Ane
Inquirie
into
the
Case
now
so
common
Whether
it
be
lawful
to
hear
the
Prelats
and
their
Curats
?
Or
,
which
is
all
one
,
whether
it
be
lawful
for
the
Lords
People
in
Scotland
to
submit
to
the
pretended
Ecclesiastick
Authoritie
of
Prelats
and
their
Curats
and
to
receive
from
them
the
Ordinances
of
God
pretended
to
be
in
their
hands
.
FOR
clearing
up
the
state
of
the
Question
and
making
way
for
the
determination
thereof
,
it
will
be
needfull
in
the
first
place
to
open
up
a
little
the
terms
in
which
it
is
conceived
.
The
terms
which
here
are
to
be
explained
,
we
summ
them
up
in
these
three
:
First
,
Prelats
and
their
Curats
.
Secondly
,
Hearing
or
submitting
and
receiving
the
ordinances
of
God
from
them
.
Thirdly
,
Lawfull
or
not
.
The
I.
Belongs
to
the
Subject
of
the
question
in
obliquo
.
The
II
.
Is
its
subject
in
recto
.
The
III
.
Is
the
attribut
of
the
question
in
recto
.
To
which
is
added
in
obliquo
,
the
Lords
People
in
Scotland
which
term
needs
no
explication
.
As
to
the
first
,
we
are
to
inquire
what
is
meant
by
Prelats
..
Secondly
what
is
meant
by
Curats
.
As
for
Prelats
first
if
you
beleeve
the
lyes
,
dissimulations
and
prevarications
of
Prelatists
,
it
will
be
hard
to
know
what
they
are
:
But
the
shifting
and
unconstancie
of
expression
in
this
point
,
if
we
will
inquire
what
they
are
by
divine
right
,
they
are
just
nothing
,
no
ground
at
all
for
them
in
the
Word
of
God
,
under
what
shape
soever
they
introduce
themselves
;
or
whatsoever
mask
they
put
on
for
that
purpose
:
Yea
,
on
the
contrary
,
the
Word
of
God
doth
clearly
condemn
them
.
If
we
inquire
,
what
they
are
by
Jurisdiction
,
:
That
is
to
be
seen
in
the
lawes
and
acts
instituting
&
constituting
them
,
we
mean
acts
Civil
or
Parliamentary
;
for
there
is
no
Ecclesiastick
act
or
canon
for
them
:
Yea
and
more
,
all
our
Church
Judicatories
are
yet
standing
in
force
against
them
unrepealed
by
any
Church
power
whatsoever
;
yea
albeit
there
were
such
acts
and
canons
for
them
,
yet
that
were
not
enough
to
make
their
authority
lawful
or
valid
,
seeing
Christ
hes
given
no
such
power
to
the
Church
,
as
to
make
acts
of
that
nature
;
so
that
they
are
not
only
a
meer
human
creature
but
which
is
worse
,
a
meer
hvmane
and
political
devyce
deryving
their
whole
power
and
being
from
the
civil
power
and
civil
Magistrat
,
and
pretending
to
make
a
new
species
or
kynd
of
officers
over
the
House
of
God
.
Thirdly
,
if
we
ask
for
them
in
their
practise
,
that
is
not
only
heard
of
,
but
sadly
felt
and
sadly
seen
.
Fourthly
,
If
we
ask
for
them
in
their
patrons
and
exemplaries
,
that
is
the
English
Prelates
whose
vile
image
they
are
,
albeit
sometime
they
intimat
some
thing
to
the
contrary
.
In
a
word
,
whether
we
consider
their
titles
and
dignities
and
usurped
power
over
the
Church
,
manner
of
government
and
way
of
Church
discipline
,
exercised
as
it
is
,
both
the
one
and
the
other
(
for
kynd
and
quality
)
they
are
all
one
with
the
Prelats
of
the
Romish
Church
,
as
is
clearly
demonstrat
by
Didoclavius
.
