Presbyters
.
)
For
2.
All
the
Keys
are
given
him
at
once
,
the
Keys
of
Ruling
,
with
the
Keys
of
Knowledge
.
The
power
of
the
Staff
intrinsecally
follows
,
his
being
a
Pastor
or
Shepherd
;
and
though
the
one
is
a
power
of
meer
Order
,
Namely
that
of
Preaching
,
and
that
of
his
Ruling
is
of
Jurisdiction
(
to
be
exercised
in
many
cases
with
others
,
and
not
alone
)
yet
still
his
receiving
power
to
joyn
with
others
in
those
Acts
of
Rule
of
Jurisdiction
,
is
from
this
power
of
Order
;
and
the
ordinary
extent
of
his
Authority
therein
,
is
extended
no
further
than
his
ordinary
call
to
Preaching
.
Yea
,
3.
The
extent
of
the
power
of
the
Apostles
themselves
,
in
Ruling
in
all
the
Churches
,
was
founded
upon
,
and
extendable
with
their
Commission
to
Preach
;
and
their
very
Call
and
Obligation
being
not
to
Preach
in
a
set
and
fixt
Relation
,
as
an
ordinary
Pastor's
calling
is
;
but
to
all
Nations
,
and
in
all
Churches
,
hence
their
power
of
Ruling
was
answerable
.
It
was
their
very
Call
to
be
Universal
Pastors
,
and
therefore
Universal
Rulers
;
Yea
,
and
their
Authority
of
Ruling
,
was
narrower
in
the
extent
of
it
,
than
of
their
Preaching
.
The
Apostles
might
preach
to
Heathens
,
and
their
Call
was
so
to
do
,
to
convert
them
;
but
they
had
not
power
to
Rule
all
Men
,
What
have
I
to
do
to
Judge
them
that
are
without
?
says
the
Apostle
,
1
Cor
.
15.
12.
But
in
this
way
of
Presbyterial
Government
,
though
they
also
may
occasionally
Preach
,
where
they
may
not
Rule
;
yet
the
proportion
of
their
ordinary
Ruling
,
is
extended
beyond
the
proportion
of
their
ordinary
Preaching
,
which
was
not
so
in
the
Apostles
themselves
.
Let
but
the
same
Line
of
proportion
equally
be
drawn
over
the
Apostle's
power
in
these
and
theirs
,
according
to
their
several
measures
.
Their
Call
to
Ruling
,
was
Uniform
to
Preaching
in
all
Churches
,
though
their
Preaching
was
larger
than
their
Rule
,
Namely
,
to
those
without
;
but
ordinary
Pastors
have
a
standing
fixt
Call
to
Preach
,
but
in
one
Congregation
;
let
their
Call
and
power
of
Ruling
,
be
Uniform
to
it
,
and
they
can
have
an
ordinary
standing
power
to
Rule
,
but
in
that
Congregation
;
either
extend
both
further
,
or
contract
both
to
this
.
It
is
no
answer
,
to
say
that
they
may
Preach
as
Pastors
in
Neighbour
Churches
occasionally
;
for
so
they
may
Preach
to
any
Reformed
Church
,
as
in
Scotland
,
where
yet
they
have
not
so
much
as
an
occasional
Call
to
Rule
,
and
in
such
occasional
Acts
of
Preaching
also
,
they
have
but
the
proportion
,
which
the
Apostles
had
,
whose
power
in
Preaching
,
was
larger
than
of
Ruling
;
for
it
was
extended
to
them
without
.
But
still
if
an
ordinary
standing
power
in
Ruling
,
although
with
others
(
for
the
Apostles
exercised
their
power
with
others
)
should
be
stretcht
where
they
have
not
an
ordinary
standing
Call
to
Preach
,
it
should
exceed
the
proportion
of
the
Apostles
in
that
respect
.
4.
And
Fourthly
,
From
hence
ariseth
another
Disproportion
between
these
Officers
,
Ruling
and
Preaching
Elders
,
compared
among
themselves
;
and
it
is
such
a
Disproportion
,
as
is
like
to
the
former
,
alledged
between
the
Deacons
and
the
Elders
.
For
this
Government
makes
the
extent
of
the
Ruling
Elders
Office
and
Relation
,
to
be
larger
than
that
of
the
Teachers
or
Pastors
:
For
the
Pastor
as
Pastor
,
is
limited
to
his
particular
Congregation
he
is
fixt
to
,
as
the
Deacons
also
are
:
But
the
Ruling
Elders
Office
,
as
Ruling
Elder
,
is
extended
over
all
these
Congregations
in
this
Presbytery
.
The
Ruling
Elder
performs
his
Office
,
in
the
highest
perfection
of
it
,
as
to
Admonish
,
Excommunicate
,
&c.
to
all
in
these
Churches
;
but
the
Pastors
are
limited
as
Pastors
,
in
the
Highest
Work
of
their
Callings
(
which
preaching
is
;
and
more
excellent
than
Ruling
,
yea
,
than
Baptizing
)
unto
one
Congregation
.
That
place
in
1
Tim
.
5.
17.
(
interpret
how
you
will
)
Justifies
what
is
asserted
.
Now
these
are
strange
Disproportions
,
which
are
occasioned
by
this
and
the
Presbyterial
Government
.
And
this
greatly
makes
for
the
Congregational
way
,
wherein
as
to
these
particulars
,
no
such
Incongruities
are
found
,
but
all
things
fall
naturally
Uniform
.
2.
A
Second
Head
of
Incongruities
and
Inconsistencies
,
which
will
follow
upon
this
Government
,
concerns
the
Mutual
Duties
required
,
that
do
necessarily
follow
upon
this
standing
Relation
,
for
a
constant
Government
of
these
Elders
,
to
all
this
people
of
these
Churches
,
and
of
the
people
to
these
Elders
.
1.
The
people
of
all
these
Elders
(
according
to
what
the
Scripture
speaks
of
,
as
due
to
standing
Elders
)
owe
at
least
Honour
and
Esteem
to
them
;
yea
,
Maintenance
to
all
of
them
,
whether
they
ordinarily
Rule
them
,
or
Preach
to
them
;
and
they
owe
it
on
both
accounts
,
1
Tim
.
4.
17
,
18.
Let
the
Elders
that
Rule
well
,
be
counted
worthy
of
double
Honour
,
especially
that
Labour
in
the
Word
and
Doctrine
;
Which
Honour
is
,
(
ver
.
18.
)
in
the
Analogy
of
that
Law
,
Not
to
Muzzle
the
Mouth
of
the
Ox
,
that
treadeth
out
the
Corn
:
And
this
is
certainly
due
to
Elders
,
on
account
of
what
is
the
Work
of
Elders
,
whether
performed
apart
or
together
,
by
way
of
Jurisdiction
.
And
it
cannot
be
denyed
,
but
that
their
constant
Ruling
,
as
in
the
Presbytery
,
is
one
great
part
of
the
Work
of
Elders
,
here
intended
and
mentioned
with
Preaching
,
for
which
an
especial
Honour
is
due
.
God
appoints
no
constant
work
in
the
Ministry
,
but
he
appoints
a
Reward
from
those
,
for
whom
it
is
performed
.
And
as
they
owe
a
Duty
of
Ruling
to
every
one
in
the
Flock
,
as
Acts
20.
28.
So
there
is
a
due
of
Maintenance
and
Honour
,
due
from
all
this
people
,
to
all
and
every
one
of
those
Elders
,
to
those
that
Rule
,
as
well
as
to
those
that
Labour
in
the
Word
and
Doctrine
.
And
in
Reason
,
if
the
Elders
that
Rule
well
,
and
perform
the
lesser
Acts
of
Ruling
in
their
particular
Congregations
,
are
to
have
this
Honour
from
them
,
in
their
Relations
;
then
all
these
Elders
that
Rule
well
in
the
common
Presbytery
,
and
perform
the
greatest
Acts
of
Ruling
,
are
to
have
the
like
from
all
of
that
classical
Church
;
for
the
Emphasis
being
put
upon
Ruling
well
,
and
in
those
Acts
done
by
them
,
the
Excellency
of
Ruling
consisting
;
therefore
to
these
,
is
this
Honour
due
from
this
Great
Church
,
more
especially
,
than
from
the
lesser
Congregations
,
Respectively
unto
their
proper
Elders
.
Neither
will
the
Distinction
of
being
a
Presbytery
in
common
salve
it
;
for
if
the
particular
Elders
of
Congregations
,
are
to
have
this
Honour
for
what
is
done
by
them
in
their
joynt
Acts
of
Ruling
in
the
particular
Presbyteries
;
then
these
are
to
have
it
in
what
is
done
in
their
common
Presbyteries
also
.
And
the
precept
is
,
not
to
Honour
Presbyteries
in
common
in
an
abstract
Notion
,
but
to
Honour
Elders
;
because
the
particular
persons
of
the
Elders
,
are
to
be
the
Object
of
it
;
and
those
most
,
who
excell
most
in
that
Rule
,
that
Rule
well
,
or
best
.
But
when
there
are
many
Congregations
apart
,
who
have
their
proper
fixt
Pastors
and
Elders
,
whom
they
maintain
for
performing
one
part
of
the
Elders
work
(
for
they
perform
but
one
part
of
it
)
how
shall
they
perform
this
due
to
all
the
rest
,
for
that
other
part
of
the
work
?
How
Burthensome
,
how
confused
would
this
be
?
And
yet
due
it
is
,
for
they
are
all
one
Church
to
them
.
And
then
how
can
this
Duty
be
proportioned
(
suppose
it
should
not
be
Maintenance
,
but
Honour
and
Esteem
)
for
the
people
will
not
be
able
well
to
judge
of
it
,
not
only
because
they
cannot
be
present
at
their
Work
,
and
so
cannot
judge
of
it
;
but
because
either
it
must
be
proportioned
to
them
that
are
constant
,
as
Preaching
Elders
,
or
as
Ruling
.
For
the
ground
it
is
there
,
(
1
Tim
.
5.
18.
)
required
upon
is
,
that
they
tread
out
their
Corn
,
and
the
Apostle
says
,
Esteem
them
for
their
Work
sake
,
that
Labour
among
you
,
1
Thess
.
5.
12
,
13.
So
as
it
is
to
be
proportioned
to
the
Work
of
a
Pastor
,
as
Pastor
;
but
to
Honour
or
Esteem
them
as
Ruling
Elders
only
,
were
to
Honour
the
Preaching
Elders
,
below
the
Rank
and
Degree
of
their
Office
.
2.
It
also
brings
the
like
Incongruity
,
upon
the
performance
of
those
Duties
of
Elders
,
which
the
New
Testament
indifferently
requires
of
all
those
that
it
acknowledgeth
to
be
Elders
unto
a
people
;
and
therefore
no
such
constant
Relation
of
Elders
,
to
so
many
Churches
may
be
.
1.
One
Duty
is
praying
with
the
Sick
,
Send
for
the
Elders
of
the
Church
,
to
pray
for
them
,
Jam
.
5.
14.
What!
are
these
Elders
of
the
Presbyterial
Church
bound
to
this
?
And
this
Duty
lies
in
common
upon
Elders
of
the
Churches
;
and
how
shall
we
Distinguish
,
when
the
Scripture
doth
not
?
2.
Another
Duty
is
visiting
from
House
to
House
,
as
Paul
in
his
Example
instructs
the
Elders
of
Ephesus
,
Acts
20.
2.
3.
Another
Duty
is
watching
over
Men's
Souls
,
as
those
that
must
give
an
account
,
Heb
.
13.
17.
and
that
the
people
should
obey
them
;
and
no
Warrant
is
given
to
obey
others
in
the
way
of
an
ordinary
Rule
.
And
to
watch
,
is
not
to
stay
till
causes
are
brought
by
Appeals
,
or
so
,
from
the
Congregations
;
but
personally
to
watch
over
them
,
as
Souls
committed
to
them
.
4.
Another
Duty
is
Preaching
(
if
they
be
Preaching
Elders
)
in
Season
,
and
out
of
Season
.
The
Bishops
said
,
the
Flock
was
theirs
,
and
the
whole
care
committed
to
them
;
and
to
Salve
the
Incongruity
,
of
not
being
able
to
preach
themselves
to
them
all
,
they
professed
a
Derivative
delegated
Power
to
Inferior
Pastors
,
whom
they
called
their
Curates
.
This
was
plain
dealing
;
but
these
Elders
make
all
the
whole
Flock
theirs
,
and
this
from
those
Scriptures
,
that
speak
of
Elders
and
Flock
;
and
yet
themselves
have
no
Curates
,
and
so
are
personally
obliged
according
to
the
Rules
in
Scripture
,
and
yet
cannot
perform
the
obligation
,
which
is
a
worse
Incongruity
.
5.
It
will
be
their
Duty
also
,
to
attend
to
all
causes
,
which
so
many
Churches
will
fill
their
Hands
with
sufficiently
;
for
Churches
will
be
full
of
Scandal
,
and
there
will
be
cases
of
Difficulty
.
What
a
deal
of
Work
,
did
one
Church
of
Corinth
find
Paul
?
And
't
is
the
Duty
of
each
Elder
,
to
attend
to
all
those
that
come
in
his
cognisance
,
as
if
he
alone
were
to
Judge
;
for
he
is
to
give
his
Judgment
of
them
all
,
as
one
that
is
to
give
an
account
.
't
is
an
Argument
against
Episcopacy
,
that
they
cannot
take
the
care
(
according
to
what
the
Scripture
seems
to
require
of
an
ordinary
Officer
)
of
so
many
Churches
in
a
Diocess
;
now
this
Work
(
suppose
of
Ruling
only
,
as
in
a
Presbytery
)
lies
upon
each
of
these
Elders
,
as
if
he
were
but
one
,
as
to
the
matters
of
attending
thereto
(
as
was
said
)
though
each
is
helped
by
the
Suggestion
of
others
.
And
besides
the
common
Work
that
must
needs
arise
from
all
these
Churches
,
they
are
to
attend
to
all
cases
of
Conscience
,
and
of
Temptations
,
in
their
particular
Congregations
,
or
from
elsewhere
,
if
those
Churches
will
have
Recourse
to
them
.
If
it
be
said
,
that
they
may
part
these
Duties
among
them
,
and
perform
only
to
the
whole
,
those
that
are
in
common
:
The
answer
is
plain
,
Ubi
Scriptura
non
distinguit
,
nec
nos
debemus
distinguere
,
Where
the
Scripture
makes
no
Distinction
,
we
ought
not
to
Distinguish
.
Now
all
those
Duties
are
spoken
of
,
as
owing
from
Elders
to
the
Flock
,
without
any
Distinction
.
Paul
saith
to
those
Ephesians
,
Feed
the
whole
Flock
,
Acts
20.
28.
Peter
says
the
like
to
those
he
Writes
to
,
that
they
Respectively
should
Feed
,
and
take
the
oversight
over
the
Flock
,
{αβγδ}
,
which
was
among
them
.
The
Apostles
tells
the
Hebrews
,
that
their
Elders
watched
over
their
Souls
,
Heb
.
13.
17.
And
to
the
Thessalonians
,
he
Describes
them
to
be
those
that
are
over
them
,
and
Labour
and
Admonish
them
,
1
Thess
.
5.
12.
When
these
Injunctions
are
thus
laid
upon
all
,
how
shall
the
Conscience
of
Elders
be
able
to
part
and
distinguish
themselves
out
of
the
discharge
of
them
,
and
to
say
,
though
I
am
an
Elder
in
common
to
all
in
these
Congregations
;
yet
I
am
bound
but
to
govern
them
in
greater
matters
,
and
to
Admonish
them
as
with
others
,
when
publickly
met
in
a
consistory
,
and
to
no
other
Acts
of
Eldership
;
and
yet
to
my
own
particular
Congregation
,
I
am
obliged
to
private
Admonition
,
Rule
and
Watchfulness
,
&c.
Where
hath
the
Scripture
set
these
bounds
,
or
thus
parted
them
?
Therefore
certainly
all
these
places
hold
forth
singly
,
only
the
Elders
of
a
particular
Church
fixed
thereto
,
and
their
Duty
to
it
,
as
knowing
no
other
.
And
indeed
it
was
necessary
that
Christ
should
set
the
bounds
,
and
give
the
Distinction
,
and
not
indifferently
lay
all
these
Duties
upon
all
:
And
either
in
these
places
,
the
Duties
of
Elders
in
a
common
Presbytery
are
contained
,
or
they
are
not
to
be
found
in
the
New
Testament
.
Lastly
,
That
which
is
Inconsistent
with
the
ordinary
way
of
the
Call
of
Elders
held
forth
in
the
Word
,
and
by
the
Reformed
Churches
allowed
.
May
not
be
:
But
such
is
this
Presbyterian
Government
.
It
is
the
Call
,
which
breeds
Relation
between
Elders
and
Church
,
and
is
the
Foundation
of
it
.
None
are
to
assume
the
Honour
of
Ruling
the
Church
of
Christ
,
that
are
not
called
thereto
,
as
Aaron
was
not
to
have
been
over
all
the
Church
,
but
that
he
was
called
of
God
.
There
are
two
parts
of
this
Calling
,
1.
Choice
.
2.
Ordination
.
1.
As
for
Choice
,
Chamier
in
the
Name
of
all
the
Reformed
Churches
,
allows
to
the
People
,
the
Approbation
of
their
Elders
;
and
so
it
is
in
Scotland
.
And
if
the
Apostles
themselves
,
allowed
them
the
choice
of
the
Deacons
that
had
the
charge
of
the
Church
Treasury
,
and
took
care
of
their
Bodies
;
then
much
more
of
their
Elders
that
have
to
do
with
their
Consciences
.
Look
what
ever
Right
of
the
People
,
is
in
the
choice
of
those
who
should
preach
to
them
,
there
is
as
much
Reason
they
should
have
the
exercise
of
it
in
the
choice
of
these
,
that
in
a
common
Presbytery
do
Rule
over
them
;
for
they
perform
one
part
of
the
Elders
Duty
,
Namely
Ruling
,
as
the
preaching
Elders
do
the
other
;
and
therefore
by
the
equity
of
the
same
Law
,
that
speaks
of
Elders
indefinitely
,
if
they
choose
any
Elders
as
Elders
to
them
,
they
are
to
choose
these
also
,
there
being
no
Distinction
put
of
choosing
preaching
Elders
only
,
but
Elders
indefinitely
.
And
further
,
the
greatest
and
highest
Acts
of
power
over
them
,
are
committed
in
an
ordinary
way
unto
them
,
as
of
Excommunication
,
which
is
of
all
punishments
,
the
most
Formidable
,
and
so
there
is
put
as
much
,
if
not
more
than
every
Mans
Life
(
that
is
a
Member
of
that
classical
Church
)
into
their
Hands
.
The
enjoyment
of
all
Ordinances
for
ever
,
and
the
power
of
Deposing
their
Ministers
,
already
fixt
to
them
,
and
the
power
of
Refusing
to
ordain
them
they
shall
approve
,
is
lodged
in
this
classis
.
And
therefore
in
the
Primitive
Church
,
the
Persons
of
the
Bishops
,
who
had
the
power
of
all
these
,
were
chosen
by
all
the
people
,
and
by
panegyrical
Meetings
.
And
the
Argument
is
strengthned
by
this
further
parallel
.
A
Minister's
call
hath
two
parts
,
1.
Ordination
,
which
belongs
to
the
Elders
,
2.
Choice
,
in
which
the
people
have
some
interest
;
therefore
these
Elders
as
Elders
in
common
,
and
these
Congregations
as
one
Church
,
being
Relatives
,
that
interest
which
a
Church
hath
as
Church
,
is
commensurable
to
the
interest
of
these
Elders
as
Elders
.
If
therefore
in
Ordination
,
all
the
Elders
in
a
common
Presbytery
,
joyn
to
Ordain
an
Officer
;
then
all
the
people
as
a
Church
,
must
joyn
in
choosing
and
approving
him
;
for
the
common
Right
of
choosing
,
cannot
be
swallowed
up
by
the
interest
of
their
Elders
Ordaining
him
.
And
if
it
be
said
,
they
all
choose
by
vertue
of
the
general
Law
of
Combination
,
as
in
the
Shires
they
do
Parliament
Men
:
It
is
answered
,
that
the
constitution
of
the
State
makes
it
so
,
and
if
the
like
be
found
in
Scripture
for
this
other
,
it
will
be
sufficient
;
but
if
not
,
but
that
this
interest
must
be
common
to
the
people
of
the
classical
Church
,
it
is
asked
,
when
a
fixt
Pastor
is
to
be
chosen
to
a
particular
Church
,
what
Office
he
shall
be
chosen
to
,
with
respect
unto
the
people
of
the
other
Congregations
?
Not
to
a
Pastor's
Office
;
for
he
is
not
to
be
such
to
them
:
If
he
be
chosen
to
be
a
Ruling
Elder
only
,
then
besides
that
he
hath
two
Offices
,
he
must
have
two
choices
,
and
two
Ordinations
;
we
choose
him
for
our
Pastor
,
says
the
particular
Church
he
belongs
to
;
and
we
,
say
the
other
,
to
Rule
us
.
And
besides
the
people
have
an
interest
of
presence
,
and
joyning
in
Fasting
and
Prayer
,
at
his
Ordination
:
And
this
therefore
must
be
performed
either
in
a
panegyrical
Meeting
of
all
,
which
cannot
be
as
the
practice
is
,
or
in
all
the
several
Churches
,
which
will
multiply
the
Ordination
of
him
.
The
Government
OF
THE
Churches
of
Christ
.
BOOK
V.
The
Jurisdiction
of
Synods
Debated
.
That
Appeals
are
not
necessary
to
the
Government
of
the
Churches
;
and
therefore
there
is
no
necessity
of
Synods
upon
that
account
.
What
power
may
be
allowed
to
a
Synod
,
occasionally
meeting
to
consider
the
Male-Administration
of
any
particular
Church
.
That
they
have
not
that
grand
Prerogative
of
power
given
by
Christ
,
to
Excommunicate
other
Churches
;
and
so
by
that
Rod
,
to
inforce
them
to
Revoke
their
Sentence
of
Male-Administration
,
and
to
receive
a
Person
wrongfully
Excommunicated
by
them
.
The
Subordination
of
Synods
,
Considered
and
Refuted
.
Though
particular
Churches
are
not
Subject
to
the
Jurisdiction
of
Synods
;
yet
they
are
not
wholly
independent
,
but
there
is
a
communion
,
which
they
ought
to
hold
one
with
another
.
CHAP.
I.
Concerning
Appeals
.
That
they
are
not
absolutely
necessary
to
the
Government
of
the
Churches
.
THAT
Appeals
are
not
of
absolute
necessity
to
the
Government
of
the
Churches
;
and
that
the
Law
of
Nature
doth
not
necessarily
require
them
,
is
apparent
from
these
Reasons
.
1.
In
the
first
Government
under
the
Law
of
Nature
,
there
were
no
Appeals
in
Criminal
causes
:
But
Judah
the
Head
of
his
Family
,
peremptorily
pronounceth
the
Sentence
,
Let
her
be
burnt
,
Gen.
38.
And
indeed
,
to
whom
then
should
any
Appeal
have
been
made
?
Therefore
Appeals
are
not
necessary
by
the
Light
of
Nature
.
2.
The
Law
of
Nature
among
the
Jews
,
required
them
not
.
The
Government
was
in
the
Cities
,
and
no
Appeals
(
in
Deut
17.
or
elsewhere
)
in
case
of
wrong
,
were
made
by
the
Injured
party
;
but
only
in
case
of
Difficulty
,
they
had
Recourse
to
the
Judgment
of
the
Great
Synhedrim
,
to
Resolve
cases
that
were
too
hard
for
them
.
And
as
for
that
instance
of
Moses
,
Exod
.
18.
22.
that
the
great
matters
were
brought
to
him
,
and
the
small
matters
to
other
Elders
,
it
was
a
dividing
of
causes
,
according
to
their
sort
and
kind
,
and
not
a
bringing
of
matters
by
way
of
Appeal
unto
him
.
3.
Some
of
the
Reformed
Churches
have
no
Appeals
,
and
yet
are
well
governed
;
and
in
as
much
peace
as
those
in
Scotland
.
In
Geneva
,
there
is
but
one
Consistory
;
and
if
there
be
any
Appeals
in
case
of
Male-Administration
,
they
are
made
to
the
Magistrate
.
And
if
it
be
said
that
it
is
so
,
because
they
being
a
Common
wealth
,
and
having
Supream
power
,
do
bound
the
Church
power
:
Yet
still
however
,
if
the
power
of
this
our
Government
would
appoint
Magistrates
to
hear
Appeals
of
particular
Churches
,
and
so
bound
their
power
in
themselves
(
as
the
Imperial
Towns
in
Germany
,
or
the
Cantons
in
Switzerland
do
)
there
is
a
great
possibility
to
Govern
these
Churches
,
without
any
other
or
further
Appeals
,
in
case
of
unjust
Sentences
,
as
well
as
Geneva
,
and
other
Reformed
Churches
are
Governed
.
4.
In
matters
of
Life
and
Death
in
this
Kingdom
,
there
is
no
Appeals
,
not
such
as
to
Right
the
Man
if
wronged
;
but
every
Corporation
hath
the
priviledge
touching
the
Execution
of
the
Man
,
to
do
it
within
themselves
;
and
yet
if
in
any
thing
,
De
morte
hominis
deliberandum
est
,
There
is
the
greatest
Deliberation
to
be
had
about
the
Life
and
Death
of
a
Man
;
and
yet
this
way
of
proceeding
without
Appeals
,
in
such
a
case
as
this
,
is
not
against
the
Law
of
Nature
.
5.
In
Democracies
,
where
the
Sentence
of
Life
and
Death
(
as
in
many
cases
it
was
so
)
were
referred
to
the
immediate
Sentence
of
the
people
,
there
were
no
Appeals
;
and
yet
such
a
Government
,
is
not
against
the
light
of
Nature
.
Now
taking
away
of
a
Mans
Life
,
may
well
be
conceived
to
be
of
as
much
moment
,
as
casting
a
Man
out
of
a
Church
;
for
that
deprives
the
Subject
of
all
Ordinances
for
ever
,
and
also
of
further
time
to
Repent
;
and
yet
Incorporations
and
a
Recorder
,
are
betrusted
with
this
,
without
the
ordinary
benefit
of
Appeals
to
relieve
the
Man
;
and
therefore
why
may
not
a
Church
,
a
company
of
Saints
,
that
hath
the
promise
of
Christ's
presence
to
guide
them
,
and
which
is
a
Body
to
Christ
,
being
sufficiently
furnished
with
Officers
,
having
two
or
three
Elders
over
them
,
be
as
well
betrusted
in
Ecclesiastick
Administrations
?
Nor
can
it
be
supposed
,
that
God
should
take
more
care
under
the
New
Testament
,
for
Relief
of
wrongs
in
Churches
scattered
,
than
he
did
in
that
National
Church
of
the
Jews
,
which
(
as
a
Nation
)
was
capable
of
Appeals
:
Or
that
God
for
the
pretended
Relief
of
particular
persons
wronged
,
should
Subject
whole
Churches
,
yea
,
Provinces
to
a
coercive
power
,
armed
with
the
dreadful
▪
Sentence
of
Excommunication
,
in
a
National
Assembly
.
2.
That
Appeals
are
not
absolutely
necessary
,
is
evident
,
because
,
if
they
were
so
,
they
should
be
brought
either
antecedently
to
the
Sentence
of
Excommunication
in
a
particular
Church
,
or
after
it
hath
past
on
the
person-Excommunicated
.
1.
But
that
an
Appeal
should
not
go
before
the
Sentence
of
Excommunication
,
appears
,
1.
From
the
power
and
duty
of
that
Court
,
to
which
the
persons
cause
is
first
brought
.
The
Congregation
that
is
told
of
the
persons
Sin
(
according
to
Christ's
Institution
,
Matth
.
18.
17.
)
hath
the
power
of
the
censures
;
and
Christ's
command
lies
upon
them
,
to
execute
Christs
Ordinance
,
if
he
hears
not
that
Church
to
whom
the
Accusation
of
him
is
first
brought
;
whereas
by
an
Appeal
afore
,
the
Sentence
would
be
Suspended
,
and
so
it
would
be
in
the
power
of
an
obstinate
Sinner
,
to
hinder
the
Sentence
from
coming
into
Act.
2.
It
is
apparent
from
the
good
of
the
person
.
For
1.
If
an
Appeal
was
thus
brought
antecedent
to
the
Sentence
of
Excommunication
past
in
a
particular
Church
,
then
a
Man
should
never
be
obstinate
,
until
he
came
to
the
National
Assembly
,
and
so
he
would
want
the
means
of
his
conversion
all
that
while
,
which
would
be
the
ready
way
to
harden
him
in
his
Sin
,
to
defer
his
Repentance
at
least
for
a
year
;
and
then
he
must
run
through
all
the
same
course
of
Admonitions
by
the
higher
Courts
,
ere
they
can
pronounce
the
Sentence
.
2.
Then
God
must
wait
upon
,
and
lackey
after
Men
,
and
Suspend
a
Sentence
,
till
a
Man
hath
gone
through
all
these
Courts
on
Earth
,
and
baffled
both
God's
Sentence
,
and
also
Man's
.
2.
That
Appeals
are
not
to
be
made
,
after
the
Sentence
of
Excommunication
past
in
a
particular
Church
,
appears
,
1.
From
the
Nature
of
the
Sentence
,
which
is
decisive
,
and
is
irreversible
,
as
being
bound
in
Heaven
,
unless
the
person
Repents
,
and
upon
his
Repentance
,
is
restored
again
.
2.
Because
a
particular
Church
,
by
yielding
to
such
Appeals
,
would
give
up
that
Power
and
Authority
,
with
which
Christ
hath
intrusted
them
.
For
Christ
hath
given
them
full
power
to
exercise
all
Acts
of
Discipline
within
themselves
(
as
hath
been
proved
)
but
if
they
admitted
of
Appeals
to
be
made
to
a
Superior
Court
,
as
having
power
over
them
,
to
Disanull
their
Acts
;
they
would
thereby
acknowledge
a
Supream
Authority
,
and
that
they
had
not
the
perfect
power
in
themselves
.
2.
If
there
may
be
such
Appeals
,
whether
afore
or
after
Sentence
(
other
than
to
relieve
the
Person
,
and
those
we
grant
)
then
there
should
be
a
greater
punishment
for
the
Appellant
,
if
he
be
cast
in
the
provincial
Assembly
,
and
yet
a
greater
also
than
that
,
if
he
be
again
cast
in
the
National
.
So
it
is
in
civil
Courts
,
and
it
deserves
it
here
as
much
as
in
any
;
for
a
Man
becomes
Guilty
of
a
greater
Sin
,
by
so
Appealing
(
if
indeed
he
is
criminal
)
for
he
is
guilty
of
more
obstinacy
;
if
the
Appeal
be
afore
the
Sentence
,
by
hindring
it
,
if
after
,
by
continuing
more
impudently
impenitent
;
and
in
both
cases
,
in
troubling
all
the
Churches
.
But
these
Courts
have
no
greater
punishment
to
inflict
,
than
what
the
Congregation
or
first
Church
hath
;
for
the
Man
is
by
Excommunication
,
out
of
his
own
Church
,
cast
out
of
all
Churches
,
as
well
as
when
cast
by
the
National
.
They
can
only
Admonish
,
and
Excommunicate
at
last
,
if
the
Sentence
be
not
past
afore
the
Appeal
,
or
if
the
Appeal
be
after
the
Sentence
,
they
can
only
pronounce
the
Sentence
to
be
just
,
they
have
no
further
or
more
grievous
Excommunication
for
him
.
There
is
indeed
a
final
Excommunication
with
a
curse
,
Anathema
,
Maranatha
,
(
1
Cor
.
15.
22.
)
to
him
that
loves
not
(
which
is
a
Diminutive
)
that
is
,
that
shews
Hatred
against
the
Lord
Christ
,
after
inlightning
;
and
so
hath
sinned
against
the
Holy
Ghost
:
But
we
believe
that
such
an
Excommunication
,
is
not
that
which
upon
Appeals
to
the
National
Assembly
(
if
the
Person
be
cast
there
also
)
they
shall
have
power
to
inflict
.
In
the
case
indeed
of
Eternal
Damnation
,
every
Degree
for
every
Sin
,
is
another
Hell
added
to
the
former
(
not
an
increase
of
Torment
by
a
circumstance
,
but
Substantially
)
but
it
is
not
so
here
;
for
every
new
Sentence
of
these
gradual
Courts
,
add
not
a
new
Degree
of
Excommunication
.
Whereas
Excommunication
is
a
giving
up
to
Satan
;
if
the
Congregation
Excommunicating
gave
up
to
one
Devil
,
and
the
classical
to
more
,
and
the
Provincial
Assembly
to
more
;
and
then
the
National
to
worse
than
the
former
(
as
in
the
Gospel
Christ
says
of
a
Man
apostatizing
,
that
seven
Devils
worse
than
before
,
enter
into
the
Man
)
then
these
Courts
might
Arrogate
such
Appeals
to
them
,
and
proportionably
punish
the
Person's
obstinacy
,
who
wrongfully
makes
them
,
but
the
case
is
otherwise
.
If
it
be
Replyed
,
that
the
shame
is
increased
,
that
he
is
Rebuked
by
so
many
,
and
that
is
a
punishment
;
and
that
as
Christ's
Death
is
aggravated
by
the
shame
,
so
here
the
Excommunication
is
made
the
more
shameful
in
the
National
,
than
it
would
have
been
in
the
lesser
Assembly
:
The
Answer
is
,
1.
That
still
that
which
is
of
the
Substance
of
this
Spiritual
punishment
,
and
which
is
Spiritual
in
it
,
and
in
which
the
Spirit
of
it
lies
,
is
not
,
nor
cannot
be
added
unto
;
viz.
God's
binding
the
Man
in
Heaven
,
which
God
did
,
and
doth
as
much
upon
the
first
Excommunication
,
as
upon
the
second
or
third
;
and
as
for
Satan's
power
to
Terrifie
him
,
he
is
as
much
delivered
thereby
to
it
,
and
he
is
as
much
cast
out
of
the
Ordinances
in
all
Churches
by
it
,
as
by
the
confirmation
of
the
Sentence
in
the
National
Assembly
.
And
what
is
that
outward
shame
of
it
(
such
as
follows
upon
all
other
civil
Crimes
,
made
publick
)
to
be
compared
with
these
,
or
to
correspond
to
that
further
proportion
of
Authority
,
that
these
Higher
Courts
,
by
challenging
of
Appeals
to
be
made
to
them
,
do
seem
to
usurp
,
as
if
an
answerable
degree
of
Spiritual
punishment
,
were
by
Gods
promise
Ministred
in
them
?
And
if
there
should
not
be
a
further
punishment
unto
the
Appellant
,
then
it
comes
all
to
one
,
with
what
we
affirm
;
for
if
it
be
in
order
to
relieve
the
party
only
,
we
acknowledge
Appeals
in
those
respects
,
to
be
useful
to
,
by
declaring
the
Sentence
Null
,
and
that
there
was
no
due
or
just
Excommunication
.
And
if
it
be
a
just
Sentence
,
we
acknowledge
Appeals
so
far
to
be
made
to
Neighbour-Churches
,
that
they
may
declare
it
is
a
just
Excommunication
already
past
:
So
that
what
we
contend
against
,
is
this
,
when
under
the
colour
of
Appeals
,
they
challenge
to
themselves
a
Juridical
power
,
to
Rescind
Sentences
,
to
have
the
power
of
Excommunication
,
as
much
as
the
Churches
that
do
Excommunicate
,
to
oppose
or
stop
any
Church
inferior
,
from
proceeding
;
and
in
a
Reverence
to
this
their
power
,
to
give
liberty
to
any
Person
offending
,
to
Appeal
before
Sentence
unto
them
to
judge
of
it
,
and
to
pronounce
it
.
3.
The
liberty
of
such
Appeals
,
afore
or
after
Sentence
,
through
all
those
gradual
Remedies
,
of
Classical
,
Provincial
,
National
(
which
we
conceive
should
be
rather
for
matters
of
Doctrine
,
than
for
the
Relief
of
Persons
of
all
sorts
;
and
they
should
deal
in
generals
,
rather
than
in
such
particulars
,
as
themselves
are
more
General
Assemblies
)
will
breed
great
inconveniences
.
As
,
1.
Either
the
lower
Churches
must
spare
many
gross
Offenders
in
a
Nation
,
that
there
may
be
few
Excommunications
,
and
so
prevent
occasions
of
Appeals
(
and
then
they
would
not
take
away
the
Dishonour
done
to
Christ
,
by
multitude
of
Scandals
)
or
else
if
the
lower
Churches
be
Faithful
in
proceeding
against
all
such
Offenders
;
yet
by
setting
up
three
such
Courts
over
them
for
gradual
Appeals
,
with
liberty
to
Appeal
to
them
,
there
will
,
instead
of
Relieving
particular
Persons
,
be
occasioned
the
greatest
Trouble
and
Cumber
to
these
Assemblies
in
Multitudes
of
causes
depending
;
for
who
will
not
Appeal
,
knowing
at
last
he
can
be
but
Excommunicated
?
And
they
must
dispatch
these
causes
either
by
Committees
only
(
and
so
to
do
,
is
to
Reduce
the
Supream
Judgment
to
a
fewer
company
of
Elders
,
than
were
in
the
first
Classis
or
Provincial
Synods
,
that
judged
it
;
besides
that
,
it
is
a
meer
Delegated
power
,
which
such
Committees
exercise
)
or
else
they
must
trust
the
lower
Courts
wholly
,
and
proceed
according
to
their
Sentence
;
and
then
to
what
end
are
such
Appeals
?
Surely
the
Highest
National
Court
,
cannot
deny
to
hear
any
Man
that
Appeals
to
them
,
and
if
they
will
hear
all
that
will
Appeal
,
they
will
be
filled
with
them
;
and
that
will
prove
vexatious
,
both
to
the
Persons
,
and
Churches
Appealing
,
and
will
be
impossible
to
be
dispatcht
.
And
besides
,
no
Man
being
to
be
Excommunicated
,
but
upon
impenitency
,
which
may
be
where
the
Fact
is
acknowledged
and
confessed
,
and
yet
the
Church
not
satisfied
with
the
Repentance
(
for
an
undue
outward
formal
confession
,
will
easily
be
acknowledged
not
to
be
that
upon
which
Churches
should
forbear
Excommunication
,
in
case
the
Fact
be
Scandalous
,
it
being
a
Godly
sorrow
,
2
Cor
.
7.
9
,
10.
that
is
required
of
Men
in
such
a
case
)
may
therefore
proceed
justly
to
Excommunication
,
because
they
judge
,
that
he
Repents
not
,
though
the
Appealer
says
he
doth
Repent
;
and
then
the
Trial
will
be
of
the
Man's
Repentance
,
performed
at
his
Confession
,
whether
it
be
Godly
or
no
,
which
how
can
any
judge
of
,
but
upon
their
own
having
seen
it
,
or
putting
the
Man
to
a
new
Repentance
afresh
,
upon
a
Reiterated
admonition
by
them
;
and
how
then
will
a
National
Assembly
so
easily
be
able
to
judge
of
it
?
And
if
they
could
,
yet
if
they
hear
all
things
as
fully
over
again
,
as
all
the
Inferior
Courts
did
(
or
how
shall
they
judge
to
the
satisfaction
of
the
Appellant
?
)
What
work
would
this
create
to
all
such
Assemblies
?
It
was
objected
against
the
Bishop's
Extensive
power
,
over
so
many
Congregations
,
that
they
had
more
Churches
,
and
so
more
Business
to
come
before
them
,
than
any
one
Man
could
,
or
themselves
did
manage
;
and
therefore
had
their
Arch-Deacons
and
Chancellors
,
and
the
like
under
them
:
But
a
National
Assembly
will
have
much
more
to
do
;
and
yet
it
sits
not
as
the
Synhedrim
all
the
year
,
but
only
a
few
weeks
.
To
Discourage
Men
from
those
Appeals
,
at
last
by
Banishment
,
&c.
if
cast
,
is
to
eke
out
the
Spiritual
power
with
the
Temporal
.
A
sufficient
Spiritual
Remedy
is
sought
for
,
and
it
must
be
within
it self
;
for
that
of
the
Magistrate
,
is
but
External
,
though
helpful
,
and
we
seek
a
sufficient
Government
,
that
was
in
the
Primitive
Times
,
when
there
were
no
Christian
Magistrates
.
2.
Such
National
Assemblies
in
a
due
proportion
,
should
rather
have
work
suited
to
their
constitution
,
viz.
National
Reformation
,
and
Advices
to
the
Magistrate
about
that
which
is
common
to
all
Churches
in
the
Nation
(
and
they
will
find
enough
of
it
in
all
times
)
than
every
Man's
personal
cause
by
way
of
Appeal
(
that
hath
a
mind
to
Appeal
)
to
come
afore
them
:
Even
as
civil
Assemblies
,
Parliaments
,
&c.
do
not
admit
ordinary
Appeals
from
all
Courts
in
this
Kingdom
;
but
leave
them
to
these
Courts
,
the
Kingdom
affording
matters
of
far
greater
Moment
for
their
Cognisance
.
3.
These
Appeals
still
being
made
from
one
Ecclesiastical
Court
to
another
,
and
those
Superior
(
when
the
cause
is
out
of
the
Congregations
Hands
)
consisting
most
of
Pastors
,
or
if
of
others
,
yet
of
Persons
Ecclesiastical
(
for
as
such
they
sit
in
those
Assemblies
,
being
Homogenial
Members
of
Presbyteries
,
and
lay
Elders
you
will
not
call
them
)
by
this
means
all
causes
are
taken
up
into
the
Clergies
Hands
,
abstracted
from
the
People
;
and
the
Clergy
will
take
part
one
with
another
,
and
the
one
Ratifie
what
the
lower
hath
done
,
as
the
High
Commission
did
what
a
particular
Bishop
had
done
,
against
an
inferior
Minister
or
other
.
4.
When
the
cause
comes
to
the
National
Assembly
,
whose
power
is
purely
Ecclesiastical
,
either
the
Appeals
must
rest
here
,
and
go
no
further
;
and
the
civil
Magistrate
,
if
he
back
their
Sentence
with
a
civil
Mulct
,
must
,
without
his
examining
of
the
cause
,
judge
as
they
have
Determined
it
;
and
so
the
Temporal
Power
must
pursue
,
and
execute
the
Decrees
of
the
Spiritual
,
by
an
implicit
Faith
(
which
was
the
Bondage
the
Secular
Powers
were
in
,
unto
the
Popish
Bishops
in
those
Times
.
)
Or
else
they
also
must
take
full
cognisance
of
the
cause
,
and
have
a
power
to
Redress
and
Rectifie
the
wrong
,
if
they
find
all
these
Courts
to
have
injured
a
Person
,
perhaps
differing
in
Judgment
,
or
the
like
:
And
then
it
must
either
be
the
Supream
power
,
the
High
Court
of
Parliament
(
and
then
that
Honourable
Court
,
must
be
fill'd
with
all
Mens
Ecclesiastical
Appeals
)
or
it
must
be
some
lesser
ordinary
Court
of
Magistracy
inferior
,
which
shall
have
power
to
correct
the
wrong
;
and
we
believe
the
National
Assembly
,
will
very
hardly
Subject
their
Sentence
to
their
power
,
to
Rescind
and
Declare
it
to
be
Unjust
,
so
as
to
be
bound
by
the
Magistrates
power
on
them
to
recall
it
;
and
yet
otherwise
,
it
is
in
vain
to
appeal
at
all
to
the
Magistrate
.
One
of
these
ways
must
be
taken
,
or
else
the
civil
Magistrates
must
be
denyed
to
have
appeals
in
such
cases
brought
to
them
;
but
all
be
left
in
the
Churches
Hands
,
and
the
benefit
of
Appeals
made
to
them
altogether
,
be
cut
off
.
5.
If
the
King
and
Parliament
should
in
the
Judgment
of
the
National
Assembly
,
aggrieve
you
in
point
of
Religion
,
may
appeals
be
made
to
the
National
Assembly
therein
?
Will
you
appeal
to
the
National
Assembly
against
them
?
Whether
our
Brethren
will
not
decline
that
answer
that
was
given
by
one
of
the
Brethren
in
the
Debate
,
Why
should
we
be
afraid
to
affirm
they
might
Appeal
to
them
,
we
know
not
;
but
we
cannot
see
how
the
Principles
of
the
Presbyterial
Government
,
can
avoid
the
asserting
of
it
.
Surely
that
Independency
so
opprobriously
ascribed
to
us
,
and
retorted
on
us
,
is
with
Submission
to
the
Magistrate
;
and
an
Obedience
by
suffrage
,
without
appealing
further
,
we
professing
not
to
know
any
Spiritual
power
on
Earth
,
to
which
an
Appeal
may
be
made
from
the
Sentence
of
the
Magistrate
,
especially
if
it
be
the
Supream
Authoritative
Magistrate
.
Though
we
acknowledge
a
Relation
to
no
other
Ecclesiastical
Authority
,
that
hath
a
coercive
power
,
Sub
paenae
Excommunicationis
,
or
of
delivering
unto
Satan
;
yet
we
own
a
Subjection
to
an
Assembly
of
other
Churches
,
as
occasion
is
;
and
that
as
to
an
Ordinance
of
Christ
.
But
now
to
set
up
a
National
Assembly
,
growing
up
from
the
Ecclesiastical
State
,
as
a
Court
to
whom
Appeals
may
be
made
from
the
Sentence
of
the
Supream
Magistrate
it self
,
is
so
Transcendent
a
way
of
Independency
,
not
Negatively
only
,
as
knowing
no
Superior
;
but
affirmatively
also
,
Subjecting
the
civil
power
to
the
Church
,
as
the
other
deserves
not
the
Name
of
it
.
And
if
from
the
civil
power
,
Appeals
may
be
made
to
such
Assemblies
;
then
they
have
the
Authority
over
it
,
such
as
under
the
Notion
of
Appeals
is
contended
for
.
They
will
have
a
power
to
Convent
,
yea
,
to
Excommunicate
,
and
that
as
a
joynt
Body
or
Parliament
.
CHAP.
II
.
What
power
Synods
composed
of
the
Elders
of
particular
Churches
occasionally
assembled
,
have
in
case
of
Male-Administrations
,
by
any
particular
Church
.
AS
we
acknowledge
elective
occasional
Synods
of
the
Elders
of
many
Churches
,
as
the
Churches
have
need
to
refer
cases
of
difference
to
them
:
So
in
case
of
Male-Administration
,
or
an
unjust
proceeding
,
in
the
Sentence
of
Excommunication
,
and
the
like
we
acknowledge
Appeals
or
Complaints
may
be
made
to
other
Churches
;
and
the
Elders
of
those
Churches
met
in
a
Synod
,
who
being
offended
,
may
as
an
Ordinance
of
Christ
,
Judge
and
Declare
that
Sentence
to
be
Null
,
Void
,
and
Unjust
;
and
that
not
simply
,
as
any
company
of
Men
may
so
Judge
,
giving
their
Judgments
of
a
Fact
done
;
but
as
an
Ordinance
of
Christ
in
such
cases
,
and
for
that
end
,
Sanctified
by
him
to
Judge
and
Declare
in
matters
of
Difference
.
And
the
Church
and
Eldership
of
a
particular
Church
,
that
proceedeth
so
unjustly
,
ought
to
look
at
this
their
Determination
,
as
an
Ordinance
of
Christ
to
them
;
and
entertaining
it
as
such
,
more
sadly
to
review
their
own
Act
and
Proceedings
,
to
consider
the
grounds
which
the
Synod
gives
why
it
is
unjust
,
and
themselves
ought
to
acknowledge
it
such
,
and
receive
the
Brother
again
with
acknowledgment
of
their
Sin
,
and
of
the
wrong
done
him
:
Yet
not
with
an
Implicit
Faith
,
because
the
Synod
hath
so
Determined
,
as
having
a
greater
power
from
Christ
to
Restore
the
Man
.
In
case
this
Church
will
not
own
this
Petson
thus
wrongfully
Ejected
;
these
Churches
,
or
any
of
them
,
upon
this
Determination
of
their
Elders
(
the
Churches
at
their
return
approving
their
Sentence
)
may
both
receive
the
party
in
among
themselves
,
and
so
Relieve
the
Man
;
and
further
also
profess
to
hold
no
Communion
with
that
Church
,
if
they
perceive
that
Church
doth
continue
obstinate
,
having
either
for
the
manner
proceeded
therein
,
against
the
common
principles
of
Equity
and
Right
(
such
as
in
Judging
of
matters
of
Fact
,
civil
Courts
proceed
by
,
as
when
matters
are
not
sufficiently
proved
,
&c.
)
or
against
,
and
besides
the
Principles
whereby
Churches
are
to
proceed
(
as
for
the
matter
of
Excommunication
it self
)
which
that
Church
it self
hath
,
and
doth
hold
forth
and
profess
.
If
it
fall
out
that
a
Person
be
thus
cast
,
first
by
his
own
Church
,
and
now
by
a
Synod
of
many
Churches
,
to
whom
he
Referred
his
cause
,
and
appealed
,
he
is
bound
rather
to
sit
down
,
than
Cursitare
(
as
Cyprians
word
and
advice
is
)
run
up
and
down
,
still
to
other
and
greater
number
of
Churches
,
and
to
suffer
wrong
rather
(
as
in
1
Cor
.
6.
the
Apostle
in
another
case
exhorts
)
than
engage
Churches
against
Churches
(
which
may
prove
the
event
)
in
his
own
private
quarrel
.
In
Christian
Commonwealths
,
Appeals
may
be
made
in
all
such
cases
of
wrong
to
the
Magistrate
,
as
to
the
other
Churches
,
the
Subject
matter
of
Excommunication
,
being
but
such
things
as
are
against
the
common
profession
of
Christianity
,
in
Doctrine
and
Manners
,
and
(
not
the
niceties
and
curiosities
in
Theology
)
and
such
as
the
Laws
of
the
Magistrate
approve
of
;
and
the
manner
of
proceeding
for
the
proof
of
the
Fact
,
being
the
same
that
are
to
be
in
all
other
Courts
civil
.
Now
these
things
being
premised
and
acknowledged
by
us
;
we
proceed
to
the
Negative
part
,
what
power
we
deny
to
Synods
in
point
of
Male-Administrations
,
which
our
Brethren
would
give
them
,
and
herein
the
points
in
difference
are
three
.
1.
We
deny
them
to
have
power
to
Rescind
a
Sentence
,
but
only
Doctrinally
to
Judge
a
Sentence
of
Excommunication
,
to
be
void
and
unjust
.
Now
the
power
to
Rescind
a
Sentence
,
according
to
the
acceptation
of
the
words
imports
,
1.
An
Act
of
the
same
kind
of
Ministerial
power
,
that
gave
the
Sentence
:
It
imports
the
same
power
to
make
it
void
,
that
did
establish
it
;
yea
,
a
power
containing
in
it
all
that
the
inferior
hath
,
and
is
withal
Superior
to
it
.
The
Christian
Magistrate
hath
a
power
over
Churches
,
in
case
of
wrong
,
not
only
to
declare
the
Sentence
to
be
unjust
,
as
he
is
a
Christian
Magistrate
,
but
to
cause
that
Church
that
pronounced
it
,
to
Revoke
it
as
such
;
but
yet
the
Assembly
will
not
,
that
they
have
power
to
Rescind
the
Sentence
,
as
they
say
Synods
may
.
Therefore
this
word
(
as
in
Synods
the
Assembly
would
place
the
power
of
it
)
must
import
not
simply
power
of
Judging
and
Declaring
the
Sentence
unjust
;
for
that
is
refused
,
but
further
,
a
power
of
the
same
kind
,
and
yet
Superior
,
by
vertue
of
which
the
Sentence
is
made
void
,
Coram
Ecclesia
,
before
the
Church
,
and
is
now
so
to
be
conceived
of
all
.
And
as
in
the
Act
of
the
Church
that
Excommunicated
the
Man
,
there
was
a
further
power
put
forth
,
than
a
bare
Declaration
,
that
he
was
to
be
Excommunicated
;
for
they
actually
,
with
the
power
of
Christ
,
did
cast
out
,
and
deliver
the
Man
to
Satan
:
So
here
in
this
Act
that
bears
the
Name
of
Rescinding
,
there
must
be
supposed
a
power
,
not
simply
to
declare
the
Sentence
unjust
;
but
further
,
a
power
upon
their
Sentence
,
to
make
void
the
other's
Act
,
that
the
Person
before
Excommunicated
,
stands
now
Coram
Ecclesia
,
Unexcommunicated
.
2.
A
Second
power
which
we
deny
to
Synods
,
which
is
contended
for
by
our
Brethren
,
which
also
the
word
Rescind
imports
,
is
the
like
coercive
power
in
this
Synod
given
them
by
Christ
,
whereby
to
compel
this
Church
to
acknowledge
their
Sentence
unjust
,
and
to
Receive
that
Brother
again
.
And
the
punishment
by
which
they
are
enabled
to
compel
them
to
it
,
must
be
of
the
same
kind
with
that
which
these
supposed
inferior
Churches
have
over
their
Members
,
if
they
did
not
obey
;
Namely
,
to
Excommunicate
and
deliver
up
to
Satan
that
Church
,
Classis
,
or
Province
,
that
hath
thus
unjustly
proceeded
;
and
will
not
receive
this
Man
in
again
,
upon
their
Rescinding
it
.
And
this
it
imports
in
the
Sense
of
our
Brethren
,
for
otherwise
they
do
but
intend
that
Government
in
these
cases
to
be
in
Synods
,
which
we
the
Dissenting
Brethren
contend
for
;
which
is
,
that
these
Synods
,
and
the
Churches
under
them
,
may
in
some
cases
withdraw
Communion
from
other
Churches
offending
,
but
not
presume
to
Excommunicate
,
or
deliver
them
to
Satan
,
or
Unchurch
them
;
and
lay
a
Law
upon
their
Consciences
,
to
shut
up
their
Church-Meetings
,
and
to
be
all
Heathens
and
Publicans
to
one
another
,
as
well
as
to
the
Synod
and
their
Churches
.
And
yet
this
which
we
contend
for
,
is
cryed
down
with
this
common
prejudice
,
that
it
is
no
Government
,
because
this
power
of
Excommunication
is
wanting
.
Again
,
when
they
Restore
the
Party
wronged
,
is
it
to
their
Communion
only
,
or
to
the
Communion
with
that
Church
,
out
of
which
he
was
Excommunicated
also
?
If
only
to
their
own
,
then
still
it
is
no
more
than
what
we
acknowledge
Neighbour
Churches
may
do
,
in
case
of
wrong
;
and
it
is
a
Relief
to
the
party
.
But
if
also
they
have
power
to
Restore
him
to
the
Church
he
was
cast
out
of
actually
;
then
they
must
have
power
to
compel
that
Church
to
receive
him
.
In
this
case
these
whole
Churches
and
their
Officers
,
would
be
Subjects
to
be
dealt
with
by
these
Synods
;
For
1.
The
appellant
wronged
is
one
party
,
and
they
another
.
And
2.
The
Excommunication
was
a
publick
Church
Act
,
wherein
the
Elders
and
the
People
are
involved
,
especially
when
they
all
stand
to
own
him
,
and
to
execute
the
Sentence
.
3.
A
Third
thing
wherein
we
differ
,
is
concerning
matters
of
Appeals
.
We
taking
them
as
importing
,
in
the
Sense
of
our
Brethren
,
a
Juridical
Superior
power
,
in
the
Superior
Synods
to
be
appealed
unto
.
Concerning
which
we
say
,
1.
That
such
appeals
are
not
so
absolutely
necessary
to
the
Government
of
the
Churches
,
nor
doth
the
Law
of
Nature
necessarily
require
them
:
2.
Especially
not
such
appeals
as
should
acknowledge
a
Superior
power
in
the
Synod
appealed
unto
,
either
by
making
the
appeal
afore
the
Sentence
is
given
in
particular
Churches
,
and
so
the
matter
is
taken
out
of
their
Hands
,
by
vertue
of
a
Superior
in
Synods
,
or
by
making
the
appeal
after
Sentence
given
,
we
deny
them
to
be
such
fixed
and
solemn
Courts
of
Judicature
.
First
,
As
for
that
Rescinding
power
pretended
,
if
more
than
Declarative
is
intended
,
we
conceive
that
the
Nature
of
the
Sentence
of
Excommunication
,
when
untimely
executed
is
such
,
that
by
what
ever
Court
(
that
is
the
first
Subject
of
pronouncing
it
)
it
is
pronounced
and
executed
,
it
is
not
capable
of
being
Rescinded
.
It
is
capable
of
being
declared
Void
,
Null
,
or
Unjust
;
but
not
of
being
Rescinded
,
in
the
Sense
afore
explained
,
in
matterts
civil
,
one
Court
having
a
Superior
power
,
may
in
a
true
and
proper
Sense
,
Rescind
the
Sentence
of
another
;
because
it
hath
a
greater
power
of
the
same
kind
,
by
vertue
of
which
,
it
can
make
that
Act
void
,
which
stood
before
by
vertue
of
the
inferior
power
as
valid
,
each
Act
depending
upon
that
power
,
which
on
Earth
is
set
up
;
and
so
the
greater
may
undo
,
and
Reverse
what
the
former
did
.
But
thus
to
Rescind
a
Sentence
of
Excommunication
,
no
power
on
Earth
is
able
to
do
.
Which
is
evinced
thus
.
There
are
two
parts
of
that
Sentence
,
one
outward
,
which
the
Church
performs
(
which
is
Ejection
out
of
Communion
.
)
The
other
inward
,
which
God
accompanies
the
Sentence
with
.
And
if
the
Sentence
were
formally
no
more
but
a
casting
out
of
the
outward
communion
of
the
Church
on
Earth
,
then
a
greater
power
in
Earth
,
might
have
power
to
Rescind
their
Sentence
,
and
Restore
him
to
communion
;
but
there
is
a
further
Judicial
Act
annexed
unto
it
,
which
is
binding
in
Heaven
,
and
delivering
to
Satan
,
&c.
which
must
be
supposed
such
a
special
Judicial
Act
of
God
;
some
Men's
Sin
is
in
some
Sense
bound
in
Heaven
,
till
he
Repents
,
when
he
commits
it
,
and
is
Admonished
by
any
Christian
,
whether
he
be
in
the
Church
or
no
,
and
whether
he
be
brought
before
the
Church
or
no
for
it
;
and
so
the
Brethren
that
Admonish
him
in
order
to
Excommunication
,
may
be
said
in
some
Sense
,
to
bind
his
Sin
.
But
there
is
a
further
Judicial
Act
of
God's
put
forth
,
when
the
Church
hath
Ministerially
Sentenced
the
Man
aright
;
for
the
Church
so
binds
Sin
,
as
no
private
Brother
can
;
or
else
it
might
be
said
,
that
a
Brother
may
deliver
to
Satan
.
Hence
that
Assembly
,
which
is
the
first
Subject
of
this
power
from
God
,
hath
the
promise
of
this
,
and
God
is
supposed
by
us
,
to
have
performed
it
upon
their
Sentence
;
and
then
it
is
impossible
there
should
be
a
Superior
power
of
the
same
kind
on
Earth
to
Rescind
it
,
or
unbind
it
in
Heaven
,
and
to
whom
a
further
promise
is
made
,
that
when
they
pronounce
it
void
,
there
is
an
unbinding
in
Heaven
.
So
as
suppose
the
Congregational
or
Classical
Church
(
be
it
either
the
one
or
the
other
,
that
is
acknowledged
the
first
Subject
of
this
power
,
and
which
of
these
should
be
,
could
never
yet
be
brought
to
the
Debate
)
hath
bound
the
Man
;
and
the
Provincial
confirms
it
,
and
binds
him
also
:
If
the
National
hath
power
to
Rescind
this
,
it
hath
then
one
Key
to
unloose
what
these
three
Keys
have
lockt
.
The
answer
to
this
is
only
,
that
this
Argument
goes
upon
a
false
Supposition
,
that
appeals
should
be
,
when
the
Excommunication
is
just
,
whereas
they
are
only
when
the
appeal
is
unjust
,
and
so
the
Sin
is
not
bound
in
Heaven
.
To
which
it
is
Replyed
.
1.
In
case
of
appeals
.
That
's
the
thing
still
in
question
between
the
Parties
,
whether
it
be
just
or
unjust
?
And
therefore
to
suppose
that
all
appeals
fall
out
only
in
cases
of
real
unjustice
and
wrong
,
cannot
be
a
sufficient
answer
.
Yea
,
2.
The
Sentence
is
to
be
judged
by
all
the
Churches
(
till
the
matter
is
examined
,
and
cleared
to
the
contrary
)
to
be
a
right
Sentence
of
Excommunication
,
and
that
his
Sin
is
bound
in
Heaven
:
For
they
are
rather
to
Judge
that
the
Church
hath
proceeded
rightly
,
than
to
Judge
on
the
Appellants
side
,
until
the
matter
is
cleared
:
And
so
still
it
goes
up
as
a
Sentence
binding
in
Heaven
.
3.
Whether
the
Sentence
be
just
or
unjust
,
the
matter
is
capable
of
no
more
than
declaring
and
adjudging
it
such
accordingly
;
and
therefore
it
is
capable
of
no
such
Act
as
may
be
called
Rescinding
.
For
if
it
be
Just
,
no
Sentence
on
Earth
can
Rescind
God's
Act
upon
that
first
Sentence
,
for
it
is
bound
in
Heaven
,
and
Man
cannot
alter
God's
Act
;
and
if
it
be
unjust
,
then
there
needs
no
power
to
Rescind
it
,
but
only
to
declare
it
to
be
unjust
and
void
;
and
so
to
hold
the
Man
,
as
if
he
had
never
been
Excommunicated
.
And
if
Synods
have
but
such
a
Declarative
power
,
then
let
no
more
be
affirmed
,
and
we
will
not
contend
about
it
.
4.
If
they
have
power
of
Rescinding
the
Sentence
,
then
the
Act
done
by
the
inferior
Courts
,
is
made
void
by
their
sole
Sentence
,
without
any
Act
of
Reversing
,
by
the
consent
of
those
Congregations
or
Churches
,
that
have
pronounced
it
.
For
no
Superior
Court
hath
that
power
to
Rescind
the
Sentence
of
another
;
but
hath
it
so
,
as
by
their
Act
the
Sentence
is
made
void
,
without
any
Act
of
Revocation
by
the
lower
Court
.
Thus
the
Honourable
House
of
Parliament
,
if
it
Rescinds
an
Act
of
an
Inferior
Court
,
sends
not
down
to
that
Inferior
Court
to
Reverse
it
;
but
doth
it
without
them
.
And
if
that
be
the
intent
of
this
Rescinding
,
let
it
be
so
declared
.
CHAP.
III
.
The
other
Prerogative
of
Power
challenged
by
Synods
,
to
Excommunicate
other
Churches
,
considered
and
invalidated
.
THE
Second
Prerogative
of
Power
challenged
by
Synods
,
which
we
contend
against
,
and
deny
to
them
,
is
such
a
coercive
power
to
be
in
them
,
as
given
them
by
Christ
to
Excommunicate
other
Churches
,
and
so
by
that
Rod
,
to
enforce
them
to
Revoke
their
Sentence
of
Male-Administration
,
and
receive
a
Person
wrongfully
Excommunicated
by
them
.
That
such
a
power
is
not
in
Synods
to
Excommunicate
a
Church
or
Churches
,
or
so
Rescind
a
Sentence
past
in
a
particular
Church
,
is
evinced
by
these
following
Arguments
.
1.
For
such
a
pretended
power
,
there
is
neither
Precept
nor
Example
.
1.
The
Apostles
never
did
exercise
such
a
power
,
who
yet
had
power
in
all
Churches
,
and
over
Persons
among
them
.
2.
None
of
the
Reformed
Churches
ever
practised
it
.
Mr.
Paget
,
a
Learned
Presbyterial
Writer
,
acknowledgeth
that
none
of
the
Reformed
Churches
ever
practised
it
.
Mr.
Cartwright
speaking
of
this
power
,
did
in
his
Days
,
put
an
,
If
it
may
be
upon
it
.
If
it
be
said
their
Government
is
so
good
,
as
it
hath
had
no
occasion
to
put
such
a
power
into
Act
:
I
answer
.
Let
the
Arminian
Congregation
,
that
were
in
the
Low
Countries
,
be
remembred
.
Though
a
National
Synod
was
called
;
yet
none
of
them
were
Excommunicated
,
and
yet
we
believe
they
judged
their
Errors
worthy
of
their
censure
.
So
the
Churches
of
Anabaptists
among
them
,
who
not
only
hold
the
not
Baptizing
of
Children
,
but
run
into
many
other
gross
Errors
,
were
never
yet
Excommunicated
.
If
it
be
said
that
they
forbear
to
do
it
,
because
of
great
Inconveniences
that
would
follow
,
by
provoking
of
Multitudes
;
and
that
it
tends
more
(
in
such
cases
)
unto
Edification
to
forbear
it
,
than
to
execute
it
:
It
is
Replyed
,
1.
That
God
hath
Suited
his
Ordinances
to
the
ordinary
way
of
his
Providence
;
and
therefore
would
not
have
given
an
ordinary
standing
power
for
Government
,
which
could
not
ordinarily
be
executed
,
without
Tumult
and
Disturbance
;
and
therefore
there
is
no
such
power
given
.
2.
If
a
Church
or
Churches
did
deserve
it
,
it
cannot
be
for
Edification
to
forbear
it
;
for
not
to
Excommunicate
them
,
is
to
edifie
them
in
Sin
.
Churches
that
deserve
Excommunication
,
can
be
edified
in
nothing
by
being
connived
at
in
their
Sin
,
that
will
Damn
them
.
And
Excommunication
is
the
means
appointed
by
God
,
for
the
destroying
the
Flesh
,
and
saving
the
Soul
.
3.
Neither
can
a
Multitude
be
an
excuse
for
the
neglect
.
For
however
these
Synods
(
if
they
have
such
a
power
)
are
to
Discharge
their
Duty
,
and
the
Soul
or
Souls
of
Sinners
,
must
thus
be
punisht
.
4.
Let
it
be
observed
,
that
such
a
power
is
contended
for
by
the
Presbyterial
Divines
,
which
was
never
practised
,
which
themselves
think
and
judge
inconvenient
to
practice
;
and
yet
without
this
power
granted
to
them
,
they
say
there
is
no
Government
:
And
herein
lies
the
main
of
this
great
controversy
,
whether
they
should
have
such
a
power
or
no
,
which
they
never
have
exercised
;
and
themselves
think
it
to
be
ordinarily
inconvenient
to
exercise
it
,
reserving
it
as
a
Rod
,
in
the
House
which
they
never
will
use
,
as
if
they
kept
it
to
scare
Children
with
.
But
the
Efficacy
of
Government
,
lies
not
in
the
Speculation
and
Doctrine
,
but
in
what
is
practicable
.
Shall
Kingdoms
be
Disturbed
about
the
Dispute
of
that
which
in
the
practice
is
a
Chimera
,
and
when
they
have
it
,
shall
be
exercised
Arbitrarily
,
and
at
Discretion
?
Yea
,
may
not
a
Tryal
be
made
,
whether
that
the
other
way
(
which
they
call
no
Government
)
may
not
be
sufficient
?
We
further
conclude
this
first
Head
of
Argument
with
this
,
that
as
such
a
Synodical
power
hath
no
President
or
Example
in
the
Primitive
Practices
,
nor
in
the
Reformed
Churches
,
so
it
hath
this
character
upon
it
,
that
none
but
the
Pope
and
Bishops
,
and
Synods
of
Bishops
ever
practised
it
:
And
they
have
practised
it
by
interdicting
Kingdoms
,
not
simply
as
civil
States
,
but
as
Churches
in
Kingdoms
,
commanding
the
Ministers
to
forbear
to
administer
the
Holy
Things
unto
any
that
did
cleave
to
their
Prince
,
or
for
any
the
like
causes
.
And
certainly
by
the
principles
of
this
Doctrine
,
a
general
Council
of
all
the
Reformed
Churches
,
may
in
like
manner
Excommunicate
any
Nation
or
Kingdom
,
whom
they
judge
Heretical
,
or
to
make
a
Schism
from
them
;
for
whilst
the
Foundation
of
the
power
of
Synods
is
pleaded
to
lie
in
Christ's
Institution
,
as
it
hath
ordinarily
been
urged
in
the
Assembly
,
in
answer
unto
our
Reasons
,
that
the
Church-Catholick
is
one
politick
Body
,
and
so
the
Elders
of
all
Churches
have
power
over
any
Churches
,
that
are
parts
of
that
great
Body
,
be
they
in
Nations
or
in
Provinces
,
which
Subjects
all
States
as
truly
to
the
Thunderbolt
of
Excommunication
from
Foreign
Churches
,
as
it
did
once
to
Rome
.
What
though
it
be
said
that
such
Counsels
are
not
likely
to
be
practised
,
or
if
so
,
it
must
be
with
the
States
own
consent
:
Yet
still
the
Mystery
is
,
that
such
a
power
is
contended
for
as
a
Rod
over
them
,
as
well
as
over
lesser
Churches
;
for
though
they
have
not
Excommunicated
de
facto
,
any
particular
Churches
;
yet
they
have
claimed
that
power
,
as
a
Rod
to
keep
them
in
awe
with
.
If
it
be
said
,
the
Pope
challenged
to
do
this
,
as
an
Head
of
the
Church
Universal
,
and
as
Infallible
:
We
Reply
,
that
there
is
indeed
this
difference
,
that
he
,
as
but
one
,
usurps
it
,
and
as
the
External
Head
of
the
Church
;
but
yet
these
challenge
the
same
power
,
as
being
themselves
the
Catholick
Church
it self
Representatively
.
For
if
to
tell
the
Church
,
Mat
.
18.
be
in
its
ascent
to
tell
General
Councels
as
the
Church
;
then
they
must
be
interpreted
to
be
the
Catholick
Church
,
and
infallibly
may
in
the
issue
(
through
Mens
pride
)
become
the
claim
also
,
by
how
much
many
consenting
,
are
more
likely
to
have
the
Holy
Ghost
to
assist
them
,
than
that
,
and
so
have
more
reason
for
their
claim
,
then
one
set
up
to
challenge
it
.
And
at
first
,
that
one
was
set
up
only
to
receive
Appeals
,
and
to
Rescind
Sentences
,
and
to
Excommunicate
Churches
,
and
from
granting
to
them
that
power
at
the
first
,
did
that
other
of
Infallibility
spring
.
A
Second
Head
of
Arguments
,
is
drawn
from
the
Nature
of
Excommunication
;
because
that
it
contains
more
in
that
,
than
that
which
we
call
Non-communion
,
Namely
this
,
that
Persons
are
not
only
cast
from
communion
with
all
these
Churches
(
which
we
acknowledge
)
but
further
,
are
delivered
to
Satan
,
for
the
internal
part
thereof
.
And
for
the
external
part
,
it
is
strange
that
this
Law
of
Synods
,
should
oblige
their
conscience
,
that
they
should
not
meet
among
themselves
,
when
as
yet
they
are
already
a
Church
,
and
were
a
Church
without
any
power
derived
from
their
associating
with
others
.
All
then
that
they
can
fall
from
by
vertue
of
the
Sentence
of
the
Synod
,
is
but
what
they
have
from
them
,
and
among
them
by
their
association
,
and
not
what
they
have
among
themselves
.
Yea
,
the
very
words
whereby
Excommunication
is
exprest
,
is
but
this
,
Sit
tibi
Ethnicus
,
Let
him
be
to
thee
an
Heathen
,
and
take
that
Wicked
one
from
among
you
:
And
therefore
when
Neighbour-Churches
,
deal
so
with
a
Church
;
they
can
but
eject
and
keep
them
and
their
Members
out
from
amongst
them
.
But
this
power
contended
for
,
goes
further
;
for
the
Synod
assumes
to
throw
a
Church
out
of
it self
,
and
to
make
them
to
be
Heathens
and
Publicans
,
inter
se
,
among
themselves
,
who
yet
have
all
this
while
been
a
Church
to
Christ
.
And
that
which
further
strengthens
all
this
,
is
,
that
very
Principle
which
the
Assembly
doth
go
upon
to
Establish
this
power
in
Synods
and
Presbyteries
(
given
up
in
their
answer
to
our
Reasons
against
Presbyteries
;
)
That
as
Families
are
bound
to
joyn
into
some
Congregational
Church
,
so
those
Churches
into
Association
together
:
And
as
these
joyned
in
a
New
Congregation
,
gives
them
power
over
each
other
;
so
this
association
of
Churches
,
gives
the
whole
a
power
over
each
of
these
Churches
.
Tho'
we
wholly
assent
not
to
this
latter
,
yet
supposing
it
(
and
it
is
one
of
the
best
and
fairest
grounds
for
the
Presbyterial
way
)
the
Law
of
this
Principle
(
if
the
Parallel
be
rightly
made
up
)
will
not
extend
to
a
power
of
Excommunicating
any
of
these
Churches
so
associated
.
For
,
1.
If
you
take
that
External
part
of
Excommunication
,
it
is
a
cutting
Men
off
from
all
Ordinances
,
wherein
Church-Communion
lies
(
as
some
hold
)
but
more
especially
from
the
Sacrament
of
the
Lord's
Supper
(
which
latter
is
acknowledged
by
all
)
for
since
Suspension
cuts
off
from
the
Lord's
Supper
,
therefore
Excommunication
must
do
it
much
more
:
Now
the
Parallel
Law
between
these
two
kinds
of
associations
,
must
run
thus
;
That
as
a
Congregation
casts
out
of
the
communion
of
all
those
Ordinances
,
which
a
Congregation
is
the
proper
Seat
of
;
so
this
greater
association
can
by
vertue
of
its
association
,
only
cast
out
of
those
Ordinances
that
belong
unto
them
,
as
such
an
associated
Body
in
common
,
and
from
among
themselves
in
particular
;
and
then
that
Sentence
can
arise
to
no
more
than
what
we
contend
to
be
the
only
power
that
Churches
have
one
with
another
;
and
that
is
Non-communion
.
The
Reason
is
clear
,
because
they
can
but
cast
that
Church
out
of
their
association
,
and
from
having
any
interest
in
their
counsel
and
advice
,
&c.
For
associated
Presbyteries
,
have
not
the
Sacraments
,
nor
the
Solemn
constant
Ordinances
of
Worship
;
and
therefore
they
can
but
by
vertue
of
this
association
,
deny
them
communion
with
themselves
;
and
this
we
grant
to
Neighbour-Churches
,
that
they
may
and
ought
to
deal
thus
with
an
offending
Church
,
by
vertue
of
that
Apostolick
Rule
,
from
such
turn
away
.
But
this
power
of
Excommunicating
a
Church
contended
for
,
is
a
further
thing
,
it
is
a
laying
a
Law
upon
a
Church
,
to
Dissolve
their
being
any
longer
a
Church
,
until
they
do
Repent
of
that
Sin
they
charge
them
with
;
it
is
to
call
in
their
Charter
,
that
they
can
meet
no
more
,
Inter
se
,
among
themselves
to
enjoy
the
Sacrament
,
or
any
other
Ordinance
whatsoever
.
This
is
beyond
the
extent
of
the
power
of
an
association
;
yea
,
this
is
more
than
they
are
able
to
execute
,
and
doth
Christ
give
power
to
do
that
which
they
cannot
execute
?
Now
they
may
keep
them
from
communion
with
them
,
either
by
not
letting
them
into
the
Assembly
(
and
therefore
they
had
Ostiarii
Doorkeepers
in
the
primitive
times
)
or
they
may
do
it
by
thrusting
them
out
;
as
the
Priests
of
Israel
did
the
King
,
when
he
came
to
offer
Sacrifice
,
or
rather
by
a
Moral
contest
against
them
,
or
forbearing
to
Excommunicate
,
when
they
are
present
:
But
they
cannot
keep
them
from
meeting
,
inter
se
,
among
themselves
.
In
the
Primitive
Times
indeed
they
had
Recourse
to
the
power
of
Magistrates
for
it
;
but
we
seek
for
a
sufficient
Ecclesiastical
Remedy
.
To
this
if
it
be
Retorted
,
that
such
will
the
case
be
too
,
when
in
a
particular
Congregation
,
a
company
of
Persons
deserving
Excommunication
,
are
ejected
(
as
a
Pastor
and
others
with
him
)
yet
they
will
meet
still
,
and
no
Law
can
oblige
them
to
the
contrary
:
We
Reply
,
by
giving
this
Difference
of
the
case
.
1.
That
when
a
Congregation
doth
cast
out
the
very
Members
,
the
Act
it self
whereby
they
cast
them
out
from
among
them
,
leaves
them
barely
a
company
of
Out-laws
,
without
Church
State
or
Relation
among
themselves
;
for
they
had
it
but
as
Members
of
that
Church
,
they
are
now
cast
out
of
;
and
they
can
Retain
no
other
Relation
left
them
,
that
gives
them
actual
Right
to
Ordinances
;
for
this
is
their
Original
first
Relation
.
And
therefore
if
they
meet
,
yea
,
with
a
Mutual
consent
to
be
a
New
Church
,
they
meet
as
Men
,
and
Outlawed
from
a
Church
Relation
,
which
they
had
put
their
Souls
upon
the
Laws
of
;
or
at
least
by
a
Judicial
Act
past
on
them
,
they
have
now
forfeited
.
They
fall
as
the
Angels
,
from
that
Original
State
,
and
if
they
will
set
up
a
New
Kingdom
,
they
do
it
but
as
the
Devils
do
.
But
although
Neighbour-Churches
did
cast
them
out
from
among
them
,
that
Act
in
the
Nature
and
Extent
of
it
,
Reacheth
not
to
cast
them
out
of
that
Relation
of
a
Church
,
that
they
had
originally
among
themselves
;
Neither
do
they
fall
by
vertue
of
that
Act
(
which
is
all
that
is
in
the
Synods
power
)
from
that
Church
Relation
they
had
among
themselves
;
which
they
had
before
their
associating
with
them
,
and
was
the
Foundation
of
it
.
2.
By
that
Act
of
being
cast
out
of
this
Congregational
Relation
,
they
are
cast
out
of
the
formerly
enjoyed
communion
of
the
Lord's
Supper
,
in
a
constancy
in
that
Church
;
which
they
never
enjoyed
at
all
in
that
other
Classical
Church
,
for
it
is
not
the
Seat
of
it
:
And
so
this
Act
of
Excommunication
,
as
in
a
Congregational
Church
performed
,
casts
them
out
of
all
Ordinances
,
and
out
of
all
that
is
proper
to
such
Relation
and
Fellowship
;
but
it
is
not
so
in
the
other
case
.
And
hence
it
comes
to
pass
that
Excommunication
from
all
Ordinances
,
can
only
be
in
a
Church
where
all
Ordinances
are
;
and
therefore
not
in
or
by
a
classical
Church
,
where
the
main
Ordinances
Men
are
shut
out
from
,
are
not
Administred
:
3.
This
Act
of
a
Synod's
Excommunicating
a
Church
,
is
yet
further
for
the
External
part
of
it
,
not
simply
an
Obligation
,
not
to
meet
for
Ordinances
,
and
to
account
of
each
other
as
Heathens
;
but
further
yet
,
the
Sentence
Terminates
it self
upon
their
Church-fellowship
and
Communion
,
Dissolves
that
,
cuts
them
off
from
being
an
External
Body
,
or
Spouse
to
Christ
,
gives
them
such
a
Bill
of
Divorce
,
as
removes
the
Candlestick
,
takes
that
in
pieces
,
yea
,
delivers
them
as
such
to
Satan
,
and
makes
them
as
Heathens
and
Publicans
each
to
other
.
For
otherwise
if
the
Act
be
only
the
Synod's
putting
away
this
Church
from
among
themselves
,
or
the
communion
of
other
Churches
;
that
we
readily
grant
may
be
done
,
and
surely
it
is
Remedy
sufficient
through
Christ's
Blessing
(
although
this
is
reckoned
no
Government
.
)
But
to
do
the
other
Act
mentioned
to
Church
or
Churches
,
Christ
hath
not
given
power
to
Synods
.
If
it
be
answered
,
as
it
is
by
some
,
that
the
Object
of
this
Excommunication
of
a
Church
,
is
only
the
Persons
therein
materially
considered
,
but
not
their
Church-State
,
otherwise
than
by
consequence
:
We
Reply
,
that
formally
the
Object
of
this
Sentence
,
is
a
Church
as
such
,
which
is
evident
from
this
;
that
the
great
Argument
alledged
by
the
Presbyterial
Divines
is
,
that
else
there
is
no
Remedy
for
an
erring
Church
,
as
well
as
for
Heretical
Persons
:
And
also
that
the
Sins
,
which
are
the
grounds
of
such
Excommunications
,
be
still
Church
Acts
,
Publick
,
not
Personal
,
as
grosly
evil
Administrations
,
or
permissions
of
Notorious
Sins
,
or
Heresies
Professed
,
Upheld
,
Defended
,
Adhered
to
by
all
in
their
Assemblies
.
And
how
else
should
Excommunication
of
a
Church
differ
from
the
Suspension
of
a
Church
?
This
puts
them
into
that
State
,
as
during
the
time
of
their
Excommunication
,
they
are
to
be
reckoned
as
no
Church
,
untill
they
Repent
;
for
if
they
are
as
Heathens
and
Publicans
,
then
they
are
no
Church
,
unless
we
will
make
Heathen
Churches
,
which
is
a
contradiction
.
And
if
that
whole
Church
should
die
Impenitent
,
they
are
to
be
reckoned
to
die
,
as
out
of
Church-State
among
themselves
,
as
well
as
in
Relation
to
other
Churches
.
Now
to
prove
that
it
is
not
in
the
power
of
Synods
,
thus
to
do
to
Churches
,
let
the
following
Reasons
be
considered
.
1.
This
is
a
Maxim
of
the
Reformed
Churches
,
that
Ecclesiae
sunt
pares
,
Churches
are
equal
,
and
Par
in
parem
non
habet
potestatem
,
one
equal
,
hath
not
power
over
another
.
Admonish
they
may
,
withdraw
communion
they
may
;
for
as
one
Brother
may
do
so
from
another
,
so
these
Churches
may
from
an
erring
Church
;
yea
,
and
a
Synod
being
an
Ordinance
to
them
to
heal
them
,
and
consisting
of
more
Elders
than
are
in
that
Church
,
they
may
declare
Christ's
command
and
will
to
them
;
but
yet
they
have
that
power
to
deliver
to
Satan
,
to
unchurch
them
,
&c.
We
find
not
that
a
Synod
or
company
of
Elders
are
called
a
Church
,
and
if
they
should
be
so
Named
,
yet
still
they
have
not
more
of
Church
in
them
,
than
other
Churches
have
;
nay
,
they
have
less
,
for
they
want
a
Body
of
the
Faithful
,
and
their
interest
joyned
with
these
Elders
,
who
are
more
usually
called
the
Church
:
They
are
not
the
Seat
of
the
main
Ordinances
,
for
which
Churches
were
constituted
:
They
have
not
the
Sacraments
administred
:
They
are
not
Bodies
erected
primarily
for
Worship
;
but
only
so
far
,
as
may
occasionally
accompany
and
subserve
their
Discussions
,
and
Determinations
.
It
would
therefore
be
strange
,
that
these
should
have
so
much
more
of
Church
in
them
,
as
to
have
power
to
unchurch
other
Churches
and
Bodies
to
Christ
,
when
themselves
are
but
Representative
,
at
most
of
the
Body
of
Christ
(
for
Christ
hath
no
Representative
Body
to
him
)
but
every
Church
consisting
of
Elders
and
People
,
are
the
Body
of
Christ
,
and
so
called
,
when
the
other
never
hath
that
Name
.
2.
To
Dissolve
a
Church's
external
Estate
as
to
all
Ordinances
,
is
a
matter
so
far
above
Excommunicating
single
Persons
,
though
never
so
many
,
that
it
is
Christ's
Prerogative
alone
to
do
it
.
This
is
confirmed
,
1.
By
like
instances
in
civil
States
,
wherein
to
Dissolve
an
Incorporate
Town
,
and
to
call
in
,
and
take
away
their
Charter
and
Priviledge
,
belongs
to
the
Supream
Power
;
and
though
Judges
and
others
may
deal
with
Persons
in
Corporations
,
yet
the
Corporations
themselves
depend
on
the
Crown
.
2.
It
is
confirmed
by
Scripture
,
Revel
.
2.
5.
Christ
from
Heaven
makes
it
his
Prerogative
,
to
remove
the
Ephesian
Candlestick
,
Repent
,
or
I
will
come
quickly
and
remove
thy
Candlestick
.
The
Candlestick
was
their
Church-State
,
Revel
.
1.
23.
The
seven
Candlesticks
,
are
the
seven
Churches
;
and
therefore
he
speaks
not
of
their
Mystical
State
,
as
they
were
Members
of
the
Mystical
Body
,
but
of
them
,
as
they
were
a
Candlestick
Artificially
formed
up
into
that
Holy
Fellowship
amongst
them
.
So
also
it
was
Gods
Prerogative
alone
,
to
give
a
Bill
of
Divorce
to
Israel
,
as
she
was
a
Church
,
and
so
it
is
expressed
.
And
if
it
be
said
,
it
was
done
Ministerially
by
the
Prophets
declaring
it
,
and
so
may
this
also
be
done
to
a
Church
by
its
Ministers
:
We
Reply
,
that
it
was
done
by
them
Prophetically
,
as
foretelling
it
;
but
there
is
no
such
Spirit
of
Prophecy
in
Synods
.
3.
It
is
Christ's
Prerogative
alone
,
to
build
and
erect
a
Church
,
without
the
intervention
of
Ministerial
Ecclesiastical
power
,
to
derive
power
to
them
;
therefore
also
to
Dissolve
that
Fellowship
,
and
the
use
thereof
,
belongs
only
to
him
:
Churches
to
be
Erected
,
may
and
ought
to
have
the
direction
and
consent
of
Neighbour-Churches
,
because
a
New
Sister
is
to
be
added
to
,
and
associated
with
them
;
but
they
receive
no
power
from
them
,
to
become
a
Church
.
It
was
not
the
Intervention
of
the
Apostles
power
,
that
constituted
Churches
,
further
than
as
they
converted
Materials
for
Churches
to
be
made
out
of
,
and
as
they
Directed
and
Taught
them
to
become
Bodies
unto
Christ
,
teaching
them
to
do
whatsoever
Christ
hath
commanded
them
;
but
we
never
read
,
that
making
them
Churches
,
was
a
Ministerial
Act
in
them
;
we
read
they
Ordained
Elders
,
but
not
that
they
Ordained
Churches
.
Paul
says
,
he
planted
indeed
,
and
he
was
a
Wise
Master-builder
;
but
he
speaks
the
one
of
converting
Persons
,
the
other
of
Doctrines
,
because
he
speaks
of
building
Hay
and
Stubble
afterwards
.
It
is
the
great
Error
of
some
of
this
Age
,
that
having
lost
all
Church-state
and
Ministry
;
therefore
(
say
they
)
there
must
come
Apostles
to
make
Churches
again
,
whereas
if
all
Ordinances
had
been
lost
under
Antichrist
,
yet
if
there
be
Saints
alive
,
and
they
have
the
Apostles
Writings
,
those
Writings
do
Authorize
them
as
fully
to
become
a
Church
,
and
choose
Ministers
,
and
then
to
Ordain
them
,
as
if
the
Apostles
were
alive
.
Moses
was
not
the
Builder
of
the
National
Church
of
the
Jews
,
but
Christ
immediately
did
it
,
and
not
merely
gave
Directions
,
Heb
.
3.
3.
This
Man
Christ
,
hath
more
Honour
than
Moses
,
in
as
much
as
he
that
Builded
the
House
,
hath
more
Honour
than
the
House
,
whereof
Moses
was
but
a
part
himself
.
If
it
be
answered
to
all
this
,
that
by
Excommunication
,
their
Fundamental
Church-State
is
not
Dissolved
,
as
the
character
of
a
Brother
,
or
of
a
Minister
,
is
not
so
defaced
when
Excommunicated
;
but
that
if
he
Repent
again
,
he
remains
a
Minister
without
a
New
Ordination
:
We
Reply
,
besides
the
Reasons
forementioned
,
that
so
likewise
if
Christ
should
remove
the
Candlestick
,
and
unchurch
any
,
if
they
Repent
,
their
Church-State
would
be
Restored
;
and
2.
If
they
be
thrown
out
of
their
own
Church
by
Excommunication
,
this
Church-State
must
remain
as
it
were
in
the
Air
,
as
an
accident
without
a
Subject
.
And
3.
If
they
be
cast
out
of
the
visible
Church
(
which
is
the
greater
)
by
Excommunication
,
then
they
are
cast
out
of
the
less
also
.
It
may
,
and
hath
been
said
,
that
in
cases
of
Male-Administrations
,
wherein
Churches
have
Miscarryed
and
Erred
,
though
Synods
have
the
power
of
Excommunication
in
such
cases
;
yet
it
is
not
necessary
for
the
Rectifying
of
that
Evil
,
that
they
should
proceed
against
the
Church
,
so
as
the
Church
should
be
the
object
of
their
dealing
with
;
but
it
may
be
enough
for
them
to
deal
with
Persons
only
that
are
Scandalous
,
whom
the
Church
will
not
amend
;
and
that
then
in
case
of
the
Churches
neglect
,
they
may
Excommunicate
those
Persons
.
Now
unto
this
we
Reply
,
that
in
these
cases
of
evil
Administrations
,
what
power
Synods
are
betrusted
withal
,
is
to
be
primarily
,
or
at
least
as
much
exercised
upon
the
Church
that
hath
miscarryed
and
neglects
its
Duty
,
as
upon
the
Persons
:
And
therefore
it
will
not
Salve
it
,
that
they
should
let
the
Church
alone
,
or
deal
more
lightly
with
them
;
and
so
take
upon
them
to
Excommunicate
the
Persons
,
whom
the
Church
neglects
to
Excommunicate
.
Which
is
made
good
by
these
Reasons
.
1.
From
the
priviledge
and
power
of
that
Church
,
be
it
Classical
or
Congregational
,
that
is
the
first
Subject
of
Excommunication
;
they
have
the
power
first
from
Christ
to
do
it
,
and
a
command
so
to
do
,
and
the
Duty
lies
on
them
.
And
therefore
Synods
are
to
call
upon
them
,
and
to
provoke
them
to
do
it
,
who
have
that
power
committed
to
them
,
and
not
take
it
out
of
their
Hands
;
for
Synods
are
not
to
assume
more
power
than
the
Apostles
did
.
When
the
Church
of
Corinth
had
neglected
to
Excommunicate
the
incestuous
Corinthian
,
Paul
did
not
take
it
upon
him
,
and
Excommunicate
him
himself
;
but
in
this
case
he
deals
with
the
Church
,
for
not
doing
their
Duty
,
because
the
power
of
Judging
was
committed
to
them
;
Do
not
ye
Judge
them
that
are
without
?
1
Cor
.
5.
12.
He
blames
them
,
lays
it
upon
them
as
a
Sin
,
and
if
they
had
still
continued
in
that
neglect
,
their
Sin
had
been
as
great
as
that
of
the
Man
himself
,
and
greater
.
And
therefore
Christ
also
in
his
Epistle
from
Heaven
,
to
the
Church
of
Thyatira
,
Revel
.
2.
20.
blames
that
Church
and
the
Angel
thereof
,
for
suffering
Jezabel
to
Teach
,
and
lays
the
Sin
upon
them
in
this
case
,
as
well
as
upon
Jezabel
her self
:
And
therefore
if
Synods
are
to
Excommunicate
at
all
,
and
have
power
to
Excommunicate
the
Persons
,
they
must
proceed
against
the
Church
also
.
1.
If
it
be
said
,
that
the
Church
must
be
supposed
not
to
see
that
Reason
(
for
want
of
light
)
to
Excommunicate
a
Member
or
Members
,
that
the
Synod
doth
,
and
so
they
may
not
have
that
cause
to
deal
with
the
Churches
,
that
they
have
with
the
Person
or
Member
:
We
Reply
,
that
if
the
Sin
be
not
evidently
notorious
in
all
Mens
Eyes
,
deserving
Excommunication
;
but
such
,
as
it
may
be
well
supposed
,
the
Inferior
Church
might
not
see
ground
for
Excommunication
,
why
should
the
Synod
meddle
with
cases
of
that
nature
,
why
should
they
not
rather
rest
in
the
Sentence
of
those
Inferior
Courts
?
And
if
it
be
such
a
Sin
as
is
Notorious
,
and
the
Scandal
answerably
,
then
surely
this
Church
that
Person
belongs
unto
,
is
as
much
,
yea
more
in
fault
for
their
neglect
or
partiality
.
And
surely
Synods
(
if
they
had
any
such
Authority
)
being
such
Great
and
Superior
Bodies
,
should
not
intermeddle
but
in
cases
suitable
to
themselves
,
in
cases
of
Moment
,
great
and
manifest
to
all
Men's
Consciences
.
And
2.
The
constitution
of
Synods
,
and
the
Relation
they
bear
to
Churches
argues
it
.
They
are
not
as
Totum
integrale
,
but
Collectivum
;
not
an
integral
whole
,
they
are
not
Ecclesia
integralis
,
but
Collectiva
,
not
an
integral
Church
,
but
Collective
,
that
is
,
they
are
in
our
Brethren's
intent
,
a
Church
of
Churches
(
if
a
Church
at
all
)
and
not
in
an
immediate
way
a
Church
of
the
Members
of
those
Churches
singly
,
and
apart
considered
.
Their
First
and
Primary
Relation
is
therefore
to
the
Churches
,
as
a
part
of
that
whole
,
and
but
Secondarily
unto
the
Members
;
and
they
are
therefore
accordingly
to
deal
in
all
such
cases
of
omission
with
the
Churches
.
Their
Work
is
to
have
the
care
and
care
of
Churches
,
and
their
Miscarriages
;
and
therefore
to
deal
with
Members
only
,
and
let
the
Churches
alone
,
is
to
neglect
that
which
is
their
proper
charge
.
3.
So
it
was
in
the
Government
of
Judah
,
the
Synhedrim
did
not
themselves
meddle
with
the
Person
to
be
Judged
,
and
pronounce
the
Sentence
in
stead
of
the
Judges
of
a
particular
City
,
but
left
it
to
them
still
to
Judge
according
to
their
proper
Priviledge
;
but
dealt
with
the
Judges
,
in
case
they
pronounced
not
the
Sentence
;
and
so
here
it
should
be
,
if
we
will
suppose
any
such
power
at
all
to
be
in
Synods
.
2.
It
may
and
hath
been
said
,
that
Presbyterial
Government
supposeth
the
fault
of
this
Excommunication
,
to
lie
in
the
Elders
that
Excommunicated
the
Man
,
and
so
need
not
to
deal
with
the
Churches
by
way
of
coertion
to
them
;
but
only
with
those
Elders
that
had
the
Hand
in
it
,
who
may
be
Deposed
,
and
others
placed
in
their
room
.
To
which
we
Reply
,
1.
That
the
People
are
supposed
also
at
least
to
give
their
consent
to
the
Excommunication
of
a
Person
in
a
Church
(
by
their
own
acknowledgment
,
and
according
to
the
practice
of
the
Reformed
Churches
)
yea
,
and
are
to
Judge
as
the
Jury
doth
,
by
finding
a
Man
Guilty
;
and
the
Officers
are
as
the
Judges
(
so
in
the
Church
of
Corinth
,
1
Cor
.
5th
and
6th
chap.
)
And
if
so
,
then
they
are
to
be
Judged
in
fault
,
as
well
as
the
Officers
.
But
2.
If
the
People
are
not
to
be
Censured
and
Judged
,
yet
suppose
they
cleave
to
their
Officers
in
this
Act
,
as
thinking
that
they
ought
,
and
as
being
convinced
with
them
,
that
this
Man
is
to
remain
Excommunicated
;
and
therefore
dare
not
partake
with
him
,
as
it
is
their
Duty
in
such
a
case
:
Then
the
People
are
to
be
Excommunicated
,
as
well
as
their
Officers
,
and
both
of
them
for
this
same
thing
,
as
being
a
Church
Act
,
according
to
their
interests
,
common
to
both
.
3.
If
the
Officers
only
should
be
Excommunicated
in
this
case
,
and
others
put
in
their
rooms
:
Then
1.
If
the
People
do
cleave
to
their
former
Officers
,
these
Officers
will
want
a
Church
to
officiate
unto
;
and
why
should
they
Desert
their
Elders
,
when
they
in
their
consciences
Judge
their
Act
to
be
Just
?
It
becomes
them
to
say
,
let
us
all
dye
with
them
in
such
a
case
.
And
if
the
Synod
will
Excommunicate
a
Pastor
,
and
the
Elders
of
a
Congregation
(
supposing
the
People
cleave
to
them
)
where
is
it
that
you
will
Excommunicate
him
?
In
their
own
Church
,
or
in
your
Churches
?
In
his
own
Church
,
the
People
are
against
it
.
And
if
in
your
Churches
,
where
is
the
Peoples
concurring
consent
to
this
Man's
Excommunication
?
And
if
it
be
done
in
your
Churches
,
you
only
throw
him
out
of
your
own
.
Or
2.
If
they
do
not
cleave
to
their
Officers
,
yet
they
conscientiously
Judging
that
they
ought
not
to
receive
the
Man
into
communion
with
themselves
,
here
is
still
no
sufficient
remedy
for
the
Man
by
this
.
4.
Let
it
be
further
considered
,
that
if
these
Elders
only
should
be
Deposed
;
yet
they
are
perhaps
the
whole
,
the
greater
part
at
least
of
a
Classis
(
for
by
the
greater
part
,
every
thing
is
carried
)
and
so
of
the
Elders
of
many
Congregations
.
Yea
,
if
the
Provincial
hath
seconded
the
Sentence
;
then
the
greater
part
of
the
Elders
of
a
Province
,
are
to
be
Excommunicated
also
:
And
if
the
People
cleave
to
them
(
as
of
old
they
did
use
to
do
to
their
Bishops
)
then
the
People
of
all
those
Churches
also
,
must
be
Excommunicated
,
and
what
a
havock
of
the
Churches
will
this
make
?
If
it
be
said
,
that
in
this
case
as
in
a
Rebellion
,
some
few
are
singled
out
for
example
to
the
rest
:
It
is
answered
,
1.
It
is
not
in
this
,
as
in
civil
Government
;
for
there
capital
punishments
are
chiefly
for
example
,
to
prevent
and
deter
others
;
but
here
this
of
Excommunication
,
is
for
the
personal
good
of
those
that
have
Sinned
,
to
destroy
the
Flesh
,
that
they
may
be
saved
;
and
therefore
the
Souls
that
deserve
it
,
ought
and
must
be
Excommunicated
:
Neither
is
there
any
Warrant
to
think
,
that
when
the
Merit
and
Obstinacy
of
the
Sin
,
calls
for
that
Ordinance
appointed
,
the
only
means
to
cure
it
(
which
cure
is
only
to
bring
Sinners
to
Godly
Repentance
)
that
that
Sin
will
be
healed
,
by
any
lower
means
of
making
others
an
Example
:
The
Excommunication
of
some
few
,
may
be
a
means
to
prevent
those
that
are
not
fallen
;
but
not
those
that
are
fallen
into
obstinacy
.
2.
In
such
civil
Mulcts
,
Princes
and
States
have
power
to
Pardon
the
Rebels
,
or
to
pass
the
Crime
by
;
because
the
Injury
(
so
far
as
't
is
civil
,
is
to
themselves
)
but
no
Ecclesiastical
Court
hath
power
to
forgive
,
but
where
Christ
forgives
,
and
he
forgives
only
the
Penitent
;
nor
yet
ought
they
to
forbear
,
if
they
have
the
power
of
inflicting
this
Spiritual
Punishment
.
Lastly
,
Let
the
Inconvenience
be
considered
,
if
Synods
should
Excommunicate
Persons
(
when
the
Inferior
Churches
did
acquit
them
)
without
Excommunicating
the
Churches
themselves
,
what
Confusion
and
Disturbance
it
is
like
to
bring
.
The
Persons
Excommunicated
will
say
,
where
I
am
known
,
and
am
a
Member
,
there
I
am
acquitted
,
and
not
medled
with
;
but
by
Strangers
,
and
the
Elders
of
a
Nation
(
having
taken
the
cause
out
of
their
Hands
)
I
am
condemned
.
This
will
bolster
up
Persons
,
and
make
them
obstinate
,
and
they
will
oppose
Sentence
against
Sentence
.
CHAP.
IV
.
Arguments
against
Subordination
of
Synods
,
to
rxercise
Ecclesiastical
Jurisdiction
or
Government
.
The
first
Argument
,
that
there
is
no
Warrant
or
Designment
of
such
a
Subordination
in
all
the
Scriptures
.
THough
we
judge
Synods
to
be
of
great
use
for
the
finding
out
,
and
declaring
of
Truth
in
Difficult
cases
,
and
encouragement
to
walk
in
the
Truth
,
for
the
healing
offences
;
and
to
give
Advice
unto
the
Magistrate
,
in
matters
of
Religion
:
And
though
we
give
great
Honour
,
and
conscientious
Respect
unto
their
Determinations
:
Yet
since
not
only
an
occasional
,
but
a
standing
use
of
them
be
asserted
and
maintained
;
and
that
in
Subordination
of
one
unto
another
,
as
Juridical
,
Ecclesiastical
Courts
;
and
this
in
all
cases
:
We
Humbly
present
these
Reasons
against
it
:
All
Subordinations
of
these
Spiritual
Courts
,
having
greater
and
lesser
Degrees
of
power
,
to
which
in
their
order
causes
are
to
be
brought
,
must
have
the
greatest
and
most
express
Warrant
and
Designment
in
the
word
for
them
.
Whence
it
is
argued
thus
.
Argu
.
1.
Those
Courts
that
must
have
the
most
Express
Warrant
and
Designment
for
them
in
the
Word
;
and
yet
have
not
the
least
,
their
power
is
to
be
Suspected
;
and
not
Erected
in
the
Church
of
God
;
But
these
have
not
the
least
:
Therefore
,
&c.
There
ought
to
be
the
greatest
and
most
express
Warrant
,
and
that
for
two
things
belonging
to
them
.
1.
For
their
Subordination
and
Number
.
2.
For
their
Bounds
and
Limits
of
Power
.
And
because
this
principle
is
made
use
of
both
in
the
point
in
hand
,
and
other
of
like
nature
;
Namely
,
to
argue
à
pari
ratione
,
from
like
and
Parallel
Reason
,
the
Argument
to
Establish
this
Proposition
,
shall
proceed
accordingly
,
from
the
strength
of
like
Reason
,
in
other
cases
and
instances
,
that
there
ought
to
be
,
that
there
ought
to
be
a
Warrant
and
Designment
in
the
Word
for
them
.
1.
From
the
like
Reason
,
in
the
case
of
Subordination
of
Officers
in
the
Church
,
one
over
another
,
there
was
a
special
Institution
,
and
it
is
required
;
or
we
own
them
not
;
and
that
for
intensive
power
,
and
extensive
power
;
and
therefore
for
the
Subordination
of
such
Courts
also
.
The
Rule
of
proportion
holds
;
for
a
Government
of
,
and
by
special
Subordinations
,
whether
of
one
Church-Officer
or
Person
over
an
,
other
,
and
of
him
over
others
;
or
of
a
many
in
the
like
Degree
of
Subordination
are
but
several
Forms
of
Government
,
of
which
there
is
the
like
reason
in
common
.
As
of
Subordinations
in
a
Monarchical
way
,
wherein
but
some
one
Person
is
Superior
to
another
downwards
,
or
in
an
Aristocratical
way
throughout
,
in
this
they
come
all
to
one
;
that
if
there
be
to
be
an
Institution
or
Warrant
for
the
one
,
there
is
to
be
for
the
other
,
whether
God
or
Men
be
to
be
the
Institutors
of
them
.
Now
in
the
Government
of
the
Church
,
for
the
Subordination
of
Officers
,
there
was
an
express
Institution
,
or
Men
ought
not
to
have
assumed
it
,
1
Cor
.
12.
18.
God
hath
set
in
his
Church
;
First
Apostles
,
Secondarily
Prophets
and
Evangelists
(
who
were
of
a
Parallel
Order
)
Thirdly
Teachers
;
and
the
difference
of
power
in
Apostles
and
Evangelist's
,
is
by
Subordination
;
but
Christ
hath
not
set
the
like
Subordination
of
Courts
.
2.
It
is
proved
from
what
the
Presbyterial
Principles
themselves
Reject
:
An
Institution
is
required
by
them
in
the
case
of
Subordination
of
Bishops
,
Archbishops
,
Popes
in
their
arguing
against
them
and
their
power
:
Yea
,
and
by
the
Episcopal
Writers
themselves
,
who
when
it
is
objected
,
that
if
there
may
be
a
Bishop
,
and
an
Archbishop
over
him
,
why
not
a
Patriarch
over
Archbishops
,
and
a
Pope
over
all
?
They
deny
this
,
and
Reject
a
Patriarch
or
Pope
(
although
these
Popes
should
Renounce
Infallibility
)
as
not
warranted
by
the
Word
.
They
say
,
an
higher
and
more
Universal
Subordination
,
alters
the
case
.
And
the
usual
exception
against
this
Subordination
of
such
Church-Governours
,
is
that
in
Scripture
,
we
read
neither
of
the
Name
of
an
Archbishop
,
nor
of
the
thing
,
and
therefore
not
of
a
Subordination
.
The
like
may
be
said
of
those
;
where
read
we
of
Councils
Provincial
,
National
,
Names
or
Things
?
Yea
,
and
in
this
way
of
arguing
(
in
this
Respect
)
the
Disadvantage
is
on
this
side
rather
;
for
we
are
sure
that
once
there
was
in
the
Church
,
such
a
Subordination
in
Church-Officers
,
Evangelists
over
Pastors
,
Apostles
over
Evangelists
(
only
they
were
extraordinary
,
and
so
no
Patterns
.
)
But
of
such
Subordinations
of
Councils
in
an
Aristocratical
way
,
there
is
nothing
to
be
found
.
3.
It
is
argued
from
like
and
just
reason
,
in
other
Societies
and
Bodies
politick
.
In
all
Kingdoms
and
Commonwealths
,
well
ordered
and
constituted
,
there
is
,
and
ought
to
be
a
set
and
express
Order
by
the
Laws
,
both
of
the
number
and
bounds
of
Courts
of
Judicatory
,
from
whom
,
and
to
whom
Appeals
are
made
,
and
in
what
cases
,
&c.
And
if
this
Subordination
should
be
set
forth
,
and
fixed
by
the
Law
,
is
as
necessary
as
the
Laws
and
Rules
by
which
Men
in
a
Kingdom
are
to
be
Governed
.
The
Wisdom
of
the
Law
doth
Judge
it
not
enough
to
appoint
several
kind
of
Officers
,
as
to
say
,
Councellors
,
Serjeants
,
Judges
;
but
designeth
also
,
and
appoints
several
Courts
,
with
their
power
and
bounds
,
the
Designment
of
which
(
especially
standing
Courts
being
made
up
of
these
)
is
a
matter
of
much
more
Moment
,
than
the
other
.
Yea
,
and
still
the
greater
and
higher
such
Courts
and
Assemblies
are
having
amplitude
of
power
over
others
,
the
more
express
Evidence
and
Warrant
for
their
power
,
there
is
and
ought
to
be
;
as
for
Parliamentary
power
,
and
the
priviledges
thereof
.
And
this
is
evident
,
as
from
the
Example
of
all
Kingdoms
,
so
from
what
the
Scripture
speaks
of
the
constitution
of
them
.
Each
part
of
the
Subordination
of
such
power
in
all
Government
,
both
was
and
is
called
a
Creation
of
Men
in
things
Humane
,
whether
it
be
in
a
Monarchical
or
Aristocratical
way
,
1
Pet
.
2.
Submit
your selves
to
every
Humane
Creation
.
And
he
speaks
there
evidently
of
(
and
therefore
thus
stileth
)
the
Subordination
of
powers
in
a
Common-wealth
,
whether
Officers
or
Courts
,
for
it
follows
,
whether
unto
the
King
as
Supream
,
or
unto
Governours
,
as
those
that
are
sent
by
him
,
&c
:
and
so
have
Subordinations
of
power
under
him
,
now
Parallel
,
Spiritual
and
Ecclesiastical
Government
with
this
.
As
in
the
rearing
of
an
Humane
fabrick
and
contignation
of
power
,
there
must
be
an
Ordinance
or
Creation
from
Man
,
when
God
hath
left
the
framing
of
it
(
as
in
this
case
he
hath
)
so
this
Subordination
being
in
Divine
power
,
there
must
be
a
Divine
Institution
of
it
,
besides
that
of
the
Distinction
of
the
Officers
themselves
.
4.
It
is
argued
from
like
Reason
with
Christ's
Institution
,
Matth
.
18.
If
in
a
particular
Church
,
Christ
hath
prescribed
the
several
Subordinations
of
proceedings
,
and
set
forth
the
Degrees
,
Bounds
,
and
Order
of
them
;
then
much
more
it
is
required
in
these
,
by
how
much
a
larger
extent
of
power
is
committed
to
them
.
The
First
Rule
in
Matth
.
18.
for
proceeding
,
is
,
If
thy
Brother
offend
thee
,
tell
him
thy self
:
Then
2.
Take
two
or
three
,
and
if
he
hear
not
them
,
then
3.
Tell
the
Church
.
If
there
were
a
Thousand
Brethren
in
a
Congregation
,
a
Man
were
not
bound
,
nor
were
it
orderly
in
an
ordinary
and
set
way
,
to
take
,
as
the
Church
shall
please
,
first
two
or
three
,
and
then
ten
,
and
then
twenty
,
and
still
the
like
proportion
of
a
greater
and
greater
number
,
ere
he
comes
to
the
Church
it self
:
But
Christ
hath
set
the
Order
,
and
his
Wisdom
saw
it
meet
thus
to
design
,
and
limit
the
proceedings
in
a
particular
Church
:
And
it
had
been
much
more
necessary
,
to
have
appointed
the
like
about
these
more
general
and
greater
Assemblies
;
because
every
one
of
these
Courts
(
intended
)
have
the
power
of
a
Sentence
and
Judgment
,
whereas
those
two
or
three
,
proceed
but
in
a
way
of
Admonition
,
in
order
to
a
Superior
Court
.
Shall
he
take
care
of
Congregations
(
which
are
esteemed
the
meanest
)
and
not
for
these
,
of
which
if
he
should
not
have
set
the
bounds
of
power
,
and
the
Subordination
thereof
?
None
would
know
what
belongs
to
them
,
who
is
in
fault
,
if
offences
be
not
corrected
;
now
would
any
know
whom
first
to
Appeal
unto
,
I
will
appeal
to
the
National
Assembly
first
,
says
one
,
and
am
not
bound
to
the
Classical
or
Provincial
:
Another
would
say
,
I
will
appeal
to
a
general
Council
,
which
can
best
judge
,
and
will
be
sure
to
make
an
end
of
it
.
Why
should
any
be
hindred
from
going
,
per
saltem
,
if
Christ
hath
not
set
forth
,
and
obliged
us
to
these
Subordinations
in
their
Order
?
5.
In
the
Churches
of
the
Jews
,
the
Subordinations
that
were
,
●●re
set
forth
and
Determined
,
by
Institution
or
Example
,
how
many
Courts
there
should
be
,
and
where
to
rest
.
There
were
the
Courts
of
the
Cities
and
the
Towns
;
and
then
their
Synhedrim
,
to
which
the
cause
was
to
be
carryed
,
if
it
were
too
hard
for
their
particular
Courts
,
Deut
.
17.
In
the
New
Testament
,
we
have
for
removing
Scandals
,
a
Congregational
standing
Court
and
Government
(
or
be
it
a
Classical
standing
Presbytery
,
over
many
Congregations
,
as
our
Brethren
say
)
and
we
have
an
example
also
,
of
going
out
from
a
particular
standing
Church
,
whether
the
one
or
the
other
electively
to
another
Church
or
Churches
,
when
Divisions
are
therein
(
which
Acts
15.
holds
forth
)
but
still
for
such
standing
Subordinations
and
Courts
,
as
these
out
of
this
Church
nothing
at
all
.
If
there
had
been
any
National
Synhedrim
,
a
set
and
constant
Judicatory
;
then
Christ
would
have
appointed
it
as
he
had
done
before
,
but
he
hath
not
,
no
example
,
no
constitution
holds
it
forth
,
which
is
the
second
.
And
I
come
now
to
prove
,
that
these
Subordinations
of
Synods
,
have
not
the
least
Warrant
and
Designments
of
them
in
the
Word
of
God
.
1.
The
New
Testament
is
silent
in
it
.
And
if
it
be
said
,
that
all
Nations
were
not
then
converted
,
when
the
Apostles
Wrote
:
It
is
answered
,
that
God
in
the
Old
Testament
,
took
care
aforehand
to
set
the
Order
when
they
had
no
Cities
,
nor
were
setled
in
the
Land
.
And
accordingly
,
if
the
Apostles
had
not
lived
to
see
that
which
might
occasion
such
an
Institution
or
Precept
;
yet
they
would
some
way
have
left
order
for
time
to
come
▪
2.
But
,
Secondly
,
Though
the
Apostles
lived
to
see
many
Famous
particular
Churches
Erected
in
a
Province
,
as
well
as
in
Cities
;
in
a
Nation
,
as
in
Judea
,
in
Asia
,
in
Creete
,
there
were
many
Cities
and
Churches
in
each
:
And
although
all
the
People
in
those
Countries
,
were
not
Christians
nor
Members
of
Churches
;
yet
there
was
matter
for
the
moulding
and
casting
them
into
these
Subordinations
,
as
well
as
now
in
France
,
where
not
the
third
part
are
Protestants
;
or
in
the
low
Countries
,
where
not
the
Tenth
part
of
the
Inhabitants
are
Members
of
their
Churches
.
It
had
been
as
necessary
to
have
appointed
them
.
They
set
up
,
and
appointed
all
needful
Remedies
,
for
ordering
the
Churches
after
them
,
when
they
should
be
gone
:
And
't
is
more
strange
,
that
in
the
case
of
the
spreading
of
Errors
,
they
should
not
Write
to
Churches
as
gathered
into
Synods
,
and
as
having
the
standing
power
to
prevent
and
suppress
them
(
if
such
Ordinary
standing
Assemblies
Armed
with
coercive
power
,
had
been
then
in
that
existence
as
now
.
)
That
upon
no
occasion
,
this
should
be
done
,
when
yet
they
had
occasions
.
Take
the
Seven
Churches
in
Asia
,
Ephesus
,
Thyatira
,
Smyrna
,
&c.
with
the
rest
of
the
Churches
therein
,
a
Province
,
called
therefore
Proconsular
Asiae
,
and
though
therein
we
find
many
great
Disorders
,
and
some
in
Doctrine
(
the
more
proper
Work
of
these
standing
Synods
)
yet
we
see
that
Christ
Writes
only
to
each
of
these
Churches
apart
;
and
Reproves
each
,
for
the
Disorder
in
Each
:
Whereas
had
they
been
one
Church
,
in
such
a
standing
Association
for
Government
,
and
had
had
ordinary
Provincial
and
National
Assemblies
extant
,
as
now
,
the
Reproofs
would
have
been
especially
directed
thereunto
.
As
if
Errors
and
Disorders
were
in
the
classical
Churches
(
as
those
all
are
pretended
to
be
)
of
Scotland
,
the
chief
Rebuke
would
now
more
justly
fall
upon
the
National
and
Provincial
Assemblies
as
their
constitution
is
.
3.
Yea
Thirdly
,
The
Holy
Ghost
would
have
at
least
vouchsafed
to
these
or
some
other
Churches
that
were
in
like
manner
in
a
Nation
or
Province
,
as
Galatia
,
&c.
in
Respect
of
such
a
Combination
,
the
Name
of
a
Church
,
who
must
have
had
according
to
the
Principles
of
this
Government
,
so
much
of
the
power
of
a
Church
.
But
no
where
are
the
Churches
in
a
Province
called
a
Church
,
but
Churches
in
the
plural
:
And
if
the
lesser
Churches
,
then
these
;
yea
,
rather
these
,
having
most
of
the
power
,
should
therefore
rather
have
had
most
of
the
name
.
Yea
,
and
by
how
much
the
Church-power
thereof
,
should
have
been
most
independent
(
as
a
Nation
is
)
and
so
come
most
eminently
within
that
Rule
,
Tell
the
Church
(
from
which
words
,
these
pretend
their
power
;
and
yet
cannot
shew
so
much
Title
thereto
,
as
to
have
the
Name
Church
given
them
)
let
a
Rational
account
be
given
of
this
.
CHAP.
V.
The
Second
Argument
against
Subordination
of
Synods
,
that
it
would
introduce
a
Foreign
Ecclesiastical
Power
over
every
State
and
Kingdom
.
The
Third
Argument
,
that
there
is
no
constant
standing
Rule
,
by
which
such
a
Subordination
should
be
ordered
and
managed
.
Arg.
2.
IF
there
be
such
a
Subordination
of
Synods
in
the
Church
of
Christ
,
then
there
is
no
Independency
,
but
in
an
Oecomenical
Council
:
Which
first
would
bring
in
a
Foreign
Ecclesiastical
Power
over
each
State
and
Kingdom
.
And
Secondly
,
which
therefore
of
all
other
,
should
have
its
Designation
and
Existence
in
the
Word
,
and
is
more
needful
,
than
all
the
other
two
sorts
of
Synods
mentioned
;
for
if
any
should
be
Extant
,
then
that
which
is
Remedium
efficacissimum
.
't
is
said
,
there
is
wanting
Remedium
efficax
,
if
these
Subordinations
be
not
;
but
according
to
these
Principles
,
there
is
wanting
that
which
is
the
most
Efficacious
Remedy
,
if
a
General
Council
be
not
extant
.
For
if
there
be
not
a
Resting
in
a
classical
Presbytery
,
but
Provincial
also
must
be
,
and
appealed
to
;
neither
are
they
reckoned
Efficacious
enough
,
but
there
must
be
National
also
,
upon
this
Supposition
,
that
the
greater
Assembly
hath
more
of
the
promise
and
assistance
of
Christ
,
than
the
lesser
;
then
of
all
other
,
a
General
Council
must
be
supposed
in
a
Transcendent
manner
above
all
the
rest
,
to
have
the
promise
of
Assistance
made
to
it
,
and
so
to
be
the
most
eminently
Efficacious
(
if
not
the
only
)
Remedy
on
Earth
;
yea
,
and
only
to
be
Rested
in
,
being
that
which
only
is
the
ultimate
.
Some
of
the
Papist's
,
they
gave
this
to
such
a
General
Council
,
that
it
cannot
err
;
but
according
to
these
Principles
of
Presbyterial
Divines
,
though
it
might
err
,
yet
it
is
supposeable
to
be
Transcendently
more
irrefragable
,
than
all
the
other
under
it
;
and
God
more
with
it
,
than
with
all
the
rest
:
And
therefore
God
in
his
Word
,
would
have
given
especial
Order
for
this
,
above
all
other
;
and
the
same
God
that
suits
his
Providences
to
his
Institutions
,
would
not
have
fail'd
in
what
is
the
most
Soveraign
Remedy
of
all
other
,
that
it
might
have
been
existant
in
all
Ages
;
as
we
see
his
promise
was
to
the
Jews
,
to
keep
their
Land
,
when
the
Males
thrice
a
year
went
up
to
the
General
Assembly
at
Jerusalem
.
But
for
300
years
,
the
Churches
wanted
them
,
and
could
not
enjoy
them
,
and
they
are
adjudged
,
therefore
not
necessary
to
the
Government
of
the
Church
,
which
yet
according
to
these
Principles
,
must
have
been
the
most
necessary
of
all
the
rest
.
Yea
,
and
further
else
,
Thirdly
,
there
must
be
an
Injurious
Independency
set
up
in
a
National
Synod
;
For
when
a
Man
hath
Appealed
from
one
Court
to
another
,
and
comes
to
this
National
,
that
is
,
the
ultimate
existant
,
and
upon
the
Sentence
thereof
,
comes
next
to
be
Banisht
out
of
a
Nation
,
to
have
his
Estate
forfeited
,
to
the
Ruine
of
himself
and
Posterity
;
then
it
is
he
most
of
all
needs
the
Relief
of
an
higher
Remedy
,
more
Efficacious
,
than
all
those
he
hath
gone
through
(
if
such
an
one
may
be
)
yet
then
he
is
left
Remediless
,
and
(
according
to
those
Principles
)
left
more
unsatisfied
than
ever
;
because
,
thinks
he
,
there
is
by
God's
Appointment
,
a
Court
that
hath
more
of
God
,
and
of
Christ
in
it
,
than
all
these
to
Judge
of
the
Truth
and
Right
;
and
Lo
it
is
not
,
nor
can
ever
be
expected
.
Let
it
be
withal
considered
,
that
when
God
appointed
a
Subordination
of
standing
Courts
,
he
withal
designed
out
which
should
be
the
Supream
,
and
made
it
the
Ultimate
:
And
the
Supremacy
and
Independency
of
it
,
in
a
Set
and
Standing
way
,
was
his
Institution
,
as
much
as
the
appointment
of
the
Court
it self
:
So
that
he
was
to
be
put
to
Death
,
that
obeyed
not
the
Sentence
of
it
,
and
all
Appeals
were
thereby
cut
off
.
Therefore
if
a
National
Church
,
doth
take
upon
it
to
be
an
Independent
Church
,
upon
the
Sentence
thereof
,
to
have
the
extreamest
punishment
executed
(
but
that
of
Death
)
that
in
a
Nation
Men
are
capable
of
it
,
had
need
,
for
the
quieting
of
all
Men's
Spirits
,
that
must
submit
to
it
,
not
only
shew
a
Warrant
from
God
,
to
be
an
Ecclesiastical
Judicatory
;
but
also
to
be
the
Supream
Court
,
as
the
Synhedrim
was
,
that
Appeals
should
be
made
unto
.
Arg.
3.
To
that
end
Thirdly
,
Let
it
be
examined
,
what
Set
Rules
there
is
,
or
may
be
supposed
to
be
of
these
Subordinations
,
and
their
Bounds
,
and
the
Ultimate
Independency
in
a
National
Church
;
which
should
be
fetcht
from
some
standing
considerations
,
which
the
word
Warrants
:
God
never
having
constituted
a
Church
,
but
he
gave
the
bounds
thereof
.
All
variation
of
Church-power
,
is
from
God
.
The
alteration
of
the
Government
of
his
People
the
Jews
from
a
Family
Government
(
which
had
been
under
the
Law
of
Nature
)
to
National
in
Moses
his
time
,
was
by
express
appointment
:
And
as
himself
made
and
constituted
it
a
National
Church
,
so
there
was
an
Ecclesiastical
Government
framed
by
himself
,
suited
thereunto
.
And
in
the
New
Testament
,
there
is
a
Reed
to
measure
the
Temple
,
Rev.
11.
1.
a
Rule
to
set
out
the
limits
of
Church-power
,
as
well
as
under
the
old
.
And
therefore
the
Argument
is
framed
thus
:
That
Church-power
which
cannot
shew
a
set
and
constant
Divine
Rule
for
its
Variation
and
Subordination
,
and
Ultimate
Independency
,
is
not
of
God
,
and
so
May
not
be
.
But
this
Variation
of
Church-power
into
these
Subordinations
,
cannot
shew
any
such
steady
constant
Rule
for
these
things
.
Therefore
,
&c.
The
Major
is
evident
from
what
hath
been
said
.
The
Minor
is
made
good
by
a
removal
of
all
particulars
,
that
may
be
supposed
to
be
the
Square
of
framing
these
Subordinations
,
&c.
1.
Not
that
Rule
,
that
the
greater
number
or
company
of
Churches
,
should
Rule
and
Govern
the
less
;
and
that
the
whole
should
Rule
the
part
,
is
a
sufficient
square
,
by
which
to
Frame
these
Subordinations
.
For
then
,
1.
There
would
be
as
many
several
Subordinations
,
as
there
can
be
supposed
Variations
of
greater
Numbers
;
and
that
will
arise
to
more
than
these
three
only
.
Every
New
greater
company
,
would
constitute
a
New
Synod
.
2.
Where
is
the
promise
of
God
,
that
he
will
be
more
with
the
greatest
part
of
them
that
profess
Christianity
,
rather
than
with
a
few
,
so
far
as
to
constitute
a
New
Power
and
Government
?
Yea
,
3.
The
greater
number
of
Churches
professing
Religion
,
are
more
corrupted
;
the
pure
Churches
are
fewer
.
It
had
been
ill
for
Philadelphia
and
the
Angel
,
and
Elders
thereof
,
if
those
seven
Churches
in
Asia
,
had
been
cast
into
such
a
Subordinate
Association
for
Government
,
to
be
exercised
by
the
Angels
and
Elders
of
all
the
other
six
Churches
,
with
the
rest
in
Asia
.
And
the
like
may
be
said
of
the
purer
Reformed
Churches
in
Germany
;
if
the
greater
number
of
those
that
yet
were
True
Churches
,
should
have
Ruled
the
lesser
;
then
(
Lutherans
and
Calvinists
,
being
bound
to
this
Government
)
the
Lutherans
(
being
also
True
Churches
,
and
yet
the
more
in
number
)
would
by
vertue
of
this
Law
,
have
soon
corrupted
the
purer
.
And
what
reason
can
be
pretended
(
according
to
this
Rule
and
the
Principles
of
this
Government
)
to
leave
any
True
Churches
out
of
an
Association
?
4.
Suppose
there
should
be
as
many
Elders
and
Churches
,
more
purely
Reformed
in
one
Province
or
Shire
,
as
in
the
rest
of
a
whole
Nation
besides
(
as
instance
might
be
given
in
some
of
the
Reformed
Churches
that
there
are
)
why
should
not
God
be
thought
to
be
as
much
with
them
,
as
with
the
National
Assembly
?
And
if
all
are
to
give
themselves
up
to
this
Law
,
how
will
the
greater
,
which
is
the
wose
,
either
corrupt
the
purer
,
or
express
them
?
5.
If
Qua
greater
,
then
the
Decrees
of
greater
;
(
viz.
General
Councils
)
in
former
Ages
should
bind
us
more
than
National
or
Provincial
now
;
for
they
should
have
had
more
of
Church
in
them
(
by
this
Rule
)
and
so
more
of
Christ
;
and
then
take
all
General
Councils
,
that
set
up
Popes
and
Bishops
,
and
all
other
Superstitions
.
If
it
be
said
,
we
chose
them
not
;
yet
still
that
is
not
the
ground
makes
their
Decrees
less
Divine
,
or
obliging
to
us
;
but
it
lies
in
the
Authority
of
God's
Ordinance
,
that
they
were
the
greater
and
more
General
Councils
.
And
however
,
still
if
this
be
the
Rule
,
that
the
greater
number
of
Churches
,
Rule
the
less
;
then
take
the
measure
of
this
greatness
and
number
of
Churches
from
Time
,
stretching
the
Line
over
all
Ages
past
,
as
well
as
from
the
greater
number
of
Churches
in
such
or
such
a
place
,
or
Nation
in
the
present
times
;
and
so
look
what
General
Councils
,
for
most
Ages
of
the
World
did
Establish
,
should
(
by
vertue
of
this
Law
)
oblige
the
present
times
,
and
have
more
force
upon
us
,
than
the
Universal
Church
in
this
present
Age
;
much
more
than
of
any
National
Assembly
,
if
either
be
simply
considered
,
under
a
meer
Ecclesiastical
obligation
;
that
is
,
Qua
greater
,
and
more
of
Church
:
Time
varies
not
the
case
so
,
but
that
all
their
Acts
,
having
been
Acts
of
the
Church-Universal
in
all
Ages
,
should
comparatively
stand
more
in
force
;
but
however
,
the
Acts
of
any
of
the
last
General
Councils
will
stand
in
force
,
until
a
Ceneral
Council
of
like
extent
,
Repeal
those
Acts
,
as
the
Statutes
of
Parliament
of
our
Ancestors
do
,
if
not
Repealed
by
like
and
equal
Authority
.
2.
It
is
not
the
notion
,
or
the
consideration
of
their
being
Churches
in
such
or
such
a
Nation
or
Province
,
that
can
be
the
Rule
of
making
this
Obligation
,
or
setting
of
these
Bounds
.
It
must
be
considered
,
that
the
question
is
of
a
meer
Ecclesiastick
obligation
,
by
vertue
of
Church
Principles
,
such
as
should
have
been
a
just
Rule
and
Measure
to
the
Primitive
Churches
,
e're
Princes
turned
Christian
,
to
have
reared
up
the
like
Subordinations
.
Now
then
the
Limits
from
hence
,
must
either
rise
from
being
first
one
Church
in
a
Kingdom
,
under
the
same
civil
Government
.
Or
Secondly
,
One
Church
in
a
Nation
;
that
is
,
either
from
a
National
respect
,
or
Political
.
1.
First
in
general
from
neither
;
for
that
instance
in
Acts
15.
of
the
Council
there
,
its
Rise
,
or
the
bounds
of
its
Authority
,
was
founded
upon
either
:
For
if
either
National
or
Political
Respects
,
should
have
obliged
them
,
they
should
have
sent
to
Syria
,
or
Cilicia
,
and
not
Hierusalem
,
who
were
both
under
a
differing
Government
civil
,
and
of
another
Nation
.
But
,
2.
Secondly
,
More
particularly
.
1.
Not
Qua
Church
in
one
Kingdom
;
for
that
is
per
accidens
to
a
Church
,
that
it
grows
up
to
a
Kingdom
,
or
that
the
whole
Nation
is
converted
to
Christianity
;
and
therefore
a
Set
Rule
for
all
Times
cannot
be
fetcht
from
thence
.
This
could
not
be
the
certain
measure
of
the
Independency
of
Church-power
,
in
the
Apostles
times
.
2.
This
makes
the
bounds
of
Ecclesiastical
Independency
and
Jurisdiction
,
uncertain
,
varying
,
as
the
bounds
of
Kingdoms
do
vary
.
When
the
Roman
Empire
had
all
Kingdoms
under
it
,
all
the
Churches
must
then
have
been
obliged
,
to
have
had
then
General
standing
Councils
,
suited
to
the
extent
of
the
Empire
,
to
have
been
the
next
unto
the
Provincial
,
for
their
Supream
Judicatory
,
such
as
the
National
are
now
to
the
Provincial
,
or
else
before
the
Empire
turned
Christian
,
there
was
this
Rule
,
even
as
many
Independencies
as
Churches
:
And
then
again
,
when
this
Empire
was
broken
into
ten
Kingdoms
,
yea
,
and
many
more
,
there
arose
instead
of
the
former
,
many
new
Independent
Boundaries
of
Church-power
(
of
which
only
the
question
is
,
and
not
of
that
power
which
a
Church
doth
come
to
have
,
and
simply
and
alone
holds
of
the
Magistrate
,
which
will
be
meerly
civil
)
and
then
,
as
Kingdoms
vary
by
Conquest
;
the
like
alteration
the
bounds
of
Church-power
must
receive
.
Among
the
Jews
it
did
not
,
which
when
the
Church
was
broken
into
two
Kingdoms
,
by
Gods
appointment
,
yet
the
Church-State
by
God's
Institution
,
varied
not
;
but
was
still
one
Church
.
Lastly
,
If
this
Independency
ariseth
from
the
Magistrate
,
then
there
is
no
need
of
such
Subordinations
,
which
is
proved
by
experience
in
Reformed
Churches
abroad
,
who
are
well
enough
governed
,
without
these
Subordinations
.
Geneva
hath
no
Appeals
,
but
is
governed
by
one
classical
Church
;
and
why
may
not
all
other
Churches
,
as
well
without
them
;
if
the
Magistrate
oversees
them
,
and
keep
each
to
their
Duties
?
The
Churches
in
the
Low
Countries
,
want
National
Synods
,
and
yet
are
peaceably
governed
;
yea
,
some
for
a
long
time
have
been
without
Provincial
,
and
say
,
if
they
can
,
they
will
never
have
more
;
and
yet
are
peaceably
and
quietly
Governed
.
It
is
as
the
civil
Magistrate
will
Terminate
the
Independency
,
and
himself
overlook
it
.
2.
Secondly
,
If
these
bounds
be
fetcht
from
National
Respects
,
then
in
Germany
,
the
Calvinist's
must
be
subject
to
the
greater
number
of
Lutherans
;
and
in
this
Kingdom
,
all
Ministers
must
make
up
this
Association
,
and
the
greater
number
will
be
the
worse
,
and
oppose
the
good
.
If
because
the
Calvinists
that
profess
a
further
Reformation
,
are
Disobliged
from
Associating
with
the
Lutherans
,
then
those
in
any
Nation
,
that
profess
a
further
Reformation
than
others
,
are
free
by
the
same
Law
.
Surely
uniformity
of
Principles
,
is
a
more
intimate
bond
of
such
Association
,
than
any
such
outward
extrinsecal
respects
.
2.
If
Qua
Nation
,
then
Wales
must
be
Independent
.
3.
If
Qua
Nation
,
then
1.
If
Nation
be
taken
for
a
People
of
the
same
Tongue
and
Kindred
,
all
the
Christian
Jews
in
the
Primitive
Times
,
when
scattered
into
any
Nation
,
were
bound
to
have
made
one
Church
Distinct
,
from
all
the
Churches
they
cohabited
with
.
2.
If
for
a
People
dwelling
in
the
same
National
bounds
;
then
the
same
Jews
being
dispersed
into
several
Countries
and
Nations
,
must
have
made
one
Church
,
with
the
several
Nations
where
they
lived
;
whereas
Peter
in
his
Epistle
,
and
James
in
his
,
and
Paul
to
the
Hebrews
,
wrote
unto
the
Jews
apart
,
as
Churches
in
all
Nations
.
CHAP.
VI
.
The
Fourth
Argument
against
Subordination
of
Synods
,
that
it
requireth
Representations
of
Spiritual
Power
,
arising
from
other
Representations
.
Arg.
4.
THAT
Government
which
necessarily
requireth
and
produceth
Representations
,
arising
out
of
other
Representations
of
Spiritual
Power
,
having
a
Derived
power
therefrom
,
there
is
no
Warrant
for
.
But
these
Subordinations
of
Synods
,
Provincial
,
National
,
Oecumenical
,
for
the
Government
of
the
Church
do
so
,
&c.
The
Major
shall
be
spoken
to
,
after
the
Minor
Proposition
is
both
cleared
and
proved
,
which
is
done
by
putting
two
things
together
.
1.
That
if
there
be
an
Authoritative
Subordination
of
all
Churches
in
the
Provinces
,
to
a
National
Assembly
,
and
so
of
many
Nations
to
an
Oecumenical
,
binding
unto
Subjection
;
that
then
all
in
the
Provinces
,
must
be
interested
in
that
National
,
and
all
in
the
Nation
,
in
that
Oecumenical
;
so
as
it
may
be
said
,
that
they
are
all
involved
and
included
,
and
so
obliged
,
as
it
is
in
Parliamentary
power
,
wherein
the
Shires
are
involved
.
2.
That
this
interest
in
this
Subordination
,
cannot
arise
but
either
by
immediate
choice
of
those
Elders
who
shall
Represent
them
,
by
each
Church
and
Congregation
immediately
(
which
is
the
case
of
our
Parliament
Men
chosen
immediately
by
those
they
Represent
)
or
else
,
that
the
Provincial
Elders
sent
by
the
Congregations
,
shall
choose
out
of
themselves
,
some
few
that
shall
Represent
the
Provinces
;
and
so
likewise
the
National
Assemblies
,
shall
choose
out
some
few
,
that
shall
Represent
the
whole
Nation
in
a
General
Council
.
Now
the
first
of
these
is
not
,
nor
can
be
:
The
Congregations
meet
not
for
any
such
immediate
choice
;
but
the
Elders
of
them
,
all
choose
out
of
themselves
.
So
as
the
Obligation
of
all
the
Churches
,
to
Subject
to
a
National
Assembly
(
arising
out
of
those
other
Subordinations
)
is
not
because
they
are
a
greater
number
of
Elders
or
Divines
;
for
in
a
Provincial
Synod
,
there
may
be
Assembled
as
many
,
as
in
the
National
;
but
it
ariseth
from
hence
,
that
some
out
of
all
,
do
Represent
the
rest
;
and
otherwise
,
when
a
National
Assembly
sits
in
a
Great
City
,
all
other
Neighbour-Ministers
must
come
,
and
Vote
with
them
,
and
Outvote
them
who
are
the
Representers
of
the
whole
.
Now
such
a
Representation
,
having
a
derived
Spiritual
power
from
other
Representations
,
is
not
in
matters
Spiritual
Warrantable
.
Besides
all
Arguments
against
delegated
power
in
matters
Spiritual
,
all
Ministers
being
immediately
Christi
vicarii
,
and
that
all
such
Representations
grow
weaker
,
as
Reflections
use
to
do
,
Elders
Represent
the
Churches
in
Classical
and
Provincial
Assemblies
,
as
being
immediately
chosen
by
them
;
but
the
Elders
in
National
Assemblies
,
are
the
Representations
of
Elders
in
Provinces
,
and
so
are
a
shadow
of
that
first
shadow
,
whereas
yet
they
have
the
most
of
power
,
even
all
that
can
be
supposed
to
belong
to
the
whole
Substance
.
Besides
such
considerations
,
it
is
argued
thus
.
1.
If
that
these
few
out
of
Nations
,
should
bind
all
those
Nations
in
matters
Spiritual
,
and
a
few
out
of
Provinces
,
the
Nation
,
they
must
be
supposed
to
have
the
the
promise
,
and
an
Assistance
answerable
.
But
where
is
either
the
promise
,
or
can
Gifts
in
a
few
,
be
supposed
to
produce
such
an
Obligation
?
't
is
true
,
where
two
or
three
are
gathered
together
,
his
promise
is
to
be
in
the
midst
of
them
,
and
so
suppose
with
more
,
when
more
are
met
;
but
that
his
promise
should
be
to
be
with
a
few
out
of
a
Nation
,
as
with
the
whole
Nation
;
and
those
not
chosen
immediately
by
the
Nation
,
but
the
Representers
of
them
,
cannot
be
expected
.
't
is
granted
,
that
each
so
met
,
hath
the
Gifts
and
Assistance
of
an
Elder
;
and
so
the
whole
,
as
of
so
many
Elders
met
(
as
we
in
this
Assembly
are
to
be
lookt
upon
,
and
the
Judgment
thereof
accordingly
Reverenced
.
)
But
that
as
they
are
Elders
Representative
of
Hundreds
of
other
Elders
,
who
themselves
are
Representers
of
Churches
,
that
any
such
Addition
should
arise
to
them
,
by
vertue
of
this
Duplicated
Representation
,
over
and
above
what
is
in
their
single
Gifts
and
Offices
,
let
either
a
Warrant
be
produced
,
or
a
promise
.
Two
things
are
allowed
them
;
but
a
third
denied
them
.
1.
It
is
granted
,
they
may
have
Assistance
to
Judge
as
Elders
,
which
is
their
Office
.
2.
Assistance
to
Judge
according
to
their
Personal
Abilities
,
being
thus
called
to
give
their
Advice
.
But
3.
Such
a
Superadded
Assistance
,
as
holds
proportion
to
that
Spiritual
Bulk
and
Body
,
which
they
Represent
(
for
suppose
that
always
it
falls
out
,
that
the
best
and
choicest
of
a
Nation
,
are
chosen
;
yet
still
not
to
hold
proportion
to
a
whole
Nation
)
there
must
be
a
more
than
ordinary
promise
for
it
,
and
therefore
had
need
be
express
and
evident
.
That
it
is
otherwise
in
Common-wealths
,
is
because
the
Representations
,
and
also
the
power
conveyed
,
being
Humane
Creations
,
the
Persons
Represented
,
can
set
up
a
power
which
shall
Represent
them
:
But
this
power
we
speak
of
,
is
Supernatural
,
and
must
be
from
God
,
and
his
Institution
.
The
Synhedrim
of
Jerusalem
,
had
a
special
Assistance
above
all
Courts
else
;
and
therefore
God
appointed
causes
to
be
brought
to
it
,
which
special
Assistance
is
intimated
twice
in
the
Institution
of
it
,
Deut
.
17.
by
this
,
that
they
should
go
up
to
the
place
which
God
should
choose
,
ver
.
8.
and
do
according
to
the
Sentence
which
they
of
that
place
(
which
the
Lord
shall
choose
)
shall
shew
thee
.
An
Emphasis
is
put
upon
the
Blessing
,
which
by
God's
Choice
and
Election
,
did
accompany
that
place
which
God
had
chosen
,
to
put
his
Name
,
and
promised
to
be
in
an
eminent
manner
,
present
in
,
and
to
accept
their
Sacrifices
there
offered
(
which
was
a
Representative
Worship
of
that
Nation
)
and
not
elsewhere
.
Now
as
that
was
the
Representative
Worship
of
the
Nation
,
so
these
Governours
were
the
Representative
Governours
of
the
Nation
;
and
both
Sanctified
in
that
place
,
as
the
Gift
was
by
the
Altar
,
as
that
which
God
had
chosen
.
If
the
like
Institution
were
found
,
with
the
intimation
of
such
a
Blessing
from
a
peculiar
choice
of
God's
,
of
National
Assemblies
,
all
ought
to
subject
to
them
in
matters
Spiritual
.
2.
If
there
be
such
Representations
as
these
,
in
one
or
few
Persons
of
many
Churches
;
they
have
each
for
that
time
,
whilst
in
such
an
Assembly
,
Archiepiscopal
and
Episcopal
power
,
and
their
case
is
Parallel
(
Parallel
then
for
that
time
and
occasion
,
and
as
met
in
a
Synod
)
with
that
of
so
many
Bishops
,
when
met
in
a
Council
,
whose
Episcopal
power
,
as
then
and
therein
met
,
lies
in
this
,
that
they
are
so
many
Churches
Representative
,
especially
this
would
fall
out
,
if
these
Synods
should
still
consist
of
the
same
Men
,
or
if
some
few
should
be
always
chosen
to
them
.
And
why
may
there
not
be
standing
Persons
,
that
are
more
Skillful
in
such
Affairs
,
through
exercise
usually
chosen
,
as
well
as
standing
Assemblies
themselves
?
And
then
as
touching
matters
of
Jurisdiction
in
such
an
Assembly
,
they
are
for
the
present
,
the
same
with
so
many
Bishops
met
in
a
Convocation
.
3.
If
these
Representations
,
having
the
power
of
all
the
Churches
in
the
Nation
,
were
Warrantable
,
they
must
be
a
Church
.
Besides
,
that
they
are
no
where
so
called
(
we
leave
the
Usurpation
of
that
Name
,
to
the
Popish
Clergy
)
and
if
so
,
then
a
Body
to
Christ
;
for
so
every
Church
is
,
and
where
is
Christ
said
to
have
a
Representative
Body
,
of
his
Body
?
They
are
a
Church
,
that
is
,
a
company
of
Elders
personally
gathered
,
but
a
Representative
Church
they
are
not
,
cannot
be
;
and
yet
must
be
,
or
they
have
not
the
power
of
all
the
Churches
in
a
Nation
in
them
,
nor
otherwise
do
their
Acts
oblige
them
to
Subjection
.
CHAP.
VII
.
Reasons
against
the
Allegation
brought
,
of
Acts
15.
for
the
Subordination
of
Synods
,
Provincial
,
National
,
Oecumenical
.
And
Reasons
against
the
Argument
drawn
from
the
Analogy
of
Matth
.
18.
BEsides
what
hath
been
said
against
this
Example
,
alledged
to
prove
Presbyterial
Acts
of
Government
,
by
the
Elders
of
the
Church
of
Hierusalem
,
in
the
Reasons
formerly
present
,
proving
,
1.
That
that
one
Example
,
cannot
serve
to
prove
both
the
Presbyterial
Government
and
Synodical
;
but
that
if
the
Assembly
will
lean
to
the
one
,
the
other
must
be
quitted
.
2.
That
the
Assembly
was
not
a
formal
Synod
,
but
only
a
Reference
by
the
particular
Church
of
Antioch
,
of
their
differences
among
themselves
,
unto
this
particular
Church
of
Hierusalem
,
and
no
other
.
It
is
moreover
added
,
that
the
Example
of
it
is
here
further
extended
,
to
prove
all
sorts
of
Synods
and
Subordinations
thereof
,
both
Provincial
,
National
,
and
Oecumenical
,
and
so
it
must
suit
all
these
so
great
varieties
,
when
it
was
not
made
fit
for
any
one
of
them
.
But
if
it
had
been
a
Synod
;
yet
1.
Neither
Provincial
,
nor
National
,
but
the
contrary
;
for
Antioch
consults
not
with
the
Churches
of
her
own
Nation
,
but
seeks
to
Jerusalem
,
a
Church
of
Judea
,
of
another
Nation
,
and
another
Province
.
2.
Neither
is
it
the
instance
of
a
standing
Synod
(
which
the
word
Subordination
doth
necessarily
infer
them
to
be
standing
Courts
,
or
else
the
Links
of
those
chains
,
will
not
hang
together
)
but
Elective
;
for
they
sent
,
out
of
Election
and
choice
to
them
,
but
about
this
one
question
at
this
time
,
without
any
obligation
to
refer
all
other
matters
to
them
in
an
ordinary
way
.
3.
Nor
is
it
the
Multiplication
of
Synods
,
but
only
of
one
,
in
whose
Judgment
those
of
Antioch
rested
.
4.
Much
less
is
it
the
instance
of
rearing
up
of
a
Subordination
,
and
Contignation
of
Synods
,
Superiour
and
Inferiour
,
which
is
a
further
thing
.
For
though
when
offences
are
not
healed
,
and
one
Reference
to
other
Churches
is
not
sufficient
to
cure
them
,
there
should
be
a
seeking
to
others
;
yet
the
example
obligeth
the
Churches
that
are
in
difference
,
not
to
take
and
choose
the
Churches
of
that
Province
,
either
as
of
that
Province
,
or
as
the
greater
number
to
whom
both
those
among
whom
the
controversie
is
,
and
those
to
whom
it
was
afore
referred
,
must
be
Subordinarily
Subject
.
Much
less
doth
it
hold
forth
,
that
the
Churches
of
that
Province
,
may
judicially
challenge
a
Right
of
Authority
to
decide
it
,
and
oblige
them
sub
paena
,
to
their
Determination
;
and
then
the
Churches
of
that
whole
Nation
,
challenge
the
like
over
all
.
But
still
it
runs
in
this
way
only
,
that
those
who
shall
be
Judged
meetest
and
ablest
,
and
Faithfullest
to
Determine
and
compose
it
,
by
those
who
are
to
refer
it
.
The
Argument
is
usually
drawn
from
like
Reason
,
and
let
there
be
found
like
Reason
,
and
it
is
granted
;
and
though
it self
is
not
the
pattern
of
a
Formal
Synod
,
yet
it
holds
forth
this
Rule
of
Equity
,
that
when
offences
arise
among
Churches
,
References
ought
to
be
made
from
out
of
themselves
,
to
Churches
abroad
to
heal
them
.
But
the
question
is
,
to
what
Churches
these
References
are
to
be
made
,
and
how
?
And
let
the
like
Reason
held
forth
in
the
Example
,
be
kept
unto
,
and
decide
it
.
Say
we
still
to
those
Churches
,
the
Churches
offended
or
divided
,
shall
choose
as
fittest
and
ablest
to
determine
it
.
This
is
clear
in
the
Example
;
Antioch
was
not
bound
to
refer
it
to
the
Church
of
Jerusalem
,
as
greater
,
or
as
a
next
Neighbour
,
or
of
the
same
Province
;
but
as
best
able
to
Judge
of
the
Differences
.
And
this
way
agrees
with
the
Law
of
Nature
,
and
of
Arbitration
,
so
usual
amongst
Men
,
which
God
hath
there
set
up
,
as
an
Ordinance
and
Pattern
of
proceeding
in
such
cases
.
But
this
Subordination
of
Synods
intended
,
holds
so
differing
a
course
from
this
,
as
1.
In
stead
of
Elective
Synods
and
Occasional
,
it
sets
up
Standing
,
and
so
set
to
be
the
Judge
of
the
Churches
under
them
for
ever
.
2.
Not
in
one
case
(
as
Antioch
to
Hierusalem
)
but
in
all
cases
what
ever
shall
fall
out
.
3.
Not
in
a
way
of
Multiplication
or
Diversification
,
as
need
shall
be
,
but
of
Subordination
and
setled
Superiority
;
and
the
grounds
of
this
to
be
,
because
the
greatest
must
Rule
the
less
,
and
that
they
are
Neighbour-Churches
,
in
the
same
Province
or
Nation
.
And
this
the
like
Reason
,
in
Acts
15.
is
so
far
from
countenancing
,
that
in
all
things
it
is
unlike
,
and
so
there
is
a
differing
constitution
,
and
Rise
of
those
Synods
thus
Subordinate
,
and
what
the
Reason
drawn
from
Acts
15.
will
warrant
;
and
therefore
doth
make
a
differing
formal
Reason
in
the
Government
;
and
Humane
Prudence
added
,
will
not
Rectifie
it
,
when
the
Reason
of
the
Institution
is
so
much
varied
from
.
For
instance
,
if
the
Fundamental
Law
for
Remedy
of
Wrongs
,
and
deciding
controversies
in
any
Kingdom
,
were
by
Arbitration
Elective
to
take
them
their
Judges
,
whom
the
parties
in
difference
judge
aptest
every
way
for
the
present
controversie
,
and
that
the
Presidents
and
Ruled
cases
hold
forth
no
more
;
and
if
that
the
Government
of
another
Kingdom
were
,
that
the
greater
should
Rule
and
Determine
the
causes
of
the
less
,
and
according
to
the
proportion
thereof
,
to
have
Subordinate
standing
Courts
erected
,
to
which
(
by
Appeal
from
the
one
to
the
other
)
all
causes
should
be
brought
:
Whether
were
not
these
two
such
differing
Frames
of
Government
,
so
as
that
he
that
would
mould
the
first
to
the
second
,
might
not
be
challenged
to
set
up
a
new
Government
,
differing
from
the
Fundamental
Law
of
that
Kingdom
?
And
whether
the
one
is
not
at
liberty
to
withstand
the
Second
,
if
it
were
vouchsafed
to
any
Kingdom
(
and
that
is
the
case
here
)
is
humbly
Submitted
?
And
the
bounds
of
such
Assemblies
Elective
,
needed
no
set
or
standing
Rule
;
because
they
rise
from
occasional
Electiveness
,
in
case
of
controversie
and
offence
,
and
the
extent
thereof
:
And
so
the
condition
and
nature
of
the
things
themselves
,
do
prescribe
their
own
Limits
,
and
hold
forth
their
own
rise
;
like
as
the
bounds
of
particular
Congregations
,
to
be
of
such
as
live
so
,
as
conveniently
to
meet
in
one
place
,
ariseth
from
the
Nature
of
the
thing
it self
,
and
the
necessary
requisites
thereunto
.
I
shall
now
consider
the
Argument
drawn
from
the
Analogy
of
Matth
.
18.
1.
The
strength
of
the
Argument
runs
,
that
because
there
should
be
this
Remedy
,
that
therefore
there
is
such
a
Remedy
.
2.
't
is
granted
there
is
a
Remedy
,
which
is
a
going
forth
to
other
Churches
,
which
Acts
15.
holds
forth
;
but
that
Excommunication
(
which
is
the
Remedy
held
forth
in
Matth
.
18.
)
of
the
offending
Church
or
Churches
,
should
be
the
Remedy
,
is
not
there
held
forth
,
as
hath
been
shewn
.
There
is
a
Remedy
of
Co-ordination
,
such
as
between
two
Nations
,
and
as
between
Pares
(
as
Churches
are
)
proceeding
in
a
way
suitable
to
their
condition
,
but
not
this
of
Subordination
,
that
the
greater
number
of
Churches
should
become
standing
Courts
,
and
have
power
to
Excommunicate
the
lesser
;
but
that
all
Churches
have
a
power
to
Declare
the
offence
,
and
withdraw
communion
from
those
Churches
.
And
in
Reason
,
how
is
it
possible
for
a
National
Church
,
to
Excommunicate
all
the
Churches
of
a
Province
?
And
how
ineffectual
would
that
be
?
Or
for
a
General
Council
to
Excommunicate
a
Nation
?
And
if
they
cannot
use
this
Remedy
,
to
what
end
is
this
Subordination
of
Synods
,
having
this
Authority
pleaded
for
?
And
whereas
't
is
said
,
that
there
must
be
the
same
Remedy
,
that
is
is
in
a
Congregation
for
an
offending
Brother
,
or
else
where
the
Disease
is
strongest
,
the
Remedy
is
weakest
:
It
is
answered
,
1.
That
where
the
Disease
is
strongest
,
there
this
,
which
is
called
the
strongest
Remedy
,
cannot
be
applyed
,
or
with
an
apparent
inefficaciousness
;
for
when
the
Churches
in
a
Province
err
,
or
a
National
,
here
the
Disease
is
strongest
,
and
yet
it
would
be
in
vain
to
interdict
them
communion
among
themselves
,
or
deliver
them
unto
Satan
.
Yea
,
when
it
comes
to
the
highest
,
and
where
the
Disease
is
greatest
and
strongest
,
there
is
not
only
no
Remedy
,
but
the
highest
and
greatest
power
to
do
hurt
upon
all
under
them
;
as
when
the
generality
of
the
Clergy
were
Arrians
:
And
if
they
err
,
the
error
is
worse
than
of
a
Pope's
erring
,
or
of
a
Bishop's
,
he
is
but
one
,
and
may
be
Deposed
;
and
in
the
greater
Bodies
of
the
Clergy
,
the
greater
part
are
,
and
have
been
still
the
worser
,
and
more
corrupt
,
as
is
apparent
in
this
Kingdom
at
present
,
in
which
(
by
vertue
of
the
Presbyterial
Principles
)
all
Ministers
must
be
taken
in
;
and
if
you
will
put
them
out
,
where
will
others
be
had
in
their
room
?
Convert
Men
we
cannot
,
and
if
not
converted
,
Ministers
of
all
others
,
are
the
worst
and
greatest
opposites
to
Religion
:
And
if
a
National
Assembly
be
chosen
by
these
,
the
greater
number
are
like
to
be
of
the
worst
,
and
such
as
may
alter
all
that
you
now
have
done
.
And
if
it
be
said
,
that
this
would
hold
against
great
politick
Bodies
as
well
,
who
may
undoe
the
Common-wealth
:
The
Answer
is
,
that
the
common
and
equal
interest
of
all
,
and
the
common
Principles
of
preserving
the
Rights
and
Liberties
of
a
State
,
and
seeking
the
common
good
,
is
natural
to
the
generality
of
Men
;
but
the
Truth
of
the
Gospel
and
Purity
of
Religion
,
and
the
power
thereof
,
is
contrary
to
the
principles
of
all
Natural
Men
;
and
in
all
Ages
the
most
of
the
Clergy
have
been
aptest
to
corrupt
the
one
,
and
oppose
the
other
.
And
in
those
Ages
,
when
such
Councils
began
to
be
standing
,
and
in
most
credit
,
after
the
first
300
years
,
then
was
it
that
the
Mystery
of
Popery
did
work
most
powerfully
,
and
those
Superstitious
and
corrupt
Opinions
grew
up
,
which
made
way
for
the
Man
of
Sin
,
and
that
Body
of
Popish
Doctrine
,
that
hath
overspread
the
World
.
And
if
there
should
be
no
danger
of
corrupting
the
Truth
;
yet
the
Churches
(
though
Reformed
)
coming
all
out
of
Popery
,
and
not
being
fully
enlightned
in
all
things
,
and
the
first
Notion
of
any
thing
further
in
matters
of
Theology
,
usually
falling
into
the
Hearts
and
Spirits
but
of
a
few
,
we
shall
have
no
further
Truth
taught
,
but
Suppressed
,
till
a
whole
Nation
is
inlightened
in
it
.
2.
The
Efficacy
of
all
Remedies
,
doth
depend
first
upon
Christ's
Blessing
on
them
,
which
depends
upon
his
Institution
of
them
;
and
Par
Ratio
,
or
like
Reason
will
never
set
up
an
Ordinance
,
unless
Christ
hath
himself
appointed
it
:
And
in
the
example
Acts
15.
there
is
not
this
way
of
Proceeding
held
forth
.
Secondly
,
it
lies
insuitableness
to
the
condition
of
those
that
are
to
be
dealt
with
:
Now
when
many
Churches
deal
with
an
erring
Church
,
the
Churches
in
a
Province
,
with
many
erring
Churches
,
or
of
a
Nation
with
a
Province
,
they
must
be
in
Reason
dealt
with
,
suitably
to
the
condition
of
Churches
,
and
of
a
Multitude
;
and
surely
a
Brotherly
way
of
Admonition
,
and
withdrawing
Communion
,
is
more
suitable
unto
such
:
As
in
the
civil
Government
,
if
a
Province
Rebelleth
,
or
a
great
Multitude
of
Subjects
,
should
the
State
presently
hang
up
all
in
that
Province
,
although
unto
particular
Persons
Rebelling
,
this
is
Efficacious
to
suppress
Rebellion
.
Thirdly
,
Christ
hath
suited
his
Remedies
unto
all
times
.
and
unto
all
conditions
;
and
how
National
and
Provincial
Assemblies
could
be
during
the
first
300
years
,
when
yet
the
Churches
were
all
Governed
,
is
submitted
.
3.
And
Lastly
,
if
the
Analogy
of
this
18th
of
Matth
.
be
argued
;
then
first
let
the
Analogy
be
kept
,
and
then
when
a
Church
hath
offended
other
Churches
,
they
are
not
to
bring
them
to
a
Set
Court
of
Judicatory
at
first
;
for
Christ's
Rule
is
otherwise
,
in
dealing
with
an
offending
Brother
,
electively
to
take
two
or
three
Churches
,
and
Admonish
them
,
which
is
suited
to
that
way
forementioned
,
Acts
15.
But
as
for
the
proceedings
against
a
Brother
in
a
Congregation
,
there
is
not
a
Set
appointed
number
,
of
two
or
three
standing
Persons
,
to
be
the
Admonishers
of
all
,
e're
it
comes
to
the
Church
,
nor
have
they
power
to
Excommunicate
:
And
thus
by
this
proportion
,
in
stead
of
these
Set
and
Standing
Provincial
Assemblies
,
to
whom
causes
are
next
brought
,
and
these
Armed
with
power
of
Excommunication
,
there
should
only
be
two
or
three
or
more
Neighbour-Churches
,
to
Admonish
the
offending
Church
;
and
not
a
Stated
Court
to
bring
it
unto
.
Secondly
,
Let
it
be
shewn
,
where
a
standing
Synod
of
Elders
is
called
the
Church
;
and
how
then
can
the
Analogy
hold
,
when
it
holds
not
in
this
,
the
main
,
Tell
the
Church
?
Lastly
,
the
like
reason
holds
not
,
unless
these
particular
Congregations
have
the
power
of
Excommunication
;
for
otherwise
if
these
greater
Assemblie's
power
be
argued
from
the
Analogy
of
the
lesser
,
and
the
same
Remedy
,
Excommunication
,
and
the
particular
Congregations
have
not
that
allowed
them
;
then
by
the
principles
of
this
Analogy
,
it
is
no
where
to
be
found
,
but
as
the
Congregational
Churches
have
a
power
only
to
Admonish
,
and
to
Suspend
to
Sacraments
,
that
so
the
greater
Assemblies
should
The
Assembly
of
Divines
at
Westmister
.
have
no
more
also
.
And
though
the
Church
Universal
,
is
called
a
Church
,
and
one
Body
to
Christ
;
yet
as
materially
considered
,
and
not
as
a
politick
Body
,
in
respect
to
Government
;
which
was
never
yet
asserted
by
this
Assembly
.
CHAP.
VIII
.
Of
the
Intercourse
or
Communion
,
which
particular
Churches
are
to
hold
one
with
another
.
That
there
is
a
Twofold
Communion
of
Saints
,
the
one
arising
from
the
Relation
which
they
all
bear
to
one
another
,
as
Members
of
Christ's
Mystical
Body
;
the
other
which
proceeds
from
their
being
formed
into
particular
Churches
by
Christ's
Institution
.
That
the
Duties
of
Catholick
Communion
,
which
one
Believer
ows
to
another
,
by
vertue
of
their
all
being
Members
of
the
same
Mystical
Body
of
Christ
,
those
Duties
,
one
,
or
many
Churches
,
may
and
ought
to
perform
to
another
Church
.
HAving
proved
that
neither
the
Church
Universal
,
nor
a
Church
as
National
,
or
in
a
Kingdom
,
nor
a
Church
classical
of
many
Congregations
associated
,
are
the
Subjects
and
Seats
of
political
power
for
Juridical
censures
,
as
Excommunication
,
&c.
but
a
Congregational
Church
only
:
There
yet
remaineth
to
be
considered
,
what
Intercourse
,
Communion
,
and
Correspondency
we
assert
,
to
be
between
each
Church
and
their
Elders
,
by
vertue
of
any
,
or
all
those
considerations
and
respects
.
We
acknowledge
,
that
by
vertue
of
the
consideration
of
the
Church
Universal
,
whereof
each
Congregation
is
a
part
;
and
by
vertue
of
Churches
being
in
a
Nation
of
the
same
Language
,
under
the
same
civil
Government
,
or
living
in
the
same
Neighbourhood
,
and
being
of
the
same
Judgment
;
there
is
to
be
a
great
and
near
communion
to
be
entertained
between
all
such
Churches
,
and
according
to
such
respects
.
This
communion
is
to
be
observed
,
with
some
more
nearly
and
strictly
,
and
such
is
the
Nature
of
this
communion
,
as
it
will
oblige
all
Churches
one
to
another
,
in
a
multitude
of
mutual
Duties
;
which
if
observed
,
may
help
to
preserve
Churches
from
running
into
confusion
,
may
rectifie
miscarriages
,
preserve
them
from
errors
,
and
may
Salve
all
those
inconveniences
,
which
use
to
be
objected
against
this
Assertion
,
of
placing
only
political
power
in
Congregational
Bodies
.
We
lay
this
for
a
General
Rule
;
that
there
is
a
Twofold
Church
,
and
Church
Relation
,
which
the
New
Testament
holds
forth
;
and
answerably
,
a
Twofold
way
of
communion
.
There
is
first
,
a
Church-Mystical
;
and
secondly
,
there
is
a
Church
Political
,
or
a
politick
Body
,
which
is
the
Seat
of
Government
by
Institution
.
We
said
at
first
,
that
communion
of
Saints
and
Churches
,
do
both
run
along
together
,
in
a
parallel
proportioned
communion
of
Saints
,
being
the
Foundation
of
uniting
all
into
that
Body
of
the
Church
,
and
as
we
said
,
there
is
a
Twofold
Communion
of
Saints
,
one
fixed
for
communion
in
publick
Ordinances
,
the
other
occasional
,
so
there
is
a
double
constitution
of
Church
.
1.
There
is
first
a
Church
Mystical
,
and
a
communion
answerable
,
whether
we
take
it
for
the
invisible
company
of
the
Elect
,
or
for
the
visible
company
of
the
professors
of
Christianity
,
that
do
walk
as
Saints
throughout
the
World
.
The
invisible
Church
,
is
acknowledged
by
all
sorts
,
to
be
a
Mystical
Body
;
but
it
is
not
only
called
a
Mystical
Body
,
as
it
is
opposed
to
the
Church
visible
,
but
as
it
is
opposed
to
a
Church
by
Institution
,
that
is
,
a
politick
Body
.
The
visible
Catholick
Church
,
is
not
a
Body
by
Institution
,
as
in
Heaven
it
shall
not
be
.
We
acknowledge
,
that
the
visible
Saints
in
a
Kingdom
,
or
in
a
City
,
may
be
called
the
Church
,
as
bearing
the
respect
or
consideration
,
or
notion
of
the
Mystical
Universal
Church
(
as
every
part
of
water
bears
the
Name
of
the
whole
)
so
as
it
is
not
only
the
Church
Universal
,
that
hath
the
consideration
of
a
Mystical
Body
put
upon
it
;
but
the
same
consideration
may
be
put
upon
any
company
of
Saints
,
whether
smaller
or
greater
,
in
a
Kingdom
,
or
in
a
City
,
or
in
a
Province
.
And
so
we
believe
,
that
oftentimes
when
in
the
New
Testament
,
the
Saints
in
such
a
place
are
spoken
of
,
and
called
the
Church
;
they
are
called
so
.
Sub
consideratione
Mystica
,
under
that
Mystical
consideration
,
and
not
as
considered
as
a
politick
Body
;
as
when
it
is
said
,
that
Saul
persecuted
the
Church
,
1
Cor
.
15.
9.
it
was
not
the
Church
Universal
that
he
persecuted
,
it
was
not
a
Church
under
a
political
consideration
;
but
it
was
the
Saints
in
every
place
,
where
he
came
:
So
when
it
is
said
,
that
Prayers
were
made
by
the
Church
for
Peter
,
Acts
12.
5.
it
is
not
spoken
of
them
,
as
a
Church
congregated
for
Worship
,
or
a
Church
political
;
but
the
meaning
is
,
that
the
Saints
generally
in
Jerusalem
,
and
about
in
Judea
,
prayed
for
him
,
the
Saints
being
there
called
a
Church
under
that
Mystical
consideration
,
that
the
Church
Universal
is
called
.
Now
answerably
unto
these
two
several
considerations
and
notions
of
Church
,
whether
applyed
to
the
Church
Universal
,
or
to
any
parcel
of
Saints
;
there
is
a
Twofold
Communion
,
and
the
Duties
are
Twofold
,
which
the
Saints
owe
one
to
another
.
The
one
in
respect
of
general
and
Mystical
Relation
,
as
occasionally
they
meet
,
or
are
cast
together
;
and
the
other
is
as
they
are
formed
up
into
several
Bodies
by
Christ's
Institution
.
This
may
be
exemplified
by
the
like
,
among
Mankind
.
Take
all
Mankind
,
as
they
are
made
of
one
Blood
,
under
the
general
notion
and
consideration
of
being
Men
,
by
vertue
hereof
,
there
is
a
communion
that
one
Man
may
have
with
another
,
and
there
are
Duties
that
thence
do
arise
,
and
as
it
is
the
Law
of
Nature
,
singly
and
apart
considered
,
which
obligeth
them
,
as
they
are
Men
;
so
answerably
there
is
a
communion
,
and
there
is
a
Duty
,
which
every
Man
oweth
to
every
Man
,
as
a
Man
,
and
a
Duty
which
one
Man
oweth
to
many
Men
,
considered
as
many
,
or
to
a
greater
number
of
Mankind
;
and
therefore
we
say
,
there
is
the
Law
of
Nature
,
which
holds
all
the
World
over
,
and
Laws
of
Nature
,
that
are
Fundamental
to
Men
,
as
Men
:
And
if
you
cast
Men
into
several
Nations
,
there
is
the
Law
of
Nations
,
common
to
all
Nations
,
as
they
are
Nations
,
which
binds
them
to
Duties
,
one
toward
another
.
But
there
is
another
communion
that
Mankind
hath
,
as
they
are
formed
up
,
and
when
they
are
formed
up
into
several
commonwealth
,
which
tho'
it
be
a
mutual
communion
of
those
commonwealths
,
one
with
another
;
yet
it
ariseth
not
to
Government
and
Authority
over
one
another
,
but
is
but
suitable
and
answerable
to
that
communion
,
which
Men
have
one
with
another
as
Men
.
Thus
in
the
matter
of
communion
of
Saints
as
Saints
,
there
is
a
communion
which
is
carryed
through
all
Saints
,
as
it
were
by
the
Law
of
Nature
,
and
that
is
carryed
between
these
Saints
,
as
formed
up
into
several
Bodies
or
Churches
.
The
same
kind
of
communion
,
holdeth
between
Church
and
Church
,
Elders
and
Elders
,
that
would
hold
between
Mankind
,
as
formed
into
several
Common-wealths
;
and
there
are
Duties
which
they
are
obliged
unto
mutually
,
for
mutual
Help
,
for
mutual
Strength
,
&c.
There
are
Associations
,
and
Leagues
made
to
several
purposes
;
and
there
are
Defiances
,
and
Renunciations
,
when
the
Laws
of
Nations
,
and
Nature
common
to
Kingdoms
,
are
broken
.
Amongst
the
Saints
,
there
is
a
communion
betwixt
the
Saints
cast
into
the
same
Family
,
and
there
are
Duties
answerable
and
suitable
;
and
then
there
is
a
communion
which
the
Saints
have
,
consisting
of
many
Families
united
into
one
Church
,
and
there
are
Duties
agreeable
:
And
there
is
a
communion
,
and
Duties
which
are
to
pass
between
these
Saints
,
as
they
are
Members
of
a
Nation
,
and
as
they
are
Churches
in
the
same
Nation
,
and
upon
many
such
Respects
;
yea
,
and
also
as
they
are
parts
of
the
Church
Universal
.
Only
in
this
,
here
lies
the
difference
between
us
and
our
Brethren
,
that
they
would
make
the
communion
which
is
between
all
the
Saints
,
and
all
the
Churches
in
the
World
,
to
be
as
truly
political
,
the
lesser
being
subject
to
the
greater
,
in
the
Church
Universal
,
or
in
a
Nation
,
as
it
is
in
a
particular
Congregation
,
as
we
would
;
or
as
it
is
in
a
Church
classical
(
according
to
their
Opinion
)
or
as
it
is
in
a
particular
Congregation
,
as
we
assert
it
.
Now
that
there
is
such
a
differing
kind
of
communion
,
the
one
by
way
of
Authority
and
Jurisdiction
;
and
the
other
according
to
the
common
Law
of
Nature
as
we
may
so
express
it
)
is
evident
by
the
Principles
of
either
side
.
For
the
Presbyterian
Divines
,
who
hold
National
Churches
,
in
a
political
consideration
(
when
Churches
come
up
to
that
number
,
as
to
make
a
Nation
,
and
so
several
Nations
,
several
See
the
Scotch
Reasons
for
Uniformity
.
National
Churches
)
yet
hold
,
that
there
is
a
communion
to
be
held
between
these
,
and
an
obligation
to
a
multitude
of
Duties
;
yea
,
and
an
uniformity
that
is
to
be
between
these
,
when
yet
they
will
not
say
,
that
the
one
hath
Authority
,
or
power
of
Jurisdiction
over
the
other
.
As
for
instance
,
if
you
take
the
National
Church
of
Scotland
,
and
the
National
Church
of
England
,
or
if
you
suppose
that
there
were
but
two
Churches
in
the
World
,
there
would
be
a
great
deal
of
communion
held
between
the
one
and
the
other
,
and
ought
to
be
,
when
yet
the
one
could
not
assume
a
power
over
the
other
;
but
each
retains
a
power
of
Jurisdiction
intire
within
themselves
.
This
different
kind
of
communion
,
appears
likewise
by
this
,
that
there
are
Duties
which
one
Saint
oweth
to
another
,
upon
meer
Moral
grounds
,
as
that
a
Man
should
pray
with
,
and
pray
for
a
Saint
,
and
build
him
up
in
his
Holy
Faith
,
and
Admonish
him
;
and
not
let
Sin
lie
upon
him
,
or
withdraw
from
him
,
if
he
do
not
Repent
,
&c.
So
that
if
there
were
but
two
Saints
in
the
World
,
which
could
not
make
a
politick
Church
,
they
would
owe
all
these
Duties
one
to
another
;
but
not
upon
a
ground
of
Institution
,
as
a
Duty
of
the
Second
Commandment
,
but
as
of
a
Duty
the
Second
Table
,
which
bindeth
us
to
love
our
Neighbour
as
our selves
.
And
so
if
there
were
no
Congregations
or
Churches
in
the
World
,
the
Saints
would
upon
such
a
consideration
,
owe
to
one
another
abundance
of
Duties
.
Yea
,
indeed
there
is
almost
no
Duty
that
is
practised
in
a
Congregation
,
by
way
of
Institution
;
but
a
Duty
of
a
like
kind
upon
another
ground
,
is
required
occasionally
of
Saints
one
to
another
.
Men
that
have
Preaching
Gifts
,
might
exercise
them
occasionally
,
to
the
edification
of
others
in
a
Natural
way
,
where
there
was
not
a
Church
,
nor
Officers
of
a
Church
;
and
yet
God
hath
took
up
Preaching
into
an
Office
,
made
a
calling
on
purpose
for
it
,
by
way
of
Institution
.
So
,
to
avoid
any
Man
that
walketh
inordinately
,
to
instruct
him
,
to
reprove
him
,
are
Duties
which
one
Saint
oweth
to
another
,
and
one
Saint
to
many
Saints
,
and
many
Saints
,
to
any
Saint
;
which
kind
of
Discipline
,
the
Saints
did
practice
one
toward
another
,
in
the
Bishop's
times
,
and
had
a
Warrant
so
to
do
,
in
the
Word
of
God
;
but
all
this
did
run
,
as
it
were
by
the
Law
of
Nature
,
in
a
Moral
way
,
by
vertue
of
the
Second
Table
,
and
the
Duties
of
it
.
But
as
Jesus
Christ
hath
by
Institution
,
formed
up
his
Saints
into
several
Churches
(
so
that
such
Bodies
are
by
Institution
)
He
hath
stamped
all
such
Duties
,
as
are
amongst
Christians
by
this
general
Law
of
Nature
,
with
an
Institution
over
and
above
that
former
meer
Natural
or
Moral
consideration
.
He
hath
here
appointed
one
Brother
to
Admonish
another
,
in
order
to
bring
him
up
to
that
Church
he
belongs
unto
,
to
a
censure
;
and
he
hath
Ordained
publick
Persons
,
that
should
be
by
way
of
Office
Admonishers
in
publick
;
and
that
should
Admonish
with
Authority
,
and
with
such
an
Authority
put
upon
that
Admonition
,
as
thus
performed
,
as
is
not
to
be
found
in
all
the
Saints
in
the
World
,
if
they
should
Admonish
a
Man
.
There
is
not
only
a
withdrawing
(
which
one
Saint
may
do
from
another
,
though
there
was
no
way
of
Church-Fellowship
)
but
there
is
Superadded
,
an
Institution
of
casting
out
;
and
not
only
so
,
but
a
delivering
unto
Satan
,
which
all
these
Saints
in
the
World
cannot
do
;
for
what
power
had
they
,
unless
it
be
from
a
promise
annexed
to
an
Institution
,
to
deliver
a
Man
to
the
Devil
,
for
him
seize
upon
a
Man's
conscience
,
when
he
is
thrown
out
.
Hence
therefore
the
Saints
formed
up
into
Congregations
,
with
their
Elders
,
being
to
us
,
the
only
Ecclesiastical
Body
by
Institution
;
an
instituted
Authority
and
Power
of
Jurisdiction
,
is
found
only
answerably
in
them
;
and
all
other
Relations
of
Saints
and
Churches
one
to
another
,
fall
only
under
a
Mystical
consideration
,
and
therefore
their
Communion
and
their
Power
,
is
answerable
.
The
one
runneth
in
a
way
of
special
Institution
;
the
other
,
Modo
Mystico
,
in
a
way
of
Mystical
Communion
:
To
the
one
,
the
Ordinance
of
Excommunication
,
is
therefore
only
proper
and
peculiar
,
to
the
other
a
withdrawing
,
or
a
Non-communion
appertains
.
1.
Hence
therefore
in
the
first
place
,
we
do
grant
and
acknowledge
,
that
many
of
the
same
Duties
and
Actions
,
which
performed
in
a
particular
Church
,
do
rise
up
to
Jurisdiction
,
are
and
may
be
performed
by
a
greater
number
of
Churches
to
another
Church
;
but
only
Modo
Mystico
,
in
a
way
of
Mystical
Communion
,
because
the
Relation
is
such
;
and
yet
the
Duties
may
be
the
same
,
and
the
Actions
the
same
.
A
greater
number
of
Churches
,
may
Admonish
another
Church
,
they
may
cast
out
another
Church
from
their
Communion
and
Association
;
but
all
this
will
not
arise
to
a
Juridical
power
of
Excommunication
.
They
may
declare
Men
to
be
perverters
of
the
Faith
,
to
be
Hereticks
,
so
as
to
fulfil
the
Apostles
Rule
,
not
to
eat
with
them
,
or
bid
them
God
speed
,
John
2.
10
,
11.
and
yet
in
all
this
,
it
doth
not
arise
to
assuming
Jurisdiction
.
2.
We
acknowledge
in
the
second
place
,
that
in
such
Actions
of
many
Churches
toward
one
Church
,
there
is
an
Impress
of
Authority
,
taking
it
in
a
larger
Sense
,
for
that
which
hath
a
perswasiveness
,
and
an
inducement
in
it
;
but
it
will
not
arise
to
an
Authority
Juridical
,
such
as
Jesus
Christ
hath
placed
in
them
,
as
they
are
a
political
Body
:
But
for
that
power
which
is
placed
by
Christ
,
by
vertue
of
an
Institution
,
there
is
a
Superadded
Authority
of
Jesus
Christ
,
beyond
the
force
of
Moral
or
Rational
Inducements
;
and
the
conscience
is
to
be
subject
to
the
Power
and
Authority
therein
,
as
unto
the
power
of
Christ
,
for
his
Will
and
Institution
sake
.
If
we
take
the
Elders
of
one
Congregation
,
besides
all
the
considerations
that
are
common
to
them
,
with
all
other
Elders
and
Sains
in
the
World
,
there
is
an
Authority
stamped
by
Christ
upon
them
,
by
vertue
of
their
Relation
and
Office
,
so
as
the
Members
of
that
Congregation
,
are
to
be
subject
to
them
,
not
only
upon
Moral
grounds
,
but
on
account
of
that
Authority
with
which
Christ
hath
invested
them
:
And
in
the
Acts
that
they
do
(
Admonitions
,
casting
Men
out
,
Excommunication
and
the
like
)
there
is
an
Efficacy
to
be
expected
,
which
is
in
no
other
order
of
Men
in
the
World
,
if
they
would
undertake
the
like
.
The
Difference
of
these
two
powers
may
appear
,
by
Abstracting
all
Rational
or
Moral
Inducements
.
1.
This
Authority
of
the
Elders
,
is
more
than
Authority
by
way
of
Reason
,
or
by
ones
alledging
an
express
Rule
out
of
the
Word
,
which
a
Man's
conscience
may
apprehend
by
Faith
,
from
the
Mouth
of
him
that
doth
direct
him
,
or
lay
it
before
him
.
Another
Man's
Wife
or
Servant
,
may
Subject
her self
to
the
guidance
of
a
Reason
,
or
of
a
Scripture
,
that
is
brought
by
another
Man
,
who
yet
hath
not
Authority
added
to
it
,
such
as
her
Husband
hath
,
when
he
addeth
a
command
thereunto
besides
.
A
Child
is
said
to
lead
one
New
Converted
,
Esa
.
11.
6.
But
in
this
case
,
it
is
meerly
the
Authority
of
the
Word
or
Reason
alledged
,
that
the
conscience
subjects
it self
to
,
without
any
further
respect
to
any
thing
in
the
propounder
.
2.
The
Authority
of
Jurisdiction
,
which
is
in
a
particular
Church
,
is
more
than
the
Authority
of
Reverence
or
Respect
,
to
the
Grace
or
Judgment
of
another
,
founded
upon
whatever
considerations
,
besides
the
Institutions
of
Christ
.
There
are
many
considerations
,
that
may
breed
Reverence
to
another
,
as
their
Grace
and
their
Holiness
,
and
the
power
of
their
Gifts
,
as
Herod
Reverenced
John
Baptist
,
and
feared
him
,
because
he
was
an
Holy
Man
.
Thus
a
Man's
Wife
may
be
iuduced
to
obey
the
command
of
one
that
is
a
Minister
,
though
not
her
Minister
,
she
knowing
him
to
be
a
Judicious
Man
,
and
a
Man
of
much
Holiness
;
but
yet
still
,
this
doth
not
arise
to
a
power
given
from
Christ
Juridically
,
by
way
of
Institution
,
over
and
above
such
Respects
.
It
is
not
such
a
power
,
as
her
own
Minister
hath
over
her
,
and
for
which
,
she
is
to
respect
and
regard
him
;
neither
is
it
such
,
as
her
own
Husband
hath
over
her
.
The
Judgment
of
many
Ministers
Assembled
,
hath
an
Authority
of
Reverence
in
it
,
because
they
are
Wise
;
yea
,
and
because
they
are
the
Ministers
of
Christ
,
by
whose
Judgments
,
Jesus
Christ
leadeth
Men
into
Truth
;
and
as
they
are
Ministers
of
Christ
,
they
have
a
special
Blessing
accompanying
of
them
,
and
all
such
Respects
the
Consciences
of
Men
are
to
take
in
to
move
them
to
yield
to
what
they
declare
and
determine
:
Yet
,
still
this
doth
not
arise
to
the
consideration
of
Juridical
Authority
,
which
they
have
from
Christ
,
over
those
whom
they
would
guide
,
but
such
a
Man's
own
Elders
have
.
3.
There
are
many
considerations
,
which
may
make
a
Man
to
Subject
himself
,
to
what
another
saith
,
which
yet
doth
not
rise
to
Juridical
Authority
.
A
Man
in
the
cases
of
Scandal
,
and
offending
of
a
Church
or
a
Brother
,
may
forbear
to
do
that
which
is
in
his
liberty
to
do
;
but
the
Brother
offended
,
hath
not
Authority
Juridical
over
the
other
;
for
it
is
but
an
accidental
consideration
.
3.
In
the
Third
place
,
we
acknowledge
that
by
vertue
of
this
Mystical
communion
,
the
Churches
hold
one
with
another
,
in
their
Mutual
Transactions
one
with
another
,
they
are
to
look
on
them
as
Churches
,
and
on
the
Elders
,
as
instituted
by
Christ
,
and
not
only
as
Holy
;
but
yet
still
they
are
not
to
regard
them
,
as
having
an
Instituted
Authority
given
them
by
Christ
,
over
this
or
any
other
Churches
.
Thus
when
Paul
would
put
a
weight
upon
his
commendation
of
Titus
,
he
put
it
upon
this
;
that
he
was
one
,
whose
praise
was
in
all
the
Churches
,
and
that
he
was
chosen
by
the
Churches
,
to
carry
the
Alms.
And
therefore
of
old
,
in
the
Letters
that
were
wrote
from
one
Church
to
another
,
were
Superscribed
as
from
the
Churches
(
as
in
Clement's
Epistle
,
the
Stile
runs
thus
,
The
Church
of
Rome
,
to
the
Church
of
Corinth
)
and
they
do
deal
with
them
,
as
one
Church
of
Christ
dealeth
with
another
;
and
as
having
the
Authority
and
Spirit
of
a
Church
with
them
,
in
their
Admonitions
,
in
their
Reproofs
,
in
their
Directions
,
or
the
like
;
but
still
it
riseth
not
to
Jurisdiction
.
As
if
one
Kingdom
or
State
,
doth
deal
with
another
State
,
they
look
on
it
as
such
,
and
accordingly
Respect
it
,
and
their
Mediations
or
whatever
other
interpositions
of
theirs
,
are
directed
to
them
,
not
only
as
a
company
of
Men
,
but
as
they
are
a
State
:
And
yet
still
it
riseth
not
up
to
any
Jurisdiction
,
that
one
State
hath
over
another
.
And
so
also
in
the
Transactions
of
Elders
of
other
Churches
,
unto
any
Member
of
a
Church
,
or
to
the
Church
it self
,
over
which
they
are
not
Elders
,
they
yet
are
to
be
looked
upon
as
Elders
,
and
accordingly
respected
in
their
Admonitions
,
and
in
their
Judgments
;
but
still
it
riseth
not
to
Jurisdiction
.
If
a
Noble
Man
comes
from
one
Kingdom
to
another
,
as
the
Nobles
of
Scotland
,
as
Commissioners
into
England
;
they
are
to
be
Respected
and
Regarded
as
Nobles
,
according
to
their
Place
and
Quality
,
by
the
Law
of
Nations
,
and
the
Law
of
Nature
,
and
communion
of
one
State
with
another
;
but
still
they
are
no
way
to
be
regarded
,
as
having
Jurisdiction
,
or
exercising
the
Office
of
Nobles
where
they
come
,
as
the
Nobles
of
England
do
.
4.
In
the
4th
place
,
we
do
grant
that
other
Churches
may
deal
with
any
Church
(
as
occasion
is
)
as
in
the
Name
of
Christ
;
and
Admonish
them
,
Reprove
them
,
and
the
like
:
But
they
deal
in
Christ's
Name
,
in
this
Sense
,
that
they
intreat
them
by
vertue
of
that
Name
of
Christ
,
which
is
called
upon
by
them
,
and
which
in
a
common
way
,
all
do
profess
,
and
which
would
be
thus
and
thus
Dishonoured
:
But
they
deal
not
with
them
in
the
Name
of
Christ
,
in
this
sense
,
as
if
they
had
a
Juridical
power
from
Christ
,
to
deliver
them
up
to
Satan
,
such
as
the
Church
at
Corinth
had
,
when
met
together
,
over
the
Incestuous
Person
,
1
Cor
.
5.
5.
In
the
5th
place
,
it
may
arise
to
an
Authority
of
commanding
,
and
that
in
the
Name
of
Christ
;
and
answerably
it
ariseth
to
be
the
Duty
of
that
Church
to
be
subject
,
and
to
obey
them
.
In
1
Cor
.
16.
16.
(
says
the
Apostle
)
I
beseech
you
,
submit
your selves
unto
such
,
and
to
every
one
that
helpeth
with
us
,
and
laboureth
.
He
speaks
of
Ministers
,
those
that
Labour
in
the
Gospel
.
It
's
the
same
word
with
that
which
is
used
of
Subjection
to
a
Mans
own
Elders
,
in
Heb
.
13.
17.
And
yet
it
is
not
Subjectio
legalis
,
a
Subjection
by
Law
of
Authority
(
as
Estius
Distinguisheth
it
)
such
as
a
Man
hath
to
his
own
Bishop
(
saith
he
)
but
Moralis
;
Qualem
reverentes
praestamus
virtute
excellentibus
.
But
a
Moral
Subjection
,
such
as
we
yield
in
Reverence
,
to
those
who
excel
in
vertue
.
So
as
all
Elders
are
to
have
in
all
Churches
,
the
Reverence
of
Elders
;
and
yet
but
such
as
a
Church
,
considered
as
such
,
hath
,
and
is
to
have
from
all
other
Churches
.
It
is
Reverenced
,
as
a
Church
indeed
,
and
as
a
Sister
Church
,
but
not
as
having
that
Authority
over
another
Church
,
which
it
hath
over
its
own
Members
,
and
such
an
Authority
all
the
Churches
in
the
World
have
not
over
one
Church
;
as
all
the
Imperial
Cities
of
Germany
have
it
not
over
one
City
.
So
as
the
question
is
not
,
whether
there
be
not
an
obligation
arising
from
the
Admonitions
and
Judgments
of
many
Churches
,
and
the
Elders
of
them
,
and
also
a
Duty
commanded
from
Christ
;
upon
all
such
considerations
as
have
been
mentioned
:
Yet
still
so
far
,
and
no
farther
,
than
such
grounds
will
carry
it
,
is
this
Duty
to
be
laid
upon
a
Church
,
and
a
Subjection
called
for
,
as
Jesus
Christ
himself
lays
it
upon
them
.
They
are
to
be
Subject
,
not
only
because
these
Churches
do
present
to
them
,
in
the
Name
of
Christ
,
what
is
their
Sin
,
or
what
is
their
Duty
;
but
further
,
they
are
to
take
into
their
consideration
,
their
being
Churches
,
and
Churches
Instituted
by
Christ
,
with
whom
the
Blessing
of
Christ
is
to
lead
them
into
Truth
,
and
to
regard
the
Elders
of
Churches
,
as
Persons
with
whom
he
is
in
a
more
peculiar
manner
present
.
But
yet
still
they
are
not
bound
in
such
a
Subjection
to
them
,
as
to
their
own
Elders
,
who
are
by
Institution
,
set
over
them
,
and
to
whom
they
have
a
Special
Relation
,
Acts
20.
28.
If
a
Pastor
of
another
Congregation
should
come
,
and
is
admitted
to
Preach
for
his
Brother
Elder
in
any
Congregation
;
they
are
to
hear
him
as
an
Elder
,
but
yet
not
to
hear
him
with
that
special
peculiar
Subjection
,
which
by
vertue
of
Christ's
Institution
,
a
Congregation
ows
to
their
own
Pastor
.
CHAP.
IX
.
The
several
Duties
of
Communion
,
which
one
Church
ows
to
another
,
Enumerated
.
That
this
Communion
doth
not
include
in
it
,
that
one
Church
may
exercise
any
Act
of
Jurisdiction
over
another
.
HEnce
then
all
sort
of
Duties
,
that
the
Law
of
Love
and
Brotherly
Union
can
any
way
exact
or
extend
to
,
and
that
are
founded
thereupon
in
the
Word
of
God
,
of
Saints
to
Saints
,
and
Church
to
Church
,
we
approve
of
,
and
Judge
ought
to
be
held
by
any
Church
,
to
all
Churches
in
the
World
;
which
we
take
to
be
the
true
meaning
of
that
Scripture
,
in
Ephes
.
4.
16.
that
the
whole
Body
of
the
Church
being
joyned
together
,
every
part
is
to
edifie
every
part
,
and
the
whole
,
upon
all
occasions
,
and
in
all
ways
possible
;
but
it
is
in
ways
of
Brotherly
Love
,
it
is
not
with
a
Spiritual
Rod
,
but
of
coercive
censure
and
jurisdiction
.
The
Bonds
and
Tyes
of
Law
,
are
acknowledged
,
not
Rods
and
Whips
of
coercive
censure
,
and
Jurisdiction
Sub
paena
Traditionis
Satanae
,
under
the
penalty
of
delivering
to
Satan
.
1.
Thus
first
,
They
are
to
afford
part
of
their
Spiritual
good
things
,
as
occasion
is
,
to
all
or
any
Church
:
So
by
vertue
of
that
communion
,
the
Church
of
Philippi
,
was
bound
to
cause
to
be
read
,
as
much
as
in
them
lay
,
that
Epistle
which
was
Writ
to
them
in
the
Church
of
Laodecea
also
,
which
was
one
of
the
Asian
Churches
;
yet
that
their
causing
that
Epistle
to
be
received
by
the
Laodeceans
,
was
not
by
any
Jurisdiction
,
but
by
communion
of
good
things
.
2.
There
may
be
communion
in
whatever
is
matter
of
meer
priviledge
in
any
Church
;
but
not
in
Jurisdiction
.
Yea
,
there
may
be
Associations
,
and
Leagues
of
Friendship
,
as
between
two
States
,
when
yet
not
Subjection
,
thus
between
Kingdoms
,
a
mutual
intercourse
of
Trade
.
As
he
that
was
free
of
Rome
,
was
free
all
the
World
over
,
and
he
might
come
and
Trade
in
any
other
Kingdom
;
so
any
that
are
Members
of
such
Churches
as
profess
both
,
for
receiving
in
of
Members
,
and
casting
out
of
Members
,
to
go
according
to
the
Rule
of
the
Word
,
may
occasionally
receive
the
Sacrament
in
any
Church
truly
constituted
,
and
bring
their
Children
to
be
Baptized
,
and
may
partake
of
all
the
Ordinances
;
for
this
is
only
to
partake
of
the
common
priviledges
,
but
they
are
not
to
exercise
any
act
of
power
or
punishment
,
when
they
come
to
those
other
Churches
;
as
if
a
Minister
were
to
be
chosen
,
or
a
Member
to
be
thrown
out
,
or
Suspended
from
the
Sacrament
,
they
are
not
to
take
upon
them
,
to
have
a
voice
in
it
.
Between
two
Families
,
there
may
be
communion
of
good
things
,
without
exercising
of
Acts
of
Power
and
Authority
;
when
as
one
Family
doth
not
take
upon
them
,
to
exercise
Authority
in
the
other
Family
,
as
not
to
chastise
the
Children
,
to
dispose
of
parties
in
Marriage
;
nor
is
there
any
communion
in
conjugal
Acts.
So
in
Common-wealths
,
there
is
a
communion
of
things
communicable
,
as
to
afford
Men
,
Money
,
and
Assistance
,
to
give
Subsistence
to
any
one
that
will
live
in
a
Stranger
Kingdom
:
But
they
are
not
admitted
to
choice
of
Magistrates
,
to
Judge
of
Causes
,
to
be
of
a
Jury
in
any
Nation
,
but
their
own
.
3.
Also
Thirdly
,
There
is
that
Brotherly
communion
between
Churches
,
that
whom
one
Church
denies
communion
with
,
having
cast
him
out
by
a
just
censure
,
all
the
rest
of
the
Churches
do
Reject
him
also
;
which
was
an
usual
practice
in
the
primitive
times
,
as
often
Cyprian
Writes
to
other
Churches
,
saying
,
Abstinuimus
,
we
have
abstained
from
such
or
such
a
Man
,
that
they
might
have
warning
not
to
admit
communion
with
him
.
And
this
seems
to
be
one
great
end
of
Synods
,
as
appears
from
the
fifth
Cannon
in
the
Nicene
Council
before
cited
.
And
the
Reason
is
fetched
from
that
principle
,
which
both
Mr.
Cartwright
,
and
Didoclavius
assert
,
that
we
have
communion
with
the
Universal
Church
,
by
means
of
being
joyn'd
to
Book
3.
ch
.
8.
pag
.
148.
Of
this
Discourse
.
a
particular
Church
;
for
communion
with
the
Universal
Church
,
we
cannot
have
immediately
,
and
yet
by
vertue
of
a
particular
Church
,
we
enjoy
the
same
kind
of
Ordinances
,
as
if
the
whole
Universal
Church
should
meet
together
:
Hence
Altar
.
Damascen
.
cap
.
10.
pa
:
853.
therefore
,
as
we
have
communion
with
the
whole
Universal
Church
,
by
having
communion
with
a
particular
Church
,
so
we
are
cast
out
of
all
Churches
,
by
vertue
of
being
cast
out
of
one
;
the
trust
being
committed
by
Christ
,
to
particular
Churches
:
And
the
Law
of
Ecclesiastical
Society
,
and
Brotherly
communion
between
Churches
,
requires
it
;
that
if
they
be
cast
out
by
one
,
they
are
Rejected
by
all
;
for
there
is
that
Sympathy
and
Concordance
between
all
the
Members
of
this
Body
,
as
one
Body
,
and
so
between
particular
Churches
,
as
Members
of
this
whole
,
that
as
when
one
Member
suffers
,
all
suffers
;
when
one
Member
rejoyceth
,
all
rejoyceth
,
so
whom
one
Church
casteth
out
,
all
Churches
casteth
out
,
and
whom
one
receives
,
all
receives
by
vertue
of
this
communion
.
Or
if
,
when
it
is
bound
by
a
particular
Church
,
it
is
bound
in
Heaven
,
then
all
the
Earth
over
too
;
all
Churches
being
to
Reverence
the
Act
and
Judgment
of
a
particular
Church
,
with
whom
Christ
hath
betrusted
the
Keys
.
So
as
all
the
Churches
do
not
Reject
such
an
one
,
by
an
Act
of
Jurisdiction
,
or
of
interest
in
the
Jurisdiction
,
but
by
the
Law
of
communion
;
and
by
the
like
Law
,
that
there
is
among
Kingdoms
,
where
there
is
Leagues
Offensive
and
Defensive
,
to
be
Enemies
to
those
that
are
Enemies
to
any
of
them
,
and
not
to
Harbour
those
whom
they
have
thrown
out
,
and
to
be
Friends
to
those
that
they
are
Friends
to
,
and
that
are
their
Allies
.
4.
There
may
be
a
communication
,
by
a
sending
out
of
Elders
from
Churches
,
to
Churches
that
want
;
yet
without
Jurisdiction
,
or
the
choosing
of
Elders
for
them
,
or
putting
Elders
upon
them
.
So
Anciently
,
the
Bishops
in
Cities
did
Instruct
and
Educate
young
Men
,
to
fit
them
for
the
Ministry
,
whom
afterward
they
sent
out
to
the
Villages
that
wanted
(
as
young
Men
in
Colledges
,
now
under
a
Master
)
but
yet
(
as
our
Divines
against
Bishops
have
argued
)
that
did
not
prove
a
Jurisdiction
,
as
in
Colledges
it
doth
not
.
So
the
Church
in
the
Canticles
,
Cant
.
8.
8
,
9.
speaking
of
a
Sister
Church
she
had
,
which
wanted
Breasts
,
by
way
of
communication
of
good
things
,
she
afforded
help
,
but
yet
without
Jurisdiction
,
for
she
was
her
Sister
.
For
still
those
Elders
which
in
that
case
they
should
send
out
and
afford
,
and
part
withal
from
themselves
,
or
any
other
Church
,
are
to
be
received
and
chosen
by
that
Church
,
as
Elders
to
them
;
and
no
way
by
vertue
of
any
Jurisdiction
,
in
the
Church
that
lends
them
.
5.
So
also
in
matter
of
Advice
,
there
is
communion
between
the
Churches
.
There
Diocesan
Trial
,
p.
72.
is
a
double
Direction
(
as
Baynes
Distinguisheth
)
one
Potestativa
,
Autoritativa
,
the
other
Sociacia
,
or
Social
,
as
one
Servant
that
hath
more
experience
than
another
,
may
give
Advice
to
another
upon
occasion
.
An
Advice
we
acknowledge
in
Churches
,
by
vertue
of
this
communion
;
but
then
let
it
be
but
Advice
,
and
where
there
is
need
.
And
so
now
in
difficult
cases
,
we
acknowledge
they
are
bound
to
Advise
with
other
Churches
;
and
in
case
of
Miscarriages
,
they
are
to
be
Advised
,
and
Admonished
by
other
Churches
.
But
when
they
do
Advise
,
that
such
a
Man
should
be
Excommunicated
,
for
such
an
Act
done
,
they
do
not
add
Authority
to
that
Church
:
Jesus
Christ
hath
furnished
the
Church
with
sufficient
Authority
in
it self
,
only
they
add
Counsel
,
and
Direction
,
and
Countenance
:
Moral
strength
or
countenance
they
add
,
but
not
political
Power
or
Authority
.
There
is
as
much
power
in
the
Church
it self
,
to
deal
with
its
own
Members
alone
of
it self
,
as
in
all
the
Churches
of
the
World
,
put
together
:
But
this
Advise
is
given
,
but
as
Alms
is
given
to
a
Neighbour-Church
.
And
again
,
that
Advice
,
as
to
the
object
of
it
,
is
properly
but
only
to
give
their
Judgment
of
the
Rule
;
it
is
not
a
joynt
putting
forth
the
Act
of
Administration
of
an
Ordinance
,
in
a
way
of
Application
of
the
censure
to
the
Persons
:
Neither
is
a
Congregation
bound
up
by
the
Institution
of
Christ
,
to
Advise
so
,
as
if
they
do
not
Advise
with
a
Neighbour-Presbytery
,
the
Act
is
Null
,
and
made
Void
,
which
they
do
,
as
if
by
Christ's
Institution
it
were
so
,
that
they
ought
to
Advise
,
such
their
case
would
be
.
In
Babylon
,
they
had
such
Elders
as
came
to
enquire
,
but
not
to
judge
,
Ezek
.
14.
1.
&
20.
1.
But
all
this
Obligation
to
Advise
in
such
cases
,
and
the
help
that
the
Churches
do
give
,
ariseth
(
as
our
Brethren
themselves
say
,
in
their
answers
to
our
Reasons
)
Ex
Charitate
,
ex
debito
mutuae
societatis
colendae
,
from
Charity
,
and
the
Duty
of
maintaining
Mutual
Fellowship
,
as
is
between
Friends
and
Equals
;
Non
ex
debito
inferioris
conditionis
ad
praestandum
Pag
.
49.
obsequium
,
not
from
any
Duty
,
obliging
the
Inferior
to
Obedience
.
And
all
that
they
there
say
afterward
,
pag
.
50.
unto
line
16.
we
acknowledge
.
And
since
they
say
it
is
ex
debito
societatis
colendae
only
,
and
ex
charitate
,
or
as
others
have
expressed
it
,
Jure
fraternitatis
,
by
the
Right
of
Brotherhood
;
and
that
the
communion
between
Churches
,
according
to
their
own
expressions
,
is
founded
but
upon
that
ground
,
hence
therefore
it
can
never
grow
up
to
Jus
Jurisdictionis
,
a
Right
of
Jurisdiction
;
for
if
the
communion
of
these
Churches
,
be
in
a
way
of
Fraternity
,
then
the
Acts
it
ariseth
to
,
will
be
but
Acts
of
communion
in
a
Brotherly
way
,
but
for
the
communion
of
Friendship
to
arise
to
Acts
of
Jurisdiction
,
exceedeth
the
Sphere
of
it
,
as
the
Acts
of
Grace
,
exceed
the
Acts
of
Nature
.
And
if
it
be
said
,
that
all
Acts
in
a
Church
,
are
Acts
of
Brotherly
communion
;
it
is
answered
,
they
are
Acts
of
Brotherly
communion
,
in
distinction
to
Magisterial
power
,
or
such
power
,
as
a
Master
hath
over
his
Servants
.
It
is
not
Lordly
Power
;
but
the
power
of
Spiritual
Jurisdiction
,
is
a
middle
thing
,
between
that
of
meer
Brotherhood
,
which
is
between
Saint
and
Saint
,
or
Church
and
Church
,
and
that
which
is
Lordly
;
for
it
is
a
power
Ministerial
,
erected
by
Jesus
Christ
,
and
by
Institution
,
having
also
a
Spiritual
punishment
,
put
into
their
Hands
,
to
execute
it
,
with
a
promise
to
accompany
it
.
6.
One
Church
is
bound
to
communicate
to
another
their
Temporal
things
,
to
send
Alms
,
&c.
and
one
Man
may
be
chosen
by
several
Churches
,
to
carry
in
their
several
Alms
,
to
several
Churches
,
as
(
2
Cor
.
7.
19.
)
it
is
said
of
Titus
,
that
he
was
chosen
of
the
Churches
,
for
that
Service
,
the
contribution
being
to
be
carryed
from
many
Churches
.
But
it
is
not
to
be
said
,
that
all
those
Churches
met
,
when
he
was
chosen
;
but
his
Office
,
being
the
Office
of
an
Evangelist
,
to
Travel
up
and
down
from
Church
to
Church
,
he
was
by
a
Tacite
consent
chosen
,
first
by
one
,
then
of
another
,
and
so
of
a
third
;
otherwise
the
Apostle
would
have
said
,
he
was
chosen
of
the
Church
of
such
a
Province
,
if
all
the
Churches
had
been
united
into
a
Synod
,
when
it
was
done
;
but
in
that
he
saith
Churches
,
it
implies
,
that
they
were
a
part
,
when
he
was
chosen
.
But
if
it
had
been
such
a
common
meeting
;
yet
it
was
not
an
Act
of
Jurisdiction
,
it
was
by
a
common
consent
,
to
carry
Alms
;
and
such
Acts
in
Synods
,
we
acknowledge
.
7.
We
acknowledge
,
that
there
are
Res
communes
,
things
in
common
,
that
concern
many
Churches
alike
,
in
a
Brotherly
way
.
There
were
between
the
Apostles
themselves
,
some
things
that
were
Res
communes
,
as
that
they
should
confer
,
to
see
how
far
they
should
agree
in
the
same
Doctrine
;
and
how
far
God
had
Revealed
the
same
things
to
them
,
as
Paul
went
up
to
that
end
,
to
confer
with
the
Apostles
at
Jerusalem
,
Gal
.
2.
And
yet
there
was
not
an
Authority
,
that
the
greater
number
of
the
Apostles
had
in
matter
of
Doctrine
over
another
Apostle
.
We
acknowledge
,
that
the
setting
up
Ministers
over
particular
Churches
,
is
Res
communis
;
because
the
Transactions
of
all
Business's
between
Neighbour-Churches
,
is
ordinarily
done
by
the
Elders
thereof
;
and
therefore
the
bringing
in
a
new
of
Ministers
to
such
Associations
,
should
be
with
their
Privicy
and
Knowledge
.
But
that
will
not
arise
to
this
,
that
the
Neighbour-Ministers
have
the
power
of
Ordination
,
the
power
of
Deposition
,
or
that
they
have
a
Negative
Vote
,
by
way
of
Jurisdiction
,
to
which
the
Church
must
by
vertue
of
an
Institution
submit
:
They
may
give
the
Right
Hand
of
Fellowship
,
and
it
may
be
a
due
,
Ex
debito
fraternae
charitatis
,
from
the
Duty
of
Brotherly
Love
,
that
a
Church
,
when
it
chooseth
its
Elders
,
should
ask
the
Right
Hand
of
Fellowship
from
other
Churches
;
but
it
must
be
remembred
,
that
it
is
but
giving
the
Right
Hand
of
Fellowship
,
it
is
not
giving
the
Right
Hand
of
Authority
to
choose
them
their
Elders
,
or
to
lay
Hands
on
them
.
Because
that
Marriages
are
of
a
publick
concernment
to
a
Commonwealth
,
and
to
Families
in
a
Common-wealth
;
therefore
States
are
to
be
acquainted
with
Marriages
,
but
the
Power
and
Authority
to
guide
them
whom
they
should
Marry
,
lies
in
the
Parents
,
and
in
the
Persons
that
are
to
Marry
;
and
they
may
Marry
whom
they
will
,
only
in
the
Lord
.
And
such
a
Respect
to
other
Churches
,
it
is
no
more
an
Act
of
Subjection
to
them
,
as
having
Jurisdiction
then
according
to
our
Brethren's
Principles
,
it
is
a
Subjection
in
the
Elders
not
to
Excommunicate
,
if
the
People
(
who
they
say
have
no
interest
of
Authority
,
or
of
a
Negative
Voice
at
all
)
should
be
against
the
Excommunicating
of
a
Person
.
As
there
are
these
ways
of
communion
,
differing
from
Government
;
so
there
are
Vide
Zanch
.
in
Eph.
4.
in
Tom
.
6.
oper
.
certain
Tyes
and
Bands
,
some
more
general
,
some
more
special
among
all
Churches
,
by
which
this
communion
is
to
be
exercised
,
as
appeareth
by
Ephes
.
4.
There
is
1.
That
General
Tye
and
Obligation
of
the
Church-Catholick
,
which
we
acknowledge
to
be
the
chief
Fundamental
Relation
or
Obligation
(
Transcendent
above
all
others
)
of
communion
of
Churches
:
the
other
particular
being
but
several
Respects
and
Relations
,
that
do
knit
more
fastly
by
vertue
of
it
.
2.
We
do
acknowledge
that
every
particular
Church
is
to
be
considered
as
a
Member
of
the
Church-Catholick
,
as
1
Cor
.
12.
27
,
the
Apostle
speaks
of
the
Universal
Body
,
in
the
words
afore
,
and
in
the
words
after
.
But
although
it
be
a
part
of
the
Church
Universal
,
yet
not
of
the
Church
Universal
,
considered
as
a
Ministerial
Body
,
that
hath
Jurisdiction
in
it
;
but
as
being
a
Mystical
Body
,
and
it
is
therefore
obliged
to
perform
to
other
Churches
,
by
vertue
of
this
Catholick
Obligation
,
only
all
such
Duties
of
Christian
communion
,
as
proceedeth
in
a
Mystical
way
,
as
hath
been
shewn
.
So
as
we
profess
our selves
wronged
,
to
have
this
put
upon
us
,
that
in
gathering
of
Churches
,
we
make
separate
Churches
from
all
the
World
;
but
do
acknowledge
as
many
,
and
as
great
Duties
in
a
way
of
communion
,
to
lie
between
us
and
all
other
Churches
,
as
according
to
their
Assertion
,
there
are
Duties
of
exercising
Jurisdiction
and
Subjection
,
respectively
among
themselves
.
3.
They
are
to
look
also
to
the
other
Churches
Elders
,
as
Elders
,
and
accordingly
to
Reverence
them
;
but
yet
not
as
Elders
,
they
carry
Jurisdiction
over
all
Churches
,
about
with
them
.
It
will
be
hard
to
shew
wherein
Ministers
have
power
of
Jurisdiction
over
Persons
that
belong
not
to
their
own
Churches
.
If
it
be
acknowledged
that
they
are
Elders
,
and
so
to
be
looked
upon
by
other
Churches
;
yet
still
but
by
vertue
,
and
in
the
way
of
a
Mystical
communion
,
as
all
things
in
the
World
are
the
Saints
,
1
Cor
.
3.
21
,
22.
Therefore
let
no
Man
glory
in
Men
,
for
all
things
are
yours
:
Whether
Paul
,
or
Apollo
,
or
Cephas
,
or
the
World
,
or
Life
,
or
Death
,
or
things
present
,
or
things
to
come
,
all
are
yours
.
Again
,
there
are
two
things
to
be
considered
in
every
Elder
.
There
is
first
his
Separation
unto
the
work
of
the
Ministry
,
and
unto
Christ
,
that
he
is
Dedicated
,
and
set
apart
to
him
:
And
then
in
the
second
place
,
there
is
his
Relation
of
an
Elder
,
to
this
or
that
particular
Church
.
Now
his
particular
Relation
of
an
Elder
to
this
or
that
Church
,
may
cease
by
the
Churches
ceasing
,
by
the
Death
of
the
Members
,
or
by
his
Removal
or
Absence
,
when
yet
his
Separation
to
Christ
,
and
the
Relation
that
is
between
Christ
and
him
,
continueth
:
It
is
here
,
as
in
the
case
of
Widdows
,
as
they
were
Dedicated
to
Christ
,
as
Widdows
,
and
should
have
waxed
wanton
against
Christ
,
if
they
had
Marryed
;
so
he
,
if
he
should
(
unless
upon
an
absolute
necessity
)
divert
to
another
calling
,
he
would
offend
against
Christ
.
And
if
his
Relation
to
a
Church
,
should
thus
cease
;
yet
the
Blessing
of
Christ
,
in
Respect
of
his
Dedication
to
him
,
might
follow
him
in
his
Preaching
unto
those
,
who
yet
perhaps
would
not
acknowledge
him
to
be
their
Elder
,
in
Respect
of
Relation
to
them
.
And
the
power
of
Jurisdiction
,
that
he
hath
together
with
other
Elders
,
is
(
for
the
exercise
of
it
)
in
Respect
of
his
fixed
Relation
to
that
particular
Church
,
to
whom
he
is
an
Elder
:
And
therefore
,
although
in
many
Ministerial
Acts
,
he
may
have
the
Blessing
of
an
Elder
secretly
accompanying
of
him
from
Christ
;
yet
he
cannot
claim
the
power
of
an
Elder
,
in
respect
of
Jurisdiction
.
The
Apostles
themselves
,
had
the
Blessing
of
Apostles
,
and
Ministers
of
Christ
in
their
Preaching
to
them
that
were
without
;
and
yet
they
had
not
a
Jurisdiction
Ecclesiastical
over
them
that
were
without
;
What
have
I
to
do
to
Judge
them
that
are
without
?
saith
Paul
,
1
Cor
.
5.
12.
Again
,
our
Divines
have
Distinguished
,
that
there
is
Potestas
ordinis
,
and
Potestas
Jurisdictionis
,
in
Ministers
and
Elders
;
Power
of
Order
,
and
Power
of
Jurisdiction
;
and
that
there
are
Acts
,
which
are
Acts
of
meer
Power
of
Order
of
his
Office
,
as
an
Elder
,
which
he
may
perform
alone
,
as
to
Preach
,
and
the
like
;
and
that
power
he
may
carry
along
with
him
,
where
ever
he
goes
;
because
he
performs
it
personally
,
in
respect
of
his
Dedication
to
God
and
Christ
:
But
the
power
of
Jurisdiction
is
a
farther
thing
,
which
therefore
he
exerciseth
with
other
Elders
;
and
with
other
Elders
not
materially
considered
,
but
as
formed
up
into
the
Relation
of
Presbytery
,
to
a
Church
which
is
to
be
the
Seat
of
it
.
Power
of
Jurisdiction
,
is
an
External
power
,
and
therefore
dependeth
upon
an
External
Relation
to
Men
;
but
the
Blessing
and
Power
,
that
accompanieth
his
Ministerial
Acts
,
to
Preach
,
and
the
like
,
that
depends
principally
upon
his
being
Dedicated
unto
God
,
and
is
internal
,
and
hath
a
more
special
Relation
to
God
,
according
to
which
Relation
,
Men
where
ever
he
cometh
,
Reverence
him
,
and
receive
him
;
and
the
Blessing
of
God
may
accompany
him
.
And
therefore
this
power
of
Jurisdiction
with
others
is
not
to
be
extended
beyond
the
Seat
,
the
Church
,
to
which
he
hath
Relation
.
As
is
the
case
also
of
Magistrates
,
if
you
could
suppose
,
that
besides
the
Relation
of
a
King
to
his
People
,
in
respect
of
which
,
he
hath
a
Jurisdiction
as
a
King
over
them
,
that
there
were
such
a
Dedication
and
Separation
of
him
to
this
Office
,
that
where
ever
he
came
,
he
were
a
King
in
respect
of
some
Acts
,
had
a
Kingly
Spirit
,
Kingly
Wisdom
,
to
give
Counsel
in
an
Diety
or
Assembly
of
King's
and
Princes
in
the
World
,
he
might
be
received
in
all
such
,
to
perform
such
Acts
;
when
yet
he
could
not
perform
an
Act
of
Jurisdiction
;
because
that
's
founded
upon
that
special
Relation
he
hath
to
his
own
People
.
And
it
is
in
respect
of
the
communion
of
Churches
,
and
other
Elders
,
as
it
is
in
respect
of
Churches
,
and
the
Brethren
of
other
Churches
.
If
the
Brethren
of
other
Churches
,
few
or
more
,
occasionally
come
to
a
particular
Church
in
a
City
,
where
,
a
Mart
of
Men
coming
from
many
Cities
,
is
kept
,
if
they
receive
them
to
all
the
meer
Priviledges
of
that
Church
,
by
vertue
of
their
Church-communion
;
yet
they
would
not
receive
them
,
so
as
to
sit
and
Vote
with
them
,
in
the
choice
of
Officers
,
or
the
like
;
because
that
's
an
Act
that
properly
concerns
that
particular
Church
,
whereof
he
is
to
be
an
Officer
.
So
answerably
,
a
particular
Church
,
may
receive
the
Elders
of
other
Churches
,
and
receive
them
as
Elders
,
in
respect
of
some
Acts
,
as
Preaching
and
the
like
;
but
not
in
respect
of
Acts
of
Jurisdiction
,
which
we
believe
our
Brethren
themselves
,
would
deny
to
the
Elders
of
other
Churches
:
As
for
example
,
if
upon
an
occasion
,
the
Elders
of
other
Churches
,
belonging
to
other
Presbyteries
,
should
be
present
at
some
one
classical
Presbytery
,
although
they
would
receive
them
as
Elders
,
and
Reverence
them
as
such
;
yet
they
would
not
have
them
to
sit
with
them
,
and
Vote
,
so
as
that
the
Vote
of
those
Stranger
Elders
,
which
yet
they
acknowledge
Elders
,
should
over-rule
,
or
cast
the
Acts
of
their
Presbytery
.
They
would
perhaps
hear
their
Advice
,
and
their
Judgment
as
Elders
,
but
not
admit
them
to
Acts
of
Jurisdiction
,
and
Eccesiastical
Authority
;
because
that
that
dependeth
upon
Relation
to
such
a
Seat
or
Corporation
of
several
Churches
,
according
to
their
Principles
;
but
,
to
the
Seat
of
a
particular
Congregational
Church
,
according
to
ours
.
CHAP.
X.
That
though
it
were
granted
,
that
the
Elders
of
one
Church
,
might
exercise
Acts
of
Authority
and
Jurisdiction
in
another
,
occasionally
and
when
called
to
do
so
by
that
Church
;
yet
from
this
cannot
he
concluded
,
that
Authority
over
particular
Congregations
,
which
our
Presbyterian
Brethren
challenge
.
BUT
if
the
Elders
of
other
Churches
,
were
capable
to
exercise
the
Acts
of
Jurisdiction
occasionally
in
some
cases
over
Churches
(
which
they
have
not
a
constant
Relation
of
Eldership
unto
)
by
vertue
of
the
Catholick
communion
of
Churches
,
yet
the
Seat
in
which
,
and
the
Bounds
of
Extent
,
over
which
this
Jurisdiction
should
be
exercised
,
must
still
be
only
a
particular
Congregation
.
And
the
call
by
which
this
Jurisdiction
is
to
be
exercised
,
should
be
occasionally
from
that
Congregation
,
in
case
of
want
or
need
;
which
therefore
should
,
in
such
cases
,
stand
in
stead
of
a
fixed
and
a
constant
Relation
,
that
Elders
do
bear
to
that
Church
,
the
call
being
occasional
,
and
from
themselves
,
in
case
of
need
,
as
the
Jurisdiction
they
exercise
is
but
meerly
occasional
,
and
for
that
time
.
And
so
by
this
means
,
still
as
the
right
bounds
,
that
Christ
hath
Instituted
for
the
Seat
of
Jurisdiction
,
is
kept
unto
,
and
not
exceeded
;
so
the
power
of
the
Congregation
it self
,
is
hereby
also
preserved
.
But
it
is
another
thing
,
which
by
vertue
of
the
Catholick
communion
of
Churches
,
and
the
Elders
thereof
,
that
the
Presbyterian
Divines
do
challenge
,
and
would
erect
,
according
to
their
Principles
.
They
do
challenge
an
Association
,
to
be
an
Institution
of
Christ
;
by
vertue
of
which
,
the
greater
company
of
Elders
of
other
Churches
may
assume
and
challenge
a
power
over
any
Congregation
in
that
Association
;
and
so
erect
a
constant
and
an
ordinary
consistory
,
whereby
not
only
the
bounds
and
limits
set
by
Christ
,
for
the
Seat
of
Jurisdiction
,
are
transgressed
and
exceeded
;
but
an
unlawful
power
is
erected
,
and
set
over
the
Churches
;
not
only
in
respect
of
the
constancy
of
it
,
but
in
respect
also
of
the
want
of
that
Relation
,
of
being
Elders
to
them
,
which
is
the
Foundation
of
the
constant
exercise
of
Jurisdiction
.
So
as
the
question
will
not
be
,
whether
by
vertue
of
this
Catholick
communion
,
a
particular
Congregation
may
make
use
of
the
Elders
of
another
Congregation
,
to
Ordain
,
to
assist
them
in
Excommunication
,
&c.
and
so
they
may
come
to
have
power
in
a
particular
Church
,
by
their
special
and
peculiar
call
,
for
such
an
Act
at
such
a
time
,
(
though
this
will
not
be
acknowledged
by
us
)
but
the
question
is
,
whether
by
Christ's
Institution
,
they
may
erect
a
Judicatory
,
and
challenge
a
Subjection
from
all
the
Churches
.
In
the
other
way
,
the
Congregations
do
not
Subject
themselves
,
nor
their
Liberty
,
but
make
use
of
that
Ministry
of
an
Elder
,
which
Christ
hath
put
upon
them
:
Even
as
in
Arbitrations
,
or
in
References
unto
other
Churches
,
they
do
not
Subject
themselves
to
other
Churches
,
it
being
done
occasionally
,
and
by
their
consent
,
whom
they
would
single
out
to
be
the
Arbitrators
.
So
as
it
is
one
thing
,
that
there
may
occasionally
be
an
exercising
of
an
Elder's
power
,
in
another's
Congregation
,
and
it
is
another
thing
,
that
it
should
be
assumed
and
challenged
(
which
is
the
thing
that
remains
further
to
be
proved
by
the
Presbyterial
Divines
)
as
it
is
one
thing
for
a
Child
under
Age
,
though
he
should
not
govern
himself
,
to
have
liberty
to
choose
a
Guardian
for
the
time
;
but
it
is
another
thing
,
that
a
company
of
Men
should
assume
to
be
his
Guardians
for
ever
.
It
would
be
one
thing
for
a
Corporation
to
send
to
another
Corporation
for
their
Recorder
,
a
Man
skillful
in
the
Law
,
to
perform
the
Office
of
a
Recorder
,
with
a
Jury
at
their
Sessions
,
they
now
wanting
one
,
or
there
falling
out
a
case
of
Difficulty
,
wherein
their
own
doth
need
assistance
:
But
it
would
be
another
thing
,
for
the
Recorders
of
several
Corporations
in
a
County
,
to
go
and
challenge
by
vertue
of
Association
,
and
the
common
Law
of
communion
in
the
Kingdom
,
a
constant
power
of
Jurisdiction
to
be
exercised
over
them
.
And
in
this
case
,
the
communion
of
Churches
in
respect
of
Members
,
Qua
Members
,
and
of
Elders
Qua
Elders
,
answer
one
another
,
according
to
our
Principles
.
For
as
the
Members
of
another
Church
,
if
they
come
to
a
particular
Church
,
and
are
received
by
their
consent
by
them
(
and
so
for
that
time
,
become
as
one
Body
with
them
,
by
vertue
whereof
,
they
receive
the
Sacrament
amongst
them
,
as
being
for
this
Act
incorporated
,
and
as
one
bread
with
them
occasionally
)
in
this
do
not
receive
meerly
and
simply
,
as
Members
of
another
Church
,
distinctly
and
a-part
considered
,
although
by
vertue
of
their
being
Members
of
another
Church
;
but
they
are
thereby
for
that
time
,
occasionally
received
into
that
Church
,
ad
tantum
,
so
far
,
as
to
enjoy
such
and
such
a
Priviledge
:
So
as
the
Sacrament
in
this
,
is
not
said
to
be
given
to
the
Members
of
two
Churches
a-part
considered
,
but
to
one
Church
,
as
thus
making
one
,
tho'
upon
a
differing
respect
.
And
so
it
is
also
in
their
receiving
Elders
(
if
we
may
make
that
Supposition
)
to
perform
Acts
of
Eldership
occasionally
,
they
do
it
not
in
this
single
and
a-part
consideration
,
that
they
are
simply
Elders
of
other
Churches
,
as
if
considered
only
as
such
,
they
may
make
a
consistory
met
out
of
this
Church
,
to
be
over
this
Church
,
and
so
Excommunicate
;
but
they
come
to
,
and
are
present
in
and
with
that
Church
,
being
called
by
them
,
and
received
as
Elders
for
that
Act
,
and
for
that
time
,
as
one
with
them
:
So
as
the
Acts
which
they
do
perform
are
acts
as
of
that
Church
,
or
of
Elders
in
that
Church
,
and
are
not
to
be
considered
as
acts
of
other
Elders
that
have
power
over
that
Church
.
Though
Ministers
thus
should
be
supposed
to
have
,
in
respect
of
their
Dedication
to
God
and
to
Christ
,
a
passive
capacity
to
be
used
for
any
Ministerial
Act
in
any
Church
,
by
vertue
of
the
communion
of
Churches
;
yet
it
would
be
electively
,
and
upon
the
call
of
that
Church
:
But
that
they
should
have
an
active
power
,
so
as
to
come
unto
Congregations
,
and
say
,
we
ought
to
have
this
power
amongst
you
,
by
vertue
of
Christ's
Institution
,
and
you
ought
to
Associate
with
us
,
for
all
Acts
of
Government
in
common
;
and
thus
to
challenge
,
as
Elders
,
a
power
,
upon
occasion
,
in
any
or
all
Churches
in
the
World
,
this
is
that
which
was
properly
the
prerogative
of
an
Apostle
.
The
greatest
thing
in
the
Apostles
,
for
their
extent
of
power
,
lay
in
this
,
not
only
that
when
they
came
to
a
Church
,
they
were
capable
of
being
called
to
joyn
with
a
Sister
Presbytery
,
and
Eldership
,
when
they
wanted
Ministers
and
Elders
;
but
it
lay
in
this
,
that
when
ever
they
came
to
any
Church
,
they
could
challenge
this
as
having
an
Universal
call
as
Apostles
,
from
Jesus
Christ
;
and
so
they
had
Authority
active
,
which
they
might
assume
.
And
if
it
were
granted
by
us
,
that
ordinary
Ministers
succeed
the
Apostles
so
far
,
as
to
have
a
passive
capacity
and
power
to
be
called
to
exercise
their
Ministry
,
in
all
or
any
Church
;
yet
to
assume
the
other
,
were
to
step
into
the
Apostles
Throne
.
The
power
of
Authority
of
Jurisdiction
is
an
active
thing
,
not
a
passive
,
it
is
not
as
a
dead
Instrument
that
may
be
used
;
it
is
not
simply
to
have
the
Gift
and
Ability
to
Judge
,
but
it
is
to
have
the
Power
and
Authority
to
Judge
;
which
if
the
Church
should
not
call
them
unto
,
they
might
call
upon
the
Church
,
regarding
it
to
be
their
Duty
to
exercise
it
for
them
.
As
the
power
of
Government
,
or
Jurisdiction
of
a
King
,
is
not
a
meer
passive
capacity
,
but
it
is
a
power
to
command
them
that
are
under
him
,
which
he
is
to
perform
and
exercise
among
them
.
It
is
the
Authority
that
gives
the
calling
.
And
in
this
respect
,
the
Arguments
that
our
Brethren
use
to
bring
,
that
Elders
may
exercise
some
Acts
of
Elders
in
others
Churches
,
as
that
they
may
Preach
,
&c.
and
are
to
be
received
as
Elders
in
other
Churches
,
by
vertue
of
the
Catholick
communion
of
Churches
,
are
no
way
sufficient
to
prove
and
establish
that
Jurisdiction
in
their
way
.
For
,
1.
It
doth
not
follow
,
because
they
may
do
one
Act
of
Ministry
,
as
of
Preaching
,
or
Administring
the
Sacrament
,
that
therefore
they
may
do
all
;
no
more
than
it
would
follow
,
that
because
a
Man
may
Preach
alone
,
Baptize
alone
of
himself
;
that
therefore
of
himself
alone
,
he
may
exercise
Jurisdiction
.
Unto
Acts
of
Jurisdiction
there
is
a
Formality
,
and
the
Formality
doth
lie
in
their
Relation
to
such
or
such
a
Seat
or
Subject
,
over
whom
the
Jurisdiction
is
exercised
,
and
so
and
so
bounded
,
and
that
by
special
Institution
.
2.
It
will
not
follow
,
that
if
they
may
exercise
as
Elders
one
Act
of
Ministry
,
therefore
all
of
Jurisdiction
;
because
there
may
be
some
Acts
of
Ministry
,
which
are
properly
belonging
to
the
Church
Universal
,
as
Universal
,
and
such
Acts
we
judge
Preaching
,
and
Baptizing
to
be
;
and
therefore
we
read
,
that
Baptism
was
done
both
out
of
a
Church
Relation
,
and
without
the
presence
of
a
Church
,
as
the
Baptizing
of
the
Eunuch
by
Philip
.
But
so
Ordination
is
not
,
so
the
Lord's
Supper
is
not
;
Baptism
we
rather
take
to
be
an
Ordinance
of
the
Church
Universal
,
One
Faith
,
One
Lord
,
One
Baptism
,
Eph.
4.
5.
But
the
Lord's
Supper
is
an
Ordinance
of
a
particular
Church
,
making
one
Body
,
and
one
Bread
,
and
consisteth
in
a
communion
.
One
Apostle
,
and
one
Man
,
could
not
receive
the
Supper
of
the
Lord
together
,
because
they
could
not
make
one
Church
,
for
this
is
made
essential
to
it
,
1
Cor
.
10.
We
being
many
,
are
one
Bread
;
therefore
it
is
called
,
the
Communion
of
the
Body
of
Christ
.
But
one
Apostle
may
Baptize
one
Man
when
alone
,
and
so
we
think
one
Minister
may
do
it
at
this
day
,
if
he
had
converted
him
.
3.
If
the
Elders
of
other
Churches
should
have
power
to
Judge
and
Determine
things
in
a
Doctrinal
way
,
to
give
the
Rule
upon
occasion
;
it
will
not
follow
,
that
they
have
the
power
of
Juridical
Application
,
of
Excommunication
according
to
that
Rule
.
The
Apostles
might
deliver
the
Doctrine
of
Faith
,
as
Apostles
to
them
that
were
without
,
when
yet
they
could
not
Juridically
judge
them
that
were
without
.
The
Pharisees
by
their
Doctrine
,
did
bind
Burthens
upon
Men's
Consciences
,
and
that
in
their
Sermons
,
when
they
Sat
in
Moses
his
Chair
,
when
yet
they
did
not
bind
by
way
of
censure
.
Yea
,
every
Minister
may
Doctrinally
deliver
the
Rule
,
when
yet
alone
,
and
that
as
a
Minister
he
cannot
exercise
an
Act
of
Jurisdiction
.
We
see
this
in
civil
power
in
Kingdoms
,
the
Judges
of
the
Kingdom
altogether
met
cannot
condemn
a
Man
,
without
a
Jury
,
though
they
may
deliver
what
is
Law
,
and
say
what
is
the
Rule
.
Yea
,
though
the
House
of
Commons
in
Parliament
,
in
an
extraordinary
way
,
by
way
of
Bill
,
may
adjudge
a
Man
to
Death
,
yet
in
an
ordinary
course
,
they
are
not
Witnesses
to
the
Fact
;
and
although
they
have
power
of
making
all
the
Laws
in
the
Kingdom
,
they
do
not
give
an
Oath
,
as
the
House
of
Peers
doth
.
The
Assembly
that
now
Sitteth
,
they
are
betrusted
with
power
in
a
Doctrinal
The
Assembly
of
Divines
at
Westminster
.
way
,
to
give
their
Judgments
what
shall
Reform
the
Kingdom
;
and
their
Judgment
herein
is
to
be
looked
upon
,
as
the
Judgment
of
so
many
Elders
of
several
Churches
;
but
they
have
not
power
to
Administer
a
censure
.
4.
Because
they
may
come
to
have
as
Elders
,
Authority
in
any
Church
,
in
the
way
forementioned
,
occasionally
,
electively
(
the
power
of
the
Church
being
seen
,
in
calling
them
upon
such
an
occasion
together
to
assist
them
,
and
to
be
present
with
them
,
they
exercising
that
power
but
in
that
Church
,
and
joyntly
with
that
Church
,
and
as
an
entire
Act
of
that
Church
,
whereto
for
the
present
,
they
perform
the
Office
of
Elders
)
it
will
not
follow
,
that
therefore
they
may
in
all
Churches
,
usurp
a
power
over
them
,
and
call
upon
them
,
and
challenge
it
from
them
.
This
will
not
follow
from
the
other
,
because
,
as
was
said
,
the
Priviledge
of
Government
is
given
unto
the
Church
,
as
the
Seat
of
it
,
and
is
therefore
to
be
drawn
down
to
it
,
exercised
in
it
,
and
not
to
be
claimed
out
of
it
.
The
one
therefore
running
thus
in
a
Natural
Moral
way
,
the
other
by
a
special
Institution
,
forming
up
a
Body
on
purpose
,
and
arming
it
with
a
power
,
over
and
above
what
the
Natural
Law
of
communion
and
Non-communion
reacheth
to
,
which
is
to
deliver
unto
Satan
,
and
to
perform
all
Acts
of
Admonition
and
Censure
,
in
order
thereunto
:
Hence
therefore
,
1.
This
commuion
with
other
Churches
,
is
not
in
a
fixed
set
way
,
but
occasional
.
The
Synhedrim
was
a
Set
and
a
fixed
Court
,
and
therefore
by
Institution
;
but
this
communion
is
but
as
the
communion
of
Saints
one
with
another
,
in
a
general
way
.
Hence
,
2.
It
being
in
a
Moral
way
to
other
Churches
,
and
the
Elders
thereof
,
therefore
the
Obligation
for
matters
of
ending
of
controversies
,
is
answerable
and
suitable
.
They
are
not
bound
to
go
to
the
next
Neighbour-Church
,
but
to
any
other
whom
they
do
most
Reverence
,
or
who
are
most
fit
and
proper
to
end
the
controversie
;
therefore
Antioch
sent
to
Jerusalem
.
If
it
were
by
Institution
,
it
would
take
in
the
Neighbour-Churches
,
as
in
the
case
of
Murther
,
the
next
City
was
to
make
an
Atonement
.
When
James
doth
bid
us
confess
our
Sins
one
to
another
,
in
case
a
Man
be
so
troubled
with
Lust
,
so
that
he
is
called
to
confess
it
to
another
,
the
Obligation
doth
not
require
him
necessarily
to
confess
it
to
his
Minister
,
or
to
the
next
Saint
or
Brother
he
meeteth
;
for
it
is
not
laid
upon
him
in
a
way
of
Institution
,
but
upon
a
Moral
ground
,
and
answerably
he
is
Morally
to
consider
who
is
the
fittest
Man
to
confess
this
Sin
unto
,
and
will
be
Faithful
and
Secret
,
and
is
able
to
ease
him
;
so
that
it
runs
not
in
a
way
of
Institution
of
Set
Persons
.
3.
Hence
therefore
,
that
Neighbour-Churches
should
have
a
Ground
and
a
Warrant
to
call
a
Neighbour-Church
in
question
,
or
to
an
account
,
is
not
by
way
of
Power
and
Authority
,
as
,
if
it
ran
in
a
way
of
Institution
,
it
should
be
;
but
it
is
by
way
of
Offence
,
and
therefore
they
are
to
do
it
,
when
they
are
offended
with
their
proceedings
,
and
with
their
miscarriages
.
So
then
,
as
the
Subjection
of
a
Man
or
a
Brother
,
in
the
case
of
Offence
,
to
forbear
such
a
practice
,
which
is
otherwise
indifferent
to
him
,
is
not
by
vertue
of
any
Authority
his
Brother
hath
over
him
,
but
it
is
in
a
Moral
way
;
so
it
is
in
this
case
.
4.
Whereas
the
Analogy
of
Mat
.
18.
is
urged
to
be
as
well
between
a
Church
offending
and
other
Churches
,
as
between
a
Brother
and
a
Congregation
;
that
when
they
are
offended
,
they
are
to
tell
it
to
a
greater
number
of
Churches
.
We
shall
not
be
against
this
Analogy
,
for
the
like
way
of
proceeding
;
only
we
are
against
the
like
Authority
of
proceeding
.
If
other
Churches
will
deal
with
a
Sister-Church
,
in
the
way
of
Moral
communion
specified
,
let
them
observe
the
same
Analogy
,
and
we
shall
submit
to
it
;
but
if
they
will
erect
from
that
Analogy
the
like
Authority
and
Power
of
Jurisdiction
,
unto
that
we
deny
the
Analogy
to
reach
;
because
that
in
the
Church-Universal
,
and
the
communion
thereof
as
such
,
Christ
hath
placed
no
such
Jurisdiction
.
CHAP.
XI
.
That
Churches
in
the
same
Nation
,
are
obliged
to
maintain
a
nearer
communion
,
one
with
another
,
than
what
all
Churches
,
though
separated
by
Distinct
Kingdoms
,
are
bound
to
,
by
vertue
of
their
Catholick
Obligation
.
AS
there
is
the
general
Bond
of
which
I
have
Discoursed
,
that
knits
all
Churches
together
,
which
,
like
to
that
which
the
Apostle
speaks
of
charity
,
is
above
all
,
and
runs
through
all
,
and
gives
Strength
to
all
other
,
so
there
are
more
special
Relations
and
Bonds
,
which
knit
some
Churches
to
a
more
near
communion
than
others
:
Even
as
in
a
Congregational
Church
,
although
there
is
a
common
Bond
and
Tye
,
which
knits
all
the
Members
together
;
yet
there
are
special
Bonds
and
Tyes
besides
,
by
which
that
Fellowship
is
improved
more
between
some
of
the
Members
,
than
others
;
as
the
Relation
of
Man
and
Wife
,
Servant
and
Master
,
Friend
and
Friend
,
all
which
are
occasions
of
more
converse
,
and
so
of
Edifying
one
another
more
.
And
herein
we
give
and
acknowledge
much
to
those
National
Relations
of
being
under
one
common
civil
Government
,
if
considered
as
a
bond
or
Tye
,
which
makes
the
communion
more
near
,
and
occasioneth
more
obligation
of
Duty
.
As
also
there
is
a
closer
communion
between
Churches
,
that
are
more
near
,
Neighbouring
in
the
same
City
,
and
the
same
Vicinity
;
because
they
have
a
more
special
occasion
of
converse
,
and
of
knowing
each
other's
Affairs
.
But
yet
still
all
those
Bonds
and
Tyes
,
by
which
Churches
are
thus
knit
together
,
doth
not
give
Neighbour-Churches
,
or
a
National
Church
,
power
of
Jurisdiction
.
For
it
runs
in
a
way
of
that
Mystical
communion
of
the
Church
Universal
;
only
there
is
a
ground
and
occasion
of
exercising
that
communion
more
nearly
.
Thus
in
the
Churches
of
a
Nation
,
many
Advantages
do
arise
(
we
acknowledge
)
unto
Churches
thereby
,
as
that
they
have
the
benefit
of
the
common
Laws
,
to
protect
them
under
the
Christian
Magistrate
,
who
is
to
be
a
Nursing
Father
,
and
a
Nursing
Mother
to
them
;
and
so
to
unite
them
together
,
and
make
that
Mystical
communion
more
entire
.
But
the
power
of
the
Magistrate
cannot
set
up
,
or
form
them
into
any
other
Ecclesiastical
Power
and
Government
than
Jesus
Christ
hath
Instituted
.
What
communion
Christ
would
have
to
be
amongst
Churches
,
the
Magistrate
may
exact
of
them
,
and
keep
them
to
it
;
but
he
cannot
raise
up
a
new
kind
of
communion
,
their
having
one
Language
,
their
having
one
Government
,
makes
a
greater
nearness
of
it
.
The
Apostles
Write
therefore
unto
the
Churches
of
Asia
,
as
in
one
Nation
,
or
in
one
Province
.
Thus
Paul
Writing
to
the
Church
of
Corinth
,
Writes
to
the
Saints
of
Achaia
,
and
many
Churches
in
Achaia
,
may
be
called
Achaia
,
for
so
it
is
in
the
Apostles
Stile
;
Achaia
was
ready
a
year
agoe
(
saith
he
,
2
Cor
.
9.
2.
)
meaning
many
Churches
in
Achaia
.
So
we
may
say
England
,
for
the
Churches
of
England
,
and
the
Name
may
be
given
from
the
Nation
,
but
the
Name
with
the
word
Church
,
is
never
put
together
,
as
being
a
National
Church
,
cast
into
one
Body
,
in
respect
of
Ecclesiastical
Government
and
Jurisdiction
,
as
the
Kingdom
is
for
civil
Government
.
The
Apostle
therefore
,
when
he
Writes
to
Churches
of
a
Nation
,
calling
them
Churches
and
not
Church
,
doth
argue
,
that
the
common
Relation
between
them
,
was
by
way
of
communion
,
each
Reserving
their
Jurisdiction
as
several
Churches
,
but
not
as
cast
under
one
Jurisdiction
,
as
being
one
Church
.
Yea
,
perhaps
the
Name
Church
may
be
given
unto
a
Nation
in
a
Mystical
Respect
;
that
which
is
given
to
the
whole
,
being
given
to
any
part
or
number
of
Saints
.
The
Strangers
that
were
scattered
all
over
lesser
Asia
,
1
Pet
.
1.
1.
are
called
a
Flock
,
1
Pet
.
5.
2.
And
so
our
Saviour
Christ
saith
,
he
had
Sheep
that
were
not
of
that
Fold
,
i
.
e
.
that
were
not
of
that
Nation
,
but
that
were
Gentiles
,
and
yet
they
are
both
called
one
Church
in
the
General
;
for
he
would
make
them
(
both
Jew
and
Gentile
)
one
Fold
;
but
they
are
so
called
,
in
respect
of
their
Mystical
Relation
,
as
under
him
their
Shepherd
,
not
in
respect
of
Government
.
Peter
calls
the
Jews
that
were
Scattered
,
a
Flock
in
the
General
,
distinct
from
the
Gentiles
;
because
they
could
not
perhaps
understand
the
Tongues
of
the
Gentiles
;
and
therefore
kept
together
,
as
Jews
distinct
.
So
then
we
shall
grant
very
far
to
National
communion
of
Churches
kept
in
a
Mystical
way
.
As
,
1.
Yet
we
understand
this
in
the
same
sense
,
as
Revel
.
5.
9.
interprets
it
,
of
the
Redeemed
out
of
all
Nations
,
so
that
all
the
people
in
Nations
,
will
never
grow
up
to
be
Members
of
Churches
,
especially
,
not
till
the
call
of
the
Jews
.
We
grant
,
that
God
under
the
Gospel
,
hath
made
a
covenant
with
,
and
a
promise
unto
Nations
(
in
respect
of
the
Gospel
)
as
well
as
unto
Families
.
Paul
when
some
in
Achaia
,
had
received
the
Gospel
,
calls
them
the
first
Fruits
of
Achaia
,
Rom
.
16.
5.
He
calls
them
the
first
Fruits
,
as
a
sign
that
more
would
come
of
the
same
Nation
;
but
he
would
not
Baptize
Men
of
the
same
Nation
upon
it
,
or
upon
a
bare
outward
profession
,
as
the
Apostles
did
not
therefore
Baptize
all
the
Nation
of
the
Jews
,
because
some
received
the
Gospel
as
the
first
Fruits
.
Abraham's
covenant
indeed
goes
to
Nations
,
as
well
as
to
Families
;
Esa
.
52.
15.
He
shall
sprinkle
many
Nations
.
And
God
removes
the
Light
of
the
Gospel
from
Nations
,
as
well
as
from
particular
Churches
.
The
Gospel
it self
becomes
a
National
Blessing
;
and
we
see
that
one
Nation
hath
more
light
in
one
Age
than
another
;
as
the
Grecians
and
those
in
Asia
once
had
,
and
now
we
Europeans
,
in
the
Northern
parts
have
.
That
part
of
Brittain
which
is
now
called
Wales
,
had
it
more
than
the
rest
of
the
Nation
,
when
Austin
the
Monk
came
into
this
Island
,
those
that
opposed
him
,
being
only
found
there
,
whereas
now
the
whole
Kingdom
hath
had
it
since
,
and
the
Gospel
becometh
a
National
Blessing
;
and
when
the
Practices
and
Priviledges
of
it
are
Established
by
the
Law
,
it
cometh
to
be
a
National
Right
.
And
when
the
civil
Magistrate
by
Law
doth
countenance
Religion
,
God
doth
bless
the
Nation
,
and
bless
the
Magistrate
for
it
,
as
he
did
the
House
of
Obededom
,
for
the
Ark's
resting
there
,
1
Sam
.
6.
11
,
12.
2.
There
are
National
Duties
,
which
the
Churches
in
a
Nation
,
as
they
are
a
Nation
,
owe
unto
God
in
a
joynt
way
,
as
to
keep
Solemn
Fasts
and
Days
of
Thanksgiving
for
National
Blessings
,
or
for
threatned
Judgments
,
as
Nineveh
did
.
3.
In
case
that
the
Churches
of
a
Nation
are
corrupted
,
they
may
have
Assemblies
and
Conferences
,
where
mutually
it
may
be
seen
,
what
light
these
Churches
can
hold
forth
;
so
to
make
a
Reformation
,
and
to
become
a
new
lump
,
they
may
have
such
Assemblies
,
to
direct
them
to
do
it
.
In
Babylon
,
the
Jews
had
Elders
to
come
one
to
another
,
Ezek
.
14.
1.
Eze
.
20.
1.
but
they
had
not
the
power
of
a
Synhedrim
,
which
was
Instituted
by
God
,
that
was
only
proper
to
them
,
while
they
were
in
the
Land
;
and
the
promise
was
to
it
,
as
being
in
the
place
that
God
should
choose
.
They
came
to
enquire
,
but
not
to
judge
;
and
the
Prophet
was
with
them
,
who
yet
had
not
the
power
of
Jurisdiction
as
a
Prophet
.
Or
otherwise
at
other
times
,
we
acknowledge
,
that
National
Assemblies
may
be
chosen
out
by
Parliament
for
National
Respects
,
to
advise
them
.
4.
And
by
vertue
of
oneness
of
Language
,
and
of
Affinity
,
Churches
in
one
Natition
are
able
(
by
vertue
of
this
Bond
,
as
a
Band
and
Tye
to
knit
together
)
to
edifie
one
another
more
than
other
Churches
;
as
by
Writing
Books
in
the
same
Language
,
speaking
the
same
Tongue
,
&c.
Yea
,
and
as
they
are
Churches
in
a
Nation
,
as
they
walk
more
exactly
,
God
will
give
such
a
Nation
more
light
than
he
doth
another
Nation
.
These
,
and
many
more
such
Advantages
as
these
are
,
in
ways
of
communion
,
we
do
acknowledge
belong
to
them
as
a
Nation
;
and
the
same
also
,
by
reason
of
Neighbourhood
to
Neighbour-Churches
.
But
to
cast
all
these
Churches
into
such
a
National
Government
Ecclesiastical
,
and
such
Subordinations
as
Presbyterian
Government
casts
them
into
(
such
as
being
a
Nation
,
in
respect
of
civil
Government
,
they
are
cast
into
)
and
that
they
should
be
obliged
in
respect
of
a
National
Bond
to
an
uniformity
,
or
obliged
for
uniformities
sake
,
to
the
same
Pitch
and
Model
,
that
one
particular
Church
,
should
not
practise
further
than
another
,
or
hold
forth
more
light
in
matters
of
Doctrine
than
another
;
but
that
there
must
be
one
Standard
for
all
,
and
that
they
should
be
obliged
to
this
,
by
vertue
of
a
National
constitution
,
such
an
Uniformity
as
this
,
we
think
is
prejudicial
to
the
Churches
;
the
Apostles
Rule
holding
in
this
,
that
so
far
as
we
have
attained
,
we
should
walk
by
the
same
Rule
.
So
the
Churches
in
a
Nation
,
may
meet
to
see
how
far
they
have
attained
,
and
to
convince
one
another
,
and
so
Establish
by
common
consent
,
a
common
Rule
amongst
them
so
far
;
but
so
as
that
if
any
be
otherwise
minded
,
they
should
wait
in
this
,
till
God
Reveal
it
in
his
time
;
for
otherwise
the
purer
Churches
,
which
will
still
be
the
fewer
,
must
be
kept
and
conformed
to
the
light
of
the
impurer
,
which
would
some
corrupt
them
.
And
the
greater
compass
is
taken
,
to
make
the
uniformity
,
still
it
will
be
the
worse
;
because
the
greater
part
is
still
more
corrupt
.
And
therefore
for
meer
uniformities
sake
,
to
make
a
general
Rule
,
that
should
bind
weak
and
strong
alike
,
when
that
general
Rule
also
,
is
made
in
favour
of
the
weak
only
(
as
to
prescribe
forms
of
Prayer
,
because
many
,
or
the
most
of
Ministers
,
cannot
pray
conceived
Prayer
,
or
to
make
one
and
the
same
form
of
Government
for
all
Churches
;
because
many
or
most
Churches
,
have
not
Ministers
,
or
a
People
fit
to
Govern
,
or
to
give
Prudential
Rules
for
Worship
,
which
should
bind
all
;
because
some
Elders
of
Churches
as
now
constituted
,
have
not
wisdom
to
direct
themselves
,
and
yet
are
suffered
still
to
be
Elders
)
thus
to
bind
up
both
weak
and
strong
,
under
the
same
Rule
,
and
to
Restrain
the
one
,
for
the
sake
of
the
other
,
we
think
●s
contrary
to
the
Apostolical
Rule
.
As
Men
in
a
personal
walking
,
are
to
be
left
to
a
more
or
less
purity
,
so
Churches
too
,
and
there
is
no
reason
,
that
those
that
have
a
further
light
,
should
be
Retarded
by
those
that
have
not
.
And
that
which
we
say
of
the
Churches
of
a
Nation
,
may
in
their
several
respects
(
so
far
as
the
Bond
or
Tye
will
hold
)
be
said
of
the
Churches
in
a
City
,
or
in
any
Neighbourhood
:
Yet
so
,
as
we
conceive
,
that
always
Neighbourhood
is
not
so
near
a
Bond
to
induce
Churches
to
Associate
,
as
correspondency
of
Principles
and
Practices
.
As
in
Germany
,
where
there
are
Churches
that
are
Lutheran
Churches
,
others
that
are
of
the
Calvinist's
,
the
Neighbourhood
is
not
so
near
a
Tye
or
Bond
,
as
agreement
in
Principles
to
Associate
themselves
;
tho'
this
principle
is
to
be
held
Sacred
,
by
vertue
of
the
universal
Catholick
communion
,
that
so
far
hold
forth
as
Churches
have
any
thing
that
is
good
in
them
,
so
far
forth
(
whether
in
respect
of
Doctrine
or
Worship
,
or
the
like
)
there
is
to
be
a
communion
held
with
them
(
when
in
practice
there
cannot
,
yet
,
in
judgment
there
ought
to
be
)
to
acknowledge
them
the
Churches
of
Christ
,
and
the
Ministers
of
Christ
,
and
approve
whatever
is
good
in
them
;
and
if
in
one
practice
we
cannot
joyn
,
yet
in
others
we
may
.
This
we
do
acknowledge
,
to
be
the
universal
Law
of
communion
between
Church
and
Church
,
throughout
the
World
.
And
we
do
acknowledge
that
it
is
possible
,
that
a
Congregational
Government
may
be
adequate
with
a
Nation
.
For
if
it
were
a
Nation
of
all
visible
Saints
,
according
to
the
Rules
of
the
Word
(
as
the
Nation
of
the
Jews
,
when
called
perhaps
shall
be
,
Rom
.
11.
28.
)
then
the
Nation
and
the
Church
,
would
be
adequate
.
But
a
few
in
Nations
,
come
to
be
Saints
;
and
then
the
Government
must
be
suited
to
them
.
And
if
you
would
make
a
Rule
for
a
whole
Nation
,
where
there
is
but
a
few
Saints
,
tho'
the
whole
profess
Christian
Religion
;
then
the
Rulers
,
whereby
Jesus
Christ
would
have
his
Churches
Governed
,
as
by
the
Peoples
choosing
the
Officers
,
and
the
Peoples
having
an
interest
in
censures
,
would
not
universally
be
applicable
,
and
such
a
Government
would
not
suit
to
a
whole
Nation
,
in
a
Congregational
way
;
but
the
fault
is
not
in
the
Government
,
but
it
lies
in
the
Persons
.
Castellus
Bononiensis
,
would
say
that
the
Old
Government
of
Churches
would
not
be
available
,
Nisi
Ecclesiae
quoque
statum
antiquum
obtineat
.
The
Rules
whereby
Jesus
Christ
would
have
his
Church
Governed
,
will
not
suit
Churches
,
unless
they
have
that
State
and
constitution
for
Members
,
which
in
the
Apostle's
times
they
had
,
which
,
in
the
common
profession
of
Christianity
in
a
Nation
and
Parishes
,
as
now
more
generally
they
are
constituted
in
respect
of
Members
,
cannot
be
.
CHAP.
XII
.
That
though
no
Church
or
Churches
have
the
power
to
Excommunicate
any
other
Churches
,
yet
they
have
Authority
of
declaring
Non-communion
with
them
,
upon
occasion
of
just
offence
given
.
THE
upshot
of
the
difference
,
between
us
and
our
Brethren
,
lies
in
this
Principle
;
that
all
Church-Government
,
consisting
in
a
Spiritual
Instituted
Punishment
,
or
being
in
order
to
it
,
which
is
properly
called
a
censure
and
an
{αβγδ}
,
a
punishment
by
the
Apostle
,
2
Cor
.
2.
6.
(
for
that
is
properly
Government
,
which
hath
a
power
inflicting
of
punishment
as
such
)
now
Excommunication
being
properly
a
Spiritual
punishment
,
in
a
strict
Sense
so
taken
;
hence
therefore
,
where
that
only
is
placed
,
there
is
the
Government
placed
,
in
a
strict
Sense
.
And
that
which
makes
Excommunication
,
as
it
differs
from
Non-communion
,
to
be
a
punishment
,
lies
in
this
.
1.
That
it
is
a
delivering
up
to
Satan
,
which
because
it
Superaddeth
to
the
severing
of
a
Person
or
Persons
from
external
communion
,
which
is
common
to
it
,
with
that
which
we
call
Non-communion
;
therefore
it
must
be
a
special
Institution
,
and
cannot
be
founded
upon
a
natural
ground
,
for
who
hath
power
to
give
up
a
Person
to
Satan
,
when
any
Church
hath
thrown
him
out
,
but
only
Christ
?
And
hence
other
Churches
,
after
a
particular
Church
hath
Excommunicated
a
Man
,
cannot
Excommunicate
him
further
,
they
cannot
give
him
up
to
Satan
again
;
for
that
Act
is
already
done
,
if
he
be
rightly
Excommunicated
,
and
all
their
Act
can
be
but
a
pronouncing
Non-communion
.
2.
Excommunication
and
Non-communion
differ
thus
,
that
in
Excommunication
,
the
Person
is
to
look
upon
himself
,
as
cast
out
of
communion
with
Christ
,
and
he
hath
his
sins
Judicially
bound
upon
his
conscience
,
not
only
in
a
Doctrinal
way
(
for
so
his
sins
are
bound
,
when
a
Brother
reproveth
him
)
but
as
by
such
an
Ordinance
,
wherein
Jesus
Christ
doth
,
as
as
a
Judge
from
Heaven
,
bind
his
sin
upon
his
conscience
,
having
promised
to
do
so
,
upon
the
Churches
binding
sin
upon
him
;
but
declaring
Non-communion
,
they
do
not
a-new
Judicially
bind
his
sin
.
3.
In
Non-communion
,
there
is
not
so
much
an
Authoritative
Act
over
others
,
as
an
endeavour
to
keep
themselves
pure
.
It
is
indeed
an
Authoritative
Act
over
others
in
this
Sense
,
or
the
Church
that
doth
keep
another
Church
,
or
the
Persons
of
another
Church
from
communion
with
them
exercise
Authority
in
this
Sense
,
that
they
having
Authority
from
Christ
positively
,
to
partake
in
such
and
such
Ordinances
,
and
to
receive
Men
thereunto
,
they
receive
only
such
and
such
Members
(
although
of
other
Churches
)
and
refuse
others
.
Both
these
Acts
are
comparatively
(
take
both
positive
and
negative
together
)
Acts
of
Authority
;
for
they
proceed
by
way
of
consequence
,
from
the
Authority
they
have
to
Administer
ordinances
amongst
themselves
:
Yet
the
keeping
out
of
that
Person
is
not
an
Act
of
Jurisdiction
over
that
Person
,
as
the
keeping
out
of
an
Heathen
is
not
an
Act
of
Jurisdiction
over
him
.
4.
Look
what
difference
is
between
Suspension
from
the
Sacrament
and
Excommunication
within
a
particular
Church
;
the
same
may
serve
to
express
the
difference
of
Excommunication
and
Non-communion
by
other
Churches
.
The
Act
of
Suspension
from
the
Sacrament
is
but
by
vertue
of
the
Mystical
communion
that
is
between
all
Saints
;
but
Excommunication
is
by
vertue
of
the
communion
,
which
the
Members
of
a
particular
Church
,
have
one
with
another
.
If
it
be
said
that
they
differ
thus
,
that
Suspension
is
but
for
a
time
;
but
Excommunication
is
a
Final
Sentence
:
The
Answer
is
,
that
even
Suspension
is
for
ever
,
unless
the
Man
Repents
,
as
well
as
Excommunication
;
but
they
differ
only
in
this
,
that
the
one
is
a
withdrawing
from
a
Brother
to
keep
themselves
,
and
the
Ordinances
pure
;
but
the
other
is
an
Authoritative
giving
him
up
to
Satan
,
in
the
Name
of
the
Lord
Jesus
.
Suspension
therefore
is
after
the
Sin
,
till
they
try
whether
he
will
Repent
or
no
;
but
Excommunication
is
when
they
have
tryed
,
and
they
see
he
doth
not
Repent
.
Of
Non
communion
,
there
may
be
two
grounds
.
1.
The
one
is
when
a
Church
urgeth
,
suppose
in
some
one
Ordinance
(
as
kneeling
at
the
Lord's
Supper
)
that
practice
upon
a
Person
which
to
him
is
Sin
,
although
in
all
other
Respects
,
that
Church
to
him
,
is
as
pure
a
Church
as
any
is
in
the
World
.
In
this
case
he
is
forced
to
a
Non-communion
,
that
is
,
to
a
forbearing
communion
with
them
in
that
practice
,
and
in
that
Ordinance
,
wherein
especially
publick
communion
with
the
Saints
lies
:
And
this
is
done
without
any
censuring
of
that
Church
;
but
only
professing
his
not
being
able
to
see
that
light
and
ground
,
upon
which
he
should
have
communion
with
them
in
it
.
Therefore
those
that
leave
other
Churches
upon
such
grounds
,
do
not
pronounce
a
Sentence
of
Non-communion
with
those
Churches
;
but
do
it
meerly
and
only
to
keep
themselves
pure
and
undefiled
.
2.
Another
ground
,
or
perhaps
a
Second
kind
of
Non-communion
is
this
,
whereas
a
Church
or
Churches
do
judge
another
Church
or
Churches
to
be
corrupt
in
their
Doctrine
,
or
in
their
countenancing
such
gross
Sins
,
for
which
Men
should
be
Excommunicated
,
and
so
are
offended
at
those
Churches
;
which
being
Admonished
,
do
not
Repent
,
but
continue
obstinate
.
Now
such
a
kind
of
Non-communion
in
these
cases
,
is
materially
for
such
kind
of
Sins
,
and
ought
not
to
be
for
such
,
as
for
which
in
a
particular
Church
,
Excommunication
is
to
be
Denounced
against
a
Member
or
Members
:
And
so
both
the
one
and
the
other
do
agree
.
1.
In
the
object
matter
of
offence
,
for
which
,
Men
proceed
to
the
one
or
the
other
.
2.
They
may
agree
in
this
,
that
for
the
external
Act
they
are
the
same
,
and
for
the
consequences
of
it
too
,
so
far
as
lies
in
their
practice
one
toward
another
externally
.
For
the
outward
substance
of
the
Act
,
they
are
both
a
denying
outward
communion
in
Ordinances
;
and
also
for
the
consequent
Act
,
they
are
both
of
them
a
denying
communion
in
ordinary
converse
.
Then
3.
They
agree
in
the
Analogy
of
their
proceedings
,
that
as
in
a
particular
Church
,
in
Admonitions
tending
to
Excommunication
upon
Impenitency
(
upon
which
Excommunication
follows
)
there
are
these
degrees
of
proceedings
;
first
to
take
two
or
three
privately
,
then
to
give
two
or
three
Admonitions
in
a
publick
way
,
e're
they
proceed
to
Excommunication
:
So
should
other
Churches
deal
with
a
Sister-Church
offending
,
e're
they
proceed
to
Non-communion
.
If
the
question
be
askt
,
what
Institution
there
is
for
Non-communion
:
We
answer
,
1.
There
needs
no
Institution
for
it
,
since
it
ariseth
from
all
the
former
Principles
,
and
is
not
an
Act
of
censure
by
way
of
Institution
;
but
according
to
the
Law
of
Nature
;
And
as
the
Saints
are
taught
of
God
to
love
one
another
,
so
they
are
taught
of
God
to
withdraw
,
and
also
any
Church
to
withdraw
from
those
that
live
inordinately
.
As
the
Mystical
communion
runs
in
a
natural
way
,
by
Reason
of
the
Law
of
Love
that
is
in
the
Hearts
of
all
the
Saints
,
so
doth
the
Law
of
Non-communion
.
2.
It
cannot
be
said
that
there
is
no
Warrant
:
For
1.
The
same
Precept
that
Warrants
Suspension
,
Warrants
this
;
Namely
,
the
withdrawing
from
a
Brother
that
walks
inordinately
,
as
to
what
is
in
their
power
to
give
or
refuse
him
Fellowship
in
,
and
it
is
in
the
power
of
one
Church
,
to
give
or
refuse
Fellowship
to
other
Churches
in
their
Ordinances
.
So
that
it
cannot
be
alledged
,
that
there
is
not
a
command
for
it
,
but
only
that
there
is
not
an
Institution
for
it
;
it
is
a
Duty
,
though
not
an
Act
of
Authority
.
2.
That
which
Warrants
any
Christian
not
to
bid
an
Heretick
good
speed
,
which
yet
is
not
an
Act
of
Jurisdiction
,
nor
to
receive
them
into
their
Houses
,
Warrants
also
this
.
3.
That
which
Warranted
Timothy
,
being
a
Minister
to
Guide
and
Direct
the
Churches
,
to
turn
away
from
those
who
had
only
a
form
of
Godliness
,
denying
the
power
of
it
(
2
Tim
.
3.
5.
)
Warrants
also
this
Non-communion
of
which
we
are
Discoursing
.
It
was
Written
to
him
by
way
of
Prophecy
,
and
so
to
all
Ministers
and
Churches
in
the
latter
Age
,
when
the
profession
of
Christianity
should
grow
as
common
,
and
be
carryed
by
the
same
grounds
of
common
Education
and
Imperial
Laws
,
as
the
Pagan
Religion
before
had
been
.
When
before
(
all
in
a
general
implicit
way
,
thus
professing
Christianity
,
the
Churches
might
be
in
danger
of
being
defiled
,
by
holding
communion
indifferently
with
all
,
since
the
case
is
such
,
that
many
should
have
a
Form
of
Godliness
,
and
deny
the
power
of
it
,
although
professing
Religion
:
Therefore
(
saith
the
Apostle
)
from
such
turn
away
.
4.
What
one
Apostle
did
to
another
in
case
of
offence
,
the
same
one
Church
may
do
to
another
,
upon
the
same
grounds
.
One
Apostle
had
not
power
to
Excommunicate
another
in
a
way
of
censure
;
neither
had
Paul
power
to
Excommunicate
Peter
,
or
Admonish
him
in
an
Authoritative
way
;
but
to
Admonish
him
by
way
of
that
Mystical
communion
,
which
all
Saints
owe
one
to
another
,
and
so
was
due
from
one
Apostle
to
another
.
Paul
accordingly
did
Admonish
Peter
,
and
withstand
him
to
his
Face
.
And
when
in
that
contention
between
Paul
and
Barnabas
,
Barnabas
was
in
the
wrong
(
for
he
went
upon
a
carnal
ground
,
because
Mark
was
his
Sisters
Son
,
and
so
therefore
he
would
have
him
along
with
him
,
though
formerly
he
Deserted
the
Service
;
for
which
Paul
would
not
take
him
into
Fellowship
with
them
)
they
,
upon
this
occasion
,
part
Fellowship
one
from
another
,
and
Paul
did
justly
do
it
from
Barnabas
,
though
he
could
not
Excommunicate
him
.
If
the
question
be
,
why
Jesus
Christ
should
put
this
Ordinance
of
Excommunion
,
and
delivering
up
to
Satan
,
in
a
particular
Church
,
rather
than
in
a
Multitude
of
other
Churches
:
I
answer
,
although
the
Reason
of
Institutions
is
only
the
Will
of
Christ
;
yet
all
his
constitutions
are
consonant
to
Spiritual
Reasons
,
and
the
consonancy
of
this
particular
instance
to
Spiritual
Reasons
may
appear
in
this
.
1.
Because
in
the
proceeding
of
other
Churches
with
another
Church
offending
,
they
can
have
but
half
that
power
as
present
to
concur
in
it
,
which
the
Ordinance
of
Christ
hath
setled
Excommunication
upon
.
For
there
cannot
both
Elders
and
People
meet
in
Synods
ordinarily
;
and
yet
in
a
Congregation
,
both
Elders
and
People
must
concur
to
Excommunication
,
as
a
Judge
and
a
Jury
use
to
do
.
Now
to
suppose
that
the
power
of
this
Ordinance
should
be
Transferred
to
those
that
have
but
half
the
interest
,
to
a
company
of
Elders
only
,
where
the
concurrence
of
the
People
as
present
is
wanting
:
To
suppose
that
in
a
Congregation
both
these
should
concur
,
and
that
in
a
Synod
which
hath
the
greater
power
but
one
of
these
should
concur
,
would
not
be
uniform
to
this
Ordinance
.
Dealings
with
other
Churches
,
must
be
Transacted
by
Commissions
,
and
by
way
of
Representation
;
and
the
power
of
Excommunication
is
not
given
to
a
Representative
company
.
And
for
these
to
have
power
to
take
upon
them
to
Excommunicate
not
only
Persons
,
but
Churches
,
when
yet
to
Excommunicate
Persons
in
a
Church
,
both
People
and
Elders
concur
,
is
yet
less
imaginable
.
2.
Again
this
Honour
God
hath
given
to
his
Church
of
Saints
,
that
if
the
Formal
Authority
of
Jesus
Christ
be
not
placed
in
them
;
yet
virtually
it
should
be
exercised
as
amongst
them
,
so
as
the
unanimous
concurrence
of
their
Spirits
,
as
well
as
of
the
Ministers
,
should
have
an
influence
unto
this
Ordinance
,
or
should
be
concomitant
to
this
Ordinance
;
and
that
therefore
the
power
of
Jesus
Christ
should
be
put
forth
,
1
Cor
.
5.
4.
When
you
are
gathered
together
,
both
Elders
and
People
.
As
the
vertue
of
the
Load-stone
is
then
put
forth
,
when
it
is
set
in
Steel
,
and
as
the
Authoritative
power
of
an
Act
of
the
King
and
State
is
exerted
,
when
both
Houses
of
Parliament
are
met
,
and
in
their
Presence
;
without
which
it
would
not
be
an
Act
of
Authority
,
to
Ratifie
and
Establish
Laws
;
so
is
here
:
The
power
of
the
Lord
Jesus
Christ
,
to
deliver
a
Man
up
to
Satan
,
must
be
in
the
presence
of
the
People
:
And
as
tho'
the
Eye
alone
sees
,
yet
,
as
Seated
in
such
a
Body
;
so
suppose
all
the
power
should
be
in
the
Elders
,
by
which
a
Man
is
delivered
up
to
Satan
,
yet
,
in
the
Elders
,
as
Seated
in
this
Church
.
And
therefore
to
take
a
company
of
Elders
abstracted
from
their
People
,
Jesus
Christ
hath
not
given
this
power
unto
them
,
as
the
Laws
of
this
Kingdom
hath
not
thought
fit
to
give
the
power
of
condemning
any
Man
to
the
Judges
alone
,
but
as
concurring
with
the
Jury
.
3.
The
enjoyment
of
a
constant
communion
,
as
in
a
Congregation
formed
up
into
a
fixed
Body
for
Worship
,
is
only
proper
to
a
particular
Congregation
,
and
the
Members
thereof
;
therefore
the
throwing
out
of
such
an
enjoyment
,
out
of
such
a
Body
(
having
this
punishment
annexed
to
it
,
to
be
given
up
to
Satan
when
he
is
thrown
out
)
is
most
proper
to
it
,
rather
than
to
any
other
Body
,
where
a
Man
comes
but
to
meet
occasionally
:
And
as
it
only
is
the
Seat
of
fixed
Worship
,
so
it
only
is
the
Seat
of
throwing
one
out
of
the
Seat
of
Worshippers
,
and
of
delivering
him
up
to
Satan
.
And
the
nature
of
the
Ordinance
is
such
as
that
it
could
be
placed
but
in
one
Seat
;
and
therefore
that
Seat
which
hath
it
first
should
only
have
it
;
or
a
Man
can
be
delivered
to
Satan
but
once
.
Now
the
next
question
will
be
,
how
far
this
Law
of
communion
of
Churches
will
draw
on
a
Subjection
of
one
Church
to
another
,
and
will
tend
to
order
Churches
?
And
what
proceeding
by
vertue
hereof
,
one
Church
may
have
toward
another
,
and
what
one
Church
,
or
many
Churches
,
is
to
give
to
any
Church
?
We
lay
this
for
a
general
ground
,
that
as
there
are
particular
Duties
,
and
in
a
manner
for
the
external
part
all
the
same
kind
of
Duties
,
which
are
to
pass
between
a
particular
Church
,
and
the
Members
thereof
;
therefore
by
Analogy
,
there
may
be
the
same
proceedings
used
,
and
courses
taken
for
the
discharge
of
these
Duties
between
Church
and
Church
occasionally
,
as
is
amongst
the
others
.
As
,
1.
There
is
an
obligation
of
one
Church
over
another
,
by
vertue
of
this
communion
;
to
enquire
in
case
of
Jealousie
,
or
common
Fame
and
Report
,
how
it
fares
with
them
?
And
therefore
there
may
be
an
Association
of
Churches
,
whereby
(
in
the
meetings
of
their
Elders
or
others
Deputed
)
there
may
be
enquiries
of
Miscarriages
,
which
may
be
equivalent
to
those
of
Annual
Visitations
,
which
have
been
amongst
us
.
2.
If
that
Persons
wronged
do
complain
,
and
their
complaints
do
arise
to
that
Height
and
Appearance
of
Injustice
,
as
that
there
is
a
just
offence
occasioned
:
In
such
cases
,
or
in
what
ever
other
cases
of
Miscarriages
,
one
Church
or
many
Churches
are
bound
to
give
an
account
;
and
in
cases
doubtful
,
to
give
Oaths
to
clear
things
;
and
to
Swear
Witnesses
to
help
to
find
out
the
Truth
.
3.
For
the
Judging
part
,
they
may
declare
against
Churches
,
by
way
of
Declaration
Doctrinally
,
that
they
have
thus
and
thus
Transgressed
the
Rule
.
They
may
condemn
them
as
having
Sinned
against
light
,
as
perverters
of
the
Faith
;
they
may
Admonish
them
and
Threaten
them
in
the
Name
of
Christ
;
that
is
,
for
his
Name
(
his
Name
is
put
for
his
Honour
)
and
so
for
his
Honour's
sake
,
that
is
called
upon
them
;
his
Name
is
put
also
for
power
.
They
may
declare
that
they
are
offended
as
a
Church
,
and
that
it
is
a
Church
Act
as
from
them
,
and
so
deal
with
them
,
as
a
Church
offended
with
a
Church
Delinquent
;
but
still
they
act
not
by
a
power
over
them
given
by
Institution
from
Christ
:
They
do
not
Act
from
a
power
of
delivering
up
to
Satan
;
but
only
with
the
power
of
Christ's
word
,
and
Threatnings
laid
a-fore
the
offending
Church
.
4.
When
by
way
of
Sentence
,
they
profess
to
hold
no
communion
with
them
;
that
Sentence
yet
is
not
that
of
Excommunication
,
for
therein
tho'
they
exercise
Church-power
over
their
own
selves
,
in
Relation
to
themselves
,
binding
themselves
as
a
Church
,
not
to
have
communion
with
them
;
yet
it
is
not
an
Act
of
Authority
over
them
:
As
a
Lord
of
a
Mannor
meddles
not
with
anothers
Mill
,
when
he
interdicts
his
Tenants
to
grind
there
;
for
it
is
not
an
Act
of
Jurisdiction
over
the
other
,
but
only
over
his
own
Tenants
.
If
the
question
be
,
what
Fruit
and
effect
there
may
be
from
Regulating
Churches
in
this
way
?
We
answer
,
1.
That
the
Efficacy
of
all
means
,
lies
in
the
Blessing
of
Christ
.
Now
there
being
two
ways
of
Church
proceedings
,
one
by
way
of
communion
of
Churches
,
and
the
Law
of
Nature
,
the
other
by
Institution
:
there
is
to
either
,
in
their
kind
,
a
promise
of
Christ
.
The
Admonition
of
one
Saint
to
another
,
though
not
in
Church-fellowship
,
as
it
proceedeth
by
vertue
of
the
communion
that
is
among
Saints
,
and
as
a
Duty
of
one
Saint
to
another
;
so
it
hath
a
promise
of
Blessing
answerable
.
The
Exhortation
of
one
Saint
to
another
,
hath
a
Blessing
often
to
convert
,
though
Preaching
by
Officers
be
the
only
instituted
means
;
and
so
is
it
here
.
Therefore
such
proceedings
,
by
way
of
Admonition
and
by
way
of
Noncommunion
,
have
the
promise
of
the
Blessing
of
Christ
as
well
as
that
of
Excommunication
in
a
particular
Church
.
2.
In
a
Moral
way
there
is
a
great
deal
of
Efficacy
in
these
means
,
to
work
upon
Men
.
1.
A
convincing
of
a
Church
offending
of
their
Sin
,
and
of
the
Error
of
their
way
.
2.
There
is
a
Testimony
given
against
them
.
3.
There
is
a
shaming
of
them
,
for
the
design
of
such
withdrawing
is
(
as
the
Apostle
saith
,
2
Thes
.
3.
14.
)
that
they
may
be
ashamed
:
There
is
4.
A
Depriving
them
of
the
Priviledges
of
communion
with
all
other
Churches
.
3.
In
an
External
way
,
this
is
like
to
work
as
much
as
Excommunication
it self
,
especially
,
being
back'd
by
the
civil
Magistrate
,
as
Excommunication
useth
to
be
.
4.
It
is
more
suitable
for
Churches
to
deal
with
another
Church
,
or
with
Multitudes
,
with
Provinces
,
with
Churches
in
this
way
,
than
to
assume
a
power
of
delivering
them
up
to
Satan
.
If
it
be
said
that
Excommunication
being
the
Highest
Supream
Means
,
if
this
means
should
not
be
used
,
there
is
the
most
Efficacious
means
wanting
:
I
answer
,
that
God
doth
not
always
Establish
that
means
that
is
most
Efficacious
for
one
sort
or
kind
of
Persons
,
or
in
all
cases
that
he
doth
in
some
,
and
unto
some
.
Neither
is
it
necessary
therefore
,
that
what
is
in
it self
to
be
supposed
the
most
Efficacious
means
should
be
applied
to
Churches
,
from
a
greater
number
of
Churches
,
as
the
Argument
would
hold
forth
.
For
according
to
this
Reason
,
God
should
have
appointed
Apostles
always
infallibly
to
have
Governed
Churches
;
because
that
was
the
most
Efficacious
means
,
and
was
once
extant
in
the
World
.
And
it
may
as
well
be
said
and
objected
,
as
it
is
by
the
Papists
,
that
unless
there
be
an
Apostolical
Seat
assisted
with
Infallibility
,
there
is
not
an
Efficacious
Remedy
for
all
controversies
;
and
that
God
hath
not
provided
for
his
Church
,
in
our
Age
,
as
he
did
for
his
Church
in
the
first
Age
.
But
it
suited
his
Wisdom
to
leave
the
Churches
in
after
Ages
to
have
Recourse
,
in
respect
of
Government
,
to
a
means
less
Efficacious
.
The
like
he
did
with
the
Church
of
the
Jews
,
to
whom
he
stirred
up
Prophets
in
all
Ages
,
till
after
the
Captivity
,
but
then
left
them
to
the
ordinary
guidance
.
The
Government
OF
THE
Churches
of
Christ
.
BOOK
VI
.
Of
the
constitution
of
a
particular
Congregational
Church
.
The
Rise
,
Institution
,
and
Definition
of
it
.
A
Comparison
between
it
and
the
Church
Universal
.
That
Christ
hath
given
to
his
Saints
,
a
Right
and
Liberty
of
Gathering
into
such
Holy
Societies
.
That
,
in
doing
so
,
they
are
not
Guilty
of
Sinful
Separation
or
Schism
.
Of
the
Diverse
kind
of
Officers
in
a
Church
.
That
there
is
an
Institution
for
each
sort
.
That
the
Pastor
and
Teacher
are
equal
in
Authority
and
Power
.
Of
the
Exercise
of
the
Communion
of
Saints
,
which
the
Members
of
a
Church
ought
to
have
,
one
with
another
.
CHAP.
I.
The
Reasons
why
God
and
Christ
would
have
a
Church
,
as
the
Seat
of
Divine
Worship
,
wherein
they
might
be
Adored
and
Praised
.
What
a
Church
is
.
That
Saints
or
Persons
Regenerated
and
Holy
are
the
proper
matter
of
it
.
The
Church
is
either
the
Universal
Mystical
Church
,
or
a
particular
Congregation
.
The
grounds
of
this
Distinction
shewed
from
Scripture
.
IT
is
the
practice
of
all
Societies
and
Corporations
,
at
first
embodying
themselves
to
read
over
their
Charter
.
Thus
at
the
Assizes
the
Commission
is
first
Read
,
and
in
Parliaments
,
the
Writ
,
by
which
they
are
Summoned
,
is
opened
.
It
is
then
requisite
,
when
any
number
of
Saints
do
,
by
mutual
consent
,
joyn
into
so
Holy
a
Fellowship
as
a
Church
is
;
to
shew
what
Charter
and
Commission
they
have
for
it
from
Jesus
Christ
.
The
question
otherwise
may
be
put
to
us
(
which
was
put
to
Christ
,
Mat
.
21.
23
▪
)
By
what
Authority
we
do
these
things
?
Which
Authority
,
if
we
are
not
able
to
produce
,
we
incur
that
premunire
,
Acts
19.
40.
We
are
in
danger
to
be
questioned
by
God
,
by
Men
,
If
there
be
no
cause
whereby
we
may
give
an
account
of
this
meeting
.
The
word
is
{αβγδ}
,
whence
,
the
name
of
{αβγδ}
is
given
to
such
a
Fellowship
of
Saints
.
All
inferior
civil
Societies
do
embody
themselves
by
a
liberty
granted
and
derived
from
the
Head
of
the
Common-wealth
they
live
in
;
especially
when
they
take
on
them
to
exercise
any
judicial
Acts.
Therefore
this
Holy
Divine
Fellowship
,
must
much
more
be
Authorized
by
Christ
the
Head
of
the
Church
Universal
,
since
those
joyned
in
it
,
take
upon
them
the
Authority
to
Judge
them
within
it
,
as
occasion
is
,
1
Cor
.
5.
12.
As
all
meetings
in
civil
Affairs
are
said
to
be
in
the
King's
Name
,
so
we
must
prove
this
to
be
in
Christ's
Name
:
and
for
this
we
have
that
known
place
,
Matth
.
18.
20.
Where
two
or
three
are
gathered
together
in
my
Name
,
&c.
Where
he
spaaks
not
of
every
Assembly
of
Saints
;
but
of
such
an
Assembly
as
doth
make
and
constitute
a
Church
;
for
(
ver
.
17.
)
those
two
or
three
to
whom
this
promise
is
made
are
call'd
the
Church
.
And
by
Name
is
,
among
other
things
,
chiefly
meant
the
Power
and
Authority
of
Christ
;
and
is
usually
so
taken
in
Scripture
.
So
Acts
4.
7.
The
Pharisees
take
it
,
asking
the
Apostles
,
by
what
Name
or
Power
have
you
done
this
?
And
in
that
Sense
the
Apostles
make
answer
,
ver
.
10.
Know
that
,
by
the
Name
of
Christ
,
this
Man
stands
whole
before
you
.
That
there
is
and
ought
to
be
a
Church
is
the
confession
of
all
the
Professors
of
the
Name
of
Christ
:
Papists
and
Protestants
agree
in
this
Assertion
,
it
being
a
Principle
of
the
Gospel
,
universally
asserted
to
by
all
,
to
whom
the
sound
of
the
Gospel
is
come
:
As
,
that
there
is
a
God
,
is
owned
by
all
to
whom
the
sound
or
preaching
of
the
Works
of
God
is
come
.
As
that
Notion
of
a
God
was
preserved
in
the
ruines
of
the
fall
;
so
the
Notion
that
there
is
a
Church
hath
been
preserved
,
notwithstanding
the
Apostacy
and
falling
away
of
Nations
to
Antichrist
,
and
accordingly
hath
been
Transmitted
to
us
.
And
as
that
Notion
,
that
there
is
a
God
,
was
the
occasion
of
an
Idolatry
and
false
Worship
through
Darkness
;
and
of
Worshipping
a
false
God
,
not
knowing
the
true
:
So
this
Notion
,
that
there
is
a
Church
on
Earth
,
hath
,
through
the
like
Darkness
been
the
main
occasion
of
all
Errors
about
Ecclesiastical
Government
,
Men
not
discerning
what
was
the
Church
which
Christ
intended
.
And
indeed
,
that
God
should
have
a
Church
,
is
exceeding
natural
and
requisite
.
1.
The
Divine
Nature
in
God
desires
it
,
as
it
desires
communication
of
it self
to
the
Creatures
,
that
they
might
glorifie
him
,
so
it
design'd
a
communication
of
it self
to
many
,
and
to
many
together
united
,
mutually
to
praise
him
.
The
God-head
it self
is
naturally
communicated
to
three
Persons
,
who
mutually
rejoyce
each
in
the
other
,
and
together
in
the
Union
and
Participation
of
such
glorious
Attributes
,
Prov.
8.
30.
There
is
a
blessed
Fellowship
between
those
three
Persons
;
and
God
would
also
have
Creatures
taken
up
into
the
same
Fellowship
;
not
only
each
a-part
with
himself
;
but
mutually
together
to
glorifie
him
,
which
is
the
nature
of
a
Church
.
Those
three
Persons
that
were
three
in
one
,
would
have
a
Church
of
Creatures
also
;
and
resolv'd
,
that
many
should
become
one
,
as
they
are
one
,
John
17.
21.
23.
The
Gospel
is
called
the
Fellowship
of
the
Mystery
,
Ephes
.
3.
9.
Wisdom
also
loves
to
open
and
cry
her
precious
Wares
in
places
of
concourse
,
Prov.
1.
21.
Psal
.
22.
22.
Psal
.
40.
9
,
10.
Christ
who
was
this
Wisdom
of
his
Father
says
,
he
had
declared
his
Faithfulness
not
to
his
Brethren
only
apart
,
but
together
in
the
great
Congregation
,
(
Psal
.
35.
18.
)
Because
thereby
Glory
and
Praises
,
being
joynt
and
mutual
,
are
so
much
the
more
encreased
;
for
Glory
manifested
Results
out
of
the
Apprehensions
and
Encomiums
of
many
joyned
:
Therefore
God
,
e're
he
would
so
fully
communicate
himself
,
desires
a
meeting
,
and
an
Assembly
of
the
People
.
So
Exod
.
25.
8.
Let
them
make
me
a
Sanctuary
,
that
I
may
dwell
among
them
;
and
Exod
.
29.
42
,
43
,
44.
There
I
will
meet
with
you
,
that
is
,
when
they
are
all
met
there
.
And
therefore
it
is
called
,
in
the
Original
,
the
Meeting-place
;
so
that
if
there
be
a
God
,
he
will
have
a
Church
to
Worship
and
praise
him
.
2.
Jesus
Christ
desires
it
also
,
who
was
to
be
made
glorious
;
and
therefore
was
to
have
a
Church
,
that
is
,
many
united
in
one
,
whereof
he
might
be
the
Head
:
So
Ephes
.
1.
22.
God
gave
him
to
be
Head
to
the
Church
.
It
was
a
priviledge
to
him
to
have
a
Church
,
she
is
therefore
given
him
;
and
as
this
was
his
desire
too
,
his
Father
in
answer
bestows
her
on
him
,
Ask
and
I
will
give
thee
,
Psal
.
2.
8.
As
he
was
to
be
a
Head
,
so
to
have
a
Body
;
in
whom
,
as
in
a
Head
,
they
might
be
gathered
together
in
one
,
ver
.
10.
He
was
to
have
many
Brethren
;
and
his
desire
was
,
that
they
might
be
gathered
together
about
him
.
Thus
he
declares
,
Psal
.
22.
22.
and
thus
he
promises
to
them
when
assembled
on
Earth
,
Matth
.
18.
and
thus
he
Prays
,
John
17.
24.
That
he
and
they
may
be
together
.
So
as
if
there
be
a
Christ
,
there
is
to
be
a
Church
also
.
3.
The
Divine
nature
in
us
,
(
2
Pet
.
1.
4.
)
breath's
after
such
a
Fellowship
.
As
Reason
and
Understanding
desires
communion
with
Men
,
since
Man
is
by
Nature
(
as
he
that
had
but
Nature
said
)
Animal
{αβγδ}
sociable
,
a
sociable
Creature
,
so
a
Saint
is
too
.
As
it
was
not
good
for
Adam
,
the
New
Creature
of
the
First
World
,
to
be
alone
;
so
nor
for
the
New
Creature
of
Christ's
World
.
It
was
that
one
thing
of
Davids
Desires
,
that
is
,
the
Top
the
chief
of
them
,
Psal
.
27.
4.
One
thing
have
I
desired
.
to
dwell
in
the
House
of
the
Lord
.
The
Church
,
as
they
have
a
Relation
to
Christ
,
so
likewise
one
to
another
;
for
they
are
not
an
Holy
Seed
only
,
but
an
Holy
Nation
,
a
Royal
Kindred
:
Who
,
out
of
an
instinct
,
desire
Fellowship
one
with
another
.
They
are
taught
of
God
,
(
says
the
Apostle
,
1
Thes
.
4.
9.
)
And
therefore
as
natural
instincts
shew
themselves
in
Creatures
,
who
,
when
new
fall'n
from
the
Dam
,
gather
in
a
company
about
it
;
so
a
Spiritual
instinct
shews
it self
in
those
,
who
,
being
new
Born
,
associate
together
.
So
in
Phil
.
1.
5.
Paul
gives
thanks
for
their
Fellowship
in
the
Gospel
from
the
first
Day
;
as
if
,
when
they
were
not
an
Hours
standing
,
they
desire
it
.
And
therefore
in
the
Acts
,
to
be
converted
to
the
Church
and
to
the
Lord
are
used
promiscuously
;
they
breathing
after
a
Church-Fellowship
with
the
Saints
as
well
as
with
God
.
But
our
Business
further
,
is
to
enquire
what
manner
of
Church
it
is
,
which
Christ
would
have
erected
;
and
unto
which
his
promise
is
made
that
he
will
be
in
the
midst
of
them
.
We
shall
come
the
better
to
know
what
this
Church
in
particular
is
to
be
,
if
we
enquire
what
the
Church
in
general
is
?
A
Church
in
general
is
an
Assembly
of
Saints
,
of
Believers
,
of
Men
called
.
1.
It
is
a
Company
or
Assembly
united
.
If
there
had
been
but
one
Angel
,
or
one
Man
saved
,
he
had
not
made
a
Church
.
't
is
a
Body
that
hath
many
Members
,
1
Cor
.
12.
15.
and
Rom
.
12.
6.
We
being
many
,
are
one
Body
.
't
is
a
Nation
,
1
Pet
.
2.
9.
A
Flock
,
an
Houshold
,
a
Kingdom
,
a
Common
wealth
,
Ephes
.
2.
12.
The
same
Men
,
that
considered
a-part
are
call'd
Saints
,
collectively
taken
,
are
called
the
Church
.
2.
A
Church
is
a
company
united
in
one
,
for
without
Union
,
they
are
not
a
Church
,
but
a
confused
Multitude
;
Therefore
it
is
called
one
Body
,
Ephes
.
4.
4.
as
there
is
one
God
,
and
one
Spirit
,
&c.
1
Cor
.
12.
12
,
13.
And
Ephes
.
4.
16.
it
is
said
to
be
knit
together
.
3.
A
Church
is
a
company
of
Saints
united
in
one
.
It
is
a
Society
of
Believers
who
are
called
,
as
't
is
a
Nation
for
Multitude
and
Order
,
so
't
is
a
Holy
Nation
,
1
Pet
.
2.
9.
as
it
is
an
Houshold
,
so
of
Faith
.
As
it
is
a
Common-wealth
,
so
of
Israel
,
Ephes
.
2.
12.
As
it
is
a
Temple
,
so
an
Holy
Temple
,
ver
.
21.
Holiness
becomes
thine
House
,
Psal
.
93.
5.
It
is
a
Congregation
,
but
of
Saints
,
Psal
.
89.
5.
1
Cor
.
1.
2.
To
the
Church
of
God
at
Corinth
;
to
them
that
are
Sanctified
in
Christ
Jesus
,
and
called
to
be
Saints
,
not
by
Invitation
only
,
as
if
all
to
whom
ever
the
Gospel
is
Preached
,
might
have
that
name
;
for
so
the
West-Indians
,
if
but
Preach'd
unto
,
should
be
called
.
But
they
are
called
Saints
by
qualification
,
that
is
,
they
are
Sanctified
.
They
that
were
not
my
People
shall
be
called
my
People
,
Rom
.
9.
25.
(
called
Saints
)
that
is
,
that
are
Saints
;
for
God
calls
things
as
they
are
.
They
are
called
with
an
Holy
Calling
,
2
Tim
.
1.
9.
To
all
callings
a
qualification
is
required
.
If
a
Man
is
to
be
of
the
Privy-Counsel
,
the
place
requires
that
he
should
be
Wise
:
If
he
is
to
be
of
a
Company
to
Trade
,
it
is
requisite
that
he
be
brought
up
to
it
:
If
he
is
a
Minister
,
that
he
be
Gifted
;
and
so
,
if
he
be
of
a
Church
,
that
he
be
Holy
.
4.
It
is
a
company
joyned
to
have
Fellowship
with
Christ
,
1
Cor
.
1.
9.
It
is
called
therefore
Christ
,
1
Cor
.
12.
12.
and
Complementum
Christi
,
the
fullness
of
Christ
,
Eph.
1.
23.
The
Kingdom
is
Spiritual
,
so
are
the
Subjects
;
for
Christ
is
,
in
Relation
to
his
Church
,
a
King
of
Saints
,
Rev.
15.
3.
To
be
in
a
Church
is
to
be
fellow
Citizens
with
Saints
,
Eph.
2.
19.
and
with
Christ
,
1
Cor
.
1.
9.
And
as
Reason
only
fits
us
to
have
Fellowship
with
Men
;
so
Grace
only
qualifies
us
to
have
communion
with
Saints
and
Christ
.
A
Fellowship
is
of
those
who
are
alike
in
Nature
and
Disposition
.
Thus
God
would
not
have
Adam
joyned
in
Fellowship
with
Beasts
,
and
therefore
made
a
Woman
for
him
,
as
a
meet
companion
,
much
less
will
God
admit
his
Second
Adam
Christ
,
and
his
Members
to
be
joyned
with
Swine
.
What
Fellowship
is
there
between
Righteousness
and
Unrighteousness
,
2
Cor
.
6.
14
,
15
,
16
,
17.
They
are
a
Temple
to
God
,
and
the
Stones
which
frame
it
are
Hewn
,
before
they
are
laid
in
the
material
Building
,
1
Kings
17
,
18.
and
therefore
they
are
to
be
lively
Stones
,
not
Dead
,
as
Peter
alludes
,
1
Pet
.
2.
5.
They
are
a
Body
,
and
the
Body
of
Christ
,
and
therefore
the
Members
are
to
be
simular
to
the
Head
.
Hence
hath
arisen
that
distinction
of
a
Church
Mystical
,
and
of
a
Church
Instituted
,
which
suppose
the
same
matter
,
the
same
Men
,
and
which
are
but
several
Adjuncts
of
the
same
matter
or
relations
,
whereof
the
one
may
be
Superadded
to
the
other
.
As
in
Holland
,
the
same
Man
that
is
a
Member
of
the
Society
of
the
States
General
is
also
,
and
may
be
also
,
of
the
States
of
a
particular
Town
;
but
yet
still
he
must
be
a
Dutchman
:
Or
as
in
London
,
every
Man
of
a
particular
Company
,
may
also
be
a
Member
of
the
Common-Council
of
the
whole
City
,
but
yet
he
must
be
a
Londoner
,
and
free
of
the
City
.
So
here
in
this
case
,
if
a
Person
is
a
Member
of
the
Church
Mystical
,
or
of
an
Instituted
Church
,
he
ought
to
be
a
Saint
.
As
a
Church
in
general
is
a
Company
and
Assembly
of
Saints
united
;
so
the
Church
Mystical
is
the
general
Assembly
of
all
Saints
on
Earth
united
in
Christ
to
him
,
and
one
to
another
:
And
the
Church
Instituted
is
,
a
particular
Assembly
of
Saints
on
Earth
,
united
in
Christ
by
a
special
Covenant
.
The
Members
of
both
the
one
and
the
other
,
are
to
be
Saints
united
into
a
Company
and
Assembly
,
that
so
there
may
be
a
communion
.
1.
I
will
show
the
ground
for
this
Distinction
of
Church
,
in
Scripture
.
1.
There
one
Church
is
called
The
General
Assembly
,
and
the
Church
of
the
first
Born
,
Heb
.
12.
23.
An
Assembly
it
is
,
and
a
General
Assembly
:
And
that
part
of
the
distinction
argues
,
there
is
another
to
be
found
from
which
,
by
that
word
,
it
is
Distinguisht
.
And
therefore
,
there
are
particular
Assemblies
,
which
also
must
be
called
a
Church
.
Members
of
this
General
Assembly
,
these
Hebrews
were
;
for
he
saith
,
ver
.
22.
Ye
are
come
to
this
General
Assembly
as
being
made
a
part
of
it
:
And
that
these
Hebrews
were
also
Members
of
particular
Assemblies
,
though
Dispersed
through
all
Countries
,
and
that
they
had
a
Relation
unto
them
,
is
expresly
mentioned
,
Heb
.
10.
3.
25.
Not
forsaking
the
Assembling
of
our selves
together
.
And
they
were
so
to
Assemble
,
as
in
a
special
Relation
joyned
to
consider
and
exhort
one
another
.
Yea
,
more
expresly
we
find
this
mentioned
,
1
Cor
.
12.
27.
where
having
Discoursed
of
the
whole
Body
in
the
former
verses
,
he
(
in
ver
.
27.
)
draws
down
all
he
had
said
in
the
General
of
the
whole
Church
,
to
that
particular
Church
at
Corinth
,
to
whom
he
Writes
,
chap.
1.
2.
Now
ye
are
the
Body
of
Christ
(
says
the
Apostle
)
and
Members
in
particular
:
Where
the
Phrase
in
particular
,
hath
Reference
both
to
Body
,
as
well
as
to
Members
.
So
as
the
meaning
is
this
,
that
they
in
particular
,
made
a
Body
of
Christ
;
and
were
Members
one
of
another
,
also
in
particular
.
And
therefore
all
that
he
had
Discoursed
of
the
Nature
of
the
Body
,
and
the
Members
,
and
the
Offices
,
and
Duties
in
General
,
he
brings
home
as
particularly
true
of
them
,
as
making
a
special
Body
a-part
,
so
the
word
is
{αβγδ}
.
They
were
a
Body
a-part
in
Relation
to
other
Churches
,
and
more
particularly
Members
one
of
another
,
and
that
in
such
a
particular
manner
,
as
they
were
not
so
of
any
Church
else
.
The
like
we
have
as
express
,
Ephes
.
2.
Where
having
Discoursed
of
the
Body
Mystical
,
as
made
up
both
of
Jews
and
Gentiles
,
as
appears
by
ve
.
16.
he
shews
(
ver
.
19.
)
their
Relation
thereunto
.
Ye
are
no
more
Strangers
,
but
fellow
Citizens
with
the
Saints
,
and
of
the
Houshold
of
God
,
(
namely
,
that
great
Houshold
of
Heaven
and
Earth
,
as
he
calls
it
,
(
chap.
15.
and
are
Built
,
&c.
ver
.
20.
With
all
Saints
into
an
Holy
Temple
.
And
then
he
further
adds
,
ver
.
22.
and
you
also
are
Builded
together
for
an
Habitation
of
God
,
through
the
Spirit
.
Where
1.
He
means
some
one
more
special
further
Temple
,
then
to
be
Members
of
the
Mystical
general
Building
:
For
he
had
said
before
,
ver
.
19
,
20.
Ye
are
Built
up
with
the
whole
Church
into
such
a
Temple
,
and
it
needed
not
so
Emphatically
be
Repeated
again
.
But
in
that
he
says
,
you
also
{αβγδ}
,
&c.
he
affirms
some
further
thing
of
them
,
then
what
he
had
said
of
them
before
.
He
means
something
more
than
that
,
whereas
the
whole
Body
is
built
into
a
Temple
,
they
are
built
with
them
,
as
a
part
of
that
Temple
:
For
that
he
had
said
afore
(
ver
.
19.
)
they
being
part
of
that
whole
Temple
,
of
which
he
says
,
all
is
built
,
&c.
ver
.
20.
2.
he
makes
them
a
distinct
Temple
from
the
former
,
and
plainly
intends
,
that
as
with
the
whole
they
grew
up
into
a
Temple
:
So
they
in
particular
,
were
built
up
as
an
Habitation
,
besides
the
other
.
You
Ephesians
,
and
you
as
together
considered
(
says
he
)
{αβγδ}
,
are
built
up
together
.
So
as
he
speaks
it
not
of
that
Personal
Relation
and
Conjunction
,
which
they
had
with
all
the
rest
of
the
Saints
in
the
World
,
and
which
every
one
had
privately
and
personally
to
the
Mystical
Church
(
for
that
was
as
common
to
the
Galatians
as
to
them
)
but
he
means
that
which
they
had
together
in
a
more
peculiar
manner
,
in
joynt
Relation
each
to
other
.
If
he
had
designed
only
their
common
Relation
,
he
would
rather
have
said
,
you
together
with
all
Saints
,
are
thus
built
up
,
but
this
he
had
said
afore
;
but
now
(
says
he
)
You
Ephesians
together
one
with
another
,
are
built
up
into
a
more
special
House
,
or
private
Oratory
(
as
I
may
allude
to
private
Chappels
in
great
Cathedrals
)
or
little
Sanctuary
(
as
the
Prophet
speaks
,
Ezek
.
11.
16.
)
private
by
themselves
.
I
might
prove
the
same
out
of
Ephes
.
4.
where
having
first
at
large
Discoursed
of
the
whole
Body
on
Earth
(
ver
.
12.
)
he
then
passeth
(
ver
.
16.
)
to
the
use
,
and
end
,
and
benefit
of
a
particular
Congregation
,
which
he
also
calls
a
whole
Body
fitly
joyned
together
,
so
as
to
supply
Nourishment
,
and
to
edifie
each
other
.
Which
of
all
the
Saints
on
Earth
,
making
up
a
Mystical
Body
,
cannot
be
said
;
for
how
is
every
one
so
Dispersed
able
to
edifie
each
other
in
love
?
And
because
there
is
the
same
Reason
every
way
of
the
Body
Mystical
,
and
of
the
Body
Instituted
;
therefore
the
same
priviledges
every
way
,
which
appertain
to
the
whole
Body
Mystical
,
do
belong
also
as
fully
to
every
such
particular
Church
,
so
as
indeed
they
are
one
,
that
is
,
there
is
unica
&
eadem
ratio
,
one
and
the
same
consideration
of
the
one
and
the
other
,
as
there
is
the
same
Nature
of
a
drop
that
is
of
the
Ocean
,
since
both
are
Wrater
,
the
one
as
well
as
the
other
.
Therefore
the
Apostles
do
so
promiscuously
speak
the
same
things
of
the
one
and
the
other
;
and
in
their
Discourses
,
pass
without
much
Distinction
from
the
one
to
the
other
.
As
he
that
reads
an
Anatomy
of
the
Body
of
Man
in
general
,
may
be
said
to
read
it
of
every
Man
in
particular
:
So
what
is
said
of
the
invisible
Church
may
be
said
and
applyed
to
the
visible
.
As
the
one
is
called
the
Body
of
Christ
,
so
is
the
other
.
Yea
,
as
the
one
is
called
the
whole
Body
of
Christ
,
so
is
the
other
.
So
of
the
Church
of
the
Corinths
he
says
,
when
the
whole
Church
is
come
together
in
one
place
.
For
the
Church
of
Christ
is
totum
homogeneum
,
an
Homogeneal
whole
,
whose
parts
are
of
the
same
Nature
with
it self
;
and
so
what
is
said
of
the
whole
,
is
said
of
every
part
.
CHAP.
II
.
The
Reasons
why
Christ
hath
Instituted
a
Congregational
Church
.
I
will
now
give
Reasons
,
why
Christ
did
Institute
such
a
particular
Ordinance
,
as
a
particular
Congregation
of
Members
joyned
,
to
grow
up
to
be
a
Body
,
a
Temple
apart
unto
Christ
,
and
why
he
hath
thus
endowed
them
with
the
priviledges
,
Name
and
Nature
of
the
whole
.
1.
That
there
should
be
joynt
and
publick
profession
of
the
Name
of
God
;
and
that
God
should
be
Worshipped
of
his
Creatures
,
as
Assembled
together
,
is
exceeding
necessary
,
and
indeed
natural
.
Though
the
manner
of
Divine
Worship
is
Instituted
,
yet
that
God
should
be
Worshipped
by
many
(
when
many
are
extant
,
that
may
Worship
him
)
is
as
natural
,
as
that
he
is
to
be
Worshipped
.
Therefore
all
Nations
have
ever
had
publick
Assembly's
,
in
which
to
Worship
their
God's
.
And
therefore
in
Genesis
,
no
sooner
did
that
common
Work
of
Mankind
spread
into
Branches
;
but
it
is
upon
the
Genealogy
presently
Recorded
,
and
put
unto
it
,
as
the
consequence
of
it
,
Gen.
4.
26.
Then
began
Men
to
call
upon
the
Name
of
the
Lord
,
that
is
publickly
and
together
;
for
privately
,
they
had
done
it
afore
:
Or
if
it
be
meant
of
Idolatrous
Worship
(
as
some
interpret
it
)
that
the
Men
began
prophanely
to
call
on
the
Name
of
the
Lord
;
yet
publick
it
was
.
And
however
that
they
thus
fall
upon
it
,
argues
the
voice
of
Nature
as
it
is
,
Mich
.
4.
5.
and
is
argued
from
it
.
The
People
of
God
argue
from
it
,
to
provoke
one
another
to
publick
Worship
,
of
which
he
there
speaks
,
(
ver
.
1
,
2.
)
How
in
latter
Days
,
that
is
,
under
the
Gospel
,
there
should
be
flowing
to
the
Mountain
of
the
Lord
,
and
all
People
should
flow
to
it
.
And
many
Nations
shall
say
,
come
,
let
us
go
up
and
Assemble
,
&c
He
speaks
in
the
Language
of
the
Old
Testament
,
to
express
the
Worship
of
the
New
.
You
know
the
Temple
stood
upon
a
Mountain
,
to
which
the
Church
of
the
Jews
Resorted
for
publick
Worship
,
so
as
to
go
up
to
the
Mountain
of
the
Lord
,
is
to
Assemble
together
to
Worship
.
And
how
do
they
provoke
one
another
to
this
?
By
the
Law
of
Nature
Written
in
all
Men's
Hearts
,
ver
.
5.
For
all
People
will
walk
in
the
Name
of
his
God
;
that
is
,
make
a
joynt
and
publick
profession
of
him
,
and
together
call
upon
him
:
For
to
that
he
there
exhorts
,
v.
5.
It
is
a
Natural
instinct
in
the
New
Creature
,
therefore
they
breath
after
it
.
2.
As
to
have
Assemblies
wherein
to
Worship
God
,
is
natural
;
so
now
under
the
Gospel
,
particular
Assemblies
are
necessary
.
When
indeed
the
Church
was
contracted
in
Judea
,
so
as
all
the
Nation
might
at
once
meet
;
for
greater
Solemnity
,
God
ordained
three
Solemn
meetings
every
year
;
and
therefore
they
were
a
National
Church
.
But
now
when
the
Gospel
was
Preached
all
the
World
over
,
and
Saints
were
to
be
gathered
from
over
all
the
World
;
it
was
necessary
that
Church
Assemblies
should
be
Instituted
,
and
set
up
every
where
.
Thus
Paul
gives
Directions
for
publick
Ordinances
,
that
as
now
they
might
pray
for
all
Men
,
which
the
Jews
might
not
do
,
so
that
God
now
would
have
all
Saved
,
1
Tim
.
2.
4
,
6.
And
therefore
he
was
the
Apostle
of
the
Gentiles
,
8.
7.
I
will
therefore
(
it
is
an
inference
therefrom
)
that
Men
pray
every
where
,
he
speaks
of
publick
Assemblies
,
and
the
ordering
them
,
as
in
the
whole
Epistle
.
Therefore
Judea
it self
,
which
was
before
a
Church
National
,
and
they
were
to
come
to
the
Temple
to
Worship
,
now
had
many
Churches
in
it
,
Gal
.
1.
2.
And
therefore
the
Prophets
speaking
of
the
latter
days
,
and
Prophecying
of
the
Church
Assemblies
,
then
call
them
not
an
Assembly
only
(
as
that
of
the
Jews
was
called
the
great
Congregation
)
but
Assemblies
.
So
Isa
.
4.
5.
He
says
,
He
will
create
upon
every
dwelling
place
of
Mount
Sion
,
Assemblies
,
&c.
not
Assembly
:
Which
yet
should
be
all
on
Mount
Sion
,
and
have
the
same
priviledge
and
promise
,
that
Mount
Sion
had
.
So
we
have
it
expressed
in
Malach
.
1.
11.
Incense
shall
be
offered
up
every
where
;
and
so
the
Temple
was
to
be
every
where
.
For
3.
It
cannot
be
imagined
,
that
Christ
should
not
be
as
good
to
his
Church
,
in
respect
of
Dispensations
of
Grace
under
the
Gospel
,
as
under
the
Old
Testament
.
Therefore
all
the
Priviledges
that
the
Jews
met
together
in
the
Temple
had
,
and
all
the
Ordinances
wherein
they
joyntly
partook
,
and
the
like
helps
,
and
more
full
of
Grace
in
stead
of
those
other
,
were
to
Succeed
in
the
New
Testament
:
For
his
Name
,
he
says
,
should
be
as
great
among
the
Heathens
,
as
ever
among
the
Jews
.
Therefore
Christ
sets
up
a
Temple
,
and
gives
power
to
his
Church
in
all
places
to
set
up
Temples
and
Habitations
to
himself
;
and
endows
all
those
private
Churches
,
with
all
the
priviledges
and
endowments
that
the
Assembly
of
the
Jews
had
.
And
hence
now
,
every
such
Assembly
is
called
the
Lord's
Mountain
,
and
his
Temple
;
and
hence
,
all
the
Encomiums
mentioned
of
the
Jews
Church
,
are
now
given
to
two
or
three
poor
Assembled
.
As
he
said
of
the
Temple
,
I
will
put
my
Name
there
,
(
Deut
.
12.
11.
1
Kings
8.
29.
)
so
now
Christ's
word
is
,
(
Matth
.
18.
19
,
20.
)
I
say
to
you
,
That
where
two
or
three
are
gathered
together
,
I
will
be
in
the
midst
of
them
.
Which
words
as
Cameron
Notes
,
are
not
Assertory
only
;
but
Institutive
.
Yea
,
I
say
further
,
look
what
Priviledges
and
what
Ordinances
all
Saints
on
Earth
,
if
Assembled
together
,
should
partake
of
,
the
same
as
fully
and
entirely
hath
Christ
appointed
,
two
or
three
Assembling
in
his
Name
to
partake
in
,
till
they
all
meet
together
in
Heaven
.
4.
It
was
for
Christ's
Honour
,
that
it
should
be
thus
;
that
such
Spiritual
Regiments
and
Common-wealths
,
and
Bodies
of
Saints
,
should
be
erected
to
shew
that
Christ
is
King
.
For
Christ
is
a
King
,
and
must
Rule
amongst
the
midst
of
his
Enemies
,
Psal
.
110.
Rev.
15.
3.
He
Reigns
over
Wicked
Men
by
his
Providence
;
but
as
he
is
peculiarly
King
of
Saints
,
Rev.
15.
3.
so
in
and
over
his
Saints
peculiarly
,
and
that
not
in
their
Hearts
only
;
but
outwardly
and
visibly
in
an
ordered
instituted
Kingdom
and
Body
.
He
is
King
not
only
in
having
Saints
,
but
in
having
Saints
ordered
and
embodied
together
in
Holy
Societies
,
Col.
2.
2.
I
rejoyce
to
behold
your
Order
.
He
is
a
King
over
the
Bodies
of
his
Saints
,
as
well
as
their
Souls
,
1
Cor
.
6.
20.
for
he
Redeemed
both
.
And
therefore
as
his
work
is
to
guide
their
Souls
inwardly
by
his
Spirit
;
so
their
outward
Man
by
his
Officers
and
Ordinances
appointed
.
An
Instituted
Church
is
called
his
Kingdom
,
Mat
.
21.
43.
For
he
says
,
That
Kingdom
shall
be
taken
away
,
he
means
Ordinances
,
and
the
Candlestick
of
the
Church
.
And
it
is
reason
,
that
his
Kingly
Office
should
be
extended
as
large
as
his
Prophetical
and
Priestly
.
His
Prophetical
reacheth
to
outward
things
,
to
Baptism
,
and
the
Lords
Supper
,
&c.
His
Priestly
Office
was
performed
externally
a-fore
the
World
;
and
so
he
was
to
the
Jews
in
outward
things
,
Jesus
Christ
the
same
to
day
that
yesterday
,
Heb
.
13.
8.
The
Kingdom
then
answerably
,
is
visible
in
an
external
Administration
.
Christ
was
to
have
an
House
under
the
New
Testament
,
as
under
the
Old
,
Heb
.
10.
21.
We
have
an
High
Priest
over
the
House
of
God
,
and
thereupon
he
urgeth
Assembling
together
,
ver
.
25.
which
makes
Christ
an
House
:
Now
if
we
are
not
to
forsake
the
Assemblies
,
it
is
then
our
Duty
to
begin
to
form
them
,
and
it
is
remarkable
that
he
says
Assembling
,
not
Assemblies
only
.
5.
By
the
Institution
of
these
particular
Churches
,
Christ
sets
up
a
Kingdom
,
and
judgeth
a-fore-hand
.
He
judgeth
them
within
,
by
casting
them
out
if
Offenders
,
which
shews
,
that
he
will
not
bear
with
Scandals
:
And
he
Judgeth
also
those
without
,
in
denying
to
admit
them
,
and
so
separates
between
the
Pretious
and
the
Vile
,
and
makes
a
day
of
Judgment
aforehand
.
Therefore
we
find
it
made
by
the
Prophets
,
the
Fruit
of
these
Assemblies
that
Christ
Judgeth
amongst
the
Nations
,
Isa
.
2.
3.
4.
Michah
5.
2.
3.
And
another
Fruit
is
that
they
are
Blessed
,
as
means
to
convert
Souls
,
Acts
9.
31.
6.
Saints
have
as
much
need
now
of
Assembling
thus
,
as
then
.
Adam
had
need
of
Fellowship
in
Innocency
,
and
much
more
do
we
need
it
in
a
State
of
Corruption
.
Therefore
the
Apostle
exhorts
upon
that
ground
to
these
Assemblies
,
Heb
.
10.
25.
CHAP.
III
.
A
Comparison
between
the
Church
Mystical
,
Universal
,
and
an
Instituted
particular
Church
.
Wherein
they
both
agree
,
and
in
what
Respects
there
is
a
difference
between
the
one
and
the
other
.
The
Definition
of
a
Congregational
Church
.
SInce
there
is
like
Reason
for
the
Universal
Mystical
Church
,
and
particular
Churches
;
and
since
every
particular
Church
hath
the
Resemblance
,
Name
,
Priviledges
,
and
Attributes
of
the
general
,
and
all
that
it
hath
,
is
Modificated
by
a
special
Institution
:
Let
us
therefore
compare
a
little
the
one
with
the
other
,
by
which
we
shall
the
more
clearly
see
the
true
Notion
and
Nature
of
an
Instituted
Church
,
by
seeing
both
what
is
common
to
both
,
and
wherein
the
one
is
Modificated
,
and
differs
from
the
other
.
A
Church
Instituted
,
is
a
company
as
well
as
the
other
,
1
Cor
.
10.
16
,
17.
for
the
Ordinances
of
it
are
a
communion
,
ver
.
16.
And
we
being
many
,
are
one
Body
,
and
partakers
of
that
one
Bread
,
ver
.
17.
There
is
only
this
difference
,
that
an
Instituted
Church
is
but
of
as
many
as
come
together
in
one
place
,
1
Cor
.
14.
23.
When
the
whole
Church
is
come
together
in
one
place
;
mark
that
,
he
calls
that
the
whole
Church
,
which
yet
was
but
those
Saints
at
Corinth
,
1
Cor
.
11.
20.
When
you
come
together
in
one
,
not
with
one
mind
only
,
but
in
one
place
:
But
that
other
Mystical
Church
,
is
the
company
of
Saints
all
the
World
over
.
And
the
Reason
why
God
did
contract
this
Instituted
Church
to
such
a
number
,
as
could
meet
in
one
place
,
was
because
the
end
of
that
Institution
and
Meeting
,
was
full
communion
and
entire
,
such
as
that
they
who
meet
,
should
partake
in
all
Ordinances
together
with
one
accord
,
as
Acts
2.
46.