Only
with
this
exception
,
that
the
English
and
ours
doe
not
expresly
acknowledge
the
Pope
;
but
puts
the
Supreme
Magistrat
in
his
place
:
And
as
in
the
Papacy
some
holds
them
to
be
of
divine
right
;
others
,
that
all
their
power
is
from
the
Pope
,
so
some
of
ours
mutters
for
a
divine
right
,
others
derive
from
the
King
:
whence
either
they
make
him
ane
Ecclesiastick
person
as
well
as
a
Civil
,
or
else
denyes
all
government
of
the
Church
distinct
from
that
of
the
Civil
Magistrat
,
which
clearly
dethrones
Christ
,
and
gives
him
no
visible
Kingdome
or
power
or
government
in
his
Church
:
Now
this
manner
of
government
and
power
(
common
to
the
Popish
Prelats
and
ours
)
is
first
Lordly
forbidden
,
1.
Pet
.
5.3
.
Secondly
,
Worldly
and
political
discharged
,
Math
.
20.25
,
16
,
27.
Thirdly
,
Antichristian
and
tyrannical
over
the
souls
of
the
Lords
People
;
sett
out
by
that
Beast
with
the
seven
heads
and
ten
horns
,
Revel
.
13.
For
as
the
ten
horned
Beast
holds
forth
the
Pope
and
his
Prelats
as
false
Prophets
,
and
the
scarlet
whore
a
vile
adulterous
Church
,
Revel
.
17.
so
that
first
holds
forth
their
Lordly
,
worldly
politick
,
tyrannical
,
antichristian
forme
of
government
;
all
one
with
that
of
our
Prelats
inconsistent
with
,
contradictory
unto
and
eversive
of
the
government
instituted
by
Christ
in
his
Church
;
which
as
it
is
in
its
own
nature
spiritual
,
so
(
as
it
is
exercised
under
Christ
)
it
is
only
a
ministerial
power
and
declaratory
of
his
will
.
We
inquire
next
what
is
meant
by
Curats
or
Prelats
Ministers
.
If
you
call
them
so
.
These
Curats
are
of
three
sorts
.
The
first
are
these
who
being
admitted
before
the
year
1649.
have
either
by
word
or
practise
[
or
both
]
yeelded
up
into
the
Prelats
hands
that
power
which
they
had
immediatly
from
Christ
by
the
Presbytery
to
govern
in
the
house
of
God
with
others
;
or
to
send
forth
new
labourers
to
Christs
vineyard
,
as
need
requires
;
or
to
administrat
the
publick
worship
in
ane
immediat
dependance
on
him
:
In
a
word
they
have
taken
the
keyes
of
the
House
of
God
,
and
treacherously
given
them
to
the
hands
of
the
Antichristian
Prelat
;
and
hes
quit
with
their
charter
from
Christ
and
taken
a
new
charter
from
the
Prelats
;
all
which
is
evident
by
their
practical
submission
according
to
Law
.
It
is
Objected
here
:
That
albeit
thir
Ministers
hes
given
up
their
power
of
ordination
or
Jurisdiction
into
the
Prelats
hands
,
yet
it
will
be
hard
to
prove
that
they
have
given
their
power
of
preaching
also
:
And
therefore
notwithstanding
of
what
they
have
done
they
ought
to
be
heard
.
Answer
:
As
Christ
never
appointed
,
so
he
does
not
allow
Ministers
in
his
Church
having
a
power
of
preaching
without
a
power
of
ordination
or
Jurisdiction
;
so
that
our
submission
unto
such
for
hearing
of
them
would
be
ane
acknowledgment
of
ane
officer
in
Christs
house
that
is
not
of
his
own
appointment
Answer
II
.
this
upgiving
of
theirs
is
a
heinous
sin
,
and
a
signal
piece
of
treachery
unto
and
revolt
from
their
formerly
professed
head
and
Master
;
for
which
they
deserve
deposition
from
any
office
in
Christs
House
,
yea
excommunication
from
the
same
;
and
therefore
the
Lords
people
ought
to
doe
nothing
that
may
seem
to
approve
them
in
what
they
have
done
.
Answer
III
.
It
seems
to
be
granted
here
that
we
may
not
submit
to
their
Jurisdiction
,
and
yet
th●y
who
hear
submitts
to
it
.