And
then
Nature
doth
teach
,
that
it
can
be
but
such
a
company
,
and
so
many
as
can
all
hear
and
edifie
one
another
,
&c.
and
who
may
from
the
same
Pastor
,
receive
the
Holy
Ghost
,
and
the
same
provocation
of
Grace
at
the
same
time
;
and
who
may
Glorifie
God
with
one
Mouth
,
and
one
Mind
,
Rom
.
15.
6.
and
serve
him
with
one
shoulder
,
Zach
.
3.
6.
And
therefore
in
that
Institution
of
a
Church
,
Matth
.
18.
he
mentions
their
agreement
.
't
is
agreement
as
met
together
,
which
is
essential
to
every
Ordinance
.
If
two
shall
agree
,
our
Saviour
,
Matth
.
18.
19.
The
word
is
{αβγδ}
that
is
make
up
a
Consort
,
an
Harmony
;
for
Ordinances
and
Prayer
are
so
to
God
,
Ephes
.
5.
19.
And
therefore
,
1
Cor
.
10.
16.
Though
he
says
,
many
made
that
one
Body
at
Corinth
;
yet
they
were
but
so
many
,
as
could
be
partakers
of
that
one
Bread
,
and
receive
the
Sacrament
together
,
and
as
many
as
might
all
learn
,
when
they
Prophesied
one
by
one
,
1
Cor
.
14.
31.
And
so
at
Ephesus
,
(
Acts
20.
28.
)
The
Elders
were
to
take
care
of
all
the
Flock
,
therefore
such
a
Flock
is
to
be
no
more
,
then
such
as
Pastors
can
take
the
care
of
.
And
therefore
in
those
Countries
and
Regions
,
where
the
Saints
did
Multiply
,
their
Churches
were
Multiplied
also
,
as
in
Galatia
,
there
were
the
Churches
of
Galatia
,
1
Cor
.
16.
1.
and
so
in
Asia
too
,
Revel
.
1.
4.
20.
Acts
18.
41.
But
the
Mystical
Church
,
is
the
Assembly
of
all
Saints
,
it
is
the
whole
Family
both
in
Heaven
and
Earth
,
Ephes
.
3.
15.
which
,
like
the
Sea
,
is
too
vast
in
this
World
,
to
be
gathered
into
one
place
.
2.
As
the
Church
Mystical
is
a
company
of
Saints
;
so
is
the
Church
Instituted
also
to
be
.
So
was
the
Church
of
Corinth
,
1
Cor
.
1.
2.
To
the
Church
at
Corinth
,
called
to
be
Saints
.
And
it
is
a
company
of
such
as
are
Elect
:
So
1
Pet
,
5.
13.
The
Church
which
was
at
Babilon
,
is
said
to
be
Elect
together
with
them
,
that
particular
Church
was
such
.
Thus
Paul
Testifies
of
that
Instituted
Church
at
Philippi
,
Phil
.
1.
1.
calling
them
the
Saints
there
,
with
the
Bishops
and
Deacons
,
and
in
as
much
as
he
mentions
Officers
,
he
speaks
of
them
as
of
an
Instituted
Church
.
And
this
he
says
,
not
speaking
of
the
better
part
,
as
giving
the
Denomination
to
the
whole
;
but
as
of
every
one
amongst
them
,
ver
.
6.
being
confident
in
this
,
that
you
have
a
good
Work
in
you
.
And
he
expresseth
that
it
was
meet
to
think
so
of
them
all
,
ver
.
7
,
else
they
all
had
not
been
meet
,
to
have
been
of
the
Church
.
The
like
is
spoken
of
the
Thessalonians
,
1
Thes
.
1.
2.
and
1
Thes
.
5.
5.
And
there
is
a
World
of
Reason
for
it
.
1.
For
to
all
callings
there
is
to
be
a
Qualification
.
2.
Because
these
are
to
make
up
a
Body
to
Christ
,
as
well
as
the
Mystical
;
therefore
they
must
be
answerable
to
their
Head
.
It
would
be
very
unsuitable
,
Humano
capiti
cervicem
jungere
equinam
,
To
joyn
Monstrous
Members
to
such
a
Glorious
Head
.
They
who
are
joyned
to
Christ
,
must
not
be
Members
of
an
Harlot
.
3.
These
are
called
to
Fellowship
with
Christ
and
his
Saints
.
And
as
Moral
vertues
fit
Persons
to
have
communion
with
Men
,
so
Grace
only
qualifies
Men
to
have
communion
with
Christ
and
Saints
.
4.
Their
Fellowship
,
and
Meetings
,
and
Transactions
,
are
to
be
with
one
accord
,
Acts
4.
32.
and
with
one
Heart
.
Now
Faith
will
give
them
that
.
The
Believers
met
with
one
mind
,
Acts
4.
32.
And
they
only
can
and
will
do
so
.
There
is
to
be
an
Agreement
,
an
Harmony
,
{αβγδ}
in
a
Church
,
and
one
false
string
makes
a
Discord
.
There
must
be
agreeing
in
Principles
to
fit
Men
for
Church-Fellowship
,
and
as
Men
that
agree
in
the
Fundamental
Laws
of
a
Kingdom
,
are
only
fit
to
be
Subjects
in
that
Kingdom
:
So
those
only
are
fit
to
be
Subjects
of
this
Spiritual
Kingdom
,
that
agree
in
acknowledgment
of
the
Fundamental
Principles
of
Godliness
;
which
only
true
Faith
will
enable
a
Man
to
do
,
Titus
1.
1.
Philemon
6.
Therefore
those
,
who
deny
the
power
of
Godliness
,
are
not
to
be
received
;
but
we
are
to
turn
away
from
them
,
2
Tim
.
3.
5.
Nay
,
such
a
mixture
will
cause
apparent
variance
,
so
Christ
says
,
Matth
.
10.
34
,
35.
For
such
Persons
are
contrary
,
and
led
by
contrary
Principles
;
and
how
then
can
they
be
joyned
in
such
a
Fellowship
,
as
is
the
most
near
communion
with
Christ
.
5.
The
ends
of
Church-Fellowship
,
are
the
Form
of
it
(
as
I
shall
shew
anon
)
Now
therefore
such
matter
is
only
to
be
taken
in
,
as
may
comply
and
be
Serviceable
to
those
ends
.
Christ
,
when
he
makes
any
Institution
to
an
end
,
makes
it
such
as
may
attain
that
end
;
or
else
it
is
in
vain
,
and
so
not
an
Ordinance
.
Now
wicked
Men
are
no
more
fit
matter
,
nor
no
more
capable
of
the
Spiritual
ends
of
a
Congregation
,
than
the
body
of
a
Beast
is
fit
for
a
reasonable
Soul
to
dwell
in
and
enform
,
and
to
use
to
actions
reasonable
.
For
the
ends
of
this
Body
of
a
Church
,
and
of
this
Holy
Society
,
and
of
every
Member
of
it
,
is
to
edifie
one
another
,
and
every
part
is
to
supply
Grace
to
it
,
Ephes
.
4.
16.
And
for
that
Men
must
have
received
the
Spirit
,
and
some
Spiritual
Gift
.
Therefore
those
who
have
not
the
Spirit
of
Christ
,
and
have
no
Spiritual
Gifts
and
Graces
,
have
but
the
Spirit
of
this
World
,
and
are
unfit
,
and
will
be
so
far
from
edifying
the
Church
,
that
(
as
Solomon
says
Eccles
.
9
:
18.
)
One
Sinner
will
destroy
much
good
.
And
are
such
Persons
also
fit
to
Reprove
,
to
Judge
,
and
thereby
to
preserve
the
Church
pure
?
Since
they
are
such
whom
Christ
calls
Swine
;
they
are
so
unfit
to
Reprove
,
as
they
are
not
fit
to
be
Reproved
;
Matth
.
7.
6.
And
it
is
of
such
the
Apostle
also
speaks
,
(
1
Cor
.
2.
14.
)
That
they
cannot
receive
things
Spiritual
;
but
they
are
foolishness
unto
them
,
and
therefore
they
are
unfit
to
Judge
those
within
,
for
the
Spiritual
Man
only
Judgeth
all
things
,
and
is
Judged
of
none
,
1
Cor
.
2.
14.
How
many
Men
are
of
Gallio's
Temper
,
if
it
be
a
matter
of
right
or
wrong
,
that
is
to
be
Judged
of
in
the
Common-wealth
,
they
can
do
it
:
But
if
the
matter
is
about
the
Spiritualness
of
the
Law
or
Gospel
(
which
things
are
within
the
proper
cognizance
of
this
Church
Court
)
they
care
for
no
such
matter
;
or
if
they
Judge
,
they
will
certainly
cast
out
their
Brethren
,
Isa
.
66.
5
:
And
say
God
be
glorified
when
they
have
done
.
So
then
as
well
an
Instituted
Church
,
as
the
Mystical
is
to
consist
only
of
Saints
,
and
Saints
are
to
be
the
matter
of
both
;
only
de
facto
,
indeed
there
sometimes
falls
out
this
difference
.
1.
That
the
Mystical
Church
being
immediately
called
by
God
,
consists
of
those
only
,
whom
,
as
the
Apostle
says
,
The
Lord
approves
and
Judgeth
such
,
(
2
Cor
.
10.
18.
)
without
the
Judgment
of
Men
coming
between
,
who
are
Jews
inwardly
;
and
whose
Religion
is
that
of
the
Heart
,
and
whose
praise
is
not
of
Men
,
but
of
God
,
Rom
.
2.
29.
But
this
Instituted
Church
,
though
immediately
ordained
to
be
of
God
,
and
according
to
his
Laws
;
yet
the
gathering
of
it
,
and
assembling
of
it
,
is
an
Act
of
Man's
(
namely
of
Saints
)
and
therefore
Heb
.
10.
25.
It
is
called
the
Assembling
themselves
together
.
And
such
is
the
calling
and
apointing
of
Ministers
;
whose
calling
,
though
it
be
of
God's
Institution
;
yet
the
Designment
,
who
should
be
a
Minister
,
is
immediately
by
Men
.
And
therefore
so
the
Apostle
Distinguisheth
his
immediate
call
from
that
of
other
Ministers
,
(
Gal
.
1.
1.
)
That
it
was
not
by
Men
,
but
by
Christ
:
Hence
therefore
because
what
Persons
should
be
of
this
or
that
Congregation
is
Determined
by
the
Judgment
of
a
company
of
Men
that
are
Spiritual
,
whom
in
these
things
God
hath
left
Supream
Judges
on
Earth
,
(
1
Cor
.
2.
14.
The
Spiritual
Man
Judgeth
all
things
,
&c.
)
And
because
they
in
Judging
are
,
and
may
be
often
deceived
;
hence
de
facto
it
comes
to
pass
,
that
in
great
Congregations
there
may
be
some
found
that
prove
Hypocrites
.
Thus
the
Apostles
tells
them
,
Acts
20.
30.
that
in
Ephesus
,
Men
of
themselves
should
arise
Teaching
perverse
things
,
though
,
in
the
institution
and
choice
of
Members
,
never
so
great
care
was
had
.
But
still
though
these
Saints
may
be
deceived
in
the
application
of
the
Rule
;
yet
they
are
to
hold
fast
the
Rule
it self
,
that
Saints
only
are
fit
matter
for
a
Church
,
and
that
such
only
are
to
be
admitted
(
tho'
they
who
have
the
power
of
receiving
them
are
often
mistaken
.
Yea
,
though
Temporary
Believers
may
be
found
in
the
Church
,
without
a
Wedding-Garment
;
yet
to
them
in
the
Church
they
are
as
Saints
,
and
justified
as
such
,
being
not
known
to
be
otherwise
.
So
as
though
before
God
,
and
as
to
his
Knowledge
,
others
than
Saints
may
be
in
a
Church
,
yet
none
but
such
as
are
to
us
,
and
in
our
Judgments
,
Saints
and
Holy
,
and
of
whom
(
as
the
Apostle
says
,
1
Phil
.
1.
6
,
7.
)
it
is
meet
for
us
to
think
they
have
a
work
wrought
,
knowing
their
Election
,
1
Thes
.
1.
5.
are
to
be
admitted
by
us
into
Church-Fellowship
.
By
us
there
are
none
to
be
admitted
,
but
such
as
to
us
are
Saints
.
So
then
to
us
,
a
Church
Instituted
is
all
Holy
,
and
Justified
,
and
Elected
,
and
Sanctified
.
2.
And
hence
also
,
this
further
difference
between
the
matter
of
the
one
and
the
other
ariseth
;
that
those
who
are
Saints
invisible
to
Men
,
or
inwardly
such
;
and
who
yet
are
visibly
such
to
God's
Eye
,
are
the
matter
of
the
Mystical
Church
:
But
such
as
are
visible
Saints
to
Men
,
not
to
wicked
Men
;
(
for
they
are
blind
,
and
Judge
not
of
Colours
)
but
visible
to
them
who
are
appointed
Judges
,
which
are
the
Saints
;
who
as
they
only
have
a
Right
to
Ordinances
,
so
to
Judge
,
1
Cor
.
2.
15.
So
that
as
True
Faith
before
God
,
is
the
Form
of
the
Members
of
the
invisible
Church
,
so
a
true
profession
of
Faith
outwardly
,
is
essential
to
make
fit
matter
capable
of
being
Framed
into
an
Instituted
Church
.
And
as
that
is
ordained
to
be
an
External
Visible
Body
,
so
a
visible
True
Faith
is
necessary
in
the
Members
of
it
;
and
therefore
it
is
called
the
Houshold
of
Faith
,
Acts
4.
23.
Now
it
is
not
he
that
saith
he
hath
Faith
(
James
2.
14.
)
in
a
verbal
profession
that
is
outwardly
a
visible
Believer
;
But
saith
James
;
Shew
me
thy
Faith
by
thy
Works
,
ver
.
18.
Faith
is
called
therefore
,
(
2
Cor
.
9.
13.
)
a
professed
Subjection
to
the
Gospel
;
but
it
must
be
a
Faith
that
is
effectual
to
the
acknewledging
of
such
Truths
,
as
are
after
Godliness
(
Tit
.
1.
1.
Philemon
6.
)
and
so
effectual
,
as
to
prevail
in
others
that
are
Saints
,
to
acknowledge
every
good
thing
in
them
,
(
Philemon
6.
)
and
such
as
it
may
cause
them
that
are
Saints
,
to
think
it
meet
so
to
judge
of
them
(
Phil
.
1.
6.
)
and
such
as
hath
the
obedience
of
Faith
to
attend
it
,
(
Rom
.
15.
)
and
such
as
hath
a
professed
Subjection
to
the
Gospel
in
the
whole
Man
;
for
it
is
to
be
such
,
as
is
no
lye
:
Now
to
profess
in
Words
,
and
deny
in
Deeds
,
is
the
greatest
lye
that
is
,
1
John
1.
6.
And
Lyars
are
to
be
without
,
Rev.
22.
15.
3.
As
the
Church
Mystical
is
a
company
knit
and
united
together
into
one
Body
to
Fellowship
with
Christ
,
and
one
with
another
by
the
Spirit
:
So
also
is
a
Church
Instituted
to
be
.
1.
It
is
to
be
a
company
knit
and
united
together
;
for
they
,
though
many
,
are
called
One
Body
(
1
Cor
.
12.
20.
and
Ephes
4.
16.
)
joyned
together
and
compacted
,
and
(
Ephes
.
2.
22.
)
they
are
Builded
together
for
an
Habitation
for
God
;
a
Distinct
Habitation
by
themselves
(
those
places
speak
all
of
an
Instituted
Church
)
yea
,
and
so
in
particular
united
,
as
to
make
a
distinct
entire
Body
unto
Christ
from
all
other
Churches
,
as
those
Ephesians
(
Eph.
2.
22.
)
did
;
and
the
Corinthians
,
1
Cor
.
12.
27.
Thus
the
Apostle
speaks
likewise
,
Rom
.
12.
4.
We
being
many
are
one
Body
in
Christ
,
and
every
one
Members
one
of
another
.
And
he
speaks
it
in
Relation
to
an
Instituted
Church
,
for
(
ver
.
6
,
7
,
8.
)
he
Reckons
up
the
Offices
and
Organs
of
such
a
Body
(
He
that
teacheth
on
teaching
,
&c.
)
and
therefore
he
intimates
them
to
be
in
such
a
particular
manner
,
Members
one
to
another
,
as
to
none
Else
;
and
to
be
joyned
into
such
a
Body
,
as
that
they
have
power
by
vertue
of
such
a
conjunction
,
to
Judge
one
another
that
are
within
the
Body
(
1
Cor
.
5.
12.
)
and
to
put
out
from
among
them
,
ver
.
13.
Which
power
they
have
not
over
other
Saints
,
or
any
Saints
in
the
World
;
but
only
over
such
as
were
by
some
special
means
made
of
them
,
and
of
their
Body
;
and
therefore
distinctly
Formed
,
as
into
a
Distinct
Common-wealth
.
And
it
is
a
Body
not
Confused
,
but
Ordered
,
according
to
several
Gifts
,
to
several
Functions
,
1
Cor
.
12.
so
the
Apostle
saith
of
the
Colossians
,
that
he
rejoyced
beholding
their
Order
,
Col.
2.
5.
So
he
tells
the
Ephesians
,
that
they
were
a
Body
not
only
joyned
together
;
but
fitly
joyned
together
,
Ephes
.
4.
16.
2.
It
is
to
be
a
company
united
by
the
Spirit
.
So
the
Church
of
the
Ephesians
was
built
together
by
the
Spirit
,
into
an
Habitation
,
Ephes
.
2.
22.
And
those
other
places
are
to
be
understood
of
both
,
Eph.
4.
4.
There
is
one
Body
,
and
one
Spirit
,
even
as
ye
are
called
,
&c.
that
is
,
this
is
exemplified
in
you
,
who
by
one
Spirit
have
been
called
into
one
Body
,
as
into
an
hope
of
calling
,
and
(
1
Cor
.
12.
12.
)
by
one
Spirit
we
are
all
Baptized
into
one
Body
,
being
made
all
to
drink
into
one
Spirit
.
4.
It
is
a
company
joyn'd
to
have
Fellowship
with
Christ
,
such
was
the
Church
of
the
Corinthians
,
to
whom
he
Writes
as
to
a
particular
Church
(
1
Cor
.
1.
2.
)
and
who
are
said
to
be
called
to
Fellowship
with
Christ
,
ver
.
9.
such
were
the
Philippians
,
who
were
an
Instituted
Church
,
Phil
1.
1
,
2.
And
they
are
said
to
have
Fellowship
in
the
Gospel
from
the
first
Day
,
ver
.
5.
These
things
are
common
to
both
the
Church
Mystical
,
and
Instituted
;
but
there
are
these
differences
between
the
one
and
the
other
.
1.
In
their
knitting
together
and
union
,
there
is
a
difference
.
The
union
of
the
whole
Church
Mystical
is
internal
,
and
simply
by
the
Communication
of
the
Spirit
,
and
by
the
communion
of
the
same
Faith
and
Love
,
having
the
same
Spirit
in
them
,
that
dwells
in
Christ
,
and
all
his
Members
;
and
having
the
same
Faith
(
like
pretious
Faith
,
2
Pet
.
1.
1.
)
which
is
called
the
communion
of
Faith
;
and
being
interested
in
the
same
benefits
,
in
the
same
common
Salvation
,
as
Jude
calls
it
,
Jude
3.
and
in
the
same
common
Lord
,
(
1
Cor
.
1.
2.
with
all
that
in
every
place
call
upon
the
Name
of
Jesus
Christ
our
Lord
.
But
the
union
of
an
Instituted
Church
(
though
it
contains
and
supposeth
all
this
in
the
matter
of
it
)
as
it
is
more
Special
,
particular
,
and
Distinct
,
so
it
is
founded
upon
something
more
peculiar
.
And
as
the
Government
of
it
is
external
,
so
the
union
of
it
is
also
.
As
1.
Is
seen
by
gathering
together
in
one
place
,
in
the
Name
of
Christ
,
Acts
2.
44.
All
that
Believed
were
together
,
and
Mat
.
18.
20.
Where
two
or
three
are
gathered
together
,
&c.
When
the
Law
was
given
,
and
that
Church
of
the
Jews
was
to
be
Constituted
,
the
People
were
all
Assembled
to
meet
God
.
Thus
it
is
under
the
Gospel
too
,
when
ye
come
together
,
saith
the
Apostle
,
1
Cor
.
14.
26.
as
coming
together
and
cohabitation
is
necessary
to
a
Marryed
condition
;
so
it
is
to
this
.
Though
indeed
it
do
not
cease
to
be
a
Church
if
dispersed
,
or
any
Member
to
be
a
Member
,
if
severed
a
while
;
but
their
union
being
in
Relation
to
gathering
together
,
it
may
continue
as
Man
and
Wife
,
may
be
Man
and
Wife
still
,
,
though
for
a
Season
they
are
asunder
,
but
yet
their
Relation
was
ordained
to
be
by
coming
together
,
(
1
Cor
.
7.
5.
)
And
therefore
if
either
voluntarily
will
depart
,
the
other
party
is
free
,
ver
.
15.
And
because
this
Church-Relation
is
Ordained
for
coming
together
;
therefore
if
any
forsake
the
Assembling
together
,
it
doth
unchurch
them
,
Heb
.
10.
25.
And
whereas
their
gathering
is
in
the
Name
of
Christ
;
it
is
meant
to
be
either
in
the
Authority
of
Christ
,
as
was
said
,
or
further
also
,
for
the
Name
of
Christ
,
for
so
{αβγδ}
is
taken
.
This
Christ
says
,
(
Matth
.
11.
6.
)
Blessed
is
he
that
is
not
offended
in
me
,
that
is
,
for
me
.
So
we
are
said
to
Exalt
the
Name
of
Christ
in
his
Ordinances
,
and
every
Ordinance
is
Christ's
Name
,
&c.
This
being
gathered
in
Christ's
Name
,
is
the
end
of
this
Holy
company
,
which
Distinguisheth
it
from
all
Societies
else
;
for
Finis
in
moralibus
idem
quod
forma
in
naturalibus
;
the
end
of
Moral
things
,
is
the
same
as
the
form
in
Naturals
.
As
a
company
of
Students
meeting
together
at
publick
Acts
,
&c.
makes
a
Colledge
;
a
company
of
Men
Assembling
to
consult
,
are
called
the
Council
:
So
a
company
of
Saints
met
not
to
any
other
purpose
,
as
to
eat
,
&c.
(
for
then
they
make
not
a
Church
,
1
Cor
.
11.
20
,
21
,
22.
Have
you
not
Houses
to
eat
in
,
ctc
.
)
but
in
the
Name
of
Christ
,
and
to
call
upon
his
Name
,
are
a
Church
for
that
end
put
upon
the
meeting
,
must
go
to
make
a
Church
.
They
are
to
be
united
together
,
to
a
constant
gathering
together
.
It
is
not
every
suddain
meeting
that
makes
a
Church
,
as
to
Pray
,
Fast
,
&c.
for
they
are
to
be
compact
together
,
Ephes
.
4.
16.
It
is
an
united
company
of
Brethren
,
that
must
dwell
together
in
Unity
.
Psal
.
113.
1.
Jerusalem
the
Type
of
our
Assemblies
,
was
a
City
compact
,
Psal
.
122.
31.
The
first
Church
(
as
't
is
called
,
Acts
2.
47.
)
continued
in
the
Apostles
Fellowship
,
and
that
stedfast
,
Acts
2.
42
,
46.
For
otherwise
it
could
not
make
a
distinct
Body
unto
Christ
,
as
the
Ephesians
did
,
Eph.
2.
22.
They
were
made
an
Habitation
unto
God
,
alluding
to
the
Temple
;
which
was
called
the
House
of
God
,
and
was
a
setled
thing
.
And
the
word
{αβγδ}
is
observable
to
this
purpose
(
as
it
is
by
Beza
)
for
{αβγδ}
and
{αβγδ}
differ
as
Habitare
and
commorare
,
to
dwell
,
and
to
abide
,
Natura
Domicilium
nobis
non
habitandi
sed
commorandi
dedit
,
as
Tully
says
.
A
Church
is
an
abiding
place
,
not
a
Tent
for
a
Night
;
and
in
that
he
says
,
they
were
not
only
an
Habitation
,
but
that
they
dwell
together
{αβγδ}
,
&
c
.
{αβγδ}
to
be
an
Habitation
,
the
Phrase
implies
constantly
.
And
surely
,
that
which
setleth
any
Common-wealth
into
a
Body
,
must
fix
this
Sacred
company
.
A
company
meeting
at
several
Fairs
or
Marts
,
never
make
a
Body
or
Corporation
,
because
they
are
fluid
and
part
again
;
but
constant
Assembling
and
Unity
,
makes
a
Society
;
and
in
as
much
as
it
is
a
Body
compacted
to
edifie
it self
,
it
implies
constancy
.
For
if
Members
should
be
Disjoynted
,
and
some
Members
make
up
the
Body
the
one
day
,
others
another
,
there
would
be
little
supply
of
Nourishment
;
for
the
Nourishment
is
from
what
every
joynt
supplies
.
And
therefore
to
fix
them
,
it
is
meet
and
requisite
they
be
joyned
by
a
special
covenant
,
which
may
make
and
express
a
more
special
Relation
.
For
indeed
,
as
the
Relation
which
Faith
internal
works
between
us
and
Christ
,
is
the
Form
of
the
Church
Mystical
;
so
the
Special
Relation
to
Christ
and
to
one
another
,
to
enjoy
all
Christ's
Ordinances
,
goes
to
make
up
the
Form
of
the
Church
Instituted
.
This
Relation
a
Covenant
formally
and
expresly
works
;
and
constant
meeting
with
such
an
intention
,
really
and
virtually
makes
.
And
therefore
not
Saints
scattered
,
though
living
and
meeting
in
one
place
,
makes
a
Church
,
Acts
19.
1.
Apollo
is
said
to
find
Disciples
at
Corinth
,
but
not
a
Church
.
The
Tabernacle
,
the
Type
of
this
Gospel-Church
was
knit
together
by
Taches
,
Exod
.
26.
6.
which
(
Acts
15.
16.
)
is
made
.
by
James
,
the
Type
of
Building
up
the
Church
of
Christ
for
Worship
,
under
the
New
Testament
.
And
if
no
mention
had
been
made
of
any
such
thing
;
yet
the
Nature
of
the
thing
implies
it
:
For
a
Scattered
People
,
that
Assemble
not
out
of
an
obligation
,
cannot
be
supposed
to
have
power
each
over
other
.
Hence
also
we
find
in
Scripture
,
that
the
Apostles
Writing
to
particular
Churches
,
speak
of
such
as
were
Members
in
covenant
with
them
,
in
a
Phrase
of
propriety
and
special
Relation
.
So
says
the
Apostle
of
Epaphras
,
Colos
.
4.
2
:
Who
is
one
of
you
,
in
Special
Relation
:
And
there
was
a
Stipulated
Subjection
to
Christ
;
2
Cor
.
9.
13
:
as
indeed
all
Societies
are
knit
by
outward
agreements
:
2.
As
the
Saints
are
joyned
into
one
Body
,
so
,
as
occasion
is
,
into
a
Body
ordered
,
not
confused
.
For
God
in
the
Church
is
not
the
Author
of
Confusion
but
Peace
.
It
is
to
be
a
Kingdom
,
a
Common-wealth
of
Israel
,
a
Body
Politick
,
not
civily
Politick
,
but
Spiritually
:
An
Army
with
Banners
,
in
which
are
several
Stations
,
Ranks
,
Laws
and
Constitutions
.
Therefore
Colos
.
2.
5.
he
Rejoyceth
,
as
in
their
Faith
as
Christians
,
so
in
their
Order
,
by
which
things
were
ordered
in
their
Church
among
them
.
Which
Order
may
note
out
.
1.
An
Enjoyment
of
all
Ordinances
Instituted
by
Christ
,
according
to
Christ's
Laws
.
So
when
the
Apostle
had
Rectified
their
Abuses
,
and
brought
them
to
the
Primitive
true
Institution
of
the
(
Sacrament
,
1
Cor
.
11.
23.
That
I
received
of
the
Lord
,
I
delivered
to
you
)
He
calls
this
a
setting
things
in
Order
among
them
,
the
Rest
I
will
set
in
Order
when
I
come
,
ver
.
34.
All
which
Ordinances
when
rightly
and
duly
Administred
,
he
calleth
,
(
ver
.
2.
)
Traditions
or
Ordinances
,
as
he
delivered
them
.
Whereof
the
one
was
the
right
Administration
of
the
Lord's
Supper
,
ver
.
23.
Which
I
think
were
called
Traditions
,
not
that
they
were
unwritten
,
as
the
Papist's
assert
;
but
because
they
were
new
Institutions
,
which
came
in
the
room
of
the
Jewish
Ordinances
,
and
Form
of
Government
,
and
which
were
meerly
Institutions
,
de
novo
,
received
from
Christ
,
and
delivered
only
to
them
,
(
as
ver
.
25.
)
implies
:
And
not
to
be
found
formerly
commanded
,
in
the
Writings
of
the
Prophets
.
2.
The
Order
of
a
Gospel-Church
,
imports
the
Ranking
and
Ordering
all
their
Members
into
such
proper
Offices
,
according
to
their
Gifts
;
that
all
those
Ordinances
might
be
enjoyed
;
and
all
Gifts
among
them
,
to
the
utmost
,
be
improved
to
the
use
of
the
whole
.
As
therefore
it
is
called
a
Body
,
for
the
Identity
of
Members
in
Nature
,
which
are
made
for
substance
of
the
same
Flesh
and
Nature
,
(
for
all
Saints
are
Flesh
of
Christ's
Flesh
,
and
Bone
of
his
Bone
(
as
we
say
)
of
those
that
are
a-like
and
a
Kin
)
and
of
the
same
Graces
:
So
also
it
is
a
Body
joyned
,
(
Ephes
.
4.
16.
)
for
Union
and
Unity
;
and
not
only
so
,
but
fitly
joyned
.
It
is
not
only
rightly
joyned
,
but
fitly
placed
and
disposed
according
to
the
Gifts
of
every
Member
.
It
is
fitly
joyned
,
not
for
the
Ornament
and
Beauty
only
of
the
whole
;
but
for
the
use
and
supplying
true
Nourishment
to
the
whole
.
Which
we
shall
find
to
be
that
which
under
the
Similitude
of
a
Body
,
the
Apostle
doth
much
insist
on
,
Rom
.
12.
4
,
5
,
6.
1
Cor
.
12.
In
a
Body
there
are
not
only
many
Members
,
as
was
observed
,
and
so
in
a
Church
;
But
2.
These
Members
are
of
several
sizes
and
measures
of
Gifts
and
Graces
,
Ephes
.
4.
16.
There
is
a
proportion
in
every
part
,
which
according
to
its
measure
supplies
Nourishment
to
the
whole
;
which
the
Apostle
calls
,
(
Rom
.
12
6.
)
the
proportion
of
Faith
received
by
each
.
And
3.
These
Gifts
are
divers
,
(
1
Cor
.
12.
4.
)
there
are
Diversity
of
Gifts
,
as
are
in
the
Members
of
the
Body
.
The
Hand
is
gifted
and
fitted
to
do
something
,
which
the
Eye
is
not
,
&c.
1
Cor
.
12.
15.
The
Hand
is
not
the
Foot
,
&c.
that
is
,
serves
not
for
that
use
the
Hand
doth
.
Which
Diversity
of
Gifts
or
fitness
for
use
to
the
whole
,
ariseth
partly
out
of
the
several
Institutions
and
ordering
of
Graces
.
All
the
Members
for
Substance
,
consists
of
the
same
Simular
parts
,
Flesh
,
Blood
,
Veins
,
Nerves
,
Arteries
,
Bones
,
which
are
a-like
in
the
Hand
and
Foot
;
but
being
variously
ordered
and
tempered
(
as
the
Apostles
word
is
,
ver
.
24.
{αβγδ}
)
in
one
there
being
more
of
Nerves
,
in
an
other
more
of
Flesh
;
in
some
there
being
one
Grace
more
eminent
as
Love
,
Pity
,
&c.
in
others
Knowledge
,
&c.
accordingly
doth
there
arise
a
several
Gift
out
of
the
various
composition
and
temperament
of
the
same
Graces
.
They
also
arise
from
Superadded
habits
,
infused
by
the
Spirit
;
as
in
the
Primitive
Church
the
extraordinary
Gifts
wholly
did
,
ver
.
9
,
10.
And
now
these
ordinary
Gifts
(
that
one
should
have
his
understanding
furnished
more
for
words
of
Knowledge
,
to
teach
Churches
;
another
for
words
of
Wisdom
,
to
apply
them
wisely
,
ver
.
8.
)
are
from
a
several
insused
Habit
,
put
in
by
the
Spirit
over
and
above
their
Grace
.
4.
As
their
Gifts
are
divers
,
so
the
Offices
,
and
Administrations
,
and
Ordinances
in
the
Church
are
divers
;
and
the
one
are
suited
to
the
other
,
there
being
no
Gift
,
but
an
Office
is
appointed
to
exercise
it
;
and
an
Ordinance
also
is
Instituted
,
unto
which
both
these
Gifts
and
Offices
serve
.
This
we
find
in
Rom
.
12.
4.
that
all
Members
as
they
have
not
the
same
Gifts
;
so
nor
the
same
Office
,
and
in
1
Cor
.
12.
4
,
5.
that
as
there
are
Diversities
of
Gifts
,
so
of
Administrations
,
that
is
,
Offices
,
or
Ministries
,
as
the
word
signifies
;
to
exercise
them
in
.
And
the
Operations
of
these
Ordinances
,
and
Success
by
those
Ordinances
,
are
answerable
in
the
Hearts
of
the
rest
.
And
all
these
are
fitted
to
all
the
needs
in
the
Church
,
(
ver
.
21.
)
The
Eye
cannot
say
to
the
Foot
,
I
have
no
need
of
you
;
not
so
much
as
a
little
finger
can
be
wanting
.
5.
As
the
whole
Church
hath
need
of
the
right
placing
and
disposing
of
all
these
Members
to
those
several
Offices
,
for
the
enjoying
all
those
Ordinances
,
so
Christ
hath
appointed
it
.
This
is
the
Order
of
the
whole
,
and
makes
it
a
Body
,
when
the
Hand
stands
not
where
the
Eye
should
,
nor
the
Foot
where
the
Hand
should
,
which
disposure
the
Apostle
(
ver
.
24.
)
called
setting
divers
Officers
in
the
Church
,
or
fitly
ordering
them
.
And
therefore
to
this
Day
,
the
putting
or
ordaining
of
any
to
the
Ministry
,
is
called
giving
and
taking
Orders
.
In
this
doth
this
Instituted
Body
differ
from
that
Mystical
;
that
though
,
when
all
the
scattered
Members
of
that
Mystical
Body
,
shall
come
all
together
at
latter
day
,
there
will
be
a
differing
measure
of
Grace
and
Glory
(
which
Ephes
.
4.
14.
The
Apostle
calls
the
measure
of
the
Stature
of
every
Member
)
which
,
put
together
,
makes
up
Christ's
fullness
,
and
each
Person
a
perfect
Man
in
his
Body
Mystical
,
all
having
their
several
,
yet
full
Stature
:
Yet
then
because
there
shall
be
a
perfect
Unity
in
Faith
and
Knowledge
,
as
there
shall
be
no
need
of
Ordinances
(
God
being
all
in
all
,
and
the
Lamb
the
light
of
them
,
and
so
no
Temple
there
,
Revel
.
21.
23.
)
so
nor
of
variety
of
Gifts
and
Offices
,
which
in
this
Instituted
Body
are
found
,
Till
we
all
come
to
the
Unity
,
&c.
and
no
longer
,
ver
.
13.
We
may
then
take
this
for
a
sure
Rule
,
in
Reading
the
Epistles
of
the
Apostles
,
that
where
we
find
the
Body
of
Christ
with
Members
,
and
varieties
of
Gifts
and
Offices
,
and
Executions
of
Offices
spoken
of
;
there
this
Instituted
Body
of
Christ
is
only
and
principally
meant
.
The
Church
Mystical
,
and
the
particular
Churches
Instituted
agree
in
this
,
that
both
of
them
are
ordained
,
that
in
them
we
might
have
a
Fellowship
with
Christ
,
and
one
with
another
,
so
(
Phil
.
1.
5.
)
It
is
called
Fellowship
in
the
Gospel
.
And
in
the
Instituted
Church
,
there
are
the
same
Ordinances
that
are
in
the
Mystical
,
only
there
are
some
Ordinances
in
this
,
that
are
not
in
the
other
;
so
as
it
differs
from
it
in
some
ways
and
means
of
Fellowship
.
In
the
Mystical
Church
,
the
Members
have
Fellowship
with
Christ
,
by
Duties
of
the
first
command
,
especially
private
Prayer
,
&c.
but
in
an
Instituted
Church
,
they
have
communion
with
him
by
Duties
of
the
second
command
:
That
as
the
Church
it self
is
an
Ordinance
,
so
the
means
of
Fellowship
in
it
,
are
Ordinances
external
also
.
Christ
here
communicates
himself
by
publick
Gifts
and
Dispensations
,
by
the
Offices
of
Teachers
,
Pastors
,
Elders
;
and
by
Sacraments
,
and
by
Excommunication
,
&c.
and
so
by
these
ways
too
,
the
Members
have
Fellowship
one
with
another
.
By
Ordinances
of
the
Mystical
Church
,
as
the
Members
have
common
Faith
;
so
in
immediate
fruits
of
it
,
they
have
and
may
have
a
communion
;
as
to
love
:
and
shew
effects
of
it
by
Relieving
,
Reproving
,
&c.
For
if
there
be
a
communion
of
their
Persons
,
then
also
of
their
Graces
,
Philemon
6.
Titus
1.
4.
If
they
have
a
communion
,
as
of
one
Christian
Friend
with
another
,
then
in
Offices
of
Friendship
too
.
Thus
having
the
same
Spirit
of
Faith
,
they
may
build
one
another
in
Faith
by
Speech
,
Psal
.
116.
10.
I
Believed
,
therefore
speak
.
They
have
the
same
Spirit
of
Prayer
,
and
therefore
may
Pray
in
the
Holy
Ghost
,
may
say
our
Father
,
and
so
likewise
out
of
Love
,
may
Relieve
one
another
.
But
in
a
Church
Instituted
,
there
is
this
difference
.
1.
Tho'
that
these
things
are
all
taken
in
;
yet
they
are
made
constant
Set
Duties
,
not
to
be
omitted
.
To
others
they
are
but
occasional
,
tho'
by
a
special
obligation
,
thus
they
are
bound
to
do
good
to
all
,
but
especially
to
the
Houshold
of
Faith
;
and
so
to
love
all
,
and
to
pray
for
all
Saints
as
occasion
is
;
but
these
joyned
in
Church-fellowship
are
especially
,
Setly
,
and
ex
Officio
,
by
Office
engaged
in
these
Duties
:
As
to
talk
Holily
every
Day
,
but
setly
on
the
Sabbath
Day
.
Therefore
Exhortation
to
these
common
Duties
,
comes
in
after
a
Church
supposed
to
be
Instituted
so
,
Rom
.
12.
9
,
10
,
11.
Heb
.
10.
23
,
24
,
25.
2.
These
common
Duties
are
taken
in
here
as
Ordinances
,
and
so
have
a
Superadded
Relation
put
upon
them
;
so
as
they
have
the
Nature
of
an
Ordinance
.
Thus
(
Matth
.
18.
15.
)
Private
Admonition
is
made
an
Ordinance
;
and
therefore
comes
in
after
and
upon
the
Institution
of
such
a
Church-fellowship
,
Heb
.
10.
23
,
24
,
25.
3.
In
a
Church
Instituted
there
are
Ordinances
,
in
which
the
Mystical
Church
out
of
such
a
State
,
cannot
at
all
partake
.
There
is
the
Sacrament
,
which
is
a
Communion
of
many
made
one
Body
,
1
Cor
.
10.
17.
and
there
is
Excommunication
;
which
supposeth
a
Body
;
and
a
Fellowship
engaging
each
other
,
and
having
power
to
Judge
them
within
it self
.
Thus
likewise
there
are
Offices
in
an
Instituted
Congregational
Church
,
which
are
not
in
the
Universal
Mystical
Church
.
The
Jews
had
publick
Feasts
and
Ordinances
,
not
to
be
used
out
of
the
Holy
Mountain
,
and
a
great
Assembly
,
(
Lev
.
4.
4.
Deut
.
12.
5
,
6.
and
ver
.
14.
)
which
was
not
to
meet
out
of
it
,
Ezek
.
37.
26
,
27.
And
this
was
a
Type
of
Gospel-Assemblies
;
Heb
.
10.
25.
Isa
.
2.
2
,
3
,
4.
As
private
performances
are
not
accepted
,
until
a
Man
is
a
Member
of
the
Mystical
Body
;
so
nor
these
,
till
a
Man
is
joyned
in
the
Instituted
Body
.
As
Ministers
are
set
in
the
Church
,
(
1
Cor
.
12.
28.
)
so
are
these
Ordinances
too
.
4.
In
an
Instituted
Congregational
Church
,
there
is
a
further
Blessing
on
all
Duties
.
We
Pray
in
private
,
but
in
the
Temple
more
acceptably
,
we
Reprove
a
Brother
,
but
in
a
Church
way
more
acceptably
.
There
may
be
a
Preaching
out
of
Season
,
but
in
the
Church
't
is
in
Season
,
as
Sermons
,
on
Week-days
,
bless
;
but
on
the
Sabbath
,
give
a
special
Blessing
Redoubled
from
the
consideration
of
the
Day
,
and
of
the
Duty
,
so
it
is
here
in
this
case
,
Psal
.
133.
3.
The
Lord
hath
commanded
a
Blessing
.
Thus
,
one
end
of
a
Church
is
,
that
a
Man
therein
may
enjoy
further
fellowship
and
more
ways
of
communion
than
out
of
it
.
There
is
a
threefold
Fellowship
.
1.
Personal
in
Secret
Duties
;
so
John
,
in
Pathmos
,
had
Fellowship
with
Father
,
Son
,
&c.
1
John
1
:
3.
2.
There
is
a
Mystical
Fellowship
common
to
all
Saints
.
3.
There
is
a
communion
of
Saints
in
an
Instituted
Church
,
which
takes
in
all
that
is
in
the
other
,
and
some
things
besides
.
This
was
Typified
ou●
in
the
Jews
,
who
had
private
communion
in
their
Synagogues
,
as
they
had
a
publick
communion
in
their
National
Worship
.
Another
end
of
communion
of
Saints
,
in
a
particular
Church
,
is
to
edifie
one
another
in
Faith
and
Love
,
which
is
the
end
of
all
Gifts
,
Ordinances
,
and
of
the
Institution
of
a
Church
it self
,
Ephes
.
4.
16.
and
Colos
.
2.
19.
The
whole
Body
being
thus
fitly
knit
by
what
every
Joynt
,
and
Calling
,
and
Member
,
supplies
in
every
part
,
doth
the
whole
in
every
part
encrease
to
the
edifying
of
it self
in
Love
.
For
this
end
also
,
the
several
Gifts
and
Offices
do
serve
,
ver
.
12.
Pastors
,
Teachers
,
&c.
for
the
edifying
of
the
Body
of
Christ
.
It
is
not
only
{αβγδ}
,
which
we
Translate
perfecting
,
but
it
may
signifie
the
joynting
in
of
Members
,
so
as
it
includes
conversion
,
and
the
bringing
Men
into
the
Body
,
which
are
scattered
from
it
;
and
the
engrafting
and
joynting
them
into
the
Body
of
Christ
,
and
the
excellency
of
Gifts
is
to
be
measured
by
it
,
1
Cor
.
14.
12.
But
also
for
edifying
the
Saints
.
Now
to
have
the
Church
edified
,
is
as
much
,
and
of
as
much
moment
and
necessity
,
as
to
have
the
Saints
converted
at
first
:
For
there
is
a
fullness
of
Stature
appointed
,
and
every
Member
must
grow
up
unto
it
,
before
it
goes
to
Heaven
;
for
when
all
meet
,
every
Member
must
have
a
due
proportion
in
the
whole
.
And
therefore
Christ
says
,
(
Matth
.
18.
3.
)
Except
ye
be
converted
,
i
.
e
.
Except
ye
be
further
converted
;
ye
Disciples
already
converted
,
ye
cannot
be
Saved
.
Now
for
this
edifying
every
part
,
doth
this
Ordinance
of
a
Church
,
and
of
the
Offices
in
it
serve
.
And
the
Reason
why
among
us
,
the
Ministry
serves
to
conversion
more
then
building
up
;
and
the
Gifts
are
more
to
work
on
Wicked
Men
,
than
to
build
up
Godly
Men
,
is
that
we
want
this
Ordinance
of
a
Right
constitution
of
Churches
,
and
of
the
Ordinances
and
Officers
thereof
.
Whereas
yet
it
is
of
as
much
consequence
as
the
other
.
For
as
by
conversion
,
the
Church
is
encreased
Extensively
in
Persons
,
so
,
in
the
other
,
Intensively
in
Graces
:
And
to
this
end
should
all
exercises
,
in
Church
Assemblies
,
and
other
meetings
of
particular
Members
of
it
in
private
tend
,
1
Cor
.
14.
26.
Let
all
things
be
done
to
edification
,
ver
.
31.
That
all
may
learn
and
all
may
be
comforted
.
And
so
in
private
meetings
of
the
same
Body
,
they
should
provoke
to
love
and
good
Works
,
Heb
.
10.
24.
and
to
have
the
Church
edified
.
And
to
conclude
this
,
thus
hath
God
ordained
,
that
till
the
whole
Body
meet
together
,
with
every
Member
grown
up
to
its
full
Stature
(
when
they
shall
grow
no
more
,
and
need
no
more
edifying
,
being
come
to
its
full
growth
)
these
particular
Bodies
should
serve
to
encrease
them
,
and
to
fit
them
for
that
General
Assembly
against
the
time
that
they
then
meet
;
when
this
imperfect
Church
,
and
all
the
Gifts
and
Ordinances
of
it
,
shall
be
swallowed
up
in
that
General
Church
,
as
Rivers
are
when
they
fall
into
the
Sea
;
and
then
all
this
,
which
is
imperfect
,
shall
be
done
away
.
This
communion
of
Saints
in
a
particular
Church
,
is
further
designed
to
the
glory
of
God
through
Christ
,
which
is
the
end
of
all
:
So
gathering
together
in
his
Name
,
may
be
understood
.
Which
may
mean
for
his
Name
(
as
was
observed
)
so
2
Cor
.
20.
8.
Thou
hast
Built
a
Sanctuary
for
thy
Name
.
He
would
put
his
Name
there
;
and
his
Name
was
Great
,
great
there
,
Psal
.
76.
1.
Ephes
.
3.
21.
Unto
him
be
Glory
in
the
Church
through
Christ
.
And
through
all
his
Works
praise
him
;
yet
his
Saints
bless
him
,
Psal
.
145.
10.
And
they
speak
of
the
Glory
of
his
Kingdom
,
and
of
the
Glory
of
his
Power
,
ver
.
11.
And
where
but
in
the
Assembly
of
the
Saints
?
Praise
waiteth
for
thee
in
Sion
,
Psal
.
65.
1.
that
is
in
the
Church
,
where
the
sound
of
Praises
Eccho
again
,
and
Resound
in
every
Heart
and
Multiply
,
and
is
made
more
Glorious
,
therefore
says
he
(
Psal
.
35.
18.
)
I
will
give
thanks
in
the
Great
Congregation
;
and
I
will
praise
thee
in
the
presence
of
much
People
;
for
that
is
the
most
proper
place
of
Praise
,
and
of
making
his
Name
Glorious
.
This
Fellowship
of
Saints
in
a
Church
,
is
all
through
the
Spirit
,
Ephes
.
2.
22.
Built
through
the
Spirit
:
1.
It
is
the
Spirit
makes
them
Saints
,
and
so
fit
matter
for
this
Building
.
2.
It
is
the
Spirit
,
and
not
Man
,
that
makes
them
willing
,
and
moves
their
Hearts
,
to
joyn
in
this
Ordinance
.
3.
It
is
the
Spirit
,
that
gives
all
the
Gifts
that
are
in
the
Members
.
4.
It
is
the
Spirit
that
is
that
Energy
(
as
the
word
is
,
Ephes
.
4.
16.
)
through
which
every
part
supplies
Nourishment
to
others
.
The
Definition
of
a
True
Gospel-Church
,
will
Result
out
of
the
recollection
of
all
these
forementioned
parts
together
.
It
is
a
company
of
Saints
Assembling
together
in
one
place
,
built
by
a
special
covenant
into
one
Distinct
Body
,
which
,
as
occasion
is
,
is
to
be
fitly
ordered
to
enjoy
constant
Fellowship
with
Christ
in
all
his
Ways
and
Ordinances
;
to
their
own
mutual
edification
,
and
the
Glory
of
God
through
the
Spirit
.
And
the
causes
of
it
may
severally
and
apart
be
considered
,
as
included
all
in
this
Definition
.
1.
The
true
,
and
only
true
matter
of
this
Church
is
Saints
visibly
obeying
Christ
,
and
a
true
profession
of
this
,
is
the
only
true
Adequate
note
of
the
matter
of
it
.
2.
The
Special
Relation
which
they
have
to
Christ
,
and
one
to
another
in
this
way
,
and
the
Fellowship
with
Christ
,
and
with
one
another
,
is
the
true
Form
of
a
Church
.
The
mutual
agreement
works
that
special
Relation
,
and
is
the
Instrument
of
conjoyning
this
Matter
and
Form
.
3.
The
Order
and
Right
Administration
of
the
Ordinances
,
and
disposing
of
Members
is
the
Forma
Externa
,
the
External
Form
of
this
Body
.
The
Blessed
Spirit
that
Acts
and
Breaths
in
all
the
forma
Assistens
,
the
Assistant
Form
,
and
their
own
Edification
and
God's
Glory
,
through
Christ
their
Head
,
is
the
Final
cause
of
this
particular
visible
instituted
Church
.
CHAP.
IV
.
That
Jesus
Christ
hath
given
Liberty
and
Power
to
his
Saints
,
to
imbody
themselves
into
Congregational
Churches
.
That
in
doing
so
,
they
are
not
guilty
of
sinfull
Separation
or
Schism
.
WE
have
seen
,
that
a
particular
Church
is
the
Institution
of
Christ
,
and
what
this
Church
is
,
and
of
whom
to
be
made
up
,
and
how
:
There
yet
remains
to
shew
the
Rise
,
Original
of
such
Churches
,
and
to
clear
it
out
,
and
by
whom
any
such
Churches
are
to
be
Reared
,
Erected
,
and
Begun
,
and
Set
up
;
and
in
whom
the
Power
and
Authority
lies
to
begin
and
Build
,
and
gather
together
Saints
into
such
a
Church
.
Which
we
must
consider
;
for
otherwise
;
though
the
thing
done
is
Lawful
and
Warrantable
,
and
is
God's
Ordinance
;
yet
we
may
still
be
ask't
(
as
they
ask't
Christ
)
by
what
Authority
do
ye
these
things
?
For
the
building
of
the
Temple
,
it
was
not
only
necessary
,
that
a
command
and
Institution
could
be
produced
,
that
such
an
House
was
to
be
built
;
which
though
Moses
gave
express
Warrant
for
,
but
yet
this
was
not
Warrant
enough
for
every
one
to
begin
to
Build
it
;
no
not
for
David
,
for
though
he
was
the
King
of
Israel
,
and
so
had
the
Supream
power
in
the
Common-wealth
,
&c.
committed
to
him
;
yet
it
was
beyond
his
Commission
to
Attempt
the
Building
it
,
till
he
should
have
a
Special
Commission
from
God
to
do
it
,
as
God
tells
him
,
2
Sam
.
7.
5
,
6
,
7
,
8
,
9.
He
indeed
provided
Materials
,
and
gave
the
Platform
;
but
Solomon
was
only
to
build
it
,
v.
13.
As
therefore
we
are
to
look
to
a
word
of
Institution
,
that
it
be
done
,
and
to
a
right
Pattern
and
Modell
how
it
be
done
,
and
to
right
Materials
,
of
whom
this
House
be
built
;
so
as
much
also
to
the
true
and
lawful
Power
,
by
which
it
is
to
be
put
in
Execution
;
and
by
whom
it
may
be
built
.
For
as
the
Apostle
to
the
Hebrews
tells
us
,
(
Heb
.
3
,
4.
)
Every
House
is
built
by
some
Man
;
so
this
House
must
have
a
lawful
Builder
.
All
Assemblies
(
as
at
first
I
intimated
)
must
be
conveened
by
lawful
Authority
;
and
so
must
this
.
Now
though
it
is
Warranted
to
be
set
up
in
Christ's
immediate
Institution
;
yet
the
setting
of
it
up
is
done
by
Men
,
whom
Christ
Authorizeth
to
do
it
.
He
Reareth
it
not
as
he
doth
our
House
in
Heaven
,
without
Hands
(
1
Cor
.
5.
1.
)
but
his
Temple
here
below
,
as
that
of
Solomon's
is
made
with
Hands
;
and
the
Rearing
of
it
runs
through
the
Hands
of
some
,
as
the
Builders
of
it
.
Now
there
are
that
pretend
to
have
this
power
as
of
Governing
;
so
only
of
beginning
and
giving
Warrant
to
Saints
to
make
Churches
:
Who
yet
will
be
found
to
prove
in
this
,
such
Builders
as
the
Pharisees
,
who
refused
the
head
Stone
,
and
neither
build
truly
themselves
,
according
to
the
Pattern
,
nor
will
suffer
others
.
And
they
are
such
Magistrates
,
and
such
Church-Governours
,
who
would
call
in
all
Church-Patents
,
not
erected
by
themselves
,
with
a
quo
Warranto
?
This
power
must
certainly
lie
somewhere
,
else
it
were
an
Institution
in
vain
,
which
could
never
be
produced
into
Act.
Now
this
is
that
which
I
am
about
to
Demonstrate
.
That
as
the
Saints
and
Members
of
Christ
Mystical
,
are
only
fit
matter
for
this
Church
;
so
they
have
an
immediate
Independent
Power
and
Authority
from
Jesus
Christ
,
their
immediate
Head
and
King
,
to
gather
and
combine
themselves
in
such
an
Assembly
,
without
expecting
Warrant
from
any
Governors
,
what
ever
on
Earth
:
I
shall
first
explain
,
and
then
prove
it
.
1.
Ministers
make
not
a
Church
,
nor
are
they
or
their
power
requisite
to
the
first
gathering
of
it
.
The
Ministers
or
Church-Governors
,
even
those
that
begat
to
Christ
,
have
not
this
power
of
casting
us
into
Churches
,
and
Disposing
us
herein
.
So
far
as
they
had
a
hand
in
begetting
us
:
So
far
they
may
have
a
hand
in
it
,
that
is
by
directing
us
to
it
,
and
exhorting
us
unto
it
;
but
the
power
is
in
our selves
immediately
.
And
there
is
this
Reason
,
why
the
power
of
gathering
Churches
is
not
Dependent
on
them
,
because
they
are
to
be
set
in
Churches
,
1
Cor
.
12.
28.
Acts
14.
23.
There
were
Churches
gathered
,
e're
Elders
were
made
in
them
.
And
then
besides
,
if
such
a
power
was
Resident
in
the
Ministers
,
then
when
they
dye
,
a
Congregation
should
cease
to
be
a
Church
.
We
are
not
then
to
a-wait
the
leave
of
Church-Governors
,
for
the
gathering
of
a
Church
.
2.
Two
or
three
Saints
have
an
immediate
power
from
Christ
,
to
begin
this
Fellowship
.
1.
It
is
so
in
Christ's
Institution
,
Matth
.
18.
20.
The
Writ
or
Commission
for
it
runs
immediately
and
singly
in
his
Name
,
not
in
the
Kings
,
nor
in
the
Ministers
,
&c.
because
his
Power
and
Authority
is
Warrant
enough
.
Neither
is
it
the
meaning
only
,
that
when
so
gathered
,
they
should
do
all
in
his
Name
,
but
even
to
Gather
themselves
into
a
Church
,
is
in
his
Name
.
For
if
the
very
gathering
together
,
be
an
Ordinance
of
it self
to
frame
a
Church
thereby
;
then
there
is
the
same
reason
of
it
,
that
there
is
of
all
other
Ordinances
.
And
therefore
as
when
gathered
,
they
have
power
in
his
Name
,
to
Excommunicate
in
his
Name
,
1
Cor
.
5.
4.
and
to
Baptize
in
his
Name
,
&c.
so
to
gather
in
his
Name
too
:
And
as
a
Magistrate
hath
power
to
forbid
those
an
Ordinance
to
be
Administred
,
so
not
to
hinder
this
other
.
For
if
gathering
together
it self
be
an
Ordinance
,
as
it
is
,
it
therefore
hath
his
Name
put
to
it
,
as
well
as
the
rest
;
and
they
have
not
power
to
intermeddle
in
it
,
nor
is
their
power
to
be
required
for
the
one
,
more
than
for
the
other
.
And
besides
Christ's
bidding
Saints
to
gather
in
his
Name
,
is
as
if
the
King
should
in
a
Commission
,
say
to
such
and
such
when
ye
are
gathered
together
in
my
Name
,
do
thus
,
which
implies
,
that
he
gives
them
power
in
his
Name
to
meet
.
2.
As
Christ
did
thus
immediately
in
his
Name
ordain
it
:
So
the
Apostles
taught
the
Disciples
to
practice
it
as
immediately
from
Christ
,
without
expecting
leave
from
Magistrates
or
any
other
;
and
what
they
taught
them
to
do
,
we
may
do
to
the
end
of
the
World
.
And
there
is
the
same
reason
for
doing
it
under
Magistrates
,
Christian
,
as
Heathen
;
for
the
power
is
but
the
same
.
The
Apostles
bad
them
not
forsake
Assembling
themselves
,
Heb
.
10.
25.
He
speaks
not
only
to
particular
Persons
not
to
leave
the
Assemblies
;
but
to
the
whole
Churches
of
the
Jews
,
not
to
forsake
Church
Assemblings
,
not
to
break
up
their
meetings
,
notwithstanding
they
were
Persecuted
,
ver
.
33.
And
so
for
the
same
reason
,
we
are
not
to
forbear
to
Assemble
.
And
the
true
Radical
Fundamental
grounds
of
this
are
,
1.
Because
as
Jesus
Christ
is
the
King
of
Saints
,
so
he
is
an
immediate
King
unto
them
,
Ephes
.
1.
22.
As
God
hath
given
him
to
be
over
all
things
,
so
over
all
things
a
Head
to
his
Church
;
so
as
in
this
point
of
Head-ship
,
no
Inferior
power
on
Earth
doth
come
between
.
In
all
matters
which
immediately
do
pass
between
,
and
which
concern
him
and
them
in
this
Relation
,
he
is
an
immediate
Governor
to
them
;
and
hath
put
none
of
his
power
out
of
his
Hands
,
to
Magistrates
or
the
civil
power
.
And
therefore
his
Ordinances
they
are
to
exercise
and
enjoy
,
without
any
immediate
Commission
from
Men
.
2.
As
he
is
thus
immediate
King
;
so
he
hath
Reserved
this
power
to
himself
:
And
you
shall
find
that
Christ
mentions
this
his
Transcendent
power
,
to
this
very
purpose
.
He
first
sent
his
Apostles
out
to
Preach
,
and
make
Disciples
,
Matth
.
28.
19.
All
power
is
given
to
me
in
Heaven
and
Earth
,
(
says
he
)
Go
ye
therefore
and
make
Disciples
,
(
as
the
word
is
)
and
Baptize
them
,
and
Teach
them
to
do
what
ever
I
command
,
whereof
this
,
as
was
shewn
,
was
one
.
And
in
this
saying
,
I
am
not
with
you
only
,
but
those
that
believe
on
me
,
to
the
end
of
the
World
,
(
ver
.
20.
)
Christ
mentions
his
Supream
Power
,
and
shews
that
he
was
able
to
command
and
make
good
this
;
for
he
had
power
over
all
.
He
commanded
it
,
and
promised
this
.
And
with
all
to
see
the
equity
of
it
,
consider
that
he
who
is
over
all
,
and
hath
derived
much
of
his
power
to
Kings
and
Magistrates
,
his
Vice-gerents
on
Earth
,
hath
Subjected
the
Estates
,
Lives
and
Persons
of
his
Saints
as
Men
,
as
well
as
the
rest
of
Men
to
them
;
yet
that
which
concerns
Spiritual
power
between
him
and
them
as
their
King
,
he
reserved
to
himself
,
as
a
so
exempt
flower
of
his
Prerogative
.
And
it
is
as
equal
he
should
assume
it
and
ordain
it
thus
,
as
it
was
that
God
should
reserve
to
himself
one
day
of
Seaven
,
having
given
us
Six
.
So
doth
Christ
allow
Magistrates
power
in
Temporal
things
over
Men
,
and
all
Creatures
here
below
;
only
his
peculiar
People
,
and
Royal
Nation
,
as
they
are
Saints
,
and
in
things
pertaining
to
him
and
his
Worship
,
he
hath
Exempted
them
.
The
Magistrates
are
indeed
to
use
their
power
,
to
see
his
Laws
kept
;
so
that
this
Liberty
of
ours
,
is
not
to
be
maintained
and
practised
of
us
,
as
our
Liberty
;
but
as
Christ's
Prerogative
,
which
we
his
Courtiers
are
not
to
suffer
to
be
encroached
upon
,
or
diminished
.
3.
As
he
is
thus
a
King
immediate
,
and
hath
reserved
this
power
to
himself
;
so
he
hath
given
and
imparted
all
to
his
Saints
,
that
might
fully
enable
them
,
and
qualifie
them
for
it
.
1.
By
giving
them
Right
,
and
such
a
Right
,
as
is
Natural
to
a
Saint
,
as
a
Saint
;
and
therefore
can
no
more
be
encroached
on
by
them
,
then
Natural
Liberties
of
Men
,
as
Men
May
be
invaded
.
The
Saints
(
as
was
said
)
by
reason
of
the
Divine
Nature
do
breath
after
a
Fellowship
one
with
another
,
even
as
every
one
as
a
Man
,
doth
after
fellowship
with
one
of
the
same
kind
.
It
is
not
good
for
Man
to
be
alone
(
as
God
said
,
Gen.
2.
18.
)
And
therefore
he
Created
the
Woman
,
and
besides
Instituted
that
Ordinance
of
Marriage
in
Paradise
,
for
the
comfort
and
propagation
of
Mankind
.
The
Right
unto
which
Fellowship
,
and
the
comforts
of
it
belongs
unto
a
Man
or
Woman
as
such
naturally
,
as
likewise
there
is
a
Natural
propension
to
it
.
So
likewise
to
satisfie
this
common
desire
in
all
Saints
,
of
having
Fellowship
together
,
Christ
the
Author
of
this
New
World
and
Generation
,
ordained
this
Ordinance
of
a
Church
,
and
Ordinances
to
be
enjoyed
in
it
,
for
the
Building
up
of
the
New
Creature
;
and
the
Propagation
of
it
to
others
.
And
likewise
the
Right
unto
this
Fellowship
,
and
the
Ordinances
of
it
doth
reside
in
a
Saint
as
a
Saint
;
and
so
in
all
Saints
,
whereever
they
be
.
So
Christ
says
of
Children
,
Mar.
10.
14.
Suffer
them
to
come
to
me
,
and
forbid
them
not
,
for
theirs
is
the
Kingdom
of
Heaven
;
that
is
,
they
have
Right
in
me
,
as
well
as
you
,
and
in
some
Ordinances
,
as
well
as
you
.
But
more
expresly
the
Holy
Ghost
speaks
,
Rev.
22.
14.
Blessed
are
they
that
do
the
commandments
,
that
they
may
have
Right
to
the
Tree
of
Life
,
and
to
enter
into
the
City
.
He
speaks
of
that
Glorious
Church
,
afore
the
end
of
the
World
;
which
was
that
City
;
and
the
Tree
of
Life
is
Christ
,
in
the
Ordinances
of
that
Church
:
For
so
to
Adam
,
the
Tree
of
Life
was
a
Sacrament
of
the
Second
Commandment
.
Which
Tree
of
Life
standing
in
the
City
,
a
Man
must
first
enter
into
,
and
be
admitted
into
the
City
;
and
then
to
the
eating
of
that
Tree
.
So
that
,
1.
He
that
doth
the
commandments
,
and
is
a
Godly
Man
,
hath
a
Right
as
such
both
to
the
Sacraments
and
to
a
Church-fellowship
:
But
to
the
Sacraments
but
Remotely
;
and
not
till
first
admitted
into
the
City
.
So
that
a
Saint's
immediate
Right
to
the
Sacrament
,
is
founded
in
a
Church-State
,
into
which
he
must
first
be
admitted
;
yet
such
a
Radical
Potential
Right
he
hath
,
as
he
ought
to
be
admitted
;
as
every
Man
as
a
Man
,
hath
a
Right
to
Marriage
comforts
,
but
yet
remotely
;
for
he
must
be
Marryed
first
,
and
entred
into
that
Fellowship
,
and
then
he
hath
an
actual
Right
.
But
2.
He
hath
to
a
Church-fellowship
,
a
more
immediate
Right
,
so
as
there
is
nothing
betwixt
him
and
it
;
but
only
that
others
joyn
with
him
in
it
,
as
in
a
Marriage-fellowship
it
is
.
3.
Unto
this
Fellowship
and
Ordinances
none
other
have
Right
,
ver
.
23.
Without
are
Dogs
,
and
that
make
a
Lye
,
false
Professors
,
and
Rev.
21.
27.
There
shall
in
no
wise
enter
into
it
any
thing
that
defileth
,
&c.
2.
As
they
thus
have
a
Right
to
this
Fellowship
and
Ordinances
(
Christ
having
ordained
them
,
and
them
alone
,
as
the
Children's
Bread
,
and
not
for
Dogs
)
so
Christ
hath
given
them
an
immediate
power
from
himself
to
enjoy
these
Ordinances
,
not
deriving
it
from
any
other
power
whatever
,
but
his
own
.
Wherein
it
doth
,
in
part
,
differ
from
that
Ordinance
of
Marriage
,
to
which
,
though
a
Man
hath
a
Right
as
a
Man
,
yet
Parents
have
power
over
their
Children
(
1
Cor
.
7.
37.
)
to
enjoin
them
in
this
Ordinance
,
that
their
consent
be
asked
,
and
obtained
.
But
it
is
not
so
in
this
Combination
Spiritual
,
unto
which
a
Saint
,
as
a
Saint
,
hath
both
a
Right
and
full
power
to
cast
themselves
,
and
joyn
in
such
a
way
immediately
;
not
only
without
asking
Magistrate's
consent
.
Who
as
in
Marrying
of
the
Subjects
,
they
have
no
power
in
any
Common-wealth
,
nor
are
to
have
,
(
it
being
an
Act
of
Natural
Right
,
not
Civil
,
and
so
out
of
his
Bounds
)
so
much
less
have
they
power
in
this
Spiritual
Union
,
it
being
a
Spiritual
Right
,
which
is
Transcendently
more
out
of
the
Sphere
of
their
Authority
and
Power
.
Also
according
to
the
Law
of
Nature
,
King's
have
nothing
to
do
with
Family
Government
and
Order
,
to
appoint
whom
I
shall
admit
,
&c.
because
their
power
presupposeth
Family
Government
first
:
Much
less
have
they
power
in
God's
Family-matters
.
1.
't
is
true
indeed
,
they
have
a
power
to
permit
it
.
So
Cyrus
gave
commission
to
build
the
Temple
,
and
protected
them
in
it
.
And
therefore
Paul
bids
them
in
their
Congregations
,
to
Pray
for
Kings
,
1
Tim
.
2.
2
,
3
,
4.
That
they
may
lead
peaceable
Lives
in
all
Godliness
,
and
so
in
all
the
Ways
and
Ordinances
of
it
.
And
that
advantage
the
Saints
have
,
when
Magistrates
are
Godly
,
&c.
2.
They
have
power
to
exact
the
performance
of
Christ's
Laws
.
Magistrates
have
a
power
to
punish
Saints
that
are
either
Subjects
,
if
they
neglect
any
Ordinance
,
and
so
if
they
neglect
among
the
rest
,
this
Duty
of
casting
themselves
into
Assemblies
.
And
God's
good
Hand
may
be
with
them
in
such
commands
,
as
2
Chron
.
30.
When
Hezekiah
sent
out
commands
to
the
People
to
Assemble
to
the
Passover
.
ver
.
12.
The
Hand
of
God
was
to
give
the
People
one
Heart
,
to
do
the
commandment
of
the
King
,
by
the
word
of
the
Lord
.
3.
They
need
not
to
expect
their
power
or
leave
,
for
their
gathering
into
a
Church
,
as
if
without
it
,
such
a
Combination
were
unlawful
;
nor
to
forbear
out
of
Conscience
of
their
Prohibition
.
If
indeed
they
used
force
or
persecution
actual
,
they
might
forbear
their
Assemblies
as
the
Disciples
,
Acts
8.
1.
and
scatter
themselves
;
but
not
because
of
the
command
simply
,
but
the
Persecution
;
because
God
will
have
Mercy
,
not
Sacrifice
.
4.
Christian
Magistrates
have
no
more
power
herein
,
then
Heathen
Magistrates
;
for
his
conversion
encreaseth
not
his
power
,
but
Sanctifieth
it
.
And
therefore
not
as
Christian
Magistrates
are
we
to
expect
their
leave
if
we
have
immediate
power
from
Christ
.
3.
Christ
hath
invested
his
Saints
with
such
a
power
,
by
giving
them
power
to
Judge
of
,
and
to
call
each
other
to
come
into
such
Church-Fellowship
.
Let
us
go
to
the
Mountain
of
the
Lord
,
Esa
.
2.
3.
For
the
Spiritual
Man
Judgeth
all
things
,
and
is
Judged
of
none
;
and
therefore
is
Supream
Judge
in
things
Spiritual
,
as
this
meerly
is
:
As
he
is
a
Judge
of
Truths
(
so
as
he
needs
no
outward
Judge
in
Doctrines
)
so
also
of
Persons
.
And
if
they
have
power
to
Judge
them
within
,
without
the
help
of
Magistrates
power
;
then
also
to
Judge
whom
to
take
in
.
4.
Christ
Invests
them
with
this
Right
,
by
communicating
his
Offices
to
them
,
even
as
Moses
put
some
of
his
power
upon
the
Elders
;
so
hath
Christ
on
his
Church
.
They
are
Kings
and
Priests
,
and
made
so
by
him
;
and
if
so
,
then
in
what
they
are
Kings
,
they
are
Supream
,
and
Independent
,
Rev.
1.
6
:
And
as
he
is
to
have
an
eternal
Government
over
them
;
so
they
are
to
have
towards
one
another
in
his
Church
Fellowship
.
5.
This
Kingdom
is
too
Transcendent
for
the
Sphere
of
any
Inferior
power
to
deal
in
.
For
their's
is
but
of
this
World
;
but
my
Kingdom
,
says
Christ
,
is
not
of
this
World
,
John
18.
36.
And
if
they
have
nothing
to
do
in
things
Natural
,
which
Men
as
Men
have
a
Right
and
Power
to
do
,
much
less
in
that
which
is
Spiritual
,
and
which
belongs
to
Saints
as
Saints
.
6.
It
is
a
Liberty
that
Christ
hath
purchased
for
his
Saints
:
Which
,
whatever
it
be
,
we
are
to
stand
fast
in
,
Gal
.
5.
1.
Now
this
is
part
of
our
Liberty
,
that
in
matters
of
Worship
;
which
are
things
of
another
World
,
we
are
not
Subject
to
Ordinances
of
Men
,
2
Col.
20.
Why
as
living
in
the
World
,
are
ye
subject
to
Ordinances
,
In
things
of
this
World
,
you
may
be
so
,
but
not
in
things
of
another
World
;
such
as
Christ's
Ordinances
,
whereof
the
Fundamental
one
is
this
of
Church-Fellowship
.
Which
Liberty
,
though
the
Defence
of
it
,
hath
cost
us
our
Liberty
in
the
way
we
once
went
in
,
and
in
the
Ordinances
then
enjoyed
;
and
so
in
some
things
,
and
especially
in
some
times
,
may
be
a
Snare
;
yet
it
is
a
Royalty
,
which
take
all
times
and
seasons
(
that
may
run
over
the
Churches
Head
)
is
for
our
Advantage
,
that
by
vertue
of
it
in
all
times
,
we
may
enjoy
the
Ordinances
as
freely
from
Christ
in
one
time
or
Age
as
in
another
.
7.
For
that
was
the
end
why
Christ
ordained
it
thus
.
For
if
Christ
had
not
given
this
immediate
Independent
power
to
the
Saints
,
as
well
as
Right
,
then
they
might
in
some
Ages
,
yea
,
in
most
,
never
have
enjoyed
that
which
they
had
a
Right
unto
;
and
so
that
Right
would
have
been
in
vain
.
But
Christ
did
not
leave
his
Saints
so
Destitute
;
but
that
as
he
gave
them
a
fitness
for
a
Church-Society
,
desires
after
it
,
a
Right
to
it
,
and
Ordinances
to
be
enjoyed
;
so
he
gave
power
to
enjoy
them
Independently
,
let
Magistrates
,
&c.
be
in
all
Ages
what
they
will
.
Thus
you
see
what
Power
and
Liberty
we
have
to
begin
a
Church
:
But
then
again
,
the
question
and
case
will
further
be
put
;
that
we
living
under
Christian
Governors
,
and
among
Churches
and
Congregations
allowed
by
them
:
What
Warrant
may
we
have
for
this
apart
,
and
Clanculary
practice
,
of
setting
up
such
a
Church
as
this
?
In
answer
to
this
,
suppose
them
Churches
we
will
,
as
indeed
I
will
not
Dispute
it
(
only
to
any
of
you
that
think
them
not
;
you
have
the
fuller
Warrant
for
that
Practice
,
Warrant
enough
for
that
opinion
;
which
I
have
not
)
therefore
I
will
go
upon
Supposition
,
and
such
grounds
,
as
all
may
and
will
agree
in
.
1.
Though
they
are
Churches
;
yet
if
you
were
never
truly
Members
of
any
,
you
are
free
to
begin
where
you
will
;
and
so
to
be
of
the
best
.
This
liberty
we
under
the
Gospel
have
,
that
the
Jews
had
not
;
for
there
being
to
them
but
one
Church
,
and
that
was
National
under
the
High
Priest
;
they
were
in
no
case
,
to
set
up
another
;
and
but
in
case
of
Idolatry
,
to
remove
from
communion
with
it
.
But
now
under
the
Gospel
,
Churches
may
be
erected
every
where
by
Saints
,
and
't
is
free
to
them
to
joyn
with
whom
they
please
.
Now
for
us
,
whether
any
of
us
may
account
our selves
Members
of
any
of
their
Churches
,
needs
not
much
examining
.
To
give
our selves
up
to
such
a
Fellowship
with
those
,
with
which
we
did
partake
the
Ordinances
,
was
not
our
Intention
then
;
but
we
came
to
receive
Christ
,
as
Members
of
his
Mystical
Body
,
and
so
as
such
who
had
a
Personal
Right
to
Christ
,
and
that
was
all
.
Which
Acts
,
though
God
accepted
,
winking
at
our
Ignorance
;
and
for
those
times
and
occasions
of
receiving
Sacraments
,
accepted
them
as
Church
Acts
;
yet
not
such
as
to
oblige
us
to
the
Congregation
we
received
in
;
we
intending
no
more
special
communion
with
the
Saints
therein
,
in
one
than
in
another
.
2.
Though
they
are
Churches
before
God
,
and
so
to
be
acknowledged
by
us
,
in
our
opinion
of
them
;
yet
they
are
not
such
as
necessarily
we
should
be
tyed
to
continue
in
;
and
not
to
remove
from
.
1.
Because
they
are
Churches
defective
in
Ordinances
,
it
is
Warrant
to
remove
to
such
a
Church
,
where
all
may
be
enjoyed
(
which
,
do
what
we
can
,
could
not
be
in
them
)
and
this
by
vertue
of
that
liberty
mentioned
under
the
Gospel
.
So
as
it
is
not
a
Removal
from
no
Church
to
a
Church
;
but
from
a
Defective
Church
,
to
a
Church
more
compleat
in
all
Ordinances
of
Prophesying
,
Offices
,
Excommunication
,
&c.
And
in
such
Churches
,
where
the
Admission
useth
not
to
be
Formal
,
the
leave
to
depart
needs
not
be
Formal
.
2.
Because
they
are
Defiled
Churches
to
our
Judgments
,
and
so
Defiled
,
as
to
continue
in
them
,
a
Man
himself
would
become
Defiled
also
;
in
this
case
a
Man
may
remove
from
them
;
and
therefore
much
more
he
may
choose
,
whether
he
will
ingage
in
them
when
he
is
free
.
For
though
they
remain
Churches
to
my
Judgment
still
(
as
a
Leprous
Man
is
a
Man
)
and
that
because
they
are
so
in
God's
acceptation
;
yet
to
me
they
are
the
same
as
no
Church
,
if
I
cannot
enjoy
the
Ordinances
in
them
;
or
shall
be
Defiled
in
the
enjoying
them
.
So
as
they
may
be
Churches
as
to
their
State
,
when
not
in
use
to
me
.
As
1.
If
to
the
free
enjoying
any
Ordinance
,
any
thing
sinful
must
be
practised
;
as
in
receiving
the
Sacrament
,
let
that
Church
be
in
it self
,
and
in
my
Judgment
otherwise
never
so
Reformed
,
yet
if
this
be
imposed
on
me
,
or
I
must
not
receive
;
it
is
no
Mother
to
me
,
for
it
denies
to
me
her
Child
,
the
Bread
which
is
due
to
me
as
a
Child's
Portion
.
2.
In
other
practises
it
is
so
Defiled
,
as
that
I
cannot
constantly
be
a
Member
in
it
,
but
I
must
also
be
Defiled
;
as
in
mixt
receiving
,
in
which
since
the
wicked
are
made
one
Body
with
the
Saints
,
there
is
a
sin
which
lies
somewhere
,
1
Cor
10.
17.
And
if
that
the
not
exercising
this
power
,
which
is
due
to
a
Congregation
,
and
which
they
are
not
to
forbear
to
exercise
,
in
casting
out
such
is
a
sin
of
the
whole
,
and
it
be
a
Duty
not
to
joyn
with
them
:
Then
I
am
not
to
partake
constantly
with
them
(
because
then
I
should
partake
of
their
Sin
)
in
such
a
mixture
,
and
should
also
sin
in
omitting
the
Ordinance
of
withdrawing
from
them
,
2
Tim
.
3.
5.
The
command
being
,
Ezek
.
44.
24.
That
God's
Laws
shall
be
kept
in
all
the
Assemblies
,
(
especially
seeing
by
the
Godlies
presence
,
they
become
Assemblies
;
and
God
vouchsafes
unto
them
that
priviledge
)
they
again
should
see
to
execute
his
Laws
,
which
from
Christ
Independently
they
have
Transmitted
to
them
.
However
,
if
this
Practice
,
and
Omission
,
be
made
but
doubtful
unto
me
,
it
is
to
me
a
Sin
to
continue
among
them
.
3.
Though
it
should
be
granted
,
that
I
might
occasionally
receive
the
Sacrament
in
them
(
as
being
Churches
pro
hac
vel
illâ
vice
)
yet
it
will
not
follow
,
that
I
should
be
a
constant
Member
to
continue
with
them
.
For
in
such
an
occasional
receiving
,
I
am
not
so
made
a
Member
,
as
to
be
called
to
exercise
any
such
Judicial
Act
of
casting
out
the
bad
;
but
it
lies
on
them
who
are
constant
Members
of
it
;
who
by
their
Approbation
,
make
themselves
one
Body
with
them
.
4
But
in
even
such
a
receiving
occasional
,
I
am
not
to
partake
,
till
I
am
a
setled
Member
in
some
Church
:
For
,
as
was
said
,
this
is
a
Church
Ordinance
,
which
,
as
a
Mystical
Member
of
Christ
,
a
Christian
hath
but
a
Remote
Right
unto
.
And
therefore
I
must
be
in
a
Church
,
ere
I
partake
of
it
any
where
.
And
seeing
we
are
not
so
in
theirs
,
Original
Members
,
it
is
necessary
we
be
of
a
more
pure
Church
,
e're
we
can
be
capable
of
receiving
the
Lord's
Supper
.
5.
This
Church-Society
therefore
is
not
a
Separation
from
them
,
as
no
Churches
in
themselves
;
but
as
no
Churches
to
us
in
use
.
For
Separation
is
so
to
part
from
them
,
as
to
condemn
them
for
no
Churches
(
as
when
the
Saints
came
out
of
the
World
,
they
are
said
to
Separate
from
it
,
as
condemning
it
as
lying
in
Wickedness
and
Unregenerate
)
but
so
we
separate
not
from
them
;
not
as
from
no
Churches
to
our
Judgments
;
but
as
none
fit
for
us
to
joyn
with
.
6.
This
,
our
not
Separating
,
we
may
testifie
by
holding
such
communion
with
them
,
wherein
we
may
not
be
Defiled
;
and
by
vertue
of
this
our
Church-Fellowship
,
have
this
further
improvement
by
their
Ordinances
,
as
to
partake
with
them
in
a
New
Relation
.
And
so
it
is
not
a
Separation
but
a
new
moulding
of
a
new
Church
more
compleat
,
as
whem
a
Man
that
pulls
down
an
old
House
,
and
builds
with
the
same
Materials
a
new
one
more
compleat
.
And
herein
we
may
do
as
the
Saints
did
in
Hierusalem
;
they
were
joyned
in
a
Church-Fellowship-Christian
,
and
yet
went
to
the
Temple
,
and
enjoyed
the
Ordinances
there
,
Acts
2.
46.
Which
Jewish
Church
they
Rejected
,
not
as
no
Church
,
though
such
as
was
to
vanish
afore
the
new
.
7.
It
need
not
trouble
us
,
that
this
is
not
a
visible
Church
(
that
is
in
the
exercise
and
profession
of
it
)
for
though
that
would
be
more
comfortable
;
yet
it
is
not
of
the
essence
of
a
Church
,
it
being
but
an
Adjunct
.
And
it
is
called
visible
,
not
in
respect
of
a
necessary
visibility
to
others
;
but
as
to
themselves
,
and
one
to
another
.
For
so
,
in
the
Primitive
Times
,
their
Congregations
were
not
things
visible
to
wicked
Men
;
but
in
secret
to
themselves
,
the
Church
being
fled
into
the
Wilderness
.
8.
No
Danger
is
to
Restrain
us
from
doing
our
Duty
herein
,
as
in
the
Primitive
Times
it
did
not
,
when
Persecution
was
more
hot
than
now
,
Heb
.
10.
25
,
33
,
34.
't
is
true
,
God
will
have
Mercy
rather
than
Sacrifice
;
but
then
,
if
the
enjoying
Sacrifice
be
a
greater
Mercy
,
than
the
loss
of
what
is
hazarded
can
be
,
if
both
being
put
into
the
ballance
,
Sacrifice
is
the
greater
benefit
of
the
two
,
compared
with
what
is
hazarded
,
then
we
are
to
choose
Sacrifice
rather
,
even
by
vertue
of
that
Rule
,
that
as
the
Body
is
better
than
Rayment
,
so
the
Soul
,
than
meerly
Liberty
or
Estate
.
Tho'
in
case
of
Life
it
would
alter
;
for
then
you
take
away
the
Subject
which
should
enjoy
the
Sacrifice
it self
.
Therefore
when
the
Persecution
was
but
the
spoiling
their
Goods
,
Heb
.
10.
33
,
34.
they
forbore
not
to
Assemble
;
but
when
it
touched
Life
,
they
Dispersed
themselves
,
Acts
8.
1.
CHAP.
V.
That
it
is
necessary
there
should
be
various
kinds
of
Officers
in
a
Church
,
and
that
each
should
be
setled
by
a
Divine
Institution
.
I
shewed
before
,
what
the
constitution
of
a
Church
is
,
that
,
as
it
was
to
be
a
Body
of
Saints
,
so
also
an
ordered
Body
,
as
Col.
2.
5.
is
intimated
,
and
elsewhere
,
which
Order
,
as
I
then
said
,
noted
out
two
things
.
1.
Enjoying
all
Ordinances
.
So
1
Cor
.
11.
ver
.
23.
compared
with
,
v.
24.
The
Lord's
Supper
is
reckoned
a
part
of
the
Apostolical
Orders
;
and
ver
.
1.
the
Institutions
of
the
New
Testament
are
called
Traditions
,
&c.
And
2.
That
Order
,
consists
in
their
Ranking
their
Members
into
such
Offices
,
according
to
the
Gifts
as
Christ
hath
appointed
;
that
so
all
the
Ordinances
might
be
enjoyed
.
I
shall
now
shew
the
necessity
of
Officers
and
Ministers
in
a
Church
.
It
may
abundantly
convince
us
,
that
Heb
.
6.
2.
Imposition
of
Hands
,
is
reckoned
as
one
of
those
six
points
,
which
are
of
the
Foundation
,
and
first
Principles
of
Religion
,
ver
.
1.
laid
by
those
Master-Builders
,
and
by
the
sign
used
at
the
Ordination
and
calling
of
Officers
,
the
use
and
power
of
the
Ministry
,
and
Officers
of
a
Church
is
meant
;
and
placed
here
next
,
and
conjoyned
with
the
Doctrine
of
the
Sacrament
(
Baptism
being
here
put
for
both
,
as
breaking
Bread
is
elsewhere
put
for
the
whole
Lord's
Supper
.
)
because
the
one
is
conjunct
with
the
other
:
Answerable
unto
which
in
the
Reddition
,
is
,
tasting
the
good
Word
of
God
;
which
useth
to
be
Dispensed
by
those
Officers
.
The
partaking
of
the
Holy
Ghost
,
is
especially
in
Baptism
and
the
Sacraments
;
and
he
usually
is
powred
forth
more
abundantly
at
the
Sacrament
.
This
establishment
of
Officers
in
a
Church
,
is
not
indeed
necessary
and
fundamental
to
the
Personal
Salvation
of
a
Christian
,
yet
unto
the
Building
of
them
up
,
which
is
as
necessary
as
Conversion
.
And
therefore
answerably
:
The
course
of
the
Apostles
was
,
first
,
to
go
to
plant
and
convert
Men
to
Christ
,
and
then
to
knit
them
into
Church-Fellowship
;
as
Acts
2.
v.
47.
And
then
a
while
to
leave
them
till
Men
fit
for
Offices
,
should
be
sound
amongst
them
by
Trial
of
their
Gifts
,
and
soundness
of
their
Conversion
;
and
then
to
send
Evangelists
or
themselves
again
to
visit
them
:
Both
to
confirm
them
in
the
Faith
,
and
also
to
settle
Officers
and
Elders
amongst
them
,
according
to
Christ's
Institution
.
And
thus
in
every
Church
these
Officers
were
setled
,
so
Acts
14.
21
,
22
,
23
,
24.
Paul
and
Barnabas
returned
to
Antioch
,
Iconium
,
Lystra
,
confirming
the
Disciples
;
and
when
they
had
chosen
Elders
in
every
Church
,
with
Prayer
and
Fasting
they
departed
,
v.
13.
And
where
themselves
could
not
come
they
sent
Evangelists
,
as
Titus
to
Crete
,
1
Tit
.
5.
for
this
cause
,
to
ordain
Elders
in
every
City
,
where
Churches
were
planted
:
So
as
the
great
care
and
work
of
the
Apostles
and
Evangelists
,
was
as
first
to
gather
Churches
:
So
then
to
set
Officers
over
them
,
and
so
to
commend
them
to
their
charge
,
and
God's
grace
:
so
in
Ephesus
,
Acts
20.
17.
28
,
32.
for
then
they
made
account
they
had
provided
for
them
,
as
much
as
in
them
lay
;
even
as
Parents
,
do
when
they
see
their
Children
Marryed
,
and
well
bestowed
.
The
use
,
and
excellency
,
and
necessity
of
them
to
the
Church
,
might
many
ways
be
demonstrated
unto
us
.
1.
These
Officers
and
Gifts
,
are
the
Joynt
and
Distinct
work
of
all
three
Persons
.
They
conspire
and
have
a
Distinct
hand
in
framing
them
for
the
Church
,
as
well
as
in
the
Great
Work
of
our
Salvation
;
Father
,
Son
,
and
Holy
Ghost
meet
in
the
making
and
ordaining
Officers
:
And
each
Person
distinctly
contributes
something
.
As
we
gather
the
Excellency
of
the
Creation
of
Man
,
above
all
Creatures
,
because
the
whole
Trinity
say
,
Let
us
make
Man
;
and
so
of
Redemption
,
that
Father
,
Son
,
and
Holy
Ghost
,
set
their
Hands
to
it
,
and
bear
Offices
in
it
;
so
we
may
infer
the
greatness
,
necessity
,
excellency
of
Officers
in
a
Church
and
their
holy
Communion
,
because
all
three
Persons
,
not
only
as
in
other
Works
,
but
distinctly
and
apart
concur
unto
it
.
So
we
have
it
at
once
told
us
;
and
we
need
not
have
Recourse
to
several
places
for
it
,
1
Cor
.
12.
4
,
5
,
6.
Those
three
Persons
are
the
three
Great
Officers
in
our
Salvation
:
And
these
Officers
in
his
Church
,
are
the
lesser
,
Christ
is
the
chief
Pastor
,
they
the
Inferior
under
him
,
1
Pet
.
5.
and
so
are
co-workers
with
the
Trinity
;
shall
all
three
Persons
concur
to
constitute
them
,
and
shall
we
neglect
to
have
them
?
2.
They
are
the
Gifts
bequeathed
us
by
Christ
at
his
departure
;
and
his
last
Gift
must
needs
be
a
great
one
,
and
so
to
be
esteemed
by
us
,
and
made
use
of
accordingly
.
To
have
a
Gift
given
(
which
is
ordained
simply
for
use
,
or
else
it
is
made
vain
,
and
ineffectual
)
and
to
let
it
be
unused
,
what
a
slighting
is
it
of
any
ones
Love
?
If
a
Garment
be
given
as
a
Legacy
to
wear
,
what
a
contempt
of
the
Donor's
Gift
would
it
be
to
sell
it
?
Now
Officers
are
Christ's
Legacy
,
and
his
last
Legacy
.
Ephes
.
4.
11.
when
he
ascended
,
He
gave
Gifts
to
Men
,
as
Elias
at
his
Ascending
,
obtained
a
resting
of
his
Spirit
on
Elisha
,
and
what
were
those
Gifts
,
ver
.
11.
save
Apostles
,
Pastors
and
Teachers
,
&c.
and
mark
it
,
the
Gifts
given
,
that
make
them
to
be
Pastors
and
Teachers
are
not
alone
said
to
be
the
Gifts
,
but
the
Men
endued
with
those
Gifts
,
and
put
into
those
Offices
;
Pastors
,
Teachers
.
The
Ministers
themselves
are
Gifts
,
and
so
their
Gifts
became
of
double
and
treble
use
when
Officers
,
to
what
before
when
private
Men
:
Thus
in
like
manner
,
Numb
.
18.
of
the
Levites
it
is
said
,
to
you
they
are
given
as
a
Gift
for
Jehovah
,
and
as
to
serve
Jehovah
,
so
them
also
.
And
Numb
.
18.
7.
Aarons
Service
is
termed
a
Service
of
Gift
,
and
next
to
God's
Son
,
and
Spirit
these
are
the
greatest
Gifts
,
because
conveyers
of
both
to
us
.
If
a
precious
Jewel
were
given
you
,
would
you
not
place
it
in
a
Ring
where
it
might
shine
,
and
adorn
you
?
If
a
Loadstone
,
which
of
it self
would
draw
;
yet
would
you
not
set
it
in
Steel
,
that
it
might
draw
more
,
and
not
let
it
lie
unuseful
?
Thus
do
with
the
Gifts
of
Men
among
you
,
which
in
Office
will
be
more
Serviceable
,
shine
more
,
give
a
greater
Lustre
.
And
the
rather
do
this
,
for
thereby
you
give
their
Gifts
again
to
God
.
and
return-them
to
him
.
So
when
the
Levites
were
consecrated
by
the
Imposition
of
the
People's
Hands
(
Numb
.
8.
9
,
10
,
11.
)
They
were
offered
as
a
wave
Offering
says
the
Hebrew
to
the
Lord
,
and
as
a
Gift
says
the
Septuagint
,
that
they
might
execute
the
Service
of
the
Lord
.
Some
Services
you
cannot
do
without
them
,
and
so
God
is
a
looser
of
Worship
which
is
imperfect
without
them
.
And
then
3.
God
in
recompence
again
will
come
,
and
be
more
present
with
you
then
before
.
For
this
compare
but
,
Ps.
68.
8.
with
that
,
Ephes
.
4.
11.
it
being
the
place
whence
these
words
are
taken
.
Thou
hast
given
Gifts
to
Men
to
dwell
among
them
.
When
Christ
ascended
,
he
became
absent
from
his
Church
,
therefore
when
he
ascended
he
gave
these
Gifts
,
that
by
their
Ministry
he
might
dwell
in
their
Hearts
by
faith
more
,
and
also
by
his
Spirit
.
By
these
Officers
he
Buildeth
the
House
more
and
more
,
and
adds
to
it
both
intensive
and
extensive
more
Members
,
and
more
Graces
;
(
Ephes
.
4.
12.
)
for
the
perfecting
the
Saints
,
and
building
up
the
Body
of
Christ
,
(
as
also
,
1
Cor
.
3.
10.
16.
)
and
when
he
hath
built
them
up
,
and
the
more
,
the
more
he
dwells
among
them
;
and
the
more
he
delights
to
do
it
when
the
House
is
finisht
,
and
furnisht
with
all
his
Officers
.
Your selves
love
not
to
dwell
in
an
unfurnisht
House
,
you
would
have
all
utensils
,
and
Servants
of
all
sorts
about
you
,
you
will
stay
Removing
till
a
House
is
Furnisht
,
and
as
God
brought
Man
into
the
World
not
till
it
was
Finisht
,
so
doth
Christ
.
God
would
have
his
People
first
become
a
Church
,
that
he
might
meet
and
dwell
more
among
them
,
then
when
the
Stones
lie
scattered
here
and
there
,
so
Mar.
18.
his
promise
to
invite
us
to
be
a
Church
is
,
I
will
be
in
the
midst
of
you
;
and
Ezek
.
48.
35.
The
Name
is
,
The
Lord
is
there
;
and
then
when
you
have
Officers
and
Ordinances
dispensed
by
them
,
then
you
have
a
further
presence
,
he
will
come
down
oftner
amongst
you
:
The
more
of
Ordinances
,
the
more
of
Christ
;
the
more
of
Officers
,
the
more
of
Ordinances
.
And
4.
The
effect
of
them
,
and
God's
dwelling
will
be
growth
in
Grace
:
So
it
follows
,
Eph.
4
:
13.
Till
they
all
come
to
their
fullness
of
the
Stature
of
Christ
:
As
in
the
Body
after
it
is
begotten
,
God
hath
appointed
Ordinances
of
Food
,
Sleep
,
&c.
for
the
growth
of
it
:
And
if
any
of
those
Ordinances
are
wanting
,
there
is
a
decay
of
strength
or
Health
,
and
a
defect
in
Growth
;
so
if
any
Ordinances
be
wanting
to
the
New
Creature
,
you
will
find
the
defect
of
it
in
your
Souls
,
and
for
all
such
Ordinances
for
growth
,
Officers
are
appointed
,
and
their
Ministry
,
so
Acts
20.
32.
After
they
had
Elders
,
he
commits
them
to
their
charge
,
and
the
word
of
his
Grace
in
them
to
build
them
up
;
his
Speech
implies
that
they
were
all
converted
,
else
they
had
not
been
of
a
Church
.
They
wanted
now
nothing
till
they
came
to
Heaven
but
building
up
;
so
it
Followes
,
to
give
you
an
Inheritance
with
them
that
are
Sanctified
:
And
there
is
that
near
connexion
between
Heaven
and
building
up
in
Grace
,
because
growth
is
as
necessary
to
bring
us
to
Heaven
as
Conversion
,
as
therefore
you
would
think
the
Ministry
necessary
for
the
Salvation
of
your
Children
to
convert
them
;
so
of
your
own
Souls
for
growth
in
Grace
;
so
as
you
cannot
be
Saved
,
unless
you
grow
to
such
a
pitch
,
to
that
fullness
of
Stature
which
in
Christ
God
hath
appointed
you
,
except
ye
be
converted
says
Christ
to
his
Disciples
,
you
cannot
enter
into
Heaven
,
as
well
as
except
ye
be
born
again
;
and
though
many
have
grown
to
that
perfection
without
Ordinances
,
being
ignorant
of
them
;
yet
none
that
know
and
may
enjoy
them
,
and
therefore
also
of
Timothy's
Ministry
it
is
promised
,
he
should
save
himself
and
them
that
heard
him
.
So
as
they
are
necessary
to
a
Man's
Salvation
,
that
knows
them
to
be
Ordinances
,
and
Ordinances
appointed
.
If
you
ask
the
reason
of
this
connexion
and
necessity
,
't
is
true
it
is
not
absolute
,
as
was
not
Christ's
Satisfaction
,
as
Christ
intimates
when
Praying
the
Cup
might
pass
,
he
says
,
all
things
are
possible
;
but
yet
it
was
necessary
,
because
it
was
God's
will
so
to
have
it
:
Thus
God
could
save
you
,
build
you
up
without
Ordinances
,
and
so
he
hath
many
;
but
yet
hath
appointed
these
,
and
having
appointed
them
,
to
those
that
know
it
,
they
become
necessary
;
though
they
are
not
such
in
themselves
;
yet
because
so
it
hath
pleased
God
.
The
reason
we
find
of
Diversity
of
Gifts
and
Administrations
,
1
Cor
.
12.
ver
.
18.
God
hath
set
the
Members
in
a
Body
,
as
it
hath
pleased
him
that
is
all
his
Reason
,
and
answerably
that
which
he
says
referring
to
this
,
ver
.
28.
that
God
hath
set
some
in
the
Church
,
first
Apostles
,
Prophets
,
Teachers
,
is
for
the
same
reason
also
:
It
is
as
if
you
should
seek
a
reason
why
Bread
and
Wine
of
all
Creatures
,
are
Typed
out
to
be
Elements
Sacramental
:
There
is
no
reason
but
so
it
pleased
;
so
if
you
ask
why
these
Ministries
,
there
is
no
reason
but
so
it
pleased
him
,
and
there
was
no
reason
of
necessity
absolute
but
only
the
will
of
God
:
For
he
that
Governeth
the
Angels
and
the
Church
above
us
,
immediately
by
his
Spirit
,
and
all
the
Creatures
below
us
(
who
yet
continue
to
this
day
according
to
his
Ordinances
,
in
their
course
he
set
them
,
Psal
.
119.
91.
)
in
which
course
they
are
acted
by
an
invisible
power
of
his
immediately
concurrent
,
could
in
like
manner
have
governed
Men
,
yet
chose
as
to
have
the
World
of
Men
governed
by
Magistrates
:
So
his
Church
also
by
Officers
of
his
own
Institution
and
Appointment
,
and
as
of
all
other
of
God's
appointments
else
,
so
of
this
we
may
behold
and
admire
a
Glorious
and
Wise
harmony
and
conveniency
and
suitableness
,
that
so
it
should
be
.
What
in
particular
is
the
conveniency
and
necessity
of
each
Office
in
partiular
,
as
suited
to
all
particular
necessities
of
a
Church
,
I
will
shew
when
I
speak
of
each
particular
Office
,
and
their
distinction
.
I
omit
also
their
use
and
necessity
in
respect
of
them
without
,
to
convert
and
add
Men
daily
unto
the
Church
,
which
is
one
great
end
of
their
Office
mentioned
,
Ephes
.
4.
12
,
{αβγδ}
,
which
imports
the
joynting
in
Members
into
the
Church
,
and
gathering
in
all
the
Saints
,
and
making
their
number
perfect
as
others
read
it
.
Now
we
chiefly
speak
of
in
relation
to
a
Church
Instituted
and
their
edification
,
which
is
the
other
end
there
mentioned
,
where
he
also
tells
us
that
these
Institutions
(
as
also
this
Ordinance
of
particular
Churches
)
shall
last
but
till
that
General
Meeting
or
concourse
of
all
Saints
in
their
perfection
,
as
the
word
{αβγδ}
signifies
,
when
there
shall
be
but
one
Fold
,
and
one
Shepherd
,
John
10.
16.
But
untill
then
,
he
hath
appointed
the
Ministry
of
Apostles
,
&c.
whose
Ministry
we
enjoy
not
in
their
Persons
but
writings
;
and
ordinary
Officers
we
enjoy
in
their
personal
Employments
:
We
will
but
take
the
Reasons
which
he
doth
there
insinuate
.
1.
Because
the
Church
is
under
Age
,
(
which
he
implies
,
ver
.
13.
)
therefore
she
is
to
have
these
Officers
over
her
,
untill
she
come
to
a
perfect
Man
,
and
to
the
full
Stature
:
And
Children
under
Age
now
as
well
as
then
,
are
to
be
under
Tutors
and
Governours
,
Gal
.
4.
2.
And
though
we
are
not
in
such
Bondage
to
Beggerly
Elements
,
but
comparatively
are
Men
grown
;
yet
as
we
are
not
perfect
Men
,
not
come
to
that
full
Stature
we
shall
come
to
,
so
far
,
we
are
still
left
under
the
care
and
eye
of
Tutors
and
Governours
,
who
yet
are
not
the
Heads
,
but
Servants
of
the
Church
.
As
great
Men's
Children
are
(
whilst
at
School
learning
the
Elements
and
Rudiments
)
under
the
ferula
and
Bondage
of
School
Masters
;
from
which
being
delivered
,
as
being
come
to
more
R●peness
;
yet
especially
if
absent
from
the
immediate
eye
of
their
Parent
,
and
Travelling
in
a
strange
Country
,
their
Parents
set
Governours
to
have
an
inspection
over
them
,
to
bring
them
up
and
instruct
them
,
till
they
all
come
home
;
Thus
hath
God
done
with
his
Saints
not
as
Men
grown
,
but
whilst
they
are
absent
from
him
here
,
he
hath
betrusted
them
with
the
Government
of
Tutors
and
instructors
,
to
have
an
eye
unto
them
who
yet
are
but
their
Servants
.
Which
argues
God's
infinite
love
and
tender
care
towards
them
,
for
their
Education
;
yea
,
Though
there
be
but
two
or
three
of
them
in
a
Congregation
,
yet
he
will
not
let
them
Travel
here
without
a
Guide
,
(
as
the
Apostle
calls
their
Elders
,
Heb
.
13.
17.
)
so
his
promise
was
of
old
,
Jer
.
3.
14
,
15.
I
will
take
you
one
of
a
Tribe
and
one
of
a
City
,
and
give
you
Pastors
(
not
Pastor
only
)
according
to
my
own
heart
.
The
Education
and
Training
up
of
his
Children
,
God
accounteth
of
to
be
a
matter
of
greater
concernment
,
than
you
can
possibly
esteem
of
the
Education
of
yours
,
because
,
according
to
their
growth
here
,
they
are
ranked
and
placed
in
that
body
of
Christ
hereafter
,
where
,
if
any
Member
should
not
have
its
full
growth
,
the
disproportion
of
a
Member
would
reflect
upon
the
Head
,
Christ
,
and
cast
a
deformity
on
the
whole
,
therefore
every
Member
is
to
grow
up
to
that
Stature
which
Christ
hath
appointed
it
;
and
hence
answerably
God
takes
care
for
them
,
and
thought
it
requisite
to
make
it
the
proper
and
sole
business
of
Men
enabled
,
with
the
greatest
gifts
that
ever
were
poured
out
upon
Men
,
to
attend
and
look
to
the
bringing
up
of
his
Children
,
and
thought
it
not
enough
for
Men
to
have
gifts
,
but
for
the
improvement
of
them
,
to
have
Men
set
apart
to
such
Offices
,
as
might
be
separated
(
as
Paul
unto
the
Gospel
,
Rom
.
1.
1.
and
so
Gal
.
1.
16.
)
the
Phrase
is
taken
from
the
Levites
,
who
Numb
.
8.
14.
are
said
to
be
separated
to
do
the
service
;
or
,
as
the
Septuagint
have
it
,
to
the
work
,
which
word
the
Apostle
useth
,
Ephes
4.
12.
for
the
work
of
the
Ministry
,
is
a
business
of
that
weight
,
that
they
are
to
give
themselves
wholly
to
it
,
1
Tim
.
4.
5.
First
,
God
tendred
so
much
the
instruction
and
proficiency
of
his
Children
in
the
knowledge
of
Christ
,
which
is
mentioned
here
,
that
he
contented
not
himself
to
have
them
enjoy
such
occasional
means
as
the
Brethren
in
communion
were
able
to
afford
each
other
,
as
their
callings
and
occasions
should
permit
;
(
though
we
all
were
able
to
Prophesie
)
but
he
would
farther
have
Men
of
the
best
and
eminentest
gifts
set
apart
usually
unto
it
,
by
continual
labour
to
perfect
themselves
,
and
his
Church
.
As
in
a
School
or
Colledge
,
besides
what
Pupills
may
get
out
of
Books
,
and
mutual
conferences
daily
with
others
,
Parents
provide
Tutors
for
them
,
and
Colledge-Officers
,
University
professors
are
set
apart
to
study
what
to
read
unto
them
;
so
God
would
shew
himself
more
careful
,
for
his
and
he
would
not
have
his
children
rendred
too
extemporary
,
he
would
have
them
fed
with
the
finest
fare
,
and
therefore
would
have
Men
dedicated
to
his
Service
;
yea
further
,
he
would
have
them
grow
in
knowledge
and
grace
,
and
every
age
to
exceed
another
,
which
is
tacitly
intimated
(
as
it
seems
to
me
)
in
the
12.
and
15.
verse
,
he
would
have
as
every
Member
,
so
the
whole
Church
grow
till
the
day
of
Judgment
:
And
one
age
to
sow
,
and
another
to
reap
a
more
plentifull
Harvest
;
now
this
would
not
have
been
in
an
ordinary
way
and
course
,
unless
Men
were
dedicated
to
this
work
,
for
every
Scribe
instructed
to
the
Kingdom
of
God
,
brings
forth
out
of
his
Treasure
things
new
and
old
,
Matth
.
13.
52.
If
Timothy
will
profit
and
have
his
profiting
appear
to
all
,
he
must
give
himself
wholly
to
it
,
1
Tim
.
4.
15.
He
must
be
instructed
,
and
he
must
have
a
Treasure
,
and
that
not
of
Coyn
only
,
of
present
currant
money
,
but
he
would
have
his
children
enriched
with
importation
of
new
commodities
,
and
to
be
such
a
Scribe
requires
the
whole
Man
,
such
an
one
was
Ezra
,
ch
.
7.
6.
10.
Ezra
was
a
ready
Scribe
in
the
Law
of
Moses
,
that
is
,
versed
in
it
and
the
meaning
of
it
,
and
the
good
hand
of
God
was
on
him
,
ver
.
9.
For
he
had
prepared
his
heart
,
ver
.
10.
to
seek
the
Law
,
that
is
,
to
search
out
the
meaning
of
it
,
and
to
do
it
,
and
to
teach
in
Israel
;
yea
further
the
Apostle
otherways
intimates
,
that
without
Men
being
set
apart
to
it
,
there
would
have
been
no
preserving
of
knowledge
,
but
the
ordinary
sort
of
Believers
would
have
been
exposed
to
the
danger
of
being
carryed
away
by
Seducers
,
so
,
Ephes
.
4.
14.
That
we
henceforth
be
no
more
Children
,
&c.
I
take
it
,
he
makes
it
not
so
much
an
inference
from
the
former
by
way
of
instruction
of
what
we
therefore
should
be
,
but
goes
on
to
shew
the
ends
of
these
Offices
,
and
the
Word
,
{αβγδ}
,
is
all
one
with
alias
,
otherwise
,
&c.
And
indeed
otherwise
,
our
running
into
error
could
not
have
been
prevented
.
For
ordinary
sort
of
believers
being
children
not
fully
grown
up
,
would
easily
have
been
seduced
,
if
they
had
not
had
guides
committed
to
them
,
who
had
been
able
to
convince
gain-sayers
.
The
Apostle
useth
many
Metaphors
to
express
their
danger
herein
,
as
First
that
they
are
children
,
and
how
easily
are
they
deceived
,
Secondly
,
in
danger
to
fluctuate
as
a
reed
in
the
water
,
this
way
and
that
way
,
and
to
have
been
in
doubt
what
to
hold
and
stick
unto
;
and
Thirdly
,
to
be
exposed
to
be
carryed
about
with
every
wind
of
Doctrine
as
Ships
in
the
water
,
if
there
be
no
Pilot
nor
Mariners
that
know
how
to
steer
and
guide
them
.
And
therefore
the
word
used
by
the
Apostle
,
1
Cor
.
12.
28.
concerning
ordinary
Officers
is
,
{αβγδ}
,
that
is
Governours
of
a
Ship
,
Cubosa
being
used
in
Cicero
for
the
greater
kind
of
Ships
then
used
,
built
square
,
and
so
it
follows
in
,
Ephes
.
4.
14.
{αβγδ}
in
the
Ship
of
Men
,
as
Beza
says
it
may
be
interpreted
,
wicked
and
naughty
Men
,
if
learned
,
would
have
driven
the
Ship
whither
they
had
pleased
;
To
prevent
this
he
appointed
them
Pilots
,
the
Apostles
,
who
left
also
behind
them
Writings
,
and
ordinary
Pastors
and
Teachers
,
who
should
be
more
then
ordinarily
skill'd
in
their
writing
,
and
be
Pilots
unto
others
.
And
as
in
that
part
of
growing
in
knowledge
,
so
likewise
for
their
lives
and
manners
God
would
have
them
watched
over
,
and
would
not
trust
the
care
hereof
to
that
which
every
Brother
would
have
one
of
another
;
but
thought
it
worthy
of
some
Mens
whole
pains
and
care
,
to
whom
he
might
commit
the
charge
of
Mens
Souls
to
watch
over
them
,
and
of
whom
he
might
receive
an
account
,
as
Heb
.
13.
v.
17.
Even
as
in
Colledges
(
besides
private
helps
of
Tutors
)
there
are
publick
Lecturers
and
Deans
to
instruct
and
overlook
the
whole
,
so
jealous
is
God
of
his
Church
and
Children
,
and
carefull
of
their
Education
.
And
there
was
need
of
all
this
,
and
all
little
enough
;
and
other
wise
if
this
business
had
been
,
in
common
,
left
to
the
common
care
of
every
Member
watching
over
each
other
,
there
would
have
been
a
defect
.
2.
As
many
Officers
are
necessary
for
the
growth
,
&c.
of
every
Member
in
particular
,
so
for
the
publick
managing
of
common
affairs
amongst
them
,
for
every
Church
is
a
Body
,
a
Common-wealth
,
a
City
,
&c.
which
by
vertue
of
their
combination
will
(
as
all
Societies
)
have
many
businesses
in
common
that
will
concern
the
whole
,
every
Church
will
have
their
{αβγδ}
,
as
the
Apostle
speaks
of
the
affairs
of
the
Church
of
Philippi
,
2
Phil
.
20.
Church
businesses
,
as
Corporations
have
common
Town-businesses
,
and
as
he
intimates
there
,
there
had
need
be
some
to
take
care
of
them
,
to
prepare
them
,
to
contrive
them
,
to
study
them
,
to
manage
them
,
these
common
businesses
are
admission
of
Members
,
Excommunications
.
To
examine
Witnesses
in
case
of
Scandal
to
judge
of
the
cause
,
to
give
a
just
weight
to
the
sin
according
to
the
ballance
of
the
Sanctuary
.
It
was
an
especial
Office
of
the
Priests
under
the
Law
,
to
teach
the
people
to
discern
between
the
clean
and
unclean
,
Ezek
.
44.
23.
And
in
all
these
things
,
not
only
is
it
requisite
simply
for
Order's
sake
,
that
some
do
in
the
name
of
the
rest
propound
,
discuss
,
&c.
but
also
for
the
ease
of
the
whole
,
and
not
only
so
,
but
for
the
better
managing
and
dispensing
all
things
,
when
Men
shall
make
it
their
business
to
study
Church
affairs
,
as
Men
in
Authority
do
those
of
their
Common-wealth
;
and
Lastly
,
it
conduceth
to
the
more
faithful
managing
of
them
:
For
otherwise
that
which
is
every
Man's
business
,
is
no
Man's
;
and
common
businesses
,
if
not
committed
to
the
especial
care
of
some
are
ordinarily
neglected
,
and
miscarry
as
we
see
in
ordinary
experience
.
3.
It
is
necessary
that
there
should
be
many
Officers
in
every
Church
,
unto
whom
the
exercise
of
Church-power
may
be
especially
committed
,
tho'
the
power
it self
be
wholly
in
the
Church
it self
,
whose
Servants
and
helpers
they
are
,
1
Cor
1.
24.
and
not
Lords
over
them
,
and
it
is
fit
these
Officers
should
be
constantly
the
same
,
because
the
Fellowship
is
to
be
constant
(
as
was
shewed
)
and
through
long
experience
they
will
be
better
exercised
in
such
affairs
,
as
they
give
themselves
wholly
unto
.
Lastly
,
It
was
for
the
great
Honour
of
Christ
and
of
his
Church
to
have
such
Officers
,
as
Servants
to
attend
his
Royal
Spouse
and
Queen
,
and
Children
.
Princes
you
see
have
for
every
small
business
that
belongs
to
them
,
an
Officer
on
purpose
because
their
Persons
are
so
great
,
that
no
business
might
be
forgotten
or
neglected
●●at
concern
them
.
Now
such
provision
hath
Christ
made
for
his
Church
,
that
as
Princes
Children
and
Wives
have
their
Courts
apart
,
and
Officers
apart
,
so
hath
the
Church
whilst
here
below
;
yet
she
keeps
a
Court
,
and
hath
Servants
to
attend
her
.
You
may
read
,
Est.
2.
2
,
3.
how
Officers
were
appointed
to
gather
together
fair
Virgins
for
the
King
out
of
all
Provinces
,
and
how
Stegai
with
others
,
were
to
purifie
them
for
his
●ed
.
So
did
Christ
appoint
his
Apostles
and
their
Successors
his
Officers
as
children
of
his
Bride-chamber
,
(
as
Matth
.
9.
11.
He
calls
them
)
who
should
purifie
and
adorn
his
Spouse
for
him
;
and
they
are
jealous
over
them
with
a
great
jealousie
,
to
present
them
as
a
pure
Virgin
unto
Christ
,
2
Cor
.
11.
2.
In
like
manner
in
the
Type
,
for
the
Honour
of
the
Temple
,
and
the
service
of
it
were
there
so
many
sorts
of
Officers
and
Attendants
to
watch
,
&c.
when
there
was
no
need
:
And
so
it
is
reckoned
up
amongst
Christ's
Honours
,
Psal
44.
That
,
as
his
Queen
stands
at
his
Right
Hand
,
so
that
there
are
Honourable
Women
,
Kings
Daughters
,
that
are
Her's
and
his
Servants
,
ver
.
9.
to
bring
her
to
him
,
and
her
Virgins
,
ver
.
14.
From
the
necessity
of
them
to
us
,
we
will
descend
to
the
Institution
of
them
by
God
;
which
dependeth
only
on
God's
will
.
I
shall
now
then
discourse
of
the
Institution
of
these
Officers
by
God
,
which
depends
only
on
God's
Will
,
which
is
our
rule
in
this
case
.
It
is
God
that
hath
set
the
Members
of
the
body
as
it
pleased
him
;
and
as
of
the
Members
of
the
body
,
it
is
said
that
they
are
set
down
in
his
Book
,
Psal
.
139.
ver
.
16.
it
is
all
one
here
,
for
in
like
manner
it
is
said
,
God
hath
set
in
his
Church
,
some
Apostles
,
some
Prophets
,
&c.
as
principal
Members
of
that
his
Church
,
and
in
his
book
we
must
find
them
all
written
too
.
Our
Parents
who
yet
are
the
Fathers
of
our
Bodies
,
cannot
say
how
their
children
should
be
formed
,
what
Members
they
would
have
added
,
nor
do
they
contribute
any
thing
to
the
ordering
or
placing
of
them
:
But
God's
Pencil
secretly
draws
and
limns
them
;
nay
,
we
our selves
cannot
make
a
hair
black
or
white
;
or
add
a
cubit
to
our
Stature
,
can
much
less
add
a
Member
which
God
hath
not
written
in
his
book
.
So
wonderfully
and
fearfully
are
we
made
in
the
lower
parts
of
the
Earth
,
and
shall
we
think
that
any
,
though
Spiritual
Fathers
,
can
dispose
of
the
Members
of
the
Body
of
Christ
;
yea
,
of
that
Body
,
which
Eph.
4.
12.
is
called
Christ's
,
and
speaking
of
Officers
,
ver
.
28.
He
says
,
he
hath
set
Apostles
,
&c.
the
word
{αβγδ}
is
the
same
in
both
,
and
it
implies
,
he
hath
done
wisely
,
to
an
end
,
deliberately
,
and
not
at
random
;
but
in
a
wise
and
orderly
manner
.
Authors
of
the
Gifts
of
the
Members
in
the
Church
,
all
will
confess
they
are
not
:
They
are
{αβγδ}
,
Gifts
:
And
if
that
be
not
enough
,
{αβγδ}
,
according
to
grace
,
as
the
fountain
of
them
,
and
if
that
be
not
enough
,
{αβγδ}
,
given
us
,
Rom
.
12.
6.
and
Authors
of
the
success
of
those
gifts
,
and
the
operation
of
them
,
Men
will
acknowledge
they
are
not
:
Paul
may
plant
,
and
Apollo
water
,
but
God
must
give
the
encrease
,
1
Cor
.
3.
But
yet
Men
think
they
may
appoint
Officers
how
these
gifts
may
best
be
improved
according
to
their
discretion
and
intention
;
but
what
says
the
Apostle
in
the
Chapter
afore
cited
,
1
Cor
.
1●
.
4
,
5
,
6.
as
he
makes
the
same
Spirit
Author
of
all
the
Diversities
of
Gifts
,
ver
.
4.
and
the
same
God
Author
of
the
several
operations
of
these
gifts
,
ver
.
6.
In
like
manner
the
same
Lord
Christ
Author
of
all
the
Administrations
or
Offices
in
the
Church
,
ver
.
5.
which
is
set
between
both
,
as
whereby
those
gifts
should
be
successfully
employed
in
the
Church
.
And
nothing
is
more
ordinary
than
the
word
{αβγδ}
used
there
,
to
signifie
the
Office
or
Ministry
,
as
{αβγδ}
of
the
Apostleship
,
Rom
,
11.
13.
of
Evangelists
,
2
Tim
.
4.
5
,
&c.
And
as
gifts
are
there
suited
and
ordained
to
Offices
,
and
strained
in
a
fitness
for
them
;
so
both
of
them
for
operations
through
God's
blessing
even
as
Media
and
means
suited
to
such
an
end
,
now
it
is
the
same
power
that
appoints
the
end
that
must
appoint
also
the
means
,
and
here
in
this
case
especially
,
seeing
the
effects
allways
of
these
means
,
dependeth
on
God's
blessing
:
If
Man
therefore
would
undertake
to
appoint
a
new
Office
,
he
must
be
able
to
give
new
gifts
,
and
to
give
a
success
;
but
so
he
is
not
.
As
Moses
then
blest
the
Tabernacle
,
Exod
.
39.
43.
when
he
saw
all
made
according
to
the
pattern
or
will
of
God
;
so
God
will
accompany
his
own
Institution
only
with
a
blessing
;
nor
can
any
promise
themselves
a
blessing
farther
.
And
so
as
the
Apostle
makes
an
enumeration
of
several
gifts
,
as
ordinary
,
ver
.
8.
and
extraordinary
,
9
,
10
,
&c.
so
after
an
illustration
from
the
several
Offices
of
Members
in
the
body
,
from
ver
.
12.
He
shews
,
ver
.
28.
these
several
Offices
God
hath
set
in
the
Church
;
both
extraordinary
and
ordinary
:
And
the
reason
of
it
is
,
because
.
1.
The
three
Persons
as
was
said
,
sharing
the
glory
between
them
,
to
make
Christ
to
have
a
less
hand
in
his
share
and
allotment
;
and
proper
work
,
than
the
other
two
in
the
other
,
how
dishonourable
were
it
for
him
.
As
it
were
Sacriledge
for
any
Simon
Magus
to
think
to
bestow
at
his
pleasure
,
the
gifts
of
the
Holy
Ghost
,
and
dishonourable
to
the
Spirit
,
so
as
dishonourable
is
it
to
Christ
to
think
at
pleasure
to
appoint
Officers
in
the
Church
;
and
as
great
Sacriledge
every
way
,
especially
,
seeing
Christ
challengeth
it
as
his
own
Prerogative
,
and
that
as
the
Lord
,
King
,
and
Ruler
of
his
Church
;
he
reserves
the
power
of
instituting
and
appointing
what
Ministries
shall
be
in
his
Church
.
Every
King
will
challenge
it
as
his
Prerogative
,
to
appoint
what
Officers
shall
have
his
power
imparted
to
them
,
as
the
Elders
had
from
Moses
:
Though
the
people
choose
the
Men
,
yet
Moses
made
them
Rulers
,
Deut
.
13.
and
God
gave
them
of
Moses's
Spirit
,
Psal
.
11.
v.
17.
1
Rev.
2.
13.
And
allegiance
is
sworn
to
the
King
as
Supream
,
or
unto
inferior
Governors
as
sent
by
him
as
having
his
power
imparted
to
them
,
thus
Supream
are
Kings
often
:
And
shall
not
Christ
the
Lord
be
thus
Supream
,
and
there
is
as
much
reason
for
the
one
as
the
other
,
and
more
;
for
as
the
businesses
of
a
Kingdom
are
the
King's
matters
and
so
called
,
2
Chron
.
19.
11.
so
the
matters
of
the
Church
are
the
Lord's
matters
,
and
so
called
there
in
that
place
.
2.
The
Second
Reason
is
,
because
every
Officer
in
the
Church
hath
the
power
of
Christ
imparted
to
it
,
and
he
must
communicate
it
.
I
have
all
power
in
Heaven
and
Earth
says
Christ
,
and
he
bids
them
go
and
teach
;
and
this
he
speaks
to
all
that
should
teach
to
the
end
of
the
World
,
Matth
.
28.
18.
Christ's
power
is
a
part
of
his
Image
,
and
it
is
High
Treason
in
Man
to
stamp
it
upon
any
but
by
his
Authority
.
't
is
true
that
Officers
in
Civil
things
Men
may
appoint
;
which
Officers
(
and
not
their
Laws
)
as
the
coherence
shews
,
are
therefore
called
,
by
way
of
distinction
,
{αβγδ}
,
Humane
Creation
or
Institution
,
thereby
to
distinguish
them
from
Divine
Institution
,
which
Officers
in
the
Church
are
;
and
every
such
Officer
is
{αβγδ}
,
a
Creature
,
and
a
power
must
go
to
make
it
;
But
it
is
such
a
Creature
,
as
all
the
power
of
Men
and
Angels
cannot
make
,
none
but
this
Lord
from
Heaven
:
A
Man
can
receive
nothing
(
says
John
)
speaking
of
power
in
things
Spiritual
,
and
of
Christ's
Ministry
,
except
it
be
given
him
from
Heaven
,
John
4.
27.
and
the
like
Christ
again
intimates
of
John's
Ministry
,
Matth
.
21.
25.
The
Baptism
(
says
he
)
that
is
by
a
Synecdoche
;
the
whole
Ministry
of
John
,
was
it
from
Heaven
or
from
Men
?
Whereby
he
expresseth
it
to
be
unlawful
if
from
Men
.
And
the
like
Paul
says
of
his
Ministry
and
Apostle-ship
,
Gal
.
1.
That
as
he
had
Christ's
full
call
to
it
,
it
was
not
given
of
Man
,
that
is
,
it
was
not
meerly
Humane
.
And
if
it
be
said
that
these
things
are
true
of
such
extraordinary
callings
,
the
answer
is
,
That
Ephes
.
4
:
11
,
12.
and
1
Cor
.
12.
28.
ordinary
and
extrardinary
are
made
alike
in
this
respect
that
Christ
gives
them
,
and
so
1
Cor
.
12.
28.
where
he
tells
us
,
that
God
sets
them
in
the
Church
;
he
reckons
up
both
ordinary
and
extraordinary
.
No
,
Christ
is
the
Lord
,
and
appoints
his
own
Administration
here
on
Earth
;
he
is
Lord
over
his
own
House
,
Heb
.
3.
and
fit
it
is
he
should
appoint
by
what
kind
of
Officers
his
House
should
be
governed
,
Luke
12.
42.
Who
then
is
that
Faithful
and
Wise
Steward
,
whom
his
Lord
shall
make
Ruler
over
his
Houshold
,
to
give
them
their
portion
in
due
season
:
Mark
it
,
it
is
whom
the
Lord
shall
make
.
Now
such
great
Officers
are
Ministers
,
1
Cor
.
4.
1.
Moses
and
all
the
Apostles
were
but
Servants
,
as
't
is
there
,
and
did
all
by
appointment
.
He
built
not
the
House
,
ver
.
4.
there
,
nor
added
any
thing
of
his
own
Head
.
All
Officers
in
that
House
,
and
their
distinction
then
was
according
to
the
pattern
:
But
Christ
is
Lord
,
Timothy
,
an
Evangelist
,
he
must
take
Rules
how
to
behave
himself
in
the
House
of
God
,
1
Tim
3.
15.
having
mentioned
Officers
to
be
ordained
,
in
the
verses
before
.
So
then
Christ
is
to
give
orders
for
God's
House
:
And
as
he
is
the
Lord
,
the
House
is
his
own
;
and
he
is
a
faithful
Lord
,
much
more
then
Moses
;
and
he
as
a
Lord
,
built
the
House
,
ver
.
2
,
3
,
4.
and
so
as
faithfully
as
a
Lord
,
hath
appointed
all
Offices
in
it
,
and
things
pertaining
to
it
:
As
Moses
whose
faithfulness
lay
in
doing
by
pattern
.
It
was
part
of
his
last
work
mainly
after
his
Resurrection
,
Acts
1.
2
,
3.
Then
he
spake
of
things
pertaining
to
his
Kingdom
;
and
it
is
observable
that
it
is
placed
at
the
beginning
of
that
work
,
called
the
Acts
of
the
Apostles
,
shewing
the
Scope
and
Argument
of
what
should
follow
to
be
,
especially
those
things
which
concerned
his
Kingdom
;
and
that
Book
contains
not
so
much
the
Doctrine
as
example
of
the
Apostles
in
ordering
Churches
.
But
if
it
be
said
,
such
Institutions
as
these
are
such
petty
matters
of
his
Kingdom
,
as
he
reserves
them
not
to
himself
,
but
leaves
the
disposing
of
them
to
Men
;
the
answer
is
,
he
is
Lord
,
in
respect
of
Administration
,
and
so
as
Lord
,
hath
reserved
them
to
himself
;
and
Secondly
,
to
appoint
What
Officers
are
in
a
Kingdom
,
is
a
main
appurtenance
of
it
:
And
if
the
Lord
so
ordained
in
all
Churches
,
for
the
maintenance
of
these
Officers
,
1
Cor
.
9.
14.
1
Cor
.
5.
4.
Then
,
what
the
Officers
should
be
,
much
more
.
For
Men
to
appoint
Officers
of
the
Church
,
is
to
make
Christ
a
Servant
,
and
themselves
Lords
,
and
the
Institutions
then
would
not
be
perpetually
binding
.
But
as
they
are
from
Christ
,
they
are
of
eternal
obligation
.
For
,
1.
They
proceed
from
Christ
as
a
King
and
Lord
,
as
that
place
shews
,
Matth
.
28.
19.
where
he
mentions
his
Kingly
Office
,
as
the
foundation
of
sending
them
Apostles
,
and
Ephes
.
4.
11.
The
entrance
into
his
Kingly
Office
,
by
his
ascension
into
Heaven
,
is
made
the
cause
of
giving
gifts
,
when
his
priestly
Office
is
subjected
to
his
Kingly
,
as
afore
his
Kingly
was
to
his
Priestly
:
Now
his
other
Offices
remain
for
ever
,
and
the
Laws
of
them
all
are
the
same
.
In
his
Priesthood
,
(
Heb
.
10.
14.
)
He
consummated
for
ever
with
one
oblation
,
all
that
are
Sanctified
;
and
his
prophetical
Office
,
gave
Rules
of
Faith
but
once
for
all
;
Jude
3.
and
why
should
not
the
Institution
of
his
Kingly
Office
also
be
thus
,
Heb
.
12.
26
,
27.
yet
once
more
I
shake
not
the
Earth
only
,
but
Heaven
also
:
And
this
word
,
yet
once
more
,
signifies
the
removing
of
these
things
that
are
shaken
,
that
those
things
which
cannot
be
shaken
may
remain
:
And
we
have
received
a
Kingdom
cannot
be
shaken
,
and
so
the
means
of
his
Kingdom
are
unchangeable
,
he
had
spoken
of
the
change
of
those
who
are
Servants
,
and
Officers
under
the
Law
;
but
in
the
Kingdom
we
have
received
or
do
receive
(
so
that
he
speaks
not
of
that
State
in
Heaven
,
but
of
that
under
the
Gospel
,
which
is
called
the
Kingdom
,
in
which
Kingdom
there
should
be
no
more
such
change
)
the
Offices
now
are
unchangeable
,
and
so
is
the
work
.
And
therefore
,
in
the
closure
of
that
Epistle
to
Timothy
,
wherein
he
had
discoursed
of
the
ordinary
Officers
of
the
Church
,
he
sets
an
Apostolical
seal
upon
it
from
him
,
and
all
his
Successors
in
him
which
was
never
to
be
violated
or
broken
up
,
1
Tim
.
6.
13
,
14.
I
charge
thee
to
keep
this
command
to
the
day
of
Christ's
appearing
,
&c.
That
is
,
all
the
commands
of
this
Epistle
,
for
else
he
should
not
be
blameless
.
And
though
here
he
says
commandment
in
the
singular
,
yet
ch
.
5.
21.
where
he
makes
the
like
observation
,
he
says
,
These
in
the
plural
.
His
way
of
expression
is
observable
,
he
says
.
-
1.
I
Charge
,
not
Counsel
,
as
leaving
to
liberty
.
-
2.
It
's
a
Commandment
,
not
a
Permission
.
-
3.
He
mentions
a
living
God
,
and
our
confessing
Christ
to
our
latest
breath
:
They
are
such
Truths
as
we
should
be
willing
to
lay
down
our
Lives
for
.
-
4.
He
tells
us
,
that
they
are
to
be
kept
without
spot
,
not
in
the
least
part
neglected
.
It
is
such
an
Epiphonema
as
that
,
Rev.
22.
I
testifie
to
him
that
shall
hear
the
words
of
this
Book
,
that
if
he
add
or
take
from
,
&c.
And
here
to
keep
the
commandment
blameless
,
is
all
one
as
not
to
add
or
detract
,
and
it
is
the
same
power
to
add
as
to
detract
and
Man
must
do
neither
:
And
he
speaks
this
as
to
Timothy
,
so
to
all
whose
Duty
as
Timothy's
is
spoken
of
in
this
Epistle
.
As
also
Matth
.
28.
and
last
,
and
elsewhere
he
says
of
his
Apostles
,
in
the
name
of
their
Successors
,
I
am
with
you
to
the
end
of
the
World
.
in
them
,
blessed
all
that
were
to
grow
up
in
their
name
for
ever
,
Gen.
1.
2.
They
are
so
sometimes
put
into
the
Catalogue
with
the
extraordinary
,
promiscuously
,
and
the
ends
of
both
made
one
and
the
same
;
because
the
Ministry
is
of
the
same
use
and
necessity
to
the
Churches
in
these
times
,
in
that
way
as
that
of
the
extraordinary
was
in
theirs
,
so
Ephes
.
4.
11
,
12.
and
1
Cor
.
12.
28.
ver
.
8
,
9
,
10.
And
the
best
way
to
distinguish
the
one
from
the
other
in
such
promiscuous
enumerations
,
and
to
discern
which
are
ordinary
,
which
are
not
,
is
to
consider
what
gifts
are
still
in
the
Church
,
and
what
are
ordinary
standing
necessities
of
the
Church
,
and
what
not
,
and
so
we
shall
discern
them
as
in
the
places
cited
.
As
in
the
Church
we
find
still
gifts
of
Teaching
in
differing
ways
powred
out
on
Men
,
and
abilities
with
Spiritual
Discretion
and
Authority
,
to
guide
and
govern
others
,
more
eminent
in
some
Men
;
and
bowels
and
helpfulness
in
others
,
to
Administer
to
the
necessities
of
poor
Saints
.
But
we
find
Apostle's
gifts
of
Miracles
and
Tongues
ceased
,
and
so
we
may
in
those
places
mentioned
,
distinguish
the
one
from
the
other
;
and
may
thereby
know
,
which
of
these
Officers
here
mentioned
are
to
remain
,
which
not
;
for
God
gives
gifts
in
Relation
to
Administration
.
So
as
there
doth
remain
these
ordinary
sort
of
Officers
,
God
continuing
no
gifts
in
vain
,
but
fitting
the
one
to
the
other
,
as
Cor
.
12.
5
,
6.
and
Rom
.
12.
6
,
7
,
8.
evidently
implies
.
In
this
enquiry
,
we
will
consider
1.
How
an
Officer
differs
in
general
from
an
ordinary
Member
.
Then
2.
What
these
Officers
are
,
and
how
differing
among
themselves
.
As
to
the
First
,
He
is
a
Servant
of
the
whole
,
separated
to
some
special
work
,
with
special
authority
in
the
name
of
the
whole
.
1.
He
is
a
Servant
of
the
whole
,
so
Rom
.
16.
1.
and
2
Cor
.
4.
5.
not
simply
a
Member
to
serve
one
another
occasionally
,
but
more
;
he
ceaseth
to
be
,
Sui
Juris
,
as
Servants
do
.
Of
Epaphras
he
says
,
not
only
that
he
is
one
of
you
,
Col.
4.
13.
but
chap.
1.
7.
who
is
for
you
a
faithful
Minister
of
Christ
.
All
his
Strength
,
Pains
,
and
Abilities
are
theirs
,
and
to
be
laid
out
for
their
Service
,
to
spend
and
to
be
spent
,
Phil
.
2.
ver
.
17.
Tea
,
and
if
I
be
offered
up
upon
the
Sacrifice
and
Service
of
their
Faith
,
I
joy
and
rejoyce
with
you
all
.
2.
Separated
to
some
special
work
,
so
the
Deacons
,
Acts
6.
3.
whom
we
may
appoint
over
this
business
.
As
the
Apostles
chose
other
Ministers
,
to
give
themselves
continually
to
the
word
and
prayer
,
ver
.
4.
So
as
though
a
private
Member
doth
the
same
work
,
yet
he
but
occasionally
,
the
other
makes
it
his
business
,
his
calling
,
his
employment
;
a
Brother
,
when
he
sees
his
Brother
want
,
is
to
distribute
to
his
necessities
,
but
a
Deacon's
Office
is
to
seek
out
who
want
,
and
in
discretion
to
distribute
the
Alms
of
the
Church
;
that
as
the
Sabbath
day
differs
from
other
days
,
that
on
other
days
,
ye
are
to
perform
Holy
Duties
occasionally
,
but
the
Sabbath
is
set
apart
for
nothing
else
;
so
do
private
Members
differ
from
an
Officer
;
it
is
the
value
of
the
day
,
it
is
the
season
of
it
;
so
is
some
special
service
,
it
is
work
and
employment
;
Archippus
must
take
heed
to
fulfill
his
Ministry
,
Col.
4.
17.
Every
private
Member
is
to
advance
his
Brother
,
but
it
is
an
Elder's
work
to
do
it
.
3.
He
is
invested
with
special
Authority
,
and
an
Authority
of
right
,
to
do
that
lawfully
in
some
things
,
which
in
others
he
could
not
.
Let
a
Man
so
account
of
us
,
as
particularly
priviledged
and
authorized
to
be
the
Ministers
of
Christ
,
and
Stewards
of
the
Mysteries
of
God
,
1
Cor
.
4.
1.
somethings
they
are
so
Stewards
of
,
that
they
are
kept
under
Lock
and
Key
;
and
without
them
the
Church
cannot
come
to
them
(
as
the
Sacraments
are
continued
to
be
)
and
other
things
they
do
administer
,
which
others
may
,
which
are
yet
administred
by
them
in
a
more
special
Authoritative
way
,
not
simply
out
of
gifts
,
as
when
they
Teach
or
Admonish
,
but
out
of
a
special
Authority
of
Christ
withal
,
as
Ambassadors
,
as
if
Christ
did
Admonish
and
beseech
,
and
not
a
Brother
only
,
1
Cor
.
2.
5.
ver
.
20.
And
though
to
Admonish
others
gifts
,
might
serve
as
well
;
yet
,
the
Dispensations
is
not
from
inherent
gifts
so
much
,
as
an
interested
power
Authorising
,
virtute
officij
,
by
vertue
of
Office
;
thus
a
Colledge
Seat
cannot
be
set
,
unless
they
have
a
Governour
(
because
an
exercise
of
power
is
necessary
)
tho
the
fellowes
may
have
power
to
choose
and
install
that
Governour
.
John
speaking
of
Christ's
power
to
Baptize
,
says
it
was
a
special
power
from
Heaven
given
,
John
3.
26
,
27.
And
in
the
Name
of
Christ
and
the
Church
,
the
Act
of
an
Officer
is
as
the
Act
of
the
whole
in
Administring
,
&c.
not
so
as
to
the
Acts
of
private
Members
,
not
so
as
to
every
Administration
of
a
private
Brother
.
Now
2.
More
particularly
to
enquire
into
the
Offices
themselves
.
1.
They
are
not
only
many
but
diverse
,
so
we
find
almost
every
where
,
where
we
find
them
spoken
of
,
1
Cor
.
12.
4
,
5.
There
are
diversities
of
Gifts
and
Administrations
,
so
Rom
.
12.
6.
Having
gifts
differing
,
he
says
not
,
greater
or
lesser
,
but
differing
,
&c.
which
Gifts
and
Offices
are
not
only
different
in
nature
,
but
in
the
person
also
,
that
is
,
that
several
Persons
have
several
Gifts
and
several
Offices
,
for
so
1
Cor
.
12.
8.
To
one
is
given
the
word
of
Wisdom
,
to
another
the
word
of
Knowledge
,
and
1
Cor
.
7.
7.
Every
one
hath
his
proper
gift
,
one
after
this
manner
,
another
after
that
,
and
so
much
as
to
the
Scope
of
his
Similitude
,
drawn
from
the
Body
as
he
brings
it
,
For
in
the
Members
all
have
not
the
same
Offices
or
Action
,
ver
.
4.
so
as
his
meaning
must
be
,
that
several
Gifts
,
and
so
Offices
,
do
belong
to
several
Persons
.
And
the
Preface
the
Apostle
makes
,
(
Rom
.
12.
3.
)
is
that
every
Man
is
to
think
soberly
,
or
within
his
own
compass
,
of
that
measure
God
hath
given
him
,
every
Age
hath
but
his
part
,
not
all
;
The
word
Translated
,
Sobriety
,
{αβγδ}
,
signifies
a
sound
mind
;
a
sound
Member
swells
not
,
so
as
all
are
to
keep
within
the
compass
,
neither
thinking
too
highly
of
their
Gift
or
Office
,
nor
stretching
themselves
to
an
higher
or
other
calling
then
is
given
them
;
for
says
he
,
the
Members
in
the
Body
have
not
the
same
Office
,
&c.
and
then
,
ver
.
7.
8.
mentioning
these
Offices
,
he
doth
it
not
simply
by
naming
several
works
,
as
Teaching
,
Exhorting
:
But
as
relating
to
several
Persons
design'd
to
these
works
;
he
that
Teacheth
,
he
that
Exhorteth
:
As
if
he
should
say
of
the
Members
of
the
Body
,
let
that
which
heareth
,
hear
,
that
Member
,
which
seeth
,
see
,
as
having
several
Functions
,
so
as
there
are
several
and
distinct
Offices
,
in
several
Persons
.
And
the
reason
why
God
hath
many
,
and
those
distributed
Offices
severally
,
and
a
several
part
to
be
performed
by
them
,
is
because
God
would
have
no
one
do
all
,
but
keep
all
in
Sobriety
,
(
seeing
he
hath
but
his
measure
)
and
in
mutual
ease
and
charity
,
that
(
as
1
Cor
.
12.
)
One
Member
should
not
say
to
another
,
what
need
have
I
of
thee
,
that
all
might
both
partake
and
communicate
:
As
also
,
because
the
several
works
in
Offices
would
be
too
much
for
one
;
those
Master-Builders
needed
helps
,
Rom
.
16.
3.
And
it
is
for
Ornament
unto
the
Church
too
,
which
ariseth
out
of
such
a
variety
.
And
another
reason
of
it
is
,
that
so
each
work
might
be
the
better
and
more
throughly
done
,
when
every
one
should
according
to
his
gifts
,
have
a
several
part
given
him
;
which
he
was
wholly
to
give
himself
unto
.
In
Arts
and
Sciences
,
and
Professions
,
none
prove
Eminent
,
neither
are
they
advanced
and
promoted
but
such
as
give
themselves
wholly
unto
some
one
Science
,
and
it
is
the
wisdom
of
the
Jesuits
,
in
disposing
of
their
Followers
in
several
professions
.
And
this
wisdom
and
care
God
hath
taken
for
his
Church
,
as
a
great
Man
,
that
would
have
his
Children
Educated
in
several
professions
,
sets
over
them
,
not
one
,
though
somewhat
seen
into
them
all
,
but
procures
the
most
eminent
in
all
kinds
,
wherein
he
would
have
them
instructed
,
one
to
read
Philosophy
,
another
Tongues
,
&c.
2.
That
therefore
which
is
chiefly
to
be
done
,
is
,
as
to
enquire
how
many
there
are
,
so
also
especially
,
what
the
diversity
or
difference
is
,
to
seek
out
the
formal
distinction
between
Office
and
Office
,
which
is
a
matter
every
way
,
of
exceeding
great
moment
:
That
confusion
in
the
Offices
,
and
the
performance
of
them
,
should
be
avoided
,
which
God
hates
,
being
the
God
of
Peace
and
Order
,
and
also
that
God's
own
Institution
be
rightly
kept
.
We
see
how
strict
God
was
in
keeping
the
bounds
of
difference
between
the
Priests
and
Levites
,
they
being
distinct
Offices
,
Numb
.
3.
10.
Thou
shalt
keep
the
Priest's
Office
,
and
the
Stranger
that
comes
nigh
shall
be
put
to
Death
;
and
by
Stranger
there
he
meant
not
only
their
Brethren
the
People
,
but
even
the
Levites
their
Fellow-Officers
;
Numb
.
16.
40.
And
God
requires
the
choosers
,
that
they
take
a
right
estimate
of
Men's
Gifts
and
Offices
,
and
suit
them
according
to
their
proper
difference
and
distinction
,
that
a
Man's
gifts
,
like
waters
,
may
have
their
natural
current
to
run
in
,
and
so
as
they
shall
not
need
to
use
Art
to
force
the
streams
another
way
,
Phil
.
2.
20.
1
Pet
.
5.
2.
that
so
they
may
naturally
take
care
to
feed
the
Flock
,
not
in
any
the
least
way
of
constraint
,
no
,
not
in
respect
of
their
gifts
,
to
which
a
violence
is
offered
,
when
they
are
not
rightly
placed
.
And
so
their
gifts
are
to
the
utmost
improved
,
and
their
work
the
better
done
;
For
the
edifying
of
the
Church
.
It
is
an
error
(
as
the
Author
of
the
Tryal
of
Wits
,
in
his
Preface
complaineth
)
and
a
great
error
,
like
that
which
Solomon
complains
of
,
Eccles
.
10.
6
,
7
:
in
disposing
of
dignities
unsuitably
,
that
in
Common-wealths
there
is
not
a
suiting
of
natural
endowments
and
callings
,
to
the
great
detriment
of
it
:
There
being
no
Man's
natural
parts
,
if
rightly
placed
,
but
would
prove
eminent
:
And
the
like
error
if
committed
in
Churches
,
is
much
greater
;
by
how
much
the
gifts
and
callings
therein
are
more
pretious
.
Let
us
therefore
enquire
into
what
these
are
,
and
wherein
their
diversity
consists
,
which
is
eminently
the
proper
Scope
of
,
Rom
.
12.
That
Epistle
is
,
of
all
Epistles
,
written
in
a
System
and
Form
of
wholsom
words
,
methodically
composed
,
as
might
be
shewn
;
Credenda
,
or
matters
of
Faith
,
he
had
handled
in
the
eleven
first
Chapters
,
and
then
facienda
,
or
matters
of
practice
from
the
12th
to
the
16th
Chapter
(
which
he
spends
in
Salutations
)
the
instructions
concerning
their
practice
,
are
as
Methodical
as
the
other
,
and
are
either
their
Duties
as
Members
of
the
Church
,
in
chap.
12.
or
as
Members
of
the
Common-wealth
,
chap.
13.
and
both
in
a
like
method
.
1.
What
the
Duty's
of
Members
and
Officers
are
in
that
Church
,
to
ver
.
9.
2.
What
the
Duties
of
them
as
Saints
towards
their
Brethren
,
and
also
all
Saints
in
the
following
verses
of
chap.
12.
as
the
like
,
chap.
13.
First
,
Their
Duty
unto
Officers
in
the
Common-wealth
,
from
the
1st
verse
to
the
8th
,
then
towards
all
Men
from
the
8th
verse
to
the
end
,
and
then
chap.
14
,
15.
how
to
behave
themselves
in
the
special
controversie
of
those
times
about
the
Ceremonies
,
&c.
1.
In
that
chap.
12.
wherein
he
sets
Rules
to
them
in
their
Church
,
and
Saint
Relation
,
and
doth
it
most
compleatly
.
I
begin
1.
With
their
Service
and
Worship
they
offer
up
in
publick
,
and
he
exhorts
that
it
be
Holy
and
Spiritual
,
and
{αβγδ}
,
that
is
,
word-Service
,
squared
wholly
by
the
Rules
of
the
word
:
For
so
the
word
is
used
,
1
Pet
.
2.
2.
{αβγδ}
,
The
sincere
Milk
of
the
word
,
opposed
to
the
fatal
corruption
of
worship
lying
in
addition
and
carnal
rites
,
and
ceremonies
;
or
{αβγδ}
may
signifie
Spiritual
Worship
in
the
mind
,
opposed
to
bodily
Service
.
As
the
best
preservative
of
their
Worship
Spiritual
,
and
prevention
of
Formality
and
Human
addition
:
He
exhorts
them
not
to
be
conformed
to
the
World
,
&c.
The
Holy
Ghost
foresaw
that
the
Worship
and
Service
in
the
Church
,
and
that
especially
of
Rome
would
be
corrupted
,
by
the
conforming
of
it
to
the
Rites
and
Ordinances
of
the
World
,
Heathenish
and
Jewish
:
And
the
Government
of
the
Church
shaped
and
configured
to
that
of
the
Empire
,
in
all
their
Officers
and
Members
,
as
many
have
excellently
shewn
in
all
particulars
,
and
was
foretold
,
Rev.
13.
15.
The
Holy
Ghost
foresaw
that
the
Pope
should
set
up
the
Image
of
the
first
Beast
,
that
is
of
Rome
Heathenish
,
a
Religion
like
theirs
,
and
a
Government
like
theirs
.
Item
,
The
Apostle
exhorts
them
negatively
also
,
not
to
conform
themselves
to
the
World
,
{αβγδ}
,
ne
vos
configurate
,
do
not
shape
your selves
,
as
noteing
an
outward
conforming
;
shaping
themselves
to
their
external
Worship
,
&c.
to
that
external
form
in
Worship
or
Government
,
as
thinking
it
to
be
but
used
among
the
Heathens
and
Jews
in
Externals
,
in
which
they
might
take
a
liberty
.
And
because
the
Spiritual
Government
of
a
Church
,
and
the
Spiritual
Worship
of
it
,
requires
as
much
as
any
other
Truths
whatever
,
a
Spiritual
Heart
which
they
are
most
suitable
unto
,
and
that
Carnal
Mind
or
Wisdom
which
is
in
all
Men
,
is
most
opposite
thereto
,
and
would
frame
it
its
own
way
:
Therefore
he
exhorts
them
to
be
Transformed
by
the
renewing
of
their
minds
,
{αβγδ}
,
&c
,
as
the
other
word
notes
out
an
external
configuration
,
which
he
forbad
;
so
this
an
internal
formation
in
the
mind
or
judgment
(
for
that
is
the
difference
between
forma
and
figura
)
which
might
square
with
the
word
,
and
suit
with
it
:
Having
their
minds
cast
in
the
mould
of
Doctrine
,
as
Rom
.
6.
17.
that
so
they
might
approve
and
discern
that
will
,
{αβγδ}
,
that
is
in
this
particular
,
with
an
Emphasis
,
which
is
not
only
good
in
it self
to
you
,
as
the
only
means
to
build
you
up
,
and
only
acceptable
unto
God
,
but
so
perfect
in
it self
,
as
it
hath
been
committed
to
you
,
that
it
needs
not
much
wisdom
at
all
to
add
any
thing
unto
it
,
neither
in
Ceremonies
nor
Offices
.
Then
he
comes
to
the
particular
Duties
;
1.
Of
Governours
and
Officers
,
ver
.
3.
2.
Of
every
Believer
in
common
.
ver
.
9
,
&c.
1.
To
the
Officers
who
had
received
gifts
and
functions
for
the
edification
of
the
whole
,
and
who
were
the
principal
Members
of
the
Body
,
and
more
eminently
unto
them
his
Exhortation
,
ver
.
3.
is
principally
directed
,
as
appears
by
the
instances
brought
,
ver
.
6
,
7.
where
he
applies
,
and
brings
home
that
Rule
in
particular
unto
all
,
and
every
one
;
and
tho'
the
words
might
seem
to
be
general
to
every
one
in
that
Church
,
ver
.
3.
I
say
to
every
Man
,
&c.
yet
the
Phrase
there
used
{αβγδ}
,
existenti
,
points
at
those
eminenter
,
and
in
place
amongst
you
.
He
says
not
simply
{αβγδ}
,
but
{αβγδ}
,
that
is
,
to
those
eminent
amongst
you
in
place
and
Authority
.
Who
,
because
they
were
some
body
,
were
apt
to
think
too
highly
of
themselves
.
And
now
when
he
comes
to
give
Officers
their
charge
,
observe
his
Preface
,
I
say
,
through
the
grace
given
to
me
,
he
speaks
modestly
,
yet
lays
a
command
from
his
Apostolical
Authority
,
which
he
averreth
and
alledgeth
;
for
so
grace
is
used
by
him
to
express
his
Apostolical
Office
,
Rom
.
1.
5.
And
makes
it
Sanctione
Apostolicâ
,
but
to
put
the
more
weight
upon
the
exhortation
,
and
also
to
own
and
warrant
their
Institutions
and
Rules
about
Church-Government
,
to
be
Apostolical
and
perpetual
.
Now
,
the
Rule
it self
which
he
gives
in
general
,
and
then
appoints
and
brings
home
to
all
the
Officers
of
the
Church
in
particular
,
is
,
as
we
Translate
it
;
Not
to
think
more
highly
of
himself
,
than
he
ought
to
think
,
but
to
think
soberly
,
according
as
God
hath
dealt
to
every
Man
a
measure
of
faith
,
which
of
all
Rules
else
,
in
the
Latitude
of
its
meaning
that
could
be
given
,
is
to
Church
Officers
the
most
pertinent
and
fit
,
the
most
full
and
comprehensive
,
both
tying
them
to
the
diligent
performance
of
their
several
Duties
,
and
confirming
them
within
the
proper
bounds
of
their
Function
:
And
it
is
the
best
prevention
of
all
confusion
,
innovation
,
or
addition
,
and
exorbitancy
in
Church-Offices
,
and
likeliest
preservative
of
that
primitive
purity
which
was
established
,
and
wherein
also
,
the
Holy
Ghost
(
as
in
the
former
about
Worship
)
strikes
at
the
Root
of
that
corruption
of
Pride
and
Ambition
,
and
stretching
themselves
beyond
their
Line
and
Authority
,
which
was
that
true
main
reason
of
all
Transcendent
Usurpation
,
which
in
future
times
,
Officers
of
the
Roman
Church
especially
took
upon
them
,
and
after
their
Example
all
other
Churches
,
So
as
both
this
Rule
,
and
that
exact
Platform
and
Enumeration
of
all
Offices
,
with
their
bounds
and
distinction
,
was
the
most
seasonable
and
necessary
for
this
Church
(
which
was
foreseen
to
be
the
Mother
of
Abominations
)
of
any
other
,
which
is
the
reason
(
haply
)
why
the
Apostle
is
more
distinct
in
it
,
than
in
any
other
Epistle
.
We
have
first
the
Rule
,
ver
.
3.
and
then
,
2.
An
Illustration
and
Demonstration
of
the
equity
of
it
,
by
a
Similitude
between
a
Natural
Body
,
and
the
Members
thereof
;
and
a
Spiritual
Body
,
and
the
Members
thereof
.
And
3.
Application
of
that
Rule
and
Form
of
that
Similitude
to
all
Church-Officers
in
particular
,
which
to
that
end
we
on
purpose
mention
,
with
their
distinction
and
diversity
.
We
will
,
First
,
enquire
into
the
true
and
proper
Scope
and
meaning
of
the
Rule
,
which
we
shall
find
to
fall
full
and
close
with
the
particular
Duties
of
Church-Officers
.
It
hath
two
parts
we
see
.
1.
Forbidding
Vice
,
that
we
should
not
think
too
highly
above
what
we
ought
.
2.
Commanding
of
a
Vertue
,
but
to
Rule
our selves
with
Sobriety
in
such
thoughts
.
The
word
is
{αβγδ}
,
which
we
Translate
here
to
think
of
a
Man's
self
:
Upon
the
opening
of
which
word
,
which
is
used
thrice
in
composition
,
in
this
short
Sentence
,
doth
the
whole
depend
,
it
is
of
a
larger
annexion
,
then
any
one
word
either
in
Latin
or
English
is
able
to
express
,
and
that
which
is
Translated
,
is
the
least
thing
intended
.
1.
It
hath
Relation
to
Knowledge
,
and
sapere
,
not
to
be
wise
about
what
is
meet
,
which
is
a
most
pertinent
direction
to
the
chiefest
of
Church
Officers
,
not
to
affect
curiosities
of
Knowledge
,
falsly
so
called
,
above
what
is
written
,
as
those
,
1
Col.
2.
ver
.
18.
that
intruded
into
things
they
had
not
seen
,
or
above
the
reach
of
their
own
Gifts
,
but
to
keep
both
to
the
measure
of
their
own
Faith
and
Knowledge
,
and
also
to
the
Analogy
of
that
Faith
once
delivered
to
the
Saints
;
and
the
like
also
is
required
in
those
that
Rule
,
in
whom
as
Godly
Wisdom
is
as
requisite
as
any
other
Grace
,
so
affected
Wisdom
,
and
to
shew
themselves
more
wise
,
to
controul
and
meddle
in
every
thing
,
is
as
unsuitable
.
But
I
think
it
hath
not
mainly
a
Relation
to
Knowledge
;
for
he
says
not
,
be
wise
not
above
what
,
Licet
,
is
lawfull
,
as
having
Relation
to
unlawful
objects
forbidden
to
be
known
:
but
not
above
what
oportet
,
is
meet
for
his
place
,
or
becomes
a
Man's
place
and
gifts
.
Therefore
2.
{αβγδ}
signifies
also
Curare
,
carefully
and
heedfully
to
mind
and
regard
what
belongs
to
him
:
Whence
{αβγδ}
,
cura
,
and
is
all
one
with
that
Phrase
of
ours
,
He
minds
his
business
,
it
signifies
intention
,
and
what
the
mind
is
taken
up
about
,
so
Rom
.
8.
5.
We
Translate
it
,
those
that
after
the
Flesh
,
do
mind
the
things
of
the
Flesh
;
the
word
is
the
same
:
So
as
it
hath
special
Relation
to
what
is
a
Man's
Duty
,
and
place
which
is
given
him
to
mind
and
to
regard
:
And
then
the
first
part
of
the
exhortation
is
{αβγδ}
,
not
to
mind
or
take
upon
him
,
what
is
above
him
,
or
as
David
speaks
,
not
to
exercise
a
Man's
self
in
things
too
high
for
him
,
(
as
Psal
.
131.
1.
)
For
his
place
,
calling
,
function
,
gifts
,
or
as
Paul
saith
,
(
2
Cor
.
10.
1.
)
not
to
stretch
a
Man's
self
beyond
his
own
measure
,
not
into
another
Man's
line
,
nor
to
thrust
his
sickle
into
another
Man's
harvest
.
And
then
2.
That
other
particular
commanding
a
vertue
,
which
we
have
here
Translated
,
to
think
of
himself
soberly
,
should
be
Translated
,
soberly
to
keep
himself
and
his
intention
too
within
his
calling
,
and
function
,
and
duty
,
[
as
he
ought
]
{αβγδ}
,
is
to
do
what
is
his
proper
duty
in
his
place
,
and
to
keep
to
it
,
and
to
spend
all
his
intention
thereupon
,
and
not
{αβγδ}
not
meddle
with
other
Men's
or
Officers
matters
,
as
the
Apostle
elsewhere
forbids
,
1
Pet
.
4.
15.
He
therefore
is
overwise
above
what
he
ought
,
that
exceeds
the
measure
of
his
place
;
and
to
be
wise
to
Sobriety
,
is
to
keep
within
a
Man's
compass
.
So
that
it
is
not
a
meer
Repetition
:
But
implies
that
as
he
ought
not
to
exceed
,
so
also
that
he
ought
to
mind
his
own
place
and
duty
;
and
then
the
word
{αβγδ}
,
is
an
exhortation
to
both
,
it
is
to
have
a
sound
mind
,
a
comparison
taken
from
the
Body
,
which
is
then
said
to
be
sound
,
and
a
Member
sound
,
when
it
is
kept
in
its
natural
equal
and
due
temper
,
and
every
part
performs
its
own
office
,
swells
not
above
its
compass
,
exceeds
not
in
heat
and
humours
,
nor
is
defective
in
what
belongs
to
it
;
so
when
a
Member
of
the
Church
swells
not
above
his
rank
and
place
,
but
executes
what
belongs
to
him
,
then
he
is
said
to
be
sober
,
and
of
a
right
temper
in
his
place
.
And
so
then
that
which
follows
according
as
God
hath
dealt
to
every
Man
the
measure
of
Faith
,
directs
and
shews
Men
what
it
was
every
Man
was
to
put
forth
in
his
place
,
viz.
that
measure
of
Spiritual
gifts
which
God
had
parted
diversly
among
Men
,
which
gifts
are
to
be
suited
to
Offices
,
as
we
shall
see
anon
.
For
by
Faith
here
he
means
not
primarily
,
justifying
Faith
,
but
Spiritual
gifts
for
the
good
of
the
Church
,
superadded
to
Faith
,
which
yet
he
calls
Faith
,
because
they
are
not
natural
,
but
had
some
work
of
Faith
as
their
Foundation
,
whether
saving
or
temporary
,
as
1
Cor
.
12.
12.
This
the
Apostle
plainly
intimates
,
when
he
shews
that
those
Spiritual
gifts
they
had
not
among
them
,
till
they
were
converted
to
the
Faith
;
but
then
were
endued
with
them
.
When
you
were
led
after
dumb
Idols
,
you
had
none
of
these
gifts
but
you
had
them
by
a
work
of
the
Holy
Ghost
,
enabling
you
to
say
and
assert
,
and
believe
that
Jesus
was
the
Lord
which
assertion
was
the
foundation
of
all
those
Spiritual
gifts
that
follows
,
and
so
here
called
Faith
;
as
also
because
that
in
the
exercise
of
them
,
Faith
should
be
the
director
of
them
to
the
good
of
others
.
And
then
3.
The
words
may
withal
be
interpreted
as
they
are
Translated
,
as
aimed
against
pride
and
overvaluing
a
Man's
gifts
,
which
the
Apostle
also
aims
and
strives
at
,
as
the
root
of
all
that
ambition
and
affectation
of
preheminence
in
Church-Officers
;
and
so
{αβγδ}
will
also
bear
that
Sense
;
and
so
to
be
wise
to
Sobriety
,
is
for
a
Man
to
give
a
due
estimate
to
his
gifts
,
and
put
them
forth
accordingly
;
and
hence
Humility
is
fully
defined
(
as
here
.
)
A
Sobriety
or
Moderation
of
Spirit
,
which
only
keeps
a
Man
within
his
compass
;
and
the
contrary
swells
him
to
matters
above
a
Man's
calling
and
compass
,
and
therefore
David
joyns
them
both
together
,
Psal
.
131.
My
Heart
is
not
haughty
,
neither
did
I
exercise
my self
in
things
too
high
for
me
.
And
the
drift
of
the
reason
implyed
in
the
following
words
,
argue
this
to
be
his
Scope
.
1.
It
is
God
that
guides
those
gifts
,
and
that
of
Grace
,
ver
.
3
,
and
6.
and
why
should
thou
boast
of
what
is
received
.
2.
Thou
hast
not
all
the
gifts
,
{αβγδ}
,
he
doth
part
them
:
We
have
gifts
differing
.
3.
Of
that
very
gift
which
thou
hast
received
,
thou
hast
but
a
measure
,
a
portion
,
nor
that
in
the
fulness
of
it
.
4.
Others
have
gifts
as
well
as
thou
;
yea
,
every
Member
hath
gifts
,
God
hath
dealt
to
every
Man
,
so
as
thou
cannot
say
thou
hast
no
need
of
others
.
So
as
his
Scope
is
at
once
to
beat
down
Pride
and
Ambition
,
as
the
cause
and
affection
of
preeminence
,
the
sin
of
Abiram
,
Dathan
,
and
of
Corah
;
who
,
being
Children
,
affected
the
Priesthood
,
and
also
he
meant
to
keep
every
Man
to
his
own
calling
and
place
,
diligently
to
execute
it
to
the
good
of
others
,
wherein
,
how
did
the
Holy
Ghost
(
in
Writing
to
the
Church
of
Rome
)
strike
at
the
very
sin
which
he
saw
then
working
in
that
Church
,
which
corrupted
and
perverted
all
the
Officers
in
the
Churches
of
Christ
,
even
as
he
foresaw
Superstition
would
corrupt
the
Worship
,
as
was
observed
in
the
former
verses
.
The
Root
of
that
Mystery
of
Iniquity
,
and
foundation
of
it
,
was
laid
in
Church-Officers
asserting
of
preheminence
,
the
lower
Officers
assuming
what
belonged
to
the
higher
,
as
the
Deacons
did
;
and
then
the
higher
taking
upon
them
all
the
power
of
the
Inferior
;
yea
,
and
of
the
whole
Church
it self
;
as
to
admit
Members
to
Excommunicate
,
to
Ordain
,
to
Rule
and
Govern
,
and
so
to
thrust
out
Deacons
and
Ruling
Elders
as
unnecessary
;
and
those
it
left
continuing
to
make
them
shadows
,
and
then
these
greatened
Officers
presumed
further
to
extend
their
power
over
other
Congregations
besides
their
own
.
The
Bishops
of
Rome
began
to
be
from
thence
,
to
challenge
Universal
power
over
all
Churches
,
and
from
being
an
ordinary
Officer
,
to
challenge
that
extraordinary
power
of
Apostles
themselves
,
and
to
sit
in
the
Temple
of
God
as
Gods
,
and
not
to
be
content
with
Spiritual
power
neither
,
but
to
challenge
Temporal
also
;
to
dispose
of
Crowns
,
curb
,
restrain
,
and
cut
short
the
Spirit
of
Princes
;
and
his
Bishops
also
began
,
and
have
continued
to
intermeddle
in
affairs
of
State
.
That
ever
of
so
small
an
Egg
,
as
a
poor
Pastor
of
that
Church
,
so
foul
and
monstrous
a
Crocodile
should
arise
so
,
great
a
Prince
,
is
that
great
Mystery
which
all
the
World
may
wonder
at
;
as
it
did
indeed
admire
his
greatness
.
How
seasonably
therefore
was
this
Rule
given
to
prevent
ensuing
mischief
,
and
how
necessary
was
it
also
in
the
Application
of
this
Rule
,
to
give
a
complicate
and
exact
platform
of
Church-Officers
,
and
their
true
bounds
and
distinction
of
their
places
to
this
Church
above
all
other
,
who
was
to
become
the
Mother
of
abominations
.
How
seasonable
was
it
to
leave
this
Apostolical
Canon
in
her
Archivi
,
in
her
Records
,
to
discover
the
falshood
of
those
which
she
boasts
,
and
to
shew
all
the
World
in
after
times
,
how
much
she
was
swerved
from
her
Original
,
and
likewise
to
enjoyn
the
observance
of
these
Institutions
,
with
an
Apostolical
charge
as
his
Preface
shews
,
Rom
.
12.
3.
I
say
,
through
the
grace
given
me
.
The
Scope
therefore
of
that
which
follows
,
is
to
illustrate
this
Rule
,
and
to
shew
the
equity
of
it
from
a
Similitude
drawn
from
the
Body
;
and
then
to
apply
and
bring
it
home
to
every
Officer
amongst
them
,
that
as
his
charge
was
to
every
Man
,
he
says
not
omnibus
,
but
cuique
in
particular
,
ver
.
3.
so
his
Application
is
to
every
one
of
them
in
particular
,
ver
.
6
,
7.
I
will
not
much
insist
in
opening
the
Similitude
,
only
observe
for
a
Foundation
to
what
follows
,
that
this
comparison
here
,
as
it
is
between
the
Body
and
such
Members
,
as
have
general
Offices
for
the
whole
,
so
the
Church
,
he
here
compares
the
Body
unto
,
is
an
instituted
Church
,
whether
among
them
,
or
where
ever
else
.
1.
It
is
a
Church
(
he
speaks
of
)
for
it
is
a
Body
in
Christ
,
Non
in
Caesare
,
not
a
civil
Body
,
that
is
put
as
a
note
of
difference
,
for
as
not
only
many
are
requisite
:
So
they
are
considered
not
as
scattered
Saints
,
but
as
making
one
Body
,
and
so
knit
;
and
then
the
Members
of
this
Body
,
to
whom
the
Similitude
is
after
applyed
,
are
Officers
of
a
Church
,
and
those
ordinary
Officers
also
,
for
those
that
follow
,
ver
.
6
,
7.
are
the
Members
.
He
speaks
of
eminently
gifted
Members
here
in
general
,
there
particularly
,
and
with
application
:
Now
we
may
take
this
for
a
Rule
,
that
where-ever
the
ordinary
Officers
that
are
the
proper
ordinants
of
a
Church
,
as
instituted
as
ordinary
Officers
are
,
there
the
Church
or
Body
spoken
of
is
principally
meant
a
Church
instituted
,
and
of
the
Officers
of
it
,
he
speaks
indefinitely
and
universally
,
we
being
many
,
&c.
not
particularly
only
,
(
you
)
because
his
Scope
was
to
lay
down
indefinitely
,
a
general
platform
of
all
other
,
as
well
as
of
this
,
unto
which
they
were
already
moulded
,
and
always
to
be
framed
.
Now
then
the
fundamental
Terms
of
the
comparison
being
thus
suited
,
his
Similitude
hath
two
main
parts
,
fitted
to
infer
those
two
parts
of
that
Rule
delivered
.
1.
That
as
in
the
Body
,
many
Members
make
one
Body
,
and
so
become
Members
to
the
whole
,
and
also
one
to
another
,
for
one
another's
good
,
ver
.
4.
so
in
this
Instituted
Body
,
every
one
the
eminentest
,
and
most
gifted
is
a
Member
of
another
,
v.
5.
that
is
,
are
ordained
for
their
best
profit
and
good
,
and
safety
,
as
of
themselves
and
the
whole
,
so
of
every
Member
,
to
intend
the
good
of
the
whole
,
and
of
every
Member
in
particular
,
they
are
to
use
their
Gifts
with
consideration
of
Co-members
;
and
therefore
Co-membership
should
oblige
Church-Officers
of
whom
he
speaks
here
,
especially
to
have
a
care
to
use
and
improve
their
gifts
with
diligence
in
their
places
,
for
the
good
of
the
whole
;
and
not
only
so
,
but
also
to
consider
every
part
in
particular
,
and
perform
a
duty
to
it
,
which
by
their
Office
they
are
to
do
diligently
:
The
eye
sees
not
for
it self
,
but
for
the
whole
;
yea
,
for
the
foot
,
the
hand
,
and
every
Member
in
particular
as
occasion
is
,
so
as
diligence
in
their
Office
,
which
is
one
part
of
his
Rule
and
Cannon
,
is
hence
inferred
and
argued
:
But
yet
2.
They
are
to
consider
withal
,
that
every
Member
hath
not
the
same
Office
;
yea
,
so
far
from
having
the
same
Office
that
they
have
not
the
same
action
:
So
as
tho'
every
Officer
and
principal
Member
is
to
be
diligent
the
good
of
the
whole
;
yet
not
to
usurp
over
the
Offices
of
another
,
not
to
do
that
which
is
proper
for
another
to
do
;
one
Member
is
not
to
invade
the
room
of
another
;
the
foot
is
not
to
undertake
to
see
,
nor
the
Hand
to
walk
.
Thus
to
do
would
be
for
the
confusion
of
the
whole
,
and
an
injury
to
that
Member
whose
Office
is
assumed
;
and
to
whom
it
is
proper
,
and
its
Honour
to
perform
it
,
and
the
Member
who
usurps
another's
Office
,
would
be
less
usefull
to
the
whole
,
and
injurious
to
its
self
,
in
perverting
its
proper
Gift
and
Office
to
what
it
is
not
fit
,
and
so
to
do
it
untowardly
;
and
this
is
the
Second
part
of
that
Rule
given
clearly
,
proven
from
this
Similitude
.
Now
then
in
the
6th
and
7th
verses
,
he
goes
on
at
once
,
both
to
amplifie
that
last
part
of
the
comparison
,
that
as
in
the
Body
,
every
Member
hath
not
the
same
Office
,
so
that
in
this
Instituted
Body
,
we
are
Members
having
gifts
differing
(
Enumerating
all
the
particular
Offices
)
and
also
he
in
the
strength
of
that
Similitude
,
urgeth
and
applies
,
and
brings
home
both
parts
of
the
Rule
in
each
particular
Officer
,
which
he
Enumerates
.
I
say
,
first
he
goes
on
to
amplifie
and
inlarge
that
last
part
of
the
Similitude
,
by
a
distinct
enumeration
of
all
particular
ordinary
Officers
,
needfull
to
such
a
Church
for
ever
.
And
so
the
Co-herence
of
the
words
most
fitly
joynts
this
verse
with
the
former
,
for
{αβγδ}
,
we
are
having
,
&c.
refer
to
{αβγδ}
in
the
former
verse
;
the
Apostle
not
beginning
a
new
entire
Sentence
,
as
usually
it
is
read
;
but
continuing
these
words
to
the
former
,
as
not
having
made
up
his
comparison
compleat
:
That
as
he
had
said
,
so
we
being
many
are
one
Body
,
&c.
so
we
are
withal
,
having
differing
gifts
also
,
&c.
which
answers
to
that
part
of
the
comparison
,
ver
.
4.
as
all
Members
have
not
the
same
Office
.
And
yet
withal
they
are
a
strange
inference
,
wherein
the
Apostle
brings
home
and
applies
both
those
Duties
in
his
Rule
,
ver
.
3.
to
every
Officer
which
he
Enumerates
,
and
that
in
the
strength
and
force
of
the
Similitude
;
so
as
that
Rule
given
afore
,
should
be
put
into
every
particular
,
and
therefore
in
the
Original
,
there
is
an
{αβγδ}
a
chink
and
void
space
left
for
the
Reader
to
put
it
in
,
as
in
those
first
words
,
whether
Prophesie
[
Let
us
Prophesie
]
those
words
,
Let
us
Prophesie
,
are
not
in
the
Original
;
but
applyed
by
the
Translators
to
make
up
the
Sense
,
whereas
that
which
in
General
the
Apostle
had
said
,
ver
3.
is
to
be
inserted
in
that
,
and
all
the
other
particulars
;
and
therefore
doth
best
make
up
the
Sense
,
as
whether
Prophesie
,
let
us
soberly
mind
our
Duty
therein
,
and
not
be
overwise
or
beyond
what
is
above
us
,
or
not
ours
to
meddle
in
;
but
keep
to
the
bounds
of
that
office
and
duty
,
which
is
the
{αβγδ}
of
Faith
,
and
so
in
that
other
Ministry
(
let
us
wait
on
,
is
not
in
the
Original
)
but
that
which
he
said
is
to
be
supplyed
;
let
us
soberly
mind
our
Duty
in
Ministring
,
and
not
be
overwise
to
meddle
with
what
is
not
our
office
,
but
keep
to
Ministring
,
and
so
of
the
rest
.
So
as
he
doth
at
once
both
exhort
every
one
to
diligence
in
their
particular
office
,
set
him
for
the
good
of
all
,
and
also
dehort
him
from
medling
with
what
belongs
not
to
him
,
sends
a
Man
to
his
own
Body
to
learn
these
Lessons
.
All
which
considerdered
,
gives
a
most
just
and
full
account
,
and
Reason
why
the
Apostle
doth
here
more
distinctly
,
exactly
,
and
compleatly
reckon
up
all
particular
offices
in
this
Epistle
,
which
we
find
not
so
fully
in
any
other
;
for
it
agreed
with
,
and
was
more
requisite
every
way
to
this
Scope
in
hand
.
For
1.
The
making
up
the
Similitude
entire
in
the
Reddition
of
it
,
required
it
.
He
had
said
,
ver
.
4.
that
in
the
Natural
Body
,
every
Member
had
not
the
same
office
(
and
what
are
the
offices
of
each
Member
,
nature
taught
.
)
Then
in
the
Reddition
,
and
making
up
of
this
Similitude
he
shews
,
in
this
Instituted
Body
,
all
had
not
the
same
offices
,
by
Enumerating
all
the
particular
offices
themselves
and
their
diversities
,
which
was
proper
to
do
,
and
also
was
necessary
to
do
,
because
they
wholly
depend
upon
Apostolical
Institution
and
God's
Will
,
and
otherwise
were
not
known
.
And
2.
His
Scope
was
to
bring
home
that
Rule
delivered
in
general
,
ver
.
3.
by
way
of
application
,
as
in
an
use
of
Exhortation
or
Reproof
,
a
Man
doth
a
general
Doctrine
by
naming
all
and
every
of
those
sorts
of
Men
he
would
apply
it
unto
,
and
ver
.
3.
He
in
laying
down
that
Exhortation
,
in
his
Preface
to
it
he
had
said
:
This
I
say
to
every
Man
,
not
omnibus
,
or
to
all
definitely
,
but
every
Man
particularly
,
as
Musculus
observes
,
as
intending
to
bring
it
home
particularly
to
every
sort
of
Men
which
he
meant
and
spake
unto
.
And
3.
One
and
the
main
part
of
his
Exhortation
,
being
that
officers
should
keep
to
their
bounds
;
so
it
was
peculiarly
necessary
,
as
to
apply
it
to
particulars
,
so
to
enumerate
all
and
every
particular
,
so
to
distinguish
them
,
and
set
them
their
several
bounds
,
that
every
one
might
for
ever
know
his
Duty
,
and
not
Transgress
.
And
4.
The
Epistle
containing
matter
of
Doctrine
,
wherein
he
had
handled
a
perfect
Platform
of
all
other
Epistles
Methodically
composed
,
it
suited
with
his
Scope
,
that
in
mentioning
the
Officers
of
the
Church
also
,
he
should
be
as
compleat
and
distinct
,
and
set
down
the
exact
Catalogue
and
Table
of
them
.
And
5.
Being
written
to
the
Romans
,
whose
eminent
sin
,
in
after
days
,
was
the
corrupting
of
all
Offices
in
the
Church
,
and
introducing
new
,
which
God
never
instituted
,
and
excluding
those
he
had
ordained
or
perverting
them
:
The
compleat
Catalogue
of
all
Offices
,
their
bounds
and
terms
of
their
Duties
and
Distinction
,
was
most
seasonable
and
proper
to
them
,
as
to
prevent
aforehand
,
so
to
that
whore
of
her
Abominations
and
Usurpations
herein
in
after
Ages
.
And
6.
To
add
weight
to
all
,
and
to
confirm
these
Canons
of
his
to
all
Ages
inviolably
,
it
was
requisite
he
should
set
to
his
Apostolical
Authority
and
Seal
;
which
in
the
Preface
he
doth
;
this
I
say
by
the
grace
given
me
:
And
this
(
as
it
were
)
in
opposition
unto
,
and
to
weigh
down
,
in
after
Ages
,
that
false
counterfeit
Apostolical
Authority
usurped
,
in
that
See
which
would
make
other
Canons
and
Constitutions
clean
differing
and
opposite
to
these
.
His
Scope
therefore
being
to
enumerate
all
Officers
,
and
to
distinguish
them
and
their
Duties
,
which
is
the
thing
we
seek
,
let
us
go
on
to
observe
how
Artist
like
,
exactly
and
fully
and
methodically
,
he
doth
it
every
way
,
as
he
had
done
all
else
in
this
Epistle
.
He
proceeds
,
1.
By
a
{αβγδ}
,
or
general
division
of
all
Officers
into
two
general
Ranks
and
Orders
.
2.
By
a
Subdivision
,
containing
all
the
particulars
of
that
general
Division
,
and
to
prevent
mistakes
,
lest
that
because
seven
are
mentioned
,
that
therefore
so
many
particular
Offices
should
be
meant
,
as
some
have
understood
them
,
whereas
he
intends
but
five
:
Therefore
the
first
two
,
to
shew
they
are
but
a
general
Division
of
these
five
that
follow
,
are
expressed
in
the
Abstract
,
Prophecy
,
Ministry
,
but
the
five
particulars
in
the
Concret
,
he
that
Teacheth
;
he
that
Exhorteth
,
&c.
varying
his
expression
,
to
make
evident
the
difference
.
1.
There
is
a
general
Division
of
all
Officers
,
into
two
Ranks
or
Orders
.
1.
Such
whose
Duty
and
the
exercise
of
their
Office
,
lyeth
in
simple
Ministration
,
in
instruction
in
the
word
,
the
other
of
Discipline
,
is
that
whose
work
lies
in
Ruling
Mens
Lives
and
Bodies
;
Prophesie
hath
Relation
by
Knowledge
to
instruct
the
Mind
,
{αβγδ}
,
to
ruling
and
ordering
the
outward
Man
;
and
although
there
were
in
the
Primitive
times
Prophets
of
extraordinary
gifts
,
both
in
foretelling
persecutions
to
befall
the
Church
,
as
Agabus
,
and
others
;
who
also
by
extraordinary
Revelation
opened
difficult
Scriptures
:
And
who
are
in
other
places
,
ranked
among
the
extraordinary
Officers
as
Ephes
.
4.
11.
and
1
Cor
.
12.
28.
Yet
here
Prophets
of
ordinary
gifts
are
meant
;
because
he
prescribes
for
their
Rule
the
{αβγδ}
of
Faith
to
bound
them
with
.
Which
Rule
,
the
extraordinary
assisted
infallibly
by
the
Holy
Ghost
in
their
Prophecyings
,
need
not
to
be
Regulated
by
no
more
then
Apostles
themselves
.
The
Revelation
of
the
Spirit
,
being
an
infalliable
Guide
and
Rule
unto
them
;
and
also
he
commands
them
to
abide
in
that
calling
,
and
confine
themselves
unto
it
.
By
Prophecying
therefore
is
meant
,
that
speaking
out
of
the
word
to
Mens
instruction
,
as
(
1
Cor
.
14.
3.
)
Prophecy
is
taken
in
opposition
to
gifts
extraordinary
,
ver
.
1
,
2
,
3.
compared
where
he
defines
it
to
be
a
speaking
unto
Men
to
edification
,
and
exhortation
and
comfort
;
and
is
put
for
the
ordinary
expounding
of
the
Scriptures
,
which
2
Pet
.
1.
20.
is
called
a
word
of
Prophecy
,
and
so
is
taken
often
in
Scripture
,
as
Matth
.
13.
57.
A
Prophet
hath
Honour
but
in
his
own
Country
;
and
so
in
that
Speech
,
he
that
receiveth
a
Prophet
,
in
the
Name
of
a
Prophet
;
Matth
.
10
41.
that
is
,
any
Teacher
or
Instructer
out
of
the
Word
,
to
Prophesie
,
not
being
always
taken
to
foretell
,
but
declare
,
as
Exod
.
7.
1.
God
tells
Moses
that
Aaron
should
be
his
Prophet
;
that
is
,
a
declarer
of
his
mind
for
him
,
so
to
open
the
Revealed
Will
of
God
is
Prophecying
:
So
as
by
Prophecy
here
,
their
Office
is
understood
whose
Office
it
is
,
to
open
and
apply
the
word
according
to
the
{αβγδ}
of
the
Doctrine
of
Faith
,
and
the
proportion
of
their
own
gifts
,
and
so
is
distinguished
from
{αβγδ}
,
which
includes
all
external
ordering
and
watching
over
Men
,
but
without
labouring
in
the
word
,
{αβγδ}
which
comparatively
is
a
more
ministerial
and
external
work
,
this
more
internal
and
noble
.
And
so
now
under
that
general
Head
of
Prophecy
,
is
contained
these
two
first
Offices
mentioned
,
Teaching
and
Exhorting
,
and
under
the
other
{αβγδ}
,
is
comprehended
the
other
three
more
external
and
ministerial
Functions
.
Giving
is
the
Deacon's
Office
,
Ruling
,
the
Elders
,
shewing
Mercy
is
the
Widows
:
So
as
tho'
{αβγδ}
is
sometimes
taken
more
largely
for
all
Offices
whatsoever
,
as
1
Cor
.
3.
5.
what
is
Paul
?
What
is
Apollo
,
{αβγδ}
,
Ministers
,
by
whom
ye
believed
.
And
also
more
strictly
;
for
that
most
Ministerial
inferior
office
of
taking
care
of
the
poor
,
as
Acts
5.
3
,
4.
and
1
Cor
.
16.
15.
yet
here
it
being
made
a
contra-distinct
Member
,
it
is
judged
,
to
be
taken
in
a
middle
sense
between
both
.
For
all
those
are
Ministerial
Functions
which
meddle
not
with
the
word
and
prayer
,
not
ex
officio
,
so
as
Prophets
express
a
higher
Rank
of
Officers
,
that
Acts
6.
give
themselves
to
the
word
and
prayer
especially
;
and
Ministry
expresseth
that
lower
Rank
of
External
Government
,
either
over
the
Lives
or
Livelihoods
of
Men
;
as
the
Ruling
Elder
and
the
Deacon
.
The
office
even
of
Ruling
Elders
,
when
compared
with
that
of
Prophecy
,
takes
place
rather
with
Deacons
,
and
is
reckoned
with
that
inferior
classis
,
rather
than
with
the
Prophets
:
And
unto
this
division
other
Scriptures
seems
to
give
light
and
warrant
,
as
that
(
1
Pet
.
4.
11.
)
maketh
it
also
clear
.
Let
him
that
speaketh
,
speak
as
the
Oracle
of
God
,
which
is
all
one
with
Prophecying
here
,
by
the
Analogy
of
Faith
,
there
is
prophecy
mentioned
;
then
follows
,
if
any
Man
Minister
(
the
word
is
the
same
that
here
)
let
him
do
it
as
God
giveth
a
liberty
.
There
their
Deacons
are
a
contra-distinct
division
to
Prophecy
:
The
like
I
take
the
meaning
of
,
(
1
Tim
.
1.
3.
)
where
mention
is
only
made
of
two
Officers
,
Bishops
and
Deacons
;
the
question
hath
been
,
under
which
of
these
two
the
Ruling
Elders
comes
?
I
answer
,
under
Deacon
,
in
that
Division
;
for
Bishops
there
must
be
{αβγδ}
,
apt
to
Teach
,
which
in
an
Elder
is
not
so
necessarily
required
;
many
having
Ruling
Gifts
in
private
,
that
have
not
Teaching
Gifts
in
publick
;
and
that
also
which
sways
me
so
to
think
,
is
because
the
qualifications
of
Deacons
here
,
are
such
as
qualifie
a
Ruling
Elder
,
as
gravity
and
ruling
their
own
House
well
,
&c.
And
according
to
the
{αβγδ}
of
these
places
,
that
of
(
Phil
.
1.
1.
)
may
in
like
manner
be
understood
.
To
the
Bishops
,
that
is
,
the
Pastors
and
Teachers
,
and
Deacons
:
That
is
,
both
Elders
and
Deacons
(
strictly
so
called
.
)
This
differing
Rank
of
Officers
,
seemeth
to
me
also
,
to
have
been
Typified
out
by
those
two
orders
of
Church
Officers
under
the
Law
of
Priests
and
Levites
,
which
Type
I
would
not
have
thus
applyed
,
had
I
not
found
it
by
way
of
Prophecy
foretold
.
As
1.
It
is
prophecyed
that
two
sorts
of
officers
answering
to
both
these
,
should
be
under
the
New
Testament
Isa
.
66.
20
,
21.
I
shall
be
mindful
of
that
Rule
,
which
in
the
Application
of
Types
,
we
are
ever
to
follow
,
that
no
Types
are
to
be
applyed
to
any
thing
under
the
New
Testament
,
but
by
a
special
warrant
from
the
Holy
Ghost
,
so
applying
it
in
some
place
of
the
New
Testament
,
or
in
some
Prophecy
of
the
times
of
the
Gospel
in
the
Old
Testament
,
because
(
Heb
.
9.
8.
)
the
Holy
Ghost
is
alone
said
to
give
signification
to
those
Types
.
Yet
so
,
as
when
we
have
a
General
Type
,
applyed
to
design
out
such
a
thing
;
then
by
those
ordinary
gifts
of
Interpretation
,
we
may
fetch
out
the
particular
Resemblances
,
as
we
do
in
Parables
and
Similitudes
of
Scripture
,
when
we
know
their
main
Scope
and
aim
,
these
being
also
called
{αβγδ}
,
(
Heb
.
9.
9.
)
But
to
return
to
(
Isa
.
66.
21.
)
He
Prophecies
there
of
the
times
of
the
Gospel
,
and
the
State
of
the
Church
of
the
Jews
when
converted
,
for
(
ver
.
20
:
)
he
speaks
of
the
bringing
in
of
their
Brethren
the
Jews
out
of
all
Nations
,
as
an
offering
to
God
,
into
the
Holy
Mountain
and
House
of
God
;
(
the
conversion
of
a
People
,
being
called
an
offering
up
to
God
,
Rom
.
15.
16.
)
and
(
ver
.
22.
)
he
makes
mention
of
the
New
Heavens
,
and
New
Earth
,
&c.
Now
as
he
says
,
he
will
bring
their
Brethren
the
Jews
to
the
Holy
Mountain
,
and
the
House
of
God
,
which
is
a
Church-Estate
,
(
as
I
have
formerly
shewed
)
so
he
says
,
he
will
take
of
them
for
Priests
and
Levites
,
which
design
out
in
the
Language
of
those
Types
,
the
Officers
of
those
Churches
,
all
not
being
meant
;
for
he
will
take
of
them
,
and
it
being
also
spoken
of
some
of
them
,
by
way
of
distinction
,
to
the
rest
and
multitude
of
their
Brethren
,
(
ver
.
20.
)
it
Tipifies
out
two
general
Ranks
of
Officers
in
the
New
Testament
,
into
which
all
then
Instituted
,
are
to
be
Referred
.
And
so
in
the
Old
Testament
,
I
find
elsewhere
that
division
made
of
all
the
Jews
,
into
these
three
Heads
and
Ranks
,
the
House
of
Israel
,
the
Multitude
of
Believers
;
the
House
of
Aaron
,
the
House
of
Levi
,
as
comprehending
all
of
the
Church
as
so
considered
,
when
he
calls
upon
them
severally
to
praise
the
Lord
,
(
Isa
.
13.
ver
.
19
,
20.
)
even
as
when
,
(
Phil
.
1.
1.
)
He
writing
to
the
whole
Church
mentions
three
;
1.
The
Saints
,
2.
The
Bishops
,
which
answer
to
their
Priests
,
Pastors
and
Teachers
:
And
3.
Deacons
,
the
Levites
which
comprehended
all
the
rest
.
I
will
add
as
the
conclusion
of
this
difference
and
distinction
of
officers
,
some
observations
which
suit
with
these
differences
upon
the
Types
of
these
officers
mentioned
out
of
(
Isa
.
66.
20.
)
and
for
suiting
the
particular
Resemblances
in
those
Types
,
I
will
take
that
liberty
mentioned
before
,
which
is
,
having
found
out
the
General
Notion
as
Priests
,
to
Typifie
out
Preachers
of
the
word
,
and
Levites
,
those
three
other
officers
I
will
see
what
stamps
of
Resemblance
there
are
in
those
Types
of
these
offices
,
which
will
further
clear
the
difference
,
and
answer
a
main
Argument
for
the
Pastor's
Superiorities
over
Teachers
,
as
it
hath
been
urged
by
some
.
Under
Levites
I
Rank
all
inferior
offices
,
finding
a
Resemblance
in
the
Type
of
Deacons
over
the
poor
.
For
there
were
those
that
disposed
of
the
Treasury
of
the
Church
among
these
Levites
,
who
(
1
Chron
.
26.
20.
)
were
over
the
Treasury
of
the
House
of
God
,
and
the
Dedicated
things
,
and
there
were
also
Ruling
Elders
among
those
Levites
who
were
Porters
to
keep
out
,
and
let
in
to
the
Assemblies
,
and
the
Gate
of
the
Tabernacle
,
2
Chron
.
9.
18
,
19
,
20.
as
these
Gospel
Elders
also
are
to
watch
over
,
and
especially
to
regard
with
the
Teachers
concerning
Admission
,
or
keeping
out
of
Members
to
examine
and
try
,
&c.
They
assist
in
opening
and
shutting
the
Doors
of
God's
House
.
There
were
also
Ruling
Elders
among
those
Levites
,
who
watched
the
Temple
Day
and
Night
,
and
stood
before
it
,
Numb
.
18.
2.
and
kept
the
charge
of
it
,
ver
.
5.
so
these
are
to
watch
over
the
Spiritual
Temple
,
the
Church
,
and
have
their
Souls
committed
to
their
charge
to
give
an
account
,
Heb
.
13.
17.
And
then
there
are
an
higher
Rank
of
Officers
to
whom
these
Levites
are
given
in
assistance
,
(
as
the
Deacons
were
ordained
,
Acts
6.
3
,
4.
that
the
Teachers
might
more
fully
give
themselves
to
the
Word
and
Prayer
,
and
1
Cor
.
12.
28
,
29.
are
called
Helps
)
even
as
the
Levites
were
given
to
Aaron
,
Numb
.
3.
9
,
10.
and
Numb
.
18.
6.
The
Septuagint
says
,
added
,
in
Allusion
to
the
Name
of
Levi
,
which
signifies
joyned
,
(
Gen.
29.
34.
)
and
these
Officers
are
these
Prophets
,
answering
to
the
Priests
,
the
Priests
being
to
do
many
things
the
Levites
were
not
to
do
;
for
Application
of
that
Type
.
1.
The
Priests
had
the
charge
of
the
inward
part
of
the
Temple
,
and
Numb
.
4.
19.
they
had
the
charge
only
of
the
most
Holy
things
,
and
the
Levites
were
not
to
go
in
,
when
they
were
set
and
covered
,
and
so
the
cleansing
the
inward
part
of
the
Temple
,
(
2
Chron
.
29.
16.
)
belonged
to
the
Priests
,
the
cleansing
of
the
outward
Court
to
the
Levites
,
so
answerably
the
outward
lives
and
conversations
,
and
the
filthiness
that
appears
therein
,
is
the
proper
Sphere
and
Jurisdiction
of
the
Rule
of
a
Ruling
Elder
;
but
to
instruct
and
comfort
the
Conscience
,
to
purge
out
inward
corruption
by
the
word
taught
and
applyed
,
and
inform
the
understanding
,
&c.
is
most
proper
to
these
Prophets
,
the
Pastor
and
Teacher
.
So
also
2.
The
Priests
did
only
burn
the
incense
,
1
Cor
.
6.
48
,
49.
and
only
did
bless
in
the
Name
of
the
Lord
;
and
Sanctifie
the
most
Holy
things
,
1
Cor
.
23.
13.
so
these
Prophets
meddle
ex
officio
only
,
with
the
most
Holy
things
of
the
New
Testament
;
being
Stewards
of
the
Mysteries
of
God
,
1
Cor
.
4.
1.
and
put
up
the
publick
Prayers
of
the
Church
,
ex
officio
,
and
are
the
ordinary
mouth
of
the
whole
,
and
so
giving
themselves
to
the
word
and
prayer
,
are
joyned
,
Acts
6.
4.
as
belonging
ex
officio
,
unto
them
.
And
so
to
dismiss
the
Church
with
a
blessing
,
and
to
Administer
and
to
bless
the
Cup
of
Blessing
,
&c.
belongs
only
to
them
.
And
although
the
Levites
also
did
Teach
,
(
2
Chron
.
35.
3.
)
and
so
it
might
seem
that
Teachers
are
Levites
also
,
and
that
there
was
no
such
distinction
intended
between
Teachers
and
them
.
Yet
1.
To
the
Priests
of
Levi
,
that
charge
was
in
a
more
especial
manner
given
,
Deut
.
24.
8.
do
as
the
Priests
and
Levites
shall
Teach
,
and
the
Priests
Lips
were
an
especial
Ordinance
to
preserve
Knowledge
;
and
so
though
Elders
may
now
also
Teach
and
Prophecy
,
as
also
other
Members
,
(
and
so
also
other
Tribes
might
Teach
,
as
Drusius
proves
,
and
2
Chron
.
17.
7.
the
Princes
also
are
said
to
Teach
,
as
well
as
the
Levites
,
as
the
Pharisees
did
whom
Christ
bad
his
Disciples
hear
)
Yet
the
Priests
Teaching
was
that
especial
Ordinance
to
preserve
knowledge
,
as
now
also
the
Pastors
and
Deacon's
Office
is
to
preserve
the
unity
of
the
Faith
,
and
to
prevent
being
tossed
as
Children
;
Eph.
4.
12
,
13.
And
2.
The
Elders
also
have
a
Teaching
,
which
belongs
to
them
,
ex
officio
,
yet
of
a
lower
kind
then
that
of
these
Pastors
and
Teachers
;
and
so
some
extending
that
of
Bishops
,
(
1
Tim
.
3.
2.
)
to
Elders
also
apply
that
property
{αβγδ}
unto
them
,
and
therefore
in
Common
,
they
are
exhorted
to
feed
the
Flock
,
1
Pet
.
5.
1.
not
by
a
word
of
Exhortation
or
Doctrine
,
but
by
a
word
of
Admonition
,
for
any
sin
committed
,
or
Duty
omitted
,
or
Error
held
,
he
must
be
able
to
convince
out
of
the
word
,
that
this
is
lawful
or
unlawful
;
to
lay
open
the
sinfulness
of
it
1
Thess
.
5.
12.
He
not
only
mentions
them
that
labour
;
that
is
,
in
Word
and
Doctrine
;
but
them
that
are
over
you
,
and
Admonish
you
:
That
is
,
Ruling
Elders
.
And
3.
Though
Levites
did
then
Teach
as
well
,
and
with
the
same
Authority
that
Priests
;
yet
Teaching
now
is
one
of
the
most
Holy
Ordinances
amongst
us
,
which
among
them
it
was
not
;
but
Sacrifices
,
&c.
above
it
,
which
therefore
did
fully
enough
keep
up
the
Distinctions
,
and
made
the
Priesthood
an
High
Office
;
but
what
was
an
inferior
Ordinance
then
,
being
in
the
New
Testament
one
of
the
Supream
Ordinances
now
:
Therefore
that
is
it
that
now
must
make
the
difference
and
distinction
;
and
that
it
is
the
highest
Ordinance
appears
in
this
,
that
Paul
says
of
it
comparatively
to
the
Sacrament
,
I
was
not
sent
to
Baptize
,
but
to
Preach
,
1
Cor
.
1.
17.
CHAP.
VIII
.
Wherein
the
Distinction
of
the
Officers
in
a
Church
consists
,
and
what
are
the
due
and
proper
bounds
of
their
several
Offices
and
Duties
;
the
difference
between
Pastor
,
Elder
,
and
Teacher
,
stated
.
That
they
are
co-ordinate
,
and
that
one
hath
not
an
Authority
and
Power
Superior
to
the
other
,
what
are
their
Distinct
Offices
and
Administrations
.
NOW
then
I
come
to
search
and
find
out
the
proper
Genuine
Distinction
of
these
Offices
,
which
is
the
principal
thing
which
I
aim
at
;
and
is
principally
intended
by
the
Apostle
,
(
in
this
Rom
.
12.
)
to
the
end
to
set
bounds
to
Officers
not
to
entrench
upon
one
another's
Duties
and
Callings
,
as
also
to
set
them
more
diligently
about
their
proper
work
;
for
the
clearing
of
these
Distinctions
here
given
by
the
Apostle
,
I
must
premise
this
necessary
Distinction
of
these
Offices
.
That
some
of
them
are
,
as
was
observed
,
Subordinate
one
to
the
other
,
others
co-ordinate
;
that
is
,
some
are
inferior
and
superior
,
more
or
less
authorized
,
some
are
of
equal
power
in
the
Administration
of
Holy
things
.
The
co-ordinate
as
I
shall
shew
anon
,
are
the
Prophets
here
,
viz.
Pastor's
and
Teacher's
Office
of
an
equal
Rank
and
Power
,
and
their
difference
is
to
be
sought
only
in
the
differing
manner
of
Administration
or
Ministry
of
the
word
.
But
unto
both
these
Offices
,
there
is
a
Subordination
of
the
Elder's
and
Deacon's
Office
;
as
also
of
the
Deacon's
Office
to
the
Elders
.
Which
Subordination
,
when
found
out
,
will
help
us
to
see
wherein
the
true
difference
lies
:
This
their
Subordination
may
be
exemplified
by
the
instance
of
Subalternate
Species
,
that
is
,
the
several
Kinds
and
Ranks
of
Creatures
in
the
Old
Creation
,
as
these
Officers
are
in
the
New
,
(
God
having
made
the
one
as
the
other
,
in
order
weight
and
measure
)
for
instance
,
as
there
is
Subordination
between
Man
and
Beast
,
and
Plants
,
so
among
these
three
sorts
of
Officers
,
Deacons
and
Widdows
are
the
lowest
,
Elders
the
middle
;
and
Teachers
or
Prophets
the
Highest
:
Which
Subordination
that
I
may
explain
it
,
is
not
in
respect
of
dependence
or
derivation
of
power
,
as
the
power
of
inferior
Officers
Civil
,
is
dependent
upon
the
Supream
as
the
King
,
&c.
no
,
but
all
hold
immediately
from
Christ
.
As
Man
,
tho'
a
more
noble
Creature
,
yet
gives
not
Life
to
Plants
,
nor
sense
to
Beasts
,
but
all
hold
of
God
as
in
capite
,
so
here
too
the
Tenure
is
immediate
;
tho'
Antichrist
and
Bishops
would
Subordinate
Officers
,
yet
it
is
not
so
in
God's
Institution
.
Neither
2.
Is
this
Subordination
in
respect
of
Subjection
to
any
Jurisdiction
of
the
Superior
,
so
as
the
Superior
might
restrain
the
inferior
of
the
Exercise
of
their
power
,
as
the
Bishops
take
on
them
to
Silence
inferior
Ministers
;
no
,
but
every
Man
hath
,
as
his
power
,
so
the
free
exercise
of
it
,
is
dependent
only
on
Christ
and
his
Church
he
is
placed
in
,
and
that
so
as
in
his
place
and
office
,
a
Ruling
Elder
may
with
authority
admonish
a
Pastor
,
as
well
as
a
Pastor
him
,
like
as
Fee-Servants
in
an
House
,
all
know
and
are
beholden
,
and
subject
to
each
other
in
their
place
and
offices
.
Neither
3.
Is
it
only
in
respect
of
a
greater
or
less
excellency
in
their
Functions
,
that
the
work
of
the
one
is
more
Noble
and
Honourable
,
and
deserves
double
or
treble
Honour
;
though
that
be
true
as
appears
,
by
1
Tim
.
5.
17.
which
might
have
been
,
though
that
work
the
one
doth
,
the
more
excellent
could
no
way
have
done
.
But
4.
It
is
in
respect
of
a
larger
Commission
that
the
one
hath
,
then
the
other
in
the
Administration
of
Holy
things
,
so
as
the
Superior
Rank
;
Pastors
and
Teachers
have
ex
officio
,
all
the
power
that
the
other
hath
,
and
more
;
and
so
the
Elders
all
that
the
Deacons
have
,
and
more
:
That
there
is
such
a
gradual
Subordination
in
th●se
Offices
may
appear
;
because
the
Apostle
speaking
of
a
Deacon's
Office
(
1
Tim
.
3.
13.
)
says
,
he
that
hath
Administred
it
well
,
hath
purchased
to
himself
a
good
Degree
,
&c.
so
in
that
place
also
,
(
1
Cor
.
12.
28.
)
he
Ranks
them
in
Superior
and
Inferior
Classes
:
First
,
Apostles
,
Secondly
,
Prophets
,
extraordinary
,
namely
,
(
as
Eph.
4.
11.
)
under
whom
also
Evangelists
are
comprehended
:
And
Thirdly
,
Teachers
that
is
ordinary
Teachers
,
under
whom
by
a
Synecdoche
also
pastors
are
comprehended
,
as
being
of
the
same
Rank
;
and
then
after
that
as
inferior
to
these
,
among
others
are
promiscuously
reckoned
up
Helps
;
that
is
,
Deacons
and
Governours
,
which
are
Ruling
Elders
.
That
as
Apostles
had
a
larger
Commission
than
Evangelists
,
being
the
planters
of
Churches
,
and
had
power
over
all
the
Evangelists
(
being
but
their
Asstants
)
in
Setling
and
Establishing
them
,
and
as
Prophets
and
Evangelists
had
a
greater
power
and
gifts
then
Pastors
and
Deacons
,
(
all
which
they
had
and
more
;
for
Evangelists
had
the
gifts
and
offices
both
of
Pastors
and
Teachers
,
since
the
Apostle
chargeth
Timothy
to
attend
to
Doctrine
and
exhortation
,
1
Tim
4.
13.
but
here
his
Admonition
is
,
he
that
Teacheth
on
Teaching
only
,
and
he
that
Exhorteth
on
Exhortation
;
)
so
likewise
have
the
Pastors
all
the
power
that
the
Elders
have
;
as
the
Elders
all
that
the
Deacons
,
and
what
is
the
work
of
either
,
the
Pastors
or
Teachers
may
do
as
their
leasure
serves
,
as
in
Acts
6.
1
,
2
,
3.
Originally
the
Apostles
themselves
,
(
as
may
be
gathered
from
ver
.
4.
and
1.
compared
,
did
perform
that
daily
Administration
,
but
through
the
burthen
of
it
appointed
a
special
office
,
that
they
might
attend
to
their
principal
and
more
proper
work
;
yet
so
as
occasionally
they
might
overlook
and
joyn
with
them
(
as
they
had
leasure
)
in
their
Administrations
.
2.
Rule
and
Government
is
also
common
to
the
Pastor
and
Teacher
with
the
Elders
,
as
by
this
Place
,
1
Tim
.
5.
17.
expresly
doth
appear
,
in
that
he
says
in
common
,
the
Elders
that
Rule
are
worthy
of
double
Honour
;
but
especially
those
that
labour
in
the
Word
and
Doctrine
:
Therefore
they
that
Labour
in
Word
and
Doctrine
,
are
also
Ruling
Elders
;
and
it
is
such
a
Speech
,
as
when
it
is
said
God
is
the
Saviour
of
all
Men
,
but
especially
of
them
that
believe
,
whence
any
Man
would
gather
,
that
Believers
were
Men
;
only
further
,
some
special
Rank
of
Men
,
or
as
if
it
be
said
,
Honour
all
Fellows
in
a
Colledge
,
in
the
University
,
but
especially
those
that
labour
in
Divinity
.
There
is
another
place
which
proves
the
same
thing
,
Heb
.
13.
7.
so
as
their
Office
is
to
do
both
,
but
yet
they
are
in
common
with
another
sort
of
Officers
,
especially
designed
to
that
work
mentioned
,
ver
.
17.
Now
this
being
premised
to
find
out
the
proper
distinctions
of
each
of
these
Subordinate
Offices
,
these
ensuing
Axioms
,
which
fully
agree
with
the
Apostle's
intentions
here
,
and
elsewhere
may
give
us
light
:
The
1.
Axiom
is
,
That
what
is
common
to
a
Superior
Officer
,
with
the
inferior
may
yet
be
made
a
proper
difference
of
that
inferior
Officer
;
as
for
example
.
To
Rule
is
an
office
common
to
Pastors
and
Elders
;
and
yet
,
to
Rule
,
is
made
the
special
difference
of
such
an
Officer
in
this
,
Rom
:
12.
6
,
7.
as
he
is
distinguished
from
Deacons
and
Prophets
;
For
it
is
in
this
,
as
it
is
in
other
Species
and
kinds
of
Creatures
,
who
have
something
common
,
something
proper
,
so
as
Men
have
all
that
Beasts
and
Plants
have
,
and
yet
when
we
would
express
the
difference
of
a
Plant
from
a
Beast
;
we
say
it
is
a
Creature
that
hath
life
in
it
,
when
we
would
express
the
proper
difference
of
a
Beast
,
we
say
,
it
is
a
Creature
that
hath
Sense
,
a
Sensitive
Soul
,
and
so
of
a
Man
,
we
express
his
proper
difference
;
a
Creature
Reasonable
,
tho
he
hath
Sense
also
,
and
so
the
Apostle
,
in
this
distinction
of
Offices
,
distinguisheth
a
Deacon
by
his
Office
of
giving
,
because
this
is
all
that
the
power
of
his
Office
reacheth
to
,
an
Elder
by
one
that
Ruleth
,
because
that
is
the
highest
that
his
Office
extends
unto
,
and
the
Pastor
and
Doctor
by
Prophecying
,
as
that
which
alone
is
proper
to
them
,
though
they
Rule
,
&c.
also
.
2.
The
Second
Axiom
is
,
That
when
that
,
which
is
common
to
a
Superior
Officer
,
with
an
Inferior
;
is
made
the
difference
of
the
Inferior
Office
,
it
is
in
respect
of
some
peculiarity
in
that
his
work
,
which
makes
a
true
difference
between
them
.
1.
Thus
though
to
Rule
is
a
Pastor's
Office
as
well
as
an
Elder's
;
yet
the
Elder
is
more
especially
said
to
Rule
,
because
he
is
wholly
set
apart
to
it
:
It
is
his
proper
calling
which
he
is
wholy
appointed
to
mind
,
and
in
a
special
manner
;
and
so
the
Deacon's
Office
is
to
mind
the
poor
;
they
are
separated
to
this
work
,
so
as
to
none
else
:
That
as
I
said
,
all
Officers
in
common
differ
from
private
Members
,
as
being
separated
to
some
work
,
tho'
withal
they
do
besides
retain
in
common
with
the
rest
of
the
Members
the
exercise
of
all
Priviledges
and
Duties
that
belong
to
Members
:
So
it
is
in
this
respect
in
the
comparison
between
Inferior
and
Superior
Officers
,
though
the
Superior
in
common
performs
the
same
works
with
the
Inferior
;
yet
the
Inferior
is
set
apart
to
it
wholly
,
which
the
other
is
not
,
but
to
some
other
of
an
higher
kind
;
by
reason
of
intending
which
,
he
cannot
so
fully
and
wholy
intend
the
other
.
And
therefore
it
is
observeable
,
that
speaking
of
a
Ruler's
Office
in
Ruling
,
he
says
,
let
him
do
it
with
diligence
;
for
that
is
his
work
which
he
is
to
mind
,
and
there
will
be
enough
of
it
to
fill
his
hand
.
Or
2.
There
may
be
a
peculiar
duty
to
be
exercised
by
one
more
than
another
in
the
way
of
Administration
,
and
more
peculiar
bounds
of
Jurisdiction
in
Ruling
.
Thus
the
Elders
Ruling
and
Inspection
and
Watching
,
is
only
principally
over
Men's
Lives
,
their
outward
Man
,
the
infirmities
thereof
in
conversation
,
but
the
Pastors
and
Teachers
care
is
over
the
inward
principally
,
as
their
Errors
,
Temptations
,
Doubts
,
Scruples
,
&c.
and
the
Teacher
also
is
more
especially
to
Admonish
of
Errors
,
and
pluck
up
such
ill
weeds
as
are
contrary
to
sound
Doctrine
;
and
the
Pastor
to
watch
over
the
doubts
about
their
Estates
,
and
slackness
and
deadness
any
way
in
Holy
Duties
,
and
accordingly
the
People
are
to
make
use
of
them
;
as
they
thus
have
in
Ruling
their
more
special
walks
and
works
.
Or
3.
Sometimes
there
is
a
difference
in
respect
of
eminency
,
that
as
a
Ruler's
work
is
to
Admonish
and
watch
over
the
Life
,
so
he
may
have
a
more
special
gift
that
way
,
than
a
Pastor
or
Teacher
.
3.
The
Third
Axiom
is
,
That
in
like
manner
the
Superior
Officers
,
Pastor
and
Teacher
,
have
besides
those
Offices
common
with
Ruling
Elders
a
special
work
,
in
which
they
are
more
Eminent
,
and
attend
more
upon
it
than
Ruling
,
or
on
the
Deacon's
Office
;
(
though
they
are
to
mind
them
also
)
which
is
to
Prophecy
and
open
the
word
,
and
accordingly
therefore
that
gives
them
their
distinction
from
the
other
.
1.
Thus
they
are
distinguished
from
Deacons
expresly
,
Acts
6.
1.
The
Apostles
whose
ordinary
Successors
these
are
gave
over
much
of
the
business
of
looking
to
the
poor
,
and
establisht
an
Office
for
it
,
to
the
end
,
they
might
continually
give
themselves
to
Prayer
,
and
the
Ministry
of
the
word
;
they
being
to
be
in
publick
the
Mouth
of
God
to
the
People
,
and
of
the
People
unto
God
.
Thus
2.
Also
they
are
most
properly
distinguished
from
Ruling
Elders
,
1
Tim
.
5.
v.
17.
Those
Elders
are
such
whose
Office
it
is
to
Rule
well
,
but
these
are
they
that
labour
in
the
Word
and
Doctrine
:
That
is
,
that
ex
officio
are
to
give
themselves
wholy
up
to
it
.
To
this
purpose
also
may
be
observed
that
difference
,
in
Heb
.
13.
1.
in
the
7th
verse
speaking
of
Preaching
Elders
or
Prophets
,
he
says
,
Remember
them
who
have
the
Rule
over
you
,
who
have
spoken
to
you
the
word
of
God
;
that
is
,
that
are
openers
of
the
word
among
you
;
and
therefore
he
adds
whose
Faith
follow
,
and
then
at
the
17th
,
comes
in
,
as
a
new
exhortation
,
so
another
Sort
of
Elders
(
or
else
I
suppose
he
would
have
shut
up
all
in
that
other
)
of
whom
he
mentions
that
they
Rule
,
but
leaves
,
out
as
a
note
of
difference
,
that
which
in
the
former
he
added
;
[
that
have
spoken
the
word
to
you
.
]
So
as
this
is
proper
to
these
Officers
,
and
not
communicated
to
the
rest
,
(
not
ex
officio
)
to
labour
in
the
Word
and
Prophecy
:
And
therefore
in
Ephes
.
4.
11
,
12.
mentioning
such
Officers
as
were
appointed
to
gather
the
Saints
,
and
build
them
up
in
Faith
and
the
knowledge
of
Christ
by
Preaching
,
he
mentions
only
Pastors
and
Doctors
,
and
is
silent
of
the
other
,
as
being
the
proper
work
of
them
,
not
of
the
other
.
As
I
have
shewed
the
proper
difference
of
subordinate
Officers
,
it
now
remains
that
I
should
do
the
like
,
concerning
these
two
in
the
Superior
Rank
,
Pastor
and
Teacher
,
which
are
co-ordinate
;
of
which
we
must
shew
the
difference
also
.
1.
Some
would
have
made
the
same
difference
of
Subordination
,
between
the
Pastor
and
Teacher
,
that
hath
been
shewn
between
them
and
the
others
;
so
as
the
Pastor
should
be
alone
the
Supream
Officer
,
and
all
the
rest
his
Assistants
;
and
he
should
have
also
a
larger
power
of
Administration
and
Government
,
both
in
the
Sacraments
and
Censures
,
from
which
they
would
exclude
the
Teacher
,
from
meddling
in
them
:
But
in
any
such
respect
,
I
cannot
find
in
Scripture
any
so
vast
a
difference
,
but
every
way
an
equality
given
to
them
,
only
a
difference
in
the
manner
of
Administration
.
1.
There
is
only
a
difference
as
to
the
Administration
of
Holy
things
,
not
any
thing
as
to
power
.
For
then
the
Scripture
would
mention
also
,
that
the
Pastor
hath
all
the
gifts
the
Teacher
hath
,
and
more
;
for
it
is
a
Law
will
not
fail
us
,
that
eminency
of
power
hath
eminency
of
gifts
;
that
fullness
of
power
,
hath
a
fullness
of
gifts
answerable
:
But
God
hath
shared
and
divided
gifts
of
prophecying
between
them
,
to
one
,
a
word
of
Wisdom
,
to
another
the
word
of
Knowledge
,
1
Cor
.
12.
Not
to
the
Pastor
solely
,
but
so
as
the
Teacher
is
not
his
assistant
,
but
his
com-peer
in
it
;
and
as
their
gifts
,
so
their
duties
here
(
in
Rom
.
12.
)
are
bounded
gifts
differing
,
ver
.
6.
so
as
the
exhorter
is
to
attend
on
exhortty
;
as
the
Teacher
on
Teaching
,
and
not
to
entrench
on
one
anothers
Office
and
Duty
;
and
so
both
to
Prophecy
,
{αβγδ}
,
as
the
Syriak
Translation
hath
it
,
fidei
suae
,
of
his
own
Faith
;
and
then
the
meaning
is
not
according
only
to
the
measure
of
his
gift
,
more
or
less
,
for
{αβγδ}
respects
quality
rather
than
quantity
;
a
likeness
,
a
suitableness
,
and
proportion
therein
,
according
to
the
kind
of
his
gifts
,
so
as
the
meaning
is
,
that
all
his
Sermons
and
Prophecying
,
should
be
Analogical
to
his
Gifts
and
Office
.
As
he
hath
Gifts
and
an
Office
of
Exhortation
,
so
let
him
accordingly
frame
his
Sermons
suitably
:
As
we
say
of
words
(
when
proper
)
they
are
according
to
the
Analogy
of
a
Tongue
;
so
here
his
Ministry
is
according
to
the
Analogy
of
his
gifts
,
when
suitable
thereunto
.
A
day
of
Thanksgiving
and
Humiliation
differs
tho'
there
is
no
pre-eminence
of
Holiness
in
the
one
afore
the
other
,
only
some
Duties
do
eminere
in
the
one
,
more
than
in
the
other
;
as
Humiliation
in
the
one
,
and
Thanksgiving
in
the
other
.
And
therefore
as
a
Man
may
in
a
day
of
Thanksgiving
think
of
his
sins
,
in
order
to
raise
up
his
Heart
to
thankfullness
;
and
in
a
day
of
Humiliation
,
mentions
God's
Mercies
to
break
his
Heart
for
his
sins
:
Yet
so
,
as
the
eminent
Duty
is
to
be
Thanksgiving
in
the
one
,
and
Humiliation
in
the
other
;
so
it
is
here
in
the
Administration
of
your
gifts
.
Neither
2.
Is
it
that
there
are
any
Holy
things
that
a
Pastor
may
Administer
,
that
not
a
Teacher
,
as
to
instance
in
the
Sacraments
,
wherein
the
difference
must
lie
,
if
in
any
thing
.
1.
The
Sacraments
are
committed
promiscuously
to
the
Apostles
and
their
Successors
,
in
teaching
ex
officio
,
Matth
.
28.
19.
Go
and
teach
and
Baptize
.
2.
Both
are
alike
Stewards
of
the
Ministries
of
God
,
which
Elders
are
not
,
1
Cor
.
4.
1.
3.
Both
may
bless
and
do
,
as
in
praying
afore
Sermons
,
so
in
Preaching
the
Gospel
,
and
it
is
called
the
fullness
of
the
Blessing
of
the
Gospel
,
which
a
teacher
in
teaching
brings
,
(
Rom
.
16.
)
as
well
as
the
Sacrament
is
called
the
Cup
of
blessing
.
And
4.
Though
the
Sacraments
are
the
Seals
of
the
Covenant
that
apply
Christ
,
and
so
might
seem
peculiar
to
the
Pastor's
Office
:
Yet
they
are
signs
also
for
Teaching
,
and
belong
therefore
to
the
Teachers
to
Administer
.
As
therefore
such
truths
as
are
mixt
,
belong
to
them
both
to
Preach
,
so
the
Administration
of
the
Sacraments
too
.
For
they
shew
forth
Christ's
Death
till
he
come
,
as
well
as
the
word
,
(
Gal
.
3.
1
,
2.
)
And
they
Preach
to
the
Eye
,
that
which
the
Gospel
doth
to
the
Ear
.
5.
Teaching
is
a
higher
Ordinance
than
the
Sacrament
,
(
1
Cor
.
1.
7.
)
I
was
not
sent
to
Preach
,
but
Baptize
:
Therefore
he
that
ex
officio
,
doth
the
greater
and
more
important
,
may
perform
the
lesser
.
3.
They
are
equal
in
respect
of
Honour
due
to
them
,
(
1
Tim
.
5.
17
)
where
his
Scope
is
to
give
every
Office
its
due
Honour
.
Therefore
of
Widdows
,
and
so
of
Deacons
,
who
are
of
the
same
Rank
,
he
had
said
,
Honour
them
who
are
Widows
indeed
.
Of
Ruling
Elders
,
a
Superior
Office
,
he
hath
doubled
it
,
appointing
double
Honour
to
him
that
Rules
well
.
But
to
those
that
labour
in
the
Word
(
of
Wisdom
or
Exhortation
)
the
Pastor
;
or
in
Doctrine
,
the
Teacher
he
especially
assigns
double
Honour
,
and
to
both
the
same
,
whereas
if
the
Pastor
had
been
so
Superior
,
(
his
Scope
being
to
shew
,
what
Honour
was
due
to
each
,
according
to
their
Administration
)
he
would
have
said
,
give
to
your
Pastor
more
especial
Honour
of
all
the
rest
.
He
doth
not
intend
any
precedency
,
for
he
promiscuously
Ranks
the
one
afore
the
other
,
and
è
contra
,
sometimes
the
one
,
sometimes
the
other
,
as
(
Eph.
4.
12.
)
Pastors
afore
Teachers
,
so
here
Teachers
afore
Pastors
;
and
sometimes
Teacher
for
to
express
both
,
and
that
more
ordinarily
than
the
other
,
as
(
Gal
.
6.
6.
1
Cor
.
12.
28.
1
Tim
.
3.
and
Tit
.
1.
)
Nor
doth
he
mean
that
there
is
an
excellency
in
the
Ministries
of
one
above
the
other
,
that
as
all
Ordinances
excell
other
in
something
,
so
it
is
here
:
for
when
all
is
in
order
,
both
come
to
one
.
The
one
is
the
Tutor
of
the
un
,
derstanding
,
the
other
of
the
Will
:
These
are
their
two
Pupils
committed
to
them
:
And
when
that
controversy
in
Philosophy
is
decided
,
which
is
Noblest
of
those
two
Faculties
?
Then
may
this
of
these
two
Offices
.
But
they
differ
.
1.
In
respect
of
an
eminency
of
Gift
,
inclining
one
way
rather
than
another
.
It
is
said
of
all
Prophecying
Elders
,
(
1
Tit
.
9.
)
that
they
are
to
be
able
both
to
exhort
and
convince
Gain-sayers
by
sound
Doctrine
,
so
as
the
Pastor
is
to
use
a
word
of
Doctrine
,
and
so
a
Teacher
a
word
of
Exhortation
,
but
that
which
is
eminere
,
or
to
shine
forth
in
their
Preachings
,
is
their
special
gift
.
It
is
not
to
be
thought
that
a
Pastor
is
to
speak
only
in
a
way
of
Application
and
Use
;
for
he
should
have
a
Doctrine
as
a
ground
to
plant
his
great
Ordinance
upon
,
which
he
dischargeth
.
Nor
is
it
that
the
Teacher
is
to
leave
his
Doctrines
altogether
without
Application
;
but
that
his
gift
is
suited
to
his
office
,
and
so
his
Labour
is
to
be
most
spent
in
Doctrine
,
and
so
the
words
of
the
Text
are
to
be
understood
,
Let
him
that
Teacheth
,
be
as
in
Teaching
,
that
is
,
most
employed
about
it
.
2.
They
differ
but
modaliter
,
in
the
manner
of
handling
their
Ministry
.
The
one
turns
all
his
Sermons
into
Application
,
by
way
of
Comfort
and
Exhortation
;
the
other
endeavours
to
inform
the
Judgment
;
they
differ
but
as
Logick
and
Rhetorick
,
which
are
compared
to
a
shut
hand
,
and
one
opened
,
the
same
Arguments
are
used
in
both
;
but
the
one
so
ordered
,
as
to
convince
the
Judgment
,
the
other
so
as
to
perswade
the
affection
.
More
particularly
they
differ
.
1.
In
the
several
Subjects
they
are
to
deal
with
,
both
look
to
the
inward
Man
;
so
they
differ
from
the
Elders
who
look
to
the
outward
:
but
those
share
the
two
Noble
Faculties
between
them
.
The
one
the
Understanding
,
the
other
the
Will
and
Conscience
.
The
one
hath
more
peculiarly
the
understanding
to
deal
with
,
the
other
,
the
Will
and
Affections
:
These
are
their
Pupils
committed
to
their
charge
,
Men
are
ignorant
and
apt
to
err
,
and
need
to
be
built
up
in
Knowledge
.
This
the
Teacher
takes
care
of
,
to
feed
with
knowledge
and
understanding
,
(
as
Jer
.
3.
16.
and
23.
3
,
4
and
6.
ch
.
8.
)
And
Men
are
slow
of
Heart
to
do
,
and
need
quickning
and
stirring
up
:
For
this
the
Pastor's
office
serves
,
(
Eccl.
12.
11.
)
there
is
need
of
Nails
to
Rivet
and
fasten
Truths
on
their
understanding
,
and
establish
them
in
them
;
and
there
is
need
of
Goads
to
provoke
them
unto
good
works
,
(
Heb
.
10.
23.
)
And
there
are
feeble
Arms
and
hands
that
hang
down
,
that
are
to
be
strengthned
;
inward
evils
,
discouragements
which
are
to
be
removed
,
&c.
which
to
do
is
the
Pastor's
office
.
2.
They
differ
in
the
object
matter
.
The
one
speaks
words
of
knowledge
,
and
considers
truths
,
and
shews
the
story
and
harmony
of
them
,
teacheth
in
Faith
and
Verity
,
(
as
1
Tim
.
2.
7.
or
as
Rom
.
2.
20.
)
is
an
Instructer
of
the
Foolish
,
a
Teacher
of
Babes
,
and
has
a
Form
of
Knowledge
,
and
of
the
Truth
in
the
Law
:
The
other
is
to
consider
Men
,
and
speak
words
of
Wisdom
pertinently
to
them
.
The
one
hath
the
Bible
,
and
the
System
or
Form
of
wholsom
words
for
his
Text
:
The
other
studies
Men
more
,
and
seeks
to
fit
the
word
to
them
.
And
the
Pastor
is
one
able
to
discern
what
is
peculiarly
fit
for
Men's
Spirits
,
and
so
speaks
wisely
to
Men
,
whereas
the
other
speaks
pertinently
to
truths
.
The
one
brings
Scripture
to
Scripture
,
and
compares
each
with
each
;
the
other
deals
and
divides
the
word
,
and
brings
Scripture
and
Men's
Consciences
together
.
You
may
discern
this
difference
in
Men's
Conferences
;
some
when
they
speak
,
consider
the
occasion
of
the
party
:
Some
follow
still
the
occasion
the
discourse
giveth
.
3.
They
differ
in
respect
of
truths
,
the
Pastor
deals
with
points
of
practice
more
,
with
things
to
be
done
;
the
other
with
points
of
Faith
,
with
things
to
be
believed
.
Some
truths
are
mixt
,
and
in
those
both
are
alike
to
deal
,
as
in
cases
of
Conscience
,
and
scruples
of
Conscience
.
4.
To
express
it
by
the
method
of
Preaching
in
use
with
us
,
whereas
Sermons
consist
of
Doctrines
and
uses
,
so
the
gifts
of
the
one
lies
more
in
explaining
the
words
and
phrases
,
and
to
bring
Reasons
to
confirm
and
to
solve
doubts
,
and
resolve
misteries
;
and
so
succeed
these
Prophets
under
the
New
Testament
,
who
opened
harder
places
and
difficulties
.
The
other
is
more
fit
to
enlarge
into
uses
,
and
to
digest
all
truths
into
practical
thoughts
,
which
with
power
he
can
set
home
on
the
Heart
.
5.
The
Pastor
deals
with
Mens
sins
more
,
the
Teacher
with
Mens
Errors
more
;
the
one
in
Information
,
the
other
in
Mortification
.
The
one
hath
more
of
Christ's
Priestly
Office
in
slaying
the
Old
Man
,
and
offering
up
Believers
as
a
Sacrifice
to
Christ
,
(
Rom
15.
16.
)
the
other
hath
Christ's
Prophetical
Office
more
imported
,
in
opening
truths
,
as
the
Elder
hath
more
of
Christ's
Kingly
Office
,
in
Ruling
over
Mens
Consciences
.
Use
1.
See
the
goodness
of
God
,
who
hath
made
such
abundant
provision
for
all
defects
;
as
he
hath
fitted
gifts
to
Offices
,
so
both
to
the
needs
of
Men
,
(
1
Cor
.
12.
21.
)
which
implies
,
that
God
,
in
placing
the
Members
,
respected
the
need
of
the
whole
,
as
Natura
non
deficit
in
necessariis
neque
gratia
.
Look
what
the
inward
Man
wants
,
preaching
Officers
are
to
provide
for
,
and
all
the
several
parts
of
it
;
and
what
is
defective
in
the
outward
Man
,
the
Elders
are
to
watch
over
.
And
accordingly
we
see
,
as
Ministers
are
thus
eminently
gifted
,
so
people
are
eminently
fitted
to
them
:
Some
are
quickened
more
by
an
affectionate
way
,
and
cleave
to
such
a
Ministry
;
some
by
a
Doctrinal
way
,
and
are
built
up
by
Notions
and
Knowledge
,
that
so
all
tasts
may
be
suited
,
and
all
have
their
portion
.
2.
Use
,
There
is
a
Rule
for
Churches
in
their
choice
,
to
Rank
Men
into
offices
,
according
to
their
gifts
.
This
you
are
to
heed
,
for
you
chuse
not
for
your selves
,
but
for
the
Lord
(
as
he
said
,
you
Judge
for
the
Lord
.
)
The
Apostle
says
,
(
Acts
14.
23.
)
the
Holy
Ghost
made
them
Over-seers
;
yet
they
were
called
by
Men
,
&
set
over
his
Church
purchased
by
his
Blood
,
over
a
Flock
which
God
accounts
so
precious
.
You
are
not
therefore
to
chuse
,
out
of
any
ends
of
common
prudence
,
but
for
Spiritual
ends
,
meerly
comparing
Spiritual
things
with
Spiritual
,
to
suit
Men
and
places
accordingly
:
There
is
Simony
in
by
ends
.
In
other
choises
they
use
to
give
Oaths
,
as
in
Colledges
,
and
in
Corporations
,
but
here
there
is
none
but
conscience
to
be
a
tye
upon
you
.
That
which
now
remains
,
is
to
establish
the
truth
of
these
several
Offices
here
mentioned
,
because
it
is
denyed
by
many
(
as
you
know
)
that
there
are
such
,
or
so
many
differing
officers
to
be
in
Churches
,
denying
that
there
is
such
a
difference
between
the
office
of
Pastor
and
Teacher
,
and
that
under
those
two
Names
,
one
only
kind
of
officer
is
meant
,
in
respect
of
a
differing
action
to
be
performed
by
him
,
and
so
that
there
are
several
Works
,
not
Persons
:
And
then
again
wholly
taking
away
the
office
of
the
Ruling
Elder
,
as
neither
necessary
,
nor
any
way
the
Institution
of
Christ
.
I
will
First
therefore
,
in
general
,
argue
out
of
this
place
,
of
Rom
.
12.
ver
.
6
,
7.
8.
1.
That
in
this
place
officers
and
not
actions
or
duties
of
Members
are
spoken
of
▪
is
evident
,
1.
In
that
he
mentions
,
{αβγδ}
,
or
Ministry
,
which
is
a
name
of
an
office
,
not
of
an
action
of
any
private
Member
.
2.
In
that
he
says
,
He
that
Ruleth
,
it
must
needs
note
out
an
Office
;
for
otherwise
,
one
Brother
is
not
to
Rule
over
another
,
or
to
take
upon
him
to
do
it
.
3.
In
that
he
speaks
of
them
,
as
of
such
callings
as
Men
are
to
exercise
themselves
in
.
which
is
proper
for
Officers
so
to
do
.
Now
so
he
speaks
of
them
;
for
that
he
calls
for
diligence
of
a
Ruler
,
it
is
{αβγδ}
,
which
,
as
Boetius
defines
it
,
is
Vehemens
animi
intentio
ad
id
quod
suscipitur
;
a
Vehement
intention
of
Mind
,
to
that
which
is
undertaken
:
So
as
to
mind
it
,
and
employ
one's
self
in
it
,
as
in
a
Calling
and
Employment
designed
there
,
which
also
that
Phrase
,
{αβγδ}
,
implies
:
He
that
Ministreth
in
Ministring
,
that
Teacheth
on
Teaching
;
that
Phrase
,
to
be
in
,
notes
out
making
it
one's
calling
;
for
so
,
(
1
Tim
.
4.
15
,
16.
)
speaking
to
Timothy
to
perform
the
work
of
an
Evangelist
;
he
says
,
give
thy self
wholy
to
them
,
and
be
in
them
,
v.
16.
as
the
word
is
in
the
Original
,
and
in
that
also
he
useth
such
participles
to
express
it
,
as
Exhortations
,
In
docendo
,
in
exhortando
,
it
implies
a
Calling
,
and
not
an
Action
,
for
otherwise
it
were
a
Tautology
:
For
if
he
meant
an
Action
only
,
then
to
say
,
He
that
Teacheth
,
Teach
,
were
a
Tautology
:
So
as
the
one
notes
out
Jus
&
nomen
officij
,
the
other
,
the
exercise
of
his
Office
:
To
say
,
let
him
that
seeth
,
see
,
is
a
Tautology
.
But
to
say
,
let
the
seer
see
,
he
whose
Office
it
is
;
is
to
call
upon
him
to
do
his
Duty
,
by
reason
of
his
Office
,
so
as
the
one
,
he
that
Teacheth
,
notes
out
,
Jus
&
potentiam
,
the
other
,
in
Teaching
,
notes
praxin
,
the
exercise
of
it
.
4.
Those
who
oppose
this
Congregational
way
,
have
none
to
teach
or
exhort
,
but
those
that
are
in
Office
,
or
Orders
,
as
they
call
it
.
5.
Though
he
call
them
Gifts
,
yet
so
Officers
are
called
,
(
Ephes
.
4.
3.
)
the
Apostles
office
he
calls
{αβγδ}
,
I
say
,
says
he
,
through
the
grace
given
me
;
that
is
,
my
Apostolical
power
and
office
,
as
was
shewed
afore
.
And
2.
Ordinary
officers
are
meant
.
1.
Because
the
Gifts
and
Actions
he
speaks
of
are
ordinary
,
such
as
no
extraordinary
Gifts
are
required
for
the
performance
of
:
As
to
teach
or
exhort
,
to
give
,
&c.
which
Actions
and
Gifts
remain
still
in
the
Church
.
And
2.
Because
even
the
Prophets
here
(
which
if
any
,
might
seem
extraordinary
)
are
limited
to
the
Analogy
of
Faith
;
and
all
exhorted
not
to
entrench
upon
other's
Callings
or
Actions
,
which
bounds
,
if
they
had
been
extraordinary
Officers
,
they
could
not
have
set
to
them
.
Now
then
3.
If
officers
,
and
officers
ordinary
,
be
here
meant
,
then
look
how
many
several
Enumerations
there
are
,
so
many
several
offices
are
there
too
.
For
else
,
1.
The
Scope
of
his
former
General
Exhortation
,
that
they
should
not
entrench
upon
one
another's
Functions
,
had
been
made
utterly
void
,
if
several
offices
and
actions
had
not
been
intended
.
And
2.
Because
he
had
spoken
of
diversity
,
ver
.
4
6.
therefore
these
Enumerations
must
be
understood
as
instances
of
that
diversity
.
And
4
If
Pastors
and
Deacons
are
differing
,
then
,
why
not
all
:
There
is
the
same
reason
for
the
one
,
as
for
the
other
.
And
therefore
,
why
should
not
he
that
teacheth
,
be
differing
from
him
that
exhorteth
;
as
well
as
from
him
that
giveth
or
Ruleth
.
And
in
that
,
(
Ephes
.
4.
)
Pastor
and
Doctor
,
and
(
1
Cor
.
12.
)
teachers
and
helpers
and
Governours
,
are
reckoned
up
amongst
the
extraordinary
:
It
argues
,
that
in
an
ordinary
way
there
is
the
like
necessity
of
them
,
that
in
an
extraordinary
there
was
of
the
other
.
I
shall
speak
more
particularly
of
the
difference
and
distinction
of
the
offices
of
Pastor
and
Teacher
.
1.
It
appears
that
these
offices
are
distinct
in
that
place
,
(
Ephes
.
4.
11.
)
we
find
Pastors
and
Deacons
enumerated
.
Obj.
Against
this
place
is
objected
,
that
it
is
spoken
exegetically
,
Pastors
and
Teachers
,
as
making
up
all
one
office
.
1.
But
then
he
would
have
said
rather
Pastors
or
Teachers
,
not
and
Teachers
.
2.
But
{αβγδ}
,
doth
not
always
lock
together
,
but
sometimes
differenceth
two
things
it
is
set
betwixt
,
as
in
the
like
case
,
(
Acts
13
1.
)
Prophets
and
Teachers
:
By
Prophets
he
means
,
in
the
Language
of
the
primitive
times
,
extraordinary
Gifts
,
but
teachers
were
ordinary
:
And
Barnabas
and
Saul
,
who
were
extraordinary
Men
,
are
there
reckoned
.
And
3.
In
all
Exegetical
Speeches
,
the
latter
explains
the
former
,
and
useth
to
be
more
clear
;
but
after
Pastors
in
that
Sense
that
's
held
(
this
being
the
proper
name
of
the
office
)
to
say
,
i
.
e
.
Teachers
is
to
explain
the
more
proper
by
the
Improper
.
Obj.
But
to
all
the
rest
,
there
is
a
note
of
difference
affixed
,
as
when
he
says
,
some
Apostles
,
some
Evangelists
,
but
of
these
Pastors
and
Tecahers
there
is
none
,
so
as
it
seems
,
they
were
intended
as
one
.
Answ
.
But
it
is
the
manner
of
the
Grecians
to
bring
in
the
word
[
{αβγδ}
,
and
]
in
the
end
of
a
disjunctive
Enumeration
,
in
a
disjunctive
Sense
,
as
in
that
,
(
Gal
.
3.
21.
)
after
he
had
said
,
there
is
neither
Jew
nor
Greek
,
neither
bound
nor
free
,
he
ends
that
last
disjunction
,
neither
Male
or
Female
;
in
Greek
it
is
,
neither
Male
and
Female
,
so
in
the
Original
,
and
the
Syriak
so
reads
it
.
And
2.
As
their
offices
are
thus
here
,
and
in
that
place
thus
distinct
;
so
their
gifts
also
are
distinct
:
And
this
is
a
Rule
infallible
,
that
according
to
diversity
of
gifts
hath
God
appointed
diversity
of
offices
:
He
suited
gifts
and
offices
together
,
so
1
Cor
.
12.
45.
There
are
diversities
of
Gifts
,
and
diversities
of
Administrations
,
so
as
they
are
commensurable
;
now
in
the
same
place
,
when
(
ver
.
8.
)
He
enumerates
the
variety
of
Gifts
:
To
one
,
says
he
,
is
given
the
word
of
Wisdom
,
to
another
the
word
of
Knowledge
.
1.
He
speaks
of
Preachers
that
speak
the
word
,
which
differenceth
them
from
Elders
;
for
he
calls
it
a
word
of
Knowledge
,
and
a
word
of
Wisdom
.
2.
He
speaks
of
ordinary
Officers
,
for
as
Beza
observes
,
when
he
begins
to
speak
of
extraordinary
Gifts
,
in
the
next
word
he
varies
the
Phrase
,
{αβγδ}
,
ver
.
9.
And
they
differ
,
as
prudentia
&
scientia
in
Philosophy
many
Men
knowing
things
in
the
notion
,
that
are
not
so
wise
to
discern
of
Men
and
things
,
and
to
apply
accordingly
.
And
according
to
what
the
Holy
Ghost
hath
said
here
of
the
variety
of
Men's
Gifts
,
we
find
nothing
more
evident
in
experience
,
even
in
a
Church
,
where
there
is
a
confusion
of
Offices
:
Yet
God
still
kept
to
his
Rule
,
and
distributed
Gifts
accordingly
:
Some
apt
to
open
things
more
largely
,
others
to
apply
them
;
yea
,
the
Papists
did
observe
this
difference
of
Gifts
,
as
is
evident
in
their
comparing
Thomas
Aquinas
,
and
Bonaventure
together
:
Thomas
intellectu
eminuit
,
Bonaventura
affectu
splenduit
:
The
one
was
a
more
understanding
Judicious
Divine
,
the
other
more
Affectionate
and
Eminent
to
stir
up
affection
:
And
even
in
the
Natural
parts
of
Men
,
there
is
that
difference
,
some
are
fit
positively
to
explain
and
convince
,
but
cannot
perswade
;
others
are
more
fit
to
perswade
and
prevail
with
Men
.
And
thereby
do
ordinary
Officers
differ
from
those
extraordinary
,
that
both
meet
in
these
:
(
So
in
Timothy
)
but
are
differing
in
those
other
.
3.
As
there
are
differing
Gifts
,
so
differing
Works
,
to
a
differing
end
.
Prophecying
Elders
are
distinguished
from
Ruling
,
by
labouring
in
the
Word
and
Doctrine
,
(
1
Tim
.
5.
17.
)
for
the
great
labour
is
that
of
the
Mind
.
By
word
,
some
Particularly
understand
a
word
of
Exhortation
,
as
here
distinct
from
Doctrine
or
Teaching
.
So
Heb
.
13.
22.
suffer
the
word
of
Exhortation
,
and
Acts
13.
15.
If
any
have
a
word
of
Exhortation
,
&c.
And
Doctrine
,
on
the
contrary
,
is
taken
for
the
form
of
truth
and
wholsom
words
,
which
is
taught
especially
by
the
teacher
,
as
(
1
Cor
.
14.
26.
)
Doctrine
is
taken
.
And
as
here
they
are
called
both
Prophets
,
so
according
to
those
ends
of
Prophecying
mentioned
,
(
as
14.
3.
)
may
their
distinction
here
be
illustrated
.
Prophecying
he
says
is
a
speaking
to
Edification
,
to
Exhortation
,
to
Comfort
;
if
Edification
be
taken
in
a
strict
Sense
as
distinct
from
comfort
and
exhortation
(
though
I
confess
elsewhere
,
and
in
the
next
Verses
,
it
is
taken
largely
)
then
it
notes
out
Building
up
in
knowledge
,
which
is
the
Teachers
work
,
and
Exhortation
and
Comfort
the
Pastor's
:
The
Teacher
Prophecyeth
to
Edification
,
and
the
Exhorter
,
to
Exhortation
and
Comfort
.
And
therefore
it
is
observable
that
the
word
used
here
,
{αβγδ}
,
is
either
to
Comfort
or
to
Exhort
.
4.
By
this
distribution
of
Officers
,
there
is
a
Communication
of
all
the
Offices
of
Christ
.
1.
The
Pastor
Represents
the
Priestly
Office
of
Christ
.
For
he
by
the
word
applyed
.
slays
the
Old
Man
,
and
presents
the
New
Creature
to
God
.
2.
The
Teacher
Represents
the
Prophetical
Office
of
Christ
.
3.
The
Kingly
Office
of
Christ
,
is
more
eminently
seen
in
the
Ruling
Elder
.
4.
This
suits
with
all
the
needs
of
a
Church
,
their
understandings
are
the
Teacher's
Pupils
,
their
Wills
,
the
Pastor's
,
their
Lives
,
the
charge
of
the
Elders
:
And
accordingly
we
see
Believers
Appeal
some
to
Doctrinal
Preaching
,
some
to
Exhortation
.
And
thus
Ranked
were
the
Ministers
in
the
Primitive
times
:
There
were
two
Prophecying
Elders
(
at
lest
)
in
a
Church
,
(
Col.
4.
18.
)
Archippus
had
a
Ministry
he
was
to
fulfill
,
and
that
surely
a
Teaching
one
;
for
their
other
Minister
Epaphras
,
who
was
also
their
Minister
,
Col.
1.
1.
was
then
absent
,
Col.
4
12.
more
besides
they
might
have
,
and
a
Church
may
have
,
(
as
Acts
13.
1
:
)
they
had
many
teachers
in
one
Church
,
and
as
Musculus
observes
,
on
Rom
.
12.
he
says
,
all
have
not
the
same
Office
,
not
that
none
have
the
same
.
The
Body
to
which
the
comparison
is
,
hath
two
Eyes
,
two
Hands
,
&c.
there
was
something
in
it
,
that
Christ
in
sending
forth
the
Apostles
,
sent
them
two
by
two
.
So
Cyprian
in
his
time
says
,
you
that
are
Pastors
with
the
Elders
,
Doctors
and
Readers
,
&c.
so
in
the
Church
of
Alexendria
,
Origen
was
a
Doctor
.
The
German
Divines
make
this
Office
proper
to
Universities
,
and
professors
there
,
but
the
Apostle
makes
the
Officer
a
Member
of
the
Church
,
and
for
all
Saints
,
Ephes
.
4.
and
Rom
.
12.
So
in
our
Cathedrals
,
there
remains
a
Vestigium
,
a
Footstep
of
this
distinction
,
in
that
we
have
,
as
Bishops
,
so
also
Readers
in
Cathedrals
,
and
in
the
same
Church
there
are
Vicars
and
Pastors
.
CHAP.
IX
.
That
a
Pastor
and
Teacher
,
and
many
other
Officers
of
a
particular
Church
,
have
the
promise
of
a
special
Blessing
from
God
.
That
accordingly
they
do
receive
such
a
special
Blessing
suited
to
the
Rank
,
and
order
of
their
Office
,
to
give
Success
in
the
Execution
of
it
,
beyond
what
a
meer
Preacher
can
expect
.
Psal
.
133.
1
,
2
,
3.
Keep
not
thou
silence
O
God
:
Hold
not
thy
peace
,
and
be
not
still
,
O
God
.
For
lo
,
thine
Enemies
make
a
Tumult
,
and
they
that
hate
thee
,
have
lift
up
the
Head
.
They
have
taken
crafty
counsel
against
thy
People
,
and
consulted
against
thy
hidden
ones
.
THere
is
one
thing
which
I
cannot
pretermit
,
but
must
urge
and
press
it
,
viz.
that
every
Institution
and
Office
,
and
order
appointed
by
God
,
hath
answerably
to
accompany
it
,
and
succeed
it
,
a
special
blessing
suited
to
the
nature
of
it
.
This
is
evident
from
this
,
Psal
.
133.
1
,
2
,
3.
It
is
common
to
the
New
Testament
,
though
spoken
of
the
Assemblies
of
the
Old
Testament
,
either
of
the
lesser
Synagogues
,
or
of
the
General
Assemblies
at
their
Feasts
,
for
they
were
under
their
High
Priests
,
to
whom
he
does
allude
,
ver
.
2.
It
is
like
the
pretious
Oyntment
upon
the
Head
,
that
ran
down
upon
the
Beard
,
even
Aaron's
Beard
,
that
went
down
to
the
skirts
of
his
Garments
.
Every
Member
partook
of
some
benefit
of
the
Holy
Oyl
poured
upon
Aaron's
Head
,
the
chief
Officer
of
those
General
Assemblies
;
and
it
is
expresly
added
of
them
there
,
that
God
commands
the
Blessing
.
And
this
,
though
an
Old
Testament
instance
,
may
fitly
serve
for
the
New
,
mutatis
mutandis
.
For
a
particular
Church
,
where
the
Brethren
meet
in
one
{αβγδ}
,
and
{αβγδ}
,
with
one
consent
,
one
heart
,
one
worship
,
is
in
it self
alone
a
distinct
special
Ordinance
and
Institution
of
Christ
,
and
he
hath
promised
that
where
two
or
three
are
gathered
together
in
his
Name
,
he
will
be
in
the
midst
amongst
them
,
Matth
.
18.
20.
And
his
presence
brings
all
sorts
of
blessings
with
it
,
and
there
't
is
that
God
commands
a
blessing
.
For
that
company
are
the
House
of
God
,
1
Tim
.
3.
15.
The
Church
of
the
living
God
,
the
pillar
and
ground
of
the
Truth
.
{αβγδ}
,
the
Seat
of
Truth
,
a
Pillar
of
Truth
,
not
Architectonically
,
that
supported
the
Truth
,
but
Phorendically
as
pillars
use
to
be
,
with
papers
pasted
on
them
to
declare
the
Truth
.
It
is
an
Ordinance
to
preserve
Truth
in
the
World
,
to
hold
it
forth
,
as
on
pillars
they
used
to
place
their
Writings
.
God
is
used
to
bless
the
small
despised
Assemblies
of
Saints
gathered
together
in
unity
,
more
then
great
Councils
consisting
of
Popes
and
Bishops
,
and
Cardinals
.
These
small
Assemblies
have
been
the
little
creepers
in
the
Chimney
,
that
keep
up
the
fires
,
which
the
great
Andirons
,
do
not
as
was
Prince
Henry's
Speech
.
And
a
Church
,
though
very
small
,
is
yet
a
Church
of
the
Living
God
,
and
(
as
Mr.
Nye
once
well
said
)
A
Church
is
a
thing
,
that
lives
,
because
it
has
the
Living
God
to
dwell
in
it
.
And
as
God
blesseth
the
Churches
that
are
the
Casket
,
the
Sheath
,
so
he
blesseth
their
Officers
too
that
are
proper
to
them
(
though
among
Men
accounted
the
lowest
)
that
is
,
they
are
Pastors
and
Teachers
in
particular
Congregations
,
who
are
their
Preaching
Elders
.
The
Papists
plead
that
it
is
their
Church
that
keep
the
Faith
and
the
Truth
,
and
that
God
had
made
a
promise
to
lead
them
into
all
Truth
.
But
it
is
the
ordinary
Officers
of
the
Church
,
Pastors
and
Teachers
,
which
the
Apostle
Paul
says
do
build
up
the
Church
,
till
they
come
to
the
unity
of
the
Faith
,
Ephes
.
4.
11
,
12
,
13.
And
it
is
among
you
he
has
commanded
the
blessing
,
which
is
demonstrated
thus
,
that
Christ
when
he
ascended
,
gave
Gifts
unto
Men
,
and
scattered
them
among
the
Saints
,
tanquam
missilia
,
As
the
Roman
Emperors
did
their
Donatives
among
the
People
,
as
their
Chariots
went
along
.
Now
what
were
those
Gifts
,
but
the
Offices
which
God
Instituted
in
the
Church
Universal
;
First
the
extraordinary
,
that
ceased
before
Tertullian's
time
,
as
Apostles
,
Prophets
,
Evangelist's
,
and
there
are
no
more
of
them
to
be
found
on
Earth
,
only
their
Writings
continue
,
and
make
up
the
New
Testament
.
But
who
are
the
lasting
Officers
of
continuance
to
preserve
the
Truths
,
when
they
were
gone
,
none
but
Pastors
and
Teachers
,
and
unto
these
it
has
been
,
that
the
Faith
hath
been
committed
,
and
by
them
preserved
,
and
Truth
hath
been
taught
,
and
how
long
do
they
last
?
Till
all
come
to
the
unity
of
the
Faith
of
the
Son
of
God
:
If
any
point
of
Faith
be
erred
in
,
that
is
not
Fundamental
;
these
Pastors
and
Teachers
do
restore
it
unto
its
primitive
Native
Splendour
.
't
is
there
God
appoints
the
Blessing
,
what
ever
Men
pretend
of
General
Councils
;
and
the
reason
is
,
because
God
still
follows
his
own
Institutions
with
his
own
Blessing
,
and
there
God
commands
a
Blessing
.
As
Christ
himself
did
ascend
from
the
lower
parts
of
the
Earth
unto
that
hight
,
which
he
has
in
Heaven
,
so
dothall
Truths
arise
from
the
lower
sort
of
Ministers
;
and
if
General
Councils
have
any
Truth
among
them
,
it
is
because
it
hath
ascended
first
unto
unto
them
,
from
the
inferior
lower
sort
of
Ministers
,
as
they
in
Debasement
call
them
.
That
in
general
,
a
special
blessing
from
God
is
promised
to
all
Assemblies
and
Institutions
,
whether
of
the
Old
or
New
Testament
is
evinced
from
this
one
place
which
I
have
mentioned
,
Psal
.
133.
1
,
2
,
3.
where
a
blessing
is
so
emphatically
declared
,
There
God
commands
a
blessing
,
which
denotes
the
intention
of
God's
mind
in
it
.
Now
to
whom
and
to
what
is
this
Superexcellent
blessing
even
eternal
life
,
which
is
the
sum
and
quintessence
of
blessings
commanded
to
be
bestowed
?
Under
the
Old
Testament
the
promise
of
Eternal
Life
was
then
given
,
Witness
,
that
one
Scripture
speaking
of
the
Old
Testament
worship
by
the
twelve
Tribes
,
to
which
promise
(
says
the
Apostle
)
the
twelve
Tribes
,
meaning
the
Nation
of
the
Godly
Jews
,
hoping
to
come
;
served
God
Day
and
Night
.
Their
Assemblies
were
either
the
General
Assemblies
or
Feasts
,
at
which
the
High
Priest
,
the
greatest
Officer
of
the
Old
Testament
,
and
the
Type
of
Christ
was
present
,
or
else
the
lesser
Assemblies
of
the
Synagogues
,
and
all
the
Order
and
Institutions
belonging
to
them
,
and
all
this
blessing
was
promised
to
each
and
every
of
them
.
And
their
Holy
Communion
together
in
the
General
Assemblies
,
the
Psalmist
compares
unto
the
pouring
down
the
Holy
Oyl
upon
the
Head
of
the
High
Priest
,
and
as
the
Oyl
dropt
down
upon
all
his
Garments
,
the
Skirts
,
&c.
So
every
particular
Member
likewise
they
exhorted
to
keep
the
unity
of
the
Spirit
in
the
Bond
of
Peace
.
These
are
the
unities
of
the
New
Testament
,
that
the
Saints
are
exhorted
to
live
in
also
,
and
above
all
to
avoid
divisions
,
they
are
called
to
peace
in
one
Body
,
and
every
particular
Church
is
called
the
House
of
the
living
God
,
dwelling
together
with
them
to
keep
them
in
unity
.
And
Christ's
first
Institution
of
a
particular
Church
under
the
New
Testament
expresses
it
on
this
wise
again
:
I
say
unto
you
,
that
if
two
of
you
shall
agree
upon
Earth
,
&c.
Matth
.
18.
19.
There
is
unity
,
and
as
touching
any
thing
they
shall
ask
of
my
Father
which
is
in
Heaven
(
says
Christ
)
it
shall
be
done
unto
them
;
and
then
adds
the
words
of
Institution
,
For
where
two
or
three
are
gathered
together
in
my
Name
,
I
am
in
the
midst
of
them
.
They
therefore
who
are
present
,
receive
a
participation
of
the
blessings
promised
,
of
some
of
the
Holy
Oyl
poured
upon
Christ
the
Head
.
2.
Secondly
,
This
Scripture
though
written
under
the
Old
Testament
,
is
yet
,
Mutatis
Mutandis
,
readily
Aplicable
to
the
New
constituted
Assemblies
of
the
Saints
under
the
Gospel
,
constituted
Assemblies
of
the
Saints
under
the
Gospel
,
and
even
the
Terms
and
the
Language
used
in
the
Psalm
is
fitted
to
those
of
the
New
Testament
.
As
for
instance
,
the
word
Brethren
dwelling
together
,
is
the
proper
cognizance
of
the
community
of
the
Saints
Assembled
under
the
New
.
Those
words
[
dwelling
together
in
unity
]
is
well
nigh
the
same
:
For
they
dwell
in
Churches
under
Pastors
and
Teachers
,
and
are
instructed
till
they
all
come
to
the
unity
of
Faith
and
Knowledge
of
the
Son
of
God
.
And
where
Christ's
presence
is
,
there
is
always
a
blessing
;
and
't
is
also
a
description
of
a
New
Testament
Church
,
(
1
Cor
.
14.
23.
)
That
't
is
a
whole
Church
,
consisting
of
all
its
Members
met
together
in
one
place
.
There
is
unity
of
place
.
And
then
,
Acts
1.
14.
we
have
an
account
that
they
met
with
one
consent
,
(
{αβγδ}
)
to
perform
the
Duties
of
Worship
.
And
whoever
will
read
the
story
of
the
first
New
Testament
Church
that
God
reared
in
Jerusalem
,
will
find
abundantly
enough
in
the
story
of
the
first
Chapter
of
the
Acts
,
and
in
the
second
Chapter
concerning
their
continuing
together
in
one
place
,
they
were
all
with
one
accord
in
one
place
,
(
Chap.
2.
1.
)
and
there
was
fullfilled
the
Prophecies
of
Joel
,
in
pouring
out
the
Spirit
of
God
upon
them
,
which
inwardly
united
them
together
,
and
Jesus
Christ
his
presence
was
amongst
them
,
and
he
being
by
the
Right
Hand
of
God
exalted
,
and
having
received
of
the
Father
the
promise
of
the
Holy
Ghost
was
in
the
midst
of
them
:
And
he
being
the
High
Priest
of
the
New
Testament
,
(
Heb
.
3.
1.
)
God
hath
anointed
him
,
of
which
anointing
we
have
all
participated
,
Acts
4.
ver
.
27.
nor
did
they
only
continue
together
in
the
Apostles
Fellowship
in
the
Temple
,
and
in
Solomon's
Porch
,
in
Preaching
,
in
Prayers
,
and
in
breaking
Bread
(
as
in
those
Chapters
is
mentioned
)
but
it
grew
to
such
a
unity
,
that
the
multitude
of
them
that
believed
,
were
of
one
Heart
and
of
one
Soul
,
neither
said
any
one
that
ought
of
the
things
he
possessed
was
his
own
,
but
they
had
all
things
common
,
and
with
great
power
gave
the
Apostle
witnesse
of
the
Resurrection
of
the
Lord
Jesus
,
and
great
grace
was
upon
them
all
,
Acts
4.
32
,
33.
For
that
time
they
keep
as
a
day
of
Thanksgiving
,
and
continual
feasting
unto
the
Lord
for
the
Joy
they
had
,
that
their
New
King
was
alive
and
risen
.
So
as
those
other
words
of
the
Psalmist
,
-
Behold
how
good
and
how
pleasant
a
thing
it
is
,
for
Brethren
to
dwell
together
in
unity
,
were
then
verified
in
such
a
manner
,
and
with
such
a
joy
,
as
had
never
been
seen
afore
in
the
World
at
any
time
.
Insomuch
,
as
the
common
Jews
that
were
not
Believers
,
nor
of
their
company
beheld
and
magnified
them
praising
God
,
and
having
favour
with
all
the
People
,
Acts
2.
47.
Ecce
quam
invicem
diligunt
,
Behold
how
they
love
one
another
,
was
the
common
cry
of
the
Multitude
,
thus
plausibly
and
happily
did
this
Church
begin
,
and
great
grace
was
upon
them
all
,
Acts
3.
33.
they
were
joyned
or
glued
together
,
as
the
word
is
.
And
thus
blessed
from
God
,
was
the
first
Seat
and
Pillar
of
Truth
not
Architectonical
,
or
a
pillar
that
bore
up
the
Truth
,
but
Phoreneical
whereby
according
to
the
custom
of
those
times
,
the
Holy
Mysteries
of
God
and
Christ
,
were
posted
to
be
seen
and
read
of
all
,
and
thus
much
in
general
to
prove
that
there
is
a
blessing
from
God
in
a
Gospel
Church
,
truly
gathered
and
constituted
by
God
where
Christ
is
present
.
2.
And
if
the
case
,
the
Sheath
,
the
Cabinet
be
thus
precious
to
God
;
then
the
Gifts
which
God
places
in
his
Cabinet
,
I
mean
the
Instituted
Officers
of
this
Church
,
which
are
the
Furniture
and
Ornament
of
it
,
are
also
precious
unto
God
,
and
ought
to
be
unto
us
;
and
that
which
I
insist
on
,
is
that
each
of
them
have
a
special
blessing
from
God
to
accompany
them
as
a
Gift
from
God
,
and
special
blessing
.
And
indeed
the
Officers
duly
placed
and
fixed
in
this
Seat
of
Truth
,
have
been
in
all
Ages
since
Christ
the
great
Preservers
and
Restorers
of
Gospel
Truth
,
and
to
whom
we
owe
the
Glorious
Reformation
of
our
Religion
.
The
Papists
make
a
great
plea
of
the
Churches
Infallibility
and
Authority
through
God's
blessing
,
as
they
pretend
,
but
when
we
come
to
examine
what
that
Church
is
,
that
is
,
the
preserver
of
Truth
,
they
cry
up
the
Higher
Clergy
(
as
they
call
it
)
of
Popes
,
Patriarks
,
Bishops
,
and
such
like
Doctors
of
the
Higher
Rank
.
But
it
is
reported
to
have
been
Prince
Henry's
Speech
and
Similitude
(
Eldest
Son
to
King
James
the
first
)
that
being
invited
to
a
Merchants
House
,
where
a
great
pair
of
brass
Andirons
were
;
these
gaudy
appearances
of
shining
brass
(
says
he
)
are
not
the
pillars
that
hold
up
the
fire
,
as
your
Bishops
and
Doctors
are
not
,
but
they
are
the
little
creepers
of
Iron
,
which
bear
up
the
fire
:
So
it
is
not
your
Prelates
which
uphold
the
Church
,
but
it
is
your
inferior
Ministers
which
take
pains
in
their
places
that
uphold
it
,
and
not
General
Councils
,
nor
the
Dignified
Clergy
.
In
Eph.
4.
11
,
12.
it
is
said
of
Pastors
and
Teachers
,
that
they
are
the
only
standing
Officers
of
the
Church
,
whom
Jesus
Christ
hath
continued
in
the
Ministry
,
for
the
edifying
the
Body
of
Christ
through
every
Age
,
which
their
Succession
does
run
through
,
till
we
all
come
in
the
Unity
of
Faith
and
Knowledge
of
the
Son
of
God
,
every
such
Age
by
the
instructions
of
these
ordinary
Ministers
preserving
the
knowledge
of
Christ
,
and
unity
of
Faith
,
Now
what
is
the
reason
that
the
People
of
God
should
be
built
up
by
these
means
,
rather
then
by
pompous
Ostentation
of
Knowledge
,
but
only
because
indeed
God's
blessing
follows
his
own
Ordination
;
and
Apostles
and
Evangelists
being
ceased
and
gone
of
the
Stage
,
and
only
their
Writings
in
the
New
Testament
left
,
God
produces
an
oral
propagating
down
of
these
Truths
among
his
Elect
,
by
these
ordinary
Pastors
.
And
these
and
the
like
blessings
,
Jesus
Christ
hath
freely
bestowed
as
special
Gifts
and
Donatives
of
Grace
,
so
as
the
Gift
of
them
is
in
it self
a
singular
blessing
to
any
People
that
enjoys
them
,
and
besides
God
follows
the
Person
with
a
special
blessing
and
endowment
,
together
with
his
Gift
and
Ability
,
according
to
the
Rank
and
Order
of
the
Office
it self
,
which
is
also
the
gift
in
that
,
Eph.
4.
before
quoted
.
He
rehearseth
all
sorts
of
instituted
Officers
in
the
Church
,
whether
ordinary
or
extraordinary
,
as
for
Preaching
the
extraordinary
,
ver
.
11.
He
gave
some
Apostles
,
some
Prophets
,
some
Evangelists
;
These
are
the
twelve
Stars
about
the
Church's
Head
,
Rev.
12.
1.
wherewith
the
first
Primitive
Age
was
crowned
;
but
they
have
ever
since
disappeared
,
only
leaving
their
Writings
,
and
they
ceasing
in
respect
of
living
,
the
Christian
World
began
anew
,
were
Children
rather
then
Fathers
,
there
being
few
Preaching
Elders
that
had
Gifts
of
ability
,
as
may
be
discerned
by
their
Writings
they
have
left
:
But
the
ordinary
standing
Ministers
were
Pastors
and
Teachers
,
and
to
them
Christ
committed
the
institution
of
the
Church
.
Now
concerning
them
you
may
observe
two
things
for
our
present
purpose
.
1.
They
were
special
gifts
of
Jesus
Christ
,
and
superadded
graces
out
of
grace
were
bestowed
on
Men
,
and
such
as
might
somewhat
exceed
the
common
sort
of
Believers
,
being
first
instructed
from
the
extraordinary
,
2
Tim
.
2.
2.
And
the
things
thou
hast
heard
of
me
before
many
Witnesses
,
the
same
commit
thou
to
Faithful
Men
,
who
shall
be
able
to
teach
others
also
.
2.
Christ
having
all
power
committed
unto
him
in
Heaven
and
Earth
,
appointed
two
distinct
Offices
of
Preaching
Elders
,
investing
them
with
his
Authority
,
and
in
his
name
,
suitably
.
3.
He
,
by
special
Solemnities
of
his
appointment
,
set
and
separated
them
to
those
Offices
with
Fasting
and
Prayer
.
4.
He
gave
a
special
blessing
to
each
office
and
officer
,
in
the
execution
of
his
office
,
for
the
People's
sake
over
whom
he
is
placed
.
And
when
he
had
made
up
and
compounded
an
Office
and
Officer
,
with
all
these
particulars
,
he
then
gave
them
,
as
a
Gift
and
Donative
of
meer
grace
,
and
has
scattered
them
as
Missilia
among
the
People
,
according
to
his
good
pleasure
.
I
call
them
so
,
alluding
to
the
name
which
the
Romans
gave
to
the
pieces
of
Gold
and
Silver
which
their
Emperors
ordered
to
be
cast
amongst
the
People
.
This
our
Lord
Jesus
doth
from
Heaven
himself
,
withal
blessing
them
;
for
our
Lord
and
Saviour
Christ
,
when
he
was
to
ascend
to
Heaven
,
in
the
sight
of
the
five
Hundred
that
were
present
,
(
1
Cor
.
15.
6.
)
he
then
singled
out
his
Apostles
and
other
Ministers
,
whom
he
had
appointed
in
his
Life-time
,
and
had
sent
them
two
and
two
,
Matth
.
28.
18
,
19
,
20.
All
power
is
given
unto
me
in
Heaven
and
on
Earth
,
and
upon
that
he
founds
their
Commissions
;
Go
ye
therefore
and
Teach
all
Nations
,
Baptizing
them
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
.
For
that
was
spoken
only
of
Ministers
,
Go
and
Baptize
,
&c.
which
was
only
proper
for
Ministers
,
who
are
the
only
Stewards
of
the
Ministries
of
God
,
and
so
of
Baptism
being
a
Sacrament
and
Seal
of
the
Covenant
.
And
Christ
also
adds
this
for
them
,
Teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
,
and
lo
,
I
am
with
you
always
even
to
the
end
of
the
World
,
Amen
.
And
when
he
had
given
them
this
Authority
and
Gifts
to
Teach
all
Nations
,
he
promises
to
be
with
them
to
the
end
of
the
World
,
and
the
last
thing
he
did
was
to
bless
them
,
Luke
24.
ver
.
50
,
51.
And
he
lift
up
his
Hands
and
Blessed
them
;
and
it
came
to
pass
,
whilst
he
Blessed
them
,
he
was
parted
from
them
and
carried
up
into
Heaven
.
And
this
he
did
in
Analogy
to
what
God
did
in
the
first
Creation
,
when
he
had
made
the
first
Man
and
Woman
,
Gen.
1.
28.
And
God
blessed
them
,
and
God
said
unto
them
,
be
fruitfull
and
multiply
.
And
thus
Christ
did
in
his
New
Creation
of
Ministers
,
whether
extraordinary
,
as
in
the
first
times
,
or
ordinary
,
which
are
to
endure
to
the
end
of
the
World
;
and
upon
all
inferior
or
lower
Ministers
,
and
on
all
Officers
of
his
Church
,
to
come
;
in
their
several
degrees
he
commands
the
blessing
,
which
still
continues
,
and
we
Act
,
and
are
Acted
in
the
vertue
of
it
.
Thus
I
have
proved
,
that
Jesus
Christ
hath
himself
solemnly
blessed
these
Institutions
of
the
Offices
of
Preaching
Ministers
,
and
that
he
did
it
just
as
he
was
going
to
Heaven
:
2.
I
shall
now
Demonstrate
more
expresly
,
that
every
Ministerial
Office
hath
a
blessing
to
accompany
it
,
according
to
its
Order
and
Institution
,
which
will
yet
more
confirm
,
that
these
two
particular
Offices
we
have
instanced
,
of
Pastor
and
Teacher
,
have
certainly
the
blessing
commanded
to
them
,
for
if
every
Officer
else
hath
it
,
then
much
more
these
which
are
very
Noble
,
(
Rom
.
15.
29.
)
in
their
employment
and
usefulness
to
Man
.
If
we
want
this
compleatness
we
shall
find
we
shall
fall
so
much
short
of
the
Blessing
;
but
the
Apostle
says
,
that
he
came
to
the
Romans
in
the
fullness
of
the
blessing
of
the
Gospel
,
so
we
are
to
take
care
that
we
do
not
miss
of
some
degree
of
that
blessing
,
which
the
fullness
of
the
Institution
will
bring
with
it
.
I
proceed
to
Demonstrate
this
Truth
by
a
view
of
particular
Offices
which
God
has
Instituted
,
and
with
them
each
hath
appointed
a
particular
blessing
or
benefit
,
or
issue
,
and
event
thereof
.
As
for
the
Old
Testament
,
I
will
give
but
one
instance
,
(
but
to
me
it
is
a
great
one
)
to
evidence
the
thing
in
hand
,
Levit
.
9.
23.
And
Moses
and
Aaron
went
into
the
Tabernacle
of
the
Congregation
,
and
came
out
,
and
blessed
the
People
,
and
the
Glory
of
the
Lord
appeared
unto
all
the
People
.
Yea
,
when
the
ordinary
Levites
and
Priests
blessed
the
People
,
their
Voice
was
heard
,
2
Chron
.
30.
27.
Then
the
Priests
and
the
Levites
arose
and
blessed
the
People
,
and
their
Voice
was
heard
,
and
their
Prayer
came
up
to
his
Holy
dwelling
place
,
even
unto
Heaven
.
And
as
it
had
its
effect
in
the
Heart
of
God
,
so
the
blessing
of
the
High
Priest
had
a
strange
and
miraculous
effect
in
the
Heart
of
a
poor
Woman
.
How
much
was
poor
Hannahs
Heart
loaded
,
and
made
unquiet
by
her
fellow-partner
Peninnah
,
Elhanah's
other
Wife
?
the
story
doth
pittifully
and
mournfully
set
it
out
,
1
Sam
.
1.
6.
And
her
Adversary
provoked
her
sore
for
to
make
her
fret
,
and
then
poor
Hannah
,
(
ver
.
10
:
)
was
in
bitterness
of
Soul
,
and
prayed
unto
the
Lord
and
wept
sore
;
but
when
Eli
blessed
her
(
saying
,
(
ver
.
17.
)
Go
in
peace
,
and
the
Lord
God
of
Israel
grant
thee
thy
Petition
,
that
thou
hast
asked
of
him
,
ver
.
18.
)
then
the
Woman
went
her
way
,
and
her
countenance
was
no
more
sad
.
In
the
New
Testament
(
if
we
examine
from
the
lowest
Office
of
the
Church
to
the
highest
)
there
is
a
peculiar
blessing
promised
according
to
its
Degree
,
Rank
or
Order
of
the
Institution
.
1.
A
Deacon
is
esteemed
the
lowest
Office
,
but
the
discharging
of
it
well
hath
a
special
incouragement
,
in
comparison
of
what
other
common
Christians
have
,
1
Tim
.
3.
13.
For
they
that
have
used
the
Office
of
a
Deacon
well
,
purchase
to
themselves
a
good
degree
,
and
great
boldness
in
the
Faith
that
is
in
Christ
Jesus
.
A
good
degree
,
that
is
,
they
obtain
,
as
a
reward
to
themselves
,
an
Estimation
above
the
Rank
of
ordinary
Believers
in
the
Faith
,
and
great
boldness
thereupon
.
And
in
ver
.
11.
Likewise
the
Women
{αβγδ}
,
viz.
Deaconesses
(
so
Grotius
renders
it
,
and
not
Wives
)
who
were
to
tend
the
Sick
,
must
be
Grave
,
Sober
,
Faithful
in
all
things
,
and
Christ
will
be
faithful
to
them
to
Reward
them
according
to
their
deservings
.
Thus
it
is
in
the
lowest
Offices
in
the
Church
:
If
we
ascend
to
the
highest
,
which
was
the
order
of
Apostles
in
the
Church
,
there
were
several
things
concurred
in
an
Apostle
,
as
to
have
been
conversant
with
Christ
during
the
time
of
his
walking
upon
Earth
,
and
then
to
have
been
eye-witnesses
of
his
Resurrection
after
his
Death
,
but
the
principal
eminent
thing
that
had
the
blessing
to
convert
Souls
whereever
they
came
,
and
had
the
great
success
in
that
their
Ministry
,
was
,
by
vertue
of
the
very
office
it self
.
For
when
our
Saviour
Christ
sent
out
his
Twelve
Apostles
,
he
furnished
them
with
two
things
.
1.
With
the
matter
which
they
should
Preach
.
They
were
directed
to
Preach
the
Kingdom
of
God
,
and
so
to
work
upon
Mens
Souls
.
2.
Christ
furnished
them
with
Authority
and
Power
extraordinary
,
(
Matth
.
10.
1.
)
to
Heal
the
Sick
,
cleanse
the
Leper
,
&c.
Now
this
is
my
assertion
,
that
it
t
was
not
only
the
Gift
of
Ability
to
Preach
,
but
the
Authority
and
Power
which
they
were
invested
with
,
wherein
lay
their
Apostleship
and
their
universal
commission
to
go
over
all
,
or
to
any
Nation
,
and
Preach
the
Gospel
with
Success
.
In
the
vertue
of
this
Office
it
was
,
that
the
blessing
did
accompany
them
where-ever
they
went
,
and
from
thence
it
was
,
that
God
wrought
so
with
them
as
he
did
.
It
was
by
vertue
of
the
Office
it self
which
he
had
placed
them
in
,
and
invironed
them
about
with
the
power
of
God
.
What
says
Paul
,
(
Gal
.
2.
6
,
7.
)
concerning
his
own
and
Peter's
Apostleship
?
That
when
they
saw
,
by
different
experiences
,
and
by
conference
of
us
together
,
the
various
working
of
God
in
the
Ministry
by
me
and
by
them
,
they
knew
that
the
Gospel
of
uncircumcision
was
committed
to
me
,
as
the
Gospel
of
Circumcision
was
to
Peter
.
Now
this
arose
not
from
the
different
Abilities
of
Peter
and
Paul
,
but
from
the
various
Commission
and
Success
that
their
Office
and
Apostleship
had
in
it
from
God
:
It
was
not
that
Paul
was
more
abundantly
laborious
in
the
Ministry
then
them
all
.
That
his
Gospel
ran
like
Wildfire
upon
seared
Trees
in
a
torrid
Zone
,
Rom
.
c
.
15.
ver
.
19.
Through
mighty
Signs
and
Wonders
by
the
power
of
the
Spirit
of
God
,
so
that
from
Jerusalem
and
round
about
to
Illyricum
(
that
is
all
along
as
far
as
Hungary
)
I
have
fully
preached
the
Gospel
.
And
it
was
not
the
knowledge
of
his
own
Ability
he
presumed
on
;
but
the
Authority
God
had
put
him
into
by
his
Office
,
and
he
,
in
a
Holy
kind
of
Ambition
in
doing
this
,
scorned
to
build
upon
another's
Foundation
,
as
in
ver
.
20.
Yea
,
so
have
I
strived
to
preach
the
Gospel
,
not
where
Christ
was
named
,
least
I
should
build
upon
another
Man's
Foundation
.
And
it
was
chiefly
the
conscience
of
that
Office
of
Apostleship
which
God
had
placed
him
in
,
and
that
Success
to
an
Admiration
that
God
accompanyed
him
with
,
which
did
thrust
out
that
Holy
Beast
of
his
,
1
Cor
.
15.
10.
But
I
laboured
more
abundantly
then
they
all
,
yet
not
I
,
but
the
Grace
of
God
that
was
with
me
.
And
this
I
boldly
interpret
,
that
he
speaks
it
not
of
the
Grace
of
God
that
was
in
himself
,
but
of
the
Grace
of
God
that
was
with
him
,
and
so
speaks
of
his
Office
which
God
had
put
him
into
,
as
in
ver
.
9.
For
I
am
the
least
of
the
Apostles
,
that
am
not
worthy
to
be
called
an
Apostle
,
because
I
persecuted
the
Church
of
Christ
.
But
by
the
Grace
of
God
,
I
am
what
I
am
.
He
speaks
not
of
the
Grace
he
received
at
his
conversion
to
Christianity
,
but
of
that
of
his
Apostleship
,
which
I
speak
not
to
provoke
to
pains
,
that
is
unreasonable
,
but
to
shew
that
the
Success
ever
he
had
from
God
in
it
,
provoked
him
unto
it
.
It
was
not
the
Grace
of
his
conversion
he
thanked
God
for
,
but
that
of
his
Apostleship
,
as
in
1
Tim
.
from
ver
.
12.
to
18.
I
was
a
persecutor
and
a
blasphemer
,
and
yet
he
put
me
into
the
Ministry
,
&c.
He
seems
to
thank
God
for
that
,
in
the
first
and
chief
place
,
and
Rom
.
11.
13.
For
I
speak
to
you
Gentiles
,
in
as
much
as
I
am
an
Apostle
of
the
Gentiles
,
I
magnifie
mine
Office
.
By
the
way
,
Mr.
Parker
,
in
his
Ecclesiastical
policy
,
has
a
controversy
with
the
Bishops
about
this
,
viz.
to
which
of
Christ's
Offices
Ministers
owe
their
Original
for
the
Ministry
.
They
say
they
hold
it
from
him
as
Priest
,
chiefly
for
their
Honour
,
but
the
Apostle
Paul
Attributes
it
to
his
being
King
.
He
is
the
great
Soveraign
that
works
all
things
,
and
does
all
things
,
and
yet
he
is
invisible
,
which
is
his
glory
,
and
so
Jesus
Christ
founds
it
on
his
Kingly
Office
;
All
power
in
Heaven
and
on
Earth
is
given
to
me
,
(
says
he
)
and
so
go
and
Teach
all
Nations
,
&c.
Matth
.
28.
18
,
19
,
20.
But
here
,
the
wonder
may
be
,
that
the
priviledge
of
being
put
into
the
Ministry
,
should
be
called
by
him
Grace
,
but
the
Apostle
has
prevented
us
in
our
wonder
at
it
,
in
Rom
.
1.
5.
By
whom
we
have
received
Grace
and
Apostleship
for
obedience
to
the
Faith
among
all
Nations
,
for
his
Name
.
Which
he
accordingly
urges
them
unto
,
upon
every
occasion
,
according
as
we
have
received
Grace
(
says
he
)
we
exhort
you
,
&c.
Now
,
would
you
think
it
,
he
stiles
every
standing
Office
in
the
Church
a
Grace
,
or
the
Grace
of
God
,
in
like
manner
as
he
had
done
the
Apostleship
,
Eph.
3.
7.
Whereof
I
was
made
a
Minister
according
to
the
Gift
of
the
Grace
of
God
given
unto
me
,
by
the
effectual
working
of
his
power
.
In
like
manner
he
calls
every
particular
Office
,
in
the
Church
instituted
,
a
Grace
from
God
,
Rom
.
12.
4.
6.
For
as
we
have
many
Members
in
one
Body
,
and
all
Members
have
not
the
same
Office
.
Having
Gifts
differing
according
to
the
Grace
that
is
given
to
us
.
And
then
he
Enumerates
the
standing
Instituted
Offices
as
Pastor
,
and
so
downwards
to
the
very
Tenders
of
the
Sick
.
He
that
sheweth
Mercy
(
says
he
)
let
him
do
it
with
chearfulness
.
And
as
he
calls
these
Offices
Gifts
,
so
he
calls
it
Grace
to
be
so
called
into
such
Offices
,
even
as
he
had
called
the
Apostleship
the
Gift
of
Grace
unto
himself
,
and
so
there
is
in
their
proportion
the
like
blessing
and
obligation
.
It
is
strange
that
all
that
perfect
Holiness
,
that
Adam
had
afore
his
fall
,
should
be
called
the
Image
of
God
;
and
yet
it
arose
not
to
the
Dignity
and
Stile
of
being
called
Grace
,
which
denotes
something
Supernatural
above
the
due
of
Creation
.
Because
in
Rom
.
12.
6
,
7.
two
standing
Offices
are
in
common
named
Prophecying
and
Teaching
,
in
distinction
from
the
lower
Offices
,
I
shall
upon
the
occasion
thereof
argue
the
point
in
hand
;
namely
,
that
the
two
Preaching
Elders
being
made
Officers
,
and
their
calling
being
to
Prophecy
that
they
have
a
special
blessing
promised
answerably
to
their
Institution
.
To
explain
which
more
distinctly
,
we
may
and
must
know
,
that
Prophecying
in
the
Language
of
Paul's
Epistles
,
is
used
to
express
the
Preaching
of
Members
who
are
not
Officers
,
and
yet
have
Gifts
fit
to
Edifie
the
Church
,
which
the
Apostle
therefore
allows
,
(
1
Cor
.
14.
)
but
so
as
this
kind
of
Prophecying
was
not
to
hinder
the
Church
from
having
standing
Elders
of
Preaching
,
for
that
other
kind
of
exercise
of
Prophecying
from
the
Members
is
to
be
voluntary
,
and
occasional
as
the
Spirit
of
God
supplies
them
with
new
matter
.
But
Jesus
Christ
Head
of
the
Church
,
thought
not
fit
to
leave
his
Church
to
such
an
uncertain
slender
provision
only
.
But
as
he
is
Rich
in
Mercy
,
so
he
would
have
his
Word
to
dwell
richly
and
plentifully
in
his
House
,
and
has
therefore
appointed
Officers
that
should
Preach
,
in
Season
,
and
out
of
Season
,
that
should
give
themselves
wholy
up
to
these
things
,
to
make
it
their
work
and
business
to
seek
to
find
out
pleasant
words
,
as
of
Solomon
it
's
said
,
Eccles
.
12.
10.
Now
our
Lord
Jesus
Christ
our
Founder
is
a
great
King
,
and
will
have
his
Children
Nobly
Educated
by
Men
,
whose
Office
it
is
to
tend
them
as
Princes
have
;
yea
,
he
has
appointed
and
set
Tutors
over
every
Faculty
of
his
People
,
Teachers
to
inform
their
understandings
,
Pastors
and
Exhorters
to
deal
with
their
Wills
and
Affections
,
and
those
lower
than
they
,
to
take
care
about
their
Bodies
for
Sickness
or
Poverty
.
This
is
a
Faithful
saying
,
he
that
desires
the
Office
of
a
Bishop
,
desireth
a
good
Work
:
And
of
these
the
Apostle
says
,
They
are
worthy
of
double
Honour
,
1
Tim
.
5.
17.
To
whom
doth
he
speak
it
?
But
to
these
other
mentioned
that
are
out
of
Office
,
who
are
to
have
but
single
Honour
in
comparison
of
those
other
,
who
are
the
Stars
in
Christ's
right
Hand
,
firm
and
fixed
in
their
Orbs.
And
here
it
will
not
be
improper
,
nor
impertinent
to
shew
the
procedure
and
degrees
,
but
especially
the
outward
course
and
means
,
that
God
took
to
bring
the
Apostle
Paul's
Apostleship
to
this
perfection
and
height
of
consummation
.
But
especially
it
is
for
us
to
consider
the
outward
means
and
course
God
took
therein
.
First
,
The
Foundation
of
his
Apostleship
was
founded
upon
Christ's
calling
him
in
so
extraordinary
a
manner
,
who
Prophecyed
of
him
aforehand
,
that
he
was
a
chosen
Vessel
,
and
that
he
would
send
him
as
a
Witness
of
him
among
the
Gentiles
,
so
at
his
conversion
.
Then
for
three
years
he
lived
in
Arabia
,
during
which
time
(
as
Bishop
Usher
happily
conjectures
)
God
took
an
occasion
to
make
known
his
whole
Gospel
to
him
,
both
in
the
Center
and
Circumference
of
all
the
Truths
of
it
,
and
their
coherence
one
with
another
.
And
tho'
God
was
able
speedily
to
Reveal
,
yet
Paul
was
to
take
all
in
,
and
that
required
time
.
Now
after
God
had
filled
and
furnished
Paul's
Heart
and
Head
,
with
all
kind
of
matter
to
inable
him
to
Preach
,
after
this
you
read
of
his
Preaching
up
and
down
to
the
Jews
,
but
unknown
by
face
to
them
,
Gal
.
1.
22.
and
then
he
went
to
Tarshish
his
own
City
,
from
whence
Barnabas
fetched
him
,
and
brought
him
to
Antioch
.
And
there
it
was
that
Paul
received
an
outward
Mission
and
Commission
,
to
be
an
Apostle
to
the
Gentiles
.
And
it
was
by
the
ordinary
course
and
means
of
laying
on
of
Hands
,
with
Fasting
and
Prayer
,
for
him
,
which
is
an
Example
for
our
Encouragement
in
our
being
put
into
rhe
Ministry
,
to
receive
a
blessing
in
the
use
of
that
ordinary
means
.
The
Story
is
,
Acts
13.
The
Elders
of
the
Church
at
Antioch
being
met
,
and
having
fasted
,
the
Holy
Ghost
said
,
separate
me
Barnabas
and
Saul
for
the
work
,
whereunto
I
have
called
them
:
And
when
they
bad
fasted
and
prayed
,
and
laid
their
Hands
on
them
,
they
sent
them
away
.
Now
Paul
Writing
to
the
Romans
,
Citizens
of
the
Head
City
of
the
Gentiles
,
refers
,
(
Rom
.
1.
1.
)
to
the
words
of
this
Story
,
and
to
that
mission
of
him
Recorded
in
that
Story
in
using
the
very
words
,
as
glorying
in
that
Stile
which
he
counted
the
Foundation
of
his
Apostleship
among
the
Gentiles
.
Separate
me
Barnabas
and
Saul
,
for
the
work
whereunto
I
have
called
them
,
says
the
Holy
Ghost
,
Acts
13.
separated
unto
the
Gospel
of
God
(
says
the
Apostle
,
Rom
.
1.
1.
)
We
have
received
grace
and
apostleship
,
for
obedience
to
the
Faith
among
all
Nations
for
his
Name
.
And
from
thence
in
the
rest
of
the
Epistle
,
and
in
this
Epistle
to
the
Corinths
,
he
urgeth
obedience
to
his
Apostolical
Authority
,
in
such
words
as
those
,
according
as
we
have
received
Grace
,
viz.
Grace
of
Apostleship
,
as
he
interprets
it
,
do
so
and
so
,
as
we
have
commanded
.
This
is
frequent
too
in
the
Epistles
to
the
Corinthians
,
and
in
this
to
the
Romans
,
Rom
.
11.
13.
For
I
speak
to
you
Gentiles
,
in
as
much
as
I
am
the
Apostle
of
the
Gentiles
,
I
magnifie
mine
Office
,
Eph.
3.
3.
whereof
,
viz.
of
the
Gospel
I
was
made
a
Minister
,
according
to
the
Gift
of
the
Grace
of
God
given
unto
me
,
by
the
effectual
working
of
his
power
.
It
was
to
the
Authority
of
his
Office
he
ascribed
the
Efficacy
and
Success
of
his
Ministry
.
And
tho'
the
Offices
of
Pastor
and
Teacher
hath
not
the
Authority
,
as
that
of
an
Apostle
,
nor
the
call
so
extraordinary
,
yet
despise
not
the
day
of
small
things
;
for
they
are
the
blessed
Ordinances
of
God
,
and
shall
have
their
due
Efficacy
upon
the
Hearts
and
Heads
of
those
exercised
therein
,
and
it
is
there
God
commands
the
blessing
.
And
by
the
way
the
Separation
to
the
work
of
the
Ministry
is
ascribed
to
the
Holy
Ghost
,
who
is
the
executive
power
of
the
Trinity
:
And
therefore
it
is
said
,
Acts
20.
Feed
the
Flock
,
over
whom
the
Holy
Ghost
has
made
you
Overseers
;
and
the
Apostle
says
,
1
Cor
.
12.
1
,
2
,
3.
Now
concerning
Spiritual
Gifts
,
Brethren
,
I
would
not
have
you
ignorant
,
ye
know
that
ye
were
Gentiles
,
carryed
away
unto
these
dumb
Idols
,
even
as
ye
were
led
;
wherefore
I
give
you
to
understand
,
that
no
Man
speaking
by
the
Spirit
of
God
calleth
Jesus
accursed
,
and
that
no
Man
can
say
that
Jesus
is
the
Lord
,
but
by
the
Holy
Ghost
.
The
Apostle
convinces
them
,
that
those
Spiritual
Gifts
and
Offices
which
were
among
them
,
were
meerly
Gifts
out
of
Grace
,
tho'
a
common
Grace
to
ungodly
Men
,
to
the
Rebellious
also
.
He
convinces
them
by
this
,
that
they
were
Supernatural
,
for
till
my
Ministry
and
the
Gospel
came
among
you
(
says
he
)
you
were
far
enough
from
such
Gifts
.
Ye
know
that
you
were
Gentiles
carryed
away
unto
these
dumb
Idols
,
even
as
you
were
led
.
And
therefore
if
you
have
any
knowledge
of
Christ
,
it
must
be
from
the
Spirit
,
as
an
Heavenly
Agent
,
that
is
come
upon
you
all
.
The
knowledge
of
,
and
assent
to
Jesus
as
the
Lord
,
must
be
from
the
Holy
Ghost
,
you
have
it
not
by
Nature
,
you
were
led
after
dumb
Idols
.
These
Gifts
are
all
Supernatural
,
and
from
a
Divine
Agent
,
and
in
that
respect
they
are
called
Graces
,
and
a
Gift
.
But
then
the
making
a
Man
a
Minister
,
and
putting
him
into
the
Divine
Office
,
whether
of
Pastor
or
Teacher
,
is
no
less
then
a
work
of
all
the
three
Persons
,
and
not
of
the
Holy
Ghost
only
.
There
is
a
conjunction
of
all
three
Persons
,
Father
,
Son
,
and
Holy
Ghost
,
blessing
,
and
laying
on
of
Hands
,
as
it
were
,
upon
a
Minister
ordained
,
1
Cor
.
12.
4
,
5
,
6.
Now
there
are
diversities
of
Gifts
;
but
the
same
Spirit
.
And
there
are
differences
of
Administrations
,
but
the
same
Lord
.
And
there
are
diversities
of
Operations
,
but
it
is
the
same
God
which
worketh
all
in
all
.
There
you
have
all
the
three
Persons
,
the
Gifts
of
a
Minister
are
from
the
Spirit
,
the
Administration
,
i
.
e
.
the
Offices
wherein
a
Man
Administers
,
as
from
Christ
as
a
Lord
,
the
Operations
,
the
powerfull
Success
that
works
upon
Mens
Hearts
by
them
,
is
from
God
the
Father
;
you
see
your
calling
,
Brethren
,
as
the
Apostle
speaks
in
another
case
,
I
mean
you
Brethren
of
the
Ministry
,
learn
to
follow
your
callings
and
your
Authority
.
When
Christ
laid
his
Hand
upon
John
,
Rev.
1.
how
did
it
revive
him
,
and
put
life
into
him
.
All
three
Persons
in
the
Work
,
do
lay
on
their
Hands
.
We
count
it
a
great
concurrent
dispensation
of
God
,
that
each
Person
in
the
Trinity
should
share
the
works
of
our
Salvation
among
them
,
and
it
is
a
wonderful
thing
to
bless
them
for
it
:
But
seldom
have
the
three
Persons
concurred
in
one
Action
.
When
Christ
was
Baptized
,
and
God
himself
Proclaimed
,
thou
art
my
Son
,
there
were
all
the
three
Persons
.
The
Father
was
heard
by
speaking
himself
immediately
,
the
Holy
Ghost
was
descending
as
a
dove
upon
Christ
,
and
the
Son
of
God
was
himself
in
the
water
.
And
here
is
another
{αβγδ}
an
appearance
of
God
,
three
in
Persons
at
the
Ordination
of
a
Minister
.
Which
notion
is
confirmed
and
backed
by
our
Apostle
,
in
naming
two
of
the
Persons
,
the
Father
,
and
the
Son
,
as
Authors
of
the
Instituted
Officers
of
a
Church
,
Gal
.
1.
1.
Paul
an
Apostle
not
of
Men
,
neither
by
Man
,
but
by
Jesus
Christ
,
and
God
the
Father
,
who
raised
him
from
the
Dead
.
There
is
two
of
them
,
the
Will
of
the
Father
,
and
Jesus
Christ
,
and
the
Holy
Ghost
,
the
third
Person
,
you
have
in
Acts
13.
as
expresly
named
,
to
be
a
Founder
of
this
Work
;
Separate
me
Paul
,
for
the
Work
I
have
appointed
.
And
from
hence
you
may
learn
,
what
Holy
,
Holy
,
Holy
,
Ground
it
is
,
that
an
Instituted
Officer
of
the
New
Testament
stands
upon
,
which
Mr.
Baynes
in
his
Diocesan
Tryal
hath
firmly
asserted
,
and
it
sets
right
,
and
corrects
the
brownist
Error
at
their
first
setting
out
,
who
looked
on
their
Ministers
but
as
Servants
of
the
Church
,
and
Instituted
by
the
Church
only
,
which
is
but
of
Human
Institution
,
(
Gal
.
1.
1.
)
and
so
they
chose
them
anew
,
to
officiate
in
their
several
turns
,
remaining
but
Brethren
still
.
But
Mr.
Baynes
makes
them
the
immediate
Servants
of
Christ
,
who
is
the
Institutor
of
them
.
And
from
hence
I
assert
,
that
a
Minister
is
a
Servant
of
Christ
to
the
Church
,
to
do
his
work
to
the
Church
as
occasion
is
.
Before
his
call
unto
the
Ministry
,
he
was
as
Gold
in
the
Bulloyn
fit
for
,
and
capable
of
the
Ministry
;
and
the
Church
in
Christ's
Name
chooses
him
,
and
Sets
upon
him
the
Seal
of
a
Sacred
Separation
of
him
unto
Christ
.
And
in
Christ's
Name
he
acts
toward
them
,
Independently
on
them
,
till
he
shall
forfeit
himself
and
his
calling
,
by
deserving
to
be
Excommunicated
.
And
hence
I
assert
also
,
that
they
are
not
only
Ministers
to
that
Church
which
calls
them
,
but
Preach
as
Ministers
,
and
with
a
Ministerial
blessing
accompanying
them
,
whereever
they
are
called
to
Preach
.
And
herein
doth
A
singly
called
,
though
Gifted
Man
,
fall
short
of
that
blessing
which
accompanies
a
Minister
,
rightly
separated
unto
an
Office
of
Ministery
in
a
Church
.
There
were
some
in
the
Church
either
of
Antioch
or
Jerusalem
,
that
were
called
principal
Brethren
,
yet
only
Brethren
,
tho'
the
word
Principal
is
annexed
.
And
it
is
an
ordinary
Stile
in
the
Epistles
,
when
the
Apostle
speaks
of
the
Brethren
in
a
Church
,
who
are
chiefly
such
,
he
Stiles
them
one
of
you
;
yea
,
tho'
they
be
acknowledged
by
the
Apostles
to
have
been
helpful
to
them
:
Whereas
when
they
have
been
separated
to
the
Ministry
,
either
as
Pastor
or
Teacher
of
the
Church
,
Paul
gives
the
Honourable
Title
of
unto
you
(
speaking
of
that
Church
.
)
A
Faithful
Minister
,
and
under
that
Title
he
sets
out
Epaphras
to
the
Colossians
,
who
was
Minister
to
their
Church
;
yea
,
and
hence
it
comes
to
pass
,
that
when
ever
they
Preach
to
any
either
called
or
to
be
called
,
they
may
be
said
to
Preach
as
Ministers
to
them
.
When
(
Ephes
.
4.
12.
)
their
ordinary
Pastors
and
Teachers
are
said
to
be
in
the
work
of
the
Ministry
,
they
are
said
to
be
in
it
not
only
for
the
edifying
the
Body
of
Christ
,
that
is
already
his
Body
;
but
{αβγδ}
,
for
the
joynting
in
,
as
Members
of
the
Body
,
such
as
are
yet
unconverted
and
out
of
joynt
,
and
loose
from
them
,
tho'
Elect
,
and
if
they
be
Ministers
(
as
't
is
there
expresly
said
)
to
the
joynting
of
them
in
,
then
they
are
Ministers
before
conversion
,
to
them
,
whom
to
convert
,
blesses
them
as
Ministers
.
And
what
other
is
the
reason
,
why
those
who
have
been
fixed
Ministers
to
a
People
,
and
by
Persecution
are
driven
out
,
have
that
allowance
too
given
to
them
by
Christ
,
who
says
,
Mat
.
10.
23.
If
they
persecute
you
in
one
City
,
fly
unto
another
.
For
Jesus
Christ
is
not
a
loser
thereby
;
but
he
follows
on
his
blessing
of
them
for
Conversion
unto
a
new
People
:
For
why
?
They
carry
their
Ministry
along
with
them
,
and
Preach
as
Ministers
to
whomever
they
Preach
,
for
they
Preach
{αβγδ}
,
for
the
joynting
of
them
in
.
Know
therefore
that
your
Ministry
or
being
Ministers
,
doth
not
stand
on
your
own
feet
,
but
on
Christ's
feet
,
in
whose
Hand
these
Stars
are
for
their
further
Motion
,
Guidance
,
and
Protection
,
and
Blessing
on
them
.
CHAP.
X.
Of
the
Communion
of
Saints
,
which
the
Members
of
a
Church
ought
to
have
one
with
another
.
HAving
proved
that
Christ
hath
instituted
divers
sorts
of
Officers
to
be
in
a
Church
,
and
having
described
the
distinction
of
their
Offices
:
The
thing
next
to
be
considered
is
,
what
communion
the
Members
of
such
a
Church
ought
to
have
one
with
another
(
besides
the
Communion
which
they
publickly
enjoy
in
Ordinances
)
for
their
mutual
edification
and
increase
of
their
Graces
.
The
Communion
which
I
intend
,
is
not
by
way
of
exercising
Gifts
,
but
of
Grace
:
A
Communion
not
in
the
way
of
a
set
Institution
or
Ordinance
;
but
in
the
way
of
a
fit
means
,
and
help
to
encrease
that
love
which
ought
to
be
between
one
Member
and
another
.
The
question
in
sum
is
,
whether
every
Member
is
not
bound
to
seek
the
knowledge
of
every
Member's
Spirit
and
Graces
,
and
that
not
only
by
occasional
converse
;
but
by
fixed
meetings
appointed
on
purpose
for
such
Spiritual
converse
,
to
know
one
another's
cases
and
spirits
,
and
to
provoke
one
another
to
love
,
and
to
good
works
,
Heb
.
10.
24.
There
are
two
things
which
must
be
supposed
as
unavoidably
to
be
granted
.
1.
That
every
Member
of
a
Church
cannot
in
publick
edifie
the
others
,
for
Women
must
not
speak
in
the
Church
,
1
Cor
.
14.
34
,
35.
And
besides
,
publick
meetings
are
for
exercise
of
Gifts
,
which
even
all
the
Men
have
not
.
2.
In
private
occasional
converse
,
one
Member
may
not
have
opportunity
to
discourse
with
another
once
in
seven
years
:
For
when
will
occasion
offer
for
a
godly
Servant
,
to
discourse
with
the
Master
of
another
Family
?
There
seems
then
to
be
a
necessity
of
a
fixed
meeting
to
this
very
end
,
that
such
opportunities
may
be
afforded
to
them
.
And
3.
It
may
be
demanded
whether
for
these
Members
,
who
occasionally
perhaps
meet
every
day
,
such
appointed
meetings
are
not
necessary
,
that
there
may
be
a
set
time
for
this
Spiritual
Conversation
?
It
is
not
meant
that
herein
there
should
be
Preaching
or
Praying
;
but
a
Spiritual
Conference
to
gain
experience
of
each
others
improvements
in
Grace
.
1.
I
shall
consider
whether
this
be
a
Duty
,
and
what
in
a
Church-Fellowship
should
bind
the
Members
of
it
to
such
a
Duty
.
1.
This
is
certain
,
that
one
Member
should
make
known
his
Spiritual
case
and
condition
to
another
,
of
known
Faithfulness
,
(
Isa
.
5.
16.
)
And
that
he
should
make
known
too
his
needs
or
wants
of
any
kind
,
not
to
the
Minister
only
;
but
to
any
of
the
Members
of
the
Church
,
who
is
in
a
special
manner
known
to
be
Faithful
,
that
he
may
pray
for
him
,
confess
your
faults
(
says
the
Apostle
)
and
Pray
one
for
another
,
that
you
may
be
healed
.
The
effectual
Fervent
Prayer
of
a
Righteous
Man
availeth
much
.
That
Pbrase
,
confess
your
faults
one
to
another
,
is
not
general
,
as
if
it
were
to
be
done
to
every
one
;
but
the
Apostles
design
is
to
shew
,
that
there
are
occasions
upon
which
this
Duty
is
to
be
done
to
some
.
But
2.
That
place
in
,
Heb
.
10.
24.
seems
to
call
for
,
and
require
a
more
special
Animadversion
to
know
one
another's
cases
and
experiences
,
and
that
not
only
as
they
may
be
made
known
occasionally
,
but
to
enquire
,
of
ones
own
accord
,
and
to
take
occasion
to
do
it
.
Let
us
consider
one
another
(
says
the
Apostle
)
to
provoke
unto
love
and
to
good
works
,
The
word
is
{αβγδ}
,
the
same
which
is
used
to
exqress
,
(
Mat
.
7.
4.
)
The
diligent
enquiry
,
and
exact
Animadversion
which
we
ought
to
make
upon
our selves
.
3.
This
also
seems
to
call
for
such
a
stated
converse
of
Church-Members
together
to
enquire
into
,
and
know
one
another's
cases
and
experiences
;
because
otherwise
every
Member
would
not
have
an
equal
benefit
in
Church-Communion
.
For
some
that
are
Rich
,
and
have
time
to
converse
much
together
,
may
indeed
reap
the
fruits
of
a
blessed
Fellowship
.
But
others
that
are
poor
,
or
Servants
,
&c.
will
be
abridged
,
and
so
the
same
inconveniences
will
arise
,
as
were
in
the
Corinthians
Love
Feasts
,
1
Cor
.
11.
22.
1.
Then
,
it
is
evident
from
Scripture
,
that
it
is
the
Duty
of
every
Member
to
observe
,
and
to
take
care
of
another's
Spiritual
Wellfare
.
This
appears
from
the
Duty
enjoyned
,
Heb
.
10.
24.
And
it
is
a
Duty
distinct
from
Assembling
together
,
which
follows
in
the
next
verse
.
The
same
thing
is
also
manifest
from
that
Text
,
1
Thess
.
5.
11.
Wherefore
comfort
your selves
together
,
and
edifie
one
another
,
even
as
ye
do
.
The
Greek
word
is
{αβγδ}
exhort
and
edifie
one
another
,
{αβγδ}
.
i
.
e
.
every
one
of
you
,
do
this
Duty
to
every
one
.
And
the
Apostle
commends
them
,
that
it
was
their
practice
so
to
do
,
even
as
also
(
says
he
)
you
do
:
So
that
a
Primitive
Apostolical
Church
,
did
practise
this
Duty
:
And
this
was
distinct
from
the
work
of
these
Officers
,
for
of
them
he
speaks
afterwards
,
verse
12.
And
then
he
tells
them
the
several
ways
wherein
they
should
exercise
this
Duty
one
towards
another
,
verse
14.
Now
we
exhort
you
Brethren
,
warn
them
that
are
unruly
,
comfort
the
feeble
minded
,
support
the
weak
,
be
patient
,
toward
all
Men
.
But
the
question
is
,
whether
this
Duty
is
only
to
be
exercised
occasionally
,
as
the
providence
of
God
gives
opportunities
and
occasions
of
converse
,
and
according
to
the
Relations
wherein
he
hath
set
Men
,
of
Man
and
Wife
,
Master
and
Servant
,
&c.
That
as
we
ought
to
give
to
poor
Saints
,
when
there
is
occasion
,
so
it
is
Duty
also
to
Exhort
,
Admonish
,
&c.
when
an
opportunity
is
offered
.
1.
It
is
evident
that
this
Duty
is
to
be
discharged
between
Persons
who
live
in
these
Relations
,
and
as
Man
and
Wife
have
more
occasion
of
converse
,
so
more
of
this
Duty
is
incumbent
upon
them
.
They
not
only
as
Members
of
a
Church
,
but
,
as
being
in
such
Relations
,
ought
to
serve
the
ends
of
Church-fellowship
:
And
the
greater
the
occasion
is
,
the
more
are
they
obliged
to
this
Duty
,
tho
he
ows
it
as
a
Member
,
yet
he
is
bound
the
more
to
exercise
it
in
this
occasional
way
of
Relation
,
Eph.
4.
16.
From
whom
the
whole
Body
fitly
joyned
together
,
and
compacted
by
that
which
every
joynt
supplieth
,
according
to
the
effectual
working
in
the
measure
of
every
part
,
maketh
increase
of
the
Body
unto
the
edifying
of
it self
in
love
.
The
word
{αβγδ}
,
(
which
is
Translated
the
whole
Body
)
may
be
Translated
every
Body
,
or
particular
Church
,
for
he
speaks
of
particular
Churches
there
,
for
the
whole
Mystical
Body
of
Christ
is
not
edified
by
every
particular
Person
.
2.
He
mentions
here
the
Edification
of
the
Members
,
by
the
Members
,
as
considered
distinct
from
their
Officers
.
3.
The
word
{αβγδ}
fitly
joyned
evinceth
as
much
:
It
signifies
being
joyned
as
with
Sinews
and
Bones
,
for
so
{αβγδ}
is
taken
,
Heb
.
4.
12.
And
so
here
is
it
to
be
understood
;
for
the
Apostle
speaks
of
a
Body
which
every
joynt
supplyeth
,
{αβγδ}
,
as
he
also
useth
the
word
,
Col.
2.
19.
The
Body
is
knit
by
Joynts
,
and
the
nourishment
is
supplyed
from
Christ
.
And
it
is
knit
together
not
only
by
Joynts
,
but
by
Sinews
,
(
{αβγδ}
,
Col.
2.
12.
)
which
run
between
every
one
.
So
then
there
are
Joints
by
which
Christ
supplyeth
Nourishment
to
the
Body
,
and
there
are
Sinews
by
which
the
Members
of
that
Body
are
joyned
together
,
and
those
are
the
several
Relations
which
the
Members
have
one
to
another
,
either
as
in
a
Family
,
or
in
the
Offices
of
the
Church
.
For
if
there
were
no
other
Relation
,
yet
this
of
Membership
in
a
Church
is
one
sufficient
,
since
all
the
Members
have
from
Christ
a
measure
of
Supplies
for
the
Nourishment
,
and
strengthening
of
the
whole
Body
.
And
the
Laws
of
Life
and
Motion
are
as
natural
here
,
as
they
are
in
Bodies
of
Flesh
and
Blood
.
For
as
the
several
parts
of
them
receive
Spirits
from
the
Head
to
enliven
and
move
them
,
so
,
to
all
the
Members
of
Christ's
Body
the
Church
,
the
Spirit
is
conveyed
from
him
the
Head
,
to
give
Spiritual
Life
and
Motion
to
them
all
,
and
so
to
the
whole
Body
.
So
that
if
there
were
no
other
Relation
between
the
Saints
,
but
this
of
their
being
set
and
joyned
in
one
Body
the
Church
,
and
not
in
a
Family
,
&c.
only
:
yet
this
is
enough
for
their
mutual
Life
,
Strength
,
and
Edification
,
1
Cor
.
12.
14
,
15
,
16
,
17
,
18
,
19
,
20
,
21.
22.
For
the
Body
is
not
one
Member
,
but
many
.
If
the
foot
shall
say
,
because
I
am
not
the
hand
,
I
am
not
of
the
Body
:
Is
it
therefore
not
of
the
Body
?
And
if
the
ear
shall
say
,
because
I
am
not
the
eye
,
I
am
not
of
the
Body
;
is
it
therefore
not
of
the
Body
?
If
the
whole
Body
were
an
eye
,
where
were
the
hearing
?
If
the
whole
were
hearing
,
where
were
the
smelling
?
But
now
hath
God
set
the
Members
,
every
one
of
them
in
the
Body
,
as
it
hath
pleased
him
.
And
if
they
were
all
one
Member
,
where
were
the
Body
?
But
now
are
they
many
Members
,
yet
but
one
Body
.
And
the
eye
cannot
say
unto
the
hand
,
I
have
no
need
of
thee
:
Nor
again
,
the
Head
to
the
feet
,
I
have
no
need
of
you
.
Nay
,
much
more
th●se
Members
of
the
Body
,
which
seem
to
be
more
feeble
,
are
necessary
.
And
indeed
every
Member
hath
some
Grace
,
or
some
Experiences
wherein
it
differs
from
another
,
and
is
helpful
to
it
.
As
the
Members
of
the
Natural
Body
,
tho'
consisting
of
the
same
Flesh
and
Blood
,
yet
differ
in
some
properties
wherein
they
excell
,
and
wherein
they
are
useful
to
the
other
:
So
every
Member
in
a
Church
hath
some
peculiar
Grace
by
which
the
other
may
profit
.
So
Paul
says
of
himself
,
writing
to
the
Church
of
the
Romans
,
that
he
was
comforted
by
their
mutual
Faith
,
not
by
their
Gifts
,
Rom
.
1.
12.
That
is
,
that
I
may
be
comforted
together
with
you
,
by
the
mutual
Faith
both
of
you
and
me
.
In
like
manner
he
says
,
that
when
in
conference
with
the
other
Apostles
,
there
was
nothing
added
to
him
,
yet
their
discerning
the
Grace
of
God
which
was
in
him
,
had
the
desired
effect
,
Gal
.
2.
6.
9.
There
is
then
no
Member
in
a
Church
,
but
what
is
necessary
and
helpful
,
and
no
one
can
say
,
that
he
hath
no
need
of
another
.
Thus
the
Apostle
tells
us
,
that
they
who
are
feeble
are
necessary
,
1
Cor
.
12.
22.
And
therefore
he
argues
,
(
ver
.
25.
)
that
all
should
have
the
same
care
one
of
another
,
tho'
never
so
mean
an
object
.
And
(
ver
.
27.
)
says
he
,
you
are
the
Body
of
Christ
,
and
Members
in
particular
,
not
only
Members
for
the
use
of
the
whole
Body
,
but
for
the
use
of
every
one
Member
considered
apart
.
There
are
three
expressions
used
by
the
Apostle
,
which
shew
that
the
care
which
the
Saints
in
Church-Fellowship
together
ought
to
have
over
one
another
,
should
not
only
be
exercised
as
occasion
offers
;
but
that
it
is
a
constant
Duty
,
and
that
we
ought
to
seek
all
occasions
of
acting
it
.
1.
The
Apostle
says
,
Heb
.
10.
24.
And
let
us
consider
one
another
to
provoke
unto
love
,
and
to
good
works
.
The
Greek
words
are
,
{αβγδ}
,
let
us
accurately
consider
one
another
,
that
our
care
over
one
another
may
be
answerable
.
2.
The
same
Apostle
speaks
in
like
manner
,
1
Cor
.
12.
25.
That
there
should
be
no
Schism
in
the
Body
;
but
that
the
Members
should
have
the
same
care
one
for
another
.
The
Greek
word
,
{αβγδ}
,
signifies
,
that
we
should
have
an
especial
and
solicitous
care
of
one
another's
Souls
.
3.
What
the
Apostle
says
in
another
place
,
is
to
the
same
purpose
,
1
Thess
.
5.
11.
Wherefore
comfort
your selves
together
,
and
edifie
one
another
,
even
as
also
ye
do
.
The
Greek
words
,
{αβγδ}
,
import
not
a
General
,
but
a
particular
care
,
not
only
occasional
,
but
such
as
we
should
study
,
and
endeavour
to
exercise
for
the
edification
particularly
of
every
one
.
But
besides
there
are
these
further
Reasons
of
the
thing
.
1.
Because
there
is
this
difference
between
the
Members
of
the
Church
Universal
,
and
the
Members
of
a
particular
Church
,
that
the
former
are
obliged
to
those
Duties
of
taking
care
to
help
and
edifie
one
another
,
as
occasion
serves
;
but
the
other
are
bound
by
a
more
especial
covenant
to
perform
this
Duty
,
one
to
another
in
a
constant
manner
,
and
therefore
ought
to
seek
occasion
for
it
.
2.
The
same
thing
is
evident
from
this
,
that
every
Member
hath
in
him
something
that
is
needful
for
another
(
1
Cor
.
12.
22.
)
tho'
not
in
Gifts
,
yet
in
Graces
,
by
which
the
strongest
may
profit
;
as
Paul
increased
in
Faith
,
by
the
mutual
Faith
in
the
Romans
,
(
Rom
.
1
,
12.
)
tho'
in
the
Gifts
nothing
could
be
added
to
him
.
3.
There
would
not
otherwise
be
the
same
care
taken
of
all
,
that
there
is
of
some
,
which
is
contrary
to
what
the
Apostle
enjoyns
,
1
Cor
.
12.
25.
And
Reason
shews
,
that
care
should
rather
be
taken
of
the
weak
,
1
Cor
.
12.
22
,
23.
1
Thess
.
5.
14.
And
the
neglect
and
despising
of
the
poor
and
weak
,
was
the
fault
of
the
Loue-Feasts
,
which
the
Apostle
reproves
,
1
Cor
.
11.
22.
4.
Because
otherwise
the
Relation
of
being
a
Member
in
a
particular
Church
,
would
add
nothing
to
the
Person
,
as
proper
to
such
a
Relation
,
if
one
Member
was
not
thereby
bound
to
be
helpful
to
another
,
not
only
occasionally
,
but
on
set
purpose
,
and
on
appointed
times
,
when
occasions
are
not
offered
.
But
the
question
will
be
,
how
this
care
which
every
Member
is
to
have
of
another
,
will
differ
from
the
care
which
is
incumbent
upon
the
Officers
to
take
of
the
Church
.
Answ
.
1.
The
Officers
are
bound
to
their
care
in
a
more
especial
manner
,
and
the
exercise
of
it
is
incumbent
on
them
,
ex
officio
,
by
vertue
of
their
Office
.
And
besides
,
their
care
reacheth
to
the
whole
Church
,
but
every
Member's
care
to
another
,
Rom
.
12.
4
,
5.
For
as
we
have
many
Members
in
one
Body
,
and
all
Members
have
not
the
same
Office
:
So
we
being
many
,
are
one
Body
in
Christ
,
and
every
one
Members
one
of
another
.
The
Greek
word
is
{αβγδ}
Activeness
,
working
,
so
,
that
it
is
evident
from
this
Text
of
Scripture
,
that
every
Member
hath
its
peculiar
working
,
as
we
say
,
that
the
Eye
hath
not
only
its
Office
;
but
the
Ear
also
hath
an
Office
proper
to
it
.
2.
The
Officers
are
wholy
in
this
work
,
and
entirely
devoted
to
it
.
3.
The
Officers
have
the
charge
of
the
whole
,
and
of
every
part
,
which
is
not
incumbent
on
the
private
Brethren
.
Tho'
in
Rom
.
12.
The
Apostle
mentions
the
Authority
and
work
of
the
Officers
;
yet
withal
he
insinuates
the
activeness
and
working
of
each
Member
as
needful
,
Rom
.
12.
4
,
5.
For
as
we
have
many
Members
in
one
Body
,
and
all
Members
have
not
the
same
Office
:
So
we
being
many
,
are
one
Body
in
Christ
,
and
every
one
Members
one
of
another
.
And
so
,
in
1
Cor
.
12.
he
speaks
of
works
and
duties
,
which
are
incumbent
on
more
Persons
then
the
Officers
of
the
Church
.
And
the
Apostle
Peter
also
speaks
of
private
Members
,
and
their
Duty
and
Work
,
1
Pet
.
4.
5.
For
he
speaks
of
the
Elders
and
their
Office
,
in
the
5th
Chapter
which
follows
.
3.
It
is
made
a
sign
of
Grace
,
for
Saints
to
visit
each
other
.
It
discovered
the
Truth
of
Grace
,
and
Faith
in
Moses's
Heart
,
that
he
visited
his
Brethren
.
James
makes
it
also
a
Trial
of
the
Sincerity
of
our
Grace
.
Isa
.
1.
27.
Zion
shall
be
Redeemed
with
Judgment
,
and
her
Converts
with
Righteousness
.
And
our
Lord
Jesus
makes
it
the
Touchstone
and
Test
of
his
chosen
Sheep
,
when
he
separates
them
from
the
Goats
,
that
they
visited
the
poor
little
ones
among
his
Saints
,
Matth
.
25.
36
,
40.
And
if
there
is
the
like
Reason
to
visit
the
Members
of
a
Church
,
then
certainly
it
is
to
be
done
.
We
are
to
show
our
love
to
their
Souls
,
to
visit
and
refresh
them
;
for
Souls
have
need
,
as
well
as
Bodies
;
and
require
suitable
supplies
.
4.
The
Prophet
mentions
it
as
the
Duty
and
Practice
of
Saints
under
the
Gospel
,
to
speak
often
one
to
another
,
Mal
.
3.
16.
What
he
speaks
of
those
times
,
hath
reference
to
ours
.
5.
There
ought
to
be
so
great
and
peculiar
a
love
between
the
Members
of
a
Church
,
as
cannot
be
discharged
but
in
the
performance
of
this
special
Office
and
Duty
,
Rom
12.
10.
Be
kindly
affectioned
one
to
another
,
with
Brotherly
love
,
in
Honour
preferring
one
another
.
It
is
{αβγδ}
A
Natural
instinct
of
Affection
{αβγδ}
,
a
Natural
Love
,
such
as
Parents
bear
to
their
Children
,
and
Brethren
to
Brethren
.
And
in
this
they
are
to
increase
and
abound
,
1
Thess
.
3.
12.
And
the
Lord
make
you
to
increase
and
abound
in
love
one
towards
another
,
and
towards
all
Men
,
even
as
we
do
towards
you
.
1
Pet
.
4.
8.
And
above
all
things
have
fervent
Charity
among
your selves
,
for
Charity
shall
cover
a
multitude
of
sins
.
The
word
is
{αβγδ}
,
,
such
a
Fervency
as
presseth
to
a
mark
.
It
is
pure
Love
,
all
inordinacy
of
Love
,
of
self
,
of
Wife
,
&c.
is
removed
,
any
inordinacy
would
take
too
much
,
that
there
would
not
be
love
enough
for
all
the
Brotherhood
.
As
it
is
such
a
love
,
so
it
is
a
growing
Love
;
and
therefore
what
is
necessary
for
the
feeding
it
,
is
necessary
to
put
forth
towards
the
Members
of
the
Church
,
which
how
can
it
be
done
without
a
Communion
maintained
among
them
.
6.
Whatever
other
Relations
binds
us
to
,
we
are
engaged
to
the
same
Duties
by
our
Relation
of
Brethren
in
a
Church
.
If
obligations
of
Civility
,
or
tyes
of
Nature
,
and
Kindred
engage
Men
to
visit
one
another
,
then
,
much
more
the
Relation
of
Members
in
a
Church
,
obligeth
us
to
the
same
Duty
.
And
the
poorest
,
meanest
Saint
,
is
as
worthy
of
it
as
any
;
for
otherwise
we
should
have
the
Faith
of
our
Lord
Jesus
with
respect
of
Persons
,
which
the
Apostle
forbids
,
Jam
.
2.
1.
Object
.
But
the
Work
and
Business
of
the
Officers
in
a
Church
,
take
off
this
care
from
the
private
Members
,
and
render
it
unnecessary
:
And
besides
,
they
have
other
Callings
,
as
being
Merchants
,
&c.
which
they
ought
to
mind
and
attend
.
Answ
.
't
is
true
,
but
yet
these
are
Duties
which
occasionally
they
ought
to
perform
.
As
if
offence
be
given
them
,
they
are
enjoyned
to
speak
and
admonish
the
Person
,
Mat
.
18.
15.
They
are
required
also
to
do
good
,
as
opportunity
serves
,
Rom
.
14.
19.
1
Cor
.
10.
24.
If
any
thing
be
Revealed
to
a
Person
,
it
is
proper
for
him
to
tell
it
,
if
there
be
leisure
or
opportunity
,
whereas
an
Officer
ought
always
to
have
something
ready
for
Edification
.
The
main
question
to
be
discoursed
,
is
,
wherein
this
Duty
lies
.
1.
It
doth
not
properly
consist
in
the
communication
of
such
Gifts
,
whereby
the
Church
is
edified
in
the
publick
Worship
of
God
:
It
doth
not
properly
consist
in
expounding
,
no●
in
Praying
together
,
tho'
this
may
be
done
occasionally
.
There
are
two
sorts
of
Gifts
.
1.
Such
as
are
Superadded
to
Graces
,
and
are
Sanctified
to
a
publick
use
,
as
the
Gift
of
expression
in
Prayer
,
of
Prophecying
,
&c.
2.
There
are
such
Gifts
as
are
necessary
to
communicate
,
and
make
known
our
Graces
one
to
another
;
as
to
be
able
to
express
what
experiences
of
God's
love
,
&c.
we
have
had
;
for
,
as
the
thoughts
of
our
minds
cannot
be
known
,
unless
we
have
a
Tongue
to
express
them
,
so
neither
can
our
Graces
be
known
without
such
a
Gift
:
Now
the
end
of
this
communion
of
Saints
,
whereof
I
now
Discourse
,
is
not
to
make
known
such
Gifts
;
but
to
communicate
experiences
,
not
to
Repeat
Sermons
,
(
which
is
a
Duty
proper
to
Families
)
but
to
declare
what
it
was
in
a
Sermon
that
God
blessed
to
them
,
and
that
affected
their
Hearts
,
what
promises
they
have
found
to
be
made
good
to
them
,
&c.
2.
This
Duty
of
communion
of
Saints
,
doth
not
consist
in
giving
an
account
of
their
Graces
in
that
set
way
,
as
they
gave
an
account
of
their
conversion
,
when
they
were
first
admitted
into
the
Church
.
But
it
is
a
communication
of
their
experiences
,
as
to
the
growth
of
their
Graces
,
and
as
to
the
exercise
of
them
.
The
Graces
of
a
Believer
,
the
{αβγδ}
,
may
be
known
of
God
in
him
,
may
rather
appear
thus
,
by
way
of
conference
,
than
in
a
Set
Narration
.
The
Reason
of
it
,
is
,
because
an
account
of
the
Person's
Grace
is
not
now
given
;
for
a
Judgment
to
be
made
of
his
state
thereupon
,
as
it
was
at
his
Admission
into
the
Church
.
There
is
not
in
this
case
any
Autoritative
Act
;
for
none
have
power
to
call
for
an
account
.
But
the
Duty
incumbent
on
the
Person
,
is
,
to
consider
whether
the
Declaration
of
his
Experiences
may
be
for
the
edifying
and
comforting
of
others
,
and
what
good
fruits
may
arise
out
of
such
a
Manifestation
,
and
accordingly
to
do
it
.
't
is
to
be
minded
,
what
God
leads
a
Man's
Spirit
to
confer
about
.
There
is
such
a
thing
as
a
Manifestation
of
Spirits
in
a
several
way
,
whereby
is
not
meant
,
that
a
person
is
obliged
to
lay
open
all
that
is
in
his
Heart
;
but
that
by
a
mutual
conference
concerning
Spiritual
things
,
there
should
be
a
tast
given
what
is
in
one
another's
Spirits
.
3.
This
communion
doth
not
consist
in
a
confession
of
all
sins
,
or
in
discovery
of
every
thing
that
burthens
us
.
For
to
that
end
,
a
Believer
will
make
choice
of
some
particular
,
in
whose
Wisdom
and
Faithfulness
he
can
confide
as
occasion
is
,
Isa
.
5.
16.
As
for
extraordinary
cases
,
wherein
there
is
need
of
help
,
as
in
case
of
Feeble-mindedness
,
(
1
Thess
.
5.
4.
)
Temptations
,
&c.
There
is
no
need
for
any
Believer
to
tell
his
case
to
all
the
Members
of
the
Church
particularly
,
that
they
may
all
pray
for
him
,
for
upon
his
making
it
known
to
the
Pastor
or
Officers
,
he
may
be
prayed
for
publickly
.
4.
But
yet
that
love
which
the
Members
of
a
Church
bear
one
to
another
,
will
move
them
,
and
put
them
upon
a
Sollicitousness
,
and
a
study
,
and
care
for
each
others
Souls
.
5.
Let
us
consider
that
Subjection
,
in
which
all
the
Members
ought
to
be
one
,
toward
another
,
whereof
the
Apostle
speaks
,
1
Pet
.
5.
5.
Likewise
ye
younger
,
submit
your selves
unto
the
elder
;
yea
,
all
of
you
be
Subject
to
one
another
,
and
be
cloathed
with
Humility
:
For
God
Resisteth
the
proud
,
and
giveth
Grace
to
the
Humble
.
I
cannot
conceive
otherwise
,
but
that
by
this
Subjection
,
(
the
word
is
{αβγδ}
)
is
meant
,
that
they
should
be
content
to
receive
instruction
one
from
another
.
6.
It
is
to
be
considered
,
that
Christ
puts
an
Honour
on
the
weakest
Members
,
1
Cor
.
12.
18.
to
24.
And
that
there
may
be
no
Schism
in
the
Body
,
application
must
be
made
to
one
,
as
well
as
to
another
;
and
there
must
not
be
a
total
neglect
of
any
,
1
Cor
.
12.
25.
That
there
should
be
no
Schism
in
the
Body
;
but
that
the
Members
should
have
the
same
care
one
for
another
.
And
so
likewise
the
Apostle
tells
us
,
that
there
are
diversities
of
Gifts
,
and
Administrations
,
and
Operations
,
1
Cor
.
12.
4
,
5
,
6
,
7.
Now
there
are
diversities
of
Gifts
,
but
the
same
Spirit
;
And
there
are
differences
of
Administrations
,
but
the
same
Lord
,
and
there
are
diversities
of
Operations
,
but
it
is
the
same
God
which
worketh
all
in
all
;
but
the
manifestation
of
the
Spirit
,
is
given
to
every
Man
to
profit
withal
.
These
diversities
of
gifts
,
and
administrations
,
do
not
relate
to
Officers
only
,
but
to
the
whole
Body
;
so
that
a
course
should
be
taken
to
receive
the
benefit
of
every
Member's
gift
.
For
otherwise
there
will
be
a
neglect
of
God
,
the
Father
,
Son
,
and
Holy
Ghost
,
who
are
the
Fountain
of
these
diverse
gifts
and
administrations
.
The
Government
OF
THE
Churches
of
Christ
.
BOOK
VII
.
That
the
Preaching
of
the
Gospel
is
an
Ordinance
of
Jesus
Christ
,
Instituted
for
the
Conversion
of
Sinners
,
and
for
the
Edification
of
the
Saints
.
Of
the
use
and
necessity
of
Ministers
wholy
set
apart
to
Preach
.
That
Christ
by
his
Institution
,
hath
appointed
a
due
Maintenance
for
Ministers
.
Concerning
the
time
for
the
Administration
of
Ordinances
,
and
whether
the
Sacrament
of
the
Lord's
Supper
ought
to
be
Administred
on
every
Lord's
Day
.
Whether
,
in
case
of
necessity
,
a
Church
may
by
common
consent
divide
themselves
,
to
meet
in
several
parts
,
and
receive
the
Lord's
Supper
in
such
distinct
meetings
,
rather
then
omit
that
Ordinance
wholy
,
whether
in
case
of
apparent
Danger
of
Life
,
loss
of
Estate
Rationally
foreseen
,
or
in
case
of
force
and
violence
,
causing
Ordinances
to
cease
there
may
not
be
a
prudent
forbearance
,
or
secret
avoidance
.
Whether
one
who
is
not
a
Church
Member
,
may
be
the
Subject
of
Baptism
.
Whether
one
who
is
not
a
Pastor
,
may
Administer
Baptism
.
Whether
a
Church
may
Depose
an
Officer
for
a
fault
,
which
doth
not
deserve
Excommunication
.
Of
anointing
with
Oyl
.
Of
Toleration
,
and
liberty
of
Conscience
to
be
granted
to
particular
Churches
,
tho'
differing
from
the
National
Constitution
.
CHAP.
I.
That
the
Preaching
of
the
Gospel
is
an
Ordinance
Instituted
by
Christ
,
for
the
Conversion
of
Sinners
,
and
Edification
of
the
Saints
.
The
Reason
why
he
hath
chosen
the
Preaching
of
the
Word
by
Men
,
to
be
the
means
of
Salvation
,
rather
than
any
other
.
The
pleas
,
which
Men
make
against
their
constant
attendance
on
the
Preaching
of
the
word
as
needless
,
Answered
,
Rom
.
10.
14
,
15
,
16.
17.
How
then
shall
they
call
on
him
in
whom
they
have
not
believed
?
And
how
shall
they
believe
in
him
of
whom
they
have
not
heard
?
and
how
shall
they
hear
without
a
Preacher
?
and
how
shall
they
preach
,
except
they
be
sent
?
as
it
is
written
,
how
beautiful
are
the
fees
of
them
that
preach
the
Gospel
of
peace
,
and
bring
glad
tidings
of
good
things
:
But
they
have
not
all
obeyed
the
Gospel
;
for
Esaias
saith
,
Lord
,
who
hath
believed
our
report
?
So
then
,
Faith
cometh
by
hearing
,
and
hearing
by
the
word
of
God
.
THE
Apostle
having
proved
at
large
in
the
former
part
of
his
chapter
,
and
the
whole
Epistle
,
that
the
Righteousness
of
Christ
apprehended
by
Faith
,
was
the
only
true
Righteousness
whereby
Men
are
to
be
Saved
;
he
begins
here
at
the
14th
verse
of
this
Chapter
,
to
lay
down
the
outward
instrumental
means
of
attaining
to
this
Righteousness
and
Salvation
;
and
this
by
a
gradation
or
chain
of
causes
:
All
which
he
shews
to
hang
upon
Preaching
of
the
word
of
Faith
,
as
the
first
Link
of
that
whole
chain
of
outward
means
.
And
as
(
in
Rom
.
8.
29
,
30.
)
he
makes
a
chain
of
the
Principal
causes
of
our
Salvation
:
Whom
he
fore-knew
,
those
he
predistinated
,
and
whom
he
predistinated
,
those
he
also
called
,
&c.
so
here
he
makes
a
chain
of
the
means
outward
,
praying
and
worshipping
God
,
(
that
is
the
first
step
)
whosoever
shall
call
upon
the
Name
of
the
Lord
,
shall
be
saved
,
ver
.
13.
without
prayer
there
is
no
Salvation
;
it
is
here
(
by
a
Synecdoche
)
put
for
all
Obedience
.
But
then
how
shall
they
call
on
God
without
Faith
,
and
how
Believe
without
hearing
,
and
how
shall
they
hear
without
a
Preacher
?
ver
.
4.
For
it
is
such
a
hearing
,
as
is
by
Preaching
;
neither
is
this
Preaching
(
the
Hearing
whereof
is
blessed
to
work
Faith
)
by
any
but
by
Men
sent
;
ver
.
15.
And
the
conclusion
of
all
this
is
,
that
Faith
cometh
by
Hearing
,
ver
.
17.
And
Experience
also
helps
to
manifest
and
confirm
this
.
For
still
,
where
God
meant
to
have
a
Church
called
,
thither
he
still
sends
,
and
there
he
maintains
the
Preaching
of
the
Gospel
.
For
this
,
compare
Acts
16.
6
,
8.
with
the
9th
and
10th
verses
of
the
18th
chapter
:
In
that
first
cited
place
it
is
said
,
that
God
forbad
Paul
to
Preach
in
Bithinia
,
but
in
this
other
,
that
he
bad
him
stay
and
Preach
at
Corinth
,
giving
this
Reason
;
for
I
have
much
People
in
this
City
.
So
also
,
says
the
Apostle
,
Col.
1.
1
,
4
,
5.
Knowing
the
Election
of
God
,
our
Gospel
came
unto
you
,
not
in
word
only
,
&c.
And
therefore
we
see
that
those
places
that
want
it
,
lie
like
Desarts
and
Wildernesses
,
full
of
rudeness
and
ignorance
;
and
the
Inhabitants
living
rather
like
Beasts
than
Men
.
And
this
is
the
reason
why
the
light
of
the
Gospel
,
and
the
Preaching
thereof
shifts
so
from
place
to
place
;
(
in
the
East
once
,
now
in
the
West
)
for
still
where
God
hath
a
good
shole
and
fry
of
Fish
,
thither
he
sends
his
Fishers
with
their
Dragg-Nets
:
It
being
good
Fishing
sometimes
in
one
Coast
,
sometimes
in
another
.
Where
God
intends
to
Plant
a
Church
,
thither
he
sends
the
Gospel
,
to
make
known
by
it
the
Mystery
of
his
Will
,
that
in
the
Dispensation
of
the
fullness
of
times
,
he
might
gather
together
,
in
one
,
all
his
Elect
,
Ephes
.
1.
9
,
10.
what
is
the
reason
of
this
?
1.
Take
that
which
the
Apostle
intimates
in
this
,
Rom
.
10.
17.
Faith
comes
by
Hearing
:
And
how
so
?
Hearing
is
by
the
word
of
God
.
So
that
if
the
Reason
be
askt
,
why
this
way
rather
than
any
other
?
the
answer
is
,
it
is
so
appointed
and
ordained
by
God
:
For
that
is
meant
by
Word
here
,
his
Word
being
all
one
with
his
Commandment
and
Appointment
.
So
says
Christ
,
Luke
4.
4.
Man
lives
not
by
Bread
alone
,
but
by
every
word
of
God
;
that
is
,
by
this
Ordinance
of
God
,
that
Bread
should
Nourish
;
it
is
not
said
Hearing
[
of
]
the
Word
,
but
[
by
]
the
Word
.
What
is
the
reason
the
Rain
that
falls
down
upon
the
Earth
from
these
Bottles
of
Heaven
,
the
Clouds
,
drops
such
fatness
with
it
?
and
Crowns
the
year
with
encrease
,
Psal
.
65.
11.
It
is
only
this
;
God
at
the
beginning
did
so
appoint
it
;
as
we
read
in
Gen.
2.
5.
Now
Isa
.
55.
10
,
11.
it
is
said
,
As
the
Rain
cometh
down
and
watereth
the
Earth
,
and
maketh
it
bring
forth
and
bud
,
&c.
so
shall
my
Word
go
forth
and
prosper
in
the
thing
whereto
I
appointed
and
sent
it
.
It
shall
prosper
,
because
God
so
appointed
it
;
and
it
shall
cause
the
Earth
both
to
bring
forth
and
bud
;
that
is
,
it
shall
work
both
beginnings
and
encrease
.
Yea
,
it
doth
that
which
other
Rain
doth
not
:
For
other
Rain
falling
on
a
Briar
,
it
remaineth
a
Briar
still
;
but
where
this
Rain
falls
,
God
accompanying
it
with
a
blessing
,
in
stead
of
a
Thorn
,
comes
up
a
Fir
;
and
,
of
Fuel
for
Hell
,
it
makes
Men
fruitful
Trees
to
God
,
and
fit
for
his
Building
;
for
it
fully
alters
the
Nature
of
them
:
And
though
watering
the
Earth
with
water-pots
is
good
and
useful
in
the
time
of
Drought
,
and
so
is
Reading
of
good
Books
,
and
conferring
of
things
Holy
:
Yet
Preaching
is
the
kindly
Ordinance
,
when
Doctrine
drops
as
the
Rain
,
and
speech
distills
as
the
Dew
,
and
as
small
Rain
upon
the
tender
Herb
;
as
in
Preaching
it
still
doth
,
Deut
.
32.
2.
2.
As
God
appointed
it
,
so
Jesus
Christ
prayed
for
it
,
in
John
17.
Christ
consecrates
his
Death
,
and
prays
for
the
Application
of
it
,
namely
,
that
the
Apostles
might
be
Sanctified
,
and
how
!
through
thy
Truth
(
says
Christ
)
that
is
,
the
Gospel
called
the
word
of
Truth
,
Ephes
.
1.
13.
and
then
he
goes
oh
to
pray
,
not
only
for
those
,
but
for
all
that
should
believe
,
and
how
should
they
come
to
believe
?
through
their
word
:
So
,
ver
.
19
,
&
20.
And
certain
it
is
,
that
Christ's
Intercession
puts
a
force
into
this
means
unto
this
Day
.
For
doth
Christ
mean
only
the
Apostles
Preaching
,
as
that
which
he
then
Prayed
for
?
No
,
this
Prayer
reacheth
unto
the
ends
of
the
World
:
For
it
is
their
word
that
we
do
and
shall
Preach
,
and
we
are
their
Successors
.
Therefore
(
Matth
.
28.
20.
)
Christ
says
(
though
he
speak
only
to
his
Disciples
)
I
am
with
you
unto
the
end
of
the
World
.
3.
As
God
the
Father
appointed
it
,
and
God
the
Son
prayed
for
it
;
so
God
the
Holy
Spirit
is
by
promise
and
covenant
engaged
to
accompany
it
with
his
blessing
unto
the
Seed
of
Christ
for
ever
,
Isa
.
59.
21.
My
Spirit
who
is
upon
thee
,
and
my
words
which
I
have
put
into
thy
Mouth
,
shall
not
depart
out
of
thy
Mouth
,
nor
out
of
the
Mouth
of
thy
Seeds
Seed
for
ever
.
It
is
spoken
of
the
word
as
Preacht
unto
the
People
,
and
therefore
we
find
(
Acts
10.
44.
)
Whilst
Peter
spake
,
the
Holy
Ghost
fell
on
all
them
who
heard
the
word
.
And
therefore
it
is
,
that
(
1
Cor
.
2.
4.
)
the
Preaching
of
the
Gospel
is
called
the
Demonstration
of
the
Spirit
;
and
(
2
Cor
.
3.
8.
)
the
Ministration
of
the
Spirit
:
Now
if
any
demand
the
reason
why
God
ordained
it
,
and
Christ
prayed
for
it
,
rather
than
any
other
means
;
I
shall
for
the
Explanation
of
this
,
propound
certain
queries
,
in
the
answers
to
which
,
I
will
give
the
reason
of
it
,
and
I
shall
proceed
herein
by
degrees
:
Quest
.
1.
Why
did
not
God
work
immediately
by
his
own
power
,
and
rather
use
no
means
at
all
?
Answ
.
1.
He
doth
this
to
shew
his
diverse
manner
of
working
,
for
he
still
loves
to
vary
his
Dispensations
towards
Man
.
At
the
first
Creation
he
used
no
means
,
but
made
Man
in
his
own
Image
;
even
as
when
he
gave
the
Law
,
he
both
made
the
Stone-Tables
immediately
,
and
also
writ
it
with
his
own
Finger
.
But
now
in
this
Recreation
and
Renewing
of
the
Image
,
because
he
will
not
go
the
same
way
to
work
,
he
will
take
a
Pen
in
his
Hand
to
do
it
withal
.
Ye
are
,
(
says
the
Apostle
,
2
Cor
.
3.
3
)
the
Epistle
of
Christ
Ministred
by
us
.
And
tho'
God
made
the
World
without
the
help
of
Angels
,
or
any
other
Creature
;
yet
now
in
this
New
Creation
,
he
is
pleased
to
shew
his
diverse
ways
of
working
,
and
takes
Creatures
to
work
by
;
whom
therefore
he
calls
Co-workers
with
him
,
1
Cor
.
3.
9.
Answ
.
2
He
now
useth
means
,
as
to
shew
his
various
kinds
of
working
,
so
to
hide
it
from
the
eyes
of
the
undiscerning
World
,
who
contemn
the
means
to
their
Destruction
.
For
this
work
of
Conversion
,
being
the
only
standing
Miracle
in
the
Church
(
and
indeed
the
greatest
,
and
therefore
all
is
summed
up
in
it
)
Christ
therefore
hides
his
power
in
working
it
,
The
blind
(
says
he
)
receive
their
sight
,
the
deaf
hear
,
and
the
poor
receive
the
Gospel
;
but
he
lets
them
not
see
from
whom
all
this
comes
,
and
by
whom
it
is
wrought
:
That
so
that
might
come
upon
the
foolish
World
,
which
was
fore-prophecyed
,
Hab
.
1.
5.
and
alledged
by
the
Apostle
,
Acts
13.
41.
Behold
!
ye
Despisers
,
and
Wonder
,
and
Perish
;
for
I
work
a
work
among
you
,
which
you
will
in
no
wise
believe
,
though
it
be
declared
unto
you
.
Because
the
means
are
so
small
,
and
so
unlikely
,
therefore
it
is
that
the
World
despises
God's
Word
and
People
;
and
they
wonder
at
this
,
that
such
weak
means
should
have
such
power
on
mens
Hearts
,
and
yet
they
believe
it
not
;
they
feel
no
such
thing
in
their
own
Hearts
,
and
so
falling
to
despise
it
,
they
perish
in
their
own
ways
.
You
have
it
,
Prov.
25.
2.
that
't
is
the
glory
of
God
to
conceal
a
thing
,
to
carry
his
greatest
Counsels
and
Works
covertly
and
closely
;
and
therefore
he
hides
them
under
means
,
because
all
should
not
see
them
.
So
,
when
he
sent
his
Son
,
how
did
he
befool
the
Devil
and
the
World
,
in
sending
the
Prince
of
glory
,
clad
and
concealed
in
infirmities
,
to
be
Crucified
,
and
so
to
bring
about
God's
greatest
work
?
1
Cor
.
2.
6
,
7
,
8.
Quest
.
2.
But
why
,
of
all
things
else
,
hath
he
chosen
his
Word
to
do
this
?
Answ
.
1.
He
hath
chosen
Preaching
of
the
Word
,
because
it
is
the
weakest
means
of
all
other
;
and
therefore
his
power
would
the
more
appear
unto
his
own
glory
in
it
.
What
is
weaker
then
a
word
?
And
yet
God
Created
the
World
by
it
;
for
he
only
said
,
Let
there
be
Light
,
and
there
was
Light
,
&c.
But
you
will
say
;
that
was
his
own
word
spoken
by
himself
.
I
answer
,
that
now
to
manifest
his
power
the
more
,
he
will
take
the
voice
of
a
frail
Man
speaking
his
Word
for
him
;
and
what
is
weaker
then
a
Man's
Breath
?
Indeed
,
In
the
word
of
a
King
there
is
power
,
(
as
Solomon
speaks
)
but
what
power
is
there
in
the
words
of
a
mean
and
weak
Man
?
Yes
,
there
is
a
great
power
;
and
the
reason
why
God
chose
this
means
is
given
,
1
Cor
.
1.
18.
to
ver
.
28.
It
is
to
shew
his
power
and
wisdom
unto
his
own
,
and
to
confound
the
World
.
They
know
not
God
in
his
Wisdom
,
by
reason
of
their
own
Wisdom
,
which
they
are
so
full
of
,
and
by
reason
of
their
High
Esteem
of
Worldly
Learning
and
Eloquence
,
accounting
the
plain
,
naked
,
and
low
Stile
of
the
Word
,
to
be
but
foolishness
;
that
is
,
a
foolish
and
an
empty
Doctrine
,
contrary
to
their
Reason
,
and
utterly
unlike
to
work
any
great
matter
(
as
the
Athenians
thought
.
)
But
God
chose
it
the
rather
;
it
pleased
him
,
by
the
foolishness
of
Preaching
,
to
save
them
that
Believe
,
ver
.
21.
to
shew
that
his
Foolishness
is
wiser
than
Mens
Wisdom
:
And
if
his
Foolishness
be
so
,
then
,
what
is
his
Wisdom
?
He
sent
his
Apostles
forth
,
a
company
of
poor
Fishermen
;
and
were
they
likely
Men
to
conquer
the
World
,
by
commanding
living
Men
to
believe
on
one
Crucified
?
Especially
when
the
conditions
were
such
as
these
,
that
Men
Rich
and
Learned
,
and
Great
,
should
wholy
deny
themselves
and
their
own
Wisdom
,
and
become
fools
;
was
this
ever
likely
?
Well
,
but
see
,
(
ver
.
20.
)
how
the
Apostle
Triumphs
upon
this
occasion
.
Where
is
the
Wise
?
Where
is
the
Scribe
?
Where
is
the
Disputer
?
They
are
clear
put
down
;
they
have
lost
ground
both
among
Jews
and
Gentiles
,
by
this
foolish
and
weak
means
,
this
Preaching
of
Christ
Crucified
.
All
their
Wit
,
and
Carnal
Arguments
,
could
not
prevail
so
much
as
one
of
the
Apostles
Sermons
.
And
so
when
Luther
,
Calvin
,
and
those
other
Divines
came
once
to
Preach
,
where
were
the
School-men
and
Learned
of
the
World
?
Popery
fell
down
before
Preaching
,
like
Dagon
before
the
Ark
of
God
.
And
God
appointed
this
way
,
that
his
Wisdom
might
appear
to
the
confusion
of
the
Wise
;
that
so
his
power
might
the
more
appear
to
the
praise
of
his
grace
towards
them
that
are
called
,
and
to
the
confusion
of
Satan
,
and
(
ver
.
25.
)
to
shew
that
the
weakness
of
God
is
stronger
then
Men
.
If
God
can
by
a
word
work
such
effects
,
as
all
Creatures
are
not
able
to
work
;
then
what
would
his
strength
do
,
if
put
to
it
?
What
will
that
power
do
for
his
Elect
in
another
World
?
And
this
means
did
God
appoint
,
thereby
also
to
confound
the
power
of
Satan
,
as
the
strength
of
Jericho
was
subdued
by
the
blasts
of
Rams
Horns
.
Thus
Psal
.
8.
ver
.
2.
it
is
said
,
Out
of
the
Mouths
of
Babes
and
Sucklings
,
hast
thou
ordained
strength
:
Through
the
weakest
means
,
God
hath
ordained
the
greatest
strength
;
and
why
?
to
still
the
Enemy
;
to
confound
Satan
,
that
he
should
not
boast
of
his
Conquest
.
God
therefore
chose
Preaching
,
that
it
might
be
his
own
power
unto
Salvation
.
Answ
.
2.
The
Second
Reason
why
,
of
all
means
else
,
God
hath
chosen
his
Word
,
as
the
means
whereby
to
work
grace
,
and
to
Reveal
himself
unto
us
,
rather
then
any
other
visible
Representation
,
whereby
he
might
have
made
himself
known
;
yea
,
rather
than
by
his
Works
(
tho'
they
are
said
to
Preach
also
,
as
Rom
.
10.
compared
with
Psal
.
8.
implies
)
was
because
the
word
was
less
apt
to
be
abused
to
Idolatry
,
by
corrupt
Nature
,
of
all
things
else
.
This
was
the
most
naked
and
simple
Representation
,
and
most
suitable
to
Reasonable
Creatures
that
could
be
,
to
Represent
things
by
words
.
God
made
himself
known
by
Creatures
,
Rom
.
1.
20.
and
what
was
the
issue
of
it
?
ver
.
23.
&
25.
Men
fell
to
Worship
the
Creature
,
in
stead
of
God
the
Creator
,
and
changed
the
glory
of
the
Incorruptible
God
,
into
an
Image
made
like
to
corruptible
Man
,
&c.
The
Sun
and
other
glorious
Creatures
Represented
God
,
and
they
Worshipt
those
Creatures
more
than
God
,
and
ascribed
all
unto
them
.
Thus
also
in
the
time
of
Popery
,
when
Preaching
was
Banisht
,
they
Represented
all
Religion
to
the
Eye
;
the
Objects
of
which
,
Man
is
more
apt
to
Idolize
,
then
the
instructions
which
he
barely
receives
by
the
Ear
.
An
evident
instance
whereof
we
have
in
this
;
that
whereas
God
ordained
but
two
means
to
convey
the
Gospel
to
us
,
one
by
the
word
Preached
to
the
Ear
;
the
other
to
the
Eye
in
Sacraments
;
which
are
visible
signs
(
and
as
Christ
is
Preached
in
the
one
,
so
in
the
other
;
and
indeed
no
more
in
the
one
,
than
in
the
other
)
yet
corrupt
Nature
made
an
Idol
of
the
Sacrament
,
and
never
of
Preaching
,
and
this
Men
did
,
tho
God
chose
the
meanest
things
to
these
Signs
,
even
Bread
and
Wine
.
And
for
this
cause
especially
God
Sanctified
his
word
,
as
a
means
to
convey
himself
unto
us
;
as
appears
by
Deut
.
4.
12.
The
Lord
spake
unto
you
,
and
ye
heard
the
voice
of
his
words
;
but
saw
no
Similitude
,
&c.
Quest
.
3.
The
third
query
is
,
why
Hearing
of
the
Word
should
be
by
God
appointed
rather
than
Reading
of
it
alone
by
our selves
?
Answ
.
1.
God
hath
appointed
the
hearing
of
the
word
;
because
he
would
confounds
Satan
,
and
untwists
and
dissolve
the
works
of
the
Devil
in
the
same
way
that
they
were
woven
.
Our
first
Parents
took
their
infidelity
in
by
the
Ear
;
and
therefore
God
thought
good
to
let
Faith
in
the
same
way
.
Answ
.
2.
Because
God
had
many
simple
People
to
be
called
;
and
indeed
,
not
many
wise
,
nor
book-learned
are
of
that
number
;
and
if
Reading
were
the
ordinary
means
,
how
should
they
do
?
But
the
simplest
can
ordinarily
hear
,
as
well
as
the
wisest
:
And
so
the
poor
do
come
to
receive
the
Gospel
,
who
otherwise
would
want
it
.
Quest
.
4.
The
fourth
Query
is
,
why
hath
God
ordained
hearing
the
word
expounded
,
rather
than
hearing
it
read
?
So
we
find
it
,
Nehem
.
8.
7
,
8.
It
is
said
,
The
Levites
read
in
the
Book
of
God's
Law
distinctly
,
giving
the
Sense
,
and
causing
them
to
understand
the
Reading
;
that
is
,
the
word
read
.
The
same
we
have
,
2
Chron
.
17.
9.
The
Levites
went
about
with
the
Book
of
the
Law
,
and
taught
the
People
,
and
the
reasons
of
this
are
.
Answ
.
1.
Because
of
the
dullness
that
is
in
many
People
,
Acts
8.
30.
understandest
thou
what
thou
readest
?
(
said
Phillip
to
the
Eunuch
)
how
can
I
,
(
says
he
)
except
some
Man
should
guide
me
?
It
was
therefore
necessary
,
that
there
should
be
Men
whose
calling
and
business
it
should
be
,
to
study
out
the
meaning
of
the
word
,
and
so
to
Reveal
it
unto
others
;
and
who
might
(
as
Ezrah
did
,
chap.
7.
10.
)
prepare
their
Hearts
,
(
and
set
themselves
apart
)
to
seek
the
Law
(
or
the
meaning
of
it
)
and
to
Teach
in
Israel
,
Statutes
and
Judgments
;
and
(
as
Timothy
)
wholy
give
themselves
to
attend
on
Reading
,
&c.
2.
Because
Jesus
Christ
,
when
he
ascended
,
gave
Gifts
unto
Men
;
Ephes
.
4.
8.
And
1.
The
Treasures
of
Wisdom
and
Knowledge
being
in
him
,
(
Col.
2.
3.
)
least
when
he
went
to
Heaven
,
he
should
have
carryed
all
Wisdom
away
with
him
;
therefore
,
as
he
left
the
word
written
behind
him
,
so
he
gave
Gifts
to
Men
to
expound
it
,
both
for
the
begetting
and
perfecting
of
the
Saints
.
Now
as
for
simply
Reading
the
word
,
every
one
can
do
that
;
but
an
Interpreter
is
one
of
a
Thousand
,
Job
.
33.
23.
And
it
were
a
Derogation
from
Christ
,
to
make
a
faculty
of
bare
Reading
,
to
be
one
of
the
utmost
fruits
of
his
Ascension
.
And
for
this
Reason
also
it
is
,
that
the
Gifts
of
Men
are
reckoned
among
the
chiefest
Goods
and
Riches
in
a
Christian's
Inventory
,
1
Cor
.
3.
22
:
All
are
yours
,
Paul
and
Apollo
,
&c.
Answ
.
3.
It
is
not
the
Letter
of
the
word
,
that
ordinarily
doth
convert
;
but
the
Spiritual
meaning
of
it
,
as
Revealed
and
Expounded
.
Paul
who
had
the
Letter
of
the
Law
;
yet
says
of
himself
,
Rom
.
7.
9.
that
he
was
without
the
Law
,
until
the
Spiritual
meaning
of
it
was
Revealed
to
him
.
There
is
the
Letter
,
the
Husk
,
and
there
is
the
Spirit
,
the
Kernel
;
and
when
we
by
Expounding
the
word
,
do
open
the
Husk
,
[
out
]
drops
the
Kernel
.
It
is
the
meaning
of
the
word
,
which
is
the
word
indeed
,
it
is
the
Sense
of
it
which
is
its
Soul
.
The
Devil
quoting
Scripture
,
used
the
Letter
of
it
;
but
the
Apostles
,
when
they
quote
it
,
alledge
not
so
much
the
words
as
the
meaning
.
And
therefore
(
1
Cor
.
2.
16.
)
we
are
said
to
have
the
mind
of
Christ
;
that
is
,
what
he
meant
in
his
word
,
when
he
Revealed
it
.
Now
Preaching
,
in
a
more
special
manner
,
Reveals
God's
word
.
When
an
Ointment-Box
is
once
opened
,
then
it
casts
its
Savour
about
;
and
when
the
Juice
of
a
Medicinal
Herb
is
once
strained
out
and
applyed
,
then
it
heals
.
And
so
it
is
the
Spiritual
meaning
of
the
word
let
into
the
Heart
,
which
converts
it
,
and
turns
it
to
God
.
Quest
.
5.
The
fifth
Query
is
,
If
we
are
to
be
Saved
rather
by
Hearing
the
word
Expounded
,
than
by
it
as
Read
;
yet
still
,
why
by
it
only
as
Preacht
by
Men
like
our selves
?
Why
not
by
God's
immediate
Voice
from
Heaven
,
or
why
not
by
the
Preaching
of
Angels
?
The
Reasons
of
it
are
.
Answ
.
1.
Because
Men
themselves
first
chose
this
way
,
as
most
agreeable
and
suitable
unto
themselves
,
and
unto
their
Natures
and
Conditions
,
Deut
.
5.
25
,
26.
If
we
hear
the
Voice
of
the
Lord
our
God
,
we
shall
die
;
Go
thou
therefore
near
,
and
hear
all
that
the
Lord
our
God
shall
say
,
and
come
and
speak
thou
it
unto
us
,
and
we
will
hear
it
,
&c.
ver
.
27.
and
God
hearing
the
People
say
thus
,
said
unto
Moses
,
they
have
well
spoken
,
&c.
Stand
thou
therefore
here
,
and
I
will
speak
to
thee
all
the
Statutes
and
Judgments
which
thou
shalt
teach
them
,
&c.
Answ
.
2.
God
betrusted
this
Treasure
in
Earthen
Vessels
,
not
Heavenly
,
(
as
it
is
,
2
Cor
.
4.
7.
)
because
we
are
not
able
to
behold
the
Angels
.
You
see
how
the
Sons
of
Men
have
always
trembled
when
they
appeared
.
And
further
,
we
should
have
been
apt
to
Worship
them
,
as
John
would
have
done
,
Revel
.
22.
8.
And
therefore
God
appointed
Men
like
our selves
to
be
the
Instruments
.
Use
1.
See
here
the
necessity
of
this
Ordinance
,
so
as
to
attend
upon
it
,
waiting
upon
God
in
the
Dispensation
of
it
,
for
the
Conversion
of
thy
Soul
.
A
necessity
lies
on
me
,
(
says
Paul
)
to
Preach
the
Gospel
.
Now
that
necessity
of
his
Duty
was
founded
upon
another
necessity
;
Namely
,
That
it
was
a
means
to
save
the
Souls
of
Men
,
whom
God
had
committed
unto
him
.
As
for
such
as
are
already
Converted
,
I
shall
not
need
to
urge
upon
them
the
necessity
of
this
Ordinance
;
they
have
one
within
,
who
will
do
it
.
If
they
should
but
want
a
few
Meals
of
their
appointed
Food
,
there
is
a
New
Creature
within
them
would
cry
for
Bread
.
In
the
first
of
Pet
.
1.
23.
the
Apostle
having
said
,
they
were
begotten
by
the
word
,
in
the
next
Chapter
he
exhorts
them
,
as
Newborn
Babes
to
desire
the
sincere
Milk
of
the
word
,
that
they
might
grow
thereby
:
As
if
he
had
said
;
if
you
be
but
Babes
of
a
day
old
,
you
will
desire
this
word
by
which
you
were
begotten
.
Now
for
such
as
are
not
yet
Converted
,
let
me
ask
them
but
this
one
question
:
Do
you
think
Salvation
necessary
?
Yes
,
then
so
is
this
,
(
Necessitate
Medii
)
for
(
says
the
Apostle
)
it
is
the
power
of
God
unto
Salvation
.
But
you
will
say
,
God's
power
can
save
me
by
other
means
,
if
he
will
.
I
deny
it
not
;
but
see
what
James
says
,
(
Jam
.
1.
18.
)
Of
his
own
will
begat
he
us
,
with
the
word
of
Truth
.
He
that
out
of
his
good
pleasure
begets
us
,
out
of
the
same
free
will
hath
chosen
this
means
,
even
the
word
of
Truth
to
do
it
by
.
You
see
the
power
of
God
engaged
in
it
;
(
it
is
his
power
unto
Salvation
:
)
And
you
see
his
Will
also
in
it
;
of
his
own
Will
begat
he
us
with
the
word
of
Truth
.
But
you
will
yet
say
(
as
Rom
.
10.
)
Have
we
not
all
heard
?
I
have
heard
Sermons
enough
already
,
if
they
would
do
me
any
good
:
Yes
;
(
God
be
thanked
)
their
Sound
is
gone
out
into
all
the
World
.
But
let
me
ask
you
another
question
,
which
the
Apostle
asks
in
the
former
words
;
have
all
you
that
have
heard
,
obeyed
the
Gospel
?
Hast
thou
had
Faith
wrought
,
has
thy
Heart
and
Life
been
changed
,
as
yet
,
by
this
word
heard
?
the
Apostles
who
were
better
Preachers
than
we
,
yet
,
cry
out
(
as
Isaiah
once
)
who
hath
believed
our
Report
?
And
if
thou
be
one
of
the
Members
yet
unchanged
,
thou
hast
as
much
need
to
attend
to
the
word
,
as
if
thou
hadst
never
heard
it
;
that
so
thou
mayst
escape
that
Damnation
,
and
fiery
vengance
that
will
befall
them
who
obey
not
the
Gospel
of
Jesus
Christ
,
2
Thess
.
1.
8.
But
you
may
haply
say
,
I
have
knowledge
enough
already
,
and
as
much
as
the
Preacher
can
teach
me
;
and
may
not
that
work
sufficiently
in
me
to
put
me
upon
practice
?
Suppose
this
,
that
thou
couldest
not
encrease
in
knowledge
,
yet
thou
maist
as
yet
not
know
any
thing
as
thou
ought
to
know
;
and
this
plea
is
a
sign
of
it
,
and
so
made
by
the
Apostle
,
1
Cor
.
8.
2.
And
tho'
thou
maist
have
knowledge
in
Salvation
,
and
the
matters
of
it
,
yet
not
to
Salvation
,
as
the
Apostle
distinguisheth
it
,
2
Tim
.
3.
15.
for
such
a
knowledge
must
be
by
a
New
work
of
the
Holy
Ghost
,
whom
we
receive
by
Preaching
of
the
word
;
Galat
.
3.
2.
Received
ye
not
the
Spirit
,
by
the
hearing
of
Faith
?
All
thy
Notions
may
lie
as
dry
Gunpowder
Barrell'd
up
in
thee
;
but
what
shall
give
fire
to
them
,
and
enflame
thy
Heart
by
them
;
but
a
being
a-new
Baptized
with
the
Holy
Ghost
,
as
with
Fire
,
and
by
his
striking
some
spark
and
good
Motion
in
?
Now
the
Holy
Ghost
falls
on
Men
at
these
Ordinances
.
Preaching
is
therefore
called
The
Ministration
of
the
Spirit
,
2
Cor
.
3.
When
a
Pill
lies
dead
in
a
Man's
Body
,
and
works
not
;
then
Physitians
use
to
prescribe
another
,
which
often
sets
all
a
working
.
So
after
all
the
Sermons
thou
hast
heard
,
thou
hast
need
hear
again
,
to
make
all
effectual
to
thee
.
Again
:
When
saving
knowledge
is
once
begun
in
thee
,
it
receiveth
daily
encrease
by
the
Preaching
of
the
Word
,
even
then
when
Notional
knowledge
doth
not
.
That
is
,
suppose
thou
hearest
no
new
Truths
discovered
,
but
the
same
again
and
again
;
yet
in
the
things
Represented
by
those
Notions
,
thou
maist
get
a
further
and
more
clear
and
distinct
insight
every
time
thou
hearest
them
.
Thou
maist
grow
up
into
more
Riches
of
assurance
of
the
knowledge
of
those
Truths
thou
knowest
,
as
the
Apostle
speaks
,
Col.
2.
2.
and
thou
mayest
grow
up
to
more
comfort
,
and
joy
in
those
Truths
.
Paul
desired
still
to
Preach
to
them
(
although
converted
)
for
the
furtherance
of
the
joy
of
their
Faith
.
Tho'
many
promises
belong
to
thee
,
and
thou
already
knowest
them
,
and
distinctly
rememberest
them
,
and
daily
viewest
them
;
yet
thou
mayest
haply
not
have
much
peace
from
them
:
But
when
thou
hearest
them
again
,
delivered
in
this
Ordinance
,
thou
may'st
have
such
peace
from
them
:
For
God
Creates
the
fruit
of
the
Lips
;
peace
,
&c.
Isa
.
57.
19.
And
this
is
a
thing
to
be
added
to
thy
knowledge
,
and
therefore
is
said
to
be
Created
:
And
how
,
but
by
the
Lips
of
Men
uttering
it
?
It
is
therefore
called
the
fruit
of
the
Lips
.
As
for
Example
;
thou
knowest
that
thou
art
to
be
justified
only
by
Christ's
Righteousness
;
and
thou
knowest
all
that
can
be
said
to
manifest
the
Truth
of
it
,
and
nothing
more
can
be
added
to
thy
Notion
about
it
.
Yet
,
for
all
this
,
the
Apostle
says
,
that
this
Righteousness
is
Revealed
in
the
Preaching
of
the
Gospel
,
from
Faith
to
Faith
,
(
Rom
.
1.
17.
)
that
is
,
from
one
degree
of
Faith
to
another
.
This
may
be
Revealed
with
more
evidence
to
Faith
,
to
draw
thy
Heart
to
trust
more
perfectly
in
it
.
Again
:
Thou
knowest
all
the
particular
Branches
of
the
Law
;
thou
hast
a
form
of
Truth
,
as
the
Apostle
speaks
,
2
Rom
.
20.
that
is
,
a
Platform
and
Table
of
all
the
sins
which
the
Law
forbids
,
and
Duties
which
the
Law
commands
:
Yet
when
this
is
again
taught
thee
out
of
the
word
,
a
new
light
may
come
in
,
to
discover
to
thee
those
sins
which
thou
never
as
yet
sawest
before
;
a
light
which
may
divide
between
the
Marrow
and
the
Bones
,
and
Anatomize
thy
Heart
unto
thee
,
and
shew
thee
some
new
Vein
or
Artery
,
which
thou
never
yet
sawest
.
In
and
through
Prophecying
the
Secrets
of
Mens
Hearts
use
to
be
discovered
,
1
Cor
.
14.
25.
So
that
thy
experimental
applying
,
and
saving
knowledge
of
the
things
themselves
may
be
encreased
,
although
thy
Notions
be
not
.
For
tho'
the
Glass
thou
still
lookest
in
be
the
same
,
yet
thy
light
may
be
new
and
different
;
and
so
thou
mayest
come
to
see
the
Beauty
or
Deformity
of
the
things
Represented
in
it
;
which
is
the
difference
between
saving
knowledge
,
and
that
which
is
not
such
.
CHAP.
II
.
Of
the
end
and
design
of
the
Ministry
,
and
of
the
use
and
necessity
of
Ministers
set
apart
to
Preach
,
and
Devoting
,
themselves
wholy
to
that
work
.
Ephes
.
4.
8.
Wherefore
saith
he
,
when
he
ascended
up
on
High
,
he
led
Captivity
Captive
,
and
gave
Gifts
unto
Men
.
THE
Apostle
having
mentioned
in
the
7th
verse
,
the
variety
of
Gifts
given
by
Christ
under
the
New
Testament
,
enlargeth
himself
about
them
.
-
1.
By
shewing
the
Author
of
those
Gifts
,
Christ
,
according
as
was
Prophecyed
,
Psal
.
68.
18.
ver
.
8
,
9
,
10.
-
2.
By
Enumerating
the
variety
of
those
gifts
,
ver
.
11.
-
3.
The
ends
of
those
Gifts
,
ver
.
12
,
13
,
14.
1.
The
Author
of
those
gifts
set
forth
,
that
his
Person
is
God
,
Psal
.
68.
17
,
18
,
19.
Thou
the
Lord
God
;
for
none
but
God
could
have
given
them
.
2.
Then
it
is
declared
,
what
he
did
for
the
bestowing
them
.
1.
He
Descended
.
2.
He
Ascended
.
He
Descended
and
Ascended
.
The
Apostle
argues
his
Descending
from
that
word
Ascending
:
So
ver
.
9.
Now
that
he
Ascended
,
what
is
it
but
that
he
also
Descended
into
the
lower
parts
of
the
Earth
?
Psal
.
139.
15.
He
improves
that
Scripture
against
the
Jews
to
Demonstrate
,
that
the
Messiah
must
be
humbled
and
laid
low
.
He
gathers
a
Doctrine
from
a
word
,
as
we
use
to
do
.
And
from
this
observes
.
1.
That
before
God
Exalts
,
he
Humbleth
.
The
Text
says
,
first
he
Descended
.
Thus
did
God
with
his
own
Son
,
and
so
with
us
,
as
with
David
,
Joseph
,
and
any
other
whom
he
employs
.
And
therefore
humble
your selves
under
the
mighty
Hand
of
God
,
that
he
may
lift
you
up
.
2.
Observe
,
That
Christ
Descended
to
the
lowest
,
and
Ascended
to
the
highest
place
,
as
those
two
Phrases
import
.
{αβγδ}
to
the
lower
parts
of
the
Earth
:
And
his
Ascension
is
an
high
,
far
above
all
Heavens
,
{αβγδ}
,
is
Super
Supra
,
above
all
beings
above
.
The
Descending
was
into
the
lower
parts
of
the
Earth
,
the
ascending
far
above
the
Heavens
.
By
his
Descending
,
is
meant
that
emptying
himself
spoken
of
,
Phil
.
2.
For
oppositely
the
fruit
of
it
is
made
the
filling
all
things
,
Christ
was
full
of
all
,
and
God
emptyed
him
He
condescends
to
behold
things
here
below
,
Psal
.
113.
but
to
come
down
below
is
more
.
And
in
that
Phrase
,
the
lower
parts
of
the
Earth
,
he
Names
the
first
and
last
step
of
his
Descending
:
Not
from
Heaven
to
Earth
only
,
nor
to
live
on
Earth
only
.
1.
It
imports
to
be
enclosed
in
the
dark
Dungeon
of
the
Womb
,
Psal
.
139.
15.
so
the
Womb
is
called
,
and
there
to
be
hid
nine
Months
:
't
is
an
Allusion
to
curious
Workmen
,
that
work
within
doors
their
most
curious
works
.
2.
It
imports
to
be
laid
in
the
Grave
,
to
be
killed
and
buried
,
Matth
.
12.
40.
The
Son
of
Man
shall
lie
in
the
Heart
of
the
Earth
three
days
:
Not
in
Hell
,
the
place
of
the
Damned
,
as
the
Papists
would
have
it
,
but
in
the
Grave
which
is
called
the
Heart
of
the
Earth
.
As
Tyre
is
said
to
be
in
the
Heart
of
the
Sea
,
Ezek
.
24.
27.
which
yet
was
a
City
near
the
Sea-side
,
from
both
these
places
,
the
Womb
and
Grave
,
Christ
was
raised
,
and
the
same
Body
that
had
lain
in
these
two
places
and
Dungegeons
,
the
same
,
says
the
Text
,
ascends
far
above
the
Heavens
,
{αβγδ}
is
above
,
but
{αβγδ}
is
added
,
that
is
,
above
above
,
above
all
Heavens
;
that
is
,
Angels
who
are
called
Heavens
(
as
the
Devils
are
called
the
Gates
of
Hell
,
that
is
,
the
powers
of
Hell
,
for
Magistrates
Satin
the
Gates
)
so
Heb
.
7.
26.
He
is
said
to
be
made
higher
than
the
Heavens
,
that
is
in
his
Person
excelling
all
Creatures
,
(
so
Ephes
.
21.
His
Ascending
is
interpreted
to
be
far
above
all
principalities
and
powers
,
&c.
)
Tho'
't
is
true
also
,
he
is
above
all
Heavens
for
place
;
for
tho'
in
Heaven
,
yet
his
Throne
is
Conspicuous
there
eminently
.
Use
You
see
that
to
be
much
abased
by
God
,
is
the
way
to
greatest
glory
.
Fear
it
not
,
the
lower
the
Soul
is
laid
in
Distress
,
the
more
Comfort
at
last
.
The
lower
the
Ebb
,
the
greater
the
Flood
.
3.
His
Descent
was
so
low
,
as
none
would
ever
think
,
that
had
seen
him
in
his
Abasement
,
it
were
the
same
Man
who
is
now
exalted
.
He
Descended
so
low
into
so
mean
a
condition
,
that
when
you
shall
see
him
so
glorious
,
you
would
never
think
that
That
Man
should
have
been
on
the
Cross
.
Therefore
verse
10.
the
Apostle
says
,
it
is
the
same
Person
,
and
that
he
who
Descended
,
is
the
same
that
Ascended
.
And
so
the
same
Bodies
that
were
miserable
here
,
shall
Rise
again
and
be
glorified
.
't
will
be
such
an
infinite
glory
,
that
Men
will
hardly
believe
they
are
the
same
Men
.
Know
,
says
Peter
,
That
this
same
Jesus
,
whom
ye
have
Crucified
,
God
hath
made
both
Lord
and
Christ
.
4.
Observe
the
manner
of
his
Ascending
,
't
is
in
a
way
of
Triumph
:
He
leads
Captivity
Captive
.
Enemies
being
conquered
.
Princes
use
to
go
in
their
Chariots
Triumphantly
,
when
from
a
great
Journey
they
come
again
to
their
own
City
or
Country
,
Psal
.
7.
6
,
7
,
8.
Awake
(
says
he
)
in
thine
anger
,
so
shall
the
Congregation
encompass
thee
about
(
that
as
a
Conqueror
,
for
he
alludes
to
the
manner
of
Soldiers
in
the
Field
,
that
encompass
their
Lord
General
)
for
their
sake
return
then
on
High
,
as
a
Conqueror
:
Ascend
gloriously
.
And
the
leading
Captivity
Captive
is
but
to
lead
the
Enemies
Captive
,
for
the
Abstract
is
put
for
the
Concrete
;
for
so
't
is
used
,
Jud
.
c
.
5.
v.
12.
Numb
.
21.
1.
Now
then
,
5.
His
end
in
ascending
,
as
in
descending
was
,
1.
General
,
2.
Special
.
1.
General
:
That
he
might
fill
all
things
:
1.
All
places
,
Heaven
and
Earth
,
and
therefore
he
comes
into
both
;
as
a
King
that
takes
possession
of
all
his
Dominions
.
2.
That
he
might
fill
all
Persons
he
hath
ascended
,
as
the
Sun
to
fill
all
with
Light
to
the
top
of
Honour
.
3.
This
is
made
the
fruit
of
Christ's
descending
,
as
well
as
his
ascending
.
He
became
poor
,
that
we
might
be
Rich
,
he
became
empty
,
that
we
might
be
filled
.
2.
The
Second
end
of
his
Ascension
is
special
,
viz.
the
bestowing
Gifts
.
To
this
end
both
this
Ascending
and
Descending
is
here
brought
in
,
for
both
these
were
necessary
for
the
bestowing
these
Gifts
on
Men
;
he
must
both
Descend
and
Ascend
.
'
Ere
Christ
could
give
Gifts
to
Men
,
he
must
purchase
them
.
Your
Church
Officers
cost
Christ
his
Death
,
and
Christ
gave
away
himself
first
,
to
give
these
to
you
,
and
emptyed
himself
to
fill
you
.
And
to
answer
to
both
these
,
the
Phrase
the
Psalmist
useth
concerning
the
Gifts
bestowed
,
signifies
both
his
buying
of
them
,
and
giving
of
them
;
and
it
is
besides
Translated
there
by
our
Translators
,
Received
Gifts
.
1.
It
signifies
to
buy
or
purchase
Emere
,
so
{αβγδ}
signifies
,
and
is
so
used
.
Prov.
31.
16.
And
2.
It
signifies
to
give
or
bestow
:
So
usually
in
the
Hebrew
,
(
Gen.
32.
13.
Gen.
25.
2.
)
It
is
meant
to
take
and
bring
an
Offering
.
So
then
Christ's
Descending
was
to
buy
these
Gifts
,
his
Ascending
to
receive
and
give
them
.
2.
We
may
consider
the
variety
of
these
Gifts
.
1.
Extraordinary
.
2.
Ordinary
;
they
are
here
jumbled
together
,
(
also
1
Cor
.
12.
28.
and
ver
.
8
,
9
,
10.
)
And
the
Reason
is
,
because
the
Ministry
in
respect
of
the
essential
things
,
is
the
same
now
that
it
was
then
,
(
2
Tim
.
2.
2.
)
Therefore
Christ
blessed
them
,
(
Matth
.
28.
20.
)
as
God
blessed
all
Men
at
first
in
Adam
and
Eve
.
Now
if
we
know
which
Gifts
are
extraordinary
,
and
which
are
not
;
by
this
we
shall
know
.
1.
What
ordinary
Gifts
remain
,
what
ordinary
necessities
are
still
in
the
Church
.
We
find
Gifts
of
Teaching
,
&c.
and
Governing
,
and
Bowels
of
Mercy
still
:
But
no
Gifts
of
Apostles
,
Evangelists
,
&c.
remain
.
Miracles
,
Infallibility
,
and
foretelling
things
as
Prophets
,
(
so
as
Agabus
was
)
are
ceased
;
but
Gifts
of
Teaching
and
Feeding
remain
.
Now
God
continues
no
Gifts
in
vain
.
1.
The
power
of
Apostles
ceaseth
,
Acts
12.
2.
When
James
was
Slain
,
there
was
none
appointed
in
his
room
,
but
Elders
were
appointed
in
each
Church
,
Acts
14.
23.
The
Election
of
one
in
Judas
his
place
,
was
in
conformity
to
the
Patriarchs
.
2.
Prophets
are
Extraordinary
,
for
so
they
are
Ranked
,
Acts
13.
1.
Paul
and
Barnabas
were
separated
.
So
1
Cor
.
12.
28.
Agabus
,
Acts
11.
28
,
29.
and
Acts
21.
9
,
10
,
11.
3.
Evangelists
they
had
their
Calling
not
immediate
,
but
from
the
Apostles
,
as
they
from
Christ
,
by
laying
on
of
Hands
.
These
were
to
perfect
the
work
that
was
begun
,
and
to
settle
the
Churches
,
Tit
.
1.
5.
1
Tim
.
1.
3.
nor
were
they
confined
to
any
place
,
Titus
1.
5.
In
every
City
,
&c.
3.
The
ends
of
these
Gifts
are
two
.
1.
General
,
Ephes
.
4.
12.
For
the
perfecting
of
the
Saints
.
For
the
work
of
the
Ministry
,
for
the
edifying
of
the
Body
of
Christ
.
2.
More
Special
,
ver
.
13
,
14.
The
General
Ends
are
three
,
1.
Conversion
,
{αβγδ}
,
for
joynting
in
the
Members
.
He
had
compared
,
(
ver
.
4.
)
the
whole
Church
to
a
Body
,
(
as
also
ver
.
16.
)
and
every
Saint
that
belongs
to
that
Body
unto
a
Member
.
The
Members
of
which
Body
are
loosened
,
cut
off
,
scattered
one
from
another
,
and
from
the
Head
,
whilst
they
remain
unconverted
to
God
,
and
separated
from
Christ
.
And
the
Fruit
and
Success
of
Ministers
labour
,
is
to
bring
all
these
scattered
Members
into
the
right
place
in
the
Body
,
fore-ordained
to
them
by
God
.
By
Saints
,
here
he
means
the
Elect
uncalled
:
For
he
speaks
of
Conversion
,
as
in
distinction
from
growth
.
Joynting
in
,
is
bringing
in
the
Members
to
the
Body
,
Edification
is
building
them
up
.
Who
because
they
are
chosen
to
be
holy
before
him
in
love
,
afore
the
World
was
,
(
Ephes
.
1.
4.
)
they
are
by
Anticipation
called
Saints
,
and
aforehand
entituled
by
what
they
shall
be
,
as
young
,
great
H●●rs
are
Stiled
Lords
of
the
places
they
shall
have
.
They
are
called
also
Christ's
Sheep
,
John
10.
16.
Sheep
,
not
yet
brought
into
the
Fold
,
are
Tearmed
Sheep
.
So
the
Corinthians
,
not
yet
Converted
,
and
so
not
God's
People
,
(
1
Pet
.
2.
10.
)
are
tearmed
by
Election
and
Anticipation
,
the
People
of
God
,
Acts
18.
10.
I
have
much
People
in
this
City
,
yet
to
be
called
.
Thus
the
Elect
of
God
in
an
Age
afterwards
to
come
unborn
,
are
called
our
Brethren
,
and
Fellow-Servants
,
Rev.
6.
11.
And
white
Robes
were
given
unto
every
one
of
them
,
and
it
was
said
unto
them
,
that
they
should
rest
yet
for
a
little
Season
,
untill
their
Fellow-Servants
also
,
and
their
Brethren
that
should
be
killed
as
they
were
,
should
be
fulfilled
.
He
speaks
to
the
Saints
in
Heaven
in
one
Age
,
and
of
a
persecution
to
come
in
an
after
Age
,
viz
:
Of
the
Saints
to
be
killed
by
the
Arrian
or
Anti-Christian
persecution
,
that
was
long
after
to
come
.
Thus
also
Christ
calls
his
whole
Body
of
Elect
,
to
whom
the
benefit
of
his
Death
should
extend
,
whether
Converted
,
or
yet
to
be
Converted
:
He
calls
them
the
Saints
on
Earth
,
Psal
.
16.
2
,
3.
John
12.
19
,
20.
I
pray
not
for
these
Apostles
alone
(
says
Christ
)
but
for
them
that
shall
believe
through
their
word
,
namely
in
all
Ages
.
And
the
thing
prayed
for
,
was
Sanctifie
them
through
thy
Truth
.
So
then
since
the
Elect
though
unconverted
,
yet
by
Conversion
are
made
Saints
;
he
therefore
Tearms
their
Conversion
here
,
the
joynting
in
of
the
Saints
.
Take
it
thus
.
1.
God
had
given
from
everlasting
to
Jesus
Christ
as
an
Head
,
a
Company
of
Persons
of
Mankind
ordained
to
make
a
Body
to
him
,
and
such
are
their
Names
and
Persons
Represented
to
him
.
They
were
,
and
are
in
God's
and
Christ's
account
viewed
,
as
set
all
together
in
one
,
as
they
shall
be
at
the
last
day
.
But
by
the
fall
of
Man
into
sin
,
the
Members
of
all
this
Body
are
actually
and
in
themselves
loosened
and
dissolved
from
Christ
;
and
every
Joynt
and
Member
of
that
Body
,
that
by
fore-ordination
was
set
in
its
proper
Place
,
Seat
,
and
Socket
in
the
Body
,
is
now
rent
and
torn
from
the
Body
,
and
one
from
another
.
Even
as
the
Bones
of
Men
dead
are
in
a
charnel
House
.
Now
then
Ministers
are
appointed
by
God
to
be
in
their
Ministry
,
the
means
of
Converting
Men
,
and
to
gather
them
into
one
,
and
to
set
each
Elect
Saint
in
his
Right
Seat
and
Socket
of
this
Body
.
Which
,
(
Acts
2.
47.
)
is
called
adding
to
the
Church
,
such
as
should
be
saved
.
Even
as
the
Angels
Ministry
at
the
Resurrection
,
shall
be
to
gather
the
Elect
from
all
the
four
winds
,
such
is
the
work
of
Ministers
now
.
Neither
is
this
spoken
of
gathering
Members
to
a
particular
Church
,
but
is
meant
of
the
Church
Universal
,
ver
.
4.
16.
Use
.
Hence
then
learn
,
that
Ministers
are
to
employ
their
Gifts
and
Ministry
for
Conversion
of
them
without
,
as
well
as
to
build
up
the
Saints
of
their
particular
charge
,
even
Pastors
and
Teachers
are
to
mind
this
;
for
you
see
,
they
are
thereunto
appointed
.
Neither
can
,
or
should
any
particular
Church
engross
the
Gifts
of
their
Ministers
to
their
own
use
only
,
Acts
5.
19.
The
Angel
of
the
Lord
that
set
them
at
liberty
,
said
to
them
;
Go
and
stand
,
and
speak
in
the
Temple
to
the
People
,
all
the
words
of
this
Life
.
To
the
People
,
i
.
e
.
The
common
sort
unconverted
,
and
chose
out
the
most
publick
place
wherein
to
do
it
,
viz.
That
of
the
Temple
,
the
place
where
the
Jews
met
.
And
Christ
used
to
Preach
there
,
John
18.
20.
And
they
were
bidden
to
Preach
to
them
,
not
such
Truths
only
,
that
may
serve
to
build
up
the
Converted
;
but
all
the
words
of
this
Life
,
that
tend
to
Conversion
,
as
well
as
Edification
.
And
they
practised
accordingly
,
ver
.
42.
And
therefore
Saints
Converted
and
gathered
into
a
Church
,
should
not
think
those
Truths
dead
and
dry
that
tend
to
Convert
,
to
discover
to
Men
their
natural
Estate
,
&c.
For
they
tend
to
quicken
Men
dead
,
to
enlighten
the
Elect
ordained
to
be
Saints
,
and
to
joynt
them
into
Christ
.
Use
2.
And
2.
Learn
that
Ministers
are
in
a
true
and
proper
Sense
,
and
for
some
ends
Ministers
to
them
without
,
as
well
as
to
them
within
.
You
see
here
Pastors
and
Teachers
are
as
such
,
as
well
as
{αβγδ}
,
as
for
edifying
:
The
Apostles
when
they
Preacht
to
Cities
unconverted
,
as
Athens
,
Corinth
,
&c.
were
they
not
Apostles
to
them
,
tho'
the
People
owned
them
not
as
such
,
nor
knew
of
it
?
Yet
in
the
Tendency
and
Ordination
of
their
Office
,
they
were
such
to
them
,
whenever
and
where-ever
they
Preached
;
and
if
they
Converted
them
,
they
were
much
more
so
to
them
.
Yea
,
and
when
they
Preacht
,
the
power
and
presence
of
God
went
with
them
as
such
,
as
well
to
those
that
were
to
be
Converted
,
as
to
those
that
were
Unconverted
to
turn
them
,
1
Cor
.
9.
2.
If
I
be
not
an
Apostle
unto
others
,
yet
doubtless
I
am
to
you
:
For
the
Seal
of
mine
Apostleship
are
ye
in
the
Lord
.
And
God
owned
me
,
and
lookt
at
me
as
your
Apostle
,
when
his
power
accompanied
me
as
such
,
in
turning
you
to
God
.
Now
what
is
there
said
of
an
Apostle
(
who
was
sent
to
Preach
in
several
places
)
is
true
of
Pastors
and
Teachers
in
their
Circle
,
Sphere
and
place
where
they
are
called
to
Preach
.
They
Preach
as
Ministers
to
them
without
(
whether
they
acknowledge
them
or
not
)
as
well
as
to
their
own
Flock
.
And
God
looking
upon
them
as
Men
set
apart
to
the
Gospel
,
he
accompanies
them
with
the
blessing
of
a
Minister
,
and
useth
them
rather
than
others
,
to
Convert
more
generally
and
more
frequently
.
And
tho'
they
have
not
that
obligation
for
watching
,
or
power
to
Censure
,
Admonish
,
&c.
yet
as
to
Preaching
,
which
is
an
Ordinance
of
Conversion
,
they
have
.
Paul
as
an
Apostle
,
had
not
power
of
Censure
over
those
that
were
without
,
1
Cor
.
5.
12.
What
have
I
to
do
to
judge
them
that
are
without
?
No
,
not
as
an
Apostle
,
had
he
such
a
power
,
yet
to
Preach
to
them
he
had
,
and
that
as
an
Apostle
.
And
therefore
it
is
neither
on
the
one
hand
a
right
Assertion
to
say
,
that
Ministers
,
when
they
Preach
to
others
than
their
own
Church
;
are
therein
,
and
as
to
them
to
be
considered
,
but
as
private
Men
,
Gifted
Brethren
,
for
God
considers
them
as
more
,
and
blesseth
them
as
Ministers
;
and
hath
as
well
ordained
them
as
Pastors
,
to
joynt
in
the
Elect
Saints
,
as
to
build
up
.
Neither
is
it
on
the
other
side
a
true
Assertion
;
That
because
they
are
Ministers
in
Preaching
to
other
Congregations
that
hear
them
;
that
therefore
they
may
challenge
power
of
Censure
and
Excommunication
over
many
Congregations
.
The
Truth
lies
in
the
midst
.
2.
The
other
end
of
the
Ministry
is
,
as
to
joynt
in
the
Persons
Elect
,
and
to
make
the
number
compleat
Extensive
:
So
to
build
up
,
and
to
be
a
means
of
growth
unto
them
that
are
within
;
and
so
Intensive
to
increase
their
Graces
,
Acts
20.
32.
When
Men
are
Converted
,
they
yet
want
building
up
to
an
appointed
measure
(
which
yet
they
know
not
,
but
God
)
without
which
they
should
not
be
saved
,
no
more
than
if
not
Converted
they
should
not
.
Except
ye
be
Converted
,
(
says
Christ
)
and
become
as
little
Children
,
ye
shall
not
enter
into
the
Kingdom
of
Heaven
,
Matth
.
18.
3.
He
speaks
to
Men
Converted
.
Now
he
hath
appointed
the
Word
of
his
Grace
to
bring
them
to
that
measure
,
as
well
as
to
Convert
;
it
is
for
building
up
of
the
Body
.
That
word
is
added
,
as
in
Distinction
from
that
former
;
First
,
Men
must
be
brought
into
the
Body
by
a
{αβγδ}
,
then
built
up
.
The
Natural
Body
after
it
hath
all
its
Members
formed
,
then
't
is
nursed
.
The
Ministry
serves
for
both
,
the
13
verses
tells
us
,
that
the
Members
are
to
grow
up
to
a
measure
of
Stature
,
which
is
Christ's
fulness
,
Ephes
.
1.
23.
Now
unto
a
perfection
,
a
fulness
of
Body
.
1.
There
must
be
a
fulness
,
a
compleatness
of
all
Members
or
Parts
;
so
as
none
may
be
wanting
;
and
to
this
serves
Conversion
to
joynt
in
the
Members
,
and
for
this
the
Ministry
is
appointed
.
2.
There
must
be
a
fulness
of
Degrees
,
and
proportionable
growth
.
There
must
be
no
Writhen
Member
;
and
tho'
one
be
smaller
than
the
other
,
as
the
little
finger
is
to
the
rest
;
yet
it
must
arrive
to
it
's
Stature
;
and
the
Stature
of
each
is
appointed
by
God
.
And
when
the
whole
Workmanship
appears
,
and
all
is
set
together
,
there
is
an
infinite
Beauty
.
And
to
cause
them
each
to
grow
up
,
thereto
the
Ministry
serves
.
Or
if
you
will
take
the
other
Metaphor
of
building
,
as
an
Allusion
to
an
House
supposed
to
be
made
up
of
Living
Stones
,
as
those
are
,
1
Pet
.
2.
5.
Ye
also
as
lively
Stones
,
are
built
up
a
Spiritual
House
,
an
Holy
Priesthood
to
offer
up
Spiritual
Sacrifices
acceptable
to
God
by
Jesus
Christ
.
As
suppose
there
were
an
House
built
of
such
Stones
,
having
life
and
growth
as
the
Body
of
Man
hath
,
which
being
laid
on
a
Foundation
,
did
of
themselves
grow
up
into
an
House
,
there
would
be
in
such
a
case
;
1.
The
plaining
of
the
Stone
in
the
Foundation
,
as
in
it
's
proper
place
,
and
2.
The
growth
of
the
Stones
to
such
a
proportion
,
as
should
make
a
comely
building
.
Now
such
an
House
are
the
Saints
,
Ephes
.
2.
20
,
21.
And
are
built
upon
the
Foundation
of
the
Apostles
and
Prophets
,
Jesus
Christ
himself
being
the
chief
corner
Stone
.
In
whom
all
the
building
fitly
framed
together
,
groweth
unto
an
Holy
Temple
in
the
Lord
.
Now
then
,
Conversion
is
a
building
us
on
the
Foundation
,
a
laying
us
in
the
building
:
And
growth
in
Grace
is
our
growing
up
together
into
that
comely
Structure
of
the
whole
,
and
both
are
accomplisht
by
the
Ministry
.
3.
The
Third
general
end
or
use
of
Pastors
and
Teachers
,
is
the
work
of
the
Ministry
:
This
is
usually
taken
,
as
brought
in
between
both
to
shew
;
1.
That
it
is
a
work
or
calling
of
Labour
{αβγδ}
,
as
1
Tim
.
3.
13.
And
2.
Of
Service
,
not
Lordship
.
But
I
take
it
rather
as
noting
out
the
whole
work
of
their
Calling
,
and
the
whole
work
of
their
Ministration
,
which
is
the
immediate
end
of
their
Office
,
as
their
Duty
,
and
which
tends
to
those
two
other
ends
that
follow
thereon
,
through
God's
blessing
thereupon
,
viz.
that
Men
are
Converted
and
Edified
.
And
so
all
particulars
of
it
,
as
Preaching
,
Administration
of
Sacraments
,
Prayer
,
are
included
,
Acts
6.
4.
And
thus
it
imports
certain
works
to
be
performed
by
them
,
that
make
up
the
proper
special
calling
of
a
Man
set
apart
to
it
.
It
is
{αβγδ}
,
't
is
the
work
of
Service
,
as
the
word
signifies
.
When
James
,
Paul
,
and
other
Apostles
,
stile
themselves
Servants
of
Christ
,
they
intend
it
not
in
that
Sense
,
wherein
all
Christans
are
Servants
,
but
they
intend
their
being
,
as
Menial
Houshold-Servants
,
that
have
a
proper
constant
work
every
day
assigned
them
.
As
Officers
and
Courtiers
write
themselves
Servants
to
the
King
in
a
special
manner
;
and
not
as
other
Subjects
.
Therefore
a
Minister
is
stiled
by
this
,
as
a
Name
more
proper
to
him
,
The
Servant
of
God
,
2
Tim
.
2.
24.
Set
apart
to
this
work
,
Gal
.
1.
16.
Rom
.
1.
1
,
2.
An
Apostle
separated
,
and
therefore
,
1
Tim
.
3.
2.
He
calls
the
very
Office
a
work
,
because
it
should
be
his
whole
work
.
He
that
desires
the
Office
of
a
Bishop
,
desires
a
worthy
work
;
and
Chap.
4.
15.
Give
thy self
wholy
to
them
.
It
requires
the
whole
Man
,
let
him
that
Exhorts
,
be
in
Exhortation
,
&c.
Rom
.
12.
8.
Totus
in
illo
,
Let
him
make
it
his
calling
,
and
Meditate
on
these
things
,
and
make
them
his
Study
.
He
must
be
a
Scribe
instructed
,
(
Matth
.
13.
52.
)
that
by
long
use
and
exercise
,
and
experience
of
himself
and
others
,
hath
a
Treasure
of
old
Coin
and
of
new
,
a
Stock
of
Coin
laid
up
,
and
an
importation
of
new
Bullion
,
Ezra
7.
6.
He
was
a
ready
Scribe
in
the
Law
of
Moses
,
which
the
Lord
God
of
Israel
had
given
;
and
the
King
granted
him
all
his
Requests
,
according
to
the
Hand
of
the
Lord
his
God
upon
him
.
He
was
a
ready
Scribe
verst
in
't
;
and
ver
.
10.
Ezra
had
prepared
his
Heart
,
to
seek
the
Law
of
the
Lord
,
and
to
do
it
;
and
to
Teach
in
Israel
,
Statutes
and
Judgments
.
He
prepared
his
Heart
to
study
it
;
and
to
seek
out
the
meaning
,
and
to
Teach
it
,
and
he
did
nothing
else
in
comparison
.
And
(
ver
.
9.
)
The
good
Hand
of
God
was
with
him
.
You
will
e're
long
,
come
to
find
that
blessing
in
Men
set
apart
to
it
,
as
to
a
Calling
;
that
is
not
in
all
the
Gifts
of
Brethren
,
that
occasionally
perform
it
.
2.
The
more
especial
ends
of
the
Ministry
are
;
1.
Positive
.
2.
Preventive
.
1.
Positive
,
the
preserving
them
in
,
and
growing
up
to
the
unity
of
the
Faith
,
&c.
2.
Preventive
,
ver
.
14.
1.
Positive
growth
in
Knowledge
and
Faith
,
which
is
the
cause
of
all
other
growth
,
and
which
Pastors
and
Teachers
should
take
care
of
,
Jer
.
3.
15.
And
I
will
give
you
Pastors
according
to
mine
Heart
,
which
shall
feed
you
with
knowledge
and
understanding
;
that
is
,
Wisdom
Practical
and
Spiritual
.
God
hath
taken
care
,
and
made
provision
for
the
Instruction
of
his
People
in
the
Faith
and
Knowledge
,
and
set
apart
Men
,
whose
Callings
should
be
to
perfect
them
therein
;
for
which
private
Prophecying
is
not
sufficient
.
As
in
Universities
and
Colledges
;
't
is
an
ample
provision
,
that
young
Students
have
not
only
publick
Acts
which
themselves
perform
,
and
what
by
private
Study
and
Conference
they
get
;
but
they
have
Tutors
,
and
Professors
set
apart
to
make
it
their
Employment
to
Read
to
them
.
God
hath
taken
the
same
care
,
he
would
not
have
his
Children
Read
to
ex
tempore
;
but
they
have
Men
that
are
as
Scribes
instructed
in
the
Law
;
and
in
a
Church
,
Pastors
and
Teachers
are
as
Tutors
to
their
Understanding
and
Affections
,
to
Read
constantly
,
and
on
purpose
to
both
these
ends
,
and
to
improve
them
in
knowledge
specially
;
which
is
therefore
alone
mentioned
;
because
if
it
be
Spiritual
,
it
works
upon
the
Affections
.
For
if
you
grow
in
true
Spiritual
Knowledge
,
you
will
grow
in
Grace
,
2
Pet
.
3.
18.
But
grow
in
Grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
,
to
him
be
Glory
,
&c.
The
Church
is
under
Age
,
Children
,
as
ver
.
13.
not
yet
come
to
Stature
.
And
as
Great
Men
have
Tutors
for
their
Children
in
their
Travel
to
perfect
their
understandings
,
and
observe
their
Manners
:
So
hath
God
betrusted
his
Church
in
their
Pilgrimage
with
Ministers
,
whose
work
and
calling
it
is
to
Read
to
you
.
God
accounts
the
Training
up
of
his
Children
,
as
great
a
matter
as
you
do
yours
;
and
therefore
hath
not
left
them
to
the
common
care
one
of
another
.
2.
Those
words
,
until
,
&c.
Eph.
4.
13.
Which
notes
out
the
Duration
,
have
a
double
Sense
:
1.
It
means
,
Age
after
Age
.
The
Church
is
instructed
more
and
more
in
Truths
,
and
their
Judgments
by
the
Ministry
of
all
Ages
are
so
cleared
,
that
in
the
end
,
through
the
help
of
their
Ministers
,
all
differences
will
be
ended
;
and
they
will
have
one
Faith
,
&c.
and
be
one
Man
of
one
Mind
.
2.
Or
it
signifies
there
,
being
one
Foundation
of
Faith
necessary
to
Salvation
,
even
as
one
Body
(
as
ver
.
4.
)
And
these
Saints
being
to
come
forth
in
several
Ages
Successively
,
which
Ages
are
to
last
till
the
day
of
Judgment
;
the
use
and
duration
of
the
Ministry
,
is
to
last
and
continue
until
all
those
Saints
in
every
Age
,
come
and
arrive
at
this
unity
of
the
Fundamentals
of
Faith
,
and
in
the
true
knowledge
of
the
Son
of
God
,
which
as
necessary
to
Salvation
,
God
hath
ordained
;
so
as
it
shall
be
found
true
of
all
the
Saints
at
the
latter
Day
,
that
they
all
had
the
same
unity
of
Faith
.
And
the
Ministry
is
to
last
therefore
,
until
this
be
performed
.
And
truly
,
if
we
look
over
all
Stories
,
we
find
down
all
along
,
that
God
hath
performed
this
promise
in
Rome
it self
,
which
is
still
Truth
enough
to
save
Men
,
though
the
light
indeed
in
these
latter
days
in
other
things
is
so
cleared
,
that
in
denying
and
gainsaying
,
sin
against
light
,
and
so
are
lost
,
though
otherwise
they
had
Truth
enough
to
save
them
.
So
that
this
word
until
,
doth
not
simply
note
out
that
one
full
Terminus
or
Period
of
perfection
,
that
shall
be
at
the
latter
Day
,
and
not
until
then
be
accomplisht
.
(
For
it
cannot
well
be
judged
,
how
at
the
Day
of
Judgment
and
in
Heaven
,
there
is
the
unity
of
the
Faith
,
where
Faith
ceaseth
)
but
it
serves
to
note
out
what
was
to
be
a-doing
all
the
time
along
in
every
Age
.
The
Emphasis
being
put
upon
the
word
[
all
]
who
coming
in
a
Succession
into
the
World
,
the
Ministry
must
,
as
a
means
hereof
,
continue
until
[
all
]
come
to
the
same
unity
.
And
so
the
meaning
is
,
that
the
Ministry
is
needful
,
that
they
all
might
Arrive
and
be
found
to
have
the
same
Faith
,
and
to
have
arrived
to
that
Stature
here
,
who
appearing
together
at
the
latter
day
,
make
up
Christ's
fulness
.
There
are
common
principles
and
foundations
of
all
Saints
in
all
Ages
;
as
to
instance
in
that
one
,
1
Pet
.
1.
1.
Simon
Peter
a
Servant
and
an
Apostle
of
Jesus
Christ
,
to
them
that
have
obtained
like
pretious
Faith
with
us
,
through
the
Righteousness
of
God
,
and
our
Saviour
Jesus
Christ
.
There
is
an
unity
in
the
Faith
,
and
that
would
we
have
made
the
Standard
for
Liberty
and
Conscience
,
not
to
dispense
therein
.
And
we
may
acknowledge
this
to
the
Honour
of
Counsels
and
Synods
,
that
this
we
should
have
lost
,
if
it
had
not
been
for
Ministers
and
Counsels
.
2.
The
Ministry
is
necessary
to
prevent
Errors
and
Mischiess
,
to
that
purpose
.
1.
He
shews
the
danger
of
Saints
without
Officers
.
1.
They
are
as
Children
,
the
ordinary
sort
of
them
,
who
are
easie
to
be
deceived
,
to
take
Counters
for
Gold
.
2.
They
are
as
Ships
at
Sea
,
either
riding
at
Anchor
,
or
such
whose
Anchor
is
apt
to
be
broken
,
and
they
exposed
to
be
tost
in
both
cases
.
1.
If
they
lye
at
Anchor
in
the
main
Sea
;
yet
if
a
Storm
come
,
they
are
exposed
to
the
fury
of
the
Waves
,
and
to
be
tost
this
way
and
that
way
,
and
to
a
being
unsteady
,
not
knowing
what
to
hold
.
This
the
word
{αβγδ}
imports
,
to
be
carried
round
about
.
Or
2.
If
their
Anchor
break
,
then
they
are
liable
to
float
,
and
be
driven
any
way
on
Rocks
,
Heresies
and
the
like
,
and
so
to
make
Shipwrack
of
Faith
and
a
good
Conscience
.
Do
you
use
to
commit
your
Ships
you
have
but
Merchandize
in
,
unto
ordinary
Saylors
?
No
,
but
to
Men
specially
Skilled
,
to
Pilot
them
,
to
direct
them
in
a
Storm
?
2.
He
shews
the
advantage
which
evil
Teachers
have
to
do
mischief
.
1.
Many
of
them
are
Men
,
which
is
spoken
oppositely
to
the
generality
of
Saints
,
who
are
but
Children
,
and
these
as
Men
,
can
wind
and
cheat
Children
as
they
please
.
There
had
need
therefore
be
those
that
are
Men
too
,
and
Men
of
God
to
encounter
them
,
that
have
their
Senses
exercised
to
discern
good
and
evil
,
as
Heb
.
6.
13
,
14
▪
For
every
one
that
useth
Milk
,
is
unskilful
in
the
word
of
Righteousness
;
for
he
is
a
Babe
.
But
strong
Meat
belongeth
to
them
that
are
of
full
Age
,
even
those
who
by
reason
of
use
,
have
their
Senses
exercised
to
discern
both
good
and
evil
.
Such
are
necessary
,
who
are
able
to
convince
Gain-sayers
,
that
have
depths
of
knowledge
to
answer
the
depths
of
Satan
.
2.
He
says
,
they
are
Masters
of
their
Art
,
which
is
Jugling
,
and
casting
false
Dice
,
who
can
cheat
,
as
Men
at
Dice
and
Cards
.
They
can
pack
Scriptures
,
so
as
they
shall
appear
for
their
cause
;
they
have
that
slight
of
Hand
,
as
to
deceive
your
Eye
;
and
you
have
need
of
them
that
should
discover
them
,
and
their
Jugling
Tricks
,
which
being
once
discovered
,
are
the
most
plain
and
easie
to
be
avoided
.
3.
They
are
High-way-side-Men
,
that
come
stealing
on
you
by
degrees
;
and
then
with
Violence
Surprise
(
as
having
Judgment
in
an
Ambushment
)
one
Opinion
shall
draw
on
another
cunningly
,
till
being
wound
in
,
and
encompassed
about
,
you
must
needs
yield
.
Now
if
the
use
and
end
of
the
Ministry
is
to
be
as
a
preservative
from
a
Bank
and
Wall
of
opposition
against
these
:
Then
whilst
you
see
such
as
these
Deceivers
to
continue
in
the
Church
(
as
in
these
times
you
do
,
and
they
have
abounded
)
and
perceive
the
Saints
still
as
apt
to
be
deceived
;
there
must
needs
be
acknowledged
,
the
remaining
and
continuance
of
this
Ministry
,
and
the
necessity
thereof
,
as
there
will
be
to
the
end
of
the
World
.
Use
1.
See
and
consider
the
greatness
of
the
Benefit
and
Favour
of
God
,
vouchsafed
in
these
Donations
of
Ministers
and
Officers
to
his
Church
.
Which
is
discovered
out
of
the
Text
in
three
things
.
1.
It
is
a
Gift
,
and
pretious
Gift
every
way
.
A
Gift
not
for
Jehovah
only
,
or
his
Worship
,
(
although
in
that
respect
,
they
are
said
to
be
a
Gift
for
the
Lord
,
Numb
.
18.
6.
)
But
it
is
withal
added
,
To
you
they
are
given
as
a
Gift
;
so
here
says
the
Apostle
,
they
are
Gifts
to
Men
;
and
consider
the
particulars
.
1.
The
Gifts
or
inward
abilities
the
Men
have
:
How
Rich
and
Pretious
are
they
?
It
is
a
Rich
Treasure
,
tho'
in
Earthen
Vessels
.
2.
To
ordain
the
Officers
suited
to
these
Gifts
,
the
Administrations
as
well
as
the
Gifts
;
these
are
from
the
Lord
,
1
Cor
.
12.
As
Numb
.
18.
7.
I
have
given
the
Priests
Office
,
as
a
Service
of
Gift
.
God
looks
upon
the
Ordination
of
the
Office
it self
,
as
a
Gift
.
3.
That
he
should
in
his
providence
to
our
days
,
through
the
vertue
of
his
Ascension
raise
up
Men
thus
Gifted
,
to
supply
his
Church
withal
;
this
is
more
than
that
Covenant
made
to
Noah
of
,
that
Harvest
and
Spring
shall
not
cease
for
ever
.
And
4.
God
gives
them
his
Holy
Spirit
,
inclining
their
Spirits
to
undertake
this
Service
(
so
contemned
in
the
World
)
so
willingly
.
2.
They
are
the
Gifts
bequeathed
us
at
Christ's
Ascension
.
And
so
they
his
last
Gifts
,
whereby
he
would
express
his
love
;
as
Eliah
at
his
Ascending
,
let
fall
his
Mantle
;
which
with
a
double
portion
of
his
Spirit
went
.
Yea
,
they
are
the
Fruits
,
not
only
of
Christ's
Ascension
,
but
of
his
Descending
also
;
and
that
must
be
a
matter
of
infinite
Moment
;
for
the
effecting
which
,
Christ
must
take
such
a
Journey
backward
and
forward
,
from
Heaven
to
Earth
,
and
then
to
Heaven
again
.
3.
The
Donative
is
great
,
in
respect
of
the
Blessing
which
God
follows
all
these
with
.
Indeed
the
Apostle
mentions
it
not
;
but
in
citing
it
,
referreth
to
all
that
the
Psalm
speaks
of
it
.
Now
(
Psal
.
68.
19.
)
It
is
there
added
,
he
Ascended
to
give
or
receive
Gifts
for
Men
,
that
he
might
dwell
among
them
.
It
fills
up
the
Allusion
to
an
House
,
when
Christ
Ascended
,
he
became
absent
,
going
into
a
far
Country
;
but
to
the
end
he
might
visit
them
with
his
Spirit
,
and
Spiritual
Presence
.
He
first
builds
himself
an
House
on
Earth
.
(
I
will
build
my
Church
,
says
Christ
)
and
then
he
furnisheth
it
with
all
sorts
of
Officers
and
Furniture
;
and
when
't
is
thus
compleated
,
he
comes
down
into
it
,
and
dwells
in
it
,
and
delights
to
do
so
;
and
he
there
keeps
open
House
for
all
comers
.
That
Exhortation
(
Colos
.
3.
16.
)
Let
the
word
of
God
dwell
richly
in
you
,
is
spoken
to
them
as
a
Church
,
(
ver
.
15.
)
't
is
an
Allusion
to
God's
keeping
House
among
his
Saints
,
and
he
loves
they
should
fare
richly
and
deliciously
,
and
feast
all
that
would
come
in
among
them
,
which
is
done
by
Gifts
of
Officers
specially
.
This
invites
him
to
come
and
Sup
and
dwell
with
them
.
For
so
it
runs
,
He
gave
or
received
Gifts
,
that
he
might
dwell
.
Not
but
that
he
dwelt
in
these
Saints
afore
:
But
much
more
now
,
when
he
finds
all
his
Houshold-Servants
about
him
to
attend
him
.
4.
The
Donative
appears
to
be
great
from
the
ends
thereof
,
which
are
every
way
full
;
for
both
extensively
they
serve
to
bring
into
him
all
his
Members
,
and
to
make
his
Body
compleat
;
and
to
add
to
his
Church
,
such
as
shall
be
saved
;
and
so
to
bring
in
Honour
to
God
,
which
consists
as
a
King's
,
in
the
multitude
of
his
Subjects
.
And
it
is
the
Church's
Honour
to
Encrease
and
Multiply
,
and
the
means
of
each
Person's
growth
,
is
by
what
every
one
supplies
.
And
intensively
,
these
Officers
and
Ministers
do
also
serve
to
build
up
,
and
cause
to
grow
to
a
full
Stature
(
as
here
)
every
Member
also
,
Acts
20.
32.
Paul
committed
to
the
word
of
God's
Grace
,
to
build
them
up
,
&c.
And
it
is
as
if
he
he
had
said
,
now
you
have
Ministers
among
you
,
I
make
account
you
are
setled
;
you
want
nothing
but
building
up
,
until
you
come
to
Heaven
,
and
for
that
I
have
seen
you
provided
;
And
so
I
leave
and
commit
you
to
the
word
of
Grace
.
CHAP.
III
.
The
Character
and
Duty
of
a
True
,
Faithful
Minister
of
the
Gospel
.
1
Tim
.
4.
16.
For
in
doing
this
,
thou
shalt
both
save
thy self
,
and
them
that
hear
thee
.
THese
words
are
the
Close
or
Conclusion
of
a
Set
and
Solemn
Exhortation
made
to
Timothy
;
and
in
his
Person
,
to
all
that
are
or
intend
the
Ministry
.
The
Exhortation
it self
is
continued
along
from
the
eleventh
verse
,
to
this
last
Period
of
it
.
The
matter
thereof
wholy
concerns
that
part
of
a
Minister's
Office
;
Preaching
or
Teaching
,
(
ver
.
11.
)
And
this
in
distinction
from
Ruling
the
Church
;
of
which
in
the
next
Chapter
he
Treats
at
large
.
And
the
design
of
the
Apostle
,
is
to
give
several
directions
and
instructions
to
him
,
how
to
render
himself
a
powerful
and
profitable
Preacher
unto
the
Salvation
of
himself
and
others
,
intermixt
with
stimulations
to
care
and
diligence
in
the
observation
of
those
Directions
.
The
Directions
and
Instructions
are
reduced
into
two
Heads
;
as
appears
both
by
the
entrance
into
that
part
of
his
Discourse
,
(
ver
.
12
,
13.
)
and
then
again
in
the
conclusion
of
it
in
this
verse
.
1.
He
directs
him
to
have
a
special
care
of
his
own
Personal
Converse
,
verse
12.
Be
thou
an
Example
of
the
Believers
in
word
,
or
good
Conference
or
Discourse
in
Conversation
,
or
Deeds
answerable
,
&c.
Christ
Taught
with
Authority
,
and
not
as
the
Scribes
.
For
they
say
,
and
do
not
,
says
Christ
.
2.
He
directs
him
to
furnish
himself
with
meet
Abilities
for
Preaching
it self
,
v.
13.
Till
I
come
,
give
attendance
to
Reading
,
to
Exhortation
,
to
Doctrine
,
Till
I
come
:
As
if
he
should
have
said
,
until
when
I
shall
afford
thee
other
helps
by
conference
,
and
the
like
:
I
think
meet
to
give
these
Instructions
,
which
is
all
I
can
do
by
an
Epistle
.
Here
is
first
,
the
Preparatory
part
,
that
he
must
furnish
him
with
Materials
,
give
attendance
to
Reading
,
with
Meditation
and
Study
,
(
ver
.
15.
)
Now
this
Reading
must
have
an
Object
:
And
what
that
is
Paul's
Parallel
Exhortation
to
the
same
,
Timothy
resolves
us
,
2
Tim
.
3.
16.
All
Scripture
is
given
by
inspiration
of
God
,
and
is
profitable
for
Doctrine
.
2.
As
for
that
which
is
here
in
one
word
Tearmed
Exhortation
;
there
he
brancheth
it
forth
into
the
particulars
of
it
,
Profitable
for
Reproof
,
Correction
,
Instruction
in
Righteousness
.
That
the
Man
of
God
may
be
perfect
;
as
you
say
he
is
a
perfect
Artist
;
a
perfect
Physitian
;
that
is
,
skill'd
in
all
these
parts
of
Learning
,
Requisite
to
that
Function
;
in
Anatomy
,
in
Simples
,
in
the
Nature
and
Symptoms
of
Diseases
,
and
in
the
cures
of
them
.
And
thus
he
Subjoyns
,
explaining
himself
;
and
it
is
Exegetical
when
he
says
,
Throughly
furnished
to
every
good
work
,
viz.
of
the
Ministry
.
As
in
general
he
Tearms
it
,
(
Eph
4.
12.
)
The
work
of
the
Ministry
,
so
here
he
expresseth
his
instructions
,
that
to
every
good
work
,
that
Timothy
should
be
furnished
,
that
is
,
to
every
business
which
belongs
to
that
Function
.
For
so
in
his
intention
here
,
it
is
to
be
Restrained
,
viz.
to
such
particular
work
,
as
Doctrine
Reproof
,
&c.
which
he
had
mentioned
,
and
what
ever
else
there
may
be
supposed
.
3.
We
have
the
Executive
part
,
wherein
he
reduceth
the
work
of
Preaching
to
two
Heads
.
1.
Exhortation
,
which
we
call
Application
,
provoking
and
stirring
Men
up
to
practice
.
2.
Doctrine
,
Teaching
,
Explaining
,
Confirming
Divine
Truths
out
of
the
Scriptures
,
in
a
Dogmatical
way
.
Solomon
speaking
Summarily
of
Preaching
in
the
Synagogues
(
which
he
calls
their
Assemblies
,
which
had
Masters
or
Rulers
over
them
;
or
rather
(
as
others
think
)
Interpreters
of
Sacred
Scriptures
,
then
written
by
himself
and
others
,
infallibly
guided
by
one
Shepherd
)
Thus
Eccles
.
12.
9.
And
moreover
because
the
Preacher
was
Wise
,
he
still
taught
the
People
Knowledge
;
yea
,
he
gave
good
heed
,
and
sought
out
,
and
set
in
order
many
Proverbs
.
He
makes
the
same
Division
of
the
work
of
Preaching
.
The
words
of
the
Wise
(
says
he
)
are
as
Goads
pricking
on
to
Holiness
.
And
as
Nails
which
rivet
and
fasten
Truths
in
Men's
minds
,
or
which
are
as
Nails
to
hold
up
and
support
lesser
chains
of
Truth
,
that
are
Consequential
from
those
that
are
more
fundamental
,
and
hang
upon
them
.
Now
Paul's
Scope
is
,
as
to
exhort
Timothy
to
a
Diligence
in
these
two
parts
of
Preaching
;
so
in
his
Reading
the
Scriptures
,
to
have
these
two
parts
in
his
Eye
and
Design
.
And
therefore
it
is
,
he
joyns
these
two
with
that
of
Reading
in
one
continued
Speech
;
because
the
use
he
would
have
him
make
of
Reading
,
should
be
still
,
to
sort
and
adjust
what
materially
in
Scripture
he
found
serving
unto
these
two
parts
of
Preaching
,
either
to
strengthen
and
thicken
all
sorts
of
Exhortation
,
as
there
should
be
occasion
,
with
Testimonies
of
Scriptures
:
Or
if
he
were
to
explain
and
confirm
any
Truths
,
to
have
in
a
readiness
Scriptures
to
do
it
by
:
That
in
what
he
speaks
,
though
out
of
never
so
fresh
and
full
experience
,
he
might
not
seem
to
speak
barely
as
a
Man
;
but
should
still
produce
the
Scripture
,
speaking
the
same
thing
,
as
Paul
tells
us
that
he
did
,
(
1
Cor
.
9.
8.
)
Say
I
these
things
as
a
Man
?
Saith
not
the
Law
the
same
also
?
And
as
you
have
it
,
Acts
26.
22.
Saying
none
other
things
then
what
the
Prophets
and
Moses
did
say
,
should
come
to
pass
.
And
the
Scriptures
are
an
abundary
,
for
all
sorts
of
Truths
and
Experiences
Spiritual
;
for
Exhortations
,
Doctrines
and
Confirmations
of
all
sorts
.
And
when
a
Man
speaks
his
own
Faith
and
Experience
▪
in
the
very
meaning
and
sense
of
the
Holy
Ghost
,
it
hath
power
in
it
;
yea
,
his
power
to
accompany
it
.
If
any
Man
speak
,
let
him
speak
as
the
Oracles
of
God
,
1
Pet
.
4.
11.
4.
And
again
at
the
15th
verse
,
he
calls
upon
him
to
Meditate
on
these
things
.
Which
Speech
refers
(
as
Chrysostom
says
)
to
the
things
spoken
,
ver
.
13.
And
therein
(
say
I
)
it
refers
not
barely
or
so
much
to
the
Precepts
or
Instructions
themselves
,
as
to
the
things
propounded
in
them
;
Namely
,
the
Scriptures
read
by
him
,
that
by
Meditation
and
Study
,
he
should
search
forth
the
mind
of
God
in
them
;
and
by
Industry
and
Intention
of
Mind
,
sort
what
he
finds
therein
unto
Exhortation
and
Doctrine
;
yea
,
and
make
this
his
Calling
,
{αβγδ}
,
Sis
totus
in
illis
,
Give
thy self
wholy
to
them
.
He
was
not
to
Read
or
Study
the
Scriptures
,
as
a
private
Christian
is
bound
to
do
,
(
which
is
his
Duty
and
Character
,
Psal
.
1.
2.
In
the
Law
of
God
,
he
Meditates
Day
and
Night
)
but
as
one
that
is
to
make
Provision
for
the
Comfort
,
Direction
,
and
Instruction
of
others
,
as
one
who
is
to
Read
to
the
end
,
he
may
be
able
to
Teach
,
Exhort
,
&c.
(
as
was
observed
)
He
is
to
do
these
things
,
as
a
Man
that
is
separated
to
the
Gospel
,
Rom
.
1.
1.
who
is
as
a
publick
Steward
or
Provider
to
a
great
Family
,
as
both
Christ
and
Paul
compares
the
Ministers
of
the
Gospel
,
Christ
in
Matth
.
13.
52.
Paul
in
2
Cor
.
4.
1.
A
Minister
therefore
is
to
be
furnished
with
a
Treasure
and
a
Stock
,
as
Christ
there
speaks
and
compares
it
:
And
it
is
not
his
Duty
to
do
this
for
a
time
,
and
then
to
think
himself
furnished
enough
;
but
he
is
to
continue
,
to
persevere
in
them
.
So
in
this
verse
,
the
Apostle
still
carrying
these
things
in
his
Eye
,
enjoyns
him
so
to
continue
in
this
Study
,
as
his
profiting
might
appear
to
all
,
verse
15.
his
profiting
in
knowledge
in
the
Scriptures
,
[
Gal
.
1.
14.
I
profited
says
Paul
,
in
the
Jews
Religion
,
in
the
knowledge
of
it
,
and
zeal
for
it
)
as
well
as
his
profiting
in
Piety
.
And
all
this
concerns
those
who
in
their
own
intentions
,
have
set
their
Hearts
upon
the
Ministry
,
as
the
mark
of
their
Calling
,
and
are
in
preparation
to
it
,
as
well
as
it
doth
concern
those
that
actually
are
in
the
Calling
of
the
Ministry
.
Now
then
consider
,
that
Paul
should
give
these
Directions
and
Counsels
to
Timothy
,
who
had
something
extraordinary
in
his
Call
,
it
was
by
Prophetical
Designment
,
(
1
Tim
.
1.
18.
)
The
Holy
Ghost
setting
him
forth
unto
it
by
Name
.
Even
as
(
Acts
13.
2.
)
You
read
that
Paul
and
Barnabas
were
by
Name
at
a
Fast
;
and
as
it
should
seem
,
this
our
Timothy
,
was
at
a
like
Church-meeting
at
Ephesus
,
ver
.
14.
of
this
Chapter
;
at
which
Paul
was
present
,
2
Tim
.
1.
6.
And
therefore
he
may
be
supposed
to
have
had
a
participation
of
Gifts
extraordinary
,
which
was
common
in
those
times
.
He
also
had
from
a
Child
,
been
trained
up
in
the
Knowledge
of
the
Scriptures
,
2
Tim
.
3.
15.
and
had
now
,
(
when
this
was
wrote
)
as
a
Preacher
,
been
experienced
long
in
them
.
Yet
he
calls
a-fresh
upon
Timothy
,
to
give
attendance
to
Reading
,
Meditation
or
Study
;
and
to
give
himself
together
with
Preaching
wholy
unto
these
things
.
What
pretence
then
can
there
be
,
either
that
the
Ministry
,
or
the
Preparation
to
the
Ministry
,
is
not
now
in
our
days
as
a
Calling
,
with
Labour
and
Study
,
as
other
Callings
,
to
be
attained
?
There
is
a
Generation
of
Men
,
that
are
against
acquired
knowledge
,
or
that
which
is
sought
out
by
Study
,
or
received
from
others
,
and
would
have
all
infused
.
Now
consider
that
Timothy
had
the
main
and
chief
of
his
knowledge
this
way
,
2
Tim
.
3.
14.
Continue
in
the
things
thou
hast
learned
,
and
hast
been
assured
of
,
knowing
of
whom
tbou
hast
learned
them
,
he
had
learned
them
of
Paul
.
Paul
indeed
himself
,
had
it
by
Revelation
,
Gal
.
1.
14.
I
indeed
,
(
says
Paul
)
had
the
Gospel
by
Revelation
:
I
neither
received
it
of
Man
,
neither
was
I
taught
it
,
but
by
the
Revelation
of
Jesus
Christ
,
which
was
my
special
priviledge
.
Revelation
is
there
opposed
unto
two
other
ways
of
knowing
Divine
Truth
.
1.
By
Tradition
,
which
is
receiving
it
from
Man
;
as
most
do
their
Religion
.
2.
By
instruction
,
and
Teaching
as
Paul
Taught
Timothy
,
and
this
is
the
way
of
ordinary
Christians
and
Professors
,
and
hinders
not
the
knowing
things
,
by
Faith
or
Experience
.
For
so
Paul
there
tells
us
,
that
Timothy
had
been
assured
of
them
,
and
yet
Taught
;
and
Timothy
was
by
Teaching
,
to
propagate
them
to
other
Teachers
,
2
Tim
.
2.
2.
And
the
things
that
thou
hast
heard
of
me
among
many
Witnesses
,
the
same
commit
thou
to
faithful
Men
,
who
shall
be
able
to
teach
others
also
.
And
this
may
be
had
from
Men's
Writings
,
as
well
as
ore
tenus
,
by
word
of
Mouth
,
witness
Paul's
both
Books
and
Parchments
,
2
Tim
.
4.
13.
The
Cloak
that
I
left
at
Troos
with
Carpus
,
when
thou
comest
bring
with
thee
,
and
the
Books
,
but
especially
the
Parchments
.
Books
were
those
of
other
Mens
Writings
,
and
Parchments
his
own
(
which
he
therefore
put
a
mark
especially
upon
)
his
own
excerpta
,
or
notes
gathered
out
of
others
:
Or
because
,
if
he
had
a
Revelation
,
he
might
forget
it
,
he
had
therefore
his
Memorials
in
Writing
.
Yea
,
that
word
{αβγδ}
(
which
we
Translate
Cloak
)
as
Estius
and
others
say
,
was
a
Case
for
Books
,
librorum
repositorium
from
{αβγδ}
which
signifies
a
Book
,
or
the
Bark
of
Trees
,
on
which
then
Books
were
written
.
Daniel
also
tho'
a
Prophet
,
understood
by
Books
the
Period
of
the
Captivity
,
Dan
.
9.
2.
I
Daniel
,
understood
by
Books
the
number
of
the
years
,
whereof
the
word
of
the
Lord
came
to
Jeremiah
the
Prophet
.
Jeremiah
had
the
Prophecy
by
Revelation
;
but
the
accomplishment
Daniel
understood
by
Records
,
and
so
set
himself
to
Fast
:
And
God
Recompensed
his
Diligence
in
the
search
of
this
with
a
Revelation
of
a
more
happy
Period
,
the
coming
of
Christ
in
the
Flesh
,
at
the
Close
of
that
day's
Fast
.
And
what
says
our
Saviour
Christ
also
?
Mat
.
13.
52.
Every
Scribe
which
is
instructed
unto
the
Kingdom
of
Heaven
,
is
like
a
Man
that
is
an
Housholder
,
which
bringeth
forth
out
of
his
Treasure
,
things
new
and
old
.
1.
He
speaks
of
Ministers
of
the
New
Testament
,
who
are
instructed
or
furnished
for
the
Kingdom
of
Heaven
.
And
yet
,
2.
He
gives
them
the
same
Title
which
they
had
under
the
Old
,
viz.
Scribes
.
For
in
this
respect
,
their
calling
and
work
is
much
alike
,
as
also
the
means
of
attaining
knowledge
,
Matth
.
23.
34.
I
send
unto
you
Prophets
,
Wise
Men
and
Scribes
,
(
says
Christ
)
speaking
of
the
Preaching
of
the
Gospel
.
Of
Ezra
it
is
said
,
Ezra
7.
6.
He
was
a
ready
Scribe
in
the
Law
of
Moses
,
which
the
Lord
had
given
.
Ready
,
some
read
it
diligent
,
as
that
which
had
made
him
ready
,
so
you
have
it
,
Prov.
22.
29.
A
Man
diligent
in
his
business
.
And
Ezra
7.
10.
it
was
added
,
That
Ezra
had
prepared
his
Heart
,
to
seek
the
Law
of
the
Lord
;
that
is
,
had
set
himself
with
all
his
might
,
to
find
out
the
meaning
of
it
,
and
to
do
it
,
and
to
Teach
in
Israel
Statutes
and
Judgments
.
3.
Christ
in
that
Text
,
Matth
.
13.
52.
means
,
that
they
are
to
be
furnished
with
a
store
and
Treasure
of
knowledge
,
laid
up
aforehand
,
and
ready
at
hand
;
and
4.
That
they
should
have
the
knowledge
of
former
Ages
,
and
so
bring
forth
things
old
,
as
well
as
new
Truths
observed
in
present
times
:
And
therefore
Decreta
Prudentum
,
the
Decrees
and
Interpretations
of
other
Ages
and
Persons
are
to
be
consulted
.
For
though
Christ
hath
promised
,
that
what
ever
Secret
is
in
the
Scriptures
,
shall
be
uttered
and
known
openly
,
and
upon
the
House
tops
,
(
Mark
4.
21
,
22.
)
yet
his
promise
is
not
,
that
every
one
shall
be
in
any
one
Age
only
;
but
he
doth
this
Successively
,
and
in
one
Age
one
Secret
is
discovered
,
that
was
not
afore
.
One
Age
Sows
,
and
another
Reaps
,
(
John
4.
36
,
37.
)
and
day
instructs
night
,
and
night
day
,
Psal
.
19.
Which
passages
in
that
Psalm
,
the
Apostle
interprets
of
the
Teachings
and
Writings
of
Apostles
and
Ministers
,
that
go
forth
into
all
the
World
,
Rom
.
10
▪
18.
The
darkest
night
in
Popery
,
as
it
received
and
retained
much
light
from
Augustine
,
whose
Writings
preserved
the
Foundations
in
the
Romish
Church
,
and
his
light
as
the
day
of
the
Primitive
Times
,
hath
Transmitted
and
Taught
us
this
in
this
day
of
the
Gospel
,
many
Truths
which
otherwise
we
should
have
been
to
seek
in
.
And
answerably
the
Apostle
,
(
Eph.
4.
)
tell
us
;
that
from
the
time
of
Christ's
Ascension
,
Pastors
and
Teachers
should
Teach
the
whole
Universal
Church
to
come
,
to
the
end
of
the
World
,
ver
.
13.
which
could
not
be
,
did
not
the
Ministry
of
one
Age
,
afford
and
traduce
down
light
unto
another
.
Thruth's
are
Christ's
currant
Mony
,
for
one
Age
as
well
as
another
;
and
some
of
them
are
stampt
in
one
Kings
Reign
,
others
in
another
.
If
we
should
have
had
no
more
Silver
in
this
Kingdom
,
then
what
was
brought
in
our
Age
,
how
poor
should
we
be
?
That
is
Revealed
to
one
,
that
is
not
to
another
;
It
was
so
even
in
those
times
,
when
knowledge
by
Revelation
was
most
frequent
,
1
Cor
.
14.
30.
And
how
doth
the
Apostle
take
such
Men
up
?
What
(
says
he
)
came
the
word
of
God
out
from
you
?
Or
came
it
only
to
you
?
ver
.
36.
as
if
he
should
have
said
,
God
hath
Taught
other
Ages
and
Churches
,
as
well
as
you
.
And
you
cannot
say
of
any
one
,
we
have
no
need
of
you
;
that
is
,
of
your
light
or
help
,
as
(
1
Cor
.
12.
)
the
Apostle
,
to
another
,
though
like
purpose
,
infers
.
Whereas
some
Men
are
for
Preaching
only
Extempore
,
and
without
Study
,
Paul
bids
Timothy
Meditate
,
and
Study
,
and
give
his
mind
wholy
to
these
things
.
Even
in
writing
some
Scriptures
,
the
Pen-men
,
though
guided
infallibly
by
the
Holy
Ghost
,
yet
used
Study
and
Meditation
and
Art
in
the
contriving
of
them
.
That
Psalm
of
Psalms
,
Psal
.
45.
that
Song
of
Songs
about
Christ's
Kingdom
,
is
an
evidence
of
this
.
It
was
a
Poem
,
and
of
all
other
the
Master-piece
,
and
the
first
rude
Draught
of
that
Song
of
Songs
,
which
Solomon
after
wrote
,
and
the
very
Epitome
of
it
.
Now
what
is
his
Preface
to
it
?
My
Heart
is
boyling
up
a
good
matter
,
ver
,
1.
(
so
in
your
Margents
)
it
was
boyled
in
his
thoughts
(
as
the
Meat-offering
in
the
Law
with
Oyl
,
Lev
.
7.
9.
)
and
so
it
was
prepared
by
Study
,
to
be
offered
up
to
God
.
I
speak
the
things
which
I
have
made
,
touching
the
King
(
says
the
Psalmist
,
Psal
.
45.
1.
)
i
.
e
.
I
speak
my
works
to
the
King
.
He
calls
it
,
as
Men
do
their
Writings
,
his
Works
;
and
Dedicates
it
as
Men
do
works
to
the
King
.
And
again
,
Solomon
that
wrote
the
Canticles
and
Ecclesiastes
,
professeth
that
in
Teaching
the
People
,
he
gave
good
heed
,
and
sought
out
,
and
set
in
order
many
Proverbs
;
he
weighed
things
as
in
Scales
,
as
some
read
it
,
sought
them
out
,
and
set
them
in
order
;
yea
,
and
he
sought
to
find
out
words
that
might
take
,
Ecclesiast
.
12.
9
,
10.
All
which
imports
,
that
it
did
cost
Study
.
Yea
,
if
it
be
considered
,
these
Men
who
decry
Learning
and
Study
,
yet
do
not
themselves
,
keep
to
this
their
Law
;
for
that
sound
knowledge
which
they
have
,
or
retain
,
hath
been
from
the
ministry
of
this
Age
,
which
hath
diffused
it
,
and
lighted
the
whole
House
;
and
yet
unthankfully
they
set
up
against
them
,
with
that
light
they
have
had
by
Retail
from
them
.
Neither
can
they
be
said
to
Preach
Extempore
,
or
what
is
at
that
present
Revealed
;
for
they
Preach
those
things
which
their
thoughts
and
speeches
have
been
exercised
in
before
.
So
as
ordinarily
the
Extemporariness
is
in
respect
of
memory
;
for
it
is
what
comes
to
their
memories
of
notions
again
and
again
Meditated
upon
.
The
Holy
Ghost
may
be
supposed
to
bring
to
remembrance
,
things
before
considered
in
Study
and
Meditation
,
or
reading
in
order
to
Doctrine
and
Exhortation
in
publick
.
And
that
place
of
Christ's
,
Luke
21.
14.
Meditate
not
aforehand
what
to
say
,
is
spoken
in
case
of
Persecution
,
(
ver
.
12.
)
and
of
being
brought
to
the
Bar
;
which
is
in
an
extraordinary
season
,
and
so
hath
usually
extraordinary
assistance
:
It
is
not
spoken
of
ordinary
Sermons
in
the
Pulpit
.
And
again
they
were
ordinarily
taken
on
the
suddain
;
and
haled
away
to
answer
presently
,
as
Christ
himself
was
;
and
so
could
not
Premeditate
,
to
comfort
them
therefore
,
he
gives
forth
that
promise
.
And
again
,
it
excludes
not
Premeditation
;
for
the
Christians
studyed
,
and
Studyed
Apologies
:
But
it
is
spoken
against
Anxiety
,
and
Solicited
that
way
,
and
to
provoke
them
rather
to
a
dependency
on
the
Spirit
to
help
them
,
though
they
had
prepared
never
so
much
.
I
shall
only
close
this
,
with
the
very
conclusion
of
Solomon's
Ecclesiast
.
which
hath
an
Admonition
in
it
full
of
weight
,
Eccles
.
12.
12.
And
further
by
these
,
My
Son
,
be
Admonished
:
Of
making
many
Books
there
is
no
end
,
and
much
Study
is
a
weariness
of
the
Flesh
.
Concerning
the
Scope
and
Coherence
of
this
;
I
observe
,
1.
That
he
having
commended
the
Writings
of
Sacred
Scriptures
(
wrote
by
himself
and
the
Prophets
inspired
by
God
immediately
)
unto
every
Man's
Study
and
Search
,
he
gives
a
Caveat
and
an
Admonition
concerning
Reading
and
Studying
too
many
other
Books
.
Those
words
,
And
further
by
these
be
Admonished
,
seems
to
import
only
a
superadded
Admonition
:
As
we
use
to
say
,
over
and
above
,
and
in
fine
,
take
this
Admonition
.
Others
read
it
thus
,
Magis
or
potius
ex
his
Admonitus
,
that
is
,
Rather
seek
Knowledge
and
Instruction
ex
his
,
out
of
these
Books
,
than
others
that
are
of
Men's
Writings
,
and
Forraign
to
a
Christian
.
Exercise
thy self
in
the
Study
of
the
Scriptures
,
and
what
doth
best
serve
to
open
and
explain
them
.
Others
(
which
comes
all
to
one
)
Paraphrase
it
thus
,
Amplius
his
,
Cave
quaeras
,
Take
heed
of
seeking
too
inordinately
,
other
Knowledge
then
what
is
in
these
:
Or
then
that
tendeth
to
explain
these
.
Or
if
you
will
have
my
mind
says
Solomon
more
plainly
,
take
heed
of
making
or
reading
many
other
Books
;
for
there
is
no
end
,
no
satisfaction
in
them
.
And
besides
much
Study
is
wearisom
to
the
Flesh
,
and
preys
upon
the
best
of
the
Spirits
.
I
observe
,
he
doth
not
altogether
Condemn
reading
other
Books
,
or
making
of
them
,
only
preferring
others
to
these
,
or
not
counting
these
most
excellent
:
And
2.
He
condemn●
reading
too
many
;
and
3.
He
finds
fault
with
it
,
when
it
tends
to
decay
of
Health
and
Spirits
▪
And
this
is
to
be
reckoned
among
these
Vanities
,
which
we
had
cryed
down
as
vain
,
and
not
simply
unlawful
,
as
Gardens
,
Orchards
,
&c.
are
not
.
2.
He
did
this
in
his
times
,
when
the
Holy
Scriptures
were
but
few
,
in
comparison
of
that
access
which
we
have
had
since
;
for
David
had
but
Moses's
Law
:
Yet
you
see
how
he
Studyed
it
day
and
night
.
3.
He
propounds
in
the
Coherence
of
these
words
with
the
former
his
own
example
,
as
he
had
done
in
other
things
,
throughout
this
Book
.
He
was
a
Writer
and
Reader
of
many
Books
,
perhaps
the
greatest
in
the
World
;
and
many
of
them
were
not
Scriptures
;
but
of
other
things
;
and
he
found
it
Vanity
,
as
he
had
found
the
rest
.
It
had
took
up
too
much
of
his
time
,
and
had
shortned
his
Days
.
And
therefore
(
says
he
)
I
commend
to
you
rather
my
Sacred
Writings
,
than
all
the
other
Books
of
mine
or
others
in
the
World
.
And
indeed
the
Holy
Scriptures
wrote
by
him
only
have
remained
,
when
the
other
are
lost
.
Yea
,
4.
By
the
next
words
;
Fear
God
,
and
keep
his
Commandments
,
he
would
insinuate
,
that
even
Study
had
took
up
too
much
of
the
Man
from
Piety
,
and
keeping
up
Communion
with
God
.
Therefore
so
we
should
Study
,
as
that
the
whole
and
main
of
our
Souls
,
may
be
in
the
Worship
of
God
,
and
doing
his
Will
,
which
these
Books
teach
you
,
says
he
,
and
none
other
.
And
last
of
all
,
I
observe
it
is
his
last
Admonition
,
and
he
reserved
it
to
bring
it
in
last
.
For
1.
Learning
is
of
all
other
,
the
best
Vanity
this
World
hath
.
Wisdom
(
says
he
)
is
better
than
folly
,
and
so
is
apter
to
draw
the
Heart
away
from
God
,
and
his
Holy
Scriptures
;
and
yet
even
this
is
a
Vanity
,
says
Solomon
,
as
well
as
the
rest
.
He
had
before
concluded
in
general
,
and
made
an
end
of
reckoning
up
any
more
Vanities
,
(
ver
.
8.
Vanity
of
Vanities
,
all
is
Vanity
,
says
the
Preacher
)
only
as
having
forgotten
one
as
necessary
to
be
mentioned
,
as
any
other
;
he
brings
it
in
with
a
Furthermore
(
as
our
Translators
read
it
)
as
if
he
had
said
last
of
all
,
I
gave
you
this
Admonition
,
to
the
end
it
may
the
more
stick
with
you
,
Further
my
Son
,
be
Admonished
.
And
he
doth
it
,
as
you
have
heard
upon
occasion
of
commending
the
Scripture
too
,
as
alone
sufficient
to
make
one
wise
in
the
fear
of
God
,
and
all
this
is
done
to
make
the
admonition
more
weighty
and
solemn
.
CHAP.
IV
.
Of
the
Ministers
Maintenance
.
Of
the
Right
,
&
Tenure
,
by
which
he
hath
a
claim
to
it
.
Of
the
ways
,
and
means
,
by
which
it
is
to
be
setled
and
raised
.
IN
discoursing
of
the
maintence
which
is
due
to
a
Minister
of
the
Gospel
we
must
first
consider
upon
what
a
Tenure
he
holds
his
right
to
it
,
and
that
consideration
will
guide
us
to
find
out
by
what
Rule
this
Maintenance
is
to
be
proportioned
.
1.
The
Ministers
of
Christ
under
the
new
Testament
hold
their
Tenure
of
Right
to
a
due
Maintenance
,
by
vertue
of
the
Laws
of
common
Justice
as
are
practised
between
Men
and
Men
in
like
affairs
.
By
the
same
right
;
on
which
all
other
stipends
of
Places
,
Offices
and
Callings
in
Kindgoms
,
or
common
wealths
,
are
founded
,
these
sacred
Officers
may
challenge
a
Maintenance
due
,
and
proper
for
them
.
As
both
Civil
and
Military
Offices
,
as
that
of
a
Captain
in
war
,
or
of
a
Judge
,
Chancellor
,
&c.
have
a
stipend
from
the
state
propotion'd
according
to
the
Rules
of
common
Justice
currant
among
Men
,
so
a
Minister
ought
to
have
a
Maintenance
from
the
Church
,
by
the
same
Rule
of
Justice
,
suited
to
the
dignity
and
Labour
of
his
place
and
calling
.
The
Stipends
of
Offices
in
humane
Governments
are
measured
out
by
these
Rules
.
-
1.
The
dignity
of
the
place
is
considered
,
and
due
provision
is
made
,
that
the
person
may
have
an
allowance
sufficient
to
uphold
the
honour
of
his
Function
.
-
2.
The
expences
of
the
Office
are
also
rated
,
that
the
person
may
be
furnish'd
to
discharge
all
that
his
being
in
such
a
place
requires
.
-
3.
The
Hazard
which
he
may
undergo
in
his
Office
comes
also
into
Consideration
.
-
-
4.
The
Labour
and
pains
of
the
places
and
Calling
are
weigh'd
,
and
a
due
Consideration
had
of
them
.
-
5.
The
breeding
,
and
Education
of
the
persons
before
they
can
be
fitted
for
such
an
Office
is
also
put
into
the
Balance
.
-
6.
An
account
is
made
how
beneficial
and
useful
a
Person
in
such
an
Office
is
to
the
Government
.
All
these
things
in
all
sorts
of
Offices
are
valued
among
Men
,
by
the
common
rate
that
Justice
currant
among
men
doth
put
upon
them
.
And
all
these
considerations
so
far
as
they
are
found
in
this
sacred
Office
of
the
Ministry
(
as
they
are
all
)
are
by
that
standard
of
common
Justice
,
and
Customs
of
Men
in
like
Callings
,
to
be
regarded
and
this
Office
is
to
have
its
stipend
answerably
proportion'd
.
Now
that
this
Calling
holds
upon
these
Tenures
of
Common
Justice
is
evident
,
because
the
pleas
us'd
in
the
New
Testament
for
the
Maintenance
of
Christ's
Ministers
are
founded
upon
this
claim
,
and
this
right
and
Tenures
are
pleaded
therein
.
1.
Let
us
consider
the
Text
,
1
Cor
.
9.
7
,
8
,
9
,
10
,
11
,
12
,
13
,
14.
Who
goeth
a
warfare
any
time
at
his
own
charges
?
who
planteth
a
Vineyard
,
and
eateth
not
of
the
fruit
thereof
?
or
who
feedeth
a
flock
,
and
eateth
not
of
the
milk
of
the
flock
?
Say
I
these
things
as
a
Man
?
or
saith
not
the
Law
the
same
also
?
For
it
is
written
in
the
Law
of
Moses
,
Thou
shalt
not
muzzle
the
mouth
of
the
Ox
that
treadeth
out
the
Corn
:
Doth
God
take
care
for
Oxen
?
Or
saith
he
it
altogether
for
our
sakes
?
for
our
sakes
,
no
doubt
,
this
is
written
:
that
he
that
ploweth
should
plow
in
hope
:
and
he
that
thresheth
in
hope
should
be
partaker
of
his
hope
.
If
we
have
sown
unto
you
spiritual
things
,
is
it
a
great
thing
if
we
should
reap
your
carnal
things
?
If
others
be
partakers
of
this
power
over
you
,
are
not
we
rather
?
Nevertheless
,
we
have
not
used
this
power
:
but
suffer
all
things
,
lest
we
should
hinder
the
Gospel
of
Christ
.
Do
ye
not
know
that
they
which
Minister
about
holy
things
,
live
of
the
things
of
the
Temple
?
and
they
which
wait
at
the
Altar
,
are
partakers
with
the
Altar
?
Even
so
hath
the
Lord
ordained
,
that
they
which
preach
the
Gospel
,
should
live
of
the
Gospel
.
Mark
the
instances
which
he
brings
.
1.
Of
Souldiers
,
and
their
places
in
War
.
2.
Of
Planters
of
a
Vineyard
.
3.
Of
a
Shepherd
.
And
he
adds
this
expression
,
Say
I
these
things
as
a
man
?
He
insists
on
the
examples
and
customs
of
Men
,
in
the
like
cases
,
the
same
common
Rules
of
Justice
holding
in
this
case
,
as
there
.
And
(
as
Pareus
observes
)
he
also
pleads
all
sorts
of
Titles
of
Justice
,
which
serve
to
strengthen
the
Fundamental
Title
.
1.
He
mentions
the
customs
of
men
in
like
callings
,
as
in
that
of
Souldiers
,
&c.
2.
He
takes
notice
what
natural
Justice
it
is
,
to
plow
and
sow
in
hope
of
a
crop
,
and
to
reap
in
hope
of
eating
the
fruits
of
the
labour
.
3.
He
remarks
the
moral
equity
of
the
Judical
Law
,
which
forbids
to
muzzle
the
mouth
of
the
Ox
which
treadeth
out
the
Corn
,
and
tho'
it
would
be
lawful
to
do
so
under
the
Gospel
,
yet
God
thereby
taught
a
Rule
of
common
Justice
to
be
observed
among
all
callings
of
Men
,
(
for
this
was
not
a
Type
)
and
this
among
other
things
God
taught
by
it
,
that
in
Justice
a
reward
is
due
to
a
Labourer
,
since
it
is
so
to
a
Beast
,
and
the
Apostle
herein
pleads
the
Justice
,
not
the
Type
of
the
thing
.
4.
The
Apostle
considers
the
Equality
of
commutative
Justice
,
and
what
the
Laws
of
Exchange
require
that
value
should
be
given
for
value
(
verse
11.
)
and
tho'
,
indeed
,
he
doth
not
say
,
Our
spiritual
things
,
as
he
says
Tour
carnal
,
yet
he
plainly
expresseth
that
it
is
we
who
sow
them
.
He
,
in
justice
,
requires
only
parva
pro
Magnis
,
small
things
for
great
.
For
the
fruits
,
and
benefits
of
this
calling
,
are
to
be
considered
,
which
exceed
in
proportion
all
carnal
things
whatever
.
5.
The
Apostle
takes
notice
of
the
Equity
of
the
Ceremonial
Law
,
verse
13
,
14.
2.
The
other
Text
of
Scripture
to
be
considered
is
,
1
Tim
.
5.
17
,
18.
Let
the
Elders
that
Rule
well
be
counted
worthy
of
double
honour
,
especially
they
who
labour
in
the
Word
and
Doctrine
.
For
the
Scripture
saith
,
Thou
shalt
not
muzzle
the
Ox
that
treadeth
out
the
Corn
:
and
the
labourer
is
worthy
of
his
reward
.
1.
He
speaks
of
honour
to
be
paid
to
them
,
now
Honour
was
a
due
as
well
as
Tribute
,
which
was
exacted
,
Rom
.
13.
7.
And
it
was
due
in
justice
.
2.
He
tells
us
that
the
labourer
is
worthy
of
his
hire
;
Every
word
which
he
useth
,
expresseth
matter
of
Justice
,
1.
Labourer
,
This
shews
that
,
to
the
work
,
in
justice
the
reward
is
to
be
proportioned
,
Rom
.
4.
4.
2.
The
Apostle
expresseth
a
worthiness
of
his
work
,
that
it
deserves
a
valuable
consideration
,
That
a
Labourer
is
worthy
of
his
hire
.
3.
The
Apostle
mentions
hire
,
whereby
he
intends
a
Covenanted
reward
,
such
as
is
set
by
mutual
agreement
,
so
{αβγδ}
signifies
.
4.
The
words
are
,
{αβγδ}
,
of
his
hire
,
i
.
e
.
which
he
in
justice
may
call
his
3.
This
was
also
the
first
institution
of
Christ
,
Mat
.
10.
9
,
10.
Provide
neither
Gold
nor
Silver
,
nor
Brass
in
your
purses
:
Nor
scrip
for
your
Journey
,
neither
two
Coats
,
neither
shooes
,
nor
yet
staves
:
(
for
the
workman
is
worthy
of
his
meat
.
)
And
to
this
institution
of
Christ
the
Apostle
plainly
refers
in
both
these
fore-cited
Texts
,
1
Cor
.
9.
1
Tim
.
5.
From
all
this
there
flows
these
Corollaries
.
1.
In
the
estimate
of
Christ
in
his
institutions
there
is
a
great
difference
between
the
duty
of
relieving
the
necessities
of
our
poor
Brethren
,
and
this
duty
of
maintaining
the
Ministers
of
the
Gospel
.
For
tho'
the
relief
of
the
poor
be
an
act
of
spiritual
justice
,
unto
which
,
by
spiritual
obligations
,
in
relation
to
God
,
and
Christ
,
we
are
bound
:
yet
the
Maintenance
of
Ministers
is
farther
due
,
by
the
Rules
of
all
humane
common
Justice
that
are
found
among
men
:
So
as
Rules
of
humane
justice
exact
it
,
and
Rules
of
humane
Justice
proportion
it
according
to
the
desert
and
merit
of
the
thing
.
But
the
poor
have
not
power
to
claim
relief
by
such
a
Title
,
for
their
Tenure
is
meerly
from
the
obligation
which
the
Gospel
lays
upon
us
.
I
find
,
indeed
,
a
Collection
for
the
Saints
at
Jerusalem
to
be
called
a
debt
,
Rom
.
15.
27.
but
it
was
a
peculiar
case
,
for
from
this
Church
of
Jerusalem
came
the
word
of
the
Gospel
,
and
the
blessings
of
Spiritual
things
,
to
the
Romans
and
other
Gentiles
,
but
this
word
did
not
come
so
from
Corinth
(
Cor
.
14.
36.
)
or
any
other
Church
.
And
again
,
all
communication
of
benefits
to
the
poor
is
matter
of
meer
service
to
God
(
2
Cor
.
9.
12.
)
nay
,
it
is
called
Acts
of
grace
(
2
Cor
.
8.
19.
)
But
this
is
not
meerly
so
,
for
it
is
both
a
gift
,
and
a
Sacrifice
.
And
then
besides
,
the
Object
of
this
communication
to
the
poor
is
a
certain
condition
of
men
,
which
wisdom
must
discern
,
and
judge
of
,
and
proportion
succors
accordingly
:
but
the
Object
of
this
act
of
Ministers
Maintenance
is
a
settled
calling
,
and
labour
of
men
,
in
rewarding
which
justice
must
be
shewn
.
The
Rule
of
measuring
out
Collections
for
the
poor
is
as
God
had
blest
men
(
1
Cor
.
16.
2.
)
and
that
instance
is
only
concerning
such
a
Collection
,
but
now
in
all
cases
,
and
respects
,
as
the
Labourer
is
worthy
of
his
hire
,
so
a
Minister
deserves
a
due
subsistence
.
2.
If
the
Maintenance
of
a
Minister
is
thus
to
be
regulated
by
the
common
rules
of
Justice
in
use
,
and
custom
,
and
which
are
found
in
like
cases
;
then
it
is
also
to
be
rated
according
to
all
these
considerations
,
to
which
a
regard
is
had
in
all
like
Callings
.
1.
It
is
to
be
consider'd
that
honour
is
due
to
Ministers
on
account
of
the
Dignity
of
their
Office
and
work
,
1
Tim
.
5.
17.
Let
the
Elders
that
Rule
well
be
counted
worthy
of
double
honour
,
especially
they
who
labour
in
Word
and
Doctrine
.
2
:
The
necessary
charges
of
their
Office
are
to
be
considered
,
for
by
it
they
are
bound
to
be
charitable
and
hospitable
unto
others
.
3.
The
hazard
to
which
by
their
calling
they
are
expos'd
,
is
to
be
had
in
consideration
.
As
it
is
a
Spiritual
warfare
,
so
as
Souldiers
who
stand
in
the
fore-front
of
the
Battle
are
most
open
to
wounds
or
death
,
so
Ministers
in
times
of
Persecution
are
most
obnoxious
to
danger
.
4.
The
labour
of
their
Calling
is
considerable
.
It
is
inward
especially
,
1
Tim
.
5.
17.
It
is
the
labour
of
the
mind
which
spends
the
best
Spirits
,
and
preys
on
the
vitals
,
and
therefore
it
is
the
greatest
labour
of
all
other
.
5.
Their
Education
,
and
breeding
for
this
Calling
is
long
,
and
expensive
.
And
Mens
pensions
in
other
places
,
and
callings
,
are
valued
in
the
consideration
of
what
is
requisite
to
them
.
6.
The
more
,
and
greater
benefits
any
calling
brings
,
the
more
it
is
priz'd
,
and
valued
.
If
Ministers
bring
in
Spiritual
blessings
to
you
(
as
they
do
)
it
is
but
equal
that
they
should
partake
in
those
carnal
blessings
which
you
enjoy
.
We
may
,
in
justice
plead
all
these
considerations
,
and
require
as
Good
and
equal
justice
,
as
is
found
to
be
distributed
with
respect
to
any
other
the
like
callings
among
Men
.
The
Rule
of
Justice
is
not
what
the
custom
of
men
is
to
give
to
Ministers
but
it
is
to
be
taken
from
the
measures
of
proportion
which
Men
observe
in
respect
to
other
Callings
,
which
have
the
fore-mention'd
resemblances
to
this
of
the
Ministry
.
3.
The
party
himself
who
is
this
sacred
Officer
of
Christ
hath
a
right
,
and
power
to
set
a
value
on
the
merits
of
his
office
,
as
well
as
the
people
,
who
are
the
other
party
,
in
all
like
callings
it
is
so
.
Therefore
neither
the
deacon
,
nor
the
people
can
oblige
the
Minister
to
accept
of
what
proportion
of
allowance
they
please
to
set
him
:
But
he
himself
hath
a
right
,
and
power
to
plead
for
,
and
claim
a
just
valuable
stipend
,
and
accordingly
to
rate
what
his
Office
deserves
.
It
is
not
left
therefore
to
the
wisdom
of
either
the
Deacons
,
or
the
people
,
to
adjust
the
value
of
it
.
Therefore
the
Apostle
in
reference
to
,
this
maketh
use
of
the
word
{αβγδ}
,
which
implies
not
only
power
,
but
authority
.
He
useth
the
word
three
or
four
times
on
this
occasion
,
1
Cor
.
9.
4
,
5
,
6.
And
he
expresseth
a
right
,
a
title
,
and
dominion
,
which
they
had
over
them
in
this
respect
,
1
Cor
.
9.
12.
whereby
it
is
plainly
asserted
that
the
people
have
not
a
power
over
the
Minister
to
oblige
him
to
take
whatever
they
are
pleas'd
to
give
,
but
that
he
hath
authority
to
claim
what
is
justly
due
to
his
calling
.
For
not
only
Apostles
had
this
power
here
spoken
of
(
v.
12.
)
but
ordinary
Officers
,
for
his
words
are
,
If
others
be
partakers
of
this
power
over
you
,
and
by
others
he
means
ordinary
Ministers
,
for
the
false
Apostles
preach'd
Gratis
,
not
requiring
any
consideration
.
4.
Unless
there
were
something
peculiar
found
in
this
calling
of
the
Ministry
,
which
is
not
to
be
found
in
any
calling
else
;
unless
there
were
found
some
Gospel-duty
obliging
,
and
requiring
Ministers
to
forego
their
Right
(
which
,
in
justice
,
is
to
be
insisted
on
by
them
)
and
to
give
themselves
up
to
the
free
arbitary
discretion
of
the
Church
and
her
Deacons
;
or
unless
there
were
some
certain
proportion
set
by
God
under
the
new
Testament
,
as
there
was
under
the
Old
;
A
mutual
Covenant
between
Minister
and
People
is
the
best
&
most
effectual
course
to
adjust
this
affair
.
This
is
evident
from
the
instances
,
of
which
the
Apostle
makes
use
,
1
Cor
.
9.
7.
Unto
a
Labourer
in
a
Vineyard
a
set
penny
is
due
,
Mat
.
20.
v.
2.
Souldiers
also
have
their
fixed
pay
.
The
word
us'd
by
the
Apostle
,
which
is
{αβγδ}
signifies
a
Souldiers
stipend
,
as
Beza
observes
:
And
when
the
Apostle
says
(
1
Tim
5.
18.
That
the
labourer
is
worthy
of
his
hire
,
that
which
he
is
worthy
of
is
called
his
hire
.
The
word
{αβγδ}
signifies
merces
pacta
,
a
reward
fixed
by
mutual
Agreement
,
and
therefore
they
were
not
to
stand
to
the
Courtesy
of
those
who
were
to
give
it
them
.
Nor
doth
the
Apostle
use
this
expression
as
a
proverb
only
,
but
as
a
Rule
,
which
is
to
be
observed
.
what
is
said
(
Jam
.
5.
4
▪
)
of
the
hire
of
the
labourers
,
hath
respect
to
Deut
.
24.
15.
The
instance
of
Shepherds
also
hath
a
regard
to
what
was
the
usage
in
Laban's
time
,
when
great
men
had
others
under
them
to
look
after
their
flocks
,
and
agreed
to
reward
them
for
their
labour
by
giving
them
some
of
the
Sheep
which
they
kept
,
Gen.
30.
31.
And
to
this
custom
the
Apostle
alludes
,
when
he
says
,
Who
feedeth
a
flock
,
&c.
From
all
this
it
necessarily
follows
that
the
Minister's
stipend
is
not
to
be
left
to
arbitary
determinations
,
but
as
the
Minister
and
the
Church
which
calls
him
are
joyn'd
together
by
a
mutual
Covenant
,
so
his
stipend
is
to
be
settled
by
a
like
Covenant
according
to
the
dictates
of
nature's
equalest
Rule
.
By
this
way
all
complaints
will
be
avoided
,
all
things
will
be
preserv'd
in
peace
between
all
parties
,
whether
people
,
or
officers
,
&
the
one
will
betyed
to
the
other
most
fastly
by
their
own
Cords
.
I
shall
now
examine
what
is
pleaded
for
leaving
the
Minister's
Maintenance
unto
the
free
,
&
voluntary
contribution
of
the
People
.
1.
Any
instances
out
of
the
old
Testament
,
to
this
purpose
,
do
not
seem
to
me
convincing
:
what
is
moral
,
indeed
,
in
them
holds
,
and
accordingly
the
Apostle
brings
them
,
not
to
be
measures
of
proportioning
a
Maintenance
for
Ministers
in
like
manner
,
but
he
only
resers
to
the
Moral
justice
of
them
:
That
as
the
Levites
lived
wholly
on
the
Altar
,
so
it
was
but
just
that
Ministers
should
live
wholy
on
the
Gospel
,
i
.
e
.
that
they
should
not
live
on
their
own
charges
,
but
on
what
they
have
for
preaching
the
Gospel
,
that
they
should
not
live
on
their
own
means
,
but
upon
that
which
comes
in
by
the
Gospel
,
1
Cor
.
9.
13
,
14.
But
the
particle
so
doth
not
mean
that
that
they
should
live
after
the
same
way
and
manner
,
but
only
that
there
was
justice
,
and
equity
for
one
as
well
as
the
other
.
And
so
our
Lord
Jesus
Christ
ordain'd
,
Mat
.
10.
9.
10.
So
that
according
to
that
common
Rule
of
Justice
,
The
labourer
is
worthy
,
&c.
Christ
form'd
his
institution
with
respect
to
the
Ministry
of
the
Gospel
.
They
were
indeed
extraordinary
Disciples
,
&
there
what
he
says
to
them
as
such
(
Ma.
10.
8.
is
not
a
rule
of
perpetual
obligation
but
he
afterward
alters
this
rule
with
respect
to
ordinary
Ministers
in
saying
that
the
workman
is
worthy
of
his
meat
,
Mat
.
10.
10.
And
he
adds
these
further
,
Lu
.
10
▪
7
,
8.
Thus
as
Christ
,
in
Mat
.
18.
ordains
the
institution
of
a
Church
,
so
here
,
he
ordains
a
rule
for
the
Maintenance
of
Ministers
.
But
to
answer
any
Objections
that
may
be
brought
from
instances
under
the
Old
Testament
,
it
is
to
be
considered
that
there
is
not
the
same
way
now
for
the
maintenance
of
the
Ministers
of
God
,
as
there
was
then
,
but
there
are
many
differences
between
one
and
the
other
.
1.
The
Levites
then
were
a
Tribe
set
apart
from
their
birth
by
God
himself
,
and
accordingly
God
says
that
he
would
be
their
portion
,
Num
.
18.
20.
All
these
dues
therefore
which
the
people
paid
to
them
were
first
paid
to
God
,
and
he
gave
them
to
the
Levites
:
So
that
they
held
them
not
by
any
Law
of
humane
Justice
,
but
by
Tenure
from
God
,
for
as
these
dues
were
paid
to
God
,
so
he
gave
them
unto
them
.
But
maintenance
is
due
in
justice
to
Ministers
,
as
they
are
labourers
,
by
the
same
Rule
which
Christ
gives
that
the
labourer
is
worthy
of
his
hire
:
And
yet
too
because
Ministers
are
an
ordinance
of
God
,
and
they
serve
to
the
worship
of
God
,
therefore
offerings
made
to
them
,
are
sacrifices
to
God
,
and
thus
they
are
a
gift
also
,
as
well
as
a
due
:
But
yet
so
as
the
first
Object
,
to
whom
the
due
is
pay'd
,
is
the
Minister
,
not
God
,
tho'
they
communicate
to
him
for
God's
sake
,
Gal
,
6.
6.
i
.
e
.
that
you
may
have
an
ordinance
to
serve
to
God's
worship
,
be
sure
to
maintain
it
,
and
therefore
this
giving
to
a
Minister
is
called
sowing
to
the
Spirit
,
when
all
other
expences
are
called
sowing
to
the
flesh
,
Gal
.
6.
8.
2.
This
chief
Maintenance
of
the
Levites
under
the
Law
was
not
left
to
the
freedom
of
the
givers
,
nor
did
God
trust
men
to
assign
the
proportions
of
their
Maintenance
but
he
did
it
himself
,
since
he
appointed
not
only
free
Offerings
,
but
Tithes
.
There
was
a
portion
set
for
them
,
and
a
fifth
part
of
every
Man's
Estate
went
one
way
or
other
for
the
Maintenance
of
the
Levites
.
To
leave
all
therefore
only
to
free
offerings
now
,
and
to
cut
off
set
Stipends
,
or
Tithes
,
is
to
put
us
Ministers
into
a
worse
condition
than
the
Levites
were
.
And
surely
God
hath
not
bound
us
to
these
hard
Terms
:
what
peculiar
bond
hath
God
laid
upon
us
more
than
upon
Men
in
any
other
callings
?
that
we
,
who
have
both
the
faith
of
ordinary
Men
,
and
the
Spirits
,
and
necessities
of
Men
,
should
yet
depend
meerly
on
free-will-offerings
.
I
am
sure
as
this
answers
not
our
Type
,
so
neither
doth
it
take
in
the
Rules
of
Justice
whereon
a
Minister's
maintenance
is
founded
.
3.
The
Minister's
Maintenance
is
not
left
to
the
wisdom
of
the
Deacon
.
For
the
distribution
of
the
free-well-offerings
of
the
people
among
the
Priests
,
was
by
Rules
of
Justice
,
and
according
to
equality
of
proportion
,
respect
,
and
measure
,
being
had
to
their
labours
,
2
Chron
.
31.
14
,
15
,
16.
And
now
then
to
make
us
wholy
to
depend
on
the
peoples
free-will-offerings
,
and
that
the
Deacon
should
dispense
them
according
to
his
wisdom
,
would
be
to
make
our
condition
worse
than
that
of
the
Levites
was
then
,
who
had
treasurers
that
were
faithful
to
their
charge
,
Neh
.
13.
12
,
13.
4.
It
was
necessary
in
those
times
that
some
should
distribute
the
Church's
Treasure
,
because
the
Tithes
that
were
needful
for
the
services
of
the
Temple
were
brought
into
a
common
Bank
,
and
therefore
it
was
necessary
that
some
should
be
ordained
to
distribute
it
.
There
was
a
necessity
of
doing
it
,
and
it
was
not
left
to
discretion
.
So
here
now
in
the
times
of
the
Gospel
the
same
ground
holds
still
,
that
so
far
as
any
thing
comes
in
by
common
Collection
for
a
particular
appointed
use
,
the
Deacons
ought
accordingly
to
gather
it
for
such
an
use
,
and
as
the
Church's
hands
,
to
convey
and
distribute
it
.
This
Office
,
mention'd
in
that
fore-cited
text
,
was
matter
of
needful
order
,
not
of
Type
,
or
significancy
only
,
as
many
things
were
in
the
Ceremonial
Law
;
which
,
the
reason
of
them
ceasing
,
the
use
of
them
is
abolished
.
For
(
as
Zepperus
says
)
Ratio
Legis
si
cesset
ipsa
Lex
cessat
,
non
secus
atque
animâ
expirante
,
homo
moritur
,
Ratio
enim
Anima
Legis
esse
dicitur
.
If
the
Reason
of
the
Law
ceaseth
the
law
it self
ceaseth
,
as
the
Soul
expiring
the
Man
dyes
.
For
Reason
is
said
to
be
the
Soul
of
the
Law
.
Nor
doth
any
place
,
or
argument
out
of
the
New
Testament
,
evince
any
thing
contrary
to
my
fore-going
assertions
.
There
is
mention
,
indeed
,
of
Sacrifices
to
God
(
Heb
.
13.
16.
)
But
yet
it
is
a
Question
whether
Ministers
maintenance
be
spoken
of
there
,
or
if
it
is
,
it
hath
that
name
,
because
it
is
a
maintenance
given
to
uphold
God's
worship
.
And
yet
still
it
is
given
by
way
of
humane
Justice
to
the
Minister
,
who
is
the
person
which
performs
that
worship
.
It
is
not
given
first
to
the
Lord
,
and
then
to
the
Minister
or
Church
,
but
to
the
Minister
for
the
Lord's
sake
,
and
so
it
is
an
honouring
God
with
our
substance
,
and
a
sowing
to
the
Spirit
,
and
to
spiritual
ends
.
For
tho'
it
be
given
to
God
first
,
yet
that
is
not
inconsistent
with
its
being
given
to
the
Minister
,
but
both
may
stand
together
,
and
it
is
still
a
debt
in
humane
Justice
to
the
person
,
the
Officer
.
Paul
calls
it
a
gift
(
Phil
.
4.
16
,
17.
)
But
this
doth
not
import
that
he
had
no
power
to
claim
it
,
or
that
it
was
not
due
to
him
,
but
he
calls
their
offerings
,
made
to
him
,
a
gift
comparatively
to
the
omission
of
other
Churches
,
who
owing
the
same
duty
,
yet
had
not
done
it
:
Or
he
calls
it
a
gift
with
respect
to
their
free
doing
it
.
And
I
think
the
nature
of
the
thing
hath
a
mixture
both
of
debt
,
and
of
a
Gift
,
and
,
as
the
way
of
saving
us
in
the
Gospel
,
is
compounded
both
of
Mercy
and
Justice
;
so
this
maintenance
of
a
Minister
is
an
act
of
Justice
,
and
free
love
too
,
yet
so
as
that
the
free
love
of
the
persons
both
in
the
contribution
,
and
distribution
of
it
,
must
come
up
to
the
Rules
of
Justice
,
and
we
our selves
may
claim
it
,
and
set
the
due
rate
and
value
of
it
,
and
fix
its
right
proportion
:
Have
we
not
power
,
&c.
1
Cor
.
9.
6
,
7
,
8.
2
Thes
.
3.
8
,
9.
Thus
to
give
to
the
Maintenance
of
a
Minister
is
a
mixt
duty
,
for
the
Apostle
gives
the
Rules
and
urgeth
the
grounds
,
and
reasons
both
of
common
Justice
,
and
also
of
love
.
He
urgeth
the
Gospel
consideration
that
it
is
,
a
sacrifice
to
God
,
and
a
sowing
to
the
Spirit
,
Heb
.
13.
16.
Phil
.
4.
17
,
18.
And
so
he
calls
it
likewise
a
sowing
to
the
Spirit
,
Gal
.
6.
6
,
7
,
8.
And
yet
likewise
he
asserts
a
power
to
claim
it
as
a
due
,
2
Thes
.
3.
8
,
9.
He
urgeth
both
arguments
,
that
if
Gospel-considerations
did
not
move
them
,
the
plain
Reasons
of
common
justice
might
prevail
.
That
they
might
consider
the
Just
right
and
claim
that
Ministers
have
to
it
,
and
might
be
influenc'd
thereby
.
Have
I
not
power
,
&c.
says
he
.
He
urgeth
the
duty
upon
them
from
the
Rules
of
common
justice
.
We
are
called
by
Men
,
and
if
we
are
not
justly
dealt
with
by
them
,
we
have
power
to
leave
them
.
The
Apostle's
case
was
otherwise
,
who
was
called
by
God
,
and
so
was
to
trust
God
for
means
of
liveli-hood
,
and
to
work
with
his
hands
,
and
on
all
accounts
whatever
to
preach
the
Gospel
,
1
Cor
.
9.
16.
2.
The
contribution
of
maintenance
to
a
Minister
is
left
free
,
and
it
is
fit
it
should
be
so
,
1.
That
it
may
be
an
exercise
of
grace
in
the
people
,
and
an
offering
of
Sacrifice
to
God
.
And
such
a
freedom
agrees
with
the
Genius
of
the
Gospel
,
and
is
suited
to
the
nature
of
its
services
which
requires
a
willing
people
.
2.
This
act
is
left
to
the
freedom
of
the
people
that
they
may
have
an
opportunity
of
exercising
their
love
to
the
increase
of
the
grace
of
love
in
them
,
whilst
the
Minister
inlargeth
their
hearts
,
they
stretch
their
purses
for
him
.
3.
Hereby
Ministers
avoid
the
reproach
of
preaching
for
Lucre
.
Hereby
the
calling
of
the
Ministry
becomes
more
honourable
in
the
eyes
of
Men
,
when
they
see
that
it
is
not
Mercenary
,
and
that
a
Minister
hath
not
set
fees
,
as
others
have
5.
The
performance
of
this
act
is
left
to
the
liberality
of
the
people
,
that
they
might
have
an
opportunity
of
sowing
more
plentifully
to
the
Spirit
,
Gal
.
6.
Even
as
men
,
when
they
would
have
more
,
they
use
to
leave
it
to
the
liberty
of
the
giver
6.
It
is
free
,
that
the
duty
might
come
under
a
more
transcendent
rule
than
that
of
meer
Justice
,
tho'
still
the
act
is
to
be
regulated
by
Justice
.
Thus
that
Children
should
maintain
their
Parents
when
poor
,
is
a
duty
which
nature
and
justice
requires
,
and
the
relief
and
supplies
should
be
in
proportion
to
their
abilities
,
yet
Justice
ordinarily
sets
not
the
rate
,
and
proportion
,
because
the
duty
is
also
farther
an
act
of
Piety
,
and
so
left
to
the
good
nature
and
disposition
of
the
Person
,
1
Tim
.
5.
4.
7.
In
this
duty
you
are
yet
to
have
a
distinct
view
of
Justice
in
your
eye
.
You
must
pay
it
in
a
just
proportion
,
not
only
to
the
necessities
of
your
Officers
,
but
suitably
to
the
dignity
of
their
place
,
and
the
greatness
of
their
labour
.
Tho'
you
are
free
in
communicating
it
,
yet
a
law
of
Common
Justice
must
run
along
in
the
distribution
.
For
if
it
be
due
by
rules
of
Justice
,
the
proportion
in
distribution
is
to
be
regulated
by
Justice
.
For
the
proportion
is
Just
as
well
as
the
thing
As
the
maintenance
is
due
to
the
Minister
,
so
you
ought
to
give
so
much
or
so
much
,
as
by
Rules
of
Justice
his
Office
and
Work
are
valuable
:
So
that
,
what
you
should
give
as
to
the
proportion
of
it
is
not
left
to
your
wisdom
,
or
the
discretion
of
your
●pirits
,
but
must
go
by
a
just
Rule
.
A
double
maintenance
therefore
is
due
to
Elders
●hat
labour
in
the
word
,
on
account
of
the
honour
of
their
place
,
as
the
Priests
had
more
than
the
Levites
;
and
the
proportion
still
must
be
with
respect
to
the
Labour
,
Gal
.
6.
6.
He
speakes
of
proportioning
out
what
they
gave
to
Teacher
,
as
well
as
Pastor
,
and
to
one
Teacher
as
well
as
to
another
,
by
a
Rule
of
justice
.
Thus
,
tho'
Paul
less
needed
maintenance
than
Peter
,
who
was
married
,
and
the
Apostle
could
,
and
did
earn
his
living
,
yet
,
he
says
,
he
had
as
much
power
to
exact
the
same
stipend
in
Justice
that
Peter
had
,
1
Cor
.
9.
4.
5.
Paul's
meaning
is
not
that
he
would
marry
or
purpose
to
shew
that
he
had
power
to
put
the
Church
to
more
charges
:
But
his
intent
is
to
shew
that
tho
single
and
unmarried
he
had
power
to
require
what
might
maintain
a
wife
,
for
he
had
the
same
right
to
the
thing
,
as
Peter
had
.
And
suppose
Paul
could
live
without
it
,
yet
his
right
and
claim
to
it
was
not
lessen'd
thereby
,
for
no
Souldier
goes
to
war
at
his
own
charges
.
His
design
then
was
not
to
tell
them
of
his
being
in
a
single
condition
,
but
to
urge
to
them
the
dignity
of
his
place
,
and
to
lay
before
them
the
merits
of
it
,
and
to
remind
them
of
the
good
which
he
had
done
them
,
and
what
he
had
deserv'd
at
their
hands
and
to
draw
up
an
account
of
his
labours
,
as
a
thing
in
justice
,
which
they
ought
to
respect
in
proportioning
a
maintenance
accordingly
,
and
to
convince
them
,
that
if
they
did
it
for
other
ordinary
Officers
,
they
ought
rather
to
do
it
for
him
,
1
Cor
.
9.
11
,
12.
If
others
have
this
power
,
&c.
So
that
he
measures
it
by
Justice
;
And
tho'
he
had
no
wife
,
and
so
had
not
the
same
urgent
necessities
of
a
Family
as
others
had
,
yet
he
had
a
power
to
require
the
Maintenance
that
was
due
to
his
Office
and
Work
,
and
might
exact
the
same
which
others
did
,
whatever
his
condition
was
,
1
Cor
.
9.
6.
So
that
it
is
not
only
the
necessities
of
the
Ministers
condition
that
is
the
Rule
by
which
his
maintenance
is
to
be
measur'd
,
and
proportion'd
,
but
the
Rule
of
Justice
takes
place
here
also
as
a
Rule
of
proportion
,
and
it
is
to
be
consider'd
what
his
Office
,
and
labour
deserves
.
The
measure
of
the
maintenance
is
not
therefore
to
be
varyed
by
mens
necessities
,
No
,
the
Maintenance
of
the
Minister
is
not
thus
to
be
determin'd
by
the
wisdom
of
the
people
,
but
they
are
to
be
regulated
by
a
rule
of
Justice
in
this
case
,
and
the
calling
,
the
work
,
&
the
benefit
are
to
be
consider'd
by
them
,
as
these
things
are
considered
in
all
callings
else
.
Let
us
take
but
the
instance
which
the
Apostle
gives
(
1
Cor
.
9.
7.
)
what
Souldier
ever
was
there
,
tho'
he
had
a
great
estate
,
who
would
not
require
his
pay
,
and
when
he
ventures
his
life
for
the
publick
good
,
expect
to
live
upon
the
publick
charge
.
And
the
Apostle
tells
us
it
is
but
just
that
Ministers
should
live
of
the
Gospel
,
1
Cor
.
9.
14.
They
may
if
they
please
generously
remit
,
and
forego
their
right
(
as
Paul
did
)
and
perhaps
in
some
cases
it
may
be
their
duty
to
do
it
,
but
this
their
right
is
no
more
subjected
to
any
Man's
discretion
to
determine
concerning
it
,
than
their
Estate
in
the
world
(
whether
personal
or
real
)
is
.
For
after
that
rate
a
Minister
,
who
hath
wordly
means
,
might
be
oblig'd
to
give
more
than
other
men
,
and
yet
besides
to
labour
for
nothing
.
But
yet
still
a
Minister
may
,
upon
Evangelical
ground
and
reasons
,
forget
his
right
as
Paul
did
.
Now
,
the
proper
way
and
means
,
of
raising
a
due
and
competent
maintenance
for
a
Minister
is
next
to
be
consider'd
,
and
I
shall
deliver
my
thoughts
about
it
in
few
words
.
1.
There
ought
to
be
set
means
of
a
Competent
maintainance
established
by
mutual
Covenant
and
Agreement
,
that
the
Pastor
and
the
People
may
be
mutually
ingag'd
And
this
will
take
place
in
a
way
of
Justice
.
2.
There
ought
likewise
to
be
an
enlargment
of
his
maintenance
by
free-will-offerings
.
This
is
a
natural
way
,
and
since
the
Apostle
urgeth
this
duty
both
from
reasons
of
Nature
,
and
Justice
(
1
Cor
.
9.
7.
to
12.
)
why
should
not
both
of
them
be
observ'd
?
Both
these
ways
of
maintenance
were
appointed
for
the
Levites
,
who
,
as
they
had
Cities
for
their
settled
inheritance
,
and
fixed
Tithes
,
so
they
had
free-will-offerings
from
the
people
.
And
indeed
these
two
methods
joyn'd
together
are
advantagious
to
both
parties
,
for
as
the
first
secures
a
certainty
of
Maintenance
for
the
Minister
,
so
the
other
makes
him
to
have
a
dependance
on
the
love
and
affections
of
the
people
,
and
as
by
the
one
,
provision
is
made
that
the
Minister
may
have
no
cause
to
complain
;
So
by
the
other
opportunity
is
given
to
the
people
of
exercising
their
Graces
,
and
of
shewing
their
love
,
and
thankfulness
.
CHAP.
V.
Whether
the
Sacrament
of
the
Lord's
Supper
ought
to
be
Administred
on
every
Lord's
Day
.
Acts
2.
42.
And
they
continued
stedfastly
in
the
Apostles
Doctrine
,
and
Fellowship
,
and
in
breaking
of
Bread
,
and
in
Prayers
.
Compared
with
Chapter
20.
7.
And
upon
the
first
day
of
the
week
,
when
the
Disciples
came
together
to
break
Bread
,
Paul
preached
unto
them
,
ready
to
depart
on
the
morrow
,
and
continued
his
Speech
until
mid-night
.
I
Will
now
but
open
the
words
so
far
as
to
give
a
hint
to
that
Point
which
I
mean
to
discourse
of
out
of
them
:
Which
is
this
;
Whether
the
Lord's
Supper
be
to
be
Administred
every
Lord's
day
:
For
which
these
places
use
to
be
alledged
.
When
Christ
ascended
,
he
bid
his
Disciples
teach
those
whom
they
converted
,
to
do
whatsoever
he
commanded
them
;
Matth
.
28.
20.
Now
this
Book
of
the
Acts
records
what
practices
the
Apostles
taught
the
Churches
,
and
into
what
forms
they
set
them
.
And
therefore
what
we
find
the
Churches
to
have
practised
,
upon
ordinary
grounds
,
that
we
take
for
a
command
of
Christ
,
Therefore
is
this
preface
on
purpose
made
to
this
Book
,
Acts
1.
2.
How
that
after
his
Resurrection
,
Christ
had
given
Commandments
to
his
Apostles
,
on
purpose
to
credit
the
Practices
or
Acts
of
these
Apostles
(
as
the
Title
is
)
as
conformed
to
these
Commandments
.
And
in
this
42.
verse
of
Chapter
2.
you
have
the
solemn
standing
Worship
which
the
first
Church
continued
in
,
as
a
pattern
to
all
that
should
follow
.
Which
standing
worship
consists
of
four
Ordinances
(
which
are
together
reckoned
up
no
where
but
here
(
as
all
Church-Officers
no
where
but
Rom
.
12.
)
As
1.
Apostles
Doctrine
.
2.
Fellowship
.
3.
Breaking
of
Bread
.
And
4.
Prayers
.
)
That
by
Apostles
Doctrine
is
meant
Preaching
,
all
do
agree
;
and
that
by
Prayers
are
meant
the
publick
Prayers
(
which
1
Tim
.
2.
The
Apostles
gives
order
for
)
not
occasional
,
but
standing
;
is
not
questioned
:
but
only
what
is
meant
by
{αβγδ}
(
translated
Fellowship
)
and
breaking
of
Bread
is
in
Question
.
For
the
clearing
of
this
;
1.
It
is
certain
,
that
all
the
practices
mentioned
here
,
are
ordinances
;
For
three
of
them
being
so
,
it
had
been
Heterogenal
to
mention
a
fourth
thing
with
them
,
which
was
not
so
.
And
2.
They
are
Ordinances
of
a
sort
;
that
is
,
of
which
for
their
continual
practice
,
there
is
like
reason
:
For
it
is
said
,
They
all
continued
in
them
.
Now
for
a
more
particular
Explication
of
these
two
words
.
1.
The
word
{αβγδ}
,
Fellowship
,
refers
not
to
Apostles
more
than
{αβγδ}
Breaking
of
Bread
doth
,
and
therefore
it
is
ill
translated
Apostles
Fellowship
.
I
find
the
Sacrament
called
{αβγδ}
,
Communion
,
1
Cor
:
10.
16.
And
Distrubution
to
poor
Brethren
is
called
{αβγδ}
also
,
or
Communication
;
so
some
render
it
,
2
Cor
.
9.
13.
{αβγδ}
,
Liberality
in
Communicating
.
2.
We
find
giving
to
the
poor
,
called
Breaking
of
bread
to
the
Hungry
,
Isaiah
58.
And
the
Sacrament
also
is
so
called
,
1
Cor
.
10.
16.
The
bread
we
break
,
&c.
Now
what
must
determine
which
is
which
?
Surely
the
manner
of
the
use
of
the
phrase
.
Now
though
the
Lord's
Supper
be
called
Communion
;
yet
it
is
cum
hoc
adjectto
,
still
with
this
addition
,
of
the
Body
of
Christ
to
distinguish
it
.
But
I
find
{αβγδ}
when
only
and
alone
used
,
as
here
you
see
it
is
,
to
be
still
put
for
Distrubution
,
and
for
that
alone
;
thus
in
three
places
;
as
,
2
Cor
.
9.
13.
For
your
liberal
distribution
unto
them
,
Rom
.
15.
26.
{αβγδ}
to
make
a
certain
contribution
,
and
Heb
.
13.
16.
To
Communicate
forget
not
.
On
the
other
side
I
find
breaking
of
Bread
(
when
simply
and
barely
so
expressed
)
put
for
the
Sacrament
(
1
Cor
.
10.
16.
)
but
never
used
for
giving
to
the
poor
,
but
cum
adjecto
,
with
an
addition
;
as
break
thy
bread
to
the
hungry
.
Hence
therefore
{αβγδ}
(
here
translated
Fellowship
)
is
certainly
to
be
understood
of
distribution
,
and
so
to
be
translated
.
And
this
fitly
explains
all
:
for
then
breaking
of
Bread
is
the
Sacrament
of
the
Lord's
Supper
:
And
if
phrases
must
determine
it
,
the
Syriack
interpreter
thus
translates
it
the
Lord's
Supper
,
and
he
best
knew
the
use
of
the
Phrases
:
And
so
you
have
all
the
four
standing
Ordinances
in
the
Church
enumrated
together
and
no
more
;
whereas
else
you
must
want
one
,
as
not
mentioned
.
Object
.
But
the
Phrase
,
breaking
of
Bread
,
as
simply
spoken
,
is
used
for
common
eating
together
?
Answ
.
It
is
True
;
but
it
is
not
so
here
;
for
that
eating
is
not
a
Church-Ordinance
,
and
all
the
rest
here
,
are
;
and
where
the
Phrase
Breaking
of
Bread
,
simply
taken
,
is
used
;
it
is
not
used
for
distribution
to
the
Poor
:
and
therefore
even
that
breaking
of
bread
,
which
is
mentioned
(
verse
46.
)
cannot
be
so
understood
of
Distributing
Bread
to
the
Poor
.
And
if
it
be
further
said
,
that
their
Love-Feasts
are
there
meant
,
and
so
here
in
this
verse
,
and
so
it
may
be
taken
still
in
distinction
from
breaking
of
Bread
to
the
poor
;
The
Answer
is
.
1.
That
their
Love-Feasts
were
for
poor
and
rich
together
,
and
taken
up
,
and
used
as
common
signs
of
Christian
love
,
and
therefore
so
called
;
and
not
in
order
or
respect
to
the
poor
only
or
chiefly
.
2.
Their
Love-Feasts
were
no
Church-Ordinance
,
and
so
not
reckoned
up
here
among
Church-Ordinances
.
Christians
might
privately
feast
,
and
providentially
,
as
they
met
,
eat
together
,
as
a
sign
of
love
;
as
in
the
Primitive
times
they
often
did
,
but
not
in
the
way
of
an
Ordinance
,
or
a
standing
Ordinance
,
as
the
breaking
of
bread
here
certainly
is
;
When
they
came
to
make
an
Ordinance
of
their
Love-Feasts
the
Apostle
rejects
them
,
1
Cor
.
11.
22.
Have
you
not
houses
to
eat
and
drink
in
?
and
,
verse
23.
;
I
have
received
no
such
thing
,
and
verse
34.
he
infers
;
If
any
Man
hunger
let
him
eat
at
home
.
And
verse
33.
He
calls
the
Lord's
Supper
eating
together
;
When
you
come
together
to
eat
,
tarry
one
for
another
.
He
speaks
of
it
as
the
only
eating
that
was
to
be
in
a
Church
as
a
Church-Ordinance
;
and
so
excludes
common
eating
to
slack
hunger
,
from
being
an
Ordinance
,
bidding
them
in
the
next
verse
to
do
it
at
home
.
And
therefore
,
says
he
,
(
1
Cor
.
10.
16.
)
The
Bread
which
we
break
,
is
it
not
the
Body
of
Christ
?
which
is
spoken
by
way
of
Eminency
and
Singularity
{αβγδ}
as
being
that
Bread
,
and
only
that
,
which
we
break
as
a
Church
:
as
in
like
manner
he
had
,
in
the
eleventh
Chapter
,
call'd
the
Lord's
Supper
eating
together
,
namely
as
they
were
a
Church
.
And
therefore
here
,
Acts
2.
There
is
also
an
Article
put
,
breaking
{αβγδ}
of
that
bread
,
so
1
Cor
.
11.
26.
Now
then
,
come
to
Acts
20.
7.
The
breaking
of
Bread
there
is
used
in
the
same
sense
,
namely
,
of
the
Sacrament
also
;
1.
Not
of
Alms
;
that
is
never
called
breaking
of
Bread
,
but
with
distinction
[
to
the
hungry
,
&c.
]
2.
Not
of
common
eating
;
For
that
not
being
an
Ordinance
,
no
meeting
on
the
Lord's
day
could
be
denominated
from
that
;
on
which
day
,
all
Church
meetings
are
for
Ordinances
only
,
as
principally
to
hear
the
word
.
And
to
have
say'd
,
the
Disciples
met
to
break
bread
,
meaning
common
bread
,
is
all
one
as
for
us
to
say
,
the
Church
meets
to
Salute
and
see
each
other
,
when
principally
we
meet
to
hear
the
word
,
&c.
Now
then
,
breaking
of
bread
being
not
here
to
be
understood
of
Alms
,
nor
of
ordinary
eating
;
it
must
needs
be
meant
of
the
Sacrament
:
seeing
there
is
no
other
breaking
of
Bread
,
especially
as
an
Ordinance
of
a
Church
assembly
,
spoken
of
in
Scripture
.
And
3.
This
is
there
spoken
,
to
shew
what
their
custom
was
to
do
continually
,
ex
more
;
and
therefore
it
is
all
one
,
as
if
he
had
said
,
they
met
every
Lord's
day
.
For
,
1.
It
is
spoken
of
as
a
ground
of
Paul's
stay
seven
days
,
that
he
might
preach
to
them
,
as
knowing
that
they
would
meet
on
the
Lord's
day
,
for
this
occasion
,
as
they
were
wont
.
2.
It
being
customary
to
meet
on
that
day
for
other
Ordinances
,
as
preaching
the
word
,
&c.
(
for
so
it
was
in
Primitive
times
)
he
would
rather
have
mentioned
that
for
which
Paul
knew
they
were
of
necessity
to
meet
than
what
was
used
but
one
Lord's
day
extraordinarily
;
if
this
had
not
been
as
customary
an
Ordinance
on
that
day
practised
,
as
any
other
.
3.
This
is
written
,
and
mentioned
,
though
but
in
an
hint
,
to
shew
their
practice
,
and
so
the
Apostles
Institution
;
For
they
taught
them
to
do
whatever
Christ
Commanded
.
And
this
we
see
they
did
on
that
Day
,
and
no
other
.
The
Question
which
I
shall
discuss
and
handle
upon
occasion
of
these
words
,
is
this
;
Whether
every
Lord's
Day
,
the
Sacrament
of
the
Lord's
Supper
is
to
be
administred
?
My
method
shall
be
;
1.
To
prove
by
reason
;
that
there
is
somewhere
an
institution
for
it
to
be
found
.
2.
Further
to
enquire
into
these
Scriptures
,
and
see
whether
they
do
not
hold
it
forth
.
But
,
First
let
us
see
,
what
may
be
done
by
reason
,
in
the
point
.
Before
I
come
to
those
assertions
which
I
would
by
reason
establish
;
I
will
,
for
Explication
sake
,
premise
something
about
the
differing
Rules
and
Ways
that
God
hath
ordered
about
the
determining
such
Circumstances
of
his
worship
,
as
this
is
;
the
consideration
whereof
will
be
useful
to
this
and
other
like
points
.
It
is
agreed
upon
by
all
here
,
that
no
such
Circumstance
is
to
be
determined
by
the
meer
will
of
any
Man
or
Men
;
and
that
God
hath
left
no
circumstance
of
worship
so
to
be
determined
:
especially
not
any
so
conducible
to
edification
as
this
must
needs
be
,
How
often
the
Lord's
Supper
is
to
be
administred
:
And
therefore
the
prescriptions
and
laws
of
Church-Governours
,
from
will
and
authority
,
or
of
a
whole
Church
in
determining
such
Circumstances
▪
we
reject
;
as
that
for
which
the
word
gives
no
commission
;
or
allowance
,
namely
,
not
in
such
a
manner
to
command
a
determination
.
And
in
that
sense
only
it
is
,
that
we
say
,
no
circumstance
of
an
ordinance
is
left
unto
man
;
that
is
,
not
to
Mens
wills
,
or
the
Authority
of
others
.
Hence
it
is
,
that
for
all
such
Circumstances
,
we
do
enquire
into
other
rules
,
either
prescribed
in
the
word
;
or
the
light
of
Nature
,
and
right
Reason
from
the
word
:
and
we
find
two
sorts
of
Rules
given
us
to
determine
them
by
.
1.
A
direct
word
of
Institution
,
or
Example
,
which
we
are
obliged
to
follow
;
as
in
the
Old
Testament
,
to
Sacrifice
twice
a
day
.
This
Circumstance
was
an
institution
.
So
for
us
to
pray
twice
a
day
,
I
conceive
,
an
institution
;
and
this
Circumstance
is
set
by
God
himself
.
Now
all
such
Rules
do
properly
belong
to
the
Second
Commandment
,
wherein
God
took
upon
him
,
to
give
us
Rules
,
by
way
of
Institution
,
which
are
by
Men
unalterable
.
2.
The
second
sort
of
Rules
to
determine
Circumstances
,
of
the
times
,
&c.
of
an
Ordinance
,
are
such
as
depend
meerly
upon
occasions
and
other
circumstances
,
according
as
the
various
conditions
of
Churches
,
and
the
customs
of
Places
do
require
:
which
therefore
for
the
particularity
of
them
are
undetermined
by
God
,
and
left
to
the
Wisdom
of
every
Church
,
to
determine
them
as
occasions
shall
alter
or
vary
;
yet
still
,
not
by
their
meer
will
,
but
by
other
more
general
Rules
given
in
the
word
,
or
the
light
of
Nature
,
to
order
such
Circumstances
,
in
all
that
variety
of
occasions
,
that
shall
happen
,
and
fall
out
.
As
for
example
;
That
this
Congregation
should
meet
in
the
day
time
,
is
more
for
the
good
and
benefit
of
it
,
than
to
meet
in
the
Night
:
which
yet
for
the
Primitive
Christians
in
regard
of
the
Circumstance
of
Persecution
,
might
be
more
convenient
:
as
haply
,
that
Meeting
,
Acts
20.
6
,
7
,
8.
when
Paul
preached
so
late
,
as
he
continued
his
Speech
until
mid-night
)
was
,
(
as
some
think
)
in
that
respect
.
Now
the
Scripture
hath
not
determined
the
night
of
the
Sabbath
,
for
publick
Assemblies
,
or
the
day-time
,
peremptorily
:
because
,
according
to
variety
of
Circumstances
,
Churches
might
meet
on
either
,
as
their
wisdom
should
judge
best
:
yet
so
,
as
their
wisdom
is
to
be
guided
by
some
general
Rule
of
Nature
,
or
of
the
word
in
determining
this
:
such
as
is
that
Rule
,
1
Cor
.
14.
26.
Let
all
be
done
for
Edification
:
that
is
,
Let
all
be
done
with
such
Circumstances
,
as
with
which
the
Ordinances
being
accompanied
,
shall
serve
best
to
edifie
the
Church
.
Now
as
our
case
stands
,
the
day-time
seems
best
for
our
edification
by
the
ordinances
;
because
our
Spirits
are
more
fresh
in
the
day
than
in
the
night
;
but
to
them
whose
meeting
in
the
day
costs
them
their
lives
,
and
the
loss
of
Ordinances
,
and
all
;
though
the
night
was
,
in
other
respects
,
inconvenient
,
yet
,
better
then
,
than
not
all
,
or
than
in
the
day
,
wherein
to
have
often
met
,
would
have
been
for
destruction
,
not
for
edification
.
So
now
for
us
,
as
to
what
hour
of
the
day
we
should
meet
:
About
nine
a
Clock
is
the
best
time
,
considering
the
time
of
preparation
before
,
and
the
weakness
of
many
,
and
the
due
times
of
repast
and
meales
to
come
after
:
and
that
the
Church
should
not
meet
in
the
afternoon
presently
after
Meales
,
is
the
best
also
,
for
edification
,
to
prevent
dullness
,
or
hurt
by
indigestion
,
&c.
Now
to
these
hours
(
as
Circumstances
stand
with
us
)
we
are
determined
,
not
by
an
unvariable
institution
,
but
by
a
general
Rule
;
Let
all
be
done
for
the
most
edifying
;
which
falls
out
with
us
to
be
these
individual
hours
,
which
haply
to
an
other
Church
would
not
:
and
so
the
determining
it
to
this
hour
,
is
not
wholy
humane
;
for
Men
are
bound
to
determine
by
Rules
;
yet
not
wholy
or
meerly
Divine
(
as
particularly
pointing
them
out
,
as
by
an
institution
other
circumstances
are
)
but
Divine
in
respect
of
a
general
Rule
;
and
also
humane
,
in
respect
of
the
particular
application
;
Man's
wisdom
being
left
to
consider
these
circumstances
,
and
so
to
apply
these
Rules
.
Now
all
such
Rules
about
such
circumstances
do
belong
to
the
third
Commandment
,
which
meerly
takes
order
for
the
manner
of
worship
,
and
the
inward
and
outward
Circumstances
of
it
:
that
all
be
done
(
in
respect
of
such
Circumstances
)
for
the
best
advantage
,
so
that
God's
Name
be
not
taken
in
vain
,
in
the
least
degree
.
To
give
an
instance
or
two
in
the
same
kind
,
one
in
an
occasional
Ordinance
;
and
an
other
in
a
continued
:
1.
For
the
time
of
Administration
of
Circumcision
,
under
the
Old
Law
,
which
was
an
occasional
Ordinance
;
there
were
two
Rules
given
by
institution
:
1.
How
oft
it
was
to
be
administred
;
but
once
,
and
never
to
be
re-iterated
.
2.
There
was
the
fixing
also
of
a
particular
day
,
whereon
it
was
to
be
administred
,
namely
,
the
eigth
day
.
But
now
,
3.
If
the
Query
were
made
,
on
what
hour
of
the
eighth
day
;
that
was
left
to
Rules
of
the
third
Commandment
which
prescribe
what
was
most
convenient
in
respect
of
outward
circumstances
:
It
was
left
to
such
Rules
as
the
third
Commandment
prescribes
,
and
left
to
wisdom
to
apply
.
So
for
Preaching
the
word
,
which
is
a
continual
Ordinance
;
the
Circumstance
of
time
was
fixed
by
institution
,
that
it
should
be
used
every
Sabbath
day
,
Acts
15.
26.
But
how
much
,
or
how
often
on
that
day
;
That
the
particular
occasion
was
to
decide
:
as
there
were
more
or
fewer
men
of
gifts
to
speak
and
prophecy
:
or
as
the
need
of
the
hearers
variously
required
.
Now
that
you
may
yet
further
understand
,
with
what
difference
these
two
commands
proceed
,
in
the
differing
rules
which
they
give
,
about
such
Circumstances
of
Time
;
I
will
,
by
way
of
Further
Explication
,
give
you
it
,
in
these
two
particulars
.
1.
Concerning
all
such
rules
which
come
under
the
second
head
,
and
appertain
to
the
third
Command
;
Take
this
general
Rule
for
certain
,
about
them
,
to
the
end
you
may
discern
them
from
institutions
,
which
belong
to
the
second
Command
.
(
I
speak
not
now
of
such
circumstances
,
as
the
light
of
Nature
dictates
,
which
also
belong
to
this
third
Command
)
The
Rule
is
this
;
That
only
such
Circumstances
of
the
times
of
worship
,
which
would
necessarily
vary
through
new
and
differing
occasions
,
or
various
and
several
sorts
of
outward
circumstances
which
Mens
conditions
are
cast
into
;
and
so
were
necessarily
(
as
occasion
should
fall
out
)
to
be
left
to
Churches
by
wisdom
,
and
consideration
of
such
circumstances
to
determine
;
that
these
,
and
these
only
,
are
left
to
be
determined
by
those
general
Rules
belonging
to
the
third
Command
.
Thus
,
1.
The
time
of
all
occasional
Ordinances
is
(
for
ought
I
know
)
left
unto
Men
to
determine
by
those
general
Rules
.
And
there
is
no
Rule
given
for
them
under
the
Gospel
,
but
this
,
when
an
occasion
calls
for
them
,
that
is
,
their
season
,
and
that
individual
time
which
is
the
fittest
in
all
circumstances
,
for
the
Ordinance
to
be
administred
in
.
Thus
,
when
to
have
a
Baptism
,
and
to
fix
the
time
:
it
is
not
now
,
as
in
the
Old
Law
,
fixed
to
the
eighth
day
,
which
was
in
a
Type
;
but
is
left
to
the
Church
to
determine
.
Only
,
it
is
not
to
be
deferred
longer
than
Circumstances
do
in
wisdom
require
.
Thus
,
in
Admonition
and
excommunication
,
what
the
fittest
season
is
,
doth
depend
on
Circumstances
;
and
the
Church
is
to
judge
.
2.
This
also
is
the
Rule
,
for
set
Ordinances
themselves
,
so
far
as
they
are
occasional
,
and
setting
aside
their
necessary
fixed
Station
.
The
Word
Preached
is
a
set
Ordinance
,
instituted
for
every
Lord's
day
:
yet
,
if
the
Question
be
,
How
much
,
How
long
,
or
How
often
on
the
day
,
or
How
often
on
the
week
besides
!
No
Rule
can
determine
it
,
but
as
occasion
,
and
need
of
the
hearers
require
and
call
for
,
and
their
vacancy
will
permit
.
So
that
such
times
for
any
Ordinances
do
only
come
under
those
general
Rules
,
which
are
capable
of
new
and
fresh
occasions
,
that
shall
call
for
them
,
and
make
them
seasonable
at
one
time
,
more
than
at
another
;
and
are
not
capable
of
a
set
Rule
.
I
add
unto
this
,
this
other
Distinction
also
,
For
explication
.
That
whereas
Regula
generalissima
,
the
most
general
Rule
and
Command
belonging
to
the
third
Commandment
,
about
the
ordering
such
various
Circumstances
,
is
,
that
famous
Apostolical
Canon
,
1
Cor
.
14.
26.
Let
all
things
be
done
to
edifying
;
and
whereas
those
other
Rules
whereby
God
hath
by
an
institution
fixed
set
times
for
worship
,
in
the
second
or
the
fourth
Command
,
are
said
to
be
for
edification
also
:
Yet
between
that
edification
which
flows
from
God's
institution
of
a
Circumstance
,
and
that
which
follows
upon
a
prudent
ordering
outward
Circumstances
,
there
is
an
answerable
broad
difference
.
The
edification
which
follows
upon
God's
institution
of
a
Circumstance
,
is
such
as
is
through
God's
appointment
intrinsecally
conjunct
with
,
and
inseparable
from
the
Ordinance
it self
,
and
immediately
accompanying
it
,
from
which
we
are
to
expect
a
special
blessing
,
together
with
the
blessing
of
the
Ordinance
;
and
so
it
affords
such
a
kind
of
edification
as
the
Ordinance
it self
does
,
in
its
measure
,
being
as
directly
sanctified
to
edifie
,
as
the
Ordinance
it self
.
But
that
edification
which
follows
upon
the
right
ordering
of
outward
Circumstances
,
which
are
left
to
Men
to
determine
by
those
general
Rules
;
is
but
an
edification
extrinsecal
to
the
Ordinance
,
and
but
secondary
and
subserving
to
it
.
These
Circumstances
being
so
to
be
ordered
,
that
the
Ordinance
may
give
forth
that
edification
which
God
hath
appointed
it
unto
,
with
the
most
advantage
in
all
outward
respects
.
And
this
is
that
edification
which
the
Apostle
means
,
when
he
says
,
Let
all
be
done
to
edifying
.
Hence
by
the
way
of
Corrolary
,
I
would
have
it
considered
,
whether
this
Circumstance
,
to
administer
the
Supper
every
Lord's
day
,
be
a
circumstance
of
that
Nature
and
rank
,
that
if
there
be
not
a
warrant
from
practice
and
institution
by
God
for
it
;
yet
any
Church
may
at
all
appoint
,
or
determine
it
for
a
standing
Rule
,
for
edification
sake
.
The
reason
of
my
Query
herein
is
this
;
because
this
is
a
Circumstance
which
for
the
Administration
of
other
Ordinances
God
once
made
an
institution
of
:
And
therefore
for
the
Church
to
determine
or
appoint
their
Circumstances
for
this
Ordinance
without
an
institution
,
were
to
make
an
image
of
those
institutions
of
God
.
That
God
made
an
institution
of
this
Circumstance
in
other
Ordinances
,
is
evident
in
the
Sacrifices
every
Sabbath
day
;
and
in
Reading
and
Preaching
the
Law
(
Acts
Chapter
15.
)
every
Sabbath
day
:
and
under
the
Gospel
,
in
the
laying
up
for
the
necessities
of
the
Saints
,
the
first
day
of
the
week
,
1
Cor
.
16.
2.
But
now
to
make
an
image
or
the
likeness
of
God's
institution
,
is
that
which
is
forbidden
in
the
second
Command
;
and
the
prohibition
of
it
is
indeed
,
the
full
scope
,
and
speaks
the
utmost
extent
of
that
Command
;
and
holds
true
in
all
institutions
,
from
the
greatest
to
the
least
.
We
may
not
make
Sacraments
like
to
his
;
nor
days
like
to
his
(
which
was
Jeroboams
sin
,
1
Kings
12.
32.
)
nor
a
Temple
like
his
,
which
the
Samaritants
did
;
nor
set
our
Posts
by
his
(
Ezek
.
43.
8.
)
nor
make
the
like
Oil
,
that
he
ordained
for
Aaron
.
And
as
it
holds
in
greater
,
so
in
lesser
institutions
of
Circumstances
as
well
;
for
they
differ
but
in
degrees
;
and
when
God
hath
once
stampt
his
institution
on
a
thing
,
about
his
Worship
,
Man
is
not
to
stamp
his
;
for
it
were
false
Coinage
,
which
is
against
God's
prerogative
,
as
it
is
unlawful
to
Coin
Farthings
as
well
as
Shillings
:
so
electively
to
make
Circumstances
,
in
worship
every
way
like
to
those
which
God
doth
,
or
hath
made
,
as
well
as
to
make
institutions
like
to
his
greater
Ordinances
.
Any
thing
,
an
institution
once
set
upon
it
,
is
for
ever
after
,
Royal
,
and
not
to
be
imitated
selectively
in
worship
,
by
Man
,
or
by
his
institution
.
We
are
not
,
I
say
,
to
institute
any
thing
formally
like
to
God's
institution
,
nor
for
the
same
holy
end
,
for
which
God
instituted
any
Circumstance
;
and
therefore
we
must
appoint
any
Ceremonies
to
teach
,
or
signifie
,
or
to
put
us
in
mind
of
our
Duty
;
because
God
ordained
the
Phylacteries
,
that
they
might
remember
the
Commandments
to
do
them
,
Numb
.
15.
39
,
40.
So
therefore
,
if
God
once
ordained
this
Circumstance
in
other
Ordinances
,
for
edification
sake
,
for
the
Church
to
appoint
the
same
Circumstance
for
this
Ordinance
for
Edification
sake
,
is
to
make
the
same
Image
formally
,
which
God
once
made
.
Answ
.
This
being
a
Circumstance
upon
which
an
institution
is
past
for
edification
sake
,
in
other
ordinances
;
it
is
thereby
made
uncapable
of
being
subjected
to
the
Rules
of
the
third
Command
;
which
gives
general
Rules
to
men
,
to
order
meer
outward
Circumstances
.
Now
to
subject
it
to
such
Rules
,
were
to
debase
it
.
It
is
of
an
higher
rank
,
and
thereby
made
free
(
as
I
may
so
speak
)
of
the
Rules
by
which
Men
determine
,
God
only
by
institution
of
his
own
,
can
now
meddle
with
it
.
As
a
Noble
Man
is
of
an
higher
rank
,
and
so
not
subject
to
imprisonment
for
Debts
,
&c.
except
by
a
Warrant
from
the
King
himself
.
Object
.
But
you
will
Object
,
and
say
;
To
have
a
Sacrament
(
being
a
good
and
holy
Ordinance
of
God
in
it self
)
administred
every
Lord's
Day
is
more
for
edification
;
for
the
oftner
the
more
edifying
.
Answ
.
1.
If
the
ground
of
this
Opinion
be
,
that
because
the
oftner
an
Ordinance
is
administred
,
the
more
may
be
the
edification
;
I
Answer
,
there
may
be
a
deceit
in
that
;
for
there
may
be
an
often
,
which
may
be
too
much
.
So
in
private
prayer
one
may
pray
too
often
in
respect
of
other
occasions
.
But
the
goodness
of
this
Circumstance
,
how
often
,
depends
upon
a
due
season
,
which
either
an
institution
designs
,
or
special
Circumstances
and
occasions
:
which
indeed
if
they
fall
out
to
be
every
Lord's
day
;
then
I
yield
:
but
to
do
it
setly
,
electively
,
and
as
a
standing
Rule
;
That
I
Question
.
So
as
,
the
edification
that
must
answer
to
this
so
often
receiving
must
either
be
from
an
institution
,
or
special
Circumstance
and
occasion
leading
to
it
,
and
calling
for
it
;
which
varying
(
as
they
use
to
do
)
cannot
infallibly
be
fixt
to
every
Lord's
day
as
best
.
However
,
2.
That
edification
which
would
arise
from
such
outward
Circumstances
and
occasions
,
to
make
most
and
best
for
the
edification
of
the
Church
,
to
have
it
every
Lord's
day
,
is
but
a
Circumstantial
edification
,
and
not
such
an
edification
,
as
flows
from
,
and
accompanies
this
circumstance
,
when
it
is
an
institution
:
And
so
it
is
an
edification
that
comes
in
upon
this
ground
,
that
because
the
Ordinance
is
good
,
therefore
the
oftner
administred
,
the
more
edification
.
3.
If
this
Circumstance
,
to
have
this
Ordinance
every
Lord's
Day
,
had
been
an
Institution
of
God
,
for
more
edification
sake
,
he
best
knowing
how
often
any
Ordinance
would
be
most
edifying
that
way
,
would
have
appointed
it
himself
,
if
it
would
be
more
for
edification
in
such
a
respect
.
For
he
takes
as
much
care
for
the
edification
of
his
Church
,
in
one
ordinance
,
as
in
another
;
else
he
should
have
been
defective
in
his
care
in
some
things
,
or
have
took
unnecessary
care
in
others
.
Object
.
2.
But
it
may
fall
out
in
respect
of
meer
outward
Circumstances
and
occasions
that
some
Church
should
have
the
Sacrament
every
Lord's
day
.
I
Answer
1.
That
then
it
is
not
an
image
of
God's
institution
;
for
if
occasions
call
for
an
ordinance
every
Lord's
day
(
as
suppose
a
Baptism
to
be
administred
)
yet
still
because
this
is
not
made
a
set
standing
rule
,
whither
there
be
occasion
or
no
(
which
is
the
Obligation
of
a
set
institution
)
therefore
such
a
Providence
,
that
an
Ordinance
should
come
to
be
administred
,
is
not
an
image
of
God's
institution
;
which
is
only
when
in
a
standing
way
men
so
appoint
it
.
2.
That
Rule
depending
upon
varying
Circumstances
,
can
be
made
and
kept
but
from
Lord's
to
Lord's
day
;
but
we
cannot
make
a
standing
Rule
and
Canon
of
it
.
This
assertion
or
consideration
past
would
have
this
Circumstance
in
the
administration
of
an
Ordinance
every
Lord's
day
,
to
be
such
,
as
is
not
determinable
by
humane
Prudence
,
or
appointment
.
But
I
come
unto
two
other
Assertions
(
which
I
more
mainly
intend
)
which
do
concern
this
Ordinance
,
and
the
Question
more
nearly
.
1.
The
first
Assertion
is
,
that
the
nature
,
and
sort
,
and
kind
of
this
Ordinance
of
the
Lord's
Supper
,
is
such
,
as
there
must
of
necessity
be
an
institution
,
either
expresly
,
or
by
necessary
consequence
,
settled
by
God
,
and
left
for
the
time
of
its
administration
.
The
2.
Assertion
is
,
that
according
to
the
way
,
and
prescriptions
of
the
New
Testament
,
that
time
can
be
no
other
than
every
Lord's
day
.
1.
The
first
of
these
two
I
shall
prove
in
general
;
that
there
is
,
and
must
be
,
an
institution
for
the
time
of
its
administration
,
and
then
I
shall
prove
that
time
to
be
every
Lord's
day
.
I
begin
with
the
1.
That
for
the
time
of
the
administration
of
this
Ordinance
of
the
Lord's
Supper
,
namely
,
how
often
it
should
be
;
there
must
necessarily
be
an
institution
somewhere
in
Scripture
left
,
and
to
be
found
;
or
one
,
at
least
,
that
may
be
drawn
from
Scripture
,
by
good
Consequence
(
for
it
is
an
ordinance
of
that
Nature
and
sort
,
as
that
Reason
tells
us
,
there
must
be
an
institution
left
and
found
in
Scripture
,
about
some
set
time
for
its
administring
)
This
I
would
evince
by
such
Reason
,
as
if
there
were
as
yet
no
Scriptures
that
we
knew
of
,
to
be
found
for
it
,
and
to
fix
our
thought
;
yet
they
might
set
us
all
a
work
to
find
out
one
.
Now
this
Assertion
I
prove
by
these
3
main
Propositions
laid
together
.
1.
That
there
are
,
and
ever
were
,
two
sorts
,
and
but
two
sorts
of
Ordinances
appointed
by
God
in
the
Church
:
and
they
are
either
continual
,
or
occasional
.
This
proposition
contains
two
things
in
it
.
-
1.
That
there
are
Ordinances
both
Occasional
,
and
Continual
.
-
2.
That
there
are
,
and
ever
were
,
but
these
two
sorts
.
1.
I
prove
that
are
two
such
kind
of
Ordinances
.
I
will
here
first
explain
the
Terms
.
1.
By
Occasional
Ordinances
,
I
mean
such
,
as
though
they
are
in
themselves
to
continue
for
ever
in
the
Church
,
upon
continual
occasions
;
yet
in
respect
of
their
use
,
they
depend
upon
a
particular
occasion
in
Providence
,
to
call
for
the
practice
of
them
.
Some
Ordinances
were
ordained
for
a
single
occasion
extraordinary
;
as
the
extraordinary
Sacrament
of
Manna
in
the
Wilderness
,
and
the
Cloud
,
and
the
Baptizing
in
the
Sea
,
&c.
mentioned
1
Cor
.
10.
11.
but
such
occasional
Ordinances
I
mean
not
;
but
only
such
as
are
for
their
use
in
the
Church
,
or
their
Essence
in
the
Church
,
continual
;
yet
still
the
particular
,
precise
Time
when
they
shall
be
Administred
is
occasional
.
Thus
in
Philosophy
,
we
distinguish
of
Essence
and
Existence
;
and
say
of
several
kinds
or
species
of
Creatures
,
that
their
Essence
is
always
in
Rerum
Natura
.
So
Roses
(
and
many
other
Fruits
and
Plants
)
being
a
sort
or
kind
of
Creatures
,
that
have
a
station
and
rank
among
the
number
of
others
,
that
help
to
the
making
up
of
the
World's
Perfection
;
we
,
in
that
respect
say
,
The
Essence
of
a
Rose
always
is
,
Nature
having
ordained
such
a
Creature
always
to
belong
unto
the
World
,
to
make
up
the
perfection
of
it
:
But
yet
so
,
as
we
say
,
that
the
Existence
,
or
individual
putting
forth
of
such
Flowers
,
is
but
in
some
one
special
season
of
the
Year
,
and
not
always
.
Thus
in
like
manner
,
some
Ordinances
always
belong
unto
a
Church
,
as
parts
of
its
Perfections
and
Priviledges
;
and
so
the
Institution
of
them
is
for
ever
and
for
all
times
;
and
yet
their
Use
and
Existence
is
meerly
occasional
,
even
as
Providence
shall
put
them
forth
,
and
call
them
to
stand
up
in
their
season
.
Such
was
Circumcision
of
old
,
which
,
though
it
was
an
Ordinance
for
ever
,
and
so
,
continual
in
the
Essence
and
Being
of
it
;
yet
the
Use
thereof
was
to
be
but
as
Children
were
born
,
which
made
the
Existence
meerly
occasional
;
so
,
offering
Personal
Sacrifices
,
or
performing
a
Vow
,
were
as
occasion
fell
out
;
as
upon
occasion
of
Uncleanness
,
&c.
And
so
Baptism
is
now
,
the
use
which
depends
upon
new
▪
occasions
.
So
likewise
are
Excommunication
,
and
Admonition
,
which
are
Church
Censures
,
and
so
likewise
Admission
of
Members
;
all
which
are
to
be
used
,
but
as
fit
matter
in
Providence
comes
to
be
presented
.
2.
When
I
say
Occasional
,
the
meaning
is
not
,
that
they
are
ordained
for
occasions
Negative
or
Permissive
(
as
I
may
so
call
them
)
that
is
,
when
the
occasions
of
the
Church
will
permit
,
and
so
a
fit
spare
time
falls
out
for
an
Ordinance
:
But
when
in
this
Distinction
and
Opposition
to
continual
Ordinances
,
we
use
the
word
Occasional
,
the
meaning
is
intended
of
such
as
have
a
positive
,
peculiar
,
and
special
Occasion
,
directly
and
properly
calling
for
them
;
which
Occasion
is
Affirmative
.
As
when
a
Child
is
born
in
the
Church
;
this
is
an
Affirmative
Occasion
for
Baptism
,
and
the
like
.
Now
having
explained
what
Occasional
Ordinances
are
;
I
come
to
explain
that
other
sort
of
Ordinances
,
which
are
Continual
.
Such
were
the
Publick
Sacrifices
of
the
Temple
,
which
were
called
a
Continual
Sacrifice
,
(
Jer
.
33.
18.
)
and
Ezek
.
46.
14.
)
because
offered
Morning
and
Evening
in
a
set
and
standing
course
,
not
at
all
waiting
upon
occasions
.
And
it
is
not
only
said
there
to
be
a
Perpetual
Ordinance
,
that
is
,
which
was
to
last
and
endure
in
the
Church
(
and
such
,
even
Occasional
Ordinances
may
be
stiled
)
but
it
is
besides
called
a
Continual
Ordinance
,
because
appointed
to
be
every
Morning
by
a
set
Ordinance
of
course
;
so
verse
14.
and
15.
it
is
said
to
be
every
Morning
for
a
continual
Burnt-Offering
.
So
Prayer
now
is
a
Continual
Ordinance
,
pray
continually
,
which
is
not
meant
of
continual
occasions
;
but
that
a
continual
course
of
Prayer
,
or
a
set
course
every
day
(
I
do
not
say
at
set
hours
)
is
of
God's
Institution
,
as
Paul
says
,
(
2
Tim
.
1.
3.
)
that
he
served
God
from
his
Fore-fathers
;
that
is
,
according
to
the
manner
of
the
godly
of
old
,
who
answerably
to
the
continual
Sacrifice
in
the
Temple
,
offered
up
where-ever
they
were
,
either
in
Private
,
or
in
their
Families
,
the
Sacrifice
of
Prayer
,
twice
a
day
,
and
were
bound
to
do
so
;
else
the
Practice
had
not
been
general
,
nor
binding
unto
Paul
.
But
,
says
he
to
Timothy
,
I
have
thee
in
remembrance
in
my
Prayers
day
and
night
,
that
is
,
twice
a
day
,
every
Morning
and
Evening
.
Thus
also
,
the
very
entring
into
the
Holy
of
Holies
once
a
year
,
because
it
was
of
course
and
setly
,
is
said
to
be
done
continually
,
Heb
.
10.
1.
And
so
the
Passover
,
though
but
once
a
year
,
yet
because
of
set
course
,
it
may
be
called
continual
.
Thus
all
Church-Ordinances
which
are
of
set
course
in
the
Church
,
and
depend
not
upon
occasions
,
may
be
called
Continual
Ordinances
,
though
not
every
week-day
to
be
administred
.
Such
Publick
Prayer
is
by
all
confessed
to
be
;
and
such
I
take
the
Word
Preached
to
be
also
.
And
so
this
Distinction
of
Ordinances
Occasional
and
Continual
,
if
it
be
not
in
Terminis
,
in
the
same
Tearms
set
forth
in
the
Scripture
,
as
to
both
the
Parts
of
it
,
yet
for
the
one
Part
it
is
:
For
the
Term
Continual
is
expressed
in
the
p●●ces
before
cited
,
and
that
,
in
opposition
to
Occasional
;
for
there
being
two
sorts
of
Sacrifices
;
fome
ordained
by
Institution
to
be
at
set
times
;
others
as
occasion
of
Sin
and
Uncleanness
fell
out
;
those
which
were
set
were
called
Continual
,
in
a
way
of
distinction
from
that
other
(
as
also
those
four
Ordinances
here
,
in
this
,
Acts
2.
42.
)
and
so
must
have
another
branch
to
answer
to
them
,
which
is
this
of
Occasional
.
However
,
if
the
Scripture
useth
not
the
very
Terms
,
yet
the
Distinction
ariseth
from
the
thing
it self
,
namely
,
from
the
different
use
and
end
of
Ordinances
,
which
are
necessarily
such
:
Only
I
add
this
Caution
,
that
solemn
set
Ordinances
,
though
by
Divine
Appointment
confined
to
a
time
,
may
yet
occasionally
be
commanded
at
other
times
besides
;
and
then
upon
all
such
occasions
,
they
become
occasional
for
that
time
.
Thus
,
though
the
Sacrifices
Publick
were
a
set
Ordinance
;
yet
Sacrifice
was
an
Occasional
Ordinance
also
:
For
when
a
Man
had
Personally
sinned
,
he
was
to
bring
an
Offering
to
the
Priest
,
&c.
And
so
is
the
Word
Preached
,
and
Prayer
now
,
which
though
set
of
course
on
the
Lord's
Day
,
yet
as
occasion
is
,
they
may
be
used
on
the
week
days
also
.
And
this
is
hinted
to
prevent
a
mistake
,
least
upon
this
Doctrine
any
should
think
,
the
obligation
to
administer
this
ordinance
on
the
Lord's
day
to
be
exclusive
,
as
if
upon
no
other
day
besides
the
Church
may
have
this
Sacrament
,
or
the
word
.
For
this
celebration
of
the
Sacrament
on
the
Lord's
day
is
so
to
be
understood
,
as
that
it
may
likewise
be
administred
upon
any
day
besides
,
though
that
day
be
the
more
proper
season
of
it
,
and
no
day
to
be
chosen
rather
than
it
.
The
Gospel's
priviledge
is
in
this
more
large
then
that
of
the
Law
:
some
Ordinances
,
then
,
they
could
not
have
,
but
upon
certain
set
times
,
and
times
were
so
appointed
,
as
all
times
besides
were
excluded
.
The
Passover
could
not
be
at
other
times
eaten
(
but
only
in
case
of
uncleanness
,
or
a
journey
)
but
at
that
set
time
appointed
,
the
fourteenth
day
of
the
first
Month
.
So
likewise
Circumcision
was
by
institution
confined
to
the
eighth
day
;
and
they
might
not
do
it
before
,
nor
defer
it
till
after
that
precise
time
.
And
so
many
other
solemn
Ordinances
are
appropriated
to
their
Solemn
Feasts
.
But
it
is
not
so
now
under
the
Gospel
,
when
though
God
hath
appointed
a
special
time
for
publick
worship
,
yet
any
worship
may
be
performed
at
any
time
,
and
as
in
every
place
we
may
lift
up
pure
hands
and
celebrate
Church-Assemblies
,
so
at
any
time
.
As
the
word
is
to
be
Preached
in
season
and
out
of
season
,
so
the
Sacrament
may
be
administred
in
season
and
out
of
season
.
The
Primitive
Churches
are
therefore
supposed
in
that
first
Church
of
the
Jews
(
whose
very
calling
for
a
while
at
first
,
was
only
to
hold
forth
all
ordinances
of
the
Gospel
)
to
have
met
(
as
for
the
Place
)
{αβγδ}
,
at
Home
;
That
is
,
in
private
Houses
:
for
it
is
spoken
in
distinction
from
their
meetings
,
in
the
Temple
:
So
for
the
time
of
their
Meetings
{αβγδ}
every
day
(
Acts
2.
46.
)
and
so
to
have
celebrated
this
Sacrament
every
day
even
as
Acts
5.
41.
they
are
said
to
preach
every
day
in
the
Temple
.
This
being
premised
,
and
proved
;
I
now
come
to
prove
the
other
part
of
the
proposition
in
hand
,
That
there
are
but
these
two
kinds
of
ordinances
in
the
Church
,
occasional
and
continual
.
This
I
might
prove
,
by
an
enumeration
of
all
ordinances
in
the
Old
Testament
;
which
may
all
be
reduced
to
these
two
heads
.
For
as
for
vows
and
free-will
offerings
(
which
seem
most
free
in
Man's
liberty
)
they
were
occasional
;
and
such
,
as
when
a
just
occasion
fell
out
,
that
called
for
them
,
they
were
not
to
be
omitted
;
nor
yet
were
they
made
,
and
offered
,
but
when
a
just
occasion
invited
them
.
And
,
indeed
,
it
were
a
wonder
,
if
there
should
be
a
middle
kind
of
Vagous
Ordinances
,
which
were
indefinitely
instituted
and
at
randome
;
not
fixed
in
the
main
ground
of
their
institution
,
unto
proper
Occasions
,
or
to
set
times
by
institution
designed
under
the
New
Testament
.
Let
any
man
instance
in
any
other
such
,
and
it
were
strange
this
Ordinance
should
be
such
alone
.
Indeed
,
Reason
tells
us
,
that
there
is
not
,
and
cannot
be
any
such
middle
Ordinance
;
for
if
there
be
,
the
main
ground
of
its
institution
must
be
,
to
serve
a
vacancy
from
all
other
occasions
of
humane
business
and
ordinances
;
and
to
be
in
use
when
ever
such
a
vacancy
should
happen
,
that
is
,
(
as
I
explained
in
my
distinction
)
that
they
would
be
instituted
for
Negative
occasions
,
as
not
being
affixed
to
any
set
time
of
course
,
as
continual
ordinances
are
;
nor
to
serve
a
special
occasion
that
calls
for
it
upon
one
day
more
than
another
:
but
for
such
a
time
it
must
be
,
when
there
is
an
opportune
vacancy
or
empty
space
of
time
,
that
may
fall
out
free
from
all
other
occasions
,
and
all
other
ordinances
,
both
which
in
this
supposition
are
to
be
served
first
.
Now
I
instance
in
this
,
as
a
supposed
middle
between
the
two
other
:
for
I
cannot
see
how
the
wit
of
Man
can
invent
any
other
.
I
grant
,
indeed
,
that
such
vacancys
of
time
may
fall
out
,
and
also
,
that
those
Ordinances
which
God
hath
already
,
by
a
primary
intent
,
instituted
for
set
times
,
and
by
Rule
affixed
to
them
,
he
hath
,
as
an
over-plus
,
and
an
additional
edification
of
his
Church
,
commanded
to
be
used
at
all
such
times
of
vacancy
from
humane
occasions
and
refreshments
.
For
example
;
he
hath
appointed
the
preaching
of
the
word
a
set
ordinance
for
every
Lord's
day
(
as
was
said
)
and
so
it
is
a
continual
ordinance
of
course
;
He
hath
also
appointed
this
word
to
be
dispersed
and
preached
upon
all
special
affirmative
occasions
that
should
require
it
;
As
a
word
in
season
to
the
weary
,
&c.
And
these
being
the
main
foundations
and
grounds
of
its
institution
;
he
hath
enlarged
the
use
of
it
unto
all
such
Negative
occasions
,
when
all
other
occasions
will
permit
,
and
there
happens
a
vacant
time
to
hear
Sermons
Preached
and
that
when
no
special
occasion
or
time
instituted
doth
require
it
.
But
this
was
but
a
secondary
enlarged
ground
of
this
Ordinance
,
for
which
alone
it
should
never
have
been
instituted
,
nor
any
else
.
This
(
as
I
take
it
)
may
be
the
most
probable
meaning
of
that
text
,
Preach
the
word
in
season
,
either
instituted
by
God
,
as
the
Lord's
day
,
or
occasional
,
as
special
need
requires
;
and
not
only
so
,
but
out
of
season
,
in
a
meer
vacancy
.
Now
to
prove
that
there
is
no
such
Ordinance
instituted
meerly
for
Negative
occasions
,
or
vacancy
from
other
hindrances
,
I
urge
those
inconveniences
and
Reasons
against
it
.
1.
Such
an
ordinance
would
depend
for
its
being
and
existance
,
upon
too
many
uncertainties
.
But
now
as
a
Father
would
not
venture
any
Child
to
an
utter
uncertain
breeding
;
So
,
neither
can
I
believe
that
God
hath
done
so
by
any
of
his
Ordinances
.
Now
see
the
several
uncertainties
in
this
case
.
1.
There
is
not
an
absolute
necessity
that
such
an
ordinance
should
ever
be
administred
at
all
;
for
it
might
be
supposed
never
to
come
to
have
any
turn
or
vacancy
spare
from
all
other
occasions
for
it
to
be
administred
in
:
for
it
is
not
of
absolute
certainty
that
there
should
be
such
a
vacancy
,
or
at
least
,
not
often
;
as
this
Ordinance
of
the
Sacrament
(
if
this
should
be
said
to
be
such
)
is
commanded
to
be
administred
.
2.
Besides
this
,
if
such
times
should
fall
out
,
yet
the
Celebration
of
the
Ordinance
would
depend
too
much
upon
Man's
arbitr'ment
,
and
that
for
its
only
existence
and
being
;
which
must
be
at
such
times
,
not
only
when
a
whole
Church
shall
have
no
impediments
by
reason
of
other
occasions
:
but
when
they
shall
judge
so
,
and
call
upon
one
another
for
it
:
and
how
apt
our
Nature
is
,
to
find
out
impediments
,
or
at
least
in
such
Cases
to
forget
the
Ordinances
,
God
well
knew
.
And
this
our
obnoxiousness
to
forget
our
Duty
makes
it
yet
more
uncertain
;
for
how
apt
is
such
an
ordinance
to
be
forgotten
,
which
hath
no
positive
occasion
to
call
for
it
,
nor
any
fixt
instituted
time
to
say
to
us
,
now
it
ought
to
be
administred
?
It
is
one
reason
,
and
it
is
a
good
one
,
which
our
Divines
give
,
why
it
was
necessary
that
the
Lord's
day
,
should
be
fixed
by
God
to
a
certain
day
,
even
to
the
seventh
,
and
with
a
Memento
in
the
Command
;
because
if
it
had
been
left
to
Men
to
judge
when
their
vacancy
would
have
permitted
it
,
the
Publick
worship
of
God
would
soon
have
permitted
it
,
the
publick
worship
of
God
would
soon
have
fallen
to
the
ground
.
And
by
the
like
reason
any
particular
Ordinance
would
have
been
easily
forgotten
and
discontiuned
,
as
many
have
been
,
that
yet
were
fixed
,
as
the
feast
of
Tabernacles
was
(
Nehem
.
8.
17.
)
from
Joshua's
time
till
Nehemiah's
.
You
may
make
an
Observation
,
how
great
the
neglective
forgetfulness
of
Man
would
be
of
any
such
Ordinance
,
by
the
difference
which
was
put
in
the
administration
of
this
ordinance
,
and
the
observation
of
the
Lord's
day
(
which
are
the
Ordinances
we
have
last
instanced
in
)
by
the
Papists
,
who
alone
bore
the
face
of
the
Church
many
hundred
years
.
As
for
the
Lord's
day
,
because
they
thought
the
institution
thereof
every
week
,
to
be
Apostolical
(
being
sounder
in
the
point
,
then
many
of
our
Divines
)
therefore
they
have
transmitted
the
observation
of
it
every
week
,
down
unto
our
times
:
But
as
for
the
time
of
Celebrating
the
Lord's
Supper
,
because
they
thought
it
to
be
left
indefinite
,
they
therefore
kept
not
to
it
,
but
thought
once
a
year
enough
for
the
receiving
of
it
by
the
people
;
so
rarely
would
men
use
an
Ordinance
which
they
thought
was
left
to
their
liberty
.
Yea
3dly
.
This
Ordinance
of
the
Lord's
Supper
would
be
made
yet
more
uncertain
;
seeing
there
is
an
allowance
to
fill
up
such
vacancies
with
other
Ordinances
that
are
settled
to
fixed
Times
by
Institution
:
As
to
have
the
Word
Preached
,
or
Prayer
,
when
there
is
a
vacancy
;
and
so
that
vacancy
might
be
as
well
filled
up
with
them
,
as
with
this
;
and
so
it
might
still
wait
for
a
place
,
as
that
Man
did
at
the
Pool
,
and
another
Ordinance
might
step
in
before
it
:
And
if
we
might
suppose
any
other
Ordinances
to
be
left
unto
Man's
sole
liberty
,
yet
this
least
of
all
;
for
it
being
instituted
to
remember
us
of
Christ's
Death
,
surely
it self
hath
either
some
special
Occasion
or
fixt
Institution
,
to
put
us
in
mind
of
it
.
2d
Reas
.
As
such
an
Ordinance
would
be
left
to
too
great
uncertainties
,
for
its
existence
;
so
it
would
be
cast
too
far
below
all
other
Ordinances
,
for
not
having
a
Brother's
settled
Portion
allotted
it
to
live
upon
,
it
must
wait
upon
all
other
Ordinances
,
till
they
were
all
served
,
and
live
upon
their
leavings
of
Time
;
which
is
not
beseeming
nor
compatible
with
the
honour
of
an
Ordinance
.
This
must
necessarily
follow
;
for
Ordinances
fixed
in
a
set
way
to
the
Lord's
Day
,
must
be
served
every
Lord's
Day
;
for
they
are
of
the
Foundation
,
and
challenge
it
originally
.
And
Occasional
Ordinances
that
fall
out
,
which
have
a
proper
especial
occasion
to
call
for
them
,
must
be
also
first
performed
.
And
certainly
God
hath
not
debased
any
Ordinances
so
low
,
as
thus
to
attend
all
others
;
especially
not
so
great
an
Ordinance
,
as
this
of
the
Lord's
Supper
is
.
3dly
.
It
stands
with
Reason
,
that
every
Ordinance
might
have
its
proper
root
for
it
to
grow
up
upon
,
and
so
come
to
have
its
existence
;
it
was
meet
that
it
should
have
a
station
,
and
season
positive
,
as
the
main
fundamental
ground
of
its
Institution
,
that
so
it
might
exist
of
it self
,
and
be
able
to
challenge
it self
a
Place
that
cannot
be
denied
it
.
And
thus
Continued
Ordinances
have
such
a
season
,
by
God's
primary
Institution
of
them
;
which
having
an
Existence
given
them
at
fixt
Times
,
God
in
a
secondary
intention
enlarged
the
use
of
them
to
Negative
occasions
(
as
I
term
them
)
as
he
hath
that
of
Publick
Prayer
,
and
the
Preaching
of
the
Word
;
which
are
continual
Ordinances
(
in
their
proper
root
)
for
every
Lord's
Day
;
which
yet
God
hath
further
commanded
to
be
ingrafted
upon
occasions
;
but
still
so
,
as
,
this
is
the
root
they
naturally
first
grow
upon
:
and
the
Lord's
day
and
every
Lord's
day
is
their
Seat
,
and
their
Station
by
Institution
;
and
that
set
time
their
inheritance
,
which
they
may
make
claim
to
.
Thus
Occasional
Ordinances
likewise
have
a
proper
root
peculiar
to
them
,
like
Flowers
,
that
,
though
they
put
not
forth
continually
,
yet
have
their
season
which
necessarily
gives
them
existence
;
and
when
thir
season
is
,
they
may
challenge
it
(
but
whether
their
season
be
necessarily
and
electively
only
the
Lord's
day
,
that
I
shall
afterwards
discusse
)
surely
God
hath
took
as
good
order
,
and
made
no
worse
provision
,
for
the
existence
of
his
Creatures
of
the
new
World
(
his
Ordinances
)
than
for
the
Creatures
of
the
old
,
Now
every
species
or
kind
of
Creature
in
the
old
world
hath
a
root
;
a
season
,
either
continual
and
fixed
,
or
special
and
proper
.
God
made
no
Vagabond
Creatures
,
then
only
to
have
a
place
and
to
exist
,
when
and
where
there
should
be
a
Vacuum
,
a
void
emptiness
of
other
Creatures
.
And
surely
God
hath
acted
by
the
like
measure
in
the
new
World
,
wherein
the
Ordinances
are
the
Creatures
;
and
either
some
proper
time
and
positive
occasion
,
or
else
some
fixed
time
all
the
year
long
,
is
their
root
of
being
.
II
.
The
second
main
Proposition
is
this
;
That
for
all
Ordinances
,
which
are
not
Occasional
,
but
standing
and
continual
,
there
must
necessarily
be
a
set
time
by
Institution
appointed
for
them
.
This
Proposition
is
a
necessary
Corollary
of
the
former
,
and
follows
upon
those
particulars
,
which
I
have
brought
to
confirm
the
former
.
Reas
.
1.
For
every
Ordinance
that
hath
an
Essence
,
Constitution
,
or
being
in
the
Church
,
must
also
have
some
existence
,
and
therefore
a
time
.
All
Creatures
of
the
Old
world
have
two
things
allotted
them
;
1.
A
Constituted
Essence
,
by
which
they
are
,
and
differ
from
other
Creatures
:
As
the
Essence
of
a
Man
is
,
that
he
is
reasonable
;
and
a
Beast
,
that
it
hath
a
Sensitive
being
.
2.
An
Existence
,
by
which
some
individuals
of
each
kind
do
exist
,
and
stand
forth
in
the
world
,
at
such
or
such
times
and
seasons
.
And
there
is
no
Essence
nor
kind
of
Being
,
but
is
appointed
to
have
an
existence
at
some
time
or
other
,
in
the
world
:
For
else
that
being
might
be
ordained
in
vain
,
and
have
no
being
,
and
so
it
had
as
good
continue
nothing
still
.
Therefore
Solomon
says
,
Ecclesiastes
3.
1.
That
there
is
a
time
to
every
thing
,
and
a
time
to
every
purpose
under
the
Sun
;
As
to
every
purpose
of
Man's
heart
,
which
is
a
thing
most
contingent
;
So
to
every
kind
of
thing
or
being
,
Natural
and
Artificial
,
to
all
sorts
of
things
under
the
Sun
(
for
he
instanceth
in
things
Natural
,
Artificial
and
Voluntary
)
and
he
says
,
there
is
a
set
time
;
so
the
word
signifies
,
Tempus
determinatum
.
Time
is
a
necessary
Circumstance
of
Being
,
and
therefore
was
Created
when
other
things
were
,
and
is
ordained
to
be
,
when
things
are
ordained
;
so
as
nothing
was
in
God's
purpose
,
that
should
have
a
being
,
but
hath
a
time
for
it
also
,
which
also
,
as
Solomon
says
there
,
Gives
it
a
beauty
and
a
comliness
.
Now
as
it
was
with
Creatures
of
the
Old
World
,
so
is
it
with
those
of
the
New
World
,
and
amongst
those
,
with
Ordinances
which
are
parts
of
it
.
If
God
hath
given
to
any
of
them
an
Essence
and
Being
to
be
Ordinances
,
you
must
suppose
them
to
have
a
time
appointed
them
,
to
come
forth
into
existence
.
As
no
Creature
could
come
to
have
an
Essence
,
a
Rank
among
Creatures
,
but
it
must
have
a
time
to
exist
,
so
,
nor
Ordinances
could
ever
come
to
have
had
an
instituted
being
given
them
,
but
in
Relation
to
an
existence
,
and
a
proper
time
for
them
to
flourish
in
.
Now
such
Ordinances
which
are
not
occasional
,
and
so
have
no
special
occasions
allotted
in
providence
to
call
for
their
existence
,
that
they
may
stand
forth
and
call
for
a
place
,
and
be
beautiful
in
that
their
season
,
they
must
necessarily
have
an
instituted
time
,
a
set
time
appointed
them
.
And
if
providence
and
occasion
do
not
set
out
this
time
,
then
necessarily
Institution
must
.
2.
The
very
purport
or
meaning
of
this
Name
of
distinction
given
it
,
when
it
is
called
a
Continual
Ordinance
(
as
in
Scripture
that
phrase
is
used
)
doth
necessarily
intimate
thus
much
;
that
,
that
distinction
is
given
it
from
its
having
a
set
time
,
fixt
by
Institution
for
its
existence
.
The
word
,
Continual
,
as
it
doth
respect
time
in
all
Men's
apprehensions
;
so
in
the
Scripture
acception
,
it
respects
a
set
,
fixed
,
appointed
time
,
that
in
the
Course
of
time
comes
about
again
and
again
continually
,
whether
it
be
every
day
,
or
every
Month
,
or
every
year
.
That
was
called
Continual
(
as
was
said
before
)
not
only
which
is
done
at
all
times
▪
or
every
day
,
but
of
set
course
;
so
(
2
Sam
.
9.
7.
)
Mephibosheth
is
said
to
sit
at
David's
Table
continually
,
that
is
,
not
as
a
stranger
,
coming
in
upon
occasion
,
but
at
the
set
times
of
Meals
.
And
so
,
Pray
continually
in
the
New
Testament
,
is
taken
,
not
simply
,
for
praying
always
,
or
upon
all
occasions
,
or
continuing
in
prayer
with
fervency
only
;
but
to
pray
settly
,
Morning
and
Evening
(
as
I
shewed
out
of
2
Tim
.
1.
3.
)
even
as
it
is
called
the
Continual
Sacrifice
,
because
it
came
about
every
day
by
Institution
,
and
if
any
were
seldomer
,
yet
if
Ordinances
,
they
had
a
set
time
for
them
.
Thus
the
High
Priests
going
into
the
Holy
of
Holies
,
because
it
came
about
every
year
once
,
at
a
set
instituted
time
,
is
said
to
be
continually
,
Heb
.
10.
1.
Those
sacrifices
which
they
offered
year
by
year
Continually
.
As
therefore
we
say
,
that
time
is
concreated
with
all
things
,
so
I
may
say
of
such
Ordinances
,
that
their
time
is
Instituted
together
with
their
Institution
,
and
by
the
same
Authority
.
And
3dly
.
If
any
Continual
Ordinance
had
not
a
Time
fixed
for
it
,
obliging
the
Conscience
by
Institution
,
that
might
call
upon
Men
Now
to
practise
it
,
and
challenge
an
interest
in
some
time
allotted
it
;
it
were
cast
below
an
Occasional
Ordinance
,
and
made
of
an
inferiour
nature
to
it
,
in
its
Institution
:
For
it
would
not
have
so
much
as
a
proper
occasion
to
call
for
it
,
as
those
Occasional
Ordinances
have
.
4thly
.
This
Proposition
is
backt
with
this
,
that
in
the
Old
Testament
all
Ordinances
,
not
occasional
,
had
a
fixed
Time
by
Institution
.
It
is
true
,
that
some
occasional
ones
also
,
had
a
fixt
Time
when
once
an
occasion
required
them
;
as
Circumcision
the
Eight
Day
,
but
it
was
because
of
some
Typicalness
annexed
to
it
.
But
now
under
the
Gospel
,
all
Occasional
Ordinances
are
left
to
their
proper
seasons
,
as
Providence
calls
for
them
,
and
so
not
affixed
,
as
it
became
the
Gospel
wherein
such
Types
cease
.
But
yet
Continual
Ordinances
are
to
be
affixed
to
a
set
Time
by
Institution
;
else
Christ
were
not
so
compleat
in
his
Institutions
,
as
Moses
,
but
should
leave
things
to
Man's
will
,
which
being
as
corrupt
and
negligent
now
,
as
before
,
needed
the
fixing
of
such
Ordinances
to
a
set
Time
,
as
much
as
then
.
III
.
The
third
Proposition
which
I
lay
down
is
this
;
That
this
Ordinance
of
the
Lord's
Supper
,
is
a
continual
standing
Ordinance
:
It
is
of
that
Rank
,
and
can
be
of
no
other
.
And
the
Reason
thereof
(
which
to
me
is
undeniable
)
is
this
;
because
that
it
is
not
an
Occasional
Ordinance
,
that
is
,
it
is
not
an
Ordinance
,
that
hath
,
or
can
have
any
positive
,
special
,
proper
,
peculiar
occasion
to
call
for
it
,
and
require
it
one
day
or
time
more
than
another
:
And
therefore
it
must
be
a
Continual
Ordinance
;
and
so
by
consequence
,
a
set
,
and
fixed
Ordinance
to
a
Time
by
Institution
;
as
the
second
Proposition
declared
.
Now
the
Reason
is
founded
upon
this
,
that
there
is
no
Rank
of
Middle
Ordinances
,
but
every
Ordinance
must
(
as
I
shewed
)
be
either
the
one
or
the
other
:
And
therefore
to
prove
that
it
is
not
occasional
,
taking
occasional
in
that
sense
before
explained
,
is
enough
to
prove
that
it
is
continual
.
1.
It
is
not
occasional
in
its
first
fundamental
Institution
.
Indeed
some
of
the
Popish
Divines
would
put
it
into
occasional
seasons
;
for
they
allowing
a
Private
Communion
at
home
,
when
Men
are
sick
,
and
also
allowing
in
Publick
,
that
the
Church
should
receive
not
always
necessarily
together
,
but
that
every
day
when
Mass
is
said
,
any
one
or
two
(
though
no
more
who
have
a
mind
to
Communicate
be
present
)
may
Receive
,
if
they
please
.
For
(
say
they
)
some
persons
may
have
more
special
need
of
the
Sacrament
of
the
Lord's
Supper
,
than
others
(
in
respect
of
Tentations
)
to
be
comforted
by
it
:
And
some
have
a
more
special
mind
to
that
Ordinance
,
and
are
more
peculiarly
affected
unto
it
,
than
unto
any
other
;
and
so
may
occasionally
be
called
to
it
.
They
do
hereby
evidently
shew
,
that
they
reckon
this
Ordinance
to
be
occasional
.
But
we
know
no
such
Divinity
;
for
we
say
,
1.
This
Ordinance
,
of
all
others
,
is
an
Act
of
the
whole
Church
It
is
the
only
proper
Badge
of
the
Church's
Communion
;
and
in
this
respect
Church-Members
are
called
One
Bread
,
as
well
as
One
Body
(
1
Cor
.
10.
17.
)
and
therefore
they
are
to
take
it
together
,
when
their
Meeting
hath
the
full
number
of
all
that
can
come
,
and
this
rather
than
any
other
Ordinance
is
in
this
manner
to
be
celebrated
.
And
therefore
(
1
Cor
.
11.
33.
)
in
this
case
,
and
for
this
Ordinance
,
if
any
come
late
,
others
are
to
stay
for
them
;
Tarry
one
for
another
,
which
in
other
Ordinances
they
are
not
so
strictly
tyed
unto
.
And
if
thus
it
be
the
Ordinance
of
the
whole
Church
;
then
variety
of
such
occasions
,
as
Personal
Tentations
,
&c.
cannot
come
to
be
any
such
peculiar
,
special
occasion
to
the
Administring
of
it
to
one
Man
more
than
another
;
for
it
is
alike
the
Act
of
the
whole
.
2.
Indeed
,
and
in
truth
,
there
can
never
be
invented
,
or
supposed
,
any
such
proper
,
special
occasion
,
requiring
this
Ordinance
to
be
administred
upon
this
Lord's
day
,
or
that
,
rather
than
upon
another
,
which
might
,
more
especially
call
upon
the
Church
for
the
practice
of
it
.
As
for
other
Ordinances
,
there
are
such
proper
occasions
,
thus
prayer
for
the
Sick
,
Baptizings
,
and
Excommunication
:
and
even
the
prophesying
of
private
Members
is
but
an
Occasional
Ordinance
,
as
God
stirs
up
their
hearts
,
and
reveals
something
to
them
;
as
the
Apostle
speaks
.
There
is
nothing
in
the
ordinance
it self
to
vary
it
,
or
make
it
more
seasonable
at
one
time
than
at
another
,
but
it
is
fitted
to
all
believers
alike
,
whether
grown
Christians
or
young
.
It
is
Milk
and
Strong
Meat
too
;
For
it
is
the
Common
Christ
of
all
:
neither
was
it
instituted
in
any
such
more
special
manner
for
Tentations
,
or
victory
over
Lusts
;
not
peculiarly
or
specially
;
so
as
that
you
can
say
,
it
is
good
for
one
thing
more
than
another
:
or
that
it
hath
a
special
vertue
for
something
,
which
one
Christian
needs
more
than
another
.
But
it
is
an
ordained
{αβγδ}
,
composed
of
Qualities
to
work
upon
all
Tempers
,
and
in
all
seasons
upon
all
constitutions
of
Souls
.
If
Faith
be
never
so
weak
,
it
strengthens
it
;
if
strong
,
a
man
is
as
much
necessitated
to
take
it
,
to
grow
in
strength
.
Even
as
Church-Fellowship
the
cause
of
ordinances
,
is
alike
necessary
for
all
,
in
all
seasons
,
so
is
this
.
Yea
it
is
so
uniform
in
its
nature
and
working
,
that
all
Churches
in
the
world
taken
together
,
have
as
much
need
of
it
as
one
Church
,
and
one
Church
as
all
and
no
more
.
3.
Neither
can
there
be
any
variation
in
respect
of
any
Circumstance
a
Church
can
be
in
at
one
time
,
which
it
is
not
in
at
another
.
There
may
fall
out
impediments
;
as
if
the
not
having
an
Officer
to
administer
it
(
but
so
there
may
be
also
of
such
Ordinances
as
are
affixed
to
the
Lord's
day
)
but
there
can
be
no
proper
occasions
or
circumstances
,
that
may
vary
it
,
so
as
to
have
it
administred
one
day
,
and
not
another
.
No
Man
or
Church
can
say
,
we
cannot
prepare
to
receive
every
Lord's
day
;
nor
that
any
occasions
on
the
week
days
do
unfit
us
:
For
they
are
bound
to
be
in
such
a
Frame
as
always
to
be
prepared
:
and
if
they
be
not
prepared
according
to
the
preparation
of
the
sanctuary
;
yet
they
ought
not
to
omit
it
,
as
the
Israelites
did
not
the
Passover
.
Yea
,
let
me
add
this
;
it
is
less
subject
to
variation
by
occasions
,
than
the
Word
,
or
Publick
Prayers
of
the
Church
,
or
laying
up
for
the
Necessities
of
others
are
;
for
which
you
have
Institutions
for
every
Lord's
Day
.
For
the
Matter
of
the
Word
,
the
Subject
of
our
Sermons
do
vary
with
occasions
:
And
our
Sermons
are
longer
or
shorter
,
and
they
are
composed
for
Comfort
one
day
,
and
for
Reproof
another
day
;
for
as
your
needs
are
,
so
they
vary
;
yea
,
sometimes
as
a
particular
Member's
need
is
they
vary
.
A
word
in
season
is
to
be
spoken
to
the
weary
.
But
here
in
the
Lord's
Supper
there
is
no
such
variation
.
The
Word
,
like
the
Moon
,
though
it
be
a
standing
Ordinance
in
Heaven
,
yet
appears
in
several
shapes
,
and
so
the
Word
too
:
But
this
,
as
the
Sun
,
is
uniform
;
for
the
Person
of
Christ
(
the
Sun
of
Righteousness
)
Crucified
,
is
wholly
and
entirely
the
Matter
of
it
;
and
as
he
is
the
same
to
morrow
,
and
to
day
,
and
yesterday
,
so
is
this
Ordinance
.
So
the
Duty
of
Alms
varies
:
As
God
hath
blest
a
Man
;
so
let
him
lay
up
,
as
the
Church
,
or
other
Churches
have
need
.
But
it
is
not
so
with
this
Ordinance
:
And
therefore
this
is
capable
of
a
more
uniform
Rule
,
and
fixed
Obligation
,
and
Institution
,
than
any
other
.
I
might
in
the
last
place
shew
,
that
it
is
a
Continual
Ordinance
,
from
this
Acts
2.
42.
where
all
Ordinances
Continual
are
reckoned
up
,
which
are
four
in
number
:
And
this
,
in
the
First
Church
,
as
the
Measure
of
solemn
set
Worship
for
ever
:
But
I
leave
that
now
,
intending
to
argue
it
out
in
Reasons
.
Object
.
But
there
is
this
Objection
grounded
on
that
speech
of
the
Apostle
,
1
Cor
.
11.
26.
As
oft
as
you
eat
,
you
shew
forth
,
&c.
The
Apostle
seems
there
to
speak
of
it
,
but
as
an
Indefinite
Ordinance
,
and
not
as
a
Continual
;
in
that
he
says
,
Toties
quoties
,
so
oft
as
.
Answ
.
1.
His
scope
there
is
not
at
all
to
speak
of
the
Time
of
this
Supper
;
but
only
to
inform
them
of
the
high
end
and
nature
and
intention
of
this
Ordinance
:
That
when
they
took
it
,
they
might
know
what
they
did
(
as
we
use
to
say
)
and
what
they
were
about
.
You
know
they
slighted
it
,
and
took
it
in
vain
,
and
discerned
not
the
Lord's
body
.
He
therefore
minds
them
of
the
Institution
,
that
they
might
know
what
they
did
.
Know
what
you
do
(
says
he
)
for
as
oft
as
you
receive
this
,
you
shew
forth
the
Lord's
Death
.
It
is
a
manner
of
Speech
,
used
to
shew
what
is
the
scope
of
an
action
that
is
customary
;
when
we
would
insinuate
the
great
danger
of
some
Action
frequent
,
yet
out
of
ignorance
slighted
.
Thus
,
if
we
hear
one
ignorantly
and
ordinarily
swear
,
as
not
knowing
what
it
is
to
take
an
Oath
;
we
use
to
say
,
Do
you
know
what
you
do
in
so
doing
?
As
often
as
you
swear
,
you
give
your
Soul
to
the
Devil
.
So
here
(
says
the
Apostle
)
as
oft
as
you
receive
unworthily
,
you
eat
your
own
damnation
.
And
because
they
were
to
receive
frequently
by
Christ's
Institution
,
therefore
he
minds
them
the
more
of
it
,
that
they
might
know
what
it
was
to
receive
.
As
often
as
you
receive
(
says
he
)
you
shew
forth
Christ's
Death
,
and
therefore
tells
them
,
that
if
they
receive
unworthily
,
They
eat
Damnation
to
themselves
.
2.
This
phrase
of
Speech
was
to
shew
the
unvarying
,
constant
,
uniform
End
,
and
intent
of
this
Sacrament
;
which
is
constantly
at
all
times
to
shew
forth
Christ's
Death
.
So
oft
as
you
do
it
,
it
is
still
for
this
principal
end
.
The
word
sometimes
shews
one
thing
,
sometimes
another
,
but
this
constantly
preacheth
Christ's
Death
.
As
oft
as
you
receive
,
you
shew
forth
Christ's
Death
:
The
third
General
Assertion
is
as
the
Conclusion
of
the
two
former
,
and
inferred
from
them
both
;
and
it
is
this
,
That
,
This
being
a
continual
Ordinance
(
as
hath
been
shewed
in
the
first
proposition
)
and
continual
Ordinances
necessarily
requiring
a
time
Instituted
,
or
fixt
somewhere
(
as
was
shewn
in
the
second
)
The
fixed
time
therefore
for
every
Ordinance
neither
is
,
nor
can
be
other
,
than
the
Lord's
day
,
according
to
the
ordinary
Course
and
Tenour
of
the
New
Testament
,
which
imports
that
every
Lord's
day
is
the
Instituted
time
for
them
.
I
shall
demonstrate
this
by
Reason
first
;
and
then
examine
Scriptures
afterwards
.
It
is
proved
by
Reason
thus
;
or
by
these
steps
.
1.
Under
the
Gospel
you
have
no
other
Instituted
Time
set
and
fixed
,
for
any
Ordinance
,
but
the
Lord's
Day
.
I
do
not
say
,
you
are
to
have
no
other
times
for
Ordinances
,
but
you
have
no
other
times
fixed
by
Institution
.
Occasional
times
there
may
,
and
ought
to
be
upon
other
days
,
by
vertue
of
the
Command
,
that
bids
us
serve
the
season
,
&c.
(
Rom
.
12.
)
and
take
the
fittest
occasion
for
every
Work
and
Ordinance
Occasional
.
But
you
have
no
other
Instituted
Time
appointed
fixedly
by
God
,
besides
the
Lord's
Day
:
Which
indeed
is
one
of
the
Differences
between
the
Times
of
the
Law
and
of
the
Gospel
.
Under
the
Law
,
God
made
special
Sabbaths
by
Institution
fixed
to
set
Days
,
for
special
Ordinances
to
be
administred
upon
,
viz.
for
the
Passover
,
and
for
the
First
Fruits
:
But
now
,
there
is
no
Instituted
Time
except
this
.
Now
then
,
if
this
Ordinance
,
being
not
occasional
(
as
was
said
)
must
therefore
have
an
Instituted
Time
appointed
it
by
God
,
set
,
and
fixed
;
this
Time
can
be
no
other
than
the
Lord's
Day
:
For
there
is
no
other
Time
appointed
by
Institution
,
under
the
Gospel
,
except
the
Lord's
Day
.
But
it
may
be
said
,
that
this
gains
but
only
thus
much
,
that
the
Lord's
Day
is
the
Time
Instituted
for
it
:
And
so
also
it
may
be
said
of
Occasional
Ordinances
,
that
the
Lord's
Day
is
an
Instituted
Time
for
them
too
;
in
as
much
as
it
is
such
for
all
Ordinances
in
common
.
Therefore
2.
I
go
a
step
further
,
and
say
,
That
Continual
Ordinances
,
and
among
them
the
Lord's
Supper
,
are
not
only
to
have
a
Time
that
is
Instituted
,
for
them
to
be
administred
upon
;
but
further
,
there
must
be
an
Institution
to
appoint
a
Time
for
them
,
even
a
fixt
,
determined
Time
set
apart
for
them
by
vertue
of
an
Institution
,
which
may
determine
the
Conscience
to
them
,
and
by
vertue
of
a
Command
call
for
them
.
And
so
it
is
not
enough
to
say
,
That
the
Lord's
Day
is
the
Time
Instituted
indeterminately
,
indefinitely
and
at
random
for
this
Sacrament
of
the
Lord's
Supper
,
as
for
all
other
Ordinances
it
is
:
But
when
it
is
said
,
that
the
Lord's
Day
is
Instituted
for
it
,
the
sense
must
necessarily
be
,
that
it
is
the
Time
fixedly
and
determinately
set
by
Institution
,
for
this
Ordinance
:
And
so
it
differs
from
the
relation
that
this
Instituted
Time
hath
unto
Ordinances
occasional
.
It
may
be
said
,
that
the
Lord's
Day
is
the
only
Time
,
that
we
find
Instituted
,
wherein
they
,
or
any
Ordinance
may
be
administred
upon
:
But
for
other
occasional
Times
in
the
Week
Days
,
though
there
be
a
general
Rule
that
will
oblige
the
Conscience
to
them
,
as
occasions
are
;
yet
they
cannot
be
called
Instituted
Times
.
And
therefore
in
that
sense
it
may
be
truly
said
,
that
when
Occasional
Ordinances
are
to
be
administred
,
the
Lord's
Day
is
the
only
Instituted
Time
of
the
New
Testament
for
them
.
But
something
more
must
be
said
of
Continual
Ordinances
;
namely
,
that
there
is
a
Time
Instituted
that
calls
for
them
,
and
obligeth
the
Conscience
by
an
Institution
to
them
.
And
so
these
two
Ordinances
differ
in
their
Interest
in
this
Day
.
That
Occasional
Ordinances
have
,
by
vertue
of
the
Institution
of
this
Day
,
but
a
remote
,
indefinite
,
undetermined
Interest
therein
;
and
for
their
determinate
Existence
on
this
or
that
Lord's
Day
,
there
must
come
over
and
above
,
some
special
occasion
,
that
calls
for
it
,
on
this
or
that
week
,
more
than
on
another
;
only
the
Lord's
Day
presents
it self
still
,
as
a
Time
blessed
,
and
Instituted
for
such
Ordinances
in
common
and
at
random
.
But
if
this
Ordinance
of
the
Lord's
Supper
be
a
Continual
Ordinance
(
as
it
is
)
and
This
the
only
Time
we
find
Instituted
;
then
this
Ordinance
must
have
by
an
Institution
some
fixed
determinate
Interest
in
it
;
and
that
by
a
defining
by
appointment
,
what
Lord's
Days
it
must
be
administred
upon
.
And
the
Reason
,
for
this
,
is
out
of
the
former
grounds
evident
;
of
which
now
,
I
urge
only
this
,
that
otherwise
this
Ordinance
should
have
no
determinate
Existence
allotted
it
;
but
were
in
that
respect
,
cast
below
all
Occasional
Ordinances
.
For
if
its
Interest
in
the
Lord's
Day
be
thus
unlimited
,
and
but
in
a
common
relation
;
that
it
is
only
a
Time
Instituted
for
it
,
no
otherwise
than
it
is
for
all
Ordinances
in
general
,
and
as
a
common
Hall
is
for
all
Commers
:
And
withal
,
that
it
hath
no
special
set
occasion
to
call
for
it
,
and
require
its
Existence
;
then
it
is
still
left
in
far
worse
case
and
hazard
for
existing
,
than
Occasional
Ordinances
are
:
For
they
(
as
Providence
gives
occasions
)
do
call
for
Time
,
and
oblige
the
Conscience
unto
a
set
Time
for
them
:
But
this
would
be
left
like
an
Individuum
Vagum
,
that
has
nothing
to
shew
for
it
,
why
it
should
challenge
a
place
or
room
in
this
Instituted
Time
,
more
than
Vagrant
Persons
have
in
Common
Town-houses
.
Yea
,
seeing
other
Ordinances
can
still
challenge
some
peculiar
,
determinate
Interest
,
either
by
Occasion
,
or
Institution
;
this
might
ever
be
extruded
,
having
nothing
but
an
indefinite
,
common
,
Vagrant
Interest
to
shew
for
it self
.
Therefore
certainly
,
if
the
Lord's
Day
be
the
only
Time
Instituted
under
the
New
Testament
;
then
must
be
found
an
Institution
to
determine
and
fix
on
what
Lord's
Day
this
is
to
be
administred
.
And
this
,
not
to
be
left
to
the
wide
World
for
its
subsisting
and
existence
;
but
such
,
as
by
Law
,
or
inheritance
,
it
may
call
for
,
as
its
Portion
.
Now
3.
Therefore
add
to
this
then
,
That
if
there
must
be
found
an
institution
for
it
on
set
Lord's
days
(
they
being
the
only
time
Instituted
)
then
either
the
Institution
sets
apart
,
every
Lord's
day
,
or
some
special
Lord's
days
(
which
the
word
sets
out
and
appoints
for
it
,
rather
than
others
)
I
would
see
a
Warrant
for
,
however
,
some
Churches
persume
to
single
out
some
special
days
;
because
their
Congregations
be
too
vast
(
and
so
not
according
to
Rule
,
which
is
,
that
Churches
should
consist
of
no
more
,
than
can
meet
together
in
one
place
)
to
administer
it
to
all
,
every
Lord's
day
.
And
others
by
preferring
one
Lord's
day
before
another
,
as
Easter
day
,
Whitsonday
,
&c.
do
appoint
it
to
be
only
or
specially
then
administred
:
Yet
there
is
no
word
for
it
,
nor
Reason
by
consequence
from
the
word
.
Now
,
if
there
be
no
warrant
of
institution
for
special
Lord's
days
;
then
necessarily
,
the
Institution
must
fall
upon
every
Lord's
day
.
Yea
,
4.
Let
it
be
but
granted
in
general
,
that
there
is
no
other
Rule
to
determine
this
Institution
,
but
this
common
Maxim
;
That
all
Ordinances
both
Continual
and
Occasional
are
ordained
for
the
Lord's
day
;
and
that
the
Lord's
day
is
the
only
Instituted
time
for
all
Ordinances
in
this
common
general
way
:
let
that
be
all
that
the
word
says
for
it
:
so
as
no
special
Charter
or
Interest
be
produced
,
by
Institution
;
yet
this
very
common
Charter
will
carry
it
;
and
this
general
,
indefinite
institution
will
serve
its
turn
.
For
when
each
Ordinance
shall
come
to
claim
its
right
,
and
particular
allotment
,
and
portion
,
in
these
Lord's
days
;
It
must
necessarily
be
set
forth
according
to
the
Nature
and
kind
of
each
Ordinance
.
And
then
,
look
how
Occasional
Ordinances
will
justly
put
in
,
and
call
for
an
Occasional
allotment
for
their
administration
,
as
occasion
is
offered
,
and
requires
;
so
continual
Ordinances
will
challenge
a
continual
set
allowance
,
every
Lord's
day
.
For
they
must
have
maintenance
and
subsistence
according
to
their
Rank
and
Quality
,
and
end
of
being
ordained
.
The
common
Law
and
Dictate
of
Reason
would
,
and
must
thus
set
out
their
Portions
.
Continual
Ordinances
must
be
continually
on
the
Lord's
day
;
and
what
is
that
,
but
to
be
every
Lord's
day
?
We
say
in
the
Decision
of
another
point
of
Controversy
,
and
difficulty
,
between
the
Arminiaus
and
Us
:
about
the
existence
of
things
Contingent
,
and
the
Voluntary
Acts
of
Man's
will
;
That
in
respect
of
God's
decree
,
all
things
do
exist
necessarily
,
and
by
his
determinate
Council
;
yet
in
respect
of
second
causes
,
and
their
coming
forth
into
actual
existing
or
being
,
we
say
,
that
they
all
exist
according
to
their
kind
.
Which
is
,
that
Free
agents
,
as
,
namely
,
Man's
will
should
in
respect
of
its
own
motion
work
freely
:
And
Contingent
or
casual
things
that
fall
out
by
chance
,
should
in
respect
of
second
causes
fall
out
Contingently
,
according
to
their
kind
:
But
necessary
and
natural
actions
,
as
,
namely
,
the
motion
of
the
Sun
,
should
fall
out
necessarily
and
constantly
,
according
to
its
kind
,
and
yet
all
act
in
their
several
kinds
,
by
the
determinate
Counsel
of
God
,
that
rules
all
their
causes
according
to
their
kinds
.
Thus
we
illustrate
also
the
several
existences
of
Ordinances
,
for
their
time
and
season
,
by
saying
,
That
they
are
varied
according
to
their
several
Natures
and
Kinds
.
God
hath
took
order
in
his
word
,
for
the
existence
of
them
all
:
but
for
Occasional
Ordinances
,
he
hath
not
given
set
Rules
of
Institution
for
the
time
of
their
existence
,
to
bring
them
forth
in
:
for
that
had
not
been
according
to
their
kind
,
but
,
indeed
,
clean
contrary
to
it
:
For
they
being
in
their
Institution
intended
for
occasions
,
accordingly
must
exist
,
but
as
occasions
are
.
Yet
by
a
necessary
command
,
when
occasion
is
offered
;
Therefore
as
necessarily
(
when
such
occasions
fall
out
)
as
continual
Ordinances
to
be
administred
.
But
Ordinances
of
Continual
and
not
Occasional
use
he
hath
ordained
to
exist
,
according
to
their
kind
,
Continually
,
and
not
Occasionally
;
and
therefore
a
Rule
of
Institution
must
determine
their
existence
.
And
he
having
declared
that
the
Lord's
day
is
the
only
time
that
is
instituted
by
him
for
all
Ordinances
:
Suppose
he
had
given
no
other
Rule
;
yet
Occasional
Odinances
are
to
exist
occasionally
on
that
day
:
that
is
,
as
occasion
calls
for
any
of
them
;
But
continual
Ordinances
are
to
exist
,
and
be
administred
continually
on
that
day
;
and
what
is
that
,
but
that
every
Lord's
day
they
should
be
administred
!
I
will
now
in
the
last
place
,
as
the
Coronis
and
Conclusion
of
all
,
and
for
the
Confirmation
of
both
these
Assertions
,
add
only
this
,
which
shall
concern
both
,
that
it
stands
with
the
greatest
Reason
,
both
that
there
should
be
an
Instituted
Time
for
continual
standing
Ordinances
:
and
also
that
there
should
be
continual
Ordinances
purposely
appointed
for
that
instituted
time
;
and
as
much
Reason
for
the
one
,
as
for
the
other
.
So
as
there
is
a
proper
,
peculiar
mutual
Relation
,
between
such
Ordinances
,
and
such
an
instituted
time
,
they
are
mutually
ordained
for
each
other
;
these
Ordinances
for
that
time
,
and
that
time
for
these
Ordinances
.
It
stands
with
the
greatest
Reason
that
may
be
.
1.
That
God
should
institute
continual
standing
Ordinances
,
for
his
Church
to
meet
together
,
to
celebrate
;
and
so
to
constitute
his
publick
visible
worship
;
Besides
such
Ordinances
as
should
be
for
occasions
,
that
yet
uncertainly
would
fall
out
.
For
it
became
him
,
who
is
the
great
God
,
the
ever-living
standing
God
of
the
World
,
who
upholds
all
continually
,
by
a
constant
hand
of
power
and
wisdom
;
to
have
a
standing
set
worship
,
whereby
he
should
be
set
up
,
and
acknowledged
in
the
World
;
and
not
be
like
the
Gods
of
the
Heathen
,
nor
the
Saints
of
the
Papists
,
who
were
Gods
for
occasions
,
and
are
Saints
for
special
occasions
;
and
as
they
had
Sacrifices
,
so
these
have
Prayers
,
upon
particular
occasions
.
But
the
standing
God
must
have
standing
Ordinances
.
It
was
not
fit
for
God
the
great
King
,
to
stay
and
wait
upon
occasions
,
for
all
the
publick
worship
he
was
to
have
;
which
might
have
fallen
out
,
or
perhaps
not
have
fallen
out
:
No
,
it
had
been
too
too
little
for
him
.
And
2.
That
he
should
institute
and
appoint
a
set
and
solemn
Time
for
such
Continual
Ordinances
,
out
of
his
own
will
;
did
become
him
also
;
and
was
as
necessary
as
the
former
;
For
otherwise
(
besides
other
Reasons
proper
to
that
Argument
)
he
had
waited
upon
a
greater
uncertainty
for
the
celebration
of
such
Ordinances
,
than
that
which
doth
attend
upon
Ordinances
Occasional
,
even
on
Mens
wills
and
their
occasions
and
pretences
to
put
off
such
worship
;
For
occasions
still
as
they
had
risen
,
would
have
called
for
such
ordinances
as
were
occasional
.
But
if
God
himself
does
not
set
a
time
,
and
fix
it
,
there
would
be
nothing
to
determine
and
call
for
ordinances
,
so
as
to
oblige
the
Conscience
.
And
so
,
such
ordinances
,
in
stead
of
being
the
standing
,
continual
ordinances
of
his
worship
,
should
have
become
the
most
uncertain
,
and
(
through
Man's
Corruption
)
the
seldomest
administred
of
all
other
.
And
indeed
,
fixedly
to
appoint
,
how
oft
they
should
be
administred
,
and
when
,
is
that
which
makes
them
to
be
continual
ordinances
,
and
the
worship
of
God
to
be
solemn
and
standing
in
the
world
.
And
the
determination
of
the
Circumstance
of
time
,
how
oft
,
and
on
what
day
,
was
a
matter
of
more
moment
,
and
more
intrinsecally
conjunct
with
the
worship
of
God
,
than
the
designation
of
a
particular
place
.
For
though
a
place
be
as
necessary
as
a
time
;
yet
from
a
set
time
appointed
,
doth
arise
a
solemnity
of
worship
:
and
it
is
as
Royal
a
property
and
attribute
of
God's
worship
,
as
any
other
;
and
serves
to
set
it
out
,
and
greaten
it
.
And
the
iteration
of
a
time
in
a
set
course
thus
or
thus
,
adds
to
the
worship
a
greatness
,
both
in
Multiplication
of
it
,
that
it
is
so
oft
;
and
also
a
solemnity
and
a
restraint
upon
Men
;
and
so
bears
an
impress
of
God's
Authority
;
But
thus
it
is
not
in
the
designation
of
a
set
place
.
Therefore
,
often
in
Scripture
when
there
is
an
institution
of
a
set
day
for
an
Ordinance
,
or
mention
of
such
a
day
;
it
is
called
a
solemn
Assembly
,
as
the
Prophet
calls
the
new
Moon's
Feasts
and
Sabbaths
that
were
set
,
The
Solemnities
of
the
House
of
Israel
,
Ezek
.
45.
17.
and
46.
11.
And
(
Levit
.
23.
36.
)
the
eighth
day
of
the
Feast
of
Tabernacles
is
Translated
a
Solemn
Assembly
;
which
accordingly
is
by
Christ
called
the
great
day
of
the
Feast
,
John
7.
37.
Solemn
they
were
,
by
being
set
,
and
thereby
greatned
.
And
every
such
day
had
its
set
Ordinances
by
institution
appointed
to
fill
up
the
worship
of
the
day
,
and
(
as
the
Phrase
is
,
verse
37.
of
Lev
.
23.
)
God
speaking
unto
Moses
concerning
the
Ordinances
to
be
upon
such
Feasts
,
says
,
that
they
must
perform
every
thing
upon
his
day
.
For
every
such
set
time
had
its
set
Offerings
and
Ordinances
;
and
the
days
were
appointed
for
them
,
and
they
for
the
days
.
And
therefore
a
standing
day
must
have
standing
Ordinances
,
that
have
a
proper
referrence
to
the
day
,
and
the
day
to
them
;
they
being
made
for
the
day
,
and
the
day
for
them
.
And
this
difference
for
God's
instituting
a
set
time
for
worship
,
under
the
Gospel
,
rather
than
a
set
place
;
They
who
are
against
the
Institution
of
the
Sabbath
,
have
not
considered
;
when
they
argue
,
that
there
is
like
Reason
of
Place
and
Time
,
between
which
,
is
this
Relation
to
worship
,
there
is
abroad
and
manifest
difference
.
Now
then
,
if
under
the
Gospel
it
was
meet
there
should
be
Continual
Ordinances
for
a
standing
Worship
;
that
God
might
still
be
sure
of
being
worshipt
(
whatever
occasions
were
)
and
that
there
should
be
a
set
Instituted
Time
in
these
Ordinances
:
Then
marry
these
two
together
,
as
being
made
one
for
another
;
these
holy
things
,
for
this
holy
Day
;
standing
continual
Ordinances
,
for
this
set
,
and
standing
Day
,
according
to
the
proportion
of
that
Rule
,
out
of
Leviticus
,
Every
thing
upon
his
Day
;
Opus
Diei
in
suo
Die
;
the
Day
and
the
Ordinance
thereof
being
mutually
made
for
each
other
.
And
thus
a
solemn
and
standing
Worship
shall
be
kept
up
in
the
World
,
under
the
Gospel
,
as
well
as
under
the
Law
,
which
also
was
prophesied
of
(
Ezek
.
46.
13
,
14
,
15.
)
That
there
should
be
a
continual
Worship
now
,
as
there
had
been
a
continual
Sacrifice
then
.
For
there
Ezekiel
prophesies
of
the
Worship
of
the
Gospel
,
and
that
,
under
the
Type
and
Notion
of
the
continual
Sacrifices
and
Sabbaths
.
Use
1.
See
the
gracious
Provision
that
God
hath
made
in
the
World
for
his
Worship
,
and
also
for
to
feed
his
Church
.
1.
He
being
a
great
King
,
for
his
own
glory
reserves
a
standing
Revenue
of
Glory
to
come
in
by
Worship
of
Men
,
to
himself
,
as
it
became
him
,
besides
that
which
comes
in
by
occasions
.
You
know
,
Princes
have
Crown-Lands
,
which
bring
in
a
standing
Rent
,
that
cannot
be
sold
,
or
alienated
(
in
a
Legal
way
)
and
they
have
Customs
and
Tributes
,
which
come
in
other
ways
;
but
the
other
are
their
Royalty
.
So
God
hath
standing
Ordinances
,
as
Crown-Lands
,
to
give
him
a
set
Revenue
of
Old
Rents
,
which
must
never
be
left
unimproved
;
as
well
as
he
has
occasional
Customs
from
other
Ordinances
.
2.
See
here
the
gracious
Provision
made
for
the
Church
;
the
Family
and
Houshold
of
God
.
Here
is
a
constant
Provision
,
of
no
less
than
four
Ordinances
,
the
Word
,
Prayer
,
Communication
,
and
the
Lord's
Supper
.
We
are
not
like
to
starve
then
.
God
hath
kept
to
his
own
Rule
,
to
provide
for
his
Family
.
As
good
House
keepers
have
some
constant
provision
of
store
,
as
Corn
,
Beef
,
and
the
like
;
besides
all
occasional
Dainties
,
that
,
like
Fowl
and
Fish
,
come
in
to
their
Tables
;
so
God
hath
laid
up
all
spiritual
provisions
for
us
:
And
to
be
sure
you
have
Christ
himself
for
one
standing
Dish
continually
served
up
to
you
,
as
some
Rarity
useth
to
be
served
up
,
again
,
and
again
,
and
goes
round
at
last
.
A
Dish
that
fills
all
,
and
serves
all
Tasts
(
as
they
say
Manna
did
)
which
is
Milk
to
Babes
,
and
to
grown
Men
strong
Meat
;
all
in
all
,
and
unto
all
.
Many
things
in
a
Sermon
thou
understandest
not
,
and
haply
,
not
many
Sermons
;
or
if
thou
doest
,
yet
findest
not
thy
Portion
in
them
;
but
here
,
to
be
sure
,
thou
maist
.
Of
Sermons
,
some
are
for
comfort
some
to
inform
,
and
some
to
excite
;
but
here
in
the
Sacrament
,
is
all
thou
canst
expect
.
Christ
is
here
Light
,
and
Wisdom
,
and
Comfort
,
and
all
to
thee
;
he
is
here
,
an
Eye
to
the
Blind
,
a
Foot
to
the
Lame
;
yea
,
every
thing
,
to
every
one
.
Use
3.
Hath
God
himself
instituted
both
a
Time
,
and
also
standing
Ordinances
for
that
Time
,
to
keep
up
a
constant
Worship
?
what
arrogancy
is
it
then
in
such
Church-Governours
(
whether
Popish
,
or
Reformed
)
as
assume
this
power
to
themselves
?
saying
,
that
Christ
hath
instituted
no
set
Day
for
his
Worship
,
but
has
left
it
unto
them
;
it
becoming
the
Liberty
of
the
Gospel
,
not
to
be
subject
to
Days
and
Times
,
as
under
the
Old
Law
:
And
that
God
hath
not
defined
out
what
set
Times
should
be
for
the
Lord's
Supper
;
and
so
it
falls
under
their
Jurisdiction
to
appoint
it
;
and
they
do
all
this
,
to
enlarge
their
power
.
I
will
never
believe
that
God
would
trust
Officers
with
settling
such
Circumstances
of
Worship
,
as
he
trusted
not
his
own
High
Priest
with
,
under
the
Law
,
but
settled
them
himself
:
No
,
God
would
have
never
have
left
matters
of
so
great
importance
,
at
uncertainties
:
He
would
never
have
left
even
the
Revenues
of
his
Crown-Lands
to
those
Landlords
,
of
whom
many
would
have
the
Vineyard
to
be
theirs
.
And
the
fruit
of
their
assuming
this
power
,
you
may
see
in
the
Lord's
Supper
;
which
is
absolutely
by
them
commanded
to
be
received
at
some
certain
times
of
the
Year
,
no
oftner
necessary
to
be
received
;
which
is
their
poor
Allowance
for
that
Ordinance
.
And
if
God
had
left
the
Time
of
all
Worship
to
their
appointment
,
and
not
more
clearly
fixt
it
,
it
would
have
come
to
the
same
pass
in
process
of
Time
;
and
a
Sabbath
once
a
Month
would
have
been
well
,
which
haply
might
have
been
but
once
a
Year
.
And
yet
all
this
was
for
the
Churches
Liberty
;
to
free
them
from
God's
Yoke
,
and
to
bring
the
Consciences
of
Men
into
a
worse
Bondage
of
their
own
.
As
if
God
had
made
Christians
free
now
,
from
the
like
Institution
of
a
Sabbath
to
that
of
the
Jews
of
old
,
and
which
himself
then
enjoyned
;
to
leave
room
to
Men
,
and
their
Power
,
to
determine
the
very
same
.
Thus
they
exclude
God
,
that
themselves
may
Rule
.
But
blessed
be
thy
Name
,
O
God!
that
tho'
other
Lords
besides
thee
have
Ruled
over
Us
,
and
would
appoint
us
when
to
have
Sabbaths
,
and
Sacraments
;
yet
thou
hast
wrought
all
our
works
for
us
:
Thy self
hast
appointed
our
Works
,
and
Times
of
serving
Thee
:
Thy
Service
is
perfect
Freedom
,
but
theirs
is
Bondage
,
which
thou
in
mercy
hast
freed
us
from
.
That
you
may
clearly
see
the
goodness
of
God
in
it
,
I
will
add
this
,
that
I
find
the
Papists
themselves
,
and
the
best
of
their
School
,
acknowledge
,
That
the
Lord's
Supper
being
a
Sacrament
given
,
often
to
be
administred
;
there
must
necessarily
be
a
defining
by
some
Divine
Authority
,
how
many
times
at
least
,
we
are
to
receive
it
,
else
,
says
Vasques
,
the
Affirmative
Precept
binding
no
Man
so
to
any
precise
Time
to
receive
this
Sacrament
;
but
that
he
might
omit
it
,
a
Man
might
forbear
to
receive
it
,
all
his
Life-time
,
(
as
well
as
any
time
)
without
sin
.
The
like
saith
Suarez
.
Therefore
they
say
,
that
Christ
indeed
left
it
indefinite
;
because
he
left
power
in
the
Church
,
to
fix
a
set
Time
how
often
;
which
the
Pope
by
Divine
Authority
(
say
they
)
hath
done
;
which
if
he
had
not
,
this
Precept
,
if
indefinitely
given
,
would
not
have
necessarily
obliged
a
Man
all
his
Life-time
.
And
therefore
they
say
,
it
is
a
sin
not
to
Receive
once
a
Year
,
because
the
Pope
(
in
whom
is
Divine
Authority
)
hath
so
fixt
it
;
but
not
oftner
to
Receive
is
no
sin
.
But
now
we
,
if
we
were
left
thus
indefinitely
(
whose
Consciences
cannot
acknowledge
any
such
Power
in
the
Church
)
were
left
in
a
miserable
uncertainty
,
how
oft
,
at
least
,
we
must
Receive
or
we
sin
.
We
have
no
help
in
this
case
,
but
the
Word
it self
to
decide
it
.
And
this
is
necessary
.
For
,
as
we
say
of
a
Church
,
that
the
set
Number
,
how
many
it
should
consist
of
,
cannot
be
determined
;
yet
there
must
ad
minimum
,
be
two
or
three
gathered
together
in
God's
Name
(
as
it
is
set
down
,
Matth
.
18.
)
or
else
it
is
no
Church
;
one
Saint
alone
not
sufficing
to
make
up
a
Church
:
So
I
say
of
this
Sacrament
;
though
How
often
at
most
it
may
be
administred
,
cannot
be
determined
(
for
it
may
be
administred
every
day
,
as
it
was
in
the
Primitive
Times
)
yet
how
oft
at
least
it
must
be
administred
,
was
to
be
determined
so
,
to
set
bounds
unto
Man's
neglect
,
and
fix
the
Institution
.
Use
4.
If
the
Lord's
Day
be
thus
primarily
appointed
for
these
Ordinances
,
and
they
for
it
;
you
see
then
the
Errour
in
appointing
any
other
day
electively
for
the
Lord's
Supper
;
as
Christmas-Day
,
&c.
Besides
their
missing
of
that
Blessing
which
attends
the
Instituted
Day
of
this
Ordinance
,
they
furthermore
set
up
Days
like
God's
,
and
prefer
them
to
his
;
and
yet
thereby
do
afford
this
evident
Beam
of
Light
to
us
,
that
such
an
Ordinance
honours
a
Day
;
for
to
that
end
was
the
Sacrament
appointed
by
them
to
be
on
those
Days
celebrated
;
and
so
does
this
Ordinance
,
and
the
like
,
honour
the
Sabbath
,
which
is
sanctified
by
them
.
CHAP.
VI
.
Some
Cases
concerning
the
Time
of
the
Administration
of
Ordinances
Resolv'd
.
UPON
what
hath
been
hitherto
treated
of
concerning
the
Administration
of
the
Lord's
Supper
every
Lord's
day
and
the
grounds
thereof
,
there
is
a
just
occasion
,
or
perhaps
a
necessity
of
Propounding
and
of
Answering
some
Queries
about
other
Ordinances
.
Some
Cases
of
difficulty
are
to
be
discussed
,
and
which
are
indeed
the
greatest
difficulties
and
knots
in
this
Question
.
1.
It
is
to
be
considered
What
interest
this
Ordinance
of
the
Lords
Supper
hath
in
the
Lord's
day
comparatively
to
other
Ordinances
?
and
whether
by
institution
this
Ordinance
is
to
be
administred
,
whatever
be
done
about
others
?
And
2.
If
all
have
an
interest
also
,
then
if
the
Case
should
be
that
the
time
and
state
of
the
Congregation
cannot
permit
that
all
should
be
administred
,
it
is
to
be
considered
which
of
them
should
rather
be
cut
short
or
give
way
?
To
Resolve
these
Cases
;
First
in
General
,
to
prevent
mistakes
,
I
premise
these
two
propositions
.
1.
That
there
is
no
such
institution
of
any
Ordinance
,
that
all
other
Ordinances
should
give
way
to
it
,
or
that
by
institution
this
or
that
of
necessity
you
must
have
,
whatever
become
of
others
.
't
is
true
,
indeed
,
there
is
a
general
Ordinance
that
Sanctifies
all
Ordinances
,
as
every
Creature
is
sanctified
by
Prayer
;
as
Paul
to
Timothy
speaks
.
We
are
to
pray
afore
the
Administration
of
every
Ordinance
as
occasion
is
;
But
such
prayers
came
in
but
as
appendixes
and
handmaids
waiting
and
attending
upon
those
Ordinances
.
They
come
to
have
a
room
not
upon
their
own
Title
or
Interest
primarily
and
ex
se
,
of
themselves
by
a
special
proper
institution
that
gives
them
this
subsistence
;
but
as
adjuncts
and
attendants
of
those
Ordinances
,
that
when
any
of
them
is
to
be
administred
,
then
prayer
necessarily
must
be
before
to
Sanctifie
it
.
But
this
is
but
a
dependent
secundary
Title
and
Interest
that
such
prayers
come
to
have
in
the
vertue
of
those
other
Ordinances
;
as
where
the
Lady
goes
,
the
Gentleman-Usher
goes
also
,
but
for
her
sake
only
.
Thus
although
Prayers
go
before
,
yet
in
the
right
of
that
Ordinance
that
follows
.
But
otherwise
take
these
kind
of
publique
services
(
which
you
have
here
,
Acts
2.
42.
and
which
are
commanded
,
1
Tim
.
2.
1.
)
as
they
make
up
an
Ordinance
instituted
as
distinct
from
all
the
rest
and
that
stands
alone
and
is
a
Substantive
Ordinance
.
And
so
know
that
this
Ordinance
so
taken
is
not
of
that
absolute
singular
transcendent
institution
,
that
this
must
be
,
whatever
be
done
with
the
rest
.
They
are
all
second
Commandment
Institutions
,
and
must
have
alike
their
turn
.
They
are
Children
all
of
one
Father
and
of
one
Rank
;
The
Eldest
,
which
is
prayer
,
is
not
enobled
above
the
rest
,
that
it
must
have
a
Subsistence
,
whatever
becomes
of
the
Younger
Brethren
.
2.
The
Interest
,
which
by
Institution
any
Ordinance
hath
is
not
such
but
that
in
Cases
that
may
face
out
,
any
of
them
may
give
way
to
another
;
or
all
of
them
may
give
way
to
one
.
For
besides
the
necessity
of
the
Institution
,
there
may
be
a
Superadded
necessity
by
Circumstances
,
that
either
now
a
particular
Ordinance
must
be
administred
,
or
it
cannot
at
all
,
or
not
to
that
full
purpose
be
administred
as
is
meet
,
and
so
God's
name
would
be
taken
in
vain
.
So
it
may
fall
out
in
the
Admission
of
,
or
excommunication
of
a
Member
.
And
so
it
may
seem
to
have
fallen
out
in
that
case
,
Acts
20.
That
Paul
preacht
out
the
time
of
the
Lord's
day
and
administred
the
Sacrament
at
night
when
the
Sabbath
was
ended
:
For
as
he
was
an
extraordinary
Officer
,
so
therefore
his
preaching
was
more
than
an
ordinary
Ordinance
.
It
had
a
Superadded
power
of
infallibility
went
with
it
.
And
though
it
was
still
but
an
Ordinance
of
the
2d
.
command
;
yet
it
was
an
Ordinance
extraordinary
and
which
they
could
enjoy
but
once
;
and
at
that
once
receive
a
foundation
to
build
their
Faith
upon
,
and
raise
other
Sermons
upon
that
foundation
all
their
lives
.
Yea
,
and
it
is
to
be
considered
that
they
could
seldom
enjoy
him
in
that
way
of
God's
Institution
,
for
their
Office
was
to
go
up
and
down
.
And
it
is
to
be
considered
too
that
he
was
in
the
heat
of
Preaching
,
and
though
he
broke
off
in
a
case
of
absolute
necessity
to
restore
a
man
to
life
,
yet
he
would
not
break
off
for
another
ordinary
Ordinance
,
for
that
work
as
in
his
hand
it
was
performed
was
greater
.
And
so
that
place
(
wherein
he
says
,
I
was
not
sent
to
baptize
;
but
to
preach
)
is
to
be
understood
,
for
his
preaching
was
an
Apostles
,
his
baptizing
was
but
as
an
act
of
an
other
man
,
the
one
was
as
an
extraordinary
Ordinance
in
his
hand
,
the
other
was
but
as
ordinary
;
yet
it
doth
not
follow
from
hence
that
ordinary
preaching
is
to
be
preferr'd
to
baptizing
.
Now
there
may
(
I
suppose
)
fall
out
Cases
,
wherein
there
may
a
circumstanial
necessity
fall
out
superadded
besides
that
of
simple
Institution
;
and
then
an
Ordinance
that
hath
place
meerly
by
Institution
may
give
way
;
as
Ordinances
Instituted
do
to
works
of
necessity
,
as
well
as
mercy
.
And
there
may
be
a
necessity
of
mercy
come
to
be
annexed
to
the
Administration
of
an
Ordinance
by
some
special
Circumstances
;
and
then
an
Ordinance
that
hath
but
the
meer
necessity
of
an
Institution
,
must
needs
give
way
,
as
it
doth
to
other
works
of
necessity
,
but
still
not
by
vertue
of
any
transcendent
singular
institution
.
The
Rule
of
no
Institution
is
such
,
but
an
impediment
may
come
in
;
and
no
Ordinance
is
so
instituted
but
it
may
give
way
to
another
.
But
to
come
nearer
to
the
Case
,
the
question
may
either
be
made
of
this
Ordinance
in
Comparison
with
the
Continual
Ordinanes
,
Prayer
,
Preaching
,
&c.
Or
,
2.
The
Question
may
be
of
Occasional
Ordinances
as
Baptism
Admissions
,
&c.
1.
If
the
Question
be
limited
to
Continual
Ordinances
,
which
of
them
hath
more
Interest
?
I
Answer
,
They
have
,
by
Institution
,
Interest
alike
:
But
yet
so
as
one
may
have
in
Order
the
priority
afore
the
other
;
As
,
Let
first
of
all
Prayers
,
these
publique
prayers
be
made
,
&c.
1
Tim
.
2.
1.
He
speaks
of
Ordinary
Church-meetings
,
as
appears
throughout
that
Chapter
;
So
that
prayer
hath
the
first
place
,
by
institution
.
And
then
the
preaching
of
the
word
seems
to
challenge
the
next
place
yand
the
Administration
of
the
Lord's
Supper
the
last
;
But
whether
after
all
other
,
or
no
,
I
yet
know
not
.
2.
Some
Ordinances
may
for
the
meet
Administration
of
them
require
more
time
,
or
else
they
are
lamely
Adminstred
.
So
preaching
may
be
oftner
and
require
more
time
.
I
observe
the
phrase
used
,
Acts
20.
11.
When
Paul
had
talked
,
a
long
while
,
as
we
translate
it
,
but
in
the
Greek
it
is
{αβγδ}
.
When
he
had
said
what
was
fit
throughly
to
instruct
them
in
what
their
necessities
required
;
when
he
had
said
enough
.
It
is
certain
that
there
is
time
enough
for
all
standing
ordinances
and
continual
ordinances
upon
this
day
:
and
so
as
none
of
them
will
take
up
time
so
as
to
cause
one
to
give
way
to
another
;
and
their
Interest
by
Institution
is
alike
.
But
2.
The
Question
will
most
fall
upon
occasional
ordinances
,
&
if
so
stated
;
I
deliver
my
Judgment
with
submission
herein
.
1.
That
the
Interest
which
continual
ordinances
have
in
the
Lord's
day
is
(
as
I
take
it
)
more
direct
,
immediate
,
proper
and
constant
;
so
as
it
is
a
more
native
primary
interest
compared
with
that
which
occasional
have
.
I
call
it
more
direct
,
and
immediate
,
for
there
is
no
third
thing
that
comes
between
them
to
bring
these
two
,
viz.
the
Lord's
day
and
these
Ordinances
together
,
but
according
to
the
ground
formerly
delivered
,
both
being
set
and
standing
,
they
were
made
on
purpose
one
for
another
,
these
for
the
day
,
and
the
day
for
them
;
that
so
to
be
sure
God
might
have
a
solemn
standing
worship
,
and
not
occasional
only
.
So
as
the
time
,
the
Lord's
day
it self
by
institution
calls
for
their
administration
and
their
existing
.
But
as
for
occasional
Ordinances
the
day
doth
not
thus
immediately
call
for
them
,
but
only
as
an
occasion
intervenes
,
thus
Baptism
is
required
when
a
Child
is
to
be
Baptized
.
Therefore
the
allyance
between
the
Lord's
day
&
continual
Ordinances
is
,
as
that
of
a
man's
own
kindred
,
immediate
and
direct
,
and
of
themselves
,
but
that
of
it
and
the
other
Ordinances
but
as
of
affinity
by
marriage
,
through
some
middle
thing
coming
between
,
that
causeth
it
.
And
as
it
is
thus
more
near
,
so
more
constant
;
and
the
constancy
of
any
Relattion
and
tye
mutual
makes
a
greater
nearness
,
than
that
converse
that
is
by
fits
and
times
.
Men
that
stand
in
such
a
relation
one
to
another
,
that
they
must
constantly
meet
together
out
of
Office
or
a
set
Constitution
,
are
&
ought
to
be
nearer
one
to
the
other
in
interest
&
respect
,
than
those
that
use
to
meet
but
occasionally
and
by
fits
when
such
or
such
a
business
falls
out
.
Now
the
Lord's
day
and
other
occasional
Ordinances
meet
but
occasionally
,
but
those
that
are
contiual
are
standingly
yoked
together
with
it
,
and
meet
by
mere
Institution
;
And
so
their
Interest
comes
to
be
primary
and
native
,
and
in
the
first
place
,
for
that
God
might
have
a
standing
worship
at
set
times
,
both
this
day
and
ordinances
were
ordained
.
But
the
day
being
thus
ordained
for
this
standing
worship
,
and
so
founded
,
occasional
ordinances
are
administred
also
,
and
the
Church
then
meeting
by
Institution
,
they
are
fitly
administred
then
.
It
is
as
in
founding
Colledges
where
the
founders
build
Chambers
and
places
of
publique
resort
for
Scholars
indefinitely
,
but
between
the
Scholars
the
Statutes
do
put
this
difference
,
that
someare
Scholars
of
the
house
as
we
call
them
,
and
of
the
foundation
,
which
,
that
the
Colledge
might
be
sure
to
be
upheld
as
a
society
,
have
a
set
pension
and
places
of
maintainance
,
that
the
Colledge
may
not
be
dissolved
:
and
others
are
Pentioners
,
for
whom
the
Statutes
provide
that
such
should
be
admitted
also
;
but
yet
the
primary
,
native
,
original
foundation
&
interest
,
is
that
of
Scholars
of
the
house
who
are
therefore
preferred
to
Chambers
,
&c.
before
others
;
and
the
other
is
but
the
Interest
of
Strangers
that
are
added
to
them
,
and
have
room
amongst
them
by
the
founder's
will
.
And
hence
(
as
I
take
it
)
is
the
denomination
of
your
Meeting
and
Assemblies
more
frequently
given
to
these
continual
Ordinances
,
even
by
reason
of
their
primary
original
Native
&
Constant
interest
,
as
the
ground
of
it
.
Thus
here
it
is
said
,
Acts
20.
When
they
meet
to
break
bread
,
And
(
1
Cor
.
11.
20.
)
Their
coming
together
in
all
those
places
is
mentioned
as
if
only
it
were
for
the
Sacrament
.
Now
the
Reason
is
,
because
they
are
primarily
and
constantly
to
meet
together
for
these
Ordinances
,
and
the
Lord's
day
being
first
ordained
for
these
,
other
Ordinances
came
to
have
a
fit
season
also
:
by
reason
it
is
a
sanctified
time
and
the
Church
is
then
to
meet
.
This
seems
to
be
the
way
made
for
the
Administration
of
an
occasional
Ordinance
,
as
(
1
Cor
.
5.
4.
)
for
Excommunication
,
when
ye
are
gathered
together
,
then
to
deliver
such
an
one
to
Satan
:
but
for
the
Sacrament
they
meet
,
to
eat
,
and
the
meeting
is
denominated
from
it
.
Now
as
an
house
is
denominated
theirs
rather
,
who
are
the
standing
dwellers
than
occasional
Incomers
,
that
for
an
occasion
have
a
room
in
it
,
so
't
is
here
.
As
the
Gospel
and
Ordinances
of
it
are
called
the
Heavens
in
Scriptures
,
as
(
Psalm
19.
1.
Rom
.
10.
compared
)
So
these
standing
Ordinances
are
apointed
as
the
Sun
and
Moon
that
divide
and
constantly
Rule
this
day
;
and
other
Occasional
Ordinances
are
as
the
Stars
that
have
their
influences
in
their
seasons
,
Job
38.
32.
2.
The
second
thing
whereby
I
express
my self
in
the
Comparison
of
these
two
Ordinances
Interest
in
this
day
is
,
That
answerable
to
this
more
direct
and
primary
institution
of
these
,
each
for
other
,
it
comes
to
pass
that
a
more
special
blessing
doth
mutually
arise
from
the
administration
of
continual
Ordinances
.
God
,
when
he
sanctified
and
instituted
this
day
,
blest
it
also
;
which
blessing
is
actually
derived
to
us
through
those
Ordinances
administred
upon
it
,
as
those
whereby
the
day
is
sanctified
;
and
he
in
like
manner
sanctifying
these
continual
Ordinances
for
this
day
blest
them
by
ordaining
a
special
blessing
from
their
administration
by
this
day
.
The
day
blesseth
the
Ordinances
more
and
the
Ordinances
convey
the
blessings
put
upon
the
day
,
which
,
I
say
,
ariseth
from
this
primary
fundamental
institution
.
So
that
though
you
may
have
a
Sacrament
of
the
Lord's
Supper
on
the
week
day
,
and
so
likewise
the
preaching
of
the
word
(
as
was
said
)
yet
there
is
a
further
blessing
on
them
may
be
expected
on
this
day
than
any
other
.
So
as
,
put
the
case
you
could
meet
conveniently
enough
for
your
occasions
for
a
Sacrament
on
the
week
day
,
and
therefore
would
defer
and
put
off
the
Lord's
Supper
from
the
Lord's
day
;
yet
you
should
choose
rather
to
have
it
on
the
Lord's
day
,
for
there
is
a
special
blessing
on
it
that
day
,
which
through
the
mutual
ordination
of
one
for
the
other
is
bestowed
upon
it
;
so
as
that
very
reason
should
sway
it
rather
to
the
Lord's
day
.
But
now
for
an
occasional
ordinance
I
do
Question
,
and
do
but
propound
it
,
whether
there
be
such
a
special
blessing
that
ariseth
upon
it
,
from
this
day
rather
than
another
day
:
So
as
a
Congregation
should
rather
put
themselves
to
some
inconveniences
to
have
all
such
Ordinances
administred
on
the
Lord's
day
than
on
the
week
day
,
meerly
for
the
Blessing
sake
which
the
day
brings
upon
them
.
And
my
reason
is
because
,
they
being
Occasional
Ordinances
,
and
occasions
calling
for
them
,
receive
their
special
blessing
(
if
any
there
be
)
from
time
or
season
or
from
their
occasions
,
and
so
as
their
occasions
give
them
existence
,
an
Esse
,
so
also
the
fittest
season
that
is
suited
to
such
occasions
in
respect
of
occasional
circumstances
,
gives
them
their
bene
esse
or
melius
esse
,
their
better
being
.
So
for
baptizing
a
Child
;
as
when
a
Child
is
born
to
any
of
you
an
occasion
calls
for
the
being
of
this
Ordinance
:
So
those
Circumstances
of
time
whether
on
the
week
day
,
or
the
Lord's
day
,
as
shall
suit
best
with
the
good
,
or
avoiding
the
hurt
of
the
Child
;
the
Conveniency
of
the
parents
,
who
may
be
to
go
a
Journey
,
and
the
occasions
of
the
Congregation
,
do
give
the
preheminence
to
the
administration
of
this
Ordinance
.
And
the
same
may
be
said
as
to
admission
of
Members
,
&c.
we
are
not
simply
for
the
Lord's
day's
blessing
,
to
affect
to
have
these
Ordinances
on
the
Lord's
day
,
notwithstanding
other
inconveniences
.
But
we
ought
to
insist
on
it
to
have
the
Lord's
supper
on
the
Lord's
day
,
for
it
is
the
work
of
the
day
,
and
the
day
is
appointed
for
it
.
But
Though
baptism
is
an
ordinance
to
be
administred
but
once
and
so
(
if
a
greater
blessing
could
be
supposed
to
accompany
it
on
the
Lord's
day
)
it
were
much
rather
to
be
desired
upon
it
,
than
any
other
day
,
yet
we
see
the
Apostles
in
the
Acts
,
did
baptize
presently
upon
any
day
,
as
Philip
baptized
the
Eunuch
in
his
Journey
,
and
Paul
baptized
the
Jaylor's
Family
,
&c.
For
the
deferring
it
was
not
worth
any
special
blessing
conveyed
by
the
Lord's
day
upon
it
;
when
all
things
else
fell
out
to
call
for
the
administration
of
it
.
And
therefore
we
are
not
bound
to
administer
it
on
the
Lord's
day
meerly
for
the
blessing
sake
.
Now
then
to
sum
up
the
Solution
of
the
case
.
1.
If
all
ordinances
,
both
continual
and
occasional
,
can
be
administred
on
the
Lord's
day
,
as
conveniently
every
way
as
on
the
week
day
they
should
.
The
Reason
is
because
it
is
sanctified
time
instituted
for
Ordinances
;
neither
is
any
other
time
instituted
.
2.
If
all
Ordinances
cannot
be
administred
on
that
day
,
then
,
I
suppose
no
one
continual
Ordinance
is
in
the
frequency
of
it
,
so
for
to
be
preferred
,
as
that
it
should
be
continually
on
this
day
,
and
another
should
give
way
:
There
is
here
to
be
observed
the
same
Rule
which
the
Apostle
gives
for
prophesying
of
all
.
If
many
be
in
a
Church
,
and
all
cannot
prophecy
at
once
,
the
Rule
is
,
that
two
or
three
should
do
it
at
one
time
,
and
two
or
three
at
another
and
that
by
course
,
So
,
say
I
,
let
Ordinances
take
their
course
in
their
omissions
,
and
no
one
be
preferred
to
therest
,
but
let
it
go
by
a
series
one
by
one
,
as
the
Apostle
there
says
that
all
may
prophecy
.
These
are
Rules
given
by
command
for
ordering
Ordinances
,
and
suit
with
right
reason
(
so
v
:
37.
)
when
ordinances
have
a
like
interest
.
3.
Or
thirdly
,
That
all
may
be
administred
every
Lord's
day
,
there
must
be
the
less
time
given
to
every
one
.
For
that
also
is
a
rule
to
order
prophecying
of
Brethrn
by
,
which
have
a
like
right
and
interest
(
so
v.
30.
)
let
the
firsthold
his
place
,
that
is
,
so
contract
himself
that
another
may
speak
,
to
whom
God
may
have
given
a
Revelation
as
well
as
to
him
,
and
therefore
he
must
not
take
up
all
the
time
.
The
like
,
I
say
,
is
to
be
observed
with
respect
to
ordinances
.
Or
4.
The
assemblies
may
begin
sooner
;
and
though
some
cannot
come
so
soon
yet
when
the
most
may
,
let
them
begin
and
the
rest
come
after
.
For
though
for
a
special
reason
ye
are
to
stay
each
for
other
for
the
Sacrament
(
as
1
Cor
.
11.
)
because
it
is
a
badg
of
the
Communion
of
the
whole
:
yet
I
know
not
whether
we
should
allways
thus
stay
for
all
other
Ordinances
for
it
is
better
that
some
few
should
want
part
and
the
beginning
of
the
worship
,
that
the
whole
may
enjoy
all
.
Now
these
things
I
speak
in
case
the
Church
cannot
meet
on
other
(
as
it
seemed
these
in
Troas
,
Acts
20.
could
not
;
for
Paul
stayed
seven
days
for
an
opportunity
to
preach
)
which
may
also
be
the
case
of
some
Churches
that
are
poor
and
numerous
.
But
in
case
the
Church
meet
upon
other
days
,
and
occasional
Ordinances
so
encrease
,
as
you
cannot
have
all
upon
the
Lord's
day
:
or
the
inconvenience
otherwise
is
such
you
cannot
.
Then
,
1.
For
the
reasons
above
given
you
should
defer
occasional
Ordinances
(
as
you
use
to
do
)
to
other
days
,
and
keep
up
the
solemn
standing
worship
by
these
Continual
Ordinances
.
As
I
apprehend
it
,
the
Lord's
day
is
electively
to
be
taken
,
for
breaking
bread
but
;
not
so
for
admission
excommunication
,
&c.
And
in
that
case
you
are
to
deferr
Occasional
Ordinances
rather
for
this
Reason
also
.
For
being
to
be
done
but
once
for
all
,
it
is
all
one
on
what
day
,
;
it
is
no
loss
to
defer
any
of
them
to
the
week
day
,
or
another
Lord's
day
:
But
if
you
omit
a
Lord's
Supper
upon
this
day
,
it
is
an
irreparable
loss
:
There
is
one
Lord's
Supper
less
in
the
Course
of
Sabbaths
in
your
lives
,
and
the
loss
cannot
be
made
up
:
't
is
as
the
loss
of
a
good
thought
in
it
's
season
:
But
in
the
other
case
,
omittitur
non
ammittitur
,
there
is
a
delay
but
not
a
loss
.
And
2.
There
may
be
such
Circumstances
in
Occasional
Ordinances
,
as
will
make
their
administration
much
better
on
a
week
day
than
on
the
Lord's
day
.
And
admission
may
require
haste
,
through
some
journey
to
be
taken
by
the
party
,
or
the
like
.
So
,
a
man's
sin
may
be
so
ripe
and
high
,
as
I
would
not
have
his
excommunication
deferred
an
hour
longer
that
so
the
Church
may
clear
it self
.
Obiect
.
But
here
comes
in
the
Objection
,
that
there
is
no
time
under
the
New
Testament
,
for
which
out
of
duty
Christians
are
bound
to
meet
,
but
the
Lord's
day
.
There
is
no
other
time
instituted
,
and
therefore
it
is
to
be
supposed
that
the
general
rule
that
binds
all
Churches
is
that
all
Ordinances
should
be
on
the
Lord's
day
only
.
Answ
.
I
Answer
,
That
,
indeed
▪
there
is
no
other
time
singled
out
by
institution
to
oblige
them
to
Assemblings
together
but
the
Lord's
day
.
But
yet
there
is
a
command
to
meet
upon
other
days
when
pressing
Circumstances
urge
to
it
,
and
their
occasions
will
permit
.
The
same
command
that
lyes
on
Timothy
to
preach
the
word
out
of
season
,
lyes
upon
Churches
to
hear
out
of
the
proper
season
assigned
by
institution
.
Other
Circumstances
may
press
to
a
necessity
of
a
duty
as
well
as
an
institution
may
;
and
so
may
oblige
to
meet
on
the
week
days
,
as
well
as
Institution
obligeth
us
to
meet
on
the
Lord's
days
.
And
if
still
the
condition
of
any
Church
be
such
(
which
yet
ordinarily
we
see
by
weekly
Lectures
general
in
City
and
Country
it
is
not
)
that
they
cannot
meet
on
week
days
;
but
Occasional
Ordinances
multiply
so
as
that
they
,
and
all
continual
ones
cannot
be
administred
on
the
Lord's
day
;
then
,
say
I
,
let
some
of
the
Continual
give
way
at
such
a
time
,
for
if
the
case
be
that
an
Occasional
Ordinance
may
not
be
administred
at
all
,
if
not
on
that
Lord's
day
or
that
it
will
otherwise
be
deferred
too
long
,
then
,
rather
omit
the
practice
of
a
Continual
Ordinance
rather
than
that
occasional
one
should
be
so
hazarded
.
And
the
Reason
is
because
that
Occasional
Ordinance
is
a
thing
to
be
done
but
once
:
And
rather
than
not
have
a
Child
baptized
at
all
and
dye
ere
baptized
;
it
were
better
to
loose
a
Lord's
Supper
which
you
may
have
every
Lord's
day
.
The
Lord's
Supper
you
have
always
with
you
,
but
not
the
other
.
CHAP.
VII
.
Whether
a
Church
of
Christ
may
lawfully
make
an
Agreement
among
themselves
to
to
divide
themselves
into
several
parts
,
and
to
have
the
Sacrament
of
the
Lord's
Supper
Administred
to
one
of
these
Parts
one
Lord's
day
,
and
so
successively
to
every
part
of
the
Church
.
I
Need
not
prove
the
first
principle
of
a
Congregational
Church
,
and
its
being
appointed
by
God
as
the
seat
of
his
publick
worship
and
ordinances
.
I
have
already
proved
it
,
and
may
take
it
for
granted
by
these
,
who
profess
Congregational
principles
with
difference
from
others
.
The
Papists
professing
a
visible
Church
Catholick
,
&c.
do
allow
the
dispensation
of
this
ordinance
of
the
Lord's
Supper
Vage
and
unlimitedly
;
Hence
they
have
private
Masses
,
and
they
think
a
Priest
,
and
one
more
,
to
be
enough
for
the
performance
of
them
and
also
for
the
giving
and
receiving
the
Sacrament
.
Our
Episcopal
Divines
,
professing
a
National
Church
,
allow
a
private
communion
to
a
party
that
is
sick
in
case
of
that
necessity
.
Our
Presbyterian
Brethren
that
profess
a
National
principle
and
that
every
ordained
Minister
is
a
Minister
to
the
whole
Church
,
do
assert
,
that
if
several
Christians
meet
and
one
such
Minister
be
with
them
,
he
may
(
especially
in
difficult
Times
)
administer
the
ordinance
to
them
,
though
he
hath
no
special
Relation
of
being
a
Minister
to
them
as
a
Congregational
Church
,
and
tho'
those
Christians
have
no
particular
Relation
of
members
one
to
another
.
In
Scotland
,
also
,
a
good
and
holy
Minister
,
in
repute
,
cometh
to
a
place
,
and
when
thousands
of
people
gather
about
him
from
far
and
near
to
hear
him
preach
,
ordinarily
such
a
Minister
useth
to
administer
to
them
the
Sacrament
also
.
That
which
is
my
design
is
to
find
out
what
of
a
Church
is
the
true
and
proper
seat
of
this
ordinance
of
the
Lord's
Supper
.
The
Seat
impowered
for
this
,
or
any
ordinance
,
is
a
matter
of
great
moment
,
and
it
is
not
a
Circumstance
such
as
a
local
place
is
,
and
as
houses
to
eat
and
drink
in
are
.
This
is
but
a
meer
Circumstance
of
place
,
but
(
as
the
Apostle
speaks
)
of
this
Ordinance
the
Church
of
God
is
unalterably
the
seat
,
as
the
opposition
there
shews
,
1
Cor
.
11.
22.
Such
Circumstances
the
Church
may
and
doth
appoint
but
the
proper
seat
of
an
Ordinance
instituted
is
another
manner
of
thing
.
The
Passover
(
which
this
ordinance
doth
succeed
)
had
an
whole
family
appointed
for
the
seat
of
it
,
Exod
.
12.
46.
In
one
house
shall
it
be
eaten
,
thou
shalt
not
carry
forth
ought
of
the
Flesh
abroad
out
of
the
house
,
&c.
Afterwards
it
must
not
be
celebrated
in
any
City
but
in
a
Family
in
Jerusalem
,
Deut
.
16.
5.
6.
Thou
mayst
not
Sacrifice
the
passover
within
any
of
thy
gates
which
the
Lord
thy
God
giveth
thee
.
But
at
the
place
which
the
Lord
thy
God
shall
choose
to
place
his
name
in
there
thou
shalt
Sacrifice
the
Passover
at
even
at
the
going
down
of
the
Sun
,
at
the
season
that
thou
camest
forth
out
of
Egypt
.
Unto
which
(
as
holy
Ainsworth
says
in
his
discourse
of
the
communion
of
Saints
)
a
new
Testament
Church
answers
as
the
seat
of
ordinances
.
Now
that
which
I
shall
first
do
,
is
,
to
find
out
whether
this
ordinance
of
the
Lord's
Supper
hath
not
a
proper
seat
for
it
,
with
difference
from
other
ordinances
of
worship
that
may
be
administred
every
where
.
I
mean
not
as
to
the
Circumstance
of
place
,
for
of
that
the
Apostle
hath
determined
,
1
Tim
.
2.
8.
I
will
men
pray
every
where
,
as
to
place
,
and
so
the
Sacrament
may
be
administred
any
where
for
place
.
But
as
the
ordinances
of
discipline
have
,
beside
the
circumstance
of
place
for
meeting
,
a
proper
seat
of
a
Church
(
Do
not
you
judge
them
within
,
1
Cor
.
5.
that
is
within
yourselves
and
that
are
of
you
?
)
So
the
enquiry
is
whether
this
Ordinance
also
hath
not
a
sedes
propria
,
A
seat
proper
to
it
with
difference
from
other
Ordinances
,
and
what
that
may
be
?
This
enquiry
I
shall
manage
by
considering
.
1.
Our
own
commonly
received
principles
hitherto
,
&
see
what
they
do
necessarily
(
if
retained
)
drive
us
up
unto
.
2.
I
shall
consider
how
the
Scriptures
will
fall
in
,
to
confirm
and
suit
with
that
,
which
by
those
principles
shall
be
found
to
be
the
Propria
sedes
of
this
Ordinance
.
We
use
to
make
a
Statue
by
cutting
away
of
matter
,
as
in
carving
a
Statue
out
of
free-stone
,
and
so
in
what
is
left
a
form
ariseth
and
it
bears
the
image
of
what
we
intend
(
as
well
as
we
do
it
by
adding
to
of
matter
as
in
making
a
statua
of
Playster
,
&c.
)
and
so
here
Praescindendo
or
by
cutting
away
what
will
not
serve
for
a
sedes
;
the
true
form
in
such
and
such
a
matter
will
discover
it self
.
Now
according
to
our
Congregational
principles
received
I
believe
we
will
agree
in
these
particulars
that
follow
,
and
if
not
,
let
the
breach
be
made
where
any
one
thinks
meet
to
make
it
upon
them
.
I
shall
in
the
first
place
set
them
down
by
way
of
Narration
;
the
use
and
benefit
of
which
Narrative
will
be
to
help
us
to
discern
the
special
value
and
tendency
of
this
Ordinance
of
the
Lord's
Supper
,
which
,
when
all
is
done
,
must
regulate
this
case
.
And
also
by
degrees
each
of
those
particulars
added
to
others
coming
up
so
far
to
the
conclusion
,
thereby
both
the
state
of
the
Question
will
be
seen
,
yea
and
perhaps
some
demonstration
of
it
spring
out
of
all
at
least
to
convince
your
judgments
of
the
final
conclusion
which
is
this
.
A
Congregational
body
to
Christ
,
or
Church
,
considered
as
such
,
and
met
as
such
,
is
the
proper
sole
seat
of
this
Ordinance
of
the
Lord's
Supper
,
with
difference
from
other
Ordinances
of
worship
and
other
meetings
.
Now
towards
the
proof
of
this
I
advance
by
these
steps
.
1.
That
if
the
whole
Congregational
Church
were
met
it
must
be
a
Minister
who
must
dispense
this
ordinance
,
let
the
necessity
of
the
Ordinance
be
what
it
will
.
Observe
this
that
in
cases
of
the
most
absolute
necessity
none
will
admit
any
other
than
a
Minister
to
administer
it
;
and
your
best
ground
for
that
is
(
which
I
shall
own
)
that
weread
not
that
any
other
but
such
administred
it
,
or
baptism
in
the
New
Testament
,
and
every
where
we
read
that
where
the
Sacrament
of
the
Lord's
Supper
was
administred
it
was
by
an
whole
Church
,
and
so
the
argument
for
the
negative
is
for
this
cause
as
good
as
for
that
other
,
viz.
that
Ministers
only
should
administer
it
:
Nay
,
we
have
more
instances
for
the
one
than
the
other
.
And
this
also
shews
a
manifest
difference
of
the
Lord's
Supper
from
other
ordinances
.
For
if
we
consider
publique
prayers
or
preaching
,
gifted
Brethren
in
cases
of
necessity
may
administer
them
,
and
yet
you
will
not
say
this
is
common
to
the
Lord's
Supper
which
none
but
a
Minister
may
administer
.
However
for
this
first
difference
betwixt
this
and
other
Ordinances
there
must
be
some
reason
in
the
nature
of
the
Ordinances
themselves
(
for
that
it
is
the
thing
which
in
the
first
place
I
enquire
)
that
should
require
and
admit
such
a
difference
.
2.
The
qualification
of
being
a
Church-member
,
or
of
being
in
the
order
(
as
I
may
call
it
,
Col.
2.
5.
)
of
that
state
,
is
also
as
requisite
as
to
a
persons
receiving
the
Lord's
Supper
;
as
that
the
person
administring
it
should
be
in
the
order
of
preaching
Eldership
.
This
is
acknowledged
also
,
insomuch
that
the
holyest
man
in
the
world
(
and
who
is
known
to
all
that
society
to
be
such
,
and
to
be
utterly
remote
from
the
least
jealousy
of
Scandal
)
who
owneth
not
a
Relation
to
some
Church-membership
,
would
not
be
admitted
to
this
Sacrament
by
any
of
our
Churches
when
met
together
.
3.
The
third
case
is
this
,
If
some
Members
out
of
each
or
all
Congregational
Churches
in
England
were
met
together
in
a
Town
,
and
a
Minister
of
that
Town
were
met
with
them
(
where
some
one
Congregational
Church
resides
,
but
yet
,
where
at
that
time
that
Church
he
belongs
unto
as
Minister
are
not
met
,
but
yet
there
is
such
a
full
Congregation
of
such
Saints
mentioned
with
testimonials
from
their
respective
Churches
)
he
,
according
to
our
principles
could
not
administer
the
Lord's
Supper
to
them
,
and
yet
they
are
all
qualified
for
it
in
this
respect
,
that
they
are
in
the
order
of
a
Church
,
and
in
a
Church-state
as
Church-members
,
so
as
the
defect
that
it
was
in
,
in
the
former
case
,
is
taken
away
also
hereby
.
And
if
it
be
said
they
cannot
be
administred
unto
,
because
he
that
is
the
Minister
is
not
their
proper
Minister
,
but
not
because
they
are
not
capacitated
themselves
for
it
,
I
add
these
steps
more
still
by
putting
further
Cases
in
the
way
of
answer
to
this
,
and
to
shew
that
this
defect
is
ultimately
resolved
into
this
,
that
,
indeed
,
they
are
not
a
Church
,
for
that
is
the
ground
of
any
Man's
being
their
proper
Minister
.
4.
If
any
Apostle
were
present
he
could
not
administer
this
Ordinance
to
them
.
We
may
make
this
supposition
,
for
in
the
primitive
times
it
might
de
facto
have
fallen
out
:
Therefore
,
the
above-mentioned
defects
doth
not
lye
in
their
not
having
a
proper
Minister
,
for
an
Apostle
,
having
an
universal
Relation
of
Office
to
all
Churches
and
Saints
,
would
be
(
so
far
as
being
a
Minister
of
all
parts
therein
lyes
)
sufficiently
qualified
.
5.
But
still
there
is
a
defect
why
this
company
of
men
could
not
have
the
Lord's
Supper
administred
to
them
,
and
that
,
although
qualified
in
being
each
a
member
of
some
Church
;
and
where
lyes
the
obstacle
but
in
this
,
that
they
are
not
one
particular
Church
,
or
members
of
one
and
the
same
Church
amongst
themselves
?
so
that
an
Apostle's
presence
and
power
doth
not
extend
to
supply
that
defect
,
any
more
than
to
make
a
company
of
Disciples
a
Church
without
their
Co-alition
first
so
to
be
.
We
use
to
say
that
a
company
of
Elders
met
in
a
Synod
cannot
have
the
Sacrament
together
,
if
Paul
were
with
them
,
although
they
each
do
represent
particular
Churches
.
So
as
still
(
according
to
us
)
the
Administration
of
the
Sacrament
farther
depends
upon
these
being
one
in
the
same
,
individual
,
particular
Church-fellowship
,
which
can
be
said
of
no
ordinance
else
whatever
.
6.
If
two
or
three
of
that
Church
were
met
,
and
a
teaching
Elder
with
them
,
he
might
pray
with
them
,
preach
to
them
,
&c.
but
not
administer
this
ordinance
.
The
Evangelist
Philip
and
the
Eunuch
alone
went
together
,
and
he
could
baptize
him
,
but
he
could
not
have
administred
the
Lord's
Supper
to
him
,
so
as
still
it
is
not
sufficient
that
members
of
the
same
individual
Church
be
met
with
a
Teaching
Elder
.
Thus
still
the
administration
of
this
Ordinance
advanceth
it self
and
climbeth
up
further
and
further
towards
its
having
for
its
seat
that
company
of
believers
which
ought
to
be
accounted
an
whole
particular
Church
.
7.
It
is
not
a
number
of
the
Members
of
the
same
Church
met
with
a
teaching
Elder
which
your
priniples
will
allow
capacitated
for
the
Administration
of
this
Ordinance
.
Yea
,
tho'
it
be
supposed
a
number
of
so
many
and
of
such
persons
,
that
if
there
were
a
Church
to
be
begun
,
there
were
a
sufficient
number
for
to
make
a
Church
(
be
it
the
minimum
quod
sic
of
seven
(
as
Mr.
Cotton
says
)
or
of
ten
,
as
in
a
Synagogue
,
or
of
eleven
,
as
Christ's
Disciples
were
when
Judas
was
gone
forth
.
)
Yet
your
principles
will
not
allow
it
.
For
,
1.
Then
any
such
number
met
with
a
teaching
Elder
for
other
Religious
worship
might
in
the
end
say
,
Let
us
have
the
Sacrament
also
in
the
close
,
since
God
hath
been
with
us
in
the
other
ordinances
,
and
we
are
sufficient
for
number
.
But
this
you
would
not
allow
.
2.
If
there
be
a
Church
of
five
hundred
,
and
as
many
teaching
Officers
as
were
in
the
Church
of
Antioch
,
Acts
13.
1.
who
would
accordingly
meet
in
so
many
several
parcels
as
they
had
Teaching-Elders
over
them
(
one
teaching
Elder
meeting
with
one
parcel
of
many
of
them
,
another
with
a
second
many
,
a
third
with
a
third
many
,
and
so
on
)
and
would
multiply
their
meetings
according
to
the
number
of
their
Elders
,
this
you
would
not
allow
neither
,
especially
you
would
not
admit
such
several
Meetings
for
the
Lord's
upper
at
one
and
the
same
time
.
This
yet
is
a
case
supposable
and
it
may
be
put
.
S
Now
by
cases
put
,
we
having
brought
the
matter
thus
high
,
and
thus
near
,
it
is
to
be
considered
what
is
here
yet
wanting
or
to
be
superadded
to
capacitate
and
endow
them
with
power
for
this
that
the
Lord's
Supper
may
be
administred
in
this
case
?
Let
any
man
of
us
either
make
a
breach
upon
some
or
all
of
these
principles
,
or
assign
wherein
the
defect
lyes
,
and
as
Peter
said
,
what
should
forbid
,
that
these
should
not
be
baptized
?
so
let
us
enquire
what
doth
forbid
or
hinder
why
these
should
not
be
the
Seat
of
the
Lord's
Supper
when
so
met
;
and
when
there
are
all
requisites
materially
for
it
.
1.
Saints
in
the
Order
of
Church-fellowship
.
2.
In
the
same
individual
Church-fellowship
,
and
Members
one
of
another
in
that
respect
.
3.
A
Teaching-Elder
in
proper
Relation
unto
them
.
4.
A
need
(
perhaps
)
of
Edification
of
many
of
them
,
yea
,
and
an
earnest
,
spiritual
and
special
longing
after
it
at
the
meeting
,
and
a
great
preparation
made
by
other
Ordinances
unto
it
.
5.
The
common
Warrant
(
as
for
time
)
to
receive
this
Ordinance
oft
(
as
oft
as
ye
receive
,
&c.
1
Cor
.
11.
26.
)
and
so
,
both
season
and
time
do
meet
also
.
There
is
,
6.
A
sufficient
number
as
to
the
Matter
of
a
Church
to
make
an
whole
Church
according
unto
that
,
to
which
any
principles
of
any
profession
amongst
us
Episcopalian
,
Presbyterian
,
or
Anabaptists
will
say
is
required
for
a
Church
,
and
so
it
is
in
that
respect
equivalent
unto
an
whole
Church
.
Wherein
should
the
impediment
lye
?
I
press
any
man
to
assign
it
;
but
he
that
doth
it
must
assign
such
a
Ratio
or
Condition
of
this
company
to
be
superadded
yet
to
them
,
as
(
taking
into
his
eye
all
the
fore-mentioned
cases
)
shall
carry
with
it
a
difference
and
distinct
ground
founded
in
the
nature
of
the
things
,
and
he
must
compare
them
together
.
1.
With
the
Case
of
many
Members
of
several
other
Churches
so
met
with
an
Apostle
,
who
yet
may
not
receive
the
Lord's
Supper
.
2.
With
the
cases
of
two
or
three
(
but
not
arising
to
many
)
of
their
own
Church
met
with
their
own
Elder
,
&c
,
who
yet
may
not
.
And
yet
3.
All
these
may
enjoy
any
other
Ordinance
of
worship
,
prayer
,
&c.
but
not
this
.
And
4.
He
must
consider
all
these
meetings
to
be
of
a
distinct
nature
from
a
Church
meeting
of
the
whole
Church
,
that
is
so
acknowledged
,
in
which
,
not
the
Lord's
Supper
only
,
but
any
or
all
other
Ordinances
of
Discipline
,
Excommunication
,
&c.
may
be
administred
,
which
cannot
be
in
any
of
the
other
Companies
.
Let
any
,
I
say
,
whoever
,
weighing
the
premises
,
assign
what
Notio
,
conceptus
,
or
Ratio
(
taking
Ratio
for
the
Modus
,
Relation
or
respect
put
upon
a
thing
)
is
a-new
or
farther
requisite
to
this
Company
of
many
,
&c.
specified
,
and
such
a
Notio
also
as
will
bear
warrant
and
afford
a
true
ground
of
difference
of
such
a
Church
,
both
from
the
other
Assemblies
mentioned
,
and
will
also
state
a
difference
of
this
ordinance
of
the
Lord's
Supper
from
the
other
Ordinances
,
according
to
the
variation
of
the
cases
put
,
and
he
will
find
himself
driven
up
to
what
I
shall
by
and
by
assign
.
For
,
bring
me
two
half-crown-pieces
,
the
one
stampt
the
other
unstampt
(
which
yet
for
matter
and
all
such
requisites
belonging
to
the
matter
,
&c.
is
,
in
valore
,
in
value
,
equivalent
unto
an
half-crown
that
is
stamped
)
yet
the
unstampt
piece
is
not
constituted
currant
as
Money
to
that
purpose
of
payment
as
the
other
is
;
so
it
is
in
the
present
case
.
The
7th
.
case
propounded
presents
you
with
a
many
of
Members
of
one
and
the
same
Church
enough
to
begin
a
Church
,
&c.
and
yet
you
would
not
(
out
of
times
of
persecution
)
in
the
modes
of
them
propounded
allow
them
capacitated
for
this
administration
,
and
yet
they
are
,
in
valore
,
in
value
every
way
equivalent
unto
a
Church
which
is
immediately
capable
of
this
Administration
.
Let
any
Man
now
say
what
is
the
stamp
that
is
to
be
superadded
unto
such
a
Company
or
Companies
?
Till
others
assign
theirs
I
shall
present
what
I
conceive
in
abstracto
this
formal
reason
to
be
,
viz.
that
a
company
of
Saints
,
&c.
met
,
must
be
indued
with
this
superadded
Formality
,
with
this
Nova
ratio
formalis
instituta
;
That
it
is
a
distinct
body
unto
Christ
,
wherein
the
Members
are
united
to
one
another
as
such
,
with
distinction
from
other
Churches
that
are
also
Instituted
bodies
to
Christ
.
And
this
is
that
company
which
having
a●
Officer
or
Teaching
Elder
over
them
are
the
propria
sedes
,
the
proper
seat
,
for
the
Administration
of
this
Sacrament
,
and
unless
this
consideration
is
,
or
can
be
justified
to
be
in
such
,
or
in
any
company
,
they
are
not
capacitated
for
this
Ordinance
of
the
Lord's
Supper
.
For
otherwise
it
is
not
their
Number
,
and
their
being
members
of
one
and
the
same
Church
and
their
meeting
with
an
Elder
,
who
is
their
own
Elder
,
that
will
impower
them
for
this
Ordinance
.
1.
In
General
,
that
there
must
be
some
farther
formalis
Ratio
,
some
conceptus
,
or
notion
superadded
unto
the
materials
of
former
instances
(
especially
that
last
put
)
is
evident
.
1.
Because
all
things
that
go
to
compleat
the
matter
do
meet
in
that
last
instance
.
There
is
,
1.
A
many
.
2.
Many
of
the
same
Church
.
3.
They
are
met
with
their
own
teaching
Elder
,
and
yet
they
are
defective
,
and
are
not
the
proper
seat
of
the
Lord's
Supper
.
2.
Because
there
must
some
difference
and
distinction
arise
(
besides
what
ariseth
from
these
persons
as
the
matter
in
this
company
)
whereby
they
do
and
may
become
Propria
sedes
of
this
Ordinance
with
difference
from
all
the
former
instances
.
Now
differences
arise
properly
from
the
form
,
and
so
it
must
be
Nova
Ratio
formalis
.
2.
It
must
be
something
instituted
,
a
Ratio
formalis
instituta
,
(
as
I
said
.
)
1.
Because
it
is
that
which
must
make
a
difference
and
distinction
from
,
1.
A
Company
of
Saints
in
no
Church-Fellowship
.
2.
A
Company
of
Saints
in
several
Church-Fellowships
.
3.
From
two
or
three
of
the
same
Church-Fellowship
.
4.
From
a
many
of
the
same
.
5.
And
so
as
that
whereas
any
such
Company
of
the
former
may
partake
of
any
other
Ordinance
of
worship
,
yet
not
of
this
.
That
which
must
be
,
to
put
the
difference
,
must
be
Ratio
formalis
,
instituta
,
as
take
as
many
men
for
number
and
(
every
way
qualified
and
enabled
,
&c.
)
as
are
sufficient
to
make
a
Corporation
fit
to
enjoy
such
or
such
priviledges
,
yet
they
must
over
and
above
be
empowred
by
Charter
,
and
over
and
above
have
superadded
the
seat
of
their
being
a
Corporation
by
a
Civil
Institution
;
So
it
is
here
.
2.
Now
secondly
,
for
the
demonstration
of
that
particular
formalis
ratio
instituta
assigned
,
viz.
That
an
instituted
body
to
Christ
considered
as
such
is
the
only
proper
seat
for
this
Ordinance
,
I
shall
proceed
.
1.
By
removing
all
suppositions
I
can
think
of
or
that
have
been
suggested
;
or
what
may
be
pretended
to
give
the
stamp
or
institution
,
so
as
it
will
still
remain
that
nothing
else
but
such
a
company
as
I
have
before
defin'd
,
may
assume
and
take
on
them
to
be
an
instituted
body
to
Christ
.
1.
It
is
not
a
Par
Ratio
a
parity
of
Reason
.
The
Church
is
said
to
have
prayed
for
Peter
,
Acts
12.
5.
Peter
therefore
was
kept
in
prison
,
but
prayer
was
made
without
ceasing
of
the
Church
unto
God
for
him
;
and
this
was
done
by
two
several
meetings
at
least
and
so
by
parts
of
the
Church
,
v.
12.
He
came
to
an
house
where
many
were
gathered
together
praying
;
and
another
company
was
elsewhere
,
as
appears
from
what
Peter
says
v.
17.
Go
tell
these
things
unto
James
and
to
the
Brethren
;
and
the
words
that
follow
are
,
And
he
departed
and
went
into
another
place
.
But
yet
all
this
will
no
way
come
up
to
evince
the
matter
we
are
upon
,
nor
warrant
that
the
stamp
of
being
a
Church
may
be
put
upon
every
assembly
of
many
,
nor
will
it
follow
that
the
Church
may
meet
in
parts
for
the
Lord's
Supper
.
1.
Because
prayer
is
such
an
ordinance
as
may
be
exercised
by
a
Church
by
parcels
,
and
those
parcells
may
be
fewer
or
more
,
whether
their
Office
is
met
with
them
or
not
,
as
in
one
of
the
former
instances
was
alledged
that
one
Elder
meeting
with
one
sick
person
may
pray
with
him
,
whereas
if
all
the
Elders
met
with
that
person
they
would
not
be
capacitated
to
administer
the
Lord's
Supper
to
that
sick
person
.
For
if
this
had
been
the
manner
then
,
or
an
apostolical
Practice
,
the
Apostle
James
had
as
fit
an
occasion
to
have
made
mention
of
it
and
to
have
enjoyned
it
to
be
administred
also
by
them
,
as
well
as
to
prayer
over
them
,
&c.
For
the
Sacrament
is
as
needful
for
the
Soul
of
such
a
Person
as
prayer
,
&c.
is
for
their
body
.
It
may
also
be
said
that
any
two
of
the
Church
and
the
whole
Church
by
two
and
two
may
meet
to
pray
for
any
business
of
importance
,
but
you
will
not
say
they
may
do
so
for
this
Ordinance
;
Yea
they
may
do
so
without
any
Officer
,
as
,
two
or
three
may
meet
for
prayer
,
but
not
so
for
this
Sacrament
.
And
one
reason
is
because
this
Ordinance
is
a
Communion
of
Christ's
body
,
and
of
one
with
another
therein
;
but
it
is
not
so
in
the
other
Ordinance
of
Prayer
,
so
as
there
is
disparitas
,
a
disparity
of
Reason
.
For
it
would
be
a
strange
Assertion
to
say
that
two
may
meet
for
a
Communion
of
Christ's
body
as
well
as
to
pray
,
and
thereby
exercise
the
Communion
of
Saints
,
which
cannot
be
done
apart
,
as
well
as
by
all
,
or
many
together
.
Object
.
But
the
Phrase
of
Acts
12
:
5.
is
urged
,
that
prayer
was
made
of
the
Church
unto
God
for
Peter
(
which
how
it
was
done
the
12th
.
and
17th
.
verses
shew
,
viz.
That
it
was
by
parcels
)
and
therefore
the
Church
may
be
said
to
meet
in
several
parcels
;
The
reply
is
.
Answ
.
1.
A
Question
may
justly
be
made
whether
that
phrase
of
Prayer
being
made
of
the
Church
without
ceasing
,
refers
us
unto
those
Prayers
that
are
afterward
instanced
to
have
been
made
by
parcels
of
the
Church
,
or
whether
that
phrase
is
not
intended
to
shew
how
the
whole
Church
had
during
his
being
in
prison
met
and
made
prayers
for
him
;
for
unto
the
former
whole
time
of
his
having
been
in
prison
doth
that
speech
refer
(
view
the
words
and
compare
,
verse
4.
)
and
those
after-passages
(
v.
12
,
17.
)
are
but
what
fell
out
to
be
that
night
afore
he
was
to
appear
next
morning
,
verse
6.
But
I
will
not
at
all
insist
on
this
but
will
suppose
that
during
this
time
of
persecution
all
their
meetings
were
by
parcels
as
well
as
that
night
;
though
I
believe
that
the
assertion
in
the
Answer
given
can
never
be
disproved
.
But
,
2.
Prayer
may
be
said
to
be
made
by
the
Church
in
parcels
,
and
yet
it
may
be
affirmed
that
none
of
them
were
meetings
of
the
Church
as
a
Church
.
Tho'
,
yet
,
if
two
by
two
had
in
such
minute
parcels
met
,
yea
if
privately
only
one
had
earnestly
prayed
it
might
have
been
said
,
That
prayer
had
been
made
by
the
Church
thus
distributed
.
For
,
1.
The
word
Church
in
such
a
way
of
speech
is
taken
materially
for
the
members
of
the
Church
,
whether
singly
or
otherwise
,
and
when
a
thing
is
done
by
them
generally
either
one
way
or
another
it
may
be
said
,
The
Church
prayed
,
and
it
cannot
be
inferr'd
that
they
prayed
as
met
together
,
no
more
than
to
say
,
Prayer
was
made
by
the
Churches
,
would
argue
they
all
met
together
for
one
prayer
.
And
that
the
phrase
of
Church
is
so
used
in
this
Book
of
the
Acts
is
evident
,
for
when
't
is
said
(
Acts
8.
1.
)
that
there
was
a
great
persecution
against
the
Church
.
The
word
Church
is
materially
taken
.
So
as
the
phrase
(
v.
5.
)
and
those
compared
with
it
(
v.
12.
and
17.
)
will
no
way
evidence
that
these
meetings
were
Church-meetings
or
that
they
met
qua
Church
,
and
so
they
had
not
the
stamp
which
we
seek
:
They
were
barely
meetings
of
several
members
of
that
Church
,
and
so
the
whole
Church
,
indeed
,
might
be
materially
in
the
one
and
in
the
other
,
but
still
it
was
not
there
qua
Church
.
2.
The
nature
of
the
duty
of
prayer
is
unquestionably
such
,
as
will
admit
a
Church
to
perform
it
by
parcels
greater
or
lesser
,
yea
in
its
members
singly
.
And
how
then
can
we
interpret
this
phraseology
,
in
Acts
12.
to
serve
that
purpose
for
which
it
is
urg'd
.
3.
Nay
3.
The
Holy
Ghost
hath
warily
penned
it
to
present
such
an
interpretation
,
for
he
styles
the
meeting
of
those
in
verse
12.
(
where
it
is
said
,
Many
were
gathered
together
praying
)
in
distinction
from
being
a
Church
,
or
the
Church
,
or
a
Church-meeting
,
and
so
it
in
reality
comes
up
but
to
that
seventh
or
last
instance
we
gave
of
many
of
the
same
Church-meeting
,
to
whom
yet
you
would
not
give
the
Supper
.
And
as
for
the
other
company
,
who
are
called
James
and
the
Brethren
,
we
will
suppose
them
met
as
these
Many
(
v.
12.
)
were
,
and
yet
so
much
is
not
said
there
,
but
the
meaning
may
be
that
Peter
bid
them
to
go
to
their
several
houses
.
They
are
but
the
Brethren
with
James
,
not
the
Church
,
though
James
,
their
chief
Elder
,
had
been
met
with
them
.
Yea
,
4.
There
will
fall
out
this
contradiction
to
what
is
said
in
the
5th
.
v.
if
you
say
that
these
were
each
formal
Church-meetings
.
For
then
it
must
have
been
said
that
they
met
in
distinct
Churches
,
and
not
that
that
Church
,
in
singulari
met
in
each
of
these
meetings
,
v.
5.
2
It
is
not
the
will
or
consent
of
that
which
we
must
call
the
whole
Church
(
the
{αβγδ}
)
that
can
have
authority
to
set
this
new
stamp
of
a
Church
upon
such
partial
Meetings
of
its
own
Members
.
For
1.
Tho'
in
Law
Estates
or
Titles
are
convey'd
,
both
by
the
will
of
man
in
making
his
will
,
and
by
inheritance
,
yet
here
,
the
adopting
any
or
all
of
these
meetings
apart
,
into
the
priviledge
of
a
Church
,
goes
not
by
the
will
of
Man
.
But
look
what
Company
is
so
met
as
by
the
will
,
and
institution
of
God
,
the
inheritance
falls
upon
,
they
only
are
the
Church
.
The
Church's
will
gives
not
the
stamp
,
but
it
must
be
such
in
the
reality
afore
God
.
2.
If
the
will
of
the
Church
had
this
pretended
authority
,
then
the
whole
Church
may
say
of
any
such
few
or
many
of
the
members
at
any
time
met
,
that
they
are
a
Church
,
and
that
others
,
tho'
many
,
are
not
so
.
Yea
,
3.
Then
it
may
be
said
of
as
many
several
Companys
that
have
each
an
elder
with
them
,
that
they
are
so
many
Churches
;
and
if
all
these
receive
at
the
same
time
the
Sacrament
,
they
would
be
so
many
Churches
made
by
that
one
whole
Church
and
belonging
to
that
one
Church
;
whereas
an
instituted
Church
consists
in
Indivisibili
.
4.
It
is
not
considered
enough
that
the
authority
of
being
a
Church
is
not
Potestas
vicaria
nor
deputata
,
A
vicarious
,
or
deputed
power
.
Therefore
the
whole
Church
cannot
say
,
This
shall
be
your
Church
at
such
or
such
a
time
,
for
such
or
such
an
end
.
3.
It
is
not
a
case
of
necessity
for
the
Ordinance
,
that
will
be
argument
sufficient
for
the
administration
of
it
to
any
such
divided
parcels
of
a
Church
.
For
put
this
case
that
many
of
the
same
Church
are
in
case
of
great
disconsolation
and
therefore
need
this
ordinance
,
or
that
they
have
not
had
this
Ordinance
of
a
long
time
administred
to
them
,
and
one
of
their
proper
Ministers
were
with
them
.
Yea
,
put
the
case
of
necessity
which
the
Papists
and
our
Episcopal
Divines
put
,
that
two
or
three
or
more
are
sick
and
weak
in
a
great
Family
belonging
to
one
Church
,
and
being
near
death
in
all
view
,
they
as
greatly
long
for
,
yea
,
more
need
this
ordinance
,
in
agone
mortis
,
in
an
agony
of
death
,
than
any
other
company
of
Church-Members
in
case
of
persecution
:
neither
of
these
cases
will
be
allowed
to
be
such
a
necessity
as
would
make
or
constitute
such
a
meeting
to
be
a
Body
unto
Christ
,
instituted
with
difference
from
another
part
of
that
Church
.
CHAP.
VIII
.
Whether
,
in
case
of
apparent
danger
of
Life
,
loss
of
Estate
rationally
foreseen
,
or
in
case
of
violence
and
force
,
causing
Ordinances
to
cease
,
there
may
not
be
a
prudent
forbearance
or
secret
avoidance
?
THE
Rule
our
Saviour
gives
,
I
will
have
Mercy
and
not
Sacrifice
,
is
our
measure
and
standard
to
forbear
Ordinances
in
the
Case
mentioned
;
for
it
is
Mercy
which
God
would
rather
have
.
Sacrifice
was
the
eminent
Ordinance
of
the
old
Testament
in
all
the
ages
of
it
,
yet
,
it
being
but
a
duty
of
the
second
Commandment
or
Instituted
worship
and
not
of
the
first
,
it
yields
unto
mercy
,
as
also
the
duties
of
the
Sabbath
do
,
as
our
Saviour
Christ
hath
also
declared
and
paralell'd
that
with
the
duties
of
the
second
Commanded
,
Luke
6.
1
,
2
,
3
,
4.
But
I
shall
give
instances
of
such
a
Forbearance
which
confirm
this
,
and
shew
the
extent
of
this
Rule
.
1.
I
shall
produce
Instances
out
of
the
old
Testament
.
1.
Jacob
fled
from
his
Fathers
house
when
Esau
had
but
spoken
words
of
threatning
,
Gen.
27.
41.
And
Esau
said
in
his
heart
the
days
of
mourning
for
my
Father
are
at
hand
,
then
will
I
slay
my
Brother
Jacob
;
And
these
words
of
Esau
,
his
elder
Son
,
were
told
Rebecca
,
and
she
sent
and
called
Jacob
her
younger
Son
,
and
said
to
him
,
Behold
,
thy
Brother
Esau
as
touching
thee
doth
comfort
himself
,
purposing
to
kill
thee
.
Here
was
but
a
hearsay
and
report
of
Esau's
intention
,
and
yet
thereupon
his
Mother
advises
him
to
flee
to
Laban
to
Haran
,
verse
43.
but
to
do
it
only
to
avoid
the
present
distress
,
hoping
his
Brothers
fury
would
be
over
as
the
word
is
,
verse
44
,
45.
And
tarry
thou
with
him
a
few
days
until
thy
Brother's
fury
turn
away
;
until
thy
Brothers
anger
turn
away
from
thee
(
that
is
,
the
fury
of
his
anger
be
over
)
and
he
forget
that
which
thou
hast
done
to
him
,
then
will
I
send
and
fetch
thee
from
thence
.
And
he
did
accordingly
and
had
Isacc's
blessing
with
him
also
(
Gen.
28.
1
,
2
,
3
,
4
,
5.
)
and
was
sent
away
by
his
Authority
;
and
yet
,
consider
the
Case
how
it
stood
;
He
went
away
from
his
Fathers
house
where
God
was
worshipt
,
and
where
Sacrifices
were
offered
;
for
so
in
the
Patriarchs
Families
they
were
,
and
had
been
from
the
beginning
,
from
Adam
,
Abel
,
and
Cain
,
and
so
on
.
Yet
,
to
avoid
this
fury
he
fled
to
a
Family
,
where
a
strange
God
was
worshipt
(
for
we
read
that
Laban
did
swear
to
another
God
than
Jacob
did
,
Gen.
31.
53.
viz.
The
God
which
Abraham
and
Nahor
had
worshipt
before
Abraham's
Conversion
,
Josh
.
24.
15.
The
Gods
which
your
Fathers
served
that
were
on
the
other
side
of
the
flood
:
That
Laban
was
an
Idolater
also
appears
by
the
said
,
Gen.
31.
30.
Wherefore
hast
thou
stollen
my
Gods
?
compared
with
verse
34.
)
and
his
flying
was
but
a
matter
of
prudence
,
it
was
but
for
a
danger
threatned
:
He
was
not
yet
surprized
,
but
it
seemed
rationally
impendent
.
And
also
it
was
but
for
a
time
,
but
not
for
always
,
and
his
Mother
(
as
Ainsworth
says
)
counsell'd
him
in
Faith
;
yea
,
and
farther
Isaac
sent
him
away
with
a
blessing
as
from
God
.
And
there
was
this
farther
in
the
case
,
that
he
having
bought
the
birth-right
of
his
Brother
Esau
,
if
his
Father
(
who
was
so
old
,
that
he
was
striken
with
blindness
,
and
Esau
,
in
his
speech
,
had
implyed
that
it
would
not
be
long
to
his
death
)
had
dyed
,
it
was
he
that
should
have
Officiated
in
the
Priest's
Office
in
the
Family
,
and
have
performed
the
worship
of
the
Family
,
as
having
bought
the
birth-right
;
and
so
was
the
head
thereof
in
that
respect
.
How
soon
his
Father
might
dye
he
knew
not
,
and
yet
he
fled
,
and
fled
upon
this
occasion
and
with
this
reserve
,
till
his
Brother's
fury
should
be
over
.
I
might
from
hence
urge
an
argument
against
what
is
ordinarily
alledged
by
people
in
our
times
,
who
,
in
the
case
of
eminent
danger
,
tell
their
teachers
and
one
another
,
You
must
trust
God
,
and
not
avoid
or
forbear
.
I
reply
,
why
should
not
he
have
trusted
God
against
such
fears
as
these
,
which
were
indeed
but
from
flying
speeches
of
his
brother
?
but
because
it
was
rationally
probable
that
his
Brother
would
indeed
have
killed
him
,
he
therefore
flyes
to
avoid
it
,
but
when
indeed
God
really
did
call
him
to
trust
him
,
as
when
his
brother
Esau
came
with
400
men
against
him
,
he
then
trusted
God
,
and
prayed
it
out
;
but
in
this
case
,
he
was
not
called
to
do
it
,
but
wholly
to
avoid
it
rather
.
2.
To
Sacrifice
,
and
to
worship
God
together
in
Assemblies
had
been
the
Religion
of
their
fore
fathers
transmitted
to
them
from
before
the
flood
,
as
appears
from
the
first
,
in
the
case
of
Cain
and
Abel
,
Gen.
4.
and
from
the
26.
v.
of
that
Chap.
Then
men
began
to
call
upon
the
name
of
the
Lord
,
that
is
,
to
call
upon
him
together
.
But
while
they
were
in
Egypt
,
the
people
did
forbear
Sacrifices
and
publique
worship
,
Exod
.
8.
25
,
26
,
27.
Pharaoh
called
for
Moses
and
for
Aaron
and
said
,
Go
ye
,
sacrifice
to
your
God
in
the
Land
.
And
Moses
said
,
It
is
not
meet
so
to
do
;
for
we
shall
Sacrifice
the
abomination
of
the
Egyptians
to
the
Lord
our
God
:
Lo
!
shall
we
sacrifice
the
abomination
of
the
Egyptians
before
their
eyes
,
and
will
they
not
stone
us
?
we
will
go
three
day's
journey
into
the
willderness
,
and
sacrifice
to
the
Lord
our
God
,
as
he
shall
command
us
.
videtur
colligi
Rivettus
in
Locum
.
non
fuisse
liberum
;
it
seems
to
be
inferr'd
,
that
it
was
not
free
,
Sacrificia
offerre
,
no
not
in
their
own
dwellings
for
them
to
offer
Sacrifices
,
no
not
in
their
own
dwellings
in
Goshen
,
or
if
they
did
it
,
they
did
it
but
secretly
.
And
it
is
for
certain
that
publick
Sacrifices
and
meetings
were
not
used
;
for
it
is
but
now
granted
as
a
special
favour
by
Pharaoh
,
Go
,
Sacrifice
in
the
Land
,
as
that
which
they
had
not
done
afore
,
and
they
forbore
upon
a
prudential
ground
(
when
yet
according
to
the
principles
of
trusting
God
in
any
case
,
&c.
and
if
they
were
true
,
they
ought
not
to
have
foreborn
)
they
knew
not
infallibly
and
certainly
,
that
the
people
would
stone
them
,
and
yet
thereupon
Moses
says
,
It
is
not
meet
so
to
do
,
verse
26.
for
we
shall
Sacrifice
the
abomination
of
the
Egyptians
before
their
eyes
,
and
will
they
not
stone
us
?
we
will
go
three
days
journey
into
the
wilderness
,
and
Sacrifice
to
the
Lord
our
God
.
Which
argues
further
that
they
knew
their
Fathers
had
offered
up
Sheep
and
Oxen
;
and
so
it
was
not
out
of
Ignorance
that
they
forebore
,
as
if
they
knew
not
what
God
would
accept
.
From
the
transactions
of
Moses
,
this
may
clearly
also
be
argued
,
that
if
,
in
case
any
person
be
to
enter
into
a
state
of
Church-Ordinances
(
which
Sacrifice
was
then
more
eminently
in
the
room
of
)
or
to
joyn
with
a
set
company
and
with
a
Pastor
suitable
to
them
,
&c.
which
hitherto
they
have
not
done
,
they
may
warrantably
forbear
and
wait
a
due
and
fit
season
for
it
in
a
setled
way
.
Or
if
a
man
intended
to
remove
for
ordinances
to
another
Country
he
were
not
bound
(
perhaps
for
some
good
space
of
time
)
to
enter
presently
into
them
in
the
place
where
he
is
,
or
upon
the
next
opportunity
,
which
will
present
it self
.
Also
in
that
case
of
a
dangerous
opposition
from
their
Relations
,
such
as
,
by
reason
of
their
Spirits
and
Principles
,
do
threaten
to
break
all
between
them
;
we
do
use
rightly
in
such
a
case
to
advise
,
that
Wives
and
Children
are
not
so
bound
up
to
do
it
,
but
they
may
forbear
to
gain
the
consent
of
such
Relations
.
And
our
Argument
we
account
strong
,
because
,
for
present
enjoyment
,
we
are
not
to
hazard
or
prejudice
a
future
more
settled
and
quiet
enjoyment
,
which
yet
truly
hath
much
of
the
case
afore
us
:
For
we
only
profess
to
forbear
at
particular
times
,
wherein
there
appears
,
rationally
,
a
more
certain
danger
,
to
preserve
our selves
and
our
Estates
to
enable
us
to
enjoy
them
more
frequently
at
other
times
,
and
not
to
expend
all
your
future
enjoyments
upon
one
present
,
and
spend
(
as
it
were
)
the
whole
of
all
at
once
.
And
this
is
truly
Mercy
and
is
the
same
kind
of
Sacrifice
too
,
viz.
for
the
future
instead
of
Sacrifice
at
present
.
Now
all
this
is
justifiably
inferred
from
the
Case
of
the
Israelites
in
Egypt
,
especially
from
the
time
that
Moses
presented
himself
as
a
deliverer
unto
them
,
for
seeing
deliverance
was
at
hand
,
why
did
they
not
presently
fall
upon
Sacrificing
?
Why
doth
Moses
defer
the
time
,
and
not
set
upon
it
presently
?
It
was
not
that
the
duty
of
Sacrifice
was
not
inforce
,
for
it
had
been
(
as
Christ
says
of
Circumcision
)
from
the
Fathers
,
and
obliged
them
as
well
as
their
fore-fathers
,
especially
when
Pharaoh
had
given
liberty
,
saying
,
Go
Sacrifice
in
the
Land
.
No
,
but
he
defers
it
,
to
work
about
another
thing
,
viz.
a
total
deliverance
,
and
sacrifizeth
the
present
enjoyment
they
might
have
had
unto
the
attainment
of
a
future
settled
enjoyment
.
He
forbears
at
present
,
that
the
present
performing
it
for
once
might
not
hinder
the
future
for
a
continuance
.
3.
During
Saul's
wicked
Reign
,
there
was
no
frequenting
the
Ark
,
which
yet
was
the
Ordinance
of
God
,
1
Chron
.
13.
3.
Let
us
bring
again
the
Ark
of
our
God
,
for
we
enquired
not
at
it
in
the
days
of
Saul
.
I
omit
David's
flying
from
Saul
,
and
complaining
of
his
dwelling
in
Meshech
,
and
his
saying
,
O
that
I
were
a
Sparrow
,
a
Door-keeperl
in
the
house
of
God
,
Psa
.
84.
3
,
10.
4.
We
have
another
instance
in
the
Case
of
the
ten
Tribes
all
the
days
of
the
Kings
of
Israel
.
There
was
in
Elia's
Time
7000
had
not
bowed
to
Baal
,
but
they
kept
themselves
from
the
defilement
of
Idols
conscientiously
(
1
Kings
19.
18.
)
and
yet
they
went
not
unto
ordinances
at
Jerusalem
to
Temple-worship
,
nor
did
not
during
all
those
times
,
which
were
well
nigh
250
years
,
nor
do
we
find
them
any
where
blamed
for
it
.
Yea
,
and
surely
,
had
they
been
observant
thereof
,
it
would
have
been
here
remembred
by
God
for
the
evidence
of
their
sincerity
,
as
well
as
that
Negative
of
not
bowing
unto
Baal
.
If
the
Objection
be
,
that
of
Jeroboam
and
the
rest
of
the
Kings
,
it
is
indigitated
,
that
he
made
Israel
to
sin
,
namely
,
in
their
notgoing
up
to
Jerusalem
as
well
as
in
worshipping
his
Calves
.
I
Answer
,
1.
That
the
sin
of
Jeroboam
,
and
the
Kings
that
imposed
both
,
did
lye
in
both
,
viz.
in
restraying
them
from
their
going
to
Jerusalem
as
well
as
in
requiring
their
worshipping
his
Calves
,
&
the
ultimateaim
on
his
part
was
to
keep
them
from
going
to
Jerusalem
,
If
this
people
go
up
to
Sacrifice
in
the
house
of
the
Lord
at
Jerusalem
,
then
shall
the
heart
of
this
people
turn
again
unto
their
Lord
,
even
unto
Rehoboam
King
of
Judah
,
and
they
shall
kill
me
,
and
go
again
to
Rehoboam
King
of
Judah
:
Yet
the
sin
imputed
to
the
people
is
eminently
if
not
limitedly
said
to
be
their
worshipping
of
the
Calves
,
1
Kin
.
12.
29
,
30.
And
he
set
the
one
in
Bethel
,
and
the
other
put
he
in
Dan
.
And
this
thing
became
a
sin
;
for
the
people
went
to
worship
before
the
one
even
unto
Dan
.
Answ
.
2.
The
Nation
generally
incurred
the
guilt
of
both
,
because
they
walked
willingly
after
Jeroboam's
Commandment
,
Hosea
5.
11.
But
3.
Still
those
Godly
people
who
kept
themselves
from
the
worship
of
his
Calves
(
as
certainly
they
did
,
as
the
prophets
also
did
)
and
being
under
this
hard
restraint
which
hath
been
spoken
of
,
and
Mourners
for
it
,
to
them
simply
their
forbearance
to
go
up
to
Jerusalem
was
not
imputed
as
a
sin
,
nor
is
any
where
found
to
have
been
so
charged
on
them
.
And
that
the
greatest
of
the
Prophets
themselves
did
in
that
as
well
as
in
other
Cases
of
danger
betake
themselves
to
ways
of
prudence
to
secure
and
save
themselves
after
the
most
Heroick
darings
,
and
durst
not
abide
by
it
;
you
have
Elias
for
an
example
.
Elias
,
indeed
,
once
daringly
offered
a
great
Sacrifice
,
and
gained
thereupon
the
people
to
kill
800
of
Baal's
Priests
,
in
the
midst
of
Ahab's
and
Jezebel's
Reign
,
1
Kings
18.
But
when
he
had
done
,
he
stayed
not
by
it
,
but
to
save
himself
he
betook
himself
to
his
heels
and
run
away
and
went
as
far
as
his
Legs
could
carry
him
,
clear
out
of
all
Ahab's
Dominions
and
reach
,
40
days
Journey
,
even
to
Mount
Horeb
,
where
the
Law
was
given
,
1
Kings
19.
8.
Some
further
Objections
may
arise
from
the
Adventures
and
seeming
Hazards
of
utter
ruine
,
that
many
godly
of
the
10
Tribes
at
several
times
made
to
come
to
Jerusalem
to
Sacrifice
.
There
were
three
special
times
in
which
we
read
that
many
of
that
people
after
the
beginning
of
Jeroboam's
Reign
went
up
to
Jerusalem
to
worship
.
-
1.
Then
when
the
Division
had
been
first
made
by
Jeroboam
during
the
space
of
3
years
.
-
2.
In
the
days
of
Asa
of
Judah
,
and
Baasha
king
of
those
ten
Tribes
,
some
15
years
after
Jeroboam's
death
,
another
irruption
out
of
some
of
the
10
Tribes
came
unto
Jerusalem
,
2
Chron
.
15.
9.
-
3.
The
third
was
just
at
the
last
,
even
but
5
years
afore
the
final
ruine
of
the
Nation
.
Of
any
other
times
we
read
not
(
that
I
know
of
)
of
any
one's
going
up
unless
you
will
credit
that
which
old
Tobit
says
of
himself
,
Tobit
1.
6.
I
went
often
alone
unto
Jerusalem
to
the
feasts
;
and
what
the
Angel
is
brought
in
to
say
(
Chap.
5.
)
of
two
more
that
accompanied
him
at
some
of
those
times
.
Yet
there
it
is
not
he
always
went
when
it
was
duty
as
well
to
do
so
,
but
only
often
,
and
that
he
alone
did
it
,
not
others
of
the
godly
of
that
Nation
in
his
days
.
Now
the
Circumstances
of
those
three
times
specified
and
the
Condition
of
that
people
are
to
be
enquired
into
that
it
may
appear
why
then
it
was
done
by
the
godly
,
and
not
at
other
times
(
that
are
recorded
)
as
that
which
will
give
a
difference
in
the
case
,
and
give
light
to
us
in
the
point
in
hand
,
when
to
adventure
and
when
not
,
for
't
will
be
found
that
none
of
these
three
Instances
in
the
Circumstances
of
them
will
rise
up
to
prove
such
an
absolute
obligation
unto
instituted
Ordinances
,
but
as
may
stand
with
mercy
shewn
to
our selves
in
our
lives
,
preservation
of
our
lives
,
and
of
our
Families
from
ruine
.
I
shall
therefore
make
a
particular
enquiry
into
the
Circumstances
of
all
these
three
.
1.
As
touching
that
first
flush
or
breaking
forth
of
goers
to
Jerusalem
,
when
it
was
but
young-tide
with
Jeroboam
and
his
Government
,
we
read
,
2
Chro
.
11.
13
,
14
,
15
,
16.
And
the
Priests
and
Levites
that
were
in
all
Israel
resorted
to
Rehoboam
out
of
all
their
coasts
(
for
the
Levites
left
their
suburbs
,
and
their
possessions
,
and
came
to
Judah
and
Jerusalem
:
for
Jeroboam
and
his
Sons
had
cast
them
off
from
executing
the
Priest's
Office
unto
the
Lord
;
and
he
ordained
him
Priests
for
the
high
places
,
and
for
the
Devils
,
and
for
the
Calves
which
he
had
made
)
and
after
them
out
of
all
the
Tribes
of
Israel
such
as
set
their
hearts
to
seek
the
Lord
God
of
Israel
came
to
Jerusalem
to
Sacrifice
unto
the
Lord
God
of
their
fathers
.
But
the
Circumstances
of
the
times
and
condition
of
the
persons
must
be
therein
considered
.
As
,
1.
That
this
was
done
at
that
time
when
this
alteration
together
with
the
government
was
first
made
,
and
(
which
also
is
to
be
taken
along
)
was
practised
by
the
people
;
but
the
three
first
years
,
as
v.
17.
hath
it
:
and
although
Jeroboam
was
thus
rigid
from
the
first
towards
the
Priests
and
Levites
(
of
which
by
and
by
)
yet
it
being
the
beginning
of
his
Government
(
when
Politique
Princes
proceed
by
degrees
)
it
may
well
be
supposed
that
his
being
King
depending
much
upon
the
people
,
he
was
a
while
more
slack
and
conniving
at
the
people
;
and
indeed
his
first
Declaration
(
I
call
it
so
rather
then
Edict
)
concerning
the
Calves
and
their
going
up
to
Jerusalem
was
(
as
to
them
)
published
in
softer
and
milder
and
but
exhortatory
terms
,
and
without
penalties
that
we
read
of
at
first
annexed
,
as
appears
,
1
Kings
12.
28.
Whereupon
the
King
took
counsel
,
and
made
two
Calves
of
Gold
,
and
said
unto
them
,
It
is
too
much
for
you
to
go
up
to
Jerusalem
,
behold
thy
Gods
,
O
Israel
,
&c.
It
was
but
a
presenting
to
them
another
worship
and
trying
first
how
it
would
take
with
them
.
2.
The
condition
both
of
Priests
and
People
is
to
be
considered
,
to
put
the
difference
,
between
this
and
after
times
.
1.
Consider
the
condition
of
the
Priests
and
Levites
who
began
first
.
as
v.
13.
14.
It
is
apparent
that
their
Removal
was
Total
and
forced
and
absolutely
necessitated
.
They
could
not
choose
,
unless
they
would
become
Priests
to
serve
Jeroboam's
Calves
,
for
refusing
which
it
was
Jeroboam
began
with
them
.
't
was
he
and
his
Sons
had
cast
them
off
from
executing
the
Priest's
Office
,
2
Chron
.
14.
and
so
their
lively-hood
and
maintenance
utterly
ceased
,
for
their
portion
always
had
been
to
live
upon
Jura
templi
,
upon
the
revenues
due
by
God's
law
to
the
Priests
as
serving
the
Temple
,
as
you
read
,
Num
.
18.
Deut
,
18.
and
Josh
.
18.
all
which
ceased
in
Israel
then
with
their
Non
execution
of
the
Priest's
Office
.
Only
,
it
seems
he
left
it
yet
free
to
them
to
continue
in
their
dwellings
,
for'tis
said
,
those
they
left
,
their
suburbs
,
as
v.
14.
for
,
alas
!
what
would
that
have
conduced
to
their
Maintenance
,
they
having
no
inheritance
or
Lot
of
Lands
?
but
on
the
contrary
,
if
they
would
remove
to
Judah
and
Jerusalem
(
which
at
this
dawn
of
his
Government
it
seems
Jeroboam
yet
hindred
them
not
from
but
permitted
them
)
there
they
had
a
service
at
the
Temple
waited
for
them
;
for
in
their
Courts
they
were
there
to
serve
.
They
had
also
a
maintenance
by
God's
appointment
set
out
for
them
,
and
the
Priest's
self-denyal
in
this
was
but
as
that
of
Priests
and
Jesuites
now
with
us
in
England
,
who
,
if
they
be
banished
from
thence
have
yet
Colledges
and
Monasteries
and
Universities
to
retire
unto
,
where
they
have
employments
and
other
service
to
do
and
maintenance
ready
for
them
;
which
different
case
of
theirs
from
others
,
who
,
if
banished
,
have
meer
nothing
to
betake
themselves
to
,
is
not
enough
considered
and
laid
to
heart
.
Yea
,
as
things
stood
,
it
was
every
way
their
interest
and
advantage
in
this
distress
to
take
this
course
of
resorting
to
Rehoboam
out
of
all
Israel
.
Then
2.
For
the
People
who
after
them
(
as
't
is
said
)
both
after
that
time
,
and
after
their
example
,
came
to
Jerusalem
also
;
besides
that
(
as
was
said
)
they
as
yet
had
no
positive
prohibition
to
the
contrary
(
tht
we
read
of
)
further
,
it
is
not
apparent
at
al
that
they
did
for
these
three
years
remove
their
Stations
from
out
of
Israel
,
but
keeping
their
houses
and
their
Lands
still
did
only
go
up
to
Jerusalem
to
Sacrifice
at
the
usual
times
,
and
so
it
is
only
said
of
them
,
2
Chron
.
11.
16.
They
came
to
Jerusalem
to
Sacrifice
unto
the
Lord
God
of
their
Fathers
;
and
because
this
is
spoken
with
an
observable
difference
from
what
had
been
said
of
the
removal
of
the
Priests
(
verse
13
,
14.
)
that
they
also
left
their
dwellings
,
&c.
and
that
the
people
here
are
barely
said
to
go
to
Sacrifice
:
Hence
therefore
it
seems
more
than
probable
that
these
peoples
going
was
only
at
the
feasts
for
Sacrifice
,
but
they
returned
again
to
their
own
dwellings
and
lively-hoods
in
Israel
as
in
former
times
they
had
been
wont
to
do
.
And
if
so
,
then
this
clearly
argues
that
Jeroboam's
Laws
(
if
any
concerning
them
were
yet
made
)
were
not
as
then
so
severe
against
the
peoples
going
up
(
that
is
,
not
for
these
three
first
years
)
as
afterwards
they
were
,
when
by
the
experience
of
their
going
up
during
those
three
years
he
saw
that
the
Kingdom
of
Judah
was
strengthened
thereby
,
v.
17.
And
that
but
three
years
are
mentioned
argues
that
then
they
ceased
any
more
so
to
go
up
.
On
the
other
hand
if
the
case
of
this
people
had
not
stood
thus
free
in
this
respect
for
those
three
first
years
(
as
hath
been
argued
)
but
that
they
should
be
thought
utterly
to
have
quitted
their
Station
,
it
had
been
far
harder
with
them
than
with
the
Priests
and
Levites
,
and
indeed
unsuportable
.
And
the
vast
difference
between
the
case
of
the
Priests
and
the
People
(
if
thus
stated
)
is
very
apparent
.
For
the
Priests
and
Levites
left
but
meer
dwelling-houses
,
but
had
a
provision
for
them
though
perhaps
less
in
Judah
upon
their
removal
,
but
the
people
,
if
they
removed
were
to
leave
inheritances
in
Lands
,
Vineyards
,
Orchards
,
&c.
which
they
already
possessed
in
Israel
,
and
that
alloted
them
by
God
,
which
if
Jeroboam
had
been
so
severe
with
them
at
first
,
as
is
supposed
,
they
could
not
have
sold
them
neither
,
for
he
would
have
prevented
them
in
that
also
,
and
if
they
had
liberty
to
have
sold
them
,
it
had
been
but
for
the
time
till
the
year
of
the
next
Jubilee
by
the
Law
,
which
to
many
,
would
have
been
but
little
profit
,
for
it
was
but
20
years
at
the
utmost
,
as
the
Bishop
of
Ardmach
reckons
them
,
others
but
14
between
Jeroboam's
very
beginning
of
his
Reign
unto
the
next
Jubilee
which
was
the
10.
And
when
they
should
have
come
unto
Judah
they
could
not
have
brought
any
other
lands
of
inheritance
there
,
for
those
that
were
that
time
dwellers
allready
had
their
inheritances
fixt
to
them
by
Divine
right
,
they
were
,
bona
immobilia
,
immovable
Goods
,
which
they
could
not
sell
longer
than
the
next
Jubilee
,
when
they
must
have
returned
,
and
so
these
poor
Israelites
should
have
had
nothing
to
have
lived
upon
,
no
,
nor
to
employ
themselves
in
,
in
the
Land
of
Judah
,
if
thither
they
had
removed
.
Neither
had
they
any
ground
(
for
ought
I
know
that
may
be
gathered
out
of
the
story
)
to
hope
for
any
support
or
encouragement
either
from
that
people
of
Judah
or
Rehoboam
who
was
not
a
godly
Prince
nor
sincerely
hearty
to
the
cause
of
Religion
,
but
(
2
Chron
.
12.
1.
)
After
he
had
established
the
Kingdom
(
once
)
and
had
strengthened
himself
he
forsook
the
Law
of
the
Lord
and
all
Israel
with
him
.
And
in
that
former
place
alledged
't
was
but
those
three
first
years
that
he
and
they
walkt
in
the
ways
of
David
and
Solomon
,
upon
which
it
may
therefore
well
be
supposed
that
the
Godly
people
of
these
ten
tribes
ceased
to
go
up
to
worship
,
though
in
the
end
he
humbled
himself
,
and
things
went
well
again
in
Judah
,
2
Chron
.
12.
12.
But
then
that
after
those
three
first
years
Jeroboam's
severity
interrupted
any
from
going
up
(
as
we
read
of
that
none
did
)
is
very
likely
and
most
probable
,
for
of
Jeroboam
it
is
particularly
said
that
he
began
to
use
force
and
violence
to
keep
the
people
from
going
up
to
Jerusalem
,
as
the
summary
account
which
God
gives
why
he
removed
that
nation
wholly
,
at
the
last
shews
,
2
Kings
17.
21.
Jeroboam
drave
the
people
from
following
the
Lord
,
that
is
,
from
their
going
up
to
Jerusalem
,
for
,
indeed
,
in
that
did
his
main
interrest
lye
,
and
his
Calves
was
but
a
device
to
divert
them
to
another
worship
;
and
that
word
,
drave
from
,
imports
violence
to
have
been
used
.
And
this
way
of
severity
begun
by
Jeroboam
,
was
continued
by
other
of
their
Kings
both
by
severe
Laws
,
as
the
statutes
of
Omri
,
mentioned
(
Mic
.
6.
16.
)
shew
whose
Statutes
are
therefore
mentioned
,
because
he
was
under
more
strict
penalties
then
ever
had
enacted
the
observation
of
the
things
which
Jeroboam
had
first
brought
in
.
For
unto
the
level
of
what
Jeroboam
had
done
Omri's
wickedness
is
limited
,
1
Kings
16.
26.
For
he
walked
in
all
the
way
of
Jeroboam
the
Son
of
a
Nebat
,
and
in
his
sin
wherewith
he
made
Israel
to
sin
,
to
provoke
the
Lord
God
of
Israel
to
anger
with
their
vanities
.
And
therefore
those
his
Statutes
in
Micah
are
to
be
understood
as
more
severely
backing
what
Jeroboam
had
begun
,
and
this
Omri
,
who
made
these
Laws
,
began
his
Reign
not
past
30
years
after
Jeroboams
death
;
so
that
it
did
rise
up
to
the
highest
severities
very
See
Rivet
.
on
Hos
.
5.
1.
soon
.
And
as
he
was
severe
by
Laws
,
so
also
,
by
way-laying
any
that
should
go
up
to
Jerusalem
,
which
the
Jewish
writers
do
affirm
their
Kings
did
,
and
how
they
set
Jeroboam
ut
asseritur
satis
rationabiliter
posuit
custodes
in
terminis
regni
,
ne
quis
de
reguo
suo
ascenderetin
Jerusalem
,
et
qui
ascenderent
caperentur
&
occiderentur
et
confiscarentur
opera
eorum
.
Tostatus
on
2
Chr.
11.
quaest
17.
guards
and
built
watch-towers
,
on
purpose
,
at
the
passages
and
ways
to
take
and
kill
them
that
attempted
to
go
to
Jerusalem
,
and
confiscated
their
Goods
,
and
they
do
say
that
,
that
place
,
Hosea
5.
1.
is
an
allusion
to
that
practice
which
their
former
Kings
had
used
upon
Mount
Tabor
and
Mispeh
,
whereon
(
says
the
Jewish
writers
)
they
had
placed
watch-towers
and
centinels
as
gins
and
snares
to
catch
any
that
should
attempt
to
go
up
to
Jerusalem
;
these
two
places
being
out-lets
into
the
dominion
of
Judah
from
some
part
of
Israel
.
And
that
this
was
one
way
and
course
taken
up
&
continued
by
these
Kings
,
those
Scriptures
,
do
expresly
relate
.
For
of
Baasha
that
succeeded
but
two
years
after
Jeroboam
,
it
is
there
said
,
Baasha
King
of
Israel
went
up
against
Judah
and
built
Ramah
,
that
he
might
not
suffer
any
to
go
out
or
come
in
to
Asa
King
of
Judah
.
Now
Ramah
was
on
the
borders
of
Benjamin
in
the
way
to
Jerusalem
,
and
one
fresh
occasion
of
this
design
had
been
that
(
as
2
Chr.
15.
9.
relates
it
)
Many
in
abundance
out
of
Ephraim
and
Manasses
and
Simeon
had
fallen
to
Asa
,
and
came
out
from
those
Tribes
to
Jerusalem
for
the
worship
of
God's
sake
.
And
Ramah
which
he
attempted
to
build
was
the
direct
passage
for
those
particular
Tribes
to
go
into
Judah
by
.
The
Second
out
breaking
over
the
banks
which
the
Kings
of
Israel
had
raised
up
to
restrain
their
Subjects
from
inundations
into
Judah
,
is
recorded
,
2
Chr.
15.
9
,
10
,
11
,
12
,
13.
He
(
viz.
Asa
)
gathered
all
Judah
and
Benjam
in
and
the
strangers
with
them
out
of
Ephraim
and
Manasseth
and
out
of
Simeon
(
for
they
fell
to
him
out
of
Israel
in
abundance
,
when
they
saw
that
the
Lord
his
God
was
with
him
)
so
they
gathered
themselves
together
at
Jerusalem
in
the
third
Month
,
in
the
15th
.
year
of
the
Reign
of
Asa
.
And
they
offered
unto
the
Lord
,
the
same
time
,
of
the
spoil
which
they
had
brought
,
seven
hundred
Oxen
and
seven
thousand
sheep
.
And
they
entred
into
a
Covenant
to
seek
the
Lord
God
of
their
Fathers
with
all
their
hearts
and
with
all
their
Soul
,
that
whosoever
would
not
seek
the
Lord
God
of
Israel
should
be
put
to
death
whether
small
or
great
,
whether
Man
or
Woman
.
We
see
this
was
a
Flowing
in
abundance
,
and
there
were
two
persuasives
of
them
to
it
,
1
God's
prospering
Asa
.
2.
Their
desires
to
worship
God
.
Yet
here
in
like
manner
the
Circumstances
of
that
juncture
of
time
,
as
also
of
the
persons
(
who
and
what
Tribes
these
were
)
are
to
be
duly
weighed
,
and
will
still
serve
to
contribute
light
to
us
in
this
great
point
,
both
as
under
what
rationally
probable
apprehensions
men
are
called
to
adventure
for
the
enjoyment
of
Ordinances
in
the
times
of
such
distress
;
as
also
in
what
cases
and
Circumstances
,
they
are
to
do
it
.
1.
As
to
the
persons
(
who
and
of
what
Tribes
)
although
the
number
of
them
was
in
a
great
abundance
yet
but
three
Tribes
only
are
specified
;
and
so
interpreters
do
much
narrow
it
unto
the
Godly
of
these
Tribes
,
Ephraim
,
Manasseth
and
Simeon
.
To
clear
which
it
must
be
further
considered
;
1.
That
a
good
part
of
Ephraim
(
called
elsewhere
in
this
Story
Mount
Ephraim
,
2
Chron
.
15.
8.
that
is
the
Mountainous
part
of
that
Country
)
had
been
already
brought
under
the
Dominion
of
the
King
of
Judah
since
Jeroboam's
Revolt
;
first
some
by
Abijah
this
Asa's
Father
,
2
Chron
.
13.
19.
Abijah
persued
after
Jeroboam
and
took
Cities
from
him
,
Bethel
with
the
Towns
thereof
,
and
Jeshanah
with
the
Towns
thereof
,
and
Ephraim
with
the
Towns
thereof
.
And
those
Cities
were
not
recovered
again
by
Jeroboam
or
their
Kings
,
as
verse
20.
shews
.
Then
again
,
more
and
other
Cities
had
been
taken
by
this
King
Asa
himself
,
2
Chron
.
15.
8.
Other
Cities
were
taken
by
him
,
besides
the
former
by
his
Father
,
for
it
would
not
have
been
first
there
,
and
then
again
so
expresly
over
and
again
said
that
Asa
had
taken
Cities
if
they
had
been
no
other
than
those
Cities
his
Father
Abijah
had
taken
afore
him
;
and
all
these
Jehoshaphat
possest
in
his
time
also
,
as
that
2
Chro
.
17.
shews
.
Now
this
part
of
Ephraim
bordered
upon
Benjamin
,
which
was
in
the
Tribe
of
Judah's
Lot
,
as
in
Josh
.
c
.
16.
and
c
.
18.
appears
.
Then
2.
The
Tribe
of
Simeon
here
specified
,
lay
so
near
the
Tribe
of
Judah
,
as
it
had
been
antiently
a
part
thereof
,
and
reckoned
within
it
,
Josh
.
19.
1.
And
then
the
three
Tribes
,
viz.
Manasses
,
Ephraim
and
Benjamin
,
were
adjoyning
to
one
another
,
Josh
.
ch
.
16.
and
17.
So
all
these
being
immediate
Borderers
,
and
some
of
the
Cities
being
already
become
the
dominion
of
Judah
,
no
wonder
if
many
of
those
Tribes
also
fell
in
with
Asa
(
especially
if
withal
you
take
in
the
Circumstances
that
follow
)
and
perhaps
further
many
whole
Cities
of
these
Tribes
,
besides
those
formerly
taken
by
them
fell
in
,
and
not
only
particular
persons
out
of
them
.
And
the
way
lying
so
open
and
fair
to
go
forth
out
of
these
three
Tribes
unto
Jerusalem
,
it
is
the
less
wonder
that
they
should
in
such
abundance
come
up
thither
,
whereas
others
of
the
Godly
Tribes
,
among
them
lying
further
off
and
remote
,
were
cooped
up
and
utterly
debarred
,
disabled
,
and
invincibly
hindred
from
so
falling
in
with
him
as
these
did
,
and
therefore
none
of
them
are
mentioned
.
2.
The
Circumstances
of
the
time
were
exceeding
promising
&
inviting
of
them
thus
to
fall
in
.
And
they
were
such
,
as
I
believe
that
every
man
will
say
,
that
if
any
Godly
Zealous
Christians
were
environed
with
the
same
in
the
like
case
,
they
would
,
and
ought
to
do
the
like
in
any
age
for
the
enjoyment
of
the
Ordinances
of
God
.
Let
but
the
face
of
the
Sky
and
of
the
times
be
considered
with
their
difference
from
other
times
as
both
by
the
Prophecies
of
the
prophets
of
that
age
and
providence
concurring
they
lay
afore
them
then
,
and
it
must
be
said
that
it
was
in
its
self
the
best
choice
they
could
make
for
themselves
(
according
as
was
meet
for
them
to
judge
)
to
fall
in
to
Asa
,
as
things
lay
afore
them
,
and
to
have
done
this
,
tho'
there
had
not
been
this
superadded
invitement
(
the
greatest
of
all
other
)
that
they
should
have
the
Ordinances
of
God
to
boot
.
And
this
we
may
not
assert
,
although
we
suppose
withal
that
many
of
them
had
quitted
their
possessions
,
for
all
needed
not
to
do
so
in
coming
to
Jerusalem
,
from
which
City
,
and
the
worship
of
God
there
,
their
Brethren
in
other
Tribes
were
utterly
debarred
.
The
Circumstances
of
these
persons
who
thus
came
to
Jerusalem
,
were
these
;
In
general
,
they
had
had
many
demonstrations
and
convictions
from
God
of
his
wrath
against
their
Kings
of
Israel
,
and
against
the
People
,
who
willingly
continued
to
cleave
to
them
,
and
who
declared
for
this
very
thing
of
their
Calves
,
and
for
the
driving
of
Israel
from
the
true
worship
.
1.
They
saw
an
instance
of
this
wrath
of
God
by
prophecy
and
a
Miracle
accompanying
it
at
the
very
Altar
of
Bethel
one
of
the
new
Chapels
,
whilst
Jeroboam
stood
there
to
offer
incense
,
the
Altar
cleaving
in
two
,
and
the
ashes
falling
our
,
and
the
prophet
crying
out
against
it
,
Jeroboam's
hand
dryed
up
whilst
he
stretcht
it
out
to
lay
hold
on
the
prophet
for
so
crying
.
You
read
the
story
of
this
,
1
Kings
13.
and
this
fell
out
within
the
memory
of
these
Israelites
.
Then
2.
It
would
have
amazed
any
man
to
have
seen
Jeroboam
for
ever
after
so
unfortunate
,
to
have
observed
that
fatal
slaughter
of
five
hundered
thousand
Men
(
a
slaughter
so
great
as
was
never
read
of
afore
or
since
any
where
in
the
world
)
out
of
an
army
of
eight
hundred
thousand
,
and
that
but
by
half
the
number
of
the
King
of
Judah's
men
;
and
this
was
done
when
the
issue
and
tryal
of
the
battle
was
in
an
appeal
to
God
put
upon
this
very
gage
and
cause
of
Judah's
retaining
the
true
worship
,
and
Jeroboam's
having
set
up
a
false
(
2
Chron
.
14.
from
the
4.
v.
to
the
end
)
To
see
these
Cities
taken
from
him
,
yea
and
his
Bethel
too
,
and
himself
so
weakened
as
never
to
recover
strength
again
.
Then
,
3.
It
was
an
astonishing
sight
to
see
Jeroboam
himself
at
last
struck
to
death
by
some
extraordinary
immediate
stroke
of
God
The
Lord
struck
him
that
he
died
,
says
the
text
,
in
the
1
Kings
13.
19
,
20.
Then
,
4.
It
was
an
affrighting
consideration
to
have
prophecy
upon
prophecy
issued
forth
against
his
house
,
and
one
of
the
loudest
of
them
as
it
were
drawn
upon
himself
whilst
he
himself
of
his
own
motion
would
needs
send
his
wife
Incognitio
and
disguised
to
Abijah
the
prophet
,
1
Kings
14.
10
,
11
,
12.
Behold
I
will
bring
evil
upon
the
house
of
Jeroboam
,
and
will
cut
off
from
Jeroboam
him
that
pisseth
against
the
wall
,
and
him
that
is
shut
up
and
left
in
Israel
,
and
will
take
away
the
remnant
of
the
house
of
Jeroboam
,
as
a
man
taketh
away
dung
till
it
be
all
gone
.
Him
that
dyeth
of
Jeroboam
in
the
City
shall
the
Dogs
eat
,
and
him
that
dyeth
in
the
field
shall
the
fowls
of
the
air
eat
;
for
the
Lord
hath
spoken
it
.
Arise
thou
therefore
,
get
thee
to
thine
own
houses
,
and
when
thy
feet
enter
into
the
City
the
Child
shall
die
:
Of
the
certainty
of
the
fulfilling
of
all
which
the
prophets
gave
him
a
present
and
as
sad
a
sign
.
The
Child
shall
die
(
says
he
)
and
he
names
the
very
time
and
hour
of
his
Sons
death
,
verse
12.
When
thy
foot
enters
the
City
;
and
in
the
14.
v.
he
declares
how
it
would
be
that
God
would
raise
up
a
King
,
viz.
Baasha
,
that
should
execute
and
perform
all
this
,
and
do
it
within
a
very
small
space
.
And
when
was
it
to
be
done
?
Even
now
,
says
God
,
v.
14.
that
is
,
I
will
not
stay
long
,
but
make
quick
work
with
them
,
I
will
do
it
presently
;
and
he
performed
all
this
accordingly
on
Jeroboam's
son
,
and
all
his
posterity
within
less
than
two
years
,
some
say
,
less
than
one
after
Jeroboam's
own
death
;
and
of
this
thing
this
people
(
we
are
speaking
of
who
here
fell
in
with
Asa
)
knew
;
for
these
things
,
viz.
both
the
prophecies
and
these
events
thereof
newly
fulfilled
afore
their
eyes
,
were
not
done
in
a
Corner
,
and
the
people
knew
this
very
sin
to
be
the
Cause
of
all
this
.
Then
,
5.
It
must
needs
have
a
great
influence
on
these
persons
,
to
have
heard
(
which
came
more
home
to
touch
them
)
the
same
prophets
with
the
same
breath
to
have
denounced
a
fatal
Captivity
and
destruction
of
that
whole
Nation
of
the
ten
Tribes
as
that
which
should
be
the
end
&
issue
of
these
sins
,
v.
14
,
15.
Moreover
,
the
Lord
shall
raise
him
up
a
King
over
Israel
,
who
shall
cut
off
the
house
of
Jeroboam
that
day
;
but
when
?
even
now
.
For
the
Lord
shall
smite
Israel
as
a
reed
is
shaken
in
the
water
,
and
shall
root
up
Israel
out
of
this
good
Land
which
he
gave
to
their
Fathers
,
and
shall
scatter
them
beyond
the
River
,
because
they
have
made
their
groves
,
provoking
the
Lord
to
anger
.
And
this
is
uttered
indefinitely
for
time
,
for
no
time
is
set
or
named
when
it
should
be
,
for
ought
they
knew
,
it
might
be
that
or
the
next
year
;
and
they
having
had
so
signally
seen
the
former
part
of
that
prophecy
,
Even
now
,
fulfilled
,
they
might
well
tremble
to
think
that
this
Captivity
and
Destruction
threatned
of
the
whole
Tribes
might
,
they
knew
not
how
soon
,
come
upon
them
and
their
posterity
together
with
the
whole
Nation
in
common
if
they
were
found
in
the
same
sin
.
Then
6.
Another
thing
which
had
an
influence
upon
them
was
,
To
behold
the
Kings
of
Judah
(
these
two
last
of
them
especially
)
one
after
the
other
to
be
holy
,
good
men
,
and
every
way
to
prosper
;
yea
even
the
Grand-father
of
these
two
,
Rehoboam
,
(
from
whom
God
rent
the
Kingdom
)
so
to
be
favour'd
,
that
in
his
last
times
things
went
well
in
Judah
,
and
after
him
his
Son
Abijah
,
a
godly
Prince
,
to
have
so
great
a
victory
,
as
was
mentioned
,
and
to
grow
mighty
thereupon
(
as
in
an
opposition
to
Jeroboam's
decay
,
it
is
spoken
of
him
,
2
Chron
.
13.
21.
)
And
then
to
see
this
Asa
now
Reigning
,
the
third
King
,
an
holier
man
,
to
see
how
he
still
to
be
so
prospered
,
as
to
have
with
a
few
so
great
a
Victory
against
the
Cushites
,
as
to
rout
an
Army
of
a
Milion
of
men
and
more
,
(
2
Chron
.
14.
)
and
to
take
all
the
spoil
of
them
,
together
with
the
spoil
of
all
the
Cities
about
Gerar
from
their
Confederates
The
PHILISTINES
.
And
then
7.
It
moved
them
,
when
they
saw
,
hereupon
,
a
new
Prophet
sent
from
God
to
Asa
and
all
his
Subjects
and
Compliants
with
him
to
revive
the
memory
afresh
,
and
their
ears
to
rehearse
the
sum
of
these
things
to
them
,
and
so
spread
afore
them
the
infinite
vast
difference
God
had
put
between
him
with
them
of
Judah
,
and
the
others
,
the
people
of
the
ten
Tribes
;
and
this
done
on
purpose
to
hearten
and
encourage
them
that
God
would
still
be
with
them
and
reward
their
work
,
setting
afore
them
what
and
how
great
miseries
had
followed
one
upon
the
neck
of
another
unto
those
of
the
Ten
Tribes
.
Thus
in
the
beginning
of
this
15.
chap.
ver
.
3.
Now
for
a
long
season
,
saith
he
,
(
namely
,
from
Jeroboam's
setting
up
)
hath
Israel
been
,
v.
3
,
4
,
5
,
6.
without
the
true
God
and
without
a
teaching
Priest
,
and
without
Law
.
But
when
they
,
in
their
trouble
,
did
turn
unto
the
Lord
God
of
Israel
,
and
sought
him
,
he
was
found
of
them
.
And
in
those
times
there
was
no
peace
to
him
that
went
out
,
nor
to
him
that
came
in
,
but
great
vexations
were
upon
all
the
inhabitants
of
the
Country
:
Nation
was
destroyed
of
Nation
,
and
City
of
City
;
for
God
did
vex
them
with
all
adversity
.
The
fourth
verse
Piscator
Renders
,
interpreting
the
whole
round
about
it
of
the
time
past
,
that
if
so
be
Israel
(
namely
the
ten
Tribes
)
had
turned
,
when
trouble
was
upon
them
,
unto
the
Lord
God
of
Israel
,
he
had
been
found
of
them
seeking
of
him
.
The
Vulgar
Translation
reads
all
this
in
the
future
,
as
if
the
Prophet
Prophet
laid
afore
them
what
for
time
to
come
would
certainly
be
the
condition
of
those
Tribes
,
as
thus
,
Israel
shall
be
for
a
long
season
(
yet
to
come
)
without
God
,
&c.
And
in
those
times
there
shall
be
no
peace
to
him
that
comes
out
or
in
,
but
great
vexation
shall
be
,
&c.
verse
5
,
6.
And
the
Original
admitting
either
interpretation
I
should
take
both
to
be
intended
;
and
I
am
sure
that
in
the
event
and
matter
of
fact
,
both
had
been
the
Condition
of
these
ten
Tribes
and
had
continued
to
be
so
more
or
less
until
their
final
Captivity
.
But
whether
it
be
a
Narrative
either
of
what
had
befallen
them
,
or
should
hereafter
befal
them
,
or
both
,
it
serves
all
fully
to
the
mainpurpose
I
cite
the
Prophet
for
,
which
was
to
move
and
hearten
them
of
Judah
(
who
both
had
had
,
and
he
promiseth
should
have
for
the
most
part
clean
contrary
dispensations
from
God
)
to
set
up
a
reformation
of
the
publique
worship
of
God
,
and
together
with
them
to
hearten
also
the
godly
of
the
ten
Tribes
(
that
possibly
any
way
could
do
it
)
to
come
over
unto
them
(
as
v
9.
we
read
they
did
)
and
to
leave
their
interest
amongst
those
ten
Tribes
,
and
to
give
themselves
up
unto
the
Lord
and
his
worship
as
the
most
safe
and
secure
allotment
,
they
,
in
those
times
,
could
any
way
betake
themselves
unto
.
And
that
the
prophet
speaks
all
this
as
of
a
different
condition
of
Israel
from
Judah
,
is
evident
,
both
,
1.
In
that
his
speech
was
directed
unto
Judah
and
Benjamin
,
and
that
Israel
are
the
persons
spoken
of
;
Neither
,
2.
Was
it
true
that
Judah
had
been
for
a
long
time
without
God
,
&c.
but
the
contrary
.
And
,
3.
The
ten
Tribes
were
after
their
separation
from
Judah
{αβγδ}
termed
Israel
;
as
also
,
4.
He
tells
them
that
Judah
had
enjoyed
a
clean
contrary
dispensation
to
this
;
The
Lord
(
says
he
)
is
with
you
,
v.
2.
and
will
be
whilst
you
are
with
him
:
And
so
indeed
he
had
been
from
that
first
separation
and
rent
made
by
Jeroboam
from
them
until
now
.
And
that
speech
also
you
may
put
either
in
the
time
past
,
He
hath
been
with
you
,
or
in
time
to
come
,
He
will
be
with
you
;
the
Original
hath
left
it
free
for
either
,
or
for
both
,
in
saying
only
;
The
Lord
with
you
,
only
the
following
words
do
carry
it
to
the
time
to
come
.
These
were
the
Circumstances
of
this
Juncture
of
time
,
and
after
all
these
things
thus
related
and
urged
by
this
prophet
,
thereupon
that
followed
immediatly
in
the
story
,
which
also
had
followed
as
the
consequent
(
at
least
)
of
this
his
exhortation
;
which
surely
was
divulged
by
Asa
in
his
gathering
them
together
,
verse
9.
And
he
gathered
all
Judah
and
Benjamin
,
and
the
strangers
with
them
out
of
Ephraim
and
Mannasseh
,
and
out
of
Simeon
,
for
they
sell
to
him
out
of
Israel
in
abundance
when
they
saw
that
the
Lord
his
God
was
with
him
.
So
as
this
second
Ebullition
and
inundation
of
these
three
Tribes
in
such
abundance
was
effected
in
the
view
and
intuition
of
all
those
things
that
have
been
mentioned
;
yea
and
also
in
the
vertue
and
strength
of
them
it
was
that
Asa
did
gather
such
numbers
,
which
must
have
been
by
sending
unto
all
Judah
and
Benjamin
,
and
these
Tribes
,
inviting
them
to
come
in
and
to
worship
God
at
Pentecost
at
Jerusalem
(
verse
10.
)
and
to
enter
into
a
Covenant
so
to
do
,
&c.
Now
if
we
look
round
about
the
Coast
and
face
of
these
times
and
view
the
posture
of
affairs
it
will
not
be
much
material
to
enquire
whether
all
these
of
the
three
Tribes
or
others
of
the
ten
that
could
remove
had
quitted
their
own
possessions
of
Lands
,
&c.
in
their
respective
Tribes
,
and
removed
to
Judah
and
Jerusalem
to
dwell
therein
.
It
is
most
likely
that
many
of
these
persons
were
necessitated
to
abandon
their
present
possessions
by
reason
that
the
people
of
their
respective
Cities
that
continued
still
under
the
King
of
Israel's
dominion
,
would
see
to
it
,
that
those
who
went
out
from
them
should
no
more
return
to
possess
what
they
had
amongst
them
,
especially
seeing
those
that
went
are
said
to
fall
in
to
the
King
of
Judah
as
unto
their
Prince
,
and
not
only
to
have
come
to
him
for
the
present
,
yea
and
to
have
entred
into
an
Oath
and
Covenant
to
continue
to
worship
God
,
&c.
v.
12
,
13
,
14.
It
must
still
be
withal
remembred
and
carried
along
with
us
,
that
these
three
Tribes
were
near
borderers
upon
Judah
;
and
so
although
they
had
been
inhabitants
in
some
of
the
Cities
and
Towns
under
the
King
of
Israel's
Dominion
,
yet
,
being
borderers
,
they
had
a
fairer
and
shorter
passage
to
slip
into
Judah
,
or
any
of
the
Cities
in
these
Tribes
in
the
possession
of
Judah
.
't
was
but
a
day
,
or
a
day
and
a
half's
Journey
.
Yea
and
that
a
passage
was
at
this
time
somewhat
open
for
them
so
to
do
,
may
be
argued
from
this
,
that
Baasha
the
present
King
of
Israel
afterwards
upon
this
very
occasion
did
attempt
to
build
Ramah
to
obstruct
this
passage
(
as
the
1.
verse
of
the
next
Chapter
hath
it
)
which
passage
for
these
Tribes
therefore
afore
(
and
so
at
this
time
)
lay
more
free
for
them
to
pass
.
But
this
was
not
the
present
condition
of
the
Godly
,
their
Brethren
in
the
other
ten
Tribes
,
who
were
distant
many
days
Journeys
,
and
who
if
they
would
remove
must
adventure
far
greater
personal
dangers
of
being
taken
and
intercepted
.
Would
not
(
think
we
)
those
hundred
Prophets
,
whom
Obadiah
hid
in
Ahab's
Reign
,
have
much
rather
run
away
unto
Judah
,
unto
the
good
King
Jehosaphat
,
then
Reigning
there
,
than
to
have
lain
hid
in
a
Cave
and
live
barely
on
bread
and
water
,
1
Kings
18.
4.
As
the
times
were
harder
so
the
distance
made
the
difficulty
to
have
escaped
far
greater
.
These
in
the
heart
of
those
Dominions
,
or
utmost
parts
thereof
,
were
more
strictly
watcht
and
encompassed
and
hedged
in
,
and
utterly
dis-enabled
to
remove
whole
Families
.
And
the
Consideration
of
this
difference
between
these
three
Tribes
and
those
others
doth
afford
a
great
light
unto
the
Case
in
hand
,
viz.
What
hazards
we
are
to
venture
and
what
not
.
But
that
which
I
urge
and
insist
on
in
the
case
of
those
three
Tribes
(
that
did
remove
and
had
opportunity
without
such
dangers
to
do
it
)
as
to
the
solving
any
seeming
Objection
that
may
arise
therefrom
,
is
;
That
,
supposing
the
loss
of
their
Estates
at
home
(
for
that
we
will
suppose
)
yet
such
a
removal
was
simply
and
absolutely
in
it self
best
for
them
,
and
the
best
choice
that
possibly
could
be
made
by
men
considering
all
those
Circumstances
fore-mentioned
,
and
they
needed
not
to
have
much
debate
,
or
hesitance
what
to
do
.
The
experience
of
so
many
former
miseries
which
they
and
their
Country-men
had
run
through
like
one
wave
treading
on
the
neck
of
another
;
the
fore
telling
that
the
same
,
or
worse
,
would
continue
for
a
long
season
(
as
indeed
they
did
)
and
then
the
certain
prophecies
of
a
final
Captivity
at
last
to
dispossess
them
of
all
and
remove
them
to
Heathenish
Countries
,
which
continueth
even
unto
these
our
days
were
,
considerations
sufficient
to
make
them
change
their
abode
,
when
they
saw
such
changes
of
Princes
,
Usurpers
over
them
made
and
like
to
be
made
,
as
the
curse
of
their
revolt
from
the
house
of
David
,
when
they
saw
so
unstable
a
government
,
unhinged
,
and
like
a
reed
in
the
water
tossed
this
way
and
that
upon
every
alteration
,
so
as
they
must
needs
make
account
to
hold
nothing
that
was
their
own
in
any
certain
way
,
but
to
tire
out
a
dying
life
in
fears
and
expectations
of
they
knew
not
what
calamities
,
nor
how
soon
to
come
upon
them
,
and
when
in
the
mean
time
they
knew
this
to
be
certain
,
that
the
oppression
of
their
Consciences
in
matters
of
Religion
would
continue
as
long
as
the
Nation
.
These
thoughts
were
enough
to
make
them
weary
of
their
dwelling
,
and
it
was
best
for
these
men
in
this
case
to
quit
all
,
and
come
into
a
settled
stable
Government
,
secured
by
a
succession
of
Kings
of
the
seed
of
David
to
which
the
promises
were
made
for
after
times
,
whom
God
afore
their
own
eyes
had
prospered
hitherto
unto
wonderment
,
and
to
whom
the
promise
was
,
that
he
would
continue
still
to
do
great
things
for
them
.
It
was
best
for
these
men
to
remove
into
a
place
where
a
defence
was
upon
all
the
glory
.
Yea
,
and
they
had
this
farther
encouragement
,
that
they
had
seen
two
such
Kings
farther
and
son
,
one
after
the
other
,
so
truly
godly
and
Zealous
of
God's
true
worship
,
and
lovers
of
their
Brethren
,
the
godly
Israelites
,
whereof
the
letter
now
Reigning
was
holy
to
an
Eminency
;
and
farther
they
were
encourag'd
to
cast
themselves
upon
the
brotherly
aid
and
assistance
of
their
Brethren
of
Judah
and
Benjamin
,
&c.
and
upon
the
bounty
of
so
holy
and
large
hearted
a
Prince
as
this
Asa
was
,
and
who
,
through
the
blessing
of
God
was
newly
enriched
with
so
great
spoils
(
unto
a
consecrated
part
of
which
they
came
to
joyn
in
the
Sacrifice
,
v.
10.
)
and
so
was
abundantly
enabled
to
provide
for
them
out
of
this
abundance
that
fell
to
him
,
besides
the
other
ordinary
ways
of
doing
it
;
who
also
had
lately
won
Cities
to
put
them
into
(
if
need
were
)
especially
considering
that
this
King
and
this
people
had
invited
them
to
come
and
gathered
them
together
upon
the
Sermon
of
a
Prophet
sent
from
God
to
that
end
to
worship
God
and
proposed
unto
them
to
joyn
in
a
solemn
Oath
and
Covenant
afore
God
mutually
,
and
also
unto
God
so
to
do
.
For
,
by
their
access
the
Kingdom
of
Judah
would
be
(
as
it
was
)
greatly
strengthened
and
grow
in
reputation
and
honour
thereby
,
yea
,
and
finally
God
had
by
that
last
Prophet
promised
this
King
and
those
of
Judah
,
that
their
work
should
be
rewarded
,
v.
7.
and
to
unite
and
gather
together
,
and
so
to
support
these
strangers
,
their
persecuted
brethren
in
their
sufferings
,
or
to
help
any
others
who
had
afore
voluntarily
come
into
them
,
was
one
and
a
great
part
of
that
work
the
promise
was
made
unto
,
that
it
should
be
rewarded
.
Now
upon
all
these
grounds
.
These
persons
had
reason
to
judge
that
this
King
and
this
people
were
in
the
highest
measure
engaged
and
obliged
hereunto
.
Since
therefore
they
were
in
these
Circumstances
,
and
were
rationally
possesst
with
these
and
such
like
apprehensions
,
it
was
most
eligible
for
them
to
leave
their
dwellings
,
&c.
Though
indeed
in
it self
it
was
an
hard
and
difficult
tryal
,
yet
when
they
were
so
necessitated
on
the
one
hand
and
their
way
on
the
other
side
was
so
promising
and
sweet'ned
,
and
on
both
hands
rendred
the
only
way
to
secure
and
preserve
themselves
and
their
posterity
,
an
appeal
might
be
made
unto
all
men
to
judge
if
these
alone
were
not
simply
motives
sufficient
to
render
it
every
way
most
eligible
,
yea
and
to
make
them
so
to
rejoyce
in
the
good
providence
of
God
that
had
so
wisely
and
so
graciously
contrived
such
a
juncture
and
opportunity
and
season
of
advantage
for
them
.
And
indeed
their
removal
is
put
upon
this
very
thing
as
part
of
the
season
of
it
in
the
text
,
v.
9.
They
fell
to
him
(
viz.
Asa
)
in
abundance
when
they
saw
that
the
Lord
his
God
was
with
him
,
so
wonderfully
with
him
as
hath
been
related
,
so
as
the
outward
prosperous
condition
of
him
moved
them
.
Sir
Walter
Rawleigh
hath
shewen
himself
as
deep-sighted
,
and
apprehensive
to
spy
out
of
the
Stories
and
imperfect
Narrations
of
Times
,
what
the
face
or
Scheme
of
things
in
any
age
was
,
as
any
Historian
whatever
that
hath
undertaken
to
set
forth
matters
of
that
Nature
.
And
he
gives
this
Judgment
of
that
juncture
of
time
during
Asa's
Reign
and
puts
not
only
this
Remark
upon
it
,
that
it
was
the
eminent
sole
time
of
advantage
(
for
he
could
find
no
such
other
during
the
whole
250
years
)
for
the
whole
people
of
Israel
to
have
t●ken
the
opportunity
to
have
set
themselves
free
from
that
Idolatry
,
&c.
and
to
have
united
themselves
to
this
Asa
King
of
Judah
their
natural
Prince
,
and
the
people
of
Judah
their
Brethren
;
and
he
spends
two
whole
sections
upon
the
debate
thereof
,
and
that
chiefly
upon
politique
and
prudent
considerations
.
He
begins
his
fifth
Section
thus
,
In
the
Reign
of
Asa
the
Kingdom
of
Israel
felt
great
and
violent
Commotions
which
might
have
reduced
the
ten
Tribes
unto
their
former
allegeance
unto
the
house
of
David
if
the
wisdom
of
God
had
not
otherwise
determined
.
And
the
sixth
Section
begins
thus
:
Any
man
that
shall
consider
the
state
of
Israel
in
those
times
may
justly
wonder
how
it
came
to
pass
either
that
the
whole
nation
wearyed
with
the
Calamities
already
suffered
under
these
unfortunate
Princes
(
from
Jeroboam
until
now
)
did
not
return
to
their
ancient
Kings
and
re-unite
themselves
with
the
mighty
Tribes
of
Judah
and
Benjamin
.
And
therefore
give
me
leave
,
not
to
wonder
,
if
,
at
such
a
season
,
multitudes
of
particular
godly
persons
of
those
three
bordering
tribes
,
Zealous
of
the
true
Religion
did
thus
choose
to
break
from
that
Yoke
for
a
time
,
when
withal
,
this
course
was
presented
unto
them
to
be
the
only
probable
way
of
safety
,
and
so
invited
them
thereto
,
and
the
opportunity
lay
so
fairly
open
for
it
,
especially
when
the
enjoyment
of
the
Ordinances
of
God
was
connext
with
it
,
and
cast
into
the
bargain
to
their
present
security
.
3.
There
was
a
third
going
up
of
these
Tribes
in
Hezekiah's
time
but
five
years
afore
the
final
ruine
of
that
people
as
a
Nation
;
which
was
occasioned
and
drawn
in
by
an
invitation
of
Hezekiah
(
as
that
of
Asa's
had
also
been
)
upon
which
it
is
said
that
Divers
of
Asher
,
and
Manasses
,
and
Zebulon
humbled
themselves
and
came
to
Jerusalem
,
2
Chron
.
30.
11.
when
the
generality
of
that
people
laughed
at
the
message
and
messengers
,
v.
10.
But
then
,
withal
,
let
the
case
and
condition
of
this
people
at
that
juncture
of
time
be
considered
also
,
and
it
will
be
found
,
the
people
then
had
a
far
greater
freedom
than
any
formerly
had
.
Their
Condition
at
that
time
,
in
2
Chron
.
30.
(
not
to
insist
on
that
which
was
before-mentioned
in
the
case
of
that
second
removal
)
was
this
,
that
there
were
many
Cities
of
the
ten
Tribes
that
had
continued
all
along
subject
to
the
Kings
of
Jerusalem
from
Abijah's
,
and
Asa's
days
even
to
Hezekiah's
,
whom
Hezekiah
could
command
as
well
as
invite
to
come
;
Read
for
this
,
2
Chron
.
13
:
10.
and
ch
:
15.
8.
Yea
,
and
it
would
seem
that
the
Cities
of
Manasseh
and
others
of
Ephraim
had
upon
the
commotions
and
Miseries
that
had
fallen
out
in
Israel
given
up
themselves
unto
Hezekiah
,
or
formerly
unto
some
of
the
Kings
of
Judah
;
For
't
is
evident
Hezekiah
had
dominion
therein
what
is
said
(
2
Chron
.
31.
1.
)
that
after
that
passover
the
people
went
and
brake
down
the
Images
in
all
Judah
,
in
Ephraim
also
,
and
Manasseh
,
which
being
done
by
Hezekiah's
Subjects
and
with
his
authority
,
these
Cities
also
must
have
been
under
his
dominion
.
But
that
which
I
principally
consider
and
urge
in
the
case
,
and
which
will
carry
all
afore
it
and
defend
it
from
objections
is
this
,
That
God
,
in
his
gracious
providence
had
so
disposed
of
this
nick
and
juncture
of
time
that
all
of
the
ten
Tribes
that
would
,
had
liberty
to
go
to
Jerusalem
to
worship
by
the
permission
of
their
King
who
was
over
them
;
which
was
a
mercy
and
priveledge
never
afore
vouchsafed
for
almost
two
hundred
and
fifty
years
.
Hosea
was
then
their
King
(
and
the
last
King
of
their
own
over
them
)
when
Hezekiah
sent
this
invitation
to
the
ten
Tribes
,
and
the
power
of
their
Kings
had
been
afore
(
as
appears
by
2
Kings
15.
19.
and
v.
29.
)
and
was
(
as
it
remained
in
this
Kings
time
)
much
broken
;
insomuch
that
the
first
nine
years
of
the
time
from
the
vacancy
of
the
former
King
whereinto
this
Hosea
succeeded
is
reckoned
by
interpreters
as
a
time
of
confusion
and
anarchy
of
the
people
,
after
those
nine
years
when
he
is
reckoned
to
have
become
a
settled
King
,
it
was
by
his
having
been
made
but
as
a
Tributary
unto
Salmaneser
King
of
Assyria
(
as
in
2
Kings
17.
3.
expresly
tells
us
)
and
who
,
as
many
think
had
set
him
up
King
,
and
by
reason
of
this
dependance
,
on
a
foreign
Prince
,
his
interest
was
changed
from
that
of
those
former
Kings
who
had
prohibited
the
going
of
People
to
Jerusalem
,
out
of
a
fear
which
they
had
of
their
making
a
party
among
them
for
the
Kings
of
Judah
;
and
hence
,
as
for
other
reasons
which
the
Circumstances
,
wherein
he
was
,
led
him
unto
,
he
,
of
all
the
other
Kings
,
gave
this
liberty
unto
the
people
to
worship
as
they
pleased
,
and
this
that
passage
(
which
the
Holy
Ghost
,
as
on
purpose
,
hath
inserted
)
2
Kings
17.
2.
seems
to
signifie
and
point
to
us
,
And
he
did
that
that
was
evil
in
the
sight
of
the
Lord
,
but
not
as
the
Kings
of
Israel
that
were
before
him
:
Those
latter
words
,
but
not
as
the
Kings
of
Israel
that
were
before
him
do
notanter
,
remarkably
,
give
a
different
character
of
this
King
from
all
the
foregoing
Kings
and
that
in
respect
of
that
sin
which
had
been
common
and
universal
to
them
all
afore
,
and
not
of
some
particular
personal
sins
only
.
Now
what
had
that
been
but
that
sin
which
is
noted
all
along
to
have
been
Jeroboam's
sin
first
,
who
was
the
Father
of
that
abomination
,
and
who
led
the
round
to
all
that
succeeded
,
and
which
sin
is
heedfully
all
along
from
Jeroboam
downward
affixed
to
them
all
that
they
made
Israel
to
sin
as
Jeroboam
had
in
worshipping
the
Calves
at
Bethel
,
and
who
withal
severely
prohibited
any
of
their
Subjects
to
go
up
unto
Jerusalem
to
worship
;
for
that
was
the
main
intent
that
the
Calves
were
set
up
for
.
This
was
general
to
them
all
whereas
Heathenish
Idolatry
(
which
some
would
have
to
be
the
difference
)
was
but
the
sin
of
some
of
them
.
Many
Interpreters
,
from
hence
,
do
plainly
collect
and
,
in
terminis
,
in
express
Terms
,
affirm
,
that
this
Hoshea
did
give
liberty
to
this
people
,
his
subjects
,
to
go
up
to
Jerusalem
to
offer
there
.
The
true
reason
whereof
was
,
that
the
proper
interest
of
those
former
Kings
was
broken
,
and
he
holding
of
a
foreign
Prince
,
strong
enough
to
uphold
him
,
scrupled
not
to
quit
this
so
long
continued
a
Law
,
viz.
that
prohibition
about
going
to
Jerusalem
;
and
thus
Jewish
writers
themselves
have
understood
it
:
Say
they
,
though
Hoshea
himself
did
worship
the
Calves
,
yet
permitted
he
his
subjects
that
would
,
to
go
up
to
Jerusalem
to
worship
in
the
Temple
,
which
the
rest
of
the
Kings
of
Israel
had
not
permitted
,
nay
did
use
to
set
Watch-men
and
Gaurds
at
all
ways
whereby
their
people
should
go
to
Jerusalem
,
to
stop
and
hinder
them
from
going
to
worship
.
And
there
is
this
further
evidence
for
that
in
2
Chron
.
30.
6.
where
that
serious
and
solemn
invitation
of
Hezekiah's
is
made
by
Letters
and
Posts
unto
the
Cities
of
the
ten
Tribes
in
these
words
,
So
the
Posts
went
with
the
letters
from
the
King
and
his
Princes
throughout
all
Israel
and
Judah
,
and
according
to
the
commandment
of
the
King
,
saying
,
Ye
Children
of
Israel
,
turn
again
unto
the
Lord
God
of
Abraham
,
Isaac
and
Jacob
,
and
he
will
return
to
the
remnant
of
you
that
are
escaped
out
of
the
hand
of
the
Kings
of
Assyria
.
Where
you
see
the
King
is
twice
mentioned
,
and
the
first
mention
doth
evidently
refer
unto
Hezekiah
and
his
Princes
,
who
were
the
writers
,
and
senders
of
the
Letters
together
with
the
Posts
,
and
who
were
at
the
charge
of
it
;
but
the
second
mention
in
these
words
,
And
according
to
the
Commandment
of
the
King
,
do
refer
(
says
Deodati
)
unto
the
Command
or
permission
of
the
King
of
Assyria
himself
to
them
who
was
the
supream
over
them
,
and
had
assented
to
give
them
liberty
.
But
I
should
say
,
those
words
refer
rather
unto
this
Hoshea
himself
,
who
though
a
Tributary
King
,
under
the
Assyrian
;
was
yet
left
to
rule
them
as
to
their
Religion
,
&c.
as
he
should
order
,
or
else
suppose
him
a
King
made
by
the
people
,
and
independent
on
any
other
,
yet
still
so
it
fell
out
,
that
to
gratifie
all
sorts
among
the
people
he
had
given
allowance
by
an
edict
that
they
who
would
,
should
go
up
to
worship
,
;
and
so
it
was
according
to
their
own
King's
Commandment
,
that
this
was
done
as
well
as
by
Hezekiah's
invitation
and
Letters
.
And
truly
it
cannot
be
rationally
thought
that
the
Letters
as
written
in
Hezekiah's
name
should
run
in
the
style
of
a
Commandment
from
him
,
as
sent
unto
the
ten
Tribes
of
Israel
(
whom
what
follows
there
doth
particularly
concern
)
for
they
were
no
way
under
his
Command
or
Jurisdiction
,
but
subjects
of
another
King
;
and
therefore
I
take
the
whole
of
it
up
thus
,
That
Hezekiah
,
the
King
of
Judah
,
indeed
wrote
and
sent
the
Letters
,
the
contents
whereof
are
specified
,
saying
,
Ye
children
of
Israel
,
&c.
But
yet
withal
there
had
been
an
edict
of
granting
freedom
by
their
own
King
promulged
,
which
is
termed
his
Command
,
and
whereas
that
word
saying
,
immediately
following
the
word
Commandment
,
seems
according
to
our
Translation
to
carry
the
contents
that
follow
,
as
if
commanded
by
that
King
,
we
must
know
that
in
the
Hebrew
this
word
,
being
in
the
place
of
a
gerund
,
may
and
doth
refer
to
the
Letters
Hezekiah
sent
,
and
shews
what
they
contained
,
and
not
unto
the
Command
;
for
,
indeed
,
these
words
,
according
to
the
command
of
the
King
,
are
best
read
by
way
of
Parenthesis
,
as
signifying
a
coincident
matter
with
the
Letters
,
as
if
he
had
said
,
that
these
things
were
done
by
Hezekiah
not
against
,
but
with
an
edict
of
their
own
King
himself
concurring
,
and
declaring
for
leave
to
his
people
,
which
Hezekiah
took
the
advantage
of
.
Indeed
,
if
this
Hoshea
their
own
King
had
not
thus
far
afore-hand
someway
declared
this
,
it
may
well
be
thought
that
the
entertainment
of
them
that
went
with
the
Letters
into
his
Dominion
would
not
have
been
a
mockage
in
word
by
the
common
people
,
but
would
have
ended
in
blows
rather
,
or
in
their
having
been
intecepted
at
least
,
seeing
the
people
were
so
highly
and
generally
spirited
against
them
for
their
Message
(
which
their
mocking
shewed
)
and
for
their
coming
into
their
Kingdom
under
the
Jurisdiction
of
another
King
,
and
that
boldly
to
invite
them
unto
what
in
former
times
had
been
accounted
Treason
and
Rebellion
.
Certainly
,
unless
King
Hoshea
had
some
way
promulged
and
made
publickly
known
so
much
as
might
quiet
and
hold
the
hands
of
this
people
off
from
violence
unto
these
single
persons
the
Messengers
,
they
would
have
fallen
upon
them
:
But
in
that
they
only
mocked
and
went
not
about
so
much
as
to
excuse
themselves
for
their
refusal
,
which
excuse
had
been
easie
and
ready
,
if
so
be
,
they
had
been
under
the
old
wonted
restraint
in
this
King's
days
,
which
had
been
in
force
,
all
this
put
together
would
argue
that
they
were
indeed
really
at
a
liberty
to
have
taken
Hezekiah's
invitation
if
they
had
pleased
,
but
that
out
of
their
own
innate
prophanness
of
heart
they
contemned
it
(
having
been
for
a
long
time
disused
thereto
)
which
frame
of
heart
(
where
it
was
let
thus
free
to
their
arbitr'ment
)
God
suffered
to
fore-run
and
make
way
for
the
filling
up
their
own
and
their
fore-fathers
iniquity
in
this
particular
sin
,
and
for
justifying
that
fatal
final
Captivity
that
followed
upon
the
whole
Nation
specially
,
and
to
this
purpose
further
the
Lord
guided
Hezekiah
in
his
Letters
to
write
in
this
manner
to
them
,
verse
7
,
8
,
9.
And
be
not
ye
like
your
Fathers
and
like
your
Brethren
which
trespassed
against
the
Lord
God
of
their
Fathers
who
therefore
gave
them
up
to
desolation
,
as
ye
see
.
Now
be
ye
not
stiff-necked
as
your
Fathers
were
,
but
yield
your selves
unto
the
Lord
,
and
enter
into
his
sanctuary
which
he
hath
sanctified
for
ever
;
and
serve
the
Lord
your
God
,
that
the
fierceness
of
his
wrath
may
turn
away
from
you
.
For
if
ye
turn
again
unto
the
Lord
,
your
Brethren
and
your
Children
shall
find
compassion
before
them
that
lead
them
Captive
,
so
that
they
shall
come
again
into
this
Land
:
for
the
Lord
your
God
is
gracious
and
merciful
,
and
will
not
turn
away
his
face
from
you
,
if
ye
return
unto
him
:
Wherein
he
prompted
to
them
,
that
their
Captivity
threatned
might
hereby
be
prevented
,
and
not
only
so
but
that
their
Brethren
that
had
already
been
led
Captive
might
yet
come
to
have
that
compassion
from
the
Kings
of
Assyria
,
who
had
led
many
of
them
away
,
and
that
God
would
encline
their
hearts
so
,
as
even
they
also
should
come
again
into
their
own
land
;
so
good
and
gracious
is
our
God
as
for
the
repentance
of
some
part
of
a
Nation
to
be
moved
to
shew
mercy
unto
others
of
that
Nation
thereupon
;
which
is
a
very
great
instance
to
encourage
the
people
of
God
in
a
Nation
to
turn
to
him
and
seek
to
him
for
themselves
and
their
Brethren
.
One
thing
by
the
way
I
must
here
note
,
That
whereas
of
these
present
inhabitants
(
to
whom
those
Letters
were
sent
)
't
is
said
,
v.
6.
They
were
a
remnant
that
had
escaped
out
of
the
hand
of
the
King
of
Assyria
,
this
passage
is
not
to
be
understood
as
if
the
present
King
of
Assyria
had
not
been
at
this
time
supreme
over
them
and
they
and
their
King
Hoshea
Tributary
unto
him
,
as
was
noted
;
but
it
is
only
to
be
understood
that
by
God's
goodness
this
small
remnant
had
escaped
from
being
carried
Captives
as
the
rest
had
been
by
Pul
,
and
Tilgath-Pilneser
,
1
Chron
.
5.
26.
2
Kings
15.
29.
and
that
these
words
(
v.
26.
)
are
spoken
in
relation
unto
Captivity
,
the
comparing
of
v.
8.
and
v.
9.
shews
.
There
is
one
appearance
more
of
an
argument
that
they
had
such
a
freedom
granted
them
by
their
King
Hoshea
in
that
the
Passover
having
been
ended
(
2
Chr.
31.
1.
)
All
Israel
that
was
present
brake
down
the
images
,
&c.
and
after
all
was
done
,
Then
all
the
Children
of
Israel
returned
every
man
to
his
own
posession
into
their
own
Cities
.
This
being
so
indigitatively
said
[
All
the
Children
of
Israel
]
carries
this
with
it
,
that
those
of
the
ten
Tribes
that
had
come
out
of
all
Israel
,
returned
every
man
to
his
own
City
from
whence
he
had
come
,
and
where
his
own
possession
lay
,
which
(
if
they
had
not
liberty
from
their
King
Hoshea
to
have
come
up
,
such
as
in
former
times
had
not
been
granted
)
they
could
not
peaceably
have
presumed
to
have
done
or
to
have
again
enjoyed
their
possessions
,
which
also
that
passage
in
Chron
.
30.
25.
confirms
And
all
the
Congregation
of
Judah
with
the
Priests
and
Levites
and
all
the
Congregation
that
came
out
of
Israel
,
and
the
strangers
that
came
out
of
the
Land
of
Israel
,
and
that
dwelt
in
Judah
,
rejoyced
.
Where
we
see
,
that
,
The
Congregation
,
who
came
out
of
Israel
,
are
distinguished
from
the
strangers
that
formerly
came
out
of
the
Land
of
Israel
,
and
then
dwelt
in
Jerusalem
:
So
as
the
most
of
that
Congregation
that
had
at
that
present
come
,
returned
to
their
own
homes
.
And
yet
I
cannot
but
think
that
God
did
persuade
and
guide
many
of
their
hearts
,
either
at
that
passover
or
some
of
the
next
(
that
for
five
years
followed
)
to
stay
at
Jerusalem
,
and
so
they
escaped
that
lamentable
Captivity
,
which
,
after
those
years
ended
,
fell
upon
those
fore-mentioned
mockers
in
that
Nation
.
You
have
seen
how
many
instances
the
old
Testament
holds
out
either
for
forbearance
,
or
a
prudent
management
of
injoying
Ordinances
,
or
avoiding
the
Case
of
Danger
.
Object
.
There
's
no
Objection
of
moment
in
the
Old
Testament
to
the
contrary
,
that
I
know
of
,
but
that
of
Daniel
,
Chap.
6.
v.
7
,
10.
Where
all
the
presidents
of
the
Kingdom
,
the
Governors
and
the
Princes
,
the
Councellors
and
the
Captains
having
consulted
together
to
establish
a
royal
Statute
and
to
make
a
firm
Decree
,
That
whosoever
shall
ask
a
petition
of
any
God
or
Man
,
for
thirty
days
,
save
of
the
King
,
he
shall
be
cast
into
the
den
of
Lions
.
Now
when
Daniel
knew
that
the
writing
was
signed
,
he
went
into
his
house
,
and
his
windows
being
open
in
his
Chamber
towards
Jerusalem
,
he
kneeled
upon
his
knees
three
times
a
day
and
prayed
and
gave
thanks
before
his
God
,
as
he
did
afore
time
.
And
this
indeed
is
a
great
Objection
;
in
appearance
,
for
he
neither
forebore
altogether
the
practice
of
the
duty
,
nor
used
any
avoidance
,
or
so
much
as
a
concealment
.
For
if
he
would
have
pray'd
he
might
have
prayed
secretly
and
performed
the
inward
worship
of
prayer
which
God
regards
,
or
he
might
have
performed
the
outward
privately
,
as
for
time
,
he
might
have
done
it
in
the
night
;
as
for
place
,
he
might
have
done
it
in
another
place
,
in
a
privater
room
;
he
needed
not
to
have
opened
his
windows
;
but
yet
we
see
that
he
chooseth
to
use
an
open
and
an
avowed
profession
,
says
the
10th
.
v.
Now
when
Daniel
knew
that
the
writing
was
sign'd
,
that
is
,
knew
full
well
the
nature
of
the
Decree
,
that
it
was
irreversible
,
knew
his
Enemies
manner
of
getting
it
and
their
design
in
it
,
knew
full
well
the
danger
that
he
should
incur
,
viz.
that
the
instant
after
he
should
have
done
it
death
must
follow
;
for
he
knew
the
King
,
though
he
favoured
him
,
could
not
pardon
him
;
yet
,
he
never
so
much
as
deliberates
at
all
whether
he
should
or
he
should
not
,
but
went
immediately
into
his
house
and
down
upon
his
knees
with
his
window
open
,
and
as
some
read
it
,
did
every
way
do
as
he
had
wont
.
The
argument
from
hence
is
this
,
that
when
the
supreme
Magistrate
forbids
any
part
of
worship
of
God
publick
or
private
,
every
Christian
is
bound
after
Daniel's
example
to
continue
to
practise
it
with
boldness
,
openness
,
yea
,
in
all
Circumstances
as
he
had
wont
;
there
being
the
like
reason
of
all
worship
else
as
there
is
of
prayer
.
Ans.
1.
This
is
perfectly
contradictory
to
all
the
former
instances
.
And
in
a
special
manner
unto
that
last
,
Ezra
.
4.
23
,
24.
They
made
them
cease
by
force
and
power
,
then
ceast
the
work
of
building
the
Temple
.
Answ
.
2.
That
this
example
of
Daniel
should
extend
unto
all
duties
of
Religious
worship
when
prohibited
by
the
Magistrate
,
whatever
the
case
be
,
cannot
be
.
For
neither
were
all
these
former
instances
sinfully
acted
,
nor
was
Daniel
the
only
valiant
man
in
the
old
Testament
,
whose
example
should
reprove
all
the
rest
.
The
Scriptures
(
as
our
Saviour
Christ
says
)
cannot
be
broken
,
and
therefore
of
necessity
there
must
be
found
out
a
reconciliation
.
And
those
that
are
of
that
opinion
of
an
absolute
obligation
in
case
of
such
prohibitions
in
any
part
of
publick
worship
,
without
any
relaxation
,
ought
not
to
run
away
with
one
part
(
as
yet
men
use
to
do
)
but
are
obliged
soberly
to
seek
to
reconcile
these
things
as
well
as
we
of
this
other
oppinion
,
and
to
do
otherwise
is
a
great
contempt
unto
Scripture
;
and
this
Reconciliation
is
no
way
done
but
by
finding
out
the
clear
ground
of
the
difference
from
the
nature
of
the
duties
and
the
cases
.
Our
Non-conformists
in
the
case
of
the
Oath
Ex
Officio
,
in
which
a
man
was
put
upon
it
to
accuse
himself
in
matter
of
fact
,
had
Christ's
instance
was
urged
upon
them
,
that
Caiaphas
the
High
Priest
by
an
Oath
did
adjure
him
,
I
adjure
thee
by
the
living
God
that
thou
tell
us
whether
thou
be
Christ
the
Son
of
God
,
Jesus
said
unto
him
,
thou
hast
said
;
And
it
was
inferred
from
thence
that
therefore
every
man
was
bound
to
answer
by
Oath
unto
what
he
should
by
the
Ecclesiastical
power
be
put
upon
.
The
Non-consequence
of
this
did
easily
appear
from
a
contrary
practice
of
our
Lord
,
as
that
when
false
witnesses
came
and
said
in
the
words
afore
,
This
man
said
I
am
able
to
destroy
the
Temple
of
God
and
to
build
it
in
three
days
(
which
yet
in
the
substance
of
it
was
what
he
himself
had
,
indeed
,
spoken
in
relation
to
the
Temple
of
his
Body
,
yet
unto
this
he
answers
nothing
.
Was
it
that
he
had
an
oath
put
upon
him
in
the
one
case
,
which
put
the
difference
?
No
,
he
might
have
chosen
whether
he
would
have
accepted
of
that
Oath
or
no
;
yet
,
he
thought
himself
bound
to
answer
to
the
one
,
but
not
to
the
other
.
There
was
therefore
in
this
case
this
ground
of
difference
suggested
by
those
good
men
,
between
the
one
case
and
the
other
,
that
the
subject
matter
whereabout
he
was
askt
was
differing
.
The
one
was
matter
of
fact
,
but
the
other
was
matter
of
confession
.
A
point
of
absolute
necessity
to
declare
himself
the
Son
of
God
,
which
was
necessary
at
that
time
,
or
else
for
ever
his
Testimony
ceased
.
For
his
Enemies
were
resolved
to
put
him
to
death
,
it
was
necessary
,
especially
for
the
matter
of
it
,
it
being
that
great
point
both
of
his
concernment
,
and
our
faith
,
That
he
was
the
Son
of
God
.
And
the
difference
of
these
two
doth
give
a
rational
ground
why
he
answered
to
the
one
and
not
to
the
other
.
The
like
may
be
observed
when
they
askt
him
Concerning
his
Doctrine
,
he
refuses
to
answer
(
John
18.
20.
)
because
it
was
matter
of
fact
in
what
he
had
preached
,
of
which
afterward
.
Things
that
are
thus
like
in
all
appearance
have
yet
in
the
foundation
of
them
a
vast
difference
,
and
so
will
this
Case
of
Daniel's
be
found
to
have
from
the
former
Instances
.
1.
There
have
been
some
who
have
denyed
that
it
was
well
done
of
him
,
but
that
he
was
simple
and
foolish
in
it
,
and
needlesly
exposed
himself
to
Death
;
for
he
might
have
prayed
,
say
they
,
1.
Inwardly
,
and
so
have
performed
his
Duty
,
At
least
,
2.
If
he
would
pray
with
bodily
worship
,
he
might
have
done
it
privately
,
or
at
night
,
and
in
another
place
.
But
this
opinion
is
confuted
not
only
because
the
Holy
Ghost
hath
recorded
this
great
act
of
his
,
and
also
that
it
is
witnessed
unto
,
by
so
great
a
deliverance
from
God
,
which
shewed
God's
acceptance
of
it
,
and
also
that
Darius
,
a
Heathen
,
did
witness
upon
it
to
Daniel's
integrity
in
those
words
,
Thy
God
whom
thou
servest
continually
he
will
deliver
thee
(
v.
16.
)
But
also
because
Daniel
himself
(
verse
22.
)
puts
it
upon
this
reason
,
For
as
much
as
before
God
innocency
was
found
in
me
,
and
(
v.
23.
)
No
manner
of
hurt
was
found
upon
him
,
because
he
believed
in
his
God
.
2.
Others
say
it
was
an
Heroick
extraordinary
act
that
is
not
to
be
drawn
into
Ordinary
Example
.
But
we
have
no
Warrant
to
think
so
,
and
I
shall
not
have
recourse
to
extraordinaries
whereby
to
difference
it
from
the
former
Instances
.
3.
It
yet
must
be
acknowledged
to
be
a
special
act
in
a
special
case
,
whereof
perhaps
such
another
instance
is
not
,
in
all
points
,
to
be
again
found
in
the
Old
Testament
.
4.
I
will
tell
you
what
the
good
old
Non-conformists
principles
were
in
this
case
.
Their
practice
is
known
,
that
when
they
were
silenced
from
preaching
by
the
Magistrate
,
or
Bishops
,
they
forbare
preaching
all
their
days
,
and
afterwards
when
the
way
of
going
to
New-England
had
been
started
,
some
that
were
but
in
danger
of
the
High
Commission
removed
unto
New-England
,
and
so
avoided
the
storm
(
as
Mr.
Cotton
did
,
leaving
the
bulk
of
his
Church
here
)
and
when
this
Instance
of
Daniel
was
urged
Mr.
Cotton
gave
this
account
of
it
.
He
used
to
produce
that
example
of
Ezra's
ceasing
the
building
of
the
Temple
constrain'd
by
force
,
for
justification
of
the
Non-Conformists
forbearance
,
and
suffering
themselves
to
be
silenced
and
then
being
silent
:
so
,
in
answer
to
this
place
of
Daniel
and
reconciliation
of
both
,
and
for
the
clearing
of
either
,
he
put
this
substantial
difference
between
the
one
and
the
orher
,
That
Daniel's
case
came
under
an
immediate
duty
of
the
first
Commandment
,
which
was
personal
prayer
unto
God
,
as
also
under
a
duty
of
Confession
to
be
made
of
the
true
God
,
in
which
case
there
is
no
room
for
mercy
or
preservation
of
a
man's
self
;
but
he
is
called
to
lay
down
his
life
in
that
case
.
But
that
other
Instance
in
Ezra
,
and
the
like
,
was
the
forbearance
of
an
outward
instituted
worship
,
and
such
an
one
Temple-worship
was
,
Sacrifice
,
and
the
like
,
parallel
to
our
Ordinances
of
preaching
by
Ministers
,
and
to
our
Churches
,
Sacraments
,
&c.
and
that
of
thesc
latter
with
difference
from
the
other
Christ's
rule
holds
true
,
I
will
have
mercy
rather
than
Sacrifice
(
which
was
the
Temple-worship
)
Sacrifice
being
the
highest
Instances
of
instituted
worship
.
I
shall
enlarge
this
Notion
and
prosecute
it
farther
.
I
shall
,
1.
Consider
the
Nature
of
this
fact
of
Daniel's
,
in
the
Substance
of
it
.
And
,
2.
Insist
on
the
differences
of
other
cases
.
3.
I
shall
remove
Objections
that
may
be
made
from
his
retaining
of
outward
Circumstances
,
kneeling
openly
and
toward
Jerusalem
,
as
he
had
wont
every
day
to
do
.
1.
The
substance
of
the
act
is
a
Complex
of
many
things
which
,
when
stated
,
and
first
considered
apart
and
then
put
again
together
,
will
aford
a
clear
difference
from
the
Case
of
other
outward
Ordinances
.
Calvin
insists
on
two
things
,
as
I
observe
out
of
his
Comment
,
as
Mr.
Cotton
also
hath
done
.
1.
That
the
Object
of
the
prohibition
was
,
that
none
should
pray
to
God
for
a
Month
together
;
and
then
he
further
adds
that
it
came
under
the
nature
of
the
Case
of
a
Confession
of
God
.
Now
I
will
not
lay
all
the
stress
of
the
whole
weight
upon
each
of
these
apart
singly
(
though
each
would
bear
a
rational
ground
of
difference
from
the
former
instances
)
but
on
the
whole
Complexion
of
all
together
.
1.
The
Object
of
the
Edict
was
,
that
none
should
pray
at
all
unto
God
;
for
it
runs
thus
,
To
establish
a
Royal
Statute
and
to
make
a
firm
Decree
,
that
whosoever
shall
ask
a
Petition
of
any
God
or
man
for
thirty
days
,
save
of
the
thee
,
O
King
,
he
shall
be
cast
into
the
den
of
Lions
.
Cum
in
adoratione
et
cultu
dei
primas
partes
obtineat
precatio
—
ne
quisquam
oraret
erat
manifesta
et
crassa
nimis
abnegatio
pietatis
—
and
again
that
it
being
praecipuum
Sacrificium
—
Calvin
first
makes
a
great
matter
of
this
that
prayer
should
be
thus
forbidden
,
because
that
in
the
worship
of
God
Prayer
is
the
top
and
the
chief
worship
,
and
the
highest
Sacrifice
of
all
other
;
and
it
is
at
large
urged
by
him
that
it
is
that
we
own
simply
to
God
in
all
conditions
;
a
duty
whereby
we
are
to
witness
God
to
be
the
Author
of
all
good
to
us
,
to
acknowledge
our
dependance
upon
him
for
all
benefits
,
either
to
come
which
we
obtain
by
Prayer
,
or
past
and
present
;
and
therefore
,
in
Daniel's
practice
here
(
v.
10.
)
as
he
prayed
so
he
gave
thanks
before
his
God
.
It
is
by
prayer
that
we
offer
up
our
Desires
and
Vows
unto
God
and
cast
all
our
cares
upon
him
,
which
if
we
forbear
we
shew
we
can
be
without
God
,
without
His
help
,
His
aid
;
whereas
if
he
withdraw
,
we
perish
every
moment
;
and
this
we
are
to
do
every
day
.
Now
,
to
make
a
Decree
that
whatsoever
a
man's
distress
be
,
if
he
be
sick
he
must
not
pray
,
if
under
lusts
,
if
he
were
near
unto
death
(
as
a
man
might
think
)
he
must
not
pray
or
call
upon
God
for
a
moment
together
,
would
be
to
make
an
edict
against
all
Religion
:
Hence
,
says
Calvin
,
Cum
Rex
vetaret
usque
ad
totum
mensem
ullam
precationem
concipere
,
hoc
erat
exigere
a
singulis
ut
Deum
abnegarent
.
Edictum
Darij
pugnat
cum
jure
naturae
.
Quod
enim
quemque
docet
et
convincet
esse
Deum
ac
proinde
colendum
Polanus
.
Again
he
says
,
Infringeret
Daniel
jus
omnibus
Hominibus
innatum
.
Also
,
Willet
on
Daniel
,
Cap.
6.
quaest
.
16.
And
others
also
urge
it
unto
such
a
purpose
as
this
;
we
further
put
it
,
it
was
against
Nature
,
the
Law
of
Nature
(
as
the
Dutch
Annotations
say
)
For
,
the
Heathen
Marriners
in
Jonah's
Ship
,
when
in
danger
of
death
,
called
every
man
upon
his
God
.
1.
Hence
then
,
there
is
this
difference
between
Daniel's
Case
and
that
of
Instituted
worship
;
That
,
in
this
case
of
Daniel
,
Prayer
in
the
general
Universal
Nature
of
it
was
prohibited
,
not
Family-Worship
or
Assembly-Worship
,
but
all
;
and
Prayer
thus
taken
is
immediately
Natural
,
and
needed
no
super-added
Institution
,
but
it
is
Essentially
Worship
,
it
is
Cultus
Essentialis
,
and
not
Medium
Cultùs
,
as
to
pray
in
a
Congregation
,
and
the
like
,
are
,
and
so
it
doth
differ
wholly
from
Instituted
prayers
in
a
Church
,
&
as
put
up
by
one
man
as
the
Mouth
of
the
rest
;
such
were
Temple-Sacrifices
,
Synagogue-Prayers
and
Preaching
,
which
are
parallel
to
ours
.
2.
Add
unto
this
that
it
was
not
only
Commanded
that
thus
prayer
,
in
the
general
nature
of
it
,
and
then
simply
considered
should
be
forborn
(
though
that
had
been
an
horrible
impiety
against
the
immediate
Law
of
Nature
,
the
highest
Law
of
Nature
that
is
for
the
worship
of
God
)
but
further
,
this
Act
of
Daniel's
,
in
the
Circumstances
he
stood
in
,
rose
up
to
be
a
Confession
and
Profession
of
the
true
God
as
God
,
which
he
must
have
renounced
if
he
had
forborn
;
and
Calvin
makes
that
a
second
ground
of
this
act
of
Daniel's
Quod
ad
professionem
spectat
necesse
fuit
,
&c
Calvin
.
Externus
jus
cultusetum
fuit
loco
confessioni●
veri
dei
.
Po●anus
.
some
interpreters
puts
it
upon
that
though
they
extend
that
profession
unto
too
great
a
Latitude
,
and
leave
the
reader
at
an
uncertainty
about
it
.
Duplex
est
professio
.
ne
que
;
enim
dico
,
says
he
,
quicquid
sentimus
passim
vulgandum
esse
,
ita
ut
statim
rapiamur
ab
bostibus
,
ad
Mortem
.
—
and
secondly
Quantum
necesse
est
and
therupon
he
speaks
uncertainly
,
limitedly
,
Sic
not
contineamus
in
cultu
Dei
,
ut
nequod
signum
per
versae
&
per
fiaae
simulationis
dem
usacsi
abjiceremus
pietatis
studium
.
Calvin
himselfmakes
a
distinction
of
two
sorts
of
profession
,
excluding
the
one
as
not
bindus
,
and
in
the
other
he
speaks
limitedly
,
and
uncertainly
,
in
saying
,
Quantum
necesse
est
in
cultu
Dei
,
as
much
as
is
necessary
,
he
doth
not
say
what
is
absolutely
necessary
,
but
that
in
the
worship
of
God
we
should
not
give
any
sign
of
a
perverse
and
prefidious
dissembling
,
as
if
we
cast
off
godliness
;
which
I
would
say
too
.
To
explain
this
head
,
I
shall
distinguish
thus
:
Confession
is
taken
indeed
;
1.
Largely
for
the
manifestation
or
holding
out
of
any
particular
practice
or
duty
,
point
or
truth
of
Religion
,
of
any
or
every
Command
of
God
whatsoever
;
for
in
holding
forth
of
these
,
their
is
a
profession
(
as
we
call
it
)
runs
alongs
with
all
these
.
Now
there
is
no
man
will
say
,
that
a
man
is
bound
to
hold
forth
every
truth
he
believes
,
although
he
is
prohibited
to
speak
it
;
Hast
thou
faith
?
(
says
the
Apostle
)
have
it
for
thy self
;
which
is
also
the
thing
that
Calvin
asserts
,
that
as
there
are
many
truths
which
a
man
may
forbear
to
speak
,
as
not
being
bound
to
do
so
,
so
many
practices
in
which
it
is
meet
to
forbear
;
and
yet
in
all
these
there
is
a
profession
runs
along
;
for
in
these
Cases
their
not
professing
is
not
a
denying
such
a
truth
or
practice
,
but
a
concealing
it
,
and
forbearing
to
hold
it
forth
at
such
and
such
a
time
,
which
at
other
times
and
in
other
cases
we
would
do
and
were
bound
to
do
.
Therefore
the
prudent
shall
keep
silence
in
that
time
,
for
it
is
an
evil
time
,
Amos
5.
13.
And
this
holding
forth
of
duties
or
truths
or
practices
in
this
general
nature
is
rather
profession
than
confession
;
And
here
there
must
be
found
a
right
joint
or
rational
ground
of
difference
,
to
Judge
what
we
be
bound
to
profess
and
what
not
,
and
at
what
Times
and
Seasons
.
2.
There
is
Confession
strictly
and
properly
taken
:
which
is
not
at
large
a
profession
only
,
but
an
absolute
Confession
of
God
,
wherein
we
must
deny
God
,
if
we
don't
affirm
him
,
if
we
conceal
our selves
,
and
our
Faith
.
And
Confession
so
taken
is
a
transcendent
thing
,
and
comes
up
into
the
first
Commandment
,
and
is
all
one
as
to
avouch
God
to
be
a
man's
God
,
and
to
love
God
or
to
fear
him
.
This
called
in
Scripture
Confession
,
with
this
additament
,
and
a
not-denying
of
him
,
John
1.
10.
when
the
Jews
sent
Priests
and
Levites
from
Jerusalem
to
ask
John
the
Baptist
,
who
art
thou
?
as
supposing
he
might
be
the
Christ
,
it
is
said
,
He
confessed
and
denied
not
,
but
confest
,
I
am
not
the
Christ
;
and
(
says
he
,
v.
27.
)
He
it
is
,
who
coming
after
me
,
is
preferred
afore
me
,
whom
afterwards
he
pointed
unto
.
This
must
not
be
extended
to
every
forbearance
of
a
truth
,
or
of
an
Ordinance
,
though
prohibited
by
a
Magistrate's
Command
.
When
therefore
the
point
of
absolute
Confession
is
urged
,
as
absolutely
necessary
,
the
Question
still
must
be
,
and
consideration
must
be
had
,
of
the
Nature
of
the
duty
,
and
of
the
truth
,
which
,
in
such
and
such
cases
to
forbear
or
conceal
,
would
be
truly
and
plainly
and
really
a
declining
it
.
It
is
not
barely
,
and
hand
over
head
that
every
man
is
bound
,
by
the
Law
of
Confession
,
presently
to
perform
any
or
every
practice
,
or
any
or
every
truth
that
the
Magistrate
shall
interdict
for
the
present
;
for
concerning
things
of
such
a
degree
there
may
be
some
other
Rule
from
God
,
who
may
warrant
me
to
the
contrary
,
as
that
which
hath
been
instanced
in
of
mercy
and
not
sacrifice
.
Our
Saviour
Christ
would
not
tell
the
Jews
by
what
Authority
he
did
these
things
;
but
he
made
a
positive
answer
when
he
came
and
was
put
to
it
whether
he
was
the
Son
of
God
,
or
no
,
by
Caiaphas
the
High-Priest
(
and
as
it
is
said
)
by
all
the
Assembly
,
Luke
22.
70.
Art
thou
then
the
Son
of
God
?
and
he
said
unto
him
,
Ye
say
that
I
am
;
and
they
said
,
What
need
we
any
further
witnesses
?
for
we
our selves
have
heard
it
out
of
his
own
Mouth
.
When
they
askt
him
of
his
Doctrine
,
as
preacht
by
him
,
he
would
not
directly
answer
,
John
18.
19
,
20
,
21.
The
High-Priest
asked
Jesus
of
his
Disciples
,
and
of
his
Doctrine
,
Jesus
answered
him
,
I
spake
openly
to
the
World
,
I
ever
taught
in
the
Synagogues
,
and
Temple
,
whither
the
Jews
resort
,
and
in
secret
have
I
said
nothing
:
Why
askest
thou
me
?
ask
them
which
heard
me
,
what
I
said
unto
them
;
behold
they
know
what
I
said
.
If
any
honest
godly
preacher
were
Questioned
,
by
an
Adversary
that
had
power
,
what
he
had
preacht
at
such
a
time
and
should
refuse
to
give
in
a
Coppy
of
his
Sermon
,
and
the
like
,
they
would
be
apt
to
cry
out
upon
him
,
and
upon
others
also
perhaps
,
who
are
godly
,
Are
you
ashamed
of
what
you
have
preacht
?
do
you
go
from
your
Doctrine
?
which
if
you
don't
confess
openly
,
or
forbear
to
tell
it
,
you
do
,
would
they
say
.
Yet
,
but
take
it
as
it
had
been
preacht
and
then
it
is
matter
of
fact
,
and
he
is
not
bound
to
confess
it
.
Our
Saviour
Christ's
example
warrants
it
,
referring
them
unto
witnesses
;
but
when
they
askt
our
Saviour
Christ
,
whether
he
was
the
Son
of
God
,
or
no
?
and
what
his
Faith
and
Conscience
in
that
point
was
,
he
answers
roundly
,
and
without
hesitation
,
though
he
knew
his
life
lay
upon
it
;
and
this
is
that
good
Confession
which
he
witnessed
that
Paul
speaks
of
to
Timothy
(
1
Tim
.
6.
13.
)
which
,
whether
it
include
not
also
that
Confession
of
his
to
Pilate
himself
,
That
he
was
a
King
,
and
that
for
this
end
he
came
into
the
world
,
may
be
a
Question
,
for
the
words
will
bear
either
sense
,
that
he
witnessed
before
Pontius
Pilate
or
under
Pontius
Pilate
as
Governour
.
I
come
now
to
the
Point
of
Daniel's
act
of
his
praying
in
these
Circumstances
and
in
this
manner
,
and
to
consider
it
,
as
it
was
a
point
of
the
highest
sort
of
Confession
strictly
and
properly
taken
,
so
that
if
he
had
not
so
confest
,
he
must
have
denyed
God
,
and
if
he
had
forborn
,
he
must
have
renounced
Religion
.
1.
The
Command
(
as
was
said
)
was
to
suspend
all
prayer
to
any
God
for
a
whole
month's
space
,
which
was
to
bring
in
total
Atheism
for
so
long
a
time
,
and
to
take
away
all
worship
that
Daniel
had
left
him
,
or
was
capable
of
performing
.
For
there
is
no
Worship
can
be
performed
without
invocation
of
God
.
Prayer
was
by
their
Synecdoche
signally
all
worship
;
yea
and
it
was
so
according
to
their
own
principles
that
procured
this
Law
;
for
themselves
worshipt
some
God
or
other
,
which
they
did
under
the
common
notion
and
acknowledgement
of
a
Deity
and
a
God-head
,
and
therefore
to
suspend
prayer
to
him
for
that
time
was
to
make
a
Law
that
there
should
be
no
acknowledgement
of
God
in
the
World
during
that
time
,
according
to
their
own
principles
;
and
therefore
I
see
most
interpreters
do
state
it
upon
the
whole
of
Religion
,
that
forbearance
of
prayer
would
have
been
the
abnegation
of
it
,
and
therefore
Daniel
,
by
such
a
Total
and
visible
forbearance
(
having
been
accustomed
to
such
a
Confession
)
must
thereby
have
given
by
a
visible
withdrawing
and
concealment
a
visible
profession
there
was
no
God
extant
to
be
worshipt
.
And
his
opening
of
the
Window
toward
Jerusalem
in
this
case
,
became
a
visible
profession
that
the
God
that
he
Worshipt
was
the
God
that
dwelt
at
Jerusalem
and
had
seated
himself
there
between
the
Cherubims
formerly
,
and
kept
the
same
place
still
.
And
2.
In
this
Decree
not
only
God
and
all
his
worship
is
taken
away
,
but
a
King
,
and
a
mortal
Man
was
set
directly
up
in
the
room
of
God
and
unto
the
denyal
of
this
God
,
for
so
the
Decree
runs
,
not
to
ask
a
Petition
of
any
God
or
man
for
thirty
days
,
save
of
the
King
.
This
King
was
exalted
above
all
that
was
called
God
,
the
true
God
and
all
God's
else
(
in
oppinion
such
)
by
this
injunction
to
pray
to
none
other
God
but
unto
him
.
For
this
was
to
ordain
that
during
that
time
he
should
have
all
the
respect
and
homage
and
reverence
to
be
brought
in
to
him
instead
of
worship
to
God
;
and
so
though
such
Petitions
put
up
to
the
King
in
the
mean
time
,
were
but
in
Civil
things
for
the
matter
of
them
,
and
such
usually
,
were
presented
at
other
times
,
and
so
the
Petitioning
was
in
it self
but
a
Civil
act
,
as
petitioning
to
a
King
is
;
yet
in
this
case
That
all
petitions
to
any
God
or
Man
must
be
forborn
and
none
put
up
but
unto
the
King
,
this
was
interpretatively
a
Worship
of
that
Man
because
he
was
addressed
unto
,
in
lieu
and
stead
of
all
addresses
,
or
worshipping
of
God
,
and
because
it
was
to
be
to
him
with
exclusion
of
God
as
thereby
acknowledging
no
other
God
but
him
all
that
while
.
In
this
case
therefore
further
,
for
Daniel
to
have
concealed
himself
,
invisibly
worshipping
the
true
God
,
had
been
a
Manifest
Denyal
of
God
,
and
in
a
visible
manner
.
These
Corollaries
may
be
drawn
from
the
former
Examples
.
1.
We
may
admire
the
good
and
gracious
providence
of
God
,
that
in
the
times
wherein
his
wrath
was
so
high
and
great
upon
the
generality
of
the
ten
Tribes
during
254
years
,
and
in
the
times
of
such
great
distresses
as
these
were
upon
their
Consciences
;
he
should
yet
work
out
a
liberty
for
any
of
them
through
a
special
providence
at
such
several
seasons
.
Yea
,
and
the
advantage
which
God
did
cast
into
the
second
,
as
also
the
third
season
of
liberty
,
upon
their
removals
,
for
the
Ordinances
,
is
very
remarkable
in
the
Event
and
success
thereof
.
1.
As
for
the
Second
Company
that
removed
in
Asa's
time
;
They
first
came
to
live
under
the
prosperous
Reign
of
Asa
,
who
reigned
after
this
their
falling
in
to
him
many
years
,
and
Jehoshophat
his
Son
,
a
godly
man
,
succeeded
him
and
reigned
many
years
;
so
as
these
,
in
the
Event
and
Success
by
coming
into
Judah
,
enjoyed
an
age
of
rest
and
prosperity
and
a
fulness
of
Ordinances
with
it
.
Then
,
2.
They
escaped
very
great
miseries
,
which
the
ten
Tribes
fell
into
,
as
Benhadad's
invasion
and
the
change
of
Government
,
and
Governours
,
Zimri
,
and
Omri
,
and
Tibni
(
Sir
Walter
Raleigh
reckons
seven
of
their
Kings
in
Asa's
Time
)
and
besides
that
they
escaped
the
Heathenish
Tyranny
in
Ahab's
Time
,
which
was
the
worst
time
the
ten
Tribes
had
.
Then
for
the
third
Company
,
who
removed
in
Hoshea's
time
,
if
it
fell
out
that
they
removed
their
Stations
altogether
(
as
some
think
they
did
,
because
of
that
,
2
Chr.
30.
25.
where
it
is
said
,
All
the
Congregation
that
came
out
of
Israel
,
and
the
strangers
that
came
out
of
the
Land
of
Israel
,
and
that
dwelt
in
Judah
,
rejoiced
,
so
there
was
great
joy
in
Jerusalem
;
for
since
the
time
of
Solomon
the
son
of
David
,
King
of
Israel
,
there
was
not
the
like
in
Jerusalem
)
or
if
any
of
these
strangers
were
of
those
that
came
up
unto
the
passover
upon
Hezekiah's
invitation
,
in
the
former
part
of
the
Chapter
,
and
placed
their
dwellings
in
Judah
,
then
God
in
his
providence
did
graciously
guide
them
unto
a
great
preservation
of
themselves
and
their
posterity
;
for
five
years
after
Sennacherib
came
and
carried
the
generality
of
the
Nation
away
Captive
,
and
the
escape
of
this
Calamity
was
the
good
which
they
got
by
removing
for
Ordinances
according
to
Ahijah's
prophecy
given
in
Jeroboam's
Time
;
and
beside
that
these
Strangers
are
twice
said
to
be
those
that
came
out
of
the
Land
of
Israel
,
which
argues
that
they
were
of
the
ten
Tribes
.
Further
,
if
you
compare
the
Style
that
is
given
the
former
second
Company
that
came
out
in
Asa's
Time
,
(
2
Chron
.
15.
9.
)
you
will
find
,
that
they
are
said
to
be
the
Strangers
out
of
Ephraim
,
and
Manasses
,
and
Simeon
,
so
as
God
owned
and
highly
rewarded
this
their
practice
of
a
removal
for
the
enjoyment
of
the
Ordinances
of
God
in
a
continuance
.
2.
These
things
were
written
for
our
example
that
we
thereby
might
have
light
to
guide
us
,
and
all
these
instances
shew
that
as
for
any
absolute
obligation
to
instituted
Ordinances
(
that
fall
back
,
fall
edg
,
we
should
be
bound
to
them
)
that
assertion
(
whoever
would
maintain
it
)
will
come
to
nothing
afore
these
Examples
.
1.
They
fall
short
,
and
no
ways
rise
up
to
any
such
proof
;
For
,
1.
All
these
three
Instances
shew
that
those
godly
Israelites
came
up
to
Jerusalem
upon
opportunites
and
advantages
afforded
them
in
the
providence
of
God
,
and
not
simply
upon
the
absolute
obligation
unto
these
ordinances
.
For
you
read
of
no
more
such
coming
up
in
the
interims
,
but
only
these
three
times
,
which
,
how
they
were
Circumstantiated
,
you
have
seen
.
And
,
2.
Thousands
of
others
out
of
other
Tribes
,
as
godly
as
they
,
did
not
remove
when
these
did
and
yet
are
blameless
,
and
this
because
of
the
difference
of
the
case
as
hath
been
explained
.
I
will
allude
to
what
James
says
,
Go
take
ye
all
,
the
Prophets
of
those
Tribes
for
an
ensample
(
the
enumeration
of
whom
that
were
during
those
250.
years
doth
arise
to
a
great
number
)
take
also
the
7000
that
had
not
bowed
to
Baal
,
and
the
100
prophets
hide
in
the
causes
;
take
also
Obadiah
and
his
case
,
who
is
said
to
fear
the
Lord
greatly
,
who
being
Governour
of
Ahab's
house
,
could
not
be
supposed
to
have
removed
to
Jerusalem
for
Ordinances
in
those
times
,
though
no
man
had
more
opportunities
to
get
away
than
he
,
if
he
could
have
removed
once
for
all
;
for
he
had
the
liberty
to
go
through
one
part
of
the
Land
by
Ahab's
appointment
,
1
Kings
18.
6.
and
at
other
times
could
by
the
authority
he
had
at
Court
,
have
taken
the
liberty
to
have
gone
out
at
any
time
,
but
being
in
a
great
calling
of
trust
to
Ahab
,
and
doing
service
to
the
people
of
God
in
hiding
so
many
Prophets
,
&c.
he
forbare
.
And
Elijah
that
met
him
,
reproves
him
not
at
all
for
it
;
yea
he
hath
the
commendation
of
the
Holy
Ghost
himself
,
that
he
feared
God
greatly
.
And
for
Eliah
himself
,
the
Lord
Commands
him
expresly
to
hide
himself
,
and
names
a
safe
place
,
1
Kings
ch
.
17.
verse
23.
3.
We
read
not
of
any
in
the
Interims
of
these
three
times
and
seasons
that
did
remove
;
which
is
to
be
put
upon
this
supposition
,
that
the
oppressions
of
the
times
hindred
them
,
as
it
did
the
former
,
and
that
there
should
be
but
these
three
times
mentioned
only
,
and
a
silence
in
all
times
else
for
so
many
years
,
argues
that
they
cased
in
the
Interims
between
.
4.
The
Rule
and
Measure
given
at
first
,
I
will
have
mercy
and
not
sacrifice
;
was
the
ground
of
all
this
,
and
cuts
off
any
alledged
absolute
obligation
;
for
if
they
were
bound
at
all
times
and
in
all
cases
,
then
they
were
not
to
forbear
at
any
time
for
mercy
sake
,
for
then
there
were
no
room
at
all
for
it
:
The
equity
of
which
rule
was
then
extant
,
as
it
had
been
in
all
ages
,
and
must
be
to
the
end
of
the
world
;
and
one
of
the
prophets
of
these
ten
Tribes
of
those
times
did
first
utter
it
,
Hosea
6.
6.
and
Jesus
Christ
applies
it
unto
the
breaking
of
the
Sabbath
,
in
case
of
mercy
by
plucking
the
ears
of
Corn
;
as
also
in
the
case
of
eating
the
Shew-Bread
,
which
David
did
,
and
then
of
the
Priest's
toiling
,
as
much
as
men
in
any
calling
do
,
which
Christ
calls
a
prophaning
the
Sabbath
,
and
yet
says
that
they
are
blameless
,
Mat
.
12.
5.
Nay
,
the
omitting
of
an
Instituted
Ordinance
,
for
mercy
sake
,
is
far
less
than
the
breaking
of
it
,
and
this
is
but
a
forbearance
,
for
Mercy's
sake
,
of
which
we
speak
.
Object
.
But
you
will
say
,
that
Mercy
to
our
Souls
is
to
be
considered
,
and
it
is
mercy
to
our
Souls
to
enjoy
Ordinances
,
and
they
are
to
be
preferred
to
all
things
else
.
Ans.
1.
I
answer
,
it
is
true
,
this
will
go
a
great
way
,
and
weigh
against
many
difficulties
but
yet
we
are
to
consider
this
;
That
mercy
to
our
souls
by
Ordinances
,
depends
upon
our
Edification
by
them
,
and
what
that
will
prove
to
be
,
and
that
edification
depends
upon
God
,
as
he
will
make
them
to
be
profiting
;
and
so
now
if
God
comes
in
between
and
says
,
I
will
have
mercy
,
he
can
make
such
means
as
we
have
(
in
the
want
of
these
other
means
)
edifying
to
us
,
when
as
thus
he
calls
us
,
to
shew
mercy
to
our selves
.
And
he
that
hath
given
us
this
rule
,
out
of
his
mercy
and
grace
,
will
be
sure
to
perform
the
other
part
of
edifying
us
when
he
thus
calls
us
out
of
the
same
grace
.
2.
Instituted
Ordinances
,
though
they
have
power
of
Obligation
over
us
,
for
our
edification
,
yet
not
when
it
is
to
apparent
destruction
,
as
the
Apostles
themselves
had
power
for
edification
,
but
not
for
destruction
.
3.
There
is
some
mercy
to
be
shewed
to
the
Magistrate
,
that
we
ought
not
daringly
to
meet
in
so
open
a
way
,
as
we
know
before-hand
will
provoke
and
irritate
them
to
persecute
us
.
4.
The
Ordinances
in
the
performance
of
them
require
quietness
and
rest
,
in
mens
Spirits
at
least
,
we
cannot
pray
when
we
are
alone
without
distraction
,
much
less
can
we
worship
God
,
when
we
are
rationally
under
certain
fears
,
Deut
.
12.
9
,
10
,
11.
Ye
are
not
yet
come
to
the
rest
and
to
the
inheritance
which
the
Lord
your
God
giveth
you
:
But
when
ye
go
over
Jordan
and
dwell
in
the
land
which
the
Lord
your
God
giveth
you
to
inherit
,
and
when
he
giveth
you
rest
from
all
your
enemies
round
about
,
so
that
ye
dwell
in
safety
:
Then
there
shall
be
a
place
which
the
Lord
your
God
shall
choose
to
cause
his
Name
to
dwell
there
,
thither
shall
you
bring
all
that
I
command
you
,
your
Burnt
offerings
and
your
Sacrifices
,
your
Tithes
and
the
Heave-Offering
of
your
hand
,
and
all
your
choice
Vows
which
ye
vow
unto
the
Lord
.
And
they
forbare
many
Ordinances
in
the
mean
time
(
as
in
verse
8.
)
Ye
shall
not
do
after
all
the
things
which
we
do
here
this
day
,
every
man
whatsoever
is
right
in
his
own
eyes
.
The
equity
of
which
may
be
drawn
from
the
Apostles
Example
.
Paul
,
though
he
had
an
open
door
,
yet
,
having
no
rest
in
his
Spirit
,
left
Troas
.
And
it
will
in
a
great
measure
hold
,
that
men
should
not
meet
in
the
midst
of
fears
and
terrours
,
when
they
are
full
of
fears
within
and
terrours
without
.
It
being
also
a
dishonour
to
the
Ordinance
when
the
Assemblies
are
by
force
broken
up
,
and
the
like
:
Therefore
men
should
so
meet
both
as
to
time
,
and
place
,
as
it
is
rationally
probable
that
their
present
meeting
may
be
in
some
safety
,
through
secrecy
and
privacy
.
And
God
did
,
by
his
special
promise
,
secure
his
people
under
the
Old
Testament
,
that
when
they
went
up
to
appear
before
the
Lord
thrice
in
the
year
,
that
no
man
should
desire
their
Land
at
those
times
,
(
Exod
.
34.
24.
)
which
he
hath
not
done
to
us
in
the
like
case
.
2.
But
you
will
say
,
yea
,
but
the
glory
of
God
is
interested
in
our
use
of
these
Ordinances
.
Ans.
I
answer
,
That
if
God
will
be
so
gracious
to
us
as
to
quit
that
consideration
of
his
own
glory
for
mercy
to
our selves
,
as
we
have
cause
to
be
thankful
to
him
for
it
,
so
to
conform
our selves
unto
this
exception
which
himself
hath
made
.
2.
Men
yet
are
to
put
themselves
to
much
loss
,
inconvenience
,
and
difficulties
to
enjoy
the
Ordinances
,
as
this
people
of
the
ten
Tribes
did
.
1.
In
the
best
times
it
was
a
weariness
to
the
people
of
the
ten
Tribes
,
so
remote
,
to
go
up
to
Jerusalem
three
times
a
year
;
though
to
the
next
Tribes
it
was
not
much
labour
:
and
Jeroboam
used
this
as
an
argument
upon
the
experience
which
the
people
had
had
,
as
what
he
thought
would
move
them
the
more
readily
to
forbear
;
't
is
too
much
for
you
(
says
he
)
to
go
up
to
Jerusalem
,
1
King
.
12.
28.
It
was
an
Argument
ad
populum
,
he
spake
their
hearts
,
and
that
which
was
like
to
take
their
hearts
,
and
as
what
had
been
a
burden
to
carnal
Spirits
among
them
.
And
truly
,
do
you
measure
it
now
,
you
that
have
Country-houses
,
how
do
you
excuse
your selves
from
coming
up
to
Ordinances
,
and
if
you
had
been
put
to
it
so
much
as
they
were
to
travel
so
far
,
you
would
grudge
at
it
much
more
.
It
was
also
grievous
to
suffer
great
reproaches
,
to
be
made
gazing
stocks
(
which
,
those
that
went
in
the
first
three
years
of
Jeroboam
,
must
needs
be
supposed
exposed
unto
from
the
generality
of
the
people
)
and
to
be
accounted
next
door
to
Traitors
in
going
unto
the
Quarters
of
a
Prince
,
whose
yoke
they
had
cast
off
.
But
more
expresly
it
is
said
in
that
third
remove
in
Hosea's
time
,
that
the
messengers
and
message
of
invitation
by
Hezekiah
was
mocked
at
,
and
laught
to
scorn
by
those
Tribes
sent
to
,
2
Chron
30.
10
,
11.
The
Posts
passed
from
City
to
City
through
the
Country
of
Epraim
and
Manasseth
even
unto
Zebulon
;
but
they
laughed
them
to
scorn
and
mockt
them
.
Nevertheless
divers
of
Asher
and
Manasses
and
Zebulon
humbled
themselves
and
came
to
Jerusalem
.
Of
these
it
must
needs
be
judged
that
they
were
mockt
and
laught
to
scorn
to
purpose
as
they
went
out
,
or
went
along
,
and
the
word
nevertheless
imports
that
they
went
Maugre
those
reproaches
,
and
despised
the
shame
dispisings
and
scorns
.
Then
,
2.
The
Priests
in
that
first
of
Jeroboams
times
removed
unto
their
great
loss
as
to
their
outward
estate
,
for
the
revenues
and
perquisites
of
the
Temple
which
the
Priests
lived
much
upon
,
were
(
as
Sir
Walter
Raleigh
says
)
very
small
.
And
as
for
the
●
Sir
W.
R.
p.
452.
The
poverty
of
the
Tribes
of
Levi
must
needs
havé
bin
exceeding
great
at
this
time
,
all
their
lands
and
possessions
in
the
ten
Tribes
being
utterly
lost
,
and
the
oblations
and
other
perquisits
from
those
ten
Tribes
by
which
they
lived
being
now
cut
off
.
people
,
those
of
them
that
came
up
and
lost
their
inheritances
of
Lands
,
must
needs
suffer
much
more
loss
,
as
hath
been
argued
,
and
enjoy
a
mean
livelyhood
in
comparison
to
what
they
had
in
their
own
Country
.
Yet
we
see
in
what
cases
they
did
remove
for
Ordinances
,
an
much
therefore
is
to
be
allowed
of
loss
of
this
way
to
enjoy
the
means
for
our
Souls
,
yet
so
as
to
look
as
nature
is
the
foundation
of
grace
and
the
exercises
of
it
,
and
if
that
should
fail
,
the
exercises
of
Religion
would
fail
also
,
as
we
see
in
sickness
,
&c.
so
it
is
here
,
that
there
must
be
a
subsistence
laid
as
a
foundation
for
the
enjoyment
of
Ordinances
,
which
,
when
there
is
,
though
it
be
with
much
loss
and
abatement
,
we
are
to
rejoyce
in
that
as
in
a
great
portion
,
Isa
.
30.
20.
The
people
shall
dwell
at
Zion
in
Jerusalem
.
To
dwell
in
Zion
at
Jerusalem
is
to
enjoy
the
Ordinances
at
Jerusalem
;
for
Zion
was
the
seat
of
them
,
and
unto
such
it
is
said
,
v.
20.
Though
the
Lord
give
you
the
bread
of
adversity
and
the
water
of
affliction
,
yet
shall
not
thy
Teachers
be
removed
.
Bread
and
Cheese
and
the
Gospel
was
said
(
in
time
of
Old
)
to
be
good
fare
.
3.
The
consideration
of
the
Circumstances
these
stood
in
,
both
those
that
went
up
to
Jerusalem
,
and
those
that
forbore
,
may
instruct
us
,
and
give
us
light
into
our
duty
,
and
practice
.
1.
It
instructs
us
,
what
proportion
of
mercy
to
our
outward
condition
is
to
be
weigh'd
with
Ordinances
upon
which
we
are
to
forbear
,
or
not
to
forbear
.
2.
It
directs
us
that
upon
the
rational
fore-sight
of
the
same
or
like
extremities
,
we
should
know
how
to
guide
our selves
in
our
adventures
to
enjoy
Ordinances
where
the
like
hazards
are
run
,
and
the
like
vigilances
to
hinder
them
are
used
,
and
soberly
and
conscientiously
to
consider
of
every
opportunity
we
adventure
to
take
,
how
probably
secure
it
is
,
and
not
rashly
,
hand
over
head
,
rush
upon
and
adventure
upon
all
or
any
dangers
,
come
what
will
.
4.
As
for
the
Case
of
the
removal
altogether
to
enjoy
them
elsewhere
,
if
it
be
said
that
this
we
ought
to
do
as
they
did
,
Go
take
the
same
state
and
Circumstances
,
and
so
it
ought
to
be
.
I
Answer
.
1.
When
it
is
to
the
ruine
of
Families
we
are
not
obliged
,
as
these
were
no●●
that
could
not
remove
themselves
and
Families
without
ruine
.
2.
Parallel
,
put
our
case
with
theirs
in
those
times
,
and
it
will
appear
far
different
,
as
will
appear
especially
in
the
second
instance
when
many
of
them
removed
for
altogether
,
1.
They
removed
out
of
a
Land
over
which
the
wrath
of
God
hung
,
and
was
denounced
against
it
,
unto
a
Land
where
they
saw
that
God
was
with
them
,
and
that
is
made
one
ground
of
their
Remove
,
2
Chron
.
15.
9.
2.
They
removed
to
strengthen
the
Cause
of
God
,
which
needed
them
in
the
Land
they
removed
to
.
And
3.
They
were
invited
by
a
potent
and
able
Prince
and
his
people
,
who
thereby
were
obliged
to
provide
for
them
.
4.
There
was
a
final
Captivity
threatned
in
the
end
,
by
God
,
unto
that
Land
from
which
they
removed
.
And
in
this
case
for
men
to
remove
for
Ordinances
,
was
as
if
Protestant
Borderers
upon
any
Popish
Country
where
the
inquisition
reigns
,
which
Country
they
also
knew
was
design'd
to
ruine
,
should
remove
,
being
invited
unto
a
Neighbouring
Nation
where
the
cause
of
God
is
,
and
all
the
advantages
Mentioned
.
But
to
remove
,
1.
From
a
Nation
where
there
is
a
bulk
and
body
of
Saints
that
need
the
strengthning
of
their
Brethren
;
which
is
made
one
argument
in
the
case
of
them
that
went
in
Jeroboam's
time
that
they
strengthned
Rehoboam
.
2.
Where
there
is
hope
of
a
Resurrection
of
a
good
cause
,
which
was
no
way
their
case
but
the
contrary
;
And
3.
To
remove
from
Ordinances
to
a
place
where
the
wrath
of
God
is
more
impendent
,
or
at
least
,
no
less
.
And
4.
Where
they
can
promise
themselves
no
provision
for
their
Families
,
but
must
put
themselves
out
of
their
Calling
and
serve
God
with
distraction
,
and
are
like
to
starve
with
their
Families
;
In
that
Case
they
are
not
obliged
to
a
remove
elsewhere
,
meerly
for
the
Ordinances
sake
,
but
to
a
forbearance
rather
and
waiting
upon
God
.
I
shall
now
give
Instances
out
of
the
New
Testament
,
and
here
first
:
Let
the
Prudence
,
which
our
Saviour
Christ
used
in
case
of
appearance
of
danger
,
be
considered
.
Before
I
give
you
the
particular
instances
,
I
premise
these
few
things
.
1.
Our
Lord
was
wholly
free
of
any
the
least
tincture
of
sinful
fears
,
therefore
what
he
did
is
to
be
resolved
into
Prudence
,
applying
it self
to
the
providence
of
God
;
and
he
,
being
God
as
well
as
Man
,
could
have
preserv'd
himself
until
his
hour
came
without
any
hidings
or
withdrawings
:
therefore
his
example
herein
must
needs
be
for
our
instruction
to
guide
us
in
the
like
cases
.
2.
When
his
hour
to
suffer
was
come
,
as
himself
speaks
(
which
had
been
by
a
set
compact
and
agreement
between
the
Father
and
him
,
made
known
to
the
Son
;
for
,
John
18.
4
it
is
said
,
he
knew
all
things
he
should
suffer
,
and
elsewhere
,
that
so
it
was
appointed
)
then
indeed
he
avoided
not
.
These
things
premised
,
I
come
unto
the
particular
Instances
of
his
avoiding
danger
,
and
the
occasions
of
them
,
which
we
shall
find
to
have
been
but
prudential
fore-seeings
and
warinesses
to
preserve
himself
till
indeed
the
hour
appointed
by
his
Father
,
and
consented
to
by
himself
should
come
.
Go
tell
that
Fox
(
said
he
)
I
do
cures
to
day
and
to
Morrow
,
and
the
third
day
I
shall
be
perfected
.
But
before
that
time
he
was
managed
by
the
Ordinary
providence
of
God
,
as
to
what
would
befal
him
,
and
accordingly
applied
himself
thereto
.
And
hence
he
becomes
an
example
unto
us
in
two
things
.
1.
How
we
are
to
manage
our selves
under
the
Ordinary
Providence
of
God
,
which
we
are
alway
under
,
not
knowing
what
will
be
the
Event
of
things
.
But
2
When
we
are
called
to
suffer
,
then
we
should
,
after
his
Example
,
not
withdraw
,
as
in
case
we
are
necessitated
to
suffer
by
Providence
we
should
then
arm
our selves
with
the
same
mind
as
he
did
.
Object
.
An
Objection
is
and
hath
been
made
by
some
,
that
the
reason
of
his
avoiding
was
,
that
he
was
to
go
and
preach
over
all
the
Cities
of
Judah
,
and
therefore
it
was
all
one
to
him
when
,
and
whither
he
did
with-draw
,
since
he
still
was
not
out
of
his
way
;
which
is
not
the
case
of
Ordinary
Ministers
that
are
bound
to
a
certain
place
.
Ans.
1.
The
Answer
is
,
1.
That
be
it
so
,
that
whither
ever
he
went
he
still
had
an
employment
to
wait
upon
him
;
yet
still
it
is
evident
,
that
the
cause
of
his
remove
from
that
place
where
he
was
afore
,
was
matter
of
prudence
and
avoidence
,
and
that
the
Instances
will
shew
;
and
therefore
that
remains
still
as
an
Example
for
us
.
Ans.
2.
Ministers
,
who
are
by
the
like
Providences
(
as
Christ
was
)
taken
off
,
may
wait
,
●●at
in
some
other
places
unto
which
they
may
remove
they
may
have
such
employments
as
the
providence
of
God
shall
call
them
to
,
for
the
Exercise
of
their
Ministry
;
as
the
Disciples
that
were
scattered
by
Persecution
,
in
Acts
8.
went
up
and
down
preaching
,
Acts
11.
Ans.
3.
That
was
not
the
ground
why
Christ
did
remove
,
who
had
not
yet
gone
over
the
Cities
of
Judah
;
for
we
read
it
expresly
said
,
that
he
went
again
to
the
same
place
that
he
was
at
afore
.
1.
The
first
Instance
that
we
have
of
Christ's
avoiding
danger
,
is
in
Mat
.
4.
12
,
13.
Now
when
Jesus
had
heard
that
John
was
cast
into
prison
,
he
departed
into
Galilee
.
And
leaving
Nazareth
he
came
and
dwelt
in
Capernaum
which
is
upon
the
sea
coast
in
the
Borders
of
Zebulon
and
Naphtali
.
That
Galilee
,
that
he
went
into
,
was
not
that
part
of
Galilee
which
Herod
had
who
was
of
a
persecuting
Nature
,
but
which
Philip
had
(
as
Grotius
in
locum
.
Grotius
out
of
Josephus
shews
)
and
the
occosion
of
his
avoiding
was
but
only
when
Jesus
heard
that
John
was
cast
into
prison
,
namely
,
by
Herod
,
and
so
it
was
time
for
him
to
look
to
himself
,
and
thereupon
he
secured
himself
.
It
was
but
upon
hearing
that
John
was
cast
into
prison
,
no
more
;
only
rationally
thinking
his
turn
might
be
next
.
2.
In
like
manner
we
have
an
account
,
John
4.
1
,
2
,
3.
When
therefore
the
Lord
knew
how
the
Pharisees
had
heard
that
Jesus
made
and
baptized
more
Disciples
than
John
(
though
Jesus
baptized
not
but
his
Disciples
)
He
left
Judea
and
departed
again
into
Galilee
.
Here
again
,
though
Christ
knew
only
that
the
Pharisees
had
heard
(
which
is
remote
enough
from
this
,
that
Jesus
made
and
baptized
more
Disciples
than
John
)
and
although
he
had
a
plea
for
himself
that
he
baptized
none
,
yet
upon
this
occasion
he
left
Judea
and
departed
again
into
Galilee
.
It
was
that
he
knew
that
such
a
report
of
him
would
contract
an
envy
upon
himself
,
and
an
Odium
from
the
Pharisees
,
and
so
he
avoided
it
,
and
breaks
off
,
when
he
was
in
the
midst
of
an
Employment
,
with
as
much
success
as
any
he
had
at
any
time
elsewhere
afore
or
after
.
3.
We
have
another
Instance
,
Mat
.
12.
14
,
15.
Then
the
Pharisees
went
out
and
held
a
Council
against
him
how
they
might
destroy
him
:
But
when
Jesus
knew
it
he
withdrew
himself
from
thence
,
&c.
4.
There
is
another
Instance
,
Luke
4.
29
,
30
,
31.
And
they
rose
up
and
thrust
him
out
of
the
City
,
and
led
him
unto
the
brow
of
the
hill
(
whereon
their
City
was
built
)
that
they
might
cast
him
down
headlong
.
But
he
passing
through
the
midst
of
them
went
his
way
;
and
came
down
to
Capernaum
,
a
City
of
Galilee
,
&c.
and
not
only
went
his
way
for
the
present
,
but
removed
to
another
place
.
5.
We
have
another
Instance
,
John
8.
59.
Then
took
they
up
stones
to
cast
at
him
,
but
Jesus
hid
himself
,
and
went
out
of
the
Temple
,
going
through
the
midst
of
them
,
and
so
passed
by
.
6.
There
is
another
Instance
,
John
10.
39
,
40.
They
sought
again
to
take
him
,
but
he
escaped
out
of
their
hand
.
And
went
away
again
beyond
Jordan
into
the
place
where
John
at
first
baptized
,
and
there
he
abode
.
2.
We
have
also
Instances
of
the
Apostles
.
1.
Who
after
Christ's
Death
until
his
Ascension
,
met
secretly
with
the
doors
shut
and
in
the
night
,
John
20.
19.
Then
the
same
day
at
evening
,
being
the
first
day
of
the
week
,
when
the
doors
were
shut
where
the
Disciples
were
assembled
for
fear
of
the
Jews
,
came
Jesus
and
stood
in
the
midst
,
and
saith
,
Peace
be
unto
you
.
And
again
a
Second
time
after
eight
days
,
v.
26.
The
doors
being
shut
.
And
after
eight
days
,
again
his
Disciples
were
within
,
and
Thomas
with
them
:
then
came
Jesus
,
the
doors
being
shut
,
and
stood
in
the
midst
,
and
said
,
Peace
be
unto
you
.
2.
After
Christ's
Ascension
,
the
Church
by
flying
avoided
persecution
,
Acts
8.
1.
And
at
that
time
there
was
a
great
persecution
again
the
Church
which
was
at
Jerusalem
,
and
they
were
all
scattered
abroad
throughout
the
Regions
of
Judah
except
the
Apostles
.
And
although
the
Apostles
staid
because
they
were
extraordinary
Officers
,
and
had
not
a
Commission
yet
from
God
to
depart
from
Jerusalem
,
which
afterward
they
had
,
yet
the
Church
was
so
lessened
by
the
Disciples
scattering
abroad
(
for
which
the
Disciples
had
warrant
by
reason
of
perscution
)
That
the
Apostles
might
the
safelier
stay
;
and
we
read
that
for
praying
and
preaching
in
the
like
cases
they
met
in
the
night
,
and
by
parts
,
Acts
12.
12.
And
when
he
had
considered
the
thing
,
he
came
to
the
house
of
Mary
the
Mother
of
John
,
whose
Surname
was
Mark
,
where
many
were
gathered
together
praying
,
James
and
others
of
the
Brethren
being
in
another
place
,
v.
17.
CHAP.
IX
.
Two
Cases
resolved
,
whither
a
person
who
,
is
not
a
Church-member
may
be
the
subject
of
Baptism
.
Whether
a
Minister
who
is
not
a
Pastor
,
may
Administer
Baptism
.
I
Resolve
the
cases
propounded
into
these
two
Questions
.
1.
Whether
one
that
is
not
a
Church-member
may
be
the
Subject
of
Baptism
?
2.
Whether
one
that
is
not
a
Pastor
in
a
particular
Relation
to
persons
that
offer
themselves
to
be
baptized
may
baptize
them
?
And
if
he
Administers
it
,
under
what
consideration
he
doth
it
,
whether
as
a
Minister
,
or
otherwise
as
a
private
person
?
Quest
.
1.
Unto
the
first
Question
I
say
these
two
Things
:
1.
The
examples
in
Scripture
do
clearly
hold
forth
,
that
persons
that
were
not
in
Church-Fellowship
were
yet
baptized
.
1.
The
first
Instance
is
of
the
Eunuch
,
baptiz'd
by
Philip
,
Acts
8.
If
it
be
said
,
that
he
was
a
Proselyte
,
and
so
of
the
Jewish
Church
,
and
upon
that
ground
a
subject
capable
of
Baptism
.
The
reply
is
,
that
his
being
of
the
Jewish
Church
did
not
make
him
capable
of
the
Gospel-Baptism
,
of
the
Ordinance
under
the
Gospel
which
we
call
Baptism
.
1.
For
when
John
Baptist
baptized
,
he
bid
them
say
not
,
they
had
Abraham
for
their
Father
,
which
yet
was
a
ground
for
Circumcision
,
as
under
the
old
Covenant
Administred
,
but
he
requires
Repentance
and
Regeneration
,
which
is
the
Gospel-Initiation
into
the
Kingdom
of
Heaven
:
2.
Again
Peter
(
Acts
2.
)
being
to
baptize
Jews
,
baptizeth
them
,
not
upon
the
account
they
were
the
Seed
of
Abraham
,
but
upon
Faith
and
Repentance
,
which
he
calls
them
to
.
He
only
tells
them
,
that
if
they
would
turn
to
God
,
then
God
would
renew
the
promises
unto
them
and
their
Children
,
yet
in
a
Gospel
way
,
namely
,
by
vertue
of
their
being
call'd
,
as
the
39
verse
hath
it
;
So
as
the
ground
upon
which
men
were
Members
of
the
Jewish
Church
,
and
Circumcised
,
was
not
the
ground
upon
which
they
were
baptized
;
And
therefore
the
Eunuch
was
not
baptiz'd
upon
any
such
account
.
The
dispensation
of
the
Covenant
was
altered
,
and
the
application
of
the
Ordinances
had
accordingly
an
alteration
.
So
then
,
if
he
were
not
baptized
as
a
Member
of
the
Jewish
Church
,
and
when
he
was
baptized
,
was
a
Member
of
no
Gospel-Church
Instituted
,
then
it
necessarily
follows
,
that
a
person
who
is
not
a
Member
of
an
Instituted
Church
,
or
a
particular
Congregation
,
may
be
the
subject
of
Baptism
.
2.
The
second
Instance
(
which
also
is
an
answer
to
the
former
Objection
)
is
of
the
Jaylor
,
and
his
houshold
,
and
of
those
baptized
by
Paul
,
1
Cor
.
1.
14.
They
to
be
sure
were
not
of
the
Jewish
Church
,
for
the
Jaylor
was
a
perfect
Heathen
before
,
to
the
instant
of
his
Conversion
,
yet
he
and
his
Houshold
were
baptized
before
Morning
.
If
it
be
said
that
Philip
and
the
Apostles
were
persons
extraordinary
.
I
Answer
,
That
still
the
extraordinaries
of
their
Office
,
did
only
enable
them
with
an
extraordinary
power
over
all
Churches
,
and
over
all
persons
with
an
extraordinary
Authority
,
but
could
not
convey
a
requisite
qualification
unto
an
ordinary
person
,
which
was
still
required
however
in
the
subject
that
was
to
be
baptized
.
They
could
not
administer
the
Lord's
Supper
out
of
a
Church
,
nor
never
did
;
and
although
they
had
extraordinary
power
over
all
Churches
,
yet
that
did
not
make
all
Churches
one
Church
,
but
there
remained
Churches
distinct
according
to
that
ordinary
Capacity
of
them
as
Christ
had
instituted
.
And
so
it
must
be
supposed
in
this
Case
.
2.
The
apparent
difference
that
is
between
Baptism
and
the
Lord's
Supper
in
their
several
intentions
,
doth
shew
that
the
one
is
properly
the
Ordinance
of
a
particular
Church
,
and
the
other
of
the
Universal
.
1.
Because
Baptism
is
a
baptizing
of
a
single
person
into
Christ
,
and
consequently
into
the
body
of
Christ
(
as
1
Cor
.
12.
13.
imports
)
and
is
but
an
act
of
a
single
person
unto
a
single
person
(
as
the
Instance
of
Philip
and
the
Eunuch
,
being
alone
shews
)
and
it
belonging
not
unto
a
particular
Church
,
as
the
former
Instances
declared
,
it
must
necessarily
belong
unto
the
Universal
Church
,
as
Eph.
4.
4.
seems
to
hold
forth
,
One
Lord
,
One
God
,
One
Baptism
,
One
Body
.
2.
As
for
the
Lord's
Supper
,
it
is
as
evident
that
it
was
properly
the
Ordinance
of
a
particular
Church
embodied
together
,
1
Cor
.
10.
The
bread
which
we
break
,
is
it
not
the
Communion
of
the
body
of
Christ
?
It
is
the
bread
which
we
break
,
so
that
there
must
be
a
number
of
persons
to
celebrate
it
.
For
these
we
must
be
many
,
for
,
says
he
,
We
,
being
many
,
are
one
Bread
and
one
Body
,
verse
17.
It
doth
not
hold
forth
the
Union
of
single
persons
with
Christ
,
or
any
ingrafting
into
him
,
as
Baptism
doth
in
the
first
Initiation
;
but
it
holds
forth
a
joynt
and
a
common
participation
.
't
is
the
Nature
of
the
Ordinance
it self
,
for
the
Institution
is
,
Eat
ye
all
of
this
,
and
drink
ye
all
of
this
.
Insomuch
as
the
Apostle
says
,
Tarry
one
for
another
,
1
Cor
.
11.
33.
Insomuch
also
as
it
had
the
Denomination
from
the
meeting
or
gathering
together
of
many
,
and
therefore
was
called
{αβγδ}
.
Therefore
to
come
together
into
one
place
,
and
to
eat
the
Lord's
Supper
,
are
put
,
as
it
were
,
mutually
one
for
the
other
.
Quest
.
2.
I
come
now
to
consider
the
second
Question
,
whether
the
Child
of
a
person
truly
godly
,
not
in
fellowship
with
you
,
may
be
baptized
by
one
who
is
not
a
Pastor
,
and
under
what
notion
,
whether
as
a
Minister
or
no
?
1.
I
suppose
that
Infant-baptism
of
Parents
godly
is
warrantably
in
its
self
required
.
2.
I
suppose
that
the
Judgment
,
whether
the
person
is
godly
,
yea
or
no
,
whose
Child
is
baptized
,
properly
belongs
to
him
that
baptizes
it
.
There
is
this
difference
between
Baptism
and
the
Administration
of
the
Lord's
Supper
;
That
it
is
a
single
act
of
him
that
baptizeth
to
the
person
baptized
:
but
the
act
of
blessing
the
Bread
and
Wine
(
which
we
bless
)
it
is
a
joynt
act
together
with
the
Church
,
and
the
Minister
doth
give
it
to
the
whole
as
Christ
did
.
And
therefore
the
Judgment
of
the
Church
,
that
a
man
is
godly
,
may
satisfie
the
Minister's
Conscience
for
his
administring
the
Lord's
Supper
among
them
;
he
not
applying
it
to
this
or
that
person
,
but
in
the
point
of
Baptism
't
is
otherwise
,
as
is
clear
.
3.
If
it
be
(
as
by
reviewing
the
first
question
it
appears
)
the
right
of
men
out
of
Church-fellowship
,
as
well
as
in
Church-fellowship
to
be
baptized
:
This
must
be
done
by
some
body
;
and
the
Judgment
that
is
to
be
past
concerning
the
person
is
not
incumbent
upon
a
whole
Church
only
or
chiefly
,
but
upon
the
single
person
that
is
to
baptize
.
So
as
for
a
warrant
of
his
Judging
such
a
person
to
be
godly
,
and
the
Child
to
be
godly
,
it
is
not
absolutely
necessary
that
he
have
the
Judgment
of
a
Church
for
it
.
And
if
there
were
not
a
lawful
way
or
means
by
which
,
after
the
Apostles
times
those
out
of
Church-fellowship
,
which
were
converted
might
be
baptized
;
Then
Jesus
Christ
had
not
made
provision
for
all
times
of
the
Gospel
as
well
as
for
the
first
,
in
so
great
an
Ordinance
.
If
therefore
it
does
lye
upon
some
,
those
must
either
be
Ministers
or
others
,
if
it
lyes
upon
others
,
you
know
the
inconveniency
that
will
follow
upon
that
.
If
it
lyes
on
the
Minister
,
the
Question
is
,
whether
as
a
Minister
or
no
?
To
that
I
shall
give
this
clear
answer
,
That
a
man
that
is
set
apart
by
his
own
vow
to
God
professed
by
his
acceptance
of
that
Calling
,
when
he
was
called
to
be
a
Minister
in
a
Church
(
and
it
hath
the
Nature
of
a
vow
on
his
part
,
and
is
so
accepted
of
him
by
God
)
by
vertue
of
that
publique
consecration
and
dedication
of
himself
unto
the
service
of
Christ
as
a
Minister
;
he
is
to
be
lookt
upon
as
a
Minister
,
not
only
unto
them
of
his
own
Church
,
but
occasionally
also
as
he
shall
be
call'd
to
such
an
act
of
the
Ministry
as
he
singly
may
perform
,
as
to
preach
or
to
baptize
,
which
when
he
does
,
he
does
it
as
a
Minister
,
and
with
the
blessing
of
a
Minister
,
and
with
the
promise
made
to
a
Minister
.
If
one
come
to
him
with
a
case
of
Conscience
,
as
to
a
Minister
of
Christ
,
he
hath
the
blessing
of
a
Minister
,
and
the
promise
of
a
Minister
and
the
guidance
of
a
Minister
to
resolve
it
,
and
by
like
reason
,
if
any
one
come
to
him
and
call
him
to
baptize
,
he
hath
authority
to
do
it
.
And
this
does
no
way
prejudice
our
Congregational
principles
:
for
it
is
a
single
Act
of
the
Ministry
,
and
but
occasionally
put
forth
as
he
shall
be
call'd
thereto
▪
But
the
Matter
of
Ordination
and
of
governing
the
Church
or
ruling
,
it
is
not
a
single
act
,
but
is
to
be
performed
with
others
;
for
't
is
an
act
of
authority
or
power
over
others
,
but
it
is
not
an
act
of
power
above
others
,
or
which
others
have
not
.
Our
Presbyterian
brethren
fail
in
their
practice
,
and
in
their
argument
,
in
that
,
they
,
because
they
are
Ministers
,
therefore
associate
themselves
together
,
and
take
power
over
the
Churches
to
rule
them
and
govern
them
whether
the
Churches
do
call
them
or
no
.
And
call
them
to
it
as
Churches
they
cannot
,
unless
they
give
away
thereby
and
prejudice
that
power
which
is
seated
within
themselves
,
as
in
a
body
,
and
ought
to
be
exercised
among
themselves
;
and
not
without
themselves
in
a
Judicature
that
is
without
them
.
If
I
were
seated
in
a
Parish
that
had
a
Church
in
it
gathered
out
of
it
,
and
the
rest
of
the
Parish
came
to
hear
me
,
I
should
not
look
upon
my self
to
preach
as
a
private
man
to
all
these
that
are
not
in
my
Church
,
and
as
a
Minister
only
to
them
that
are
of
the
Church
,
but
as
one
set
apart
to
the
work
of
the
Ministry
;
to
preach
as
a
Minister
to
both
,
as
to
the
matter
of
preaching
:
And
that
(
as
I
take
it
)
by
vertue
of
what
is
said
,
Eph
:
4.
12.
He
gave
Pastors
and
Teachers
as
well
{αβγδ}
,
for
the
joynting
in
of
the
Saints
,
which
is
Conversion
,
as
well
as
for
the
edifying
of
the
body
of
Christ
.
CHAP.
X.
Whether
a
Church
may
depose
an
Offiicer
for
a
Crime
which
deserves
not
Excommunication
.
THat
a
Church
may
not
disclaim
an
Officer
for
an
offence
which
is
not
worthy
of
Excommunication
appears
to
me
evident
from
this
Reason
,
because
you
are
to
exercise
the
same
patience
towards
an
Officer
,
as
an
Officer
,
in
matter
of
Crime
,
that
you
are
to
use
to
a
private
Member
,
and
so
you
are
not
to
disclaim
him
from
being
an
Officer
,
on
a
lesser
account
than
you
would
excommunicate
him
.
According
to
that
Rule
(
which
nature
dictates
)
to
entreat
an
Elder
as
a
Father
.
(
And
this
in
case
of
censure
.
)
This
is
a
main
duty
of
a
Church
to
a
Minister
,
and
by
a
Rule
of
equity
grounded
on
Nature
,
in
the
duty
of
Children
to
a
Father
,
not
to
renounce
him
for
that
fault
for
which
they
would
not
renounce
a
Brother
.
Object
.
All
this
runs
upon
a
false
Supposition
,
(
viz.
)
that
an
Officer
may
not
be
displaced
for
a
crime
cleaving
to
the
Administration
of
his
Office
.
1.
Because
,
what
crime
may
be
cured
by
a
lesser
censure
,
needs
not
a
greater
;
but
crimes
that
cleave
to
the
Administration
of
an
Office
,
may
be
cured
by
the
displacing
of
the
Officer
,
which
is
a
lesser
censure
,
therefore
there
is
no
need
of
Excommunication
,
which
is
a
greater
.
2.
As
an
Officer
cannot
be
chosen
out
of
the
Body
,
being
guilty
of
some
crimes
;
so
the
same
crimes
may
be
just
matter
of
his
displacing
after
his
being
chosen
.
Answ
.
The
Objection
seems
to
intimate
a
distinction
between
sins
cleaving
to
the
Administration
of
his
Office
,
and
such
as
are
otherwise
common
to
him
as
a
Brother
,
and
that
for
such
he
may
be
disclaimed
as
an
Officer
,
when
he
could
not
have
been
so
as
a
Brother
.
But
1.
I
do
not
see
that
the
Scripture
putteth
any
such
distinction
between
these
two
sorts
of
sins
,
that
for
the
one
an
Officer
should
be
displaced
,
when
not
for
the
other
.
I
am
sure
that
other
sins
than
such
as
cleave
to
the
Administration
of
his
Office
,
are
promiscuously
put
together
with
the
other
,
and
alike
forbidden
in
him
,
1
Tim
.
3.
2.
A
Bishop
then
must
be
blameless
,
the
husband
of
one
wife
,
vigilant
,
sober
,
of
Ubi
Scriptura
non
distinguie
,
ibi
nec
nos
distinguere
debemus
.
good
behaviour
,
given
to
hospitality
,
apt
to
teach
.
And
so
it
Titus
2.
2.
That
the
aged
men
be
sober
,
grave
,
temperate
,
sound
in
faith
,
in
charity
,
in
patience
.
So
as
the
case
of
any
such
crimes
is
all
one
with
those
cleaving
to
the
Administration
of
his
Office
.
2.
This
your
distinction
doth
run
upon
a
false
Supposition
;
as
if
the
Subject
to
be
considered
in
your
treating
with
an
Officer
in
matter
of
crime
,
were
not
the
person
,
and
that
as
he
is
a
Saint
and
Brother
,
as
well
in
sins
of
his
Office
,
as
in
other
sins
;
for
though
he
is
invested
with
a
relation
of
Office
(
by
vertue
of
his
Gifts
,
and
your
choice
)
Yet
the
discharge
of
his
Office
faithfully
is
from
his
Grace
;
and
the
neglect
of
it
(
for
which
in
such
a
case
you
would
disclaim
him
)
is
but
a
fruit
of
his
sin
,
from
contrary
corruption
,
and
a
failing
as
he
is
a
Saint
,
so
as
in
matter
of
sin
you
cannot
distinguish
his
being
a
Saint
and
his
being
an
Officer
.
Surely
it
is
in
this
as
in
other
Relations
:
a
Brother
being
an
husband
as
well
as
a
brother
,
a
Brother
being
a
Master
as
well
as
a
Brother
,
and
he
being
an
Officer
as
well
as
a
Brother
all
these
Relations
do
oblige
them
to
several
Duties
)
which
,
if
they
fail
to
discharge
,
you
are
to
deal
with
them
all
as
Saints
failing
in
duty
,
seeing
they
are
defects
of
Grace
,
and
you
have
not
in
Church-fellowship
one
way
of
dealing
with
an
Husband
,
if
he
sins
against
his
Relation
,
another
with
a
Master
of
a
Family
if
against
his
;
and
so
neither
a
peculiar
one
for
an
Officer
if
he
sin
against
his
.
All
the
duties
of
the
dispensation
and
of
his
Office
,
are
but
the
duties
of
his
particular
Calling
,
and
Relation
,
wherein
,
if
he
fail
,
(
through
corruption
)
he
is
to
be
dealt
with
as
another
brother
who
fails
in
his
Relation
,
or
neglects
the
duties
of
his
Calling
and
no
otherwise
than
the
same
Officer
should
be
,
If
he
sins
in
any
other
State
:
And
though
it
be
a
sin
against
the
Church
more
immediatly
;
yet
it
being
but
a
sin
,
God's
Ordinance
is
to
have
it
reclaimed
,
the
same
way
that
all
sins
are
,
Mat
.
18.
15.
16
,
17.
you
cannot
shew
a
Warrant
that
God
hath
given
this
peculiar
power
in
this
case
over
an
Officer
to
disclaim
him
as
an
Officer
,
in
way
of
an
Ordinance
,
till
he
grow
so
hardned
as
he
deserves
Excommunication
.
Your
first
Reason
for
it
is
,
because
such
Crimes
may
be
cured
by
this
as
a
lesser
censure
,
and
so
needs
not
a
greater
.
In
this
your
Reason
,
if
you
view
the
expression
,
you
will
find
that
you
again
speak
upon
a
false
supposition
,
as
if
we
had
affirmed
,
that
crimes
in
the
dispensation
of
his
Office
did
always
need
the
Excommunication
of
the
Officer
.
But
our
exception
lies
in
this
,
that
when
his
Crime
needed
not
Excommunication
in
your
own
Judgment
:
But
you
thought
that
to
be
too
great
a
censure
,
You
should
disclaim
him
as
an
Officer
,
when
as
on
an
Officer
there
is
no
such
censure
to
be
inflicted
for
matter
of
Crime
in
his
Office
,
until
it
comes
to
that
height
as
it
deserves
Excommunication
.
And
that
therefore
it
was
violence
in
you
to
be
so
hasty
to
proceed
so
severely
till
he
had
deserved
it
.
1
't
is
true
,
that
simply
disclaiming
an
Officer
(
if
for
insufficiency
)
is
less
than
Excommunication
:
But
then
't
is
not
a
censure
,
for
that
respects
Crime
,
But
to
disclaim
an
Officer
,
in
case
of
Crime
and
Sin
,
is
interpretative
as
much
as
Excommunication
.
For
if
dispensed
according
to
the
word
,
it
should
not
be
done
till
he
were
past
cure
;
and
so
should
be
joyned
,
or
rather
included
,
in
Excommunication
.
2.
The
fault
we
find
lies
in
this
,
that
you
make
this
invention
of
disclaiming
an
Officer
,
a
Church
censure
,
and
so
an
Ordinance
of
God
coming
between
Admonition
and
Excommunication
to
cure
a
man
,
which
we
affirm
you
have
no
warrant
for
:
So
that
though
it
be
a
less
punishment
than
Excommunication
(
if
he
had
deserved
it
)
would
be
,
that
being
a
delivering
up
to
Satan
,
yet
you
must
not
take
on
you
to
invent
other
punishments
,
as
you
are
a
Church
,
than
God
hath
ordained
;
you
have
your
power
,
your
honour
,
your
lives
from
Christ
&
your
punishment
(
as
2
Cor
.
2.
6.
excommunication
is
called
)
from
him
also
.
In
a
Colledge
you
might
invent
twenty
less
punishments
than
expulsion
:
But
in
a
Church
you
must
invent
none
that
God
hath
not
ordained
:
And
you
have
not
the
power
that
mens
Courts
have
of
varying
their
punishments
who
having
Law
to
warrant
them
,
use
less
violence
under
that
consideration
than
you
,
who
have
neither
God's
Law
nor
man's
to
justifie
your
proceeding
herein
:
And
whereas
you
think
because
't
is
a
less
punishment
,
it
may
cure
him
,
and
so
he
should
not
need
Excommunications
.
I
answer
1.
That
which
must
cure
must
have
God's
blessing
and
promise
of
blessing
annexed
,
and
so
be
his
Institution
:
but
that
this
is
such
,
we
desire
a
warrant
.
It
may
cure
him
as
a
Cross
(
as
an
injustice
done
in
a
Civil
Court
may
,
and
an
unlawful
suspension
may
do
the
man
much
good
)
but
that
is
an
accident
,
and
no
warrant
for
you
to
inflict
it
.
Yea
,
2.
What
is
it
in
him
you
would
cure
?
would
you
cure
him
as
an
Officer
?
or
cure
him
as
a
Saint
and
Brother
?
if
as
an
Officer
(
as
would
seem
by
inflicting
punishment
answerable
to
his
sin
,
he
sinning
in
his
Office
you
would
punish
him
in
his
Office
to
cure
him
)
how
improper
a
remedy
is
this
for
his
cure
?
which
casts
him
off
,
destroys
him
as
an
Officer
,
Lames
him
for
use
and
exercise
of
his
Office
puts
him
out
of
it
for
ever
?
Doth
that
Surgeon
cure
a
hand
,
that
in
going
about
to
make
it
sound
,
makes
it
as
an
hand
forever
unuseful
,
though
he
leaves
it
a
member
still
?
Doth
any
man
punish
his
Members
so
for
failing
in
their
Office
?
Will
they
cut
off
till
there
be
no
hope
?
Would
you
cure
him
as
a
Saint
or
Brother
when
you
must
forgoe
that
distinction
of
punishing
him
as
an
Officer
for
Crimes
in
his
Office
,
when
not
as
a
Brother
,
seeing
he
is
considered
by
you
as
a
Brother
in
the
time
of
his
Office
.
And
therefore
ye
are
to
proceed
with
him
for
sins
in
his
Office
,
as
with
a
Brother
,
if
he
have
committed
sins
,
and
use
the
same
means
for
his
cure
that
you
would
do
to
a
Brother
for
his
sins
,
you
must
use
admonition
and
patience
,
till
his
sin
comes
to
that
height
that
it
deserves
casting
off
as
a
Brother
by
Excommunicating
of
him
.
Yea
,
you
ought
to
treat
him
with
more
patience
in
this
kind
than
you
would
do
to
Brother
,
for
he
is
more
.
Entreat
him
as
a
Father
.
2
Reas
.
Your
second
Reason
drawn
from
the
instance
of
Abiashar
,
who
remained
a
member
of
the
Jewish
Church
,
when
put
from
his
Priest-hood
,
the
only
warrant
from
Scripture
you
alledge
,
how
remote
is
it
from
the
case
in
hand
?
For
1.
It
was
not
an
act
of
Ecclesiastical
,
but
Civil
power
,
The
text
says
,
Solomon
thrust
out
Abiathar
from
the
Priest-hood
;
it
was
the
King
did
it
,
1
Kings
2.
27.
And
2.
Not
for
a
sin
in
the
dispensation
of
his
Office
,
but
for
High
Treason
:
So
it
serves
not
your
purpose
at
all
.
3.
For
which
Treason
he
was
a
man
of
Death
,
verse
26.
and
that
he
remained
alive
and
so
in
their
Jewish
Church
,
was
from
the
King's
pardon
,
I
will
not
at
this
time
put
thee
to
death
,
verse
26.
He
only
thrust
him
from
the
Priesthood
,
which
he
forfeited
in
forfeiting
his
life
:
And
so
was
part
of
the
punishment
included
in
that
other
Death
.
Yea
,
4.
It
was
done
to
fulfil
a
particular
word
of
Prophecy
;
and
no
way
as
a
standing
Ordinance
to
cure
him
,
so
,
v.
27.
That
he
might
fulfil
the
word
of
the
Lord
,
which
he
spake
concerning
the
house
of
Eli
.
And
5.
In
respect
to
his
Office
,
Solomon
was
so
far
from
heightening
his
punishment
more
than
to
another
Brother
,
that
he
therefore
spared
his
life
,
because
he
had
born
the
Ark
of
the
Lord
.
Whereas
he
put
Adonijah
and
Joab
to
death
,
being
in
the
same
Treason
with
him
.
Object
.
2.
As
an
Officer
cannot
be
chosen
out
of
the
body
,
being
guilty
of
some
Crimes
,
so
the
same
Crimes
may
be
just
matter
of
displacing
after
his
chosing
.
Answ
.
1.
If
you
have
those
Crimes
,
mentioned
,
1
Tim
.
3.
in
your
Eye
take
them
but
as
eminent
infirmities
that
stand
with
sincerity
,
as
there
the
Apostle
speaks
of
them
,
yet
if
eminent
,
such
an
one
(
if
other
supply
may
be
had
)
is
not
to
be
chosen
;
yet
consider
,
1.
That
those
sins
and
infirmities
there
mentioned
are
not
only
such
as
are
found
in
the
dispensation
of
his
Office
;
but
others
also
,
as
was
said
afore
.
So
that
you
must
say
,
that
,
not
only
for
sins
cleaving
to
his
administration
,
but
of
any
other
kind
he
is
to
be
disclaimed
.
And
2.
Those
infirmities
are
mentioned
as
Rules
for
the
choice
of
Officers
,
not
of
casting
out
one
chosen
,
as
also
to
shew
what
an
one
a
Bishop
ought
to
be
after
choice
,
so
v.
1.
If
a
man
desires
the
Office
of
a
Bishop
:
And
so
is
to
be
chosen
,
let
him
be
blameless
,
and
it
respects
choice
.
So
of
a
Decon
,
v.
10.
Let
him
first
be
proved
,
then
let
him
use
the
Office
of
a
Deacon
.
The
Rule
therefore
respects
choice
,
Chap.
5.
9.
Let
not
a
widow
be
taken
into
the
number
under
threescore
years
,
&c.
still
those
Rules
were
intended
to
direct
choice
.
But
,
if
after
choice
,
these
as
infirmities
were
found
in
them
,
he
says
not
,
they
are
to
be
cast
out
unless
obstinate
,
and
so
it
proves
more
than
an
infirmity
;
so
as
those
places
will
no
way
afford
a
ground
for
this
.
And
for
your
inference
thence
;
That
if
he
may
not
be
chosen
,
being
guilty
of
such
Crimes
as
are
there
mentioned
;
that
therefore
after
choice
,
when
guilty
,
they
are
just
matter
to
cast
him
out
.
The
Answer
is
,
1.
We
grant
it
,
if
obstinacy
be
joined
to
them
,
and
so
he
deserve
Excommunication
:
but
simply
,
the
guilt
of
them
as
infirmities
(
and
they
are
no
more
till
obstinacy
and
impenitency
be
added
to
them
)
is
not
just
matter
to
cast
out
after
choice
and
Ordination
.
2.
If
you
mean
otherwise
,
that
the
sole
guilt
of
them
should
require
it
:
There
is
not
the
same
Reason
for
not
chosing
at
first
and
disclaiming
afterwards
.
There
is
a
vast
difference
to
be
put
.
For
,
1
In
and
before
Choice
there
is
an
arbitrariness
and
freedom
,
and
no
obligation
to
chuse
this
or
that
man
:
But
after
he
is
chosen
and
ordained
,
there
is
an
obligation
by
a
solemn
Covenant
,
the
Covenant
of
God
;
and
by
Ordination
the
separation
of
him
unto
the
service
of
Christ
in
that
Church
.
Hence
therefore
,
because
their
choice
is
an
act
,
wherein
they
are
free
,
and
wherein
they
give
so
great
a
Testimony
to
the
Man
,
to
be
qualified
according
to
the
Apostles
Rules
;
they
become
partakers
of
his
sins
,
if
they
chose
him
with
those
Infirmities
,
and
so
ought
not
to
chuse
him
,
because
it
is
a
sin
.
But
when
he
is
once
chosen
,
and
so
great
a
Covenant
passed
,
and
so
great
an
Ordinance
as
Separation
passed
upon
him
,
then
those
his
Infirmities
(
though
sins
in
him
)
are
not
approved
of
by
you
,
though
you
disclaim
him
not
;
if
you
use
the
means
God
hath
appointed
for
the
cure
of
him
,
which
is
Admonition
with
patience
;
yea
and
by
vertue
of
your
Covenant
you
are
to
bear
with
them
(
if
they
be
but
Infirmities
)
though
in
his
Administration
of
his
Office
,
because
that
Covenant
cannot
be
so
arbitrarily
broken
as
it
was
made
(
as
your
Rule
would
make
it
)
but
binds
,
as
all
other
Covenants
do
,
till
some
other
Rule
warrants
a
disclaim
.
The
same
Rule
for
choosing
and
disclaiming
,
is
not
commensurable
each
to
other
:
Which
2.
Appears
in
this
,
that
not
only
those
crimes
here
mentioned
,
but
some
circumstances
also
,
though
no
crimes
,
are
given
as
Rules
to
divert
from
a
Choice
,
which
yet
by
reason
of
the
Covenant
passed
,
ought
not
to
procure
a
disclaiming
after
Choice
.
For
v.
6.
He
is
not
to
be
one
newly
come
to
the
Faith
;
(
though
never
so
well
Gifted
,
for
that
he
supposeth
,
and
so
in
those
days
it
sometimes
fell
out
through
the
effusion
of
the
Holy
Ghost
at
first
)
lest
he
fall
into
Pride
,
but
if
chosen
once
,
should
that
have
put
him
out
?
Or
if
he
is
one
against
whom
after
he
was
chosen
,
those
without
had
raised
ill
reports
,
should
this
necessitate
a
disclaiming
,
because
this
,
if
it
had
fallen
out
afore
,
should
have
diverted
his
Choice
?
v.
7.
3.
See
this
in
other
Covenants
that
pass
:
Marriage
is
a
Covenant
of
God
,
which
until
made
,
many
infirmities
and
circumstances
,
&c.
may
and
ought
to
divert
one
from
chusing
such
or
such
a
person
,
which
after
cannot
be
a
warrant
for
a
divorce
:
for
it
is
the
Covenant
of
God
.
You
must
divorce
in
no
case
,
but
such
as
God
in
his
Word
gives
power
and
warrant
for
.
4.
See
it
in
another
Instance
more
near
the
case
.
A
private
Christian
,
that
seeks
admission
,
being
found
guilty
of
any
crime
,
without
Repentance
:
The
Rule
for
his
admission
is
,
that
he
must
testifie
Repentance
,
and
so
satisfie
the
Church
of
the
truth
of
his
Grace
and
Repentance
of
those
sins
:
But
if
he
be
once
admitted
,
and
in
Covenant
with
you
,
you
ought
not
presently
to
disclaim
him
as
a
Brother
,
till
he
doth
repent
,
but
to
admonish
him
as
a
Brother
,
2
Thes
.
13.
15.
and
with
patience
bear
with
him
,
using
not
only
one
admonition
,
but
a
second
also
,
ere
you
reject
him
,
Titus
3.
10.
and
this
in
case
of
Heresie
;
the
most
dangerous
of
sins
to
Church-fellowship
,
and
not
indeed
to
reject
,
till
it
comes
to
obstinacy
;
because
now
he
is
in
Covenant
with
you
;
now
the
proportion
as
strongly
holds
between
the
Choice
of
an
Officer
,
and
his
casting
out
as
an
Officer
;
and
the
admission
of
a
Brother
,
and
his
casting
out
as
a
Brother
;
the
Covenant
that
binds
to
the
Officer
,
being
as
strong
as
that
which
binds
unto
a
Brother
.
5.
Upon
commission
of
such
crimes
,
he
is
made
uncapable
for
the
present
of
Choice
(
until
Repentance
)
but
not
so
,
for
the
same
sins
after
Choice
,
unless
you
would
make
him
fall
in
his
Office
,
ipso
facto
,
and
make
him
uncapable
of
admonition
,
&c.
Therefore
there
is
no
way
par
ratio
,
before
and
after
chusing
.
Again
6.
If
a
man
had
been
guilty
of
such
crimes
,
yet
if
he
had
repented
,
he
might
be
chosen
:
Then
especially
after
Choice
,
if
he
be
guilty
of
them
,
upon
Repentance
he
might
be
continued
in
his
Place
;
why
otherwise
would
you
have
received
him
in
again
?
and
for
his
Repentance
,
why
should
not
all
the
same
means
and
patience
be
first
used
,
as
is
used
for
a
Brother's
,
and
so
not
a
casting
off
,
as
there
is
not
the
casting
off
a
Brother
.
Yea
7.
If
an
Officer
should
be
thus
disclaimed
,
he
would
not
be
under
all
those
Ordinances
that
a
Brother
as
a
Brother
is
under
,
but
in
a
worse
case
far
:
For
towards
a
Brother
,
Christ
hath
appointed
admonition
upon
admonition
with
patience
(
till
such
obstinacy
be
added
,
as
it
justly
calls
for
Excommunication
,
which
as
it
were
unwillingly
they
pronounce
upon
him
)
as
means
to
reclaim
him
ere
he
be
renounced
as
a
Brother
;
and
should
it
not
be
thus
to
an
Officer
?
An
Officer
is
capable
of
sin
in
his
Office
,
as
well
as
a
Brother
;
(
for
he
that
is
most
spiritual
may
be
tempted
,
Gal
.
6.
1
,
2.
)
and
so
is
capable
of
reproof
in
his
Office
,
as
well
as
a
Brother
,
Coll
.
4.
17.
Say
to
Archippus
,
fulfil
thy
Ministry
;
and
also
of
publick
rebuke
for
sins
proved
by
two
or
three
Witnesses
that
are
publick
,
1
Tim
.
5.
19
,
20.
For
,
as
appears
by
the
coherence
,
those
Rules
concern
Elders
,
yet
so
as
in
these
proceedings
they
are
to
exercise
not
only
tthe
same
,
but
more
respect
and
patience
than
to
a
Brother
.
For
,
v.
1.
They
are
gentle
unto
him
as
a
Father
;
and
v.
19.
They
are
so
far
from
censuring
him
hastily
,
that
they
are
not
to
receive
an
accusation
,
or
listen
to
it
but
upon
the
Testimony
of
two
or
three
approved
ones
.
Surely
then
the
case
is
evident
,
they
are
,
as
v.
20.
to
rebuke
them
openly
,
but
no
more
:
Till
it
comes
to
Excommunication
,
you
find
not
a
tittle
for
disclaiming
:
Object
.
3.
That
less
admonition
ripens
an
Officers
sin
sooner
than
a
Brother's
,
for
displacing
him
as
an
Officer
.
Answ
.
1.
The
Rules
by
which
you
must
judge
of
the
ripeness
of
his
sin
,
must
be
in
the
Word
;
now
shew
that
the
Limits
of
proceeding
against
an
Officer
,
are
more
strict
than
against
a
Brother
.
2.
't
is
true
,
his
sin
,
is
aggravated
more
,
but
still
not
ripe
for
rejection
,
until
such
impenitency
and
obstinacy
be
added
to
it
,
as
would
procure
Excommunication
.
Last
of
all
,
we
add
this
,
That
if
he
were
obstinate
and
impenitent
in
his
sin
,
and
deserved
Excommunication
,
yet
it
doth
not
appear
that
thereby
he
fell
from
all
future
right
to
his
Office
,
so
as
that
you
are
free
instantly
to
send
for
another
.
From
the
Scripture
we
have
not
learned
,
that
the
Relation
is
utterly
broken
and
made
void
,
as
that
of
a
Brother
is
not
by
Excommunication
:
But
if
upon
that
Ordinance
he
repented
,
as
you
are
bound
to
receive
him
as
a
Brother
,
so
as
your
Officer
again
,
for
you
cannot
shew
a
ground
that
the
one
Relation
should
be
more
evacuated
than
the
other
.
Excommunication
is
not
a
casting
off
but
in
order
to
Repentance
,
which
restores
him
ad
pristinum
statum
,
to
his
former
state
.
CHAP.
XI
.
Of
Anointing
with
Oyl
.
James
5.
14
,
15.
Is
any
sick
among
you
?
let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
,
anointing
him
with
Oyl
in
the
name
of
the
LORD
:
And
the
Prayer
of
Faith
shall
save
the
sick
,
and
the
Lord
shall
raise
him
up
:
And
if
he
have
comitted
sins
they
shall
be
forgiven
him
.
THE
Anointing
spoken
of
in
this
Text
,
is
not
the
Anointing
spoken
of
,
Mark
6.
13.
by
which
the
Apostles
healed
those
that
were
sick
through
a
miraculous
Gift
:
But
it
is
a
standing
Ordinance
to
confirm
the
promise
of
Healing
unto
Church
Members
;
as
will
appear
from
the
following
Arguments
.
1.
The
first
Argument
is
taken
from
what
anointing
with
Oyl
is
here
joyned
with
,
viz.
The
Elders
Prayers
,
which
are
a
standing
Ordinance
to
this
purpose
even
for
the
cure
of
the
sick
.
2.
All
the
Precepts
besides
in
this
Epistle
are
about
things
which
concern
the
Church
for
ever
.
And
that
which
this
Anointing
is
joyned
with
(
namely
,
the
prayer
of
the
Elders
)
is
such
also
.
It
were
strange
therefore
if
this
alone
should
be
extraordinary
.
The
third
Argument
may
be
taken
from
the
Persons
that
are
to
be
sent
for
,
who
have
the
power
to
Administer
it
;
namely
,
the
Elders
of
the
Church
.
1.
It
is
not
said
,
Send
for
Men
who
have
healing
Gifts
,
but
for
Elders
.
2.
Who
were
standing
Officers
,
and
that
,
of
a
Church
which
was
to
continue
.
3.
The
Elders
in
every
Church
had
not
then
such
miraculous
Healing-Gifts
.
4.
The
Gifts
of
Healing
and
those
of
prophecy
,
by
Wisdom
and
Knowledge
,
which
enable
Men
for
Eldership
,
were
in
those
times
variously
dispensed
;
and
not
both
to
the
same
Persons
(
excepting
Extraordinary
Officers
,
as
Apostles
and
Evangelists
)
but
to
one
was
given
the
Gift
of
Healing
,
to
others
a
Word
of
Wisdom
and
Knowledge
,
that
enabled
them
to
be
Elders
,
1
Cor
.
12.
8
,
9
,
11
:
The
third
Argument
is
drawn
from
the
Persons
to
whom
it
was
to
be
Administred
.
1.
They
were
sick
Persons
,
or
infirm
.
If
it
had
been
extraordinary
Healing
,
it
would
have
extended
further
,
even
to
the
blind
,
the
deaf
and
the
dumb
:
but
this
Healing
reacheth
only
to
these
who
were
sick
of
Diseases
curable
,
it
being
no
miraculous
Ordinance
.
2.
They
were
members
of
the
Church
,
not
unbelievers
;
for
the
expression
is
,
If
any
be
sick
among
you
:
And
therefore
the
Elders
of
that
Church
are
to
be
sent
for
.
Now
Miraculous
Healing
did
,
1.
Extend
to
all
sorts
,
Unbelievers
as
well
as
Believers
.
Yea
,
2.
To
them
chiefly
,
as
all
miracles
did
,
as
1
Cor
.
14.
22.
it
is
said
of
Tongues
.
Therefore
,
3.
The
Apostles
themselves
who
had
Gifts
of
Healing
,
seldom
wrought
any
cure
upon
Believers
that
were
sick
:
So
Paul
did
not
heal
Epaphroditus
,
Philem
.
1.
2.
The
fourth
Argument
may
be
taken
from
the
generality
of
the
extent
of
this
Ordinance
,
even
to
all
persons
in
a
Church
.
(
If
any
among
you
be
sick
)
which
argues
it
not
to
be
extraordinary
,
For
when
any
was
healed
by
an
extraordinary
Gift
,
it
was
by
a
Faith
of
Miracles
concurring
;
which
was
never
general
,
to
heal
any
,
or
all
,
but
particular
,
reaching
only
to
such
a
Person
as
God
would
heal
,
and
who
was
presented
,
and
his
Faith
stirred
up
.
There
was
no
Universal
Rule
given
for
extraordinary
Healings
.
The
fifth
Argument
is
taken
from
the
Means
commanded
upon
all
such
occasions
,
which
generally
is
Oyl
.
Now
the
extraordinary
Gift
of
Healing
was
not
confined
to
Oyl
,
but
might
be
applied
without
means
.
It
had
been
enough
to
have
said
,
Rise
and
walk
.
So
likewise
some
were
extraordinarily
healed
by
other
means
,
as
Napkins
,
the
Apostles
shadow
,
&c.
6.
Another
Argument
may
be
taken
from
the
generality
of
the
Command
,
which
enjoins
every
one
that
is
sick
to
send
and
seek
out
for
this
cure
.
Now
if
extraordinary
Gifts
were
meant
,
then
in
those
times
Men
should
not
have
died
;
For
extraordinary
Gifts
of
Healing
failed
not
to
effect
the
cure
where
there
was
a
Warrant
to
apply
them
,
as
here
there
is
unto
any
.
Every
one
is
to
send
,
and
they
are
to
come
and
anoint
every
one
.
It
is
therefore
intended
as
an
Ordinance
to
confirm
the
promise
of
Health
unto
Church-Members
,
for
the
words
of
the
text
are
,
They
shall
be
healed
.
And
because
his
promise
to
dispense
this
outward
mercy
is
not
absolute
,
but
indefinite
,
therefore
the
Seal
is
to
be
taken
as
such
also
.
For
this
Seal
is
to
confirm
Faith
,
and
Faith
is
to
be
answerable
to
the
promise
,
and
the
Seal
to
both
.
And
yet
it
is
of
use
;
for
though
this
Seal
assures
not
the
party
unto
whom
it
is
applied
,
that
he
shall
be
healed
;
yet
it
gives
a
more
certain
evidence
of
God's
seriousness
and
faithful
care
over
the
Bodies
of
his
Saints
,
to
preserve
them
in
Sickness
,
than
to
conser
on
them
any
other
outward
Mercy
:
their
bodies
being
most
dear
to
him
,
next
their
Souls
,
and
their
lives
precious
in
his
sight
,
and
it
being
one
of
his
attributes
,
to
be
the
God
that
heals
them
;
he
therefore
hath
shewn
and
confirmed
that
this
is
so
,
by
a
Seal
annexed
to
the
Promise
of
Healing
,
when
he
hath
annexed
a
Seal
to
no
other
outward
Mercy
:
So
that
it
Seals
up
to
our
Faith
,
the
certainty
and
faithfulness
of
that
promise
it self
in
its
indefiniteness
,
though
not
of
the
infallible
fulfilling
it
unto
this
or
that
party
,
yet
so
as
to
raise
the
heart
of
every
one
.
Object
.
1.
This
is
to
make
more
Sacraments
than
two
.
Answ
.
There
are
no
more
than
two
Seals
of
the
Covenant
of
Grace
:
But
for
other
ends
,
and
to
seal
other
Promises
,
there
may
be
more
.
As
that
of
the
Rainbow
is
in
force
unto
this
day
,
to
confirm
the
not
destroying
the
World
by
Water
.
Object
.
2.
But
this
Seal
is
for
remission
of
sins
,
as
it
was
then
used
;
for
it
follows
in
the
Text
,
They
have
committed
sins
,
they
shall
be
forgiven
,
and
so
there
was
an
extraordinary
Healing
,
at
which
their
Souls
were
often
converted
.
Answ
.
The
Remission
of
sins
there
spoken
of
,
is
not
that
general
and
eternal
forgiveness
of
all
sins
promised
in
the
Covenant
of
Grace
;
nor
is
this
the
Sacrament
of
such
a
Remission
;
but
of
the
Remission
and
taking
off
of
that
Temporary
guilt
which
might
be
in
any
particular
sins
committed
by
the
persons
provoking
God
to
lay
that
sickness
upon
them
.
Which
is
evident
from
the
Apostles
speaking
Hypothetically
,
If
he
have
committed
sins
;
which
argues
it
not
meant
of
the
general
forgiveness
;
for
then
there
were
no
if
to
come
in
:
it
being
certain
,
that
all
sick
persons
whatever
have
in
that
sense
sinned
.
All
have
sinned
;
and
he
that
says
he
hath
no
sin
,
deceiveth
himself
.
The
meaning
therefore
is
,
That
if
there
be
any
special
sin
,
the
Temporal
Guilt
whereof
hath
,
in
a
particular
manner
,
provoked
God
to
lay
this
sickness
on
him
,
it
shall
be
remitted
And
so
forgiveness
here
is
but
the
removal
of
that
guilt
considered
as
in
order
to
this
Punishment
.
And
thus
it
is
taken
,
Psa
.
78.
38.
He
forgave
their
Iniquity
,
and
destroyed
them
not
.
And
so
,
that
it
should
be
a
Seal
of
such
a
forgiveness
,
and
of
the
promise
of
being
restored
,
is
but
to
be
a
Seal
of
an
outward
temporary
mercy
,
and
so
,
not
at
all
of
the
Covenant
of
Grace
.
Object
.
3.
But
all
Sacraments
,
being
Seals
,
are
annexed
to
absolute
Promises
;
and
when
rightly
used
in
Faith
,
have
certainly
their
effect
:
But
so
this
hath
not
;
for
then
none
should
die
that
in
Faith
do
use
it
.
Answ
.
True
;
All
Sacraments
of
the
Covenant
of
Grace
are
such
,
and
the
Promises
to
which
they
are
annexed
are
such
;
and
God
hath
annexed
a
Seal
to
assure
our
Faith
,
and
hope
of
the
fulfilling
of
Spiritual
Promises
,
rather
than
of
any
other
outward
Mercy
,
but
yet
he
may
have
appointed
a
Seal
for
the
confirmation
of
our
Faith
as
to
the
Performance
of
them
too
.
And
of
this
nature
is
that
other
Ordinance
,
namely
,
Imposition
of
hands
,
for
encrease
of
Gifts
;
Not
that
always
,
when
rightly
used
in
Faith
,
it
hath
its
effect
infallibly
;
But
it
is
a
Means
appointed
to
convey
the
blessing
▪
and
confirms
the
Promise
of
giving
Gifts
to
Men
,
which
yet
is
but
indefinitely
performed
,
as
being
of
God's
good
pleasure
.
Yea
,
one
end
of
this
Ordinance
of
anointing
with
Oyl
(
when
ever
in
use
)
is
here
made
but
indefinite
,
and
with
a
supposition
,
If
he
hath
committed
sins
:
That
is
,
in
case
he
hath
.
And
so
it
may
be
administred
to
this
or
that
person
with
a
supposition
,
if
he
be
one
of
those
(
as
he
may
be
)
unto
whom
the
Promise
belongs
.
Object
.
4.
That
anointing
,
Mark
6.
and
so
,
healing
,
was
extraordinary
:
and
how
can
this
here
be
then
an
Ordinary
Ordinance
,
unless
the
same
gift
were
continued
now
?
Answ
.
So
Imposition
of
hands
did
in
the
Primitive
Times
serve
extraordinarily
to
convey
extraordinary
Gifts
of
the
Holy
Ghost
:
Yet
was
it
ordained
to
serve
as
an
Ordinance
of
Encreasing
Gifts
,
unto
the
Worlds
end
;
And
why
may
not
this
be
so
converted
also
?
Object
.
5.
This
gives
countenance
unto
the
Papists
Extreme
Unction
,
and
condemns
the
Reformed
Churches
for
rejecting
it
.
Ans.
1.
The
Church
of
Rome
retains
almost
all
Ordinances
;
only
she
hath
perverted
them
.
As
she
hath
perverted
this
from
being
an
Ordinance
of
restoring
Health
,
and
forgiving
the
Temporary
Guilt
of
particular
sins
provoking
God
to
that
Judgment
,
to
become
a
Sacrament
of
Justification
and
forgiveness
of
all
sins
,
and
so
,
a
Seal
of
the
Covenant
of
Grace
;
and
that
not
for
the
sick
,
but
for
all
dying
persons
,
when
past
recovery
,
in
which
case
it
should
not
be
used
.
Now
,
2.
The
Reformed
Churches
,
seeing
that
such
a
Sacrament
could
not
be
,
and
that
this
must
needs
be
a
perversion
of
it
,
did
justly
reject
it
as
they
used
it
:
Only
in
rejecting
it
(
as
in
some
other
things
)
they
went
too
far
,
even
denying
it
to
have
that
use
of
restoring
the
sick
,
as
a
Seal
of
the
promise
,
and
an
indefinite
means
to
convey
that
blessing
,
which
God
in
mercy
hath
appointed
it
to
be
.
Use
1.
We
see
here
God's
care
over
our
Bodies
,
as
well
as
over
our
Souls
,
in
Instituting
an
Ordinance
for
Sickness
and
restoring
to
Health
;
and
his
full
provision
by
Ordinances
for
every
Thing
,
and
every
Condition
.
Use
2.
See
also
God's
especial
Hand
in
that
Mercy
of
restoring
his
Children
unto
Health
,
and
of
blessing
Physick
and
Means
unto
them
,
rather
than
to
Unbelievers
;
though
it
be
but
a
common
Mercy
.
And
therefore
believers
should
exercise
a
special
Faith
and
dependance
in
the
use
of
the
means
for
recovery
,
beyond
what
ordinarily
they
use
in
other
means
for
other
outward
Mercies
.
Use
3.
We
should
raise
our
Faith
up
to
God
with
more
hope
as
to
this
mercy
,
than
about
any
other
outward
Mercies
;
for
the
promise
of
this
hath
a
special
Seal
.
Use
4.
We
may
infer
,
that
God
doth
afflict
with
sickness
for
particular
sins
.
Use
5.
We
may
infer
,
that
yet
he
doth
not
always
do
so
,
therefore
an
if
is
put
in
,
If
he
have
committed
sins
.
Use
6.
From
hence
a
proof
may
be
fetcht
,
that
Elders
only
should
administer
Sacraments
;
as
here
they
only
are
to
anoint
.
And
if
the
lesser
Sacrament
be
appropriated
to
them
,
then
the
greater
much
more
.
Use
7.
It
should
be
one
ground
of
further
honouring
Elders
,
that
God
hath
made
them
means
of
conveying
health
,
as
well
to
our
Bodies
as
our
Souls
.
So
that
if
Physicians
be
to
be
honoured
(
as
you
have
it
in
Eccles
.
)
then
they
much
more
,
even
with
a
double
honour
.
Use
8.
We
may
infer
,
that
it
is
not
necessary
that
all
the
Church
should
be
present
.
The
Elders
only
are
to
be
sent
for
,
since
such
Rules
are
given
by
the
Apostle
,
as
may
suit
all
Churches
in
all
Circumstances
;
But
now
the
Church
may
consist
of
so
many
,
that
all
the
members
cannot
meet
without
inconvenience
to
the
sick
Party
;
And
the
Persons
sick
may
be
so
many
,
that
the
Church
cannot
meet
so
often
;
The
Elders
therefore
are
set
apart
for
the
purpose
,
and
may
,
and
ought
,
to
attend
all
such
occasions
.
Use
9.
Yet
the
Elders
must
be
sent
for
by
the
Parties
;
and
that
whilst
there
is
hope
of
recovery
,
and
not
when
they
are
a
dying
.
Use
10.
Take
notice
here
of
the
Priviledge
of
Church
Members
above
other
Believers
.
If
any
among
you
,
that
is
,
of
a
Church
:
and
therefore
it
follows
,
send
for
the
Elders
of
the
Church
.
If
thou
beest
out
of
Church-Fellowship
,
and
fallest
sick
,
thou
wantest
one
Ordinance
of
recovery
which
a
Church-member
hath
,
and
unto
which
there
is
both
a
Promise
and
a
Seal
annexed
.
The
Toleration
and
Liberty
of
Conscience
which
we
desire
is
,
that
we
may
not
be
forced
to
communicate
as
Members
in
these
Parishes
where
we
dwell
,
but
may
have
liberty
to
have
Congregations
of
such
persons
who
give
good
testimony
of
their
godliness
and
peaceableness
,
and
yet
out
of
tenderness
of
Conscience
,
cannot
communicate
in
their
Parishes
,
but
do
voluntarily
offer
themselves
to
joyn
in
such
Congregations
;
which
how
it
may
best
stand
with
the
peace
of
the
Kingdom
,
we
humbly
leave
to
the
consideration
of
the
Magistrate
.
This
is
our
request
;
The
first
part
whereof
,
viz.
That
we
may
not
be
forced
to
communicate
as
Members
in
those
Parishes
where
we
dwell
▪
was
in
effect
granted
by
the
Sub-Committee
of
Divines
,
and
therefore
we
dispute
it
not
.
The
other
part
,
That
we
may
have
liberty
to
have
Congregations
,
being
denied
us
as
unlawful
for
the
Magistrate
to
grant
,
we
humbly
offer
the
considerations
which
follow
.
CHAP.
XII
.
Of
the
lawfulness
of
Gathering
Churches
out
of
other
Churches
.
How
if
rightly
stated
it
is
not
a
Separation
.
That
the
Christian
Magistrate
may
lawfully
tolerate
such
Churches
.
THAT
the
lawfulness
of
this
our
desire
to
be
indulged
us
by
the
State
,
may
appear
,
we
humbly
present
these
two
things
.
-
1.
The
Principles
upon
which
our selves
do
go
in
this
desire
.
-
2.
The
Reasons
upon
which
the
State
may
indulge
it
unto
us
.
1.
It
is
not
a
separation
as
from
no
Churches
,
but
a
secession
as
from
such
Churches
as
we
cannot
,
as
our
Judgment
stands
,
with
a
good
Conscience
continue
Members
in
,
and
wherein
by
reason
thereof
,
we
should
want
the
enjoyment
of
the
Lord's
Supper
and
other
Ordinances
.
And
we
desire
that
this
profession
of
ours
not
to
continue
Members
,
may
be
but
as
charitably
interpreted
,
as
our
Presbyterian
Brethren
would
desire
that
their
profession
in
one
of
their
Petitions
should
be
,
wherein
they
profess
that
they
cannot
with
a
good
Conscience
continue
to
officiate
in
the
Administration
of
the
Lord's
Supper
as
Pastors
in
their
Congregations
,
whilst
no
further
power
for
Suspension
of
persons
who
appear
unto
them
scandalous
,
from
the
Sacrament
,
is
given
them
;
and
that
they
shall
in
Conscience
be
enforced
to
lay
down
their
Ministries
;
and
many
of
them
in
private
and
in
publick
have
said
,
that
they
must
turn
Independents
.
Now
as
to
them
and
their
Consciences
as
Ministers
,
such
an
evil
doth
arise
as
would
make
them
lay
down
their
Ministers
;
so
to
us
,
as
Members
,
there
ariseth
so
much
as
causeth
us
not
to
renounce
,
but
to
withdraw
from
present
Communion
.
The
same
kind
of
Principle
that
they
now
go
upon
,
did
we
go
upon
,
in
withdrawing
from
our
Parishes
,
which
Principle
they
now
hold
forth
,
to
persuade
a
yielding
by
this
State
unto
that
Rule
they
have
presented
to
them
.
2.
It
is
not
a
gathering
of
Churches
out
of
Churches
,
as
it
hath
been
interpreted
;
which
imports
,
1.
An
activeness
to
persuade
men
from
their
Churches
,
and
to
gain
Proselites
by
all
ways
of
industry
,
which
the
State
may
put
restraint
upon
.
2.
It
imports
a
rending
them
from
those
Churches
,
whilst
there
yet
remains
an
obligation
to
continue
in
them
,
and
to
remain
Members
of
those
Churches
;
but
such
a
rending
we
acknowledge
to
be
unlawful
.
But
we
desire
in
the
behalf
of
those
that
are
scrupled
in
Communion
with
their
Churches
,
and
whose
Consciences
their
Ministers
cannot
satisfie
,
and
whom
in
that
case
they
ought
not
for
ever
to
retain
among
them
without
Ordinances
,
nor
upon
whom
in
such
a
case
an
indissoluble
obligation
lieth
;
we
desire
that
these
,
rather
than
they
,
that
remain
out
of
Ordinances
,
may
be
gathered
into
new
Churches
;
and
such
Churches
,
wherein
they
may
enjoy
for
substance
the
same
Ordinances
,
and
the
same
means
of
Edification
,
as
will
save
them
,
and
build
them
up
to
life
eternal
,
as
well
as
in
the
Parish
Churches
,
others
of
the
Saints
of
God
,
who
can
and
do
communicate
therein
,
do
enjoy
them
;
we
may
as
well
build
up
such
Congregational
Churches
,
as
the
Reformed
Churches
have
built
up
their
several
Members
amongst
them
,
though
differing
each
from
other
;
as
in
England
under
Episcopacy
,
and
without
power
given
to
Ministers
to
cast
out
the
scandalous
;
and
as
those
in
Scotland
,
or
Holland
,
or
the
Lutheran
Churches
.
3.
This
is
not
to
set
up
one
Church
against
another
,
Altare
versus
,
Altar
against
Altar
,
but
one
Sister-Church
by
another
,
as
the
Dutch
and
French
Churches
in
England
are
and
have
been
unto
the
Churches
of
England
,
and
the
Parishes
thereof
;
and
this
for
the
common
edification
of
all
sorts
of
Saints
,
and
the
whole
Mystical
Body
of
Christ
,
who
otherwise
are
kept
divided
from
Christ
in
his
greatest
Ordinances
,
and
exasperated
more
one
against
another
.
Now
that
this
forbearance
or
indulgence
of
liberty
from
the
common
Rule
establisht
,
and
hitherto
continued
in
this
Church
of
England
,
may
without
sin
by
the
Magistrate
(
of
whom
we
humbly
seek
it
)
be
granted
to
us
,
we
humbly
present
this
general
Reason
.
That
which
is
not
unlawful
,
nor
contrary
to
the
Word
of
God
for
the
Magistrates
of
this
Kingdom
(
who
have
put
this
Case
to
us
)
to
allow
;
nor
destructive
to
the
Peace
of
the
Kingdom
,
this
the
Magistrates
of
this
Kingdom
may
allow
to
us
without
sin
.
But
this
Request
of
ours
is
such
.
The
Proposition
in
it self
is
clear
,
and
the
Parliaments
willingness
to
do
it
,
they
have
expressed
in
their
own
Ordinance
.
1.
I
shall
prove
that
it
is
not
unlawful
,
nor
contrary
to
the
Word
of
God
,
for
the
Magistrates
of
this
Kingdom
to
allow
the
Liberty
which
we
request
.
The
contrariety
to
the
Word
of
God
for
the
Magistrate
to
grant
this
,
must
necessarily
lie
in
one
of
these
two
things
,
or
both
;
either
that
it
is
so
as
to
the
Magistrate's
Judgment
,
who
hath
established
the
Rule
of
Communion
,
or
else
that
in
the
verity
and
truth
of
the
thing
it self
,
the
nature
of
the
Rule
by
him
establish'd
,
is
such
as
is
immutably
commanded
by
God
in
his
Word
,
and
a
command
also
of
that
high
nature
,
as
that
it
is
not
lawful
for
him
to
grant
this
Indulgence
of
swerving
from
it
.
That
in
either
of
these
cases
it
would
be
unlawful
to
him
,
we
do
acknowledge
.
And
look
by
how
many
degrees
this
Request
of
ours
falls
short
of
such
an
height
of
contrariety
as
this
is
,
either
in
the
Magistrate's
Conscience
,
or
in
the
thing
it self
,
so
many
grounds
and
degrees
of
safety
,
as
well
as
simple
lawfulness
there
is
as
to
the
Magistrate's
Conscience
herein
to
grant
it
.
1.
If
to
the
Magistrate's
Conscience
and
Judgment
,
the
Rule
should
in
that
wherein
we
desire
a
Liberty
,
be
prudential
and
humani
juris
,
of
humane
right
,
though
about
spiritual
things
,
which
himself
may
vary
and
alter
as
may
suit
best
for
the
Subjects
of
this
Kingdom
;
then
he
may
lawfully
grant
us
this
Liberty
;
for
Quicunque
potest
Legem
condere
,
potest
etiam
Privilegium
concedere
,
Whoever
may
make
a
Law
,
may
also
grant
a
Priviledge
,
whereof
this
reason
is
given
,
Privilegium
est
Lex
privata
quaedam
,
ergo
ab
eo
maxime
dari
potest
,
qui
potest
Legem
universalem
condere
.
A
Priviledge
is
a
certain
private
Law
,
and
therefore
it
may
chiefly
be
given
by
him
,
who
can
make
the
Universal
Law
.
This
(
as
becomes
us
)
we
humbly
leave
to
the
Judgment
and
Conscience
of
the
Magistrate
himself
;
yet
withal
humbly
propound
these
considerations
.
The
unlawfulness
of
granting
this
(
as
to
the
Magistrate's
Conscience
)
must
be
either
in
respect
to
the
Terminus
a
quo
,
or
ad
quem
;
that
is
,
either
in
regard
of
the
leaving
the
Parish-Churches
wherein
men
scrupled
do
live
,
or
in
the
setting
up
distinct
Churches
from
them
:
For
of
these
two
parts
only
is
what
we
desire
made
up
of
.
1.
As
to
the
first
;
The
obligation
for
men
that
dwell
in
the
Precincts
of
a
Parish
cannot
be
such
,
as
that
it
should
be
unlawful
for
the
Magistrate
to
give
allowance
,
for
men
dwelling
in
Parishes
,
to
be
of
another
Church
than
that
in
that
Parish
:
For
the
bounding
of
Parishes
in
this
Kingdom
,
after
the
manner
that
now
they
are
,
was
by
a
prudential
Law
,
and
therefore
being
the
Magistrate's
own
Ordinance
,
it
may
be
by
him
dispensed
with
.
And
although
that
now
de
facto
,
and
thorough
long
continuance
,
Churches
by
this
Ordinance
have
been
formed
up
in
Parishes
,
and
that
those
men
that
desire
this
Liberty
,
have
been
Members
of
some
Church
therein
;
yet
it
is
not
unlawful
for
the
Magistrate
to
give
them
leave
to
cease
to
be
Members
of
those
Churches
,
and
retain
their
dwellings
,
and
to
become
Members
of
some
distinct
Church
collected
out
of
many
Parishes
.
For
,
1.
The
Magistrate
might
permit
the
People
of
this
Kingdom
to
be
cast
generally
into
Churches
otherwise
bounded
,
without
sin
,
and
therefore
may
allow
and
permit
particular
Members
who
are
scrupled
,
to
cease
to
be
Members
of
the
Parish-Churches
they
are
and
were
in
:
For
otherwise
this
form
of
Parishes
,
now
there
is
a
Church-State
in
them
,
is
by
reason
of
that
State
,
as
it
were
consecrated
,
and
so
exempted
from
all
alteration
by
the
Magistrate
or
themselves
.
2.
The
late
Ordinance
seems
to
permit
as
much
as
we
have
said
to
the
Servants
and
Retinue
of
the
King
,
his
Children
,
and
Noblemen
.
3.
Nor
is
this
unlawful
to
the
Magistrates
Conscience
in
respect
of
the
Terminus
ad
quem
,
viz.
to
permit
setting
up
new
Churches
of
men
having
left
the
Churches
they
were
in
;
For
,
1.
If
it
were
so
,
then
they
cannot
Erect
by
their
Authority
in
this
Kingdom
any
new
Church
:
But
this
they
have
done
;
as
for
instance
,
Covent
Garden
,
and
the
Inns
of
Court
,
authorizing
them
for
all
Ordinances
of
Worship
and
Government
,
though
the
most
,
or
many
of
the
Members
came
up
out
of
several
other
Parishes
throughout
the
whole
Kingdom
:
And
such
is
the
case
likewise
of
the
King's
Houshold
and
Noblemens
Families
,
instanced
in
before
:
Besides
,
might
not
the
Magistrate
give
leave
to
any
company
of
true
Worshippers
of
God
to
set
up
a
new
Church
,
if
they
removed
their
dwellings
and
made
a
new
Parish
,
even
as
lawfully
as
to
grant
a
new
Corporation
?
Obj.
1.
But
it
may
be
objected
,
That
the
sin
lies
in
neither
of
these
,
but
in
permitting
men
to
set
up
Churches
of
another
Constitution
and
Government
from
what
is
Established
by
the
Rule
.
Ans.
1.
We
reply
,
That
we
do
not
set
up
Churches
of
another
Constitution
,
having
the
same
Ordinances
for
substance
as
the
Churches
have
which
we
leave
,
and
not
taking
in
any
Members
but
whom
our
Brethren
may
,
or
will
acknowledge
meet
to
be
Members
of
Churches
,
such
as
are
Saints
and
truly
godly
,
though
of
differing
Judgment
from
them
.
And
as
for
Presbyterial
Government
,
there
are
none
,
nay
not
those
that
hold
it
to
be
by
Divine
Right
,
who
judge
that
it
is
of
the
Essence
and
Constitution
of
a
Church
,
though
a
necessary
Ordinance
therein
,
for
the
preserving
of
it
pure
.
Ans.
2.
But
2.
If
you
will
suppose
that
Differences
in
the
framing
of
Churches
should
make
them
of
another
Constitution
,
yet
the
Magistrate
might
permit
them
:
For
,
1.
This
State
did
permit
the
Dutch
and
French
Churches
,
when
of
a
differing
,
if
not
of
as
differing
a
Constitution
(
in
these
respects
)
from
the
Churches
amongst
us
then
,
as
these
of
ours
,
which
we
desire
,
are
now
,
who
yet
in
continuance
of
time
were
become
as
Natives
,
and
understood
our
Tongue
.
The
Bishops
,
when
they
would
have
reduced
them
unto
their
Government
,
urged
this
very
thing
,
and
yet
prevailed
not
in
it
,
in
the
worst
times
.
Again
,
2.
If
a
company
of
Scotch-men
inhabiting
among
us
,
scrupling
kneeling
,
and
the
Government
by
Bishops
,
&c.
had
then
petitioned
our
State
,
as
was
in
Consultation
,
to
have
Churches
according
to
their
Order
and
Constitution
;
might
not
our
State
then
have
permitted
them
?
Obj.
2.
It
may
be
objected
,
That
though
it
were
lawful
for
the
Magistrate
to
permit
leaving
or
removing
from
these
Churches
,
and
to
set
up
new
and
distinct
Churches
simply
considered
;
yet
the
ground
and
principle
upon
which
we
do
it
is
unlawful
,
because
we
leave
those
Churches
upon
an
Errour
,
viz.
that
we
cannot
without
sin
communicate
in
them
,
&c.
and
so
to
permit
them
upon
this
Errour
is
unlawful
for
the
Magistrate
to
do
.
Ans.
1.
We
reply
,
1.
The
Magistrates
Conscience
need
not
be
scrupled
to
permit
what
is
in
it self
in
the
outward
Act
,
warrantable
,
to
them
that
yet
do
it
out
of
an
erring
Conscience
.
We
have
all
in
the
Assembly
professed
,
that
if
we
could
agree
in
the
same
practices
,
though
upon
differing
Principles
,
which
were
openly
professed
(
whereof
the
one
or
the
other
must
be
an
Errour
)
yet
we
would
not
only
permit
th●s
,
but
rejoyce
in
it
.
Magistrates
in
such
cases
when
the
outward
Act
is
lawful
,
and
disturbs
not
the
outward
Peace
,
enquire
not
into
Principles
:
The
Apostles
themselves
rejoyced
in
Christ
Preached
,
though
they
allowed
not
the
Principles
of
all
that
Preached
him
;
If
Christ
be
Preached
out
of
envy
,
yet
I
will
rejoyce
,
says
the
Apostle
;
yea
perhaps
it
will
appear
if
it
shall
come
to
be
debated
,
that
the
Magistrate
may
tollerate
an
outward
Act
,
which
is
evil
as
to
his
Conscience
,
as
well
as
an
Act
,
which
outwardly
may
be
good
,
only
the
Principle
being
erroneous
:
And
that
he
may
do
this
,
when
there
is
not
only
an
erroneous
Principle
,
but
an
hardness
of
heart
in
men
that
desire
it
of
the
Magistrate
;
for
so
Moses
did
in
the
case
of
Polygamy
,
and
that
for
the
hardness
of
the
Jews
hearts
.
2.
This
ground
would
utterly
make
void
the
Ordinance
of
Parliament
concerning
us
,
in
that
last
part
of
it
:
For
when
the
Honourable
Houses
did
put
it
to
our
consideration
,
how
far
tender
Consciences
that
come
not
up
to
the
Rule
,
may
be
born
withal
,
they
judging
their
own
Rule
to
be
lawful
,
must
needs
suppose
all
those
tender
Consciences
that
could
not
come
up
to
it
,
to
be
in
an
errour
;
and
so
far
judge
their
practice
to
be
unlawful
,
and
yet
are
willing
to
indulge
some
practices
to
them
,
notwithstanding
this
erring
Conscience
.
And
therefore
the
Magistrate
in
Conscience
may
indulge
this
to
us
,
unless
it
can
be
demonstrated
by
our
Brethren
,
that
there
is
such
a
peculiar
sinfulness
in
this
Principle
in
its
contrariety
to
the
Rule
,
as
the
Magistrate
cannot
indulge
it
of
all
other
.
3.
This
ground
will
put
an
impossibility
upon
the
Magistrate
(
if
differing
in
Judgment
about
Church-Government
,
&c.
from
our
Brethrens
Principles
)
ever
to
grant
them
by
way
of
Indulgence
,
much
lest
to
Establish
by
a
Law
what
they
have
so
earnestly
sought
:
Nor
indeed
can
our
Brethren
(
if
they
be
of
this
Opinion
)
petition
the
Magistrate
for
this
.
For
instance
;
our
Brethren
have
desired
power
of
judging
of
scandal
for
Suspension
,
to
be
lodged
in
the
Elderships
,
as
that
which
belongs
to
them
Jure
Divino
;
if
the
Honourable
Houses
be
never
convinced
in
their
Consciences
,
but
do
judge
those
that
request
it
,
upon
this
ground
,
to
be
in
an
errour
,
then
they
can
never
so
much
as
indulge
this
to
them
,
much
less
by
an
Authoritative
Law
give
forth
this
Jurisdiction
to
them
over
the
Subjects
of
this
Kingdom
.
This
Principle
,
besides
what
other
Reasons
the
Honourable
Houses
have
had
,
will
teach
them
to
deny
it
.
And
then
because
some
,
or
perhaps
most
of
our
Brethren
hold
National
and
Provincial
Assemblies
,
to
be
Divino
Juro
,
and
thereby
do
challenge
a
power
of
Judicature
and
Jurisdiction
over
all
mens
Consciences
,
yea
,
over
that
of
the
Supreme
Magistrates
,
in
matters
which
they
shall
discern
to
be
scandalous
and
unchristian
,
and
the
Magistrate
withal
,
thinks
this
Principle
to
be
,
not
only
an
Errour
,
but
of
as
much
danger
to
his
Authority
,
as
what
this
of
ours
can
be
pretended
to
be
in
the
Church
,
the
Magistrate
hereby
will
be
constrained
to
undo
(
upon
the
discovery
of
this
Principle
)
what
he
hath
set
up
.
Yea
and
further
,
it
is
a
Principle
of
many
of
our
Brethren
,
that
the
Church
Universal
is
a
Politique
Body
in
the
whole
,
and
the
parts
of
it
Jure
Divino
,
and
that
every
Elder
is
an
Elder
of
the
Church
Universal
,
and
so
may
and
ought
to
unite
into
general
Councils
with
the
same
right
of
Jurisdiction
that
National
or
Congregational
Assemblies
have
.
The
Supreme
Magistrates
of
Europe
judging
this
an
Errour
(
as
they
well
may
,
and
yet
these
are
the
Principles
of
many
of
our
Presbyterian
Brethren
,
if
not
of
the
most
)
they
are
taught
hereby
,
not
to
grant
the
Presbyterial
Government
,
the
Principles
whereof
tend
to
this
,
even
the
setting
up
a
Body
of
Elders
invested
with
Ecclesiastical
Jurisdiction
,
unto
which
Divino
Jure
all
Churches
and
Christian
Subjects
and
Kingdoms
must
be
subject
,
and
so
a
Forreign
Power
Ecclesiastical
is
set
over
all
Kingdoms
,
in
an
Aristocratical
way
of
Government
,
as
was
the
Pope
in
a
Monarchical
way
,
though
with
this
difference
,
that
there
is
a
renouncing
of
Infallibility
in
the
one
,
but
a
requiring
subjection
upon
pain
of
Excommunication
in
both
.
This
may
suffice
touching
the
Magistrates
Conscience
in
relation
to
what
may
be
supposed
his
Principles
and
Practices
.
Next
we
come
to
the
Nature
of
the
Rule
of
Institution
it self
,
which
Christ
hath
laid
upon
Members
of
Churches
in
respect
of
departing
from
other
Churches
,
and
setting
up
new
.
The
obligation
(
say
we
)
laid
by
Christ
in
this
respect
,
is
not
such
,
but
that
the
Magistrate
may
permit
it
with
a
good
Conscience
.
The
lawfulness
or
unlawfulness
hereof
(
if
it
be
said
to
lie
in
respect
to
Christ's
Rule
of
Institution
)
must
accordingly
be
measured
by
what
in
the
Rule
given
by
Christ
is
by
Institution
and
also
by
considering
what
sort
of
Institution
and
Obligation
it
is
,
whether
it
be
such
as
the
Magistrate
cannot
dispense
withal
without
sin
.
Let
us
therefore
consider
the
Nature
of
the
Rule
.
1.
It
may
be
taken
for
granted
by
the
Magistrate
(
as
it
is
acknowledged
by
us
)
that
Church-Fellowship
is
by
the
Institution
of
Christ
;
so
as
both
every
Believer
is
obliged
to
be
of
some
Church
,
where
he
may
enjoy
Ordinances
;
as
also
that
the
Churches
themselves
,
the
Seat
of
Ordinances
are
setled
by
a
Divine
Right
authorizing
of
them
;
and
further
,
that
whilst
any
one
doth
continue
a
Member
of
any
particular
Church
,
he
is
so
long
obliged
to
the
Duties
to
be
performed
by
Members
therein
.
Yet
2.
The
unlawfulness
of
leaving
this
or
that
Church
,
and
gathering
new
(
which
is
the
thing
controverted
)
depends
upon
a
further
thing
,
namely
,
what
,
and
how
great
(
and
that
by
Institution
)
the
obligation
of
Members
is
to
particular
Churches
,
whereof
they
are
Members
;
As
if
the
Question
were
,
Whether
it
were
lawful
for
the
Magistrate
to
tollerate
Divorces
and
a
Marriage
with
another
;
the
measure
and
proportion
of
the
unlawfulness
or
lawfulness
hereof
to
him
,
must
be
fetcht
from
the
nature
of
the
Obligation
and
Tye
which
in
Marriages
God
hath
made
to
arise
not
simply
from
this
,
that
Marriage
is
God's
Ordinance
(
for
so
the
Relation
of
Servant
and
Master
,
of
Subject
and
Magistrate
also
is
,
and
the
Duties
,
whilst
that
Relation
continues
,
are
by
God's
Ordinance
,
such
or
such
.
)
But
further
,
it
is
from
the
strictness
of
the
Obligation
or
Bond
of
the
Relation
by
God's
special
Institution
:
For
though
the
Relation
of
Master
and
Servant
,
or
Servant
and
Family
,
be
(
as
was
said
)
God's
Ordinance
,
yet
there
is
not
that
Obligation
upon
men
for
not
leaving
it
and
entring
into
a
new
.
Let
therefore
the
Obligation
of
Churches
and
Members
(
so
far
as
from
Christ's
special
Command
and
special
Institution
it
may
any
way
be
made
appear
)
be
impartially
weighed
;
for
thereupon
do
the
proportions
and
degrees
of
unlawfulness
depend
;
both
how
far
it
is
lawful
or
unlawful
to
the
persons
that
leave
the
Churches
,
or
to
the
Churches
that
permit
them
so
to
do
,
or
to
the
Magistrate
in
whose
Dominions
they
are
.
For
a
right
estimating
of
the
firmness
or
looseness
of
this
Knot
in
which
the
strength
of
this
Controversie
lies
,
we
propound
these
things
to
consideration
.
1.
The
Obligation
of
Members
to
this
or
that
individual
Church
under
the
Gospel
,
is
far
less
than
under
the
Old
Testament
the
Obligation
of
Members
was
to
that
National
Church
:
So
that
to
take
a
Judgment
of
it
,
or
an
Argument
from
the
Jewish
Church
against
removing
from
Churches
now
,
and
gathering
new
,
would
(
as
it
hath
done
many
)
much
deceive
us
.
And
the
difference
herein
is
manifest
,
and
also
the
ground
of
it
;
for
the
Church
under
the
Old
Testament
was
but
one
by
God's
Institution
,
and
so
one
,
as
there
were
to
be
no
more
set
up
,
and
therefore
(
though
it
proved
Idolatrous
)
there
was
no
setting
up
a
new
one
.
It
was
Jeroboam's
sin
,
and
the
sin
of
the
Ten
Tribes
,
to
set
up
Altare
versus
Altare
,
Altar
against
Altar
,
as
they
did
.
But
now
every
where
pure
hands
are
,
and
may
be
lift
up
to
God
,
and
Spiritual
Sacrifices
be
offered
every
where
as
well
as
in
the
Holy
Mount
;
only
we
are
now
bound
unto
Church-Fellowship
,
and
the
enjoyment
of
Publick
Ordinances
as
well
as
they
,
and
so
if
we
cannot
have
it
in
one
Church
,
we
are
to
seek
it
in
another
.
2.
Hence
it
will
be
(
we
suppose
)
granted
by
our
Brethren
,
that
it
is
a
matter
of
much
liberty
(
so
it
be
done
with
peaceableness
and
sobriety
)
to
remove
from
one
Church
to
another
for
civil
conveniences
;
yea
out
of
many
Churches
,
to
set
up
a
new
Church
for
civil
conveniences
sake
(
as
for
Trade
and
the
like
,
when
a
place
is
not
well
inhabited
)
much
more
for
spiritual
advantages
.
3.
Take
the
outward
matter
of
fact
(
in
this
thing
controverted
)
namely
,
to
remove
and
leave
our
Membership
with
these
individual
Churches
now
extant
,
and
to
gather
new
,
if
you
take
the
fact
barely
out
of
some
supposed
erroneous
Principle
as
the
ground
of
it
,
or
scandal
and
disturbance
annexed
thereto
,
it
is
a
matter
of
Liberty
:
At
least
it
is
such
as
needs
not
a
warrant
by
a
new
Institution
or
Example
which
is
called
for
:
Neither
as
such
doth
the
evil
and
unlawfulness
of
it
lie
in
crossing
or
thwarting
an
Obligation
by
Institution
indissoluble
;
but
only
it
lies
in
the
manner
,
ground
,
or
the
ill
consequents
of
it
,
which
are
extrinsecal
to
it
:
It
hath
been
laid
upon
our
Opinions
and
Practices
,
that
we
held
Members
of
our
Churches
under
so
hard
and
strict
an
Obligation
,
and
to
that
end
do
bind
them
by
a
Covenant
(
yea
it
hath
been
affirmed
by
some
,
that
we
bind
them
by
an
Oath
)
as
that
they
must
remove
when
we
remove
,
and
by
Divine
Right
are
so
bound
up
to
Membership
,
to
that
individual
Church
they
are
of
,
as
not
to
depart
from
it
.
This
as
we
utterly
renounce
,
so
it
will
rather
fall
upon
our
Brethrens
Principles
,
who
would
hold
their
Members
under
so
great
a
bond
,
that
though
they
are
scrupled
in
Communion
with
them
,
and
cannot
satisfie
their
Consciences
,
they
,
though
arising
to
multitudes
,
must
rather
want
these
Ordinances
,
than
leave
their
Churches
and
gather
themselves
into
new
;
This
hard
Imposition
will
especially
follow
,
if
they
should
put
this
unlawfulness
upon
the
Obligation
of
Members
unto
their
Churches
,
or
Churches
of
such
or
such
a
form
.
These
things
premised
,
we
argue
the
lawfulness
of
this
permission
to
be
granted
to
Members
;
and
it
is
lawful
both
as
to
the
Magistrates
Conscience
,
and
to
the
Churches
they
are
Members
of
to
permit
them
.
1.
It
is
lawful
to
the
Churches
and
Magistrates
Conscience
,
to
permit
us
our
desire
of
being
free
of
the
Churches
(
which
is
the
case
we
in
this
debate
have
to
do
with
)
notwithstanding
any
Obligation
to
continue
therein
Divino
Jure
.
If
this
Obligation
of
Members
to
their
Churches
were
by
Divine
Institution
,
yet
the
Magistrates
might
permit
men
scrupled
,
to
leave
them
,
and
be
free
therein
.
For
,
1.
Your selves
have
granted
a
liberty
to
Consciences
,
scrupling
,
receiving
the
Lord's
Supper
in
the
Parishes
,
which
yet
is
a
duty
lies
on
them
by
Divine
Commandment
,
Do
this
in
remembrance
of
me
,
&c.
2.
Our
Brethren
,
whereof
some
yet
hold
Classical
and
Synodical
Assemblies
to
be
Divino
Jure
,
have
granted
also
a
freedom
for
such
Members
as
scruple
the
lawfulness
of
being
subject
thereto
.
Yea
,
3.
If
any
one
that
is
now
of
a
Parish
Church
,
remove
his
dwelling
to
another
Parish
(
which
is
permitted
him
)
and
consents
not
to
be
of
the
Church
in
that
Parish
he
removes
unto
,
we
believe
,
that
as
the
Law
of
the
Land
frees
him
from
being
a
Member
of
the
Parish
Church
he
came
from
,
so
our
Brethrens
Principles
will
free
him
from
being
a
Member
of
that
Parish
Church
he
comes
unto
,
until
he
doth
give
his
consent
so
to
be
.
Thus
easie
a
loose
is
there
for
freedom
of
Members
in
respect
of
this
Obligation
,
and
so
for
the
Magistrates
Conscience
to
permit
it
.
But
2.
If
this
Obligation
were
by
a
special
Divine
Institution
indissoluble
,
as
that
of
Marriage
was
(
and
as
this
is
not
)
yet
the
Magistrates
Conscience
might
permit
a
secession
from
it
without
sin
.
For
so
notwithstanding
God's
Institution
was
,
that
in
Marriage
the
knot
between
two
persons
was
such
as
man
could
not
sever
or
put
asunder
,
yet
Moses
without
sin
,
not
only
permitted
Divorces
,
and
so
a
freedom
from
this
so
indissoluble
Obligation
,
but
second
Marriages
also
,
and
this
all
the
Kings
afterwards
also
permitted
,
and
so
by
like
reason
it
may
be
here
in
this
case
.
And
this
Instance
evinceth
not
only
the
permission
of
the
privative
part
of
omission
of
Communion
with
such
Churches
,
but
the
positive
too
,
viz.
the
gathering
of
Churches
also
,
though
both
were
in
the
Judgment
of
the
Magistrate
against
an
Instituted
Obligation
.
2.
As
for
the
positive
part
,
To
permit
new
Churches
to
be
gathered
,
of
Members
out
of
these
Churches
,
the
like
Practices
and
Principles
of
our
Brethren
will
not
only
warrant
the
lawfulness
of
the
Magistrate
to
permit
it
,
but
make
it
warrantable
for
us
according
to
our
Principles
to
do
it
.
For
,
1.
Some
of
themselves
have
gathered
a
Congregational
Church
out
of
many
Churches
,
receiving
and
admitting
upon
their
reformation
,
and
forming
up
a
Church
in
their
Parish
anew
,
an
addition
of
Members
out
of
divers
other
Parishes
in
City
and
Country
unto
the
Sacrament
of
the
Lord's
Supper
,
and
to
Preaching
,
&c.
in
a
constant
way
.
If
it
be
said
they
had
not
Sacraments
in
their
own
Churches
,
we
reply
,
yet
they
had
Preaching
,
and
they
should
have
remained
Hearers
in
their
own
Parish
Churches
,
till
God
opened
a
way
for
Sacraments
there
;
for
to
this
or
the
like
Law
would
our
Brethren
oblige
us
unto
.
And
again
,
constancy
of
Communion
for
Preaching
and
Sacrament
doth
constitute
them
a
Member
of
that
Church
they
thus
communicate
with
,
more
than
dwelling
in
the
Parish
,
and
occasional
coming
to
that
Church
doth
constitute
them
a
Member
of
their
own
Parish
Church
.
If
it
be
said
that
this
is
pro
tempore
,
for
the
time
,
and
until
such
time
as
their
own
Churches
are
reformed
,
when
they
will
restore
them
again
.
We
reply
,
that
so
also
when
the
Parish
Churches
shall
be
reformed
to
our
Principles
,
we
will
be
willing
to
restore
all
their
Members
also
,
and
will
but
relieve
them
with
Ordinances
according
to
their
Consciences
until
that
time
;
and
will
our selves
then
become
Members
of
them
.
We
only
add
this
,
that
this
some
of
our
Brethren
have
done
before
any
Authority
of
Parliament
did
warrant
it
,
which
may
stop
their
mouths
at
least
in
this
so
inculcated
clamour
(
in
our
Brethrens
late
reply
presented
to
this
Committee
)
against
us
,
who
went
out
of
the
Kingdom
to
gather
new
Churches
without
offence
to
the
Magistrate
.
2.
Many
of
themselves
have
gathered
a
Church
out
of
a
Church
in
a
Parish
,
and
that
of
the
lesser
out
of
the
greater
number
.
Our
Brethren
do
account
all
that
have
formerly
received
the
Sacrament
with
them
to
be
of
their
Church
,
and
Members
thereof
;
for
else
they
make
wholly
a
new
Church
;
and
why
else
do
they
claim
power
over
all
,
and
proceed
by
way
of
Suspension
,
which
is
a
Censure
(
the
Objects
whereof
are
only
Church
Members
)
and
not
by
way
of
Admission
?
Now
for
the
Minister
,
and
a
few
in
the
Parish
whom
he
shall
chuse
,
to
begin
to
make
up
a
new
Body
distinct
from
the
rest
,
this
act
of
theirs
is
either
by
way
of
separation
and
gathering
a
Church
out
of
a
Church
(
as
they
are
pleased
to
call
ours
)
or
by
way
of
Church
Power
and
Authority
towards
its
own
Members
.
If
the
former
,
then
we
have
our
own
Brethrens
practices
warranting
ours
:
If
the
latter
(
which
our
Brethren
by
calling
it
Suspension
seem
rather
to
put
it
upon
)
we
ask
and
demand
,
what
Power
Christ
hath
put
into
the
lesser
part
of
a
Church
,
to
take
on
them
to
suspend
the
greater
part
?
And
further
,
we
desire
our
Brethren
to
resolve
this
Committee
,
whether
they
think
not
themselves
bound
according
to
the
Principles
of
Church-proceedings
,
to
proceed
to
Excommunicate
(
after
two
or
three
admonitions
)
all
they
do
suspend
,
and
so
engage
themselves
to
deliver
to
Satan
,
more
than
half
this
Kingdom
in
a
month
,
if
upon
their
admonitions
they
repent
not
;
If
they
answer
that
they
do
thus
take
a
few
in
a
Parish
to
the
Sacrament
,
and
suspend
the
greater
part
by
vertue
of
the
Authority
of
the
Magistrate
:
We
reply
,
1.
That
many
have
done
this
afore
the
Ordinance
of
Parliament
came
forth
;
And
,
2.
That
then
the
Magistrate
may
not
only
permit
,
but
Authorize
us
together
a
Church
out
of
Churches
,
or
at
least
out
of
a
Church
as
well
as
our
Brethren
have
done
.
But
,
3.
●s
our
Brethren
have
gathered
Congregational
Churches
out
of
a
Church
,
yea
Churches
:
So
their
Classical
Churches
are
electively
by
picking
and
choosing
made
up
now
at
first
not
of
all
the
Ministers
in
the
Parish
Churches
,
but
of
some
chosen
out
from
the
rest
:
Whereas
according
to
the
principles
of
their
Ecclesiastical
Obligation
,
the
Ministers
of
all
Churches
should
be
taken
in
,
but
that
would
spoil
Reformation
.
And
yet
if
they
will
tye
us
to
the
Obligation
of
Members
,
according
to
the
Law
of
particular
Churches
,
that
because
all
in
the
Parishes
have
Universally
been
Members
of
Churches
,
and
so
are
theirs
already
;
and
therefore
we
must
wait
a
Reformation
of
these
Churches
,
and
take
them
as
Churches
,
and
not
make
new
;
then
should
they
by
the
like
Law
take
these
all
as
Ministers
of
Churches
into
their
Classes
,
and
trust
God
with
his
own
Ordinance
,
as
they
account
it
.
If
in
the
next
place
it
may
be
Objected
,
That
it
is
not
simply
the
breaking
of
the
bond
of
Obligation
to
the
Churches
of
which
we
are
Members
,
that
the
unlawfulness
of
this
consists
in
,
but
in
the
erroneous
ground
which
we
leave
our
Churches
upon
,
as
if
you
cannot
enjoy
Communion
with
them
without
sin
,
which
errour
therefore
binds
ye
,
as
an
erring
conscience
doth
,
and
not
to
remove
,
and
also
binds
the
Magistrate
and
the
Churches
not
to
permit
this
freedom
from
our
Churches
,
but
to
continue
in
them
till
they
recal
that
error
.
We
reply
,
Suppose
this
an
errour
in
the
person
(
as
the
Magistrate
who
hath
propounded
this
Case
doth
suppose
this
Scruple
of
ours
to
be
,
and
upon
this
supposition
to
resolve
what
forbearance
he
may
permit
)
yet
it
is
not
unlawful
for
the
Magistrate
to
permit
them
this
freedom
whom
he
judgeth
to
be
in
this
errour
.
Besides
the
Reasons
mentioned
before
,
your selves
also
would
permit
us
to
forbear
the
Lord's
Supper
without
your
Censure
,
and
to
be
free
from
the
power
of
the
Assemblies
,
which
forbearance
yet
you
judge
to
be
upon
an
unlawful
ground
in
us
.
But
more
particularly
,
to
reduce
this
Plea
of
our
Brethren
against
us
to
its
right
State
.
1.
We
say
,
if
the
Question
be
about
the
Magistrates
or
Churches
Conscience
,
whether
they
may
permit
it
or
no
,
(
as
the
Question
is
)
then
it
is
not
,
whether
this
be
an
errour
in
these
Members
,
according
to
the
Magistrates
or
Churches
Judgment
,
but
whether
it
be
such
an
errour
,
as
they
have
warrant
from
Christ
,
so
to
bind
it
upon
the
Conscience
of
the
parties
erring
,
as
not
to
suffer
them
to
practise
it
upon
their
own
peril
and
account
betwixt
God
and
them
,
after
due
means
be
used
to
reclaim
them
.
Our
meaning
in
Stating
it
thus
will
be
cleared
.
If
the
Case
be
put
as
in
foro
Ecclesiastico
,
in
the
Ecclesiastical
Court
,
if
this
errour
come
before
the
Church
,
these
Members
are
of
(
and
we
hope
our
Brethren
will
not
oblige
the
Magistrates
Conscience
to
more
strictness
herein
than
of
the
Church
it self
.
)
The
Question
will
not
be
whether
these
parties
do
err
in
their
Judgment
,
or
whether
doctrinally
the
Church
may
not
lay
before
them
this
errour
;
and
their
grounds
why
they
judge
it
to
be
so
,
and
so
press
it
upon
them
as
a
good
means
to
reclaim
them
from
this
erroneous
ground
;
But
the
Question
is
,
Whether
they
are
judicially
to
bind
the
Consciences
of
them
that
are
in
this
errour
of
scrupling
Communion
,
&c.
So
as
this
sentence
,
according
to
the
Law
of
Christ
,
should
bind
them
up
from
practizing
accordingly
by
vertue
of
this
Ordinance
and
Power
given
the
Church
over
them
,
though
in
the
particular
so
judged
their
private
Consciences
remain
as
afore
.
And
again
,
the
Question
is
,
whether
it
be
such
an
errour
as
the
Church
is
obliged
not
to
permit
them
to
remain
in
,
or
to
practise
accordingly
,
but
is
bound
to
retain
them
,
and
if
they
do
otherwise
to
excommunicate
them
.
In
a
word
,
the
Question
is
,
Whether
there
lye
an
Ecclesiastical
Obligation
both
upon
the
Church
to
bind
this
errour
judicially
upon
Conscience
,
and
to
retain
these
persons
ever
,
and
also
an
Obligation
upon
the
persons
,
the
Church
so
judging
to
continue
still
as
Members
.
Now
this
we
take
for
granted
,
That
Churches
will
not
take
on
them
to
bind
thus
judicially
upon
the
Consciences
of
their
Members
,
whatever
they
account
an
erroneous
principle
,
nor
bind
them
up
from
the
practice
of
what
ever
they
shall
Doctrinally
declare
to
be
upon
an
erroneous
ground
,
especially
when
otherwise
the
outward
fact
simply
considered
is
Lawful
,
which
is
the
Case
in
hand
.
And
that
this
alledged
is
such
an
erroneous
principle
as
they
ought
judicially
to
bind
upon
the
Consciences
of
their
Members
,
it
remains
upon
our
Brethren
to
prove
;
for
when
they
shall
take
on
then
to
prohibit
a
practice
otherwise
Lawful
upon
this
errour
,
the
burthen
lyes
on
them
to
make
it
forth
,
to
be
of
that
nature
as
that
they
that
dare
bind
it
upon
the
Consciences
of
others
to
so
great
a
prejudice
to
them
,
as
to
deprive
them
of
the
Ordinances
of
Christ
.
But
besides
the
expectation
of
our
Brethrens
making
this
forth
,
We
humbly
present
these
Reasons
why
the
Churches
are
not
bound
thus
to
bind
this
errour
upon
their
Brethren
who
are
Members
of
them
,
nor
their
Members
thus
scrupled
,
to
be
bound
up
thereby
.
1.
Because
it
is
not
an
errour
of
that
degree
of
erroneousness
,
as
should
be
the
Object
of
such
a
judicial
binding
it
upon
their
Consciences
,
it
being
but
such
an
errour
as
comes
under
that
Rule
which
the
Assembly
hath
voted
,
that
may
stand
with
Piety
,
wherein
godly
and
learned
men
possibly
may
and
do
differ
,
and
such
errours
the
Assembly
dischargeth
from
judicial
binding
by
Censures
.
2.
Again
,
Our
Brethren
having
granted
that
after
due
means
used
,
they
will
not
constrain
(
that
is
,
by
censures
or
otherwise
)
any
that
scruple
Communion
with
them
,
and
so
run
that
principle
,
which
is
the
foundation
of
what
we
desire
,
and
do
thereby
grant
that
this
errour
is
not
the
Object
of
Church
Censures
.
3.
Therefore
they
are
not
to
censure
this
practice
,
neither
which
we
desire
upon
this
supposed
errour
.
1.
For
if
the
unlawfulness
of
removing
from
these
Churches
and
gathering
New
,
be
founded
upon
this
supposed
erroneous
ground
of
it
,
and
not
upon
the
Law
of
the
Obligation
of
Church-Membership
;
and
if
it
is
simply
considered
in
the
outward
Act
lawful
,
then
if
the
errour
it self
be
not
worthy
of
an
Ecclesiastical
binding
,
the
practice
founded
hereupon
is
not
,
and
if
it
be
not
,
then
may
the
Churches
tollerate
it
.
2.
Otherwise
if
any
Members
of
a
Church
remove
from
his
Church
to
another
upon
a
mistaken
ground
;
as
for
example
,
his
not
edifying
under
that
Ministry
or
the
like
,
which
the
Church
he
is
in
,
judgeth
an
errour
,
hath
that
Church
power
ever
to
retain
him
,
because
his
going
away
is
upon
an
erroneous
principle
,
so
as
they
may
not
dismiss
him
,
or
have
they
power
from
Christ
to
bind
his
Conscience
not
to
remove
,
because
they
judge
him
to
do
this
upon
an
erring
principle
?
3.
Yea
,
we
humbly
offer
it
to
consideration
,
if
after
due
means
used
to
convince
men
of
this
errour
,
when
they
shall
find
they
cannot
persuade
them
,
they
should
not
say
as
they
to
Paul
,
The
Will
of
the
Lord
be
done
.
Though
the
thing
be
against
their
own
Judgment
(
as
that
was
)
and
not
only
permit
them
to
go
from
them
,
but
assist
them
in
gathering
a
new
Church
,
according
to
the
principles
of
their
own
Consciences
,
whilst
they
therein
set
up
the
substance
of
God's
worship
,
and
profess
to
hold
all
Communion
in
other
Ordinances
with
them
as
far
as
possible
they
can
?
For
,
1.
For
the
general
Obligation
by
Christ's
command
and
appointment
to
all
sorts
of
Believers
to
be
in
Church-Fellowship
wherein
to
enjoy
all
Ordinances
,
especially
the
Sacraments
,
is
a
greater
Obligation
,
than
the
Obligation
that
Members
can
have
to
any
particular
Churches
.
We
are
all
sure
that
this
general
Law
is
an
Institution
of
Christ
,
and
absolute
;
and
the
Obligation
to
particular
Churches
is
far
less
,
as
hath
been
shewn
.
Now
as
the
Law
of
lesser
Obligations
useth
to
yield
to
the
more
universal
,
so
should
this
;
yea
in
this
case
men
keep
more
to
the
Law
of
Communion
with
the
whole
universal
Church
,
for
they
partake
of
all
the
same
Ordinances
with
them
,
by
which
the
Communion
of
the
Church
Catholick
with
Christ
their
head
and
one
with
another
is
more
observed
,
than
if
in
being
deprived
of
this
Communion
,
they
held
Communion
but
in
some
things
with
a
particular
Church
.
2.
We
humbly
offer
,
that
as
for
such
errours
for
which
Members
should
not
be
Excommunicated
out
of
their
own
Church
,
and
deprived
of
the
Ordinances
therein
;
For
such
errours
,
Christ's
mind
is
,
that
they
should
not
be
deprived
of
them
where
else
they
may
have
them
.
If
there
were
Churches
extant
of
their
Judgment
any
where
in
the
world
,
why
might
they
not
be
permitted
to
remove
to
them
?
as
put
the
Case
,
when
our
Non-conformists
were
scrupled
in
kneeling
at
the
Sacrament
,
or
to
have
been
present
at
the
Liturgy
,
and
so
were
deprived
of
the
Ordinances
;
suppose
this
to
have
been
an
errour
in
them
,
to
have
scrupled
the
Lawfulness
hereof
(
as
we
may
well
suppose
,
it
may
be
the
judgment
of
some
of
our
Brethren
,
that
it
was
an
errour
in
them
)
might
not
these
have
removed
into
Scotland
to
those
Churches
where
the
pure
Ordinances
might
be
had
?
And
then
again
,
suppose
there
were
no
such
Churches
extant
,
were
it
not
a
lawful
way
of
attaining
to
enjoyment
of
the
Ordinances
by
making
a
new
Church
,
such
at
least
as
the
Magistrate
in
tenderness
to
them
might
permit
?
3.
If
the
Primitive
Condition
and
Differences
among
the
Saints
in
the
first
Erecting
Churches
give
not
an
Example
,
yet
they
do
afford
a
principle
of
Equity
for
this
.
The
differences
between
the
Circumcision
and
Uncircumcision
were
such
,
as
the
circumcised
Jewish
Christian
would
not
eat
together
with
the
Uncircumcised
,
tho'
professing
Christianity
:
How
many
years
this
continued
,
we
know
not
,
nor
how
long
it
remained
in
many
mens
consciences
after
the
decision
of
the
Apostles
about
the
Non-necessity
of
Circumcision
,
Acts
15.
But
suppose
it
did
remain
in
many
for
a
long
while
,
as
appears
by
the
Epistles
to
the
Galatians
,
Colossians
,
&c.
Yet
surely
Jesus
Christ
did
alike
provide
a
way
of
enjoyment
for
Church
Fellowship
and
Communion
in
Ordinances
for
the
one
as
well
as
the
other
,
though
the
difference
in
Judgment
was
such
as
the
one
could
not
eat
with
another
.
And
that
Christ's
mind
was
,
that
both
should
have
the
Ordinances
,
though
thus
differing
,
is
clear
,
because
in
Christ
neither
Circumcision
nor
Uncircumcision
availed
;
and
notwithstanding
this
difference
(
because
it
might
stand
with
Piety
in
either
)
they
all
were
baptized
into
one
body
,
the
Church
Universal
,
and
did
drink
(
which
alludes
to
their
having
the
Lord's
Supper
)
into
one
Spirit
,
1
Cor
.
12.
13.
The
Apostles
did
labour
all
they
could
to
allay
this
difference
,
but
did
they
forbid
either
to
make
Churches
apart
if
they
could
not
be
reconciled
in
one
?
As
Peter
said
in
the
like
case
,
Can
any
man
forbid
water
to
them
that
have
received
the
Holy
Ghost
as
well
as
we
Jews
?
So
,
have
the
Apostles
any
where
forbidden
;
or
can
any
man
forbid
those
to
have
the
Sacrament
in
Churches
truly
Constituted
,
that
cannot
thorough
an
invincible
scruple
receive
the
Sacrament
in
the
Churches
they
have
been
born
in
?
Would
not
,
and
ought
not
general
Counsels
,
if
now
called
,
if
they
could
not
reduce
the
Churches
to
one
Rule
,
to
permit
each
their
way
according
to
their
several
principles
?
And
there
are
as
great
differences
in
the
Reformed
Churches
as
amongst
us
and
our
Brethren
.
4.
Yea
,
doth
not
God
profess
to
accept
practices
for
the
substance
good
,
though
upon
erroneous
grounds
?
Rom
.
14.
He
that
eateth
,
eateth
to
the
Lord
,
and
he
that
eateth
not
(
out
of
scruple
of
Conscience
,
which
was
an
errour
)
his
not
eating
was
to
the
Lord
also
;
and
upon
that
very
ground
he
commands
us
not
to
judge
them
in
so
doing
,
because
he
accepted
them
.
5.
Is
not
charity
more
seen
in
allowing
to
such
tender
Consciences
those
Ordinances
which
are
of
so
general
influence
to
build
them
up
to
life
,
though
with
the
practice
of
some
errour
or
upon
some
erroneous
principle
(
which
God
will
pardon
,
and
Men
should
indulge
to
them
)
than
for
that
errour
for
which
they
cannot
justly
be
punished
with
Civil
or
Ecclesiastical
Censure
,
to
detain
them
from
those
Ordinances
,
by
which
they
may
be
recovered
and
healed
.
This
is
as
if
one
who
had
some
Disease
of
smaller
moment
in
probability
incurable
,
and
yet
not
mortal
in
the
issue
,
should
yet
be
denied
such
food
as
would
make
him
more
vigorous
and
fitter
for
all
duties
to
God
and
Men
,
when
in
this
case
't
is
more
charity
to
allow
it
him
.
CHAP.
XIII
.
What
Liberty
of
Conscience
is
to
be
indulged
.
That
Peace
and
Love
is
the
great
Law
of
Christ
that
is
to
be
observed
among
Christians
,
who
ought
therefore
to
bear
with
one
another
.
What
Principles
and
Practices
are
contrary
to
this
Law
.
Rom
.
15.
1
,
2
,
3
,
4.
We
then
that
are
strong
,
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
our selves
.
Let
every
one
of
us
please
his
neighbour
,
for
his
good
to
edification
.
For
even
Christ
pleased
not
himself
,
but
as
it
is
written
,
The
reproaches
of
them
that
reproached
thee
,
fell
on
me
.
For
whatsoever
things
were
written
aforetime
,
were
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
Gal
.
6.
2.
Bear
ye
one
anothers
burthens
,
and
so
fulfil
the
Law
of
Christ
.
I
intend
in
this
Discourse
to
strengthen
our
Faith
,
as
to
the
having
Liberty
of
our
Consciences
in
Times
of
Difficulty
.
One
great
Foundation
of
our
Faith
is
,
that
Christ
died
to
take
away
that
Enmity
which
is
in
the
hearts
of
his
People
one
towards
another
,
which
I
have
shewed
in
another
Discourse
.
My
design
is
now
to
state
the
Case
Discourse
of
Christ
the
Universal
Peace
maker
In
Vol.
1.
of
his
works
.
of
Liberty
of
Conscience
,
and
to
shew
how
agreeable
it
is
to
the
Laws
and
Rules
of
Christ
.
The
course
which
I
will
steer
is
this
;
First
,
To
state
the
business
;
As
,
1.
It
is
not
the
general
Liberty
of
all
of
what
Religion
or
kind
soever
,
which
we
This
Discourse
was
written
in
1646.
when
there
were
those
heats
against
the
Dissenting
Brethren
,
who
asserted
the
Congregational
way
of
Churches
,
&
therefore
all
must
be
understood
as
relating
to
those
times
.
prosecute
.
For
if
you
observe
it
,
in
both
these
Texts
(
as
there
are
abundance
of
other
Scriptures
to
like
purpose
)
the
consideration
is
of
what
is
the
Duty
between
Christians
professing
Jesus
Christ
,
by
vertue
of
Christ
and
his
Blood
.
Those
that
would
make
this
Liberty
of
Conscience
to
be
extended
to
all
men
,
weaken
our
prayers
wonderfully
,
and
do
weaken
our
Arguments
;
for
the
hold
we
have
upon
the
men
,
among
whom
we
live
,
is
,
that
we
all
profess
our selves
Christians
;
and
we
do
not
plead
for
Liberty
to
be
given
to
Atheists
,
Infidels
or
Mahumetans
,
but
we
plead
for
Christ
,
and
you
will
find
the
strength
lies
there
.
2.
We
profess
this
Principle
,
That
all
Saints
should
be
of
one
mind
,
as
in
1
Cor
.
1.
10.
That
ye
be
all
of
one
mind
,
of
one
judgment
;
I
beseech
you
Brethren
by
the
Name
of
the
Lord
Jesus
Christ
(
he
urgeth
Christ
too
)
that
ye
all
speak
the
same
thing
,
that
ye
be
perfectly
joyned
together
in
the
same
mind
,
and
in
the
same
judgment
,
that
you
being
of
the
same
mind
and
judgment
,
may
acknowledge
this
.
It
is
this
that
all
Saints
should
seek
;
and
the
Name
of
Jesus
Christ
should
cause
a
Reverence
to
the
Judgment
of
Christians
.
3.
But
if
this
cannot
be
effected
,
(
if
that
be
the
case
)
you
have
the
Rule
,
Phil
.
3.
15
,
16.
If
men
be
otherwise
minded
,
what
then
is
to
be
done
?
The
Rule
is
both
there
and
here
,
Forbearance
.
When
we
say
Forbearance
,
and
cry
out
for
Liberty
,
our
meaning
is
not
,
that
we
should
therefore
remain
indifferent
whether
this
Truth
or
that
Truth
prevail
;
no
,
we
are
to
contend
earnestly
for
that
Faith
we
think
to
be
the
Faith
,
and
once
given
to
the
Saints
,
but
it
must
be
by
Gospel
means
.
4.
While
we
plead
for
Liberty
unto
persons
that
are
godly
,
and
profess
Christ
,
we
do
not
favour
the
Errour
that
is
laid
upon
us
,
of
pleading
for
a
Toleration
of
all
Heresies
.
It
was
long
ago
said
by
the
Bishop
of
Lincoln
,
that
was
Lord-Keeper
,
That
it
is
an
Argument
out
of
the
Devil's
Logick
,
to
argue
from
the
Concreet
to
the
Abstract
.
A
man
is
sick
of
such
a
Disease
,
insomuch
as
that
the
humour
of
the
Disease
requires
food
that
is
in
it self
hurtful
,
and
yet
the
man
must
live
,
and
he
cannot
live
without
food
.
In
this
case
what
is
to
be
done
?
you
must
preserve
the
Life
of
the
man
.
Physicians
in
that
case
do
so
,
and
allow
that
which
otherwise
they
would
not
allow
.
Suppose
men
mingle
with
the
Ordinances
of
Christ
Superstition
,
the
diseased
humour
of
their
Spirits
run
out
that
way
,
you
must
for
Christ's
sake
bear
with
them
(
for
the
man
is
in
Christ
,
and
the
man
must
be
fed
and
nourisht
)
you
must
allow
him
what
is
mingled
with
Superstition
,
without
which
he
cannot
partake
of
the
Ordinances
,
and
God
will
pardon
the
Errour
,
and
bless
the
Ordinance
.
And
in
this
case
,
it
is
not
the
Errour
we
indulge
,
but
Christ
in
this
Person
,
and
Conscience
in
him
,
and
we
do
it
for
Christ's
sake
;
and
if
you
go
by
outward
force
,
and
keep
him
from
what
would
edifie
him
,
you
endanger
his
Salvation
,
Rom
.
14.
4.
Who
art
thou
that
judgest
another
mans
Servant
?
to
his
own
Master
he
standeth
or
falleth
.
Yea
,
he
shall
be
holden
up
:
for
God
is
able
to
make
him
stand
.
5.
The
Apostle's
Rule
is
,
Though
a
man
be
in
an
Errour
,
you
should
be
more
earnest
to
regard
the
general
End
of
his
glorifying
God
in
the
substance
of
what
he
doth
,
than
to
punish
his
Errour
.
It
is
clearly
the
meaning
of
Rom
.
14.
v.
6
,
7
,
8.
He
that
regardeth
a
day
,
regardeth
it
to
the
Lord
,
&c.
He
that
eateth
,
eateth
to
the
Lord
,
for
he
giveth
God
thanks
;
and
he
that
eateth
not
,
to
the
Lord
he
eateth
not
,
and
giveth
God
thanks
.
Whether
we
live
,
we
live
unto
the
Lord
;
and
whether
we
die
,
we
die
unto
the
Lord
,
&c.
What
is
the
meaning
?
You
are
to
regard
the
common
Principle
of
Christians
:
There
is
a
substance
of
Worship
,
and
though
the
man
err
,
yet
you
are
to
regard
more
what
he
doth
to
God
,
than
you
are
to
regard
his
Errour
,
and
you
are
to
nourish
that
more
,
than
to
go
and
beat
out
his
Errour
by
a
violent
course
.
This
is
certainly
the
Apostle's
meaning
.
The
rise
of
what
the
Apostle
saith
in
the
Text
,
Rom
.
15.
is
clearly
this
,
that
it
was
not
a
matter
indifferent
,
but
was
about
things
wherein
one
side
were
in
a
great
Errour
,
and
was
in
the
wrong
very
much
,
(
and
I
think
Calvin
acknowledgeth
it
)
the
Case
here
was
concerning
the
whole
of
the
Jewish
Worship
,
though
he
gives
Instances
only
of
Days
,
and
concerning
their
Sabbaths
,
and
New
Moons
,
and
Meats
that
were
forbidden
.
Now
let
all
the
World
judge
,
if
he
that
did
abstain
,
did
it
as
thinking
it
indifferent
,
and
so
would
be
at
liberty
;
no
,
but
in
conscience
I
ought
not
(
saith
a
Christian
Jew
)
to
neglect
those
Ordinances
;
they
were
given
by
God
,
and
we
ought
all
to
be
subject
to
them
;
they
were
not
things
indifferent
;
the
Worship
of
God
was
stated
in
the
one
,
and
in
the
other
,
so
that
it
was
not
a
thing
indifferent
,
as
they
stated
it
,
yet
in
this
case
,
and
upon
this
occasion
,
when
matters
did
stand
thus
,
doth
the
Apostle
plead
his
Argument
,
as
he
does
in
Rom
.
14.
and
chap.
15.
The
true
intent
of
their
meeting
,
Acts
15.
was
to
compose
the
difference
,
by
letting
the
Jews
alone
,
to
go
on
in
their
way
,
though
they
were
in
an
Errour
:
And
as
for
the
Gentiles
,
to
let
them
be
free
,
only
to
warn
them
to
take
heed
of
offending
the
Jew
;
of
all
Scriptures
,
I
know
it
is
most
abused
;
it
is
alledged
for
using
an
Authority
,
when
as
the
thing
is
for
an
Accommodation
.
But
as
to
the
stating
the
Question
,
you
find
the
Apostle
Paul
flies
upon
the
Galatians
,
and
over-runs
them
,
and
that
because
they
kept
Days
and
Times
,
&c.
You
find
here
,
he
pleads
otherwise
,
what
is
the
difference
?
In
Acts
15.
he
tells
you
,
there
was
two
Opinions
on
foot
;
there
were
some
of
them
wretched
men
,
that
said
,
a
man
could
not
be
saved
,
unless
he
were
circumcised
,
and
kept
the
whole
Law
,
verse
5.
What
do
I
gather
hence
?
If
a
Doctrine
come
to
be
stated
as
in
the
Foundation
of
Religion
,
&
urg'd
so
,
as
it
comes
to
a
point
of
Salvation
or
Damnation
,
says
Paul
there
,
I
will
not
bear
with
you
,
no
not
for
a
moment
.
He
falls
upon
them
in
his
Epistle
to
the
Galatians
to
the
height
,
stays
not
a
moment
:
But
come
to
the
Epistle
to
the
Romans
,
there
we
find
that
those
Judaizing
Christians
did
not
urge
it
by
way
of
Salvation
and
Damnation
,
but
went
the
moderate
way
,
that
it
ought
to
be
commanded
,
and
that
it
was
vi
Praecepti
to
be
done
,
and
he
here
pleads
for
Liberty
,
and
that
there
should
be
Forbearance
,
and
it
is
a
great
Argument
;
I
will
not
say
what
the
Magistrate
hath
to
do
,
but
this
I
will
say
,
the
Magistrate
is
not
to
be
more
severe
than
the
Church
,
unless
it
be
in
his
own
concernment
of
the
Civil
Peace
;
this
is
the
state
of
it
.
So
now
I
come
to
the
Argument
,
the
thing
it self
.
1.
And
the
first
head
of
Arguments
I
run
upon
is
this
,
That
in
such
cases
of
Differences
thus
stated
,
Christians
ought
to
be
equally
minded
one
towards
another
,
Rom
.
15.
5.
Now
the
God
of
patience
grant
you
to
be
like-minded
one
towards
another
,
according
to
Christ
Jesus
.
1.
This
being
like-minded
,
is
not
oneness
of
Judgment
(
which
our
Brethren
would
carry
all
these
places
to
)
but
equality
of
mind
,
or
like-mindedness
in
affection
one
towards
another
notwithstanding
Differences
,
Rom
.
16.
12.
Be
of
the
same
mind
one
towards
another
.
(
It
is
the
same
word
in
the
Original
)
that
is
,
let
the
same
equality
of
Love
and
Affection
be
kept
up
mutually
one
to
another
;
let
Affections
continue
to
one
another
,
upon
the
same
terms
.
It
is
not
spoken
of
Oneness
of
Judgment
and
Opinion
,
but
of
Affection
;
it
is
spoken
so
,
Rom
.
12.
15.
Rejoyce
with
them
that
rejoyce
,
and
weep
with
them
that
weep
;
that
is
,
have
like
sympathy
and
feeling
of
one
anothers
Afflictions
,
and
then
Be
of
the
same
mind
one
towards
another
,
v.
16.
and
Have
peace
among
your selves
,
Phil
.
4.
2.
There
be
other
Scriptures
where
it
is
used
for
mutual
Comfort
,
Agreement
and
Affections
,
equal
Affections
,
and
equal
dealings
upon
it
.
That
we
ought
to
be
so
affected
,
notwithstanding
Differences
,
and
that
this
is
here
intended
,
is
clear
enough
.
It
is
not
only
clear
from
the
14th
Chapter
,
which
comes
in
upon
occasion
of
those
Differences
,
but
the
Text
clears
it
,
that
they
should
be
equally
minded
in
case
of
Difference
.
Take
the
5th
verse
,
it
says
,
The
God
of
patience
and
consolation
grant
you
to
be
equally
minded
one
towards
another
according
to
Christ
Jesus
.
Here
is
prayer
,
and
every
prayer
is
usually
fram'd
according
to
the
matter
,
and
the
thing
that
is
required
.
If
he
prays
that
they
should
be
all
of
one
mind
,
why
should
he
say
,
The
God
of
patience
,
God
that
is
the
God
of
patience
,
the
Author
and
God
of
patience
and
consolation
,
work
such
a
like-mindedness
in
you
.
If
his
meaning
were
,
that
all
should
be
of
one
mind
and
judgment
,
there
were
no
need
to
say
,
The
Lord
give
you
patience
.
If
his
scope
were
,
that
they
should
be
of
one
mind
,
there
needed
no
patience
.
Truly
they
that
impose
need
not
patience
,
but
those
that
were
imposed
upon
;
but
he
speaks
of
patience
of
one
to
another
,
and
one
is
to
be
patient
as
much
as
the
other
:
And
truly
there
needs
patience
to
bear
with
Differences
,
v.
1.
You
that
are
strong
,
please
not
your selves
,
but
bear
the
infirmities
(
as
Porters
do
)
Ephes
.
4.
2.
You
should
tollerate
and
suffer
with
all
lowliness
and
meekness
,
with
longsuffering
,
forbearing
one
another
in
love
.
It
's
plain
it
is
meant
in
point
of
Difference
,
that
they
should
be
equally
minded
to
keep
the
Bond
of
Union
in
the
Bond
of
Peace
.
The
meaning
is
,
while
you
agree
in
such
things
in
which
the
common
and
great
concernments
of
Christianity
,
and
of
the
Spirit's
working
upon
all
sorts
of
Christians
are
found
;
this
is
the
Bond
of
the
Difference
in
externals
,
and
therefore
bear
that
Difference
with
patience
.
2.
A
second
consideration
is
from
verse
5.
According
to
Christ
Jesus
.
There
is
a
great
deal
lies
in
this
;
Take
heed
of
casting
your
case
of
Tolleration
into
the
common
case
of
Turks
&
Mahumetans
,
you
then
weaken
your selves
;
for
the
tolleration
must
be
according
to
Christ
.
We
have
a
great
strength
and
hank
upon
them
that
profess
Christianity
to
urge
Christ
upon
them
.
Let
them
look
to
themselves
,
for
tho'
the
universal
Tolleration
must
have
other
Principles
,
yet
that
Tolleration
which
we
seek
,
and
which
is
according
to
Christ
,
and
so
is
to
move
them
from
such
a
consideration
supposing
men
to
be
in
Christ
;
that
Tolleration
hath
a
great
,
a
mighty
,
a
strong
Foundation
,
which
the
Apostle
here
brings
upon
them
.
The
meaning
is
,
all
sorts
of
Obligations
drawn
from
Christ
,
which
either
Christ's
Example
,
or
our
common
Interest
in
him
,
or
Relation
to
him
,
or
the
Nature
and
Law
of
having
him
to
be
our
Head
,
and
our
Redeemer
afford
,
are
a
compleat
Topick
for
our
Liberty
.
And
let
them
come
with
all
their
Arguments
out
of
the
Old
Testament
,
I
will
but
only
Preach
Jesus
Christ
,
and
say
,
What
say
you
to
Jesus
Christ
?
According
to
Jesus
Christ
,
says
the
Apostle
.
He
first
urgeth
what
Christ
had
done
upon
Earth
;
Let
every
one
please
his
Neighbour
according
to
Christ
.
Secondly
,
What
was
his
carriage
since
he
went
to
Heaven
?
v.
7.
Receive
ye
one
another
,
as
Christ
also
received
us
to
the
glory
of
God
,
both
Jews
and
Gentiles
,
with
all
their
Differences
.
Thirdly
,
He
urgeth
the
like
intent
Jesus
Christ
had
in
dying
;
Did
he
die
for
you
of
the
Circumcision
only
?
He
died
for
the
Uncircumcision
also
;
Did
he
die
for
you
of
the
Uncircumcision
only
?
No
,
he
died
for
you
of
the
Circumcision
also
,
v.
8.
One
would
think
it
should
end
the
Controversie
,
but
that
men
have
a
Zeal
not
according
to
knowledge
:
Now
then
out
of
all
this
being
opened
,
take
only
that
Argument
,
According
to
Christ
,
and
you
are
compleat
in
him
for
liberty
of
Conscience
;
and
methinks
all
the
World
must
vanish
before
it
.
My
Assertion
is
this
,
That
Saints
,
or
Persons
professing
Christ
,
tho'
they
differ
,
yet
being
in
Christ
,
they
ought
not
to
judge
or
despise
,
but
forbear
one
another
according
to
Christ
.
In
proving
this
Assertion
,
I
shall
keep
my self
to
Christ
,
and
use
such
Arguments
,
as
the
considerations
of
Relation
of
Christ
to
us
,
and
of
us
to
him
will
afford
.
1.
And
I
begin
first
with
the
Example
of
Christ
;
Let
us
,
says
the
Apostle
,
bear
the
infirmities
of
the
weak
,
and
not
please
our selves
,
for
even
Christ
pleased
not
himself
.
Do
you
know
what
he
bare
when
he
was
upon
Earth
?
Do
you
know
what
his
Light
was
(
for
all
the
business
is
,
men
have
Light
for
this
or
that
which
they
would
impose
,
and
they
think
much
others
should
not
yield
to
it
)
who
had
Light
?
He
that
had
Life
,
hath
Light
;
Could
all
the
Earth
come
up
to
his
Light
,
if
they
were
now
on
Earth
?
How
did
he
shew
his
condescension
to
his
Apostles
,
to
his
Disciples
,
who
had
great
differences
,
great
fallings
short
?
He
pleased
not
himself
;
for
a
person
who
had
all
that
knowledge
,
comes
and
lives
amongst
a
company
of
poor
ignorant
people
,
so
that
he
was
forc'd
to
leave
the
half
of
his
Light
unmanifested
;
and
when
he
comes
to
part
from
them
,
John
17.
he
was
forc'd
to
pray
,
that
God
would
teach
them
to
know
that
he
came
from
him
.
Thus
Christ
did
bear
with
them
,
when
he
lived
on
Earth
.
I
may
shew
it
also
,
how
he
hath
born
with
his
Saints
since
he
went
to
Heaven
:
He
found
the
Saints
(
and
so
in
all
Ages
)
differing
;
some
would
have
Circumcision
,
and
others
not
;
whom
doth
Christ
take
part
with
?
neither
with
the
one
,
nor
the
other
,
but
receives
all
to
the
glory
of
God
.
I
pass
now
from
the
Example
of
Christ
,
Rom
.
15.
and
I
come
to
the
Law
of
Christ
,
Bear
ye
one
anothers
burdens
,
and
so
fulfil
〈◇〉
Law
of
Christ
,
Gal
.
6.
2.
When
Jesus
Christ
had
given
us
his
〈…〉
he
left
it
with
a
Law
,
1
John
2.
8.
A
new
Commandment
I
write
unto
you
,
wh●●●●ing
is
true
in
him
and
in
you
,
because
the
darkness
is
past
,
and
the
true
light
now
shineth
.
What
is
this
Commandment
?
He
that
says
he
is
in
the
light
,
and
hateth
his
Brother
,
is
in
darkness
even
till
now
.
This
was
true
in
him
first
,
that
is
,
it
had
its
real
existence
in
him
;
first
,
he
made
it
good
in
his
Example
,
and
then
in
you
,
it
becoming
a
Law
from
him
to
you
;
he
performs
it
for
you
,
and
he
hath
given
the
Law
to
you
.
Now
I
shall
but
add
this
premise
for
the
interpretation
of
this
place
.
It
is
true
,
this
place
in
the
Galatians
,
comes
in
upon
the
occasion
of
the
spiritual
restoring
and
setting
in
joynt
with
meekness
,
one
that
was
overtaken
in
a
fault
.
Says
the
Apostle
,
Bear
ye
one
anothers
burdens
.
But
let
me
say
this
to
you
,
this
is
not
a
particular
Maxim
restrain'd
to
that
thing
,
for
it
is
a
general
Maxim
,
as
the
Apostle
in
abundance
of
places
brings
a
great
general
Maxim
for
a
particular
occasion
:
Now
it
is
clear
in
that
Rom
.
15.
there
is
a
general
Maxim
;
we
that
are
strong
,
ought
to
bear
the
infirmities
of
the
weak
;
and
there
it
is
spoken
of
a
Christian
forbearing
,
of
a
conscientious
forbearing
;
and
here
it
is
spoken
in
a
spiritual
sense
.
Those
that
are
spiritual
ought
to
bear
the
infirmities
of
the
weak
,
in
several
ways
,
in
Restoring
,
if
one
falls
for
want
of
Light
,
&c.
But
the
equity
of
the
Maxim
is
one
and
the
same
,
so
that
this
Rule
here
,
Gal
.
6.
2.
falls
in
,
and
is
as
applicable
to
that
Rom
.
15.
as
to
the
particular
purpose
he
brings
it
for
,
in
Gal
.
6.
This
premised
,
let
us
consider
the
explication
of
this
his
saying
,
Bear
one
anothers
burdens
;
what
is
the
meaning
?
1.
It
is
to
bear
the
burden
we
have
from
another
,
that
is
his
meaning
;
What
is
burdensom
from
another
to
thee
or
me
,
this
we
are
to
bear
.
2.
Being
applied
to
be
all
one
in
the
general
,
and
the
occasion
being
but
a
branch
of
it
,
in
Rom
.
15.
the
meaning
must
be
,
that
one
Party
is
to
bear
,
and
bear
the
burden
indifferently
,
as
well
as
the
other
,
for
it
runs
upon
equal
and
mutual
terms
;
and
if
any
of
the
two
should
bear
most
,
it
should
be
the
strong
;
they
are
to
bear
as
Porters
do
;
who
are
to
be
Porters
?
those
that
are
strong
certainly
,
and
if
need
be
,
they
are
not
only
to
carry
their
burdens
for
them
,
but
to
carry
the
weak
themselves
,
as
Christ
doth
his
poor
Lambs
in
his
Arms.
Now
those
that
get
Ecclesiastial
Power
in
their
hands
,
take
upon
themselves
to
be
strong
,
and
call
themselves
strong
.
Do
they
do
so
?
Truly
then
they
are
bound
by
this
,
Rom
.
15.
and
Gal
.
6.
to
bear
.
They
are
to
be
the
Bearers
,
and
the
more
they
take
themselves
to
be
strong
,
the
more
doth
the
Law
of
Christ
come
upon
them
to
bear
the
infirmities
of
the
weak
.
You
see
this
place
doth
exhort
indifferently
to
an
equal
bearing
.
Now
then
how
unsuitable
is
it
for
those
that
are
strong
to
run
into
so
unequal
a
practice
,
as
to
go
and
lay
the
burden
upon
the
weak
,
with
all
their
Authority
?
And
,
that
they
may
ease
their
spirits
of
the
burden
,
they
feeling
the
infirmities
of
the
weak
,
will
not
come
up
to
them
and
bear
with
them
.
In
this
case
they
ease
their
spirits
by
imposing
those
heavy
burdens
upon
the
weak
;
as
it
is
plainly
implied
in
Rom
.
15.
Please
not
your selves
:
Bear
one
anothers
burdens
,
and
please
not
your selves
;
it
imports
,
it
is
the
greatest
pleasing
a
man's
self
that
can
be
,
to
make
others
of
my
mind
in
point
of
Religion
,
and
to
see
others
subject
to
my
understanding
.
They
constrain
you
to
be
circumcised
,
says
the
Apostle
,
Gal
.
6.
12
,
13.
and
what
is
the
rise
of
it
?
verse
13.
That
they
may
glory
in
your
flesh
,
when
you
out
of
weakness
yield
they
glory
in
their
Victory
,
and
so
ease
themselves
.
To
be
Lords
of
your
Faith
,
is
what
the
false
Apostles
sought
for
:
To
be
Lord
of
your
Faith
,
and
to
see
you
practise
as
they
do
in
point
of
Religion
,
is
more
than
to
be
Lords
of
Mens
Estates
,
or
Lives
.
If
those
men
that
are
strong
do
thus
,
how
do
they
bear
one
another
burdens
?
how
do
they
bear
the
infirmities
of
the
weak
?
how
do
they
suffer
,
or
at
least
,
how
do
they
so
suffer
the
weak
,
as
the
weak
ought
to
suffer
them
?
for
they
must
bear
one
anothers
burdens
.
Truly
to
see
another
differ
,
is
both
a
burden
to
mens
corruptions
,
that
would
please
themselves
to
see
others
of
their
mind
:
And
it
is
also
pleasing
to
Grace
(
simply
considered
)
to
bring
men
off
from
their
Errours
,
though
to
do
it
by
force
and
violence
,
is
a
Sin
and
an
Errour
.
It
is
a
burden
to
Grace
,
and
a
burden
to
corrupt
Nature
,
to
see
another
dissent
;
you
all
find
it
in
part
,
those
that
are
strong
,
and
strong
in
power
too
.
In
this
case
what
doth
Jesus
Christ
and
his
Apostles
call
to
,
not
to
please
our selves
,
and
so
to
deny
both
the
desires
of
Grace
in
that
case
that
would
be
inordinate
,
and
of
Corruption
,
that
would
put
men
upon
it
.
So
much
for
opening
this
;
Bear
one
anothers
burdens
,
applied
,
falling
in
with
that
Rom
.
15.
2.
Herein
the
force
of
the
Argument
must
lye
;
that
this
is
a
special
Law
of
Christ
;
And
so
fulfil
the
Law
of
Christ
.
Love
one
to
another
was
the
general
Law
Christ
gave
,
but
to
bear
the
burdens
one
of
another
,
which
is
the
burdensom
part
,
this
hath
the
Title
of
the
whole
Law
,
which
christ
hath
given
for
Saints
,
to
love
one
another
is
the
special
Law
in
respect
of
other
Commandments
of
Christ
;
but
for
Saints
to
bear
with
the
burdens
of
others
(
which
is
one
branch
of
the
Law
)
this
is
more
the
Law
of
Christ
.
If
you
would
see
the
general
Law
of
Christ
,
look
into
John
15.
12.
This
is
my
Commandment
,
that
ye
love
one
another
,
as
I
have
loved
you
,
verse
17
,
18.
These
things
I
command
you
,
that
ye
love
one
another
.
If
the
World
hate
you
,
ye
know
that
it
hated
me
before
it
hated
you
;
which
is
,
as
if
he
had
said
,
You
Saints
need
love
one
another
all
of
you
,
for
you
will
have
enough
of
the
World's
hatred
,
you
need
not
lay
Load
one
upon
another
;
you
need
not
lay
Burthens
,
Persecutions
,
one
upon
another
,
therefore
do
you
Saints
see
to
this
,
that
you
love
one
another
;
I
bring
it
for
this
,
to
shew
that
it
is
Christ's
special
Law
;
This
is
my
Commandment
,
says
Christ
,
of
all
the
Duties
of
the
Ten
Commandments
,
Christ
singles
out
this
,
to
call
it
,
His
Commandment
,
as
enforc'd
from
his
Love
;
These
things
I
command
,
that
ye
love
one
another
,
John
13.
34.
Take
it
thus
,
says
Jesus
Christ
here
;
I
have
died
for
you
,
and
I
leave
this
Commandment
of
all
Commandments
in
special
manner
to
you
,
and
I
have
reason
to
do
it
,
for
I
bear
with
you
,
and
I
must
bear
with
you
when
I
am
in
Heaven
;
and
if
there
be
any
Commandment
which
is
more
peculiarly
mine
,
it
is
this
,
That
you
love
one
another
.
My
Father
loves
you
,
and
gave
me
to
die
for
you
;
And
,
I
have
chosen
you
out
of
the
World
.
But
my
Commandment
is
,
That
you
love
one
another
,
John
15
:
12.
The
Apostle
(
1
John
2.
7.
)
calls
it
a
New
Commandment
,
yet
it
was
from
the
beginning
:
To
love
our
Neighbour
,
that
is
,
every
Man
,
was
a
duty
from
the
beginning
from
Adam
.
Cain
was
the
first
who
broke
this
Command
,
and
he
hated
his
Brother
for
Religious
respects
;
this
was
an
Instance
from
the
beginning
of
wickedness
;
nay
,
says
God
,
I
'll
part
you
;
and
so
from
the
beginning
he
suffered
a
separation
;
Seth
came
,
and
when
he
had
Posterity
,
Gen.
4.
Men
began
to
worship
God
together
,
and
they
were
sever'd
from
the
World
,
Cain's
seed
;
how
did
they
corrupt
that
separation
?
They
should
have
loved
one
another
,
this
was
the
Commandment
;
but
this
Commandment
was
clearly
obliterated
.
Christ
comes
and
enforces
it
anew
,
and
,
says
he
,
I
have
loved
you
,
and
died
for
you
,
and
this
Commandment
I
give
you
;
Christ
revives
it
,
which
had
been
from
the
beginning
,
so
that
it
is
now
enforc'd
from
Jesus
Christ's
having
renewed
it
,
having
died
for
his
People
,
and
having
born
with
them
,
and
having
given
them
that
Example
;
this
Example
past
into
a
Law
,
a
special
Law
;
this
Law
of
Love
is
enforc'd
from
Christ
.
2.
It
is
enforc'd
from
God
the
Father
too
,
1
John
4.
11.
If
God
so
loved
us
,
we
ought
also
to
love
one
another
.
This
was
to
confirm
the
general
,
yet
special
Law
,
what
Person
doth
he
speak
of
?
God
the
Father
;
look
into
the
words
before
,
He
loved
us
,
and
sent
his
Son
to
be
the
Propitiation
for
our
sins
;
You
have
both
Jesus
Christ's
Law
,
and
God
the
Father's
Law
,
in
this
giving
his
Son
,
that
Saints
should
thus
love
Saints
;
truly
in
the
Old
Law
all
the
Ten
Commandments
had
this
,
The
Lord
thy
God
that
brought
thee
out
of
the
Land
of
Egypt
,
to
enforce
them
;
but
if
you
come
to
this
Law
of
Saints
,
Men
that
profess
themselves
Christians
,
have
both
Father
and
Son
,
and
the
enforcement
of
the
Love
of
either
put
with
an
edge
upon
this
Commandment
;
This
is
my
Commandment
;
(
says
Christ
)
this
is
the
Law
of
Christ
(
still
remember
)
to
bear
one
anothers
burdens
:
This
is
a
special
Law
of
that
special
Law
,
because
it
is
the
hardest
of
all
the
rest
.
3.
Nay
Thirdly
,
He
tells
us
,
the
Love
of
the
Father
is
perfected
in
us
,
if
we
love
one
another
,
1
John
4.
12.
God
gains
nothing
by
it
,
but
you
are
the
gainers
,
for
his
Love
is
perfected
when
you
love
one
another
.
I
would
but
bring
this
special
Law
of
Jesus
Christ
to
all
Saints
;
this
Love
,
which
hath
the
Love
of
the
Father
in
sending
the
Son
,
and
hath
the
Love
of
Jesus
Christ
himself
to
put
the
weight
and
edge
upon
it
,
and
this
Law
of
Love
is
obligatory
to
all
Saints
,
and
that
upon
mutual
terms
in
point
of
Forbearance
,
Ephes
.
1.
15.
3.
There
was
another
Commandment
left
,
and
what
was
that
?
Have
peace
amongst
your selves
;
it
runs
upon
mutual
terms
,
one
towards
another
;
he
did
leave
it
(
you
know
)
before
he
died
;
it
is
a
strain
he
runs
much
upon
,
John
14.
27.
Peace
I
leave
with
you
,
my
Peace
I
give
unto
you
;
after
he
died
and
rose
again
,
says
he
,
Joh
.
20.
19.
Peace
be
with
you
,
and
among
you
;
whilst
he
was
alive
he
spoke
the
same
thing
,
Mark
9.
ult
.
Have
grace
in
your selves
to
save
you
;
and
next
to
that
,
Have
Peace
one
with
another
.
And
the
case
was
this
;
in
the
beginning
of
the
Sermon
they
fell
out
,
who
should
be
greatest
,
verse
34
,
35.
He
ends
the
Sermon
with
this
,
Have
Peace
one
with
another
:
Have
Peace
;
wherein
doth
Peace
lye
?
Peace
lies
especially
in
taking
up
cases
of
difference
,
therein
is
Peace
required
;
it
respects
differences
,
and
all
by
this
Rule
,
for
Love
and
Peace
;
he
foresaw
that
differences
would
be
in
his
Church
to
the
end
of
the
World
,
and
he
urgeth
this
thing
because
so
necessary
both
for
the
ordering
and
preserving
his
Church
,
for
he
could
never
have
built
it
else
.
So
soon
as
he
went
to
Heaven
,
they
quarrell'd
about
Circumcision
and
Uncircumcision
;
had
not
the
Apostles
endeavoured
Peace
,
they
had
never
set
up
the
Church
of
the
Gentiles
:
For
there
was
a
pidling
Principle
,
that
a
Jew
must
not
Preach
to
a
Gentile
,
and
if
Christ
had
not
convinced
them
of
the
folly
of
it
,
where
had
his
Church
been
?
Lastly
,
It
is
a
New
Commandment
,
John
13.
34.
A
new
Commandment
give
I
unto
you
,
that
ye
love
one
another
,
v.
35.
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
have
love
one
to
another
,
John
17.
21.
That
they
all
may
be
one
(
that
is
,
amongst
themselves
)
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
the
World
may
believe
,
that
thou
hast
sent
me
.
It
's
called
a
New
Commandment
,
because
the
most
excellent
of
all
the
rest
,
as
a
new
Song
,
and
new
Wine
is
meant
,
when
Christ
says
,
that
He
would
drink
no
more
of
the
Vine
,
till
he
drank
it
new
in
the
Kingdom
of
Heaven
;
that
is
more
excellent
Wine
.
These
plain
and
transcendent
Admonitions
both
for
Love
and
Peace
,
have
been
given
by
Christ
,
because
he
did
foresee
all
the
differences
that
have
arisen
in
his
Church
,
and
which
did
arise
in
those
first
Times
,
and
therefore
saw
that
these
Rules
of
Peace
and
Love
,
were
necessary
to
begin
,
and
constitute
,
and
then
to
keep
up
,
and
preserve
his
Church
.
He
could
not
have
set
up
his
Church
of
Jews
and
Gentiles
,
much
less
have
kept
them
in
Peace
,
unless
these
his
Laws
had
taken
place
among
them
.
And
such
a
mutual
Love
and
Peace
shewn
in
bearing
one
anothers
burdens
,
(
and
this
is
to
be
exercised
even
toward
all
Saints
,
great
and
small
,
weak
and
strong
,
and
this
,
tho'
but
a
branch
,
is
dignified
with
the
Title
of
the
whole
Law
)
is
so
peculiar
,
and
transcendent
a
duty
,
as
was
sufficient
to
characterize
them
to
be
Christ's
Disciples
,
with
a
notorious
difference
from
that
Love
and
Peace
which
is
to
be
found
in
the
World
one
towards
another
:
And
this
Love
and
Peace
is
to
be
shewed
among
the
Saints
one
toward
another
,
with
a
difference
from
what
they
are
in
any
way
to
shew
unto
the
World
who
doth
,
and
will
hate
them
:
Yea
,
it
is
to
rise
so
high
,
as
to
be
an
Evidence
to
the
World
,
that
Christ
is
the
Saviour
of
this
World
of
Saints
,
and
the
Head
,
and
Guide
,
and
Inspirer
of
them
with
such
a
Peace
,
and
Love
.
And
this
Rule
of
Love
is
to
be
exercised
even
toward
all
Saints
,
great
and
small
,
weak
and
strong
;
and
tho'
it
is
but
a
branch
,
yet
it
is
dignified
with
the
Title
of
the
whole
Law
.
It
is
past
into
a
special
Law
above
all
other
Laws
;
For
this
(
saith
Christ
)
is
my
Law
.
And
it
is
the
hardest
part
of
that
Law
,
to
bear
the
burdens
one
of
another
,
of
Saints
small
,
and
weak
,
and
yet
't
is
called
by
the
name
of
that
whole
Law
,
tho'
it
be
but
a
branch
of
it
:
You
have
heard
it
is
such
a
Law
as
Saints
should
observe
one
to
another
,
they
are
enforc'd
from
the
Father
,
and
from
Christ
to
love
so
,
as
no
company
in
the
World
should
love
,
and
with
difference
from
what
love
they
bear
to
the
World
.
They
ought
to
be
at
such
Peace
one
with
another
;
so
to
bear
one
with
another
,
as
no
other
men
would
bear
with
others
in
the
World
beside
;
yea
,
it
is
such
a
Love
of
Forbearance
and
Peace
,
that
men
may
know
by
it
that
they
are
Disciples
of
Christ
,
John
13.
34
,
35.
We
are
to
shew
such
Love
to
each
other
,
as
is
not
to
be
found
amongst
any
sort
of
Men
upon
Earth
,
and
such
a
Peace
,
such
a
Love
,
that
it
may
manifest
,
That
Jesus
Christ
is
the
Saviour
of
the
World
,
(
John
17.
21.
)
And
do
this
to
Saints
,
and
to
all
Saints
.
Now
truly
,
Peace
is
a
fruit
of
Love
,
Col.
3.
10
,
14.
From
whence
I
may
infer
,
That
the
Principles
,
and
Practices
of
our
Presbyterian
Brethren
,
tho'
Persons
godly
,
do
yet
in
this
respect
,
not
only
fall
short
of
this
Rule
,
in
degrees
of
Love
,
for
all
are
thus
deficient
,
but
run
cross
to
it
.
1.
For
whereas
Christ
would
have
Saints
,
by
vertue
of
their
Christianity
,
to
love
all
those
whom
they
judge
to
be
Saints
,
in
a
different
respect
from
the
World
,
our
Presbyterian
Brethren
,
even
in
Religious
matters
,
extend
their
Charity
,
&
Rule
in
things
of
Worship
to
the
generality
of
Men
in
a
Nation
.
There
must
be
a
National
Church
made
up
of
all
,
who
are
plainly
the
World
.
They
will
take
in
Men
meerly
Moral
,
and
civil
in
their
outward
deportment
,
and
make
such
Rules
,
and
Constitutions
of
Church-Fellowship
,
as
shall
take
in
these
,
and
suit
with
them
.
And
by
this
Rule
multitudes
of
poor
Saints
in
a
Nation
are
excluded
who
cannot
joyn
in
such
a
loose
Constitution
of
a
Church
.
2.
Men
do
it
for
the
World's
sake
,
and
to
please
them
,
that
thereby
they
may
strengthen
their
Interest
,
while
they
make
up
their
Party
by
joyning
with
the
World
in
Ordinances
:
Whereas
Christ
says
to
his
Disciples
,
The
World
will
hate
you
,
but
do
you
love
one
another
.
And
now
what
then
is
the
Quarrel
between
their
Dissenting
Prethren
,
and
them
?
Their
Dissenting
Brethren
say
,
We
love
you
,
and
are
very
desirous
to
joyn
with
you
in
the
Ordinances
of
God
,
but
you
joyn
herein
with
the
World
,
which
we
cannot
do
.
Upon
this
they
cry
out
upon
us
as
Schismaticks
;
what
a
terrible
thing
is
this
?
They
make
up
a
Party
in
the
World
of
those
who
have
only
a
Form
of
Godliness
,
contrary
to
the
Rule
which
enjoyns
us
to
turn
away
from
such
,
2
Tim
.
3.
5.
And
contrary
to
the
Rule
of
loving
all
the
Saints
,
they
exclude
a
great
many
who
cannot
unite
in
the
Laxness
of
their
Discipline
,
and
act
oppositely
to
the
Law
of
bearing
the
burdens
of
such
,
and
act
thus
in
matters
too
,
wherein
they
cannot
convince
them
that
they
are
in
the
wrong
.
3.
In
framing
an
outward
Administration
of
Religion
for
the
World
,
as
well
as
for
the
Saints
of
their
Judgment
,
they
greatly
gratifie
the
World
,
and
then
it
is
no
wonder
if
the
World
be
at
peace
with
them
.
For
if
they
will
own
them
,
and
their
Children
,
and
admit
them
to
their
Sacraments
,
they
have
in
Religious
respects
what
they
did
desire
,
and
for
other
things
of
Religion
they
are
not
much
inquisitive
;
for
so
they
have
but
a
Religion
,
they
are
not
apt
to
be
scrupulous
in
things
of
that
nature
,
and
so
they
are
at
peace
.
But
what
is
the
peace
which
they
have
with
these
?
It
is
but
a
dull
peace
,
such
as
Rome
hath
amongst
her
Children
,
who
go
by
an
Implicit
Faith
,
insomuch
as
there
is
little
Religion
,
and
little
Enquiry
about
it
among
them
.
●ut
a
man
whose
mind
God
hath
enlightened
,
and
who
knows
Jesus
Christ
to
the
purpose
of
Salvation
,
is
an
inquisitive
creature
,
and
must
be
satisfied
,
and
it
is
his
burden
if
he
is
not
,
and
this
burden
they
ought
to
bear
.
But
they
gratifie
the
World
rather
to
make
up
an
Interest
with
them
,
that
so
they
may
have
peace
.
4.
They
do
that
which
is
worse
than
all
this
,
for
when
they
have
joyned
with
the
World
,
they
make
use
of
worldly
force
,
and
compulsion
,
and
employ
and
call
in
Aid
and
Strength
from
the
World
whereby
to
compel
their
poor
Distenting
Brethren
to
their
way
.
How
contrary
is
this
to
Christ's
Advice
and
Counsel
,
who
tells
us
,
that
the
World
will
hate
us
sufficiently
,
and
therefore
we
need
not
lay
Load
upon
one
another
.
But
they
joyning
with
the
World
,
it
will
afford
them
carnal
weapons
in
this
case
,
because
of
its
hatred
to
any
who
are
godly
.
And
yet
all
this
must
not
be
counted
Persecution
.
But
I
would
ask
,
how
doth
the
Antichrist
of
Rome
persecute
?
Is
it
not
by
Imprisonment
,
and
Death
?
And
is
not
confiscation
of
Goods
,
tho'
not
materially
the
same
punishments
,
yet
a
sort
of
Persecution
too
?
5.
They
do
this
for
Points
of
doubtful
Disputation
(
as
the
Apostles
phrase
is
)
for
both
the
things
urged
by
them
,
and
the
Power
which
they
challenge
to
impose
them
are
such
.
They
are
such
disputable
matters
,
as
men
may
dispute
their
hearts
out
about
them
,
and
yet
not
prevail
to
a
conviction
.
But
oh
!
how
is
this
such
a
Peace
,
such
a
Love
of
Saints
to
all
Saints
as
should
,
and
might
distinguish
them
from
all
the
World
besides
?
for
it
is
such
a
distinguishing
Love
,
and
Peace
,
which
Christ
enjoyns
,
as
is
not
to
be
found
in
all
the
World
besides
.
It
is
so
remarkable
a
Love
,
that
by
it
it
might
be
discerned
even
by
the
World
,
that
these
are
Christ's
Disciples
.
How
many
differences
far
greater
doth
Rome
the
Antichristian
World
indulge
to
her
Children
in
variety
of
Orders
,
Points
of
Doctrine
,
&c.
And
yet
these
men
will
not
allow
a
Liberty
in
smaller
things
.
They
will
not
use
the
same
Forbearance
as
the
Men
of
the
World
commonly
observe
one
towards
another
.
6.
They
farther
herein
go
against
as
clear
Rules
,
as
any
are
in
Christianity
,
or
the
Scriptures
,
while
they
thus
impose
things
of
doubtful
Disputations
.
Is
not
that
a
clear
Rule
,
Phil
.
3.
15
,
16.
Let
us
therefore
,
as
many
as
be
perfect
,
be
thus
minded
:
and
if
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveal
even
this
unto
you
.
Nevertheless
,
whereto
we
have
already
attained
,
let
us
walk
by
the
same
Rule
,
let
us
mind
the
same
thing
.
We
are
to
leave
the
rest
to
God
to
reveal
when
he
pleaseth
.
It
is
another
clear
Rule
which
we
have
,
Rom
.
15.
1
,
You
that
are
strong
,
bear
the
infirmities
of
those
who
are
weak
.
This
we
are
to
do
to
fulfil
the
Law
of
Christ
.
Is
it
not
a
clear
Rule
,
That
every
one
should
please
his
Neighbour
for
edification
?
Rom
.
15.
2.
We
should
then
follow
things
that
make
for
peace
,
and
whereby
we
may
edifie
one
another
:
But
when
they
act
thus
contrary
to
these
Rules
,
they
pretend
that
their
design
is
to
procure
peace
in
the
Churches
,
as
if
the
only
way
to
peace
(
which
they
take
for
granted
too
)
were
to
impose
the
more
common
,
and
generally
prevailing
Opinions
concerning
Faith
,
and
Worship
,
upon
others
who
do
dissent
;
and
if
they
do
not
submit
unto
those
Impositions
,
to
restrain
them
from
holding
any
Religious
Assemblies
,
or
enjoying
among
themselves
those
Ordinances
of
the
Gospel
,
which
may
edifie
them
.
If
we
look
into
Holland
,
we
shall
find
a
Toleration
of
Worship
allowed
to
those
who
dissent
from
the
Establisht
Constitution
.
If
we
go
to
Turkey
,
the
East-Indies
,
or
to
any
Government
of
Mahometans
,
we
shall
see
that
Peace
is
granted
even
by
them
to
Christians
,
by
a
Toleration
,
and
Forbearance
of
them
.
And
what
?
must
there
be
no
way
among
Christians
for
Peace
,
but
to
constrain
all
to
be
of
one
mind
,
and
that
in
things
of
lesser
and
doubtful
moment
?
7.
They
retain
these
Principles
,
and
Resolutions
,
even
while
themselves
are
persecuted
by
other
Protestants
,
who
profess
to
do
it
out
of
the
same
Conscience
,
and
Principles
,
upon
which
they
themselves
do
proceed
(
only
mutatis
mutandis
)
and
think
they
ought
to
do
so
,
and
that
they
do
God
good
service
in
it
.
Our
Presbyterian
Brethren
have
been
put
by
,
and
not
suffered
to
Preach
,
as
being
thought
not
to
be
legally
Ordained
,
or
not
to
worship
God
as
they
ought
.
And
while
they
cry
out
Persecution
,
Persecution
,
when
it
falls
thus
upon
themselves
,
how
can
they
have
any
secret
reserve
,
or
entertain
any
Principles
to
lead
them
unto
a
resolution
to
do
the
like
things
unto
others
whom
they
judge
to
be
godly
persons
,
and
who
differ
less
from
them
in
Doctrines
,
and
Substantials
of
Worship
,
than
they
do
from
other
persons
?
I
will
only
say
this
in
allusion
to
that
in
Ezekiel
,
Wilt
thou
persecute
under
the
power
of
those
who
persecute
thee
?
8.
The
most
Moderate
of
them
condescended
indeed
so
far
,
that
Saints
unsatisfied
to
hold
Communion
with
them
,
might
continue
in
their
Congregations
without
being
pressed
to
come
to
the
Lord's
Supper
,
but
it
would
not
be
allowed
that
they
should
enjoy
this
Ordinance
in
other
Assemblies
of
their
own
.
Thus
it
was
debated
in
the
Assembly
,
and
the
reason
given
for
it
was
,
such
an
Allowance
would
be
against
the
common
Peace
,
and
disturb
the
common
Establish'd
Rule
.
And
so
out
of
Reverence
to
their
Opinion
,
and
Way
,
others
must
stand
out
,
and
be
excluded
from
this
great
Ordinance
for
ever
,
in
Reverence
to
,
and
for
the
sake
of
the
pretended
Peace
of
their
Church
.
The
great
business
pretended
is
Peace
,
the
Peace
of
the
Church
,
ay
but
let
them
yield
things
conducive
to
Peace
too
.
For
the
Peace
of
the
Church
doth
not
lie
in
this
,
that
none
must
be
suffered
in
any
thing
to
differ
from
it
.
Peace
doth
not
consist
in
this
,
that
many
persons
truly
godly
must
stand
out
,
and
be
deprived
of
Worship
,
and
Ordinances
,
for
fear
of
displeasing
them
by
entring
into
separate
Congregations
,
which
they
cannot
endure
to
see
:
Peace
doth
not
consist
in
paying
such
a
Reverence
to
a
Church
,
that
all
who
dissent
from
it
must
forbear
meeting
apart
for
Religious
Worship
.
No
,
let
us
truly
follow
the
Apostle's
direction
,
Rom
.
14.
19.
Let
us
therefore
follow
after
the
things
which
make
for
peace
,
and
things
wherewith
one
may
edifie
another
.
And
from
hence
these
are
the
great
things
which
may
be
complained
of
in
the
Case
.
1.
That
some
persons
think
Peace
to
lie
only
in
mens
quietly
not
enjoying
Ordinances
in
separate
Congregations
,
as
if
there
were
no
way
to
Peace
but
this
.
But
there
is
another
way
of
Peace
,
in
bearing
with
men
notwithstanding
their
different
Practices
,
and
Judgments
.
Tho'
one
man
keeps
a
day
which
another
doth
not
,
yet
peace
may
be
preserved
between
them
both
,
and
this
is
the
peace
to
which
Christ
exhorts
us
.
It
is
not
as
if
there
were
no
other
way
but
this
;
if
you
cannot
be
of
our
mind
,
and
if
you
will
not
enjoy
the
Ordinances
in
Communion
with
us
,
you
must
fly
out
of
the
Land
for
them
.
2.
While
they
are
so
urgent
for
peace
,
they
forget
what
follows
,
Rom
.
14.
19.
that
we
should
mind
such
things
whereby
one
may
edifie
another
.
If
their
claims
for
peace
would
hold
,
yet
they
run
away
but
with
half
the
Apostle's
Rule
,
whereas
all
of
it
should
be
taken
in
.
These
Dissenting
Christians
should
have
the
Lord's
Supper
(
which
they
scruple
to
receive
in
your
Parishes
)
for
their
Edification
,
for
it
is
that
whereby
they
are
to
be
built
up
,
and
we
are
to
please
our
Neighbour
for
his
edification
.
Yea
this
is
of
far
greater
moment
to
each
Saint
,
than
that
dull
Tyrannical
peace
which
is
aimed
at
by
a
Coercive
Power
.
If
indeed
those
to
whom
forbearance
is
used
,
disturb
the
Publick
Church
Assemblies
,
and
would
hinder
them
in
the
Ordinances
,
let
them
have
the
due
reward
of
their
Turbulency
,
for
such
behaviour
is
contrary
unto
peace
indeed
.
But
men
might
have
peace
,
and
others
by
them
,
and
among
them
might
have
peace
,
true
,
everlasting
peace
,
if
they
could
quiet
themselves
in
Christ's
Rule
for
Forbearance
.
All
the
Apostles
when
they
were
alive
,
could
not
perswade
one
Jew
,
though
a
Believer
,
to
disclaim
the
continuance
of
the
Jewish
Ceremonies
:
Peter
himself
,
and
James
,
were
of
the
mind
that
they
should
cease
(
as
appears
from
Acts
15.
)
and
yet
they
could
not
perswade
the
Jews
to
relinquish
them
.
This
was
a
tryed
business
,
and
in
the
highest
supposition
of
Apostolical
Power
,
and
Authority
;
and
what
Authority
is
there
then
now
upon
Earth
sufficient
to
perswade
Mens
Consciences
,
when
the
Apostles
themselves
could
not
do
it
in
a
case
of
like
nature
?
The
Apostles
professed
that
they
had
power
given
only
for
Edification
,
and
not
for
Destruction
.
And
what
greater
destruction
is
there
than
by
outward
compulsion
,
and
utterly
ruining
men
to
tempt
them
to
break
their
Consciences
,
or
against
their
Consciences
to
refrain
Religious
Assemblies
for
Worship
,
and
Enjoyment
of
Ordinances
in
them
,
which
is
the
food
of
their
Souls
.
Is
not
this
expresly
contrary
to
the
Apostles
direction
,
Rom
.
15.
1
,
2.
We
then
that
are
strong
,
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
our selves
.
Let
every
one
of
us
please
his
Neighbour
,
for
his
good
to
edification
.
Truly
,
I
will
not
now
ask
by
what
Authority
they
would
do
these
things
,
but
I
would
ask
by
what
Charity
do
they
these
things
?
Why
should
they
lay
any
godly
person
under
that
necessity
,
that
he
shall
not
have
the
Sacrament
unless
he
takes
it
in
their
way
?
Why
should
they
tempt
a
man
to
act
against
his
Conscience
in
one
thing
,
to
have
the
enjoyment
of
it
in
another
?
What
a
terrible
thing
is
this
?
Rome
bears
with
their
Children
more
by
suffering
them
to
differ
in
a
thousand
things
.
3.
If
they
proceed
in
making
Laws
against
us
let
us
go
to
Law
with
them
.
Let
us
plead
Christ's
Law
,
and
let
us
in
prayer
urge
him
,
that
he
would
put
his
own
Law
in
execution
.
Let
us
pray
to
him
,
that
he
would
cause
his
Law
to
stand
,
and
take
place
.
It
is
very
seasonable
to
do
so
:
Why
may
we
not
thus
in
Appeals
to
Christ
by
prayer
go
to
Law
with
them
?
We
have
a
more
Antient
Law
,
a
special
Law
of
Jesus
Christ
,
who
is
the
great
Law-giver
,
and
who
hath
the
Executive
Power
,
even
all
power
in
Heaven
,
and
Earth
;
and
hath
he
not
laid
it
at
stake
for
the
maintaining
of
his
Ordinances
,
and
Worship
to
the
end
of
the
World
?
And
he
is
our
Advocate
to
plead
his
own
Law
,
and
our
Cause
;
and
Heaven
,
and
Earth
shall
pass
away
before
the
least
tittle
of
his
Law
shall
fail
.
No
,
it
shall
all
be
accomplished
in
the
World
;
and
he
will
shake
Heavens
,
and
Earth
,
but
he
will
do
it
.
Methinks
this
should
afford
a
very
great
deal
of
strength
,
and
help
to
our
Faith
,
that
we
may
go
to
God
,
and
Christ
▪
and
plead
this
Law
,
this
his
own
Law
unto
him
.
Yea
,
it
is
not
his
Law
only
,
but
we
have
his
Oath
,
and
Covenant
annext
.
He
hath
sworn
unto
us
to
this
purpose
,
Luke
1.
73.
74
,
75.
The
Oath
which
he
sware
to
our
Father
Abraham
,
That
he
would
grant
unto
us
,
that
we
being
delivered
out
of
the
hands
of
our
Enemies
,
might
serve
him
without
fear
,
in
holiness
and
righteousness
before
him
,
all
the
days
of
our
life
.
1.
There
is
a
Judgment
acknowledged
and
confessed
in
the
case
,
and
(
as
you
know
)
execution
if
sued
out
,
is
to
follow
.
In
the
year
1640.
when
some
would
bring
in
Bowing
to
the
Altar
,
what
was
then
pleaded
in
the
Canon
?
It
was
this
,
Let
not
him
that
is
strong
,
despise
him
that
is
weak
;
and
let
not
him
that
is
weak
,
judge
him
that
is
strong
.
This
is
a
Judgment
past
to
prove
all
that
I
have
said
.
3
We
must
also
bring
them
,
and
our
Case
to
an
Appeal
in
the
day
of
Judgment
,
for
thither
the
Apostle
brings
it
,
Rom
.
14.
10.
But
why
doest
thou
judge
thy
Brother
?
or
why
doest
thou
set
at
naught
thy
Brother
?
we
shall
all
stand
before
the
Judgment
Seat
of
Christ
.
The
Apostle
urgeth
upon
them
the
observance
of
this
Law
of
Love
,
and
Peace
,
as
they
will
answer
it
there
.