Answer
IV
.
we
cannot
see
but
they
have
given
up
their
power
of
preaching
into
the
Prelats
hand
,
as
well
as
their
power
of
Jurisdiction
and
ordination
.
For
first
as
they
could
not
have
exercised
any
power
of
ordination
or
Jurisdiction
without
his
leave
,
so
neither
any
power
of
preaching
.
II
.
as
now
they
exercise
Jurisdiction
in
their
pretended
Presbyteries
and
Sessions
by
his
license
and
commission
(
in
doing
whereof
they
are
his
meer
delegats
and
substituts
)
so
by
that
same
license
and
commission
they
preach
;
also
as
he
authoritatively
commands
and
regulats
them
in
the
exercise
of
Iurisdiction
,
the
like
the
does
as
to
preaching
,
and
all
the
other
parts
of
publick
worship
;
so
that
they
must
preach
&c.
what
he
pleases
and
how
he
pleases
.
III
.
as
he
may
take
the
exercise
of
Iurisdiction
wholly
out
of
their
hands
(
as
he
hes
already
done
that
of
ordination
)
by
substituting
officials
&c.
so
(
eodem
Iure
)
he
may
inhibit
them
all
to
preach
,
and
command
them
only
to
say
service
;
so
that
indeed
I
see
not
where
the
difference
lyes
.
If
it
be
further
said
:
they
may
thinke
that
their
sitting
does
not
differr
from
honest
Ministers
their
sitting
with
and
under
the
last
Prelats
.
We
answer
first
there
is
a
hudge
difference
,
as
from
other
things
,
so
from
this
,
that
these
Ministers
were
not
sett
down
by
the
Prelats
,
nor
did
ever
sitt
by
a
commission
of
delegation
from
them
:
But
we
remit
the
fuller
clearing
of
this
difference
to
the
objectors
who
are
called
to
have
more
serious
thoughts
about
it
then
we
are
called
to
have
.
II
.
matters
of
duty
or
sin
does
not
depend
from
our
knowledge
or
ignorance
,
but
from
the
Law
of
God
:
it
s
a
known
rule
,
ignorantia
vincibilis
non
excusat
a
culpa
.
Now
the
II
.
sorts
of
Curats
are
these
who
being
admitted
by
the
respective
Presbyteries
since
the
yeir
1649.
have
further
taken
collation
from
the
Prelats
;
which
collation
,
as
it
hes
at
least
a
virtuall
reordination
in
the
bosome
of
it
(
for
the
act
of
Parliament
lookes
upon
them
as
no
Ministers
without
this
;
and
the
narrative
of
the
collation
does
bear
that
they
have
been
tried
and
ordained
,
but
does
not
say
by
the
Presbytrie
)
so
it
beares
also
takeing
of
the
oath
of
Canonicall
obedience
to
his
Lo
:
whereby
they
become
his
sworn
vassals
and
slaves
;
yea
the
very
collation
it selfe
without
the
oath
seems
to
be
a
right
clear
acknowledgement
of
the
pretended
power
of
Prelats
,
and
no
doubt
is
devysed
for
that
purpose
,
to
be
a
mean
of
their
establishment
;
for
by
it
the
Prelat
is
put
in
the
place
of
the
Presbytery
.
It
is
implyed
that
now
he
hes
the
power
of
triall
,
and
ordination
,
consequently
unto
which
only
he
conferrs
the
benefice
;
and
this
is
the
only
thing
which
at
first
is
called
for
at
the
hands
of
these
Ministers
for
the
establishing
of
Prelats
.
The
III
.
Sort
of
Curats
are
these
who
(
besides
all
thir
things
)
hes
received
ordination
from
the
Prelats
since
their
entry
,
and
hes
thrust
themselves
upon
the
Lords
people
with
out
their
call
and
consent
:
These
then
are
the
Curats
and
Prelats
about
whom
the
question
is
;
concerning
,
whom
we
grant
that
there
may
be
some
futher
subdivisions
;
for
it
is
a
greater
fault
to
submitt
cordially
to
the
Prelats
,
or
to
be
active
in
dryving
on
their
designs
,
nor
it
is
to
submitt
out
of
fear
&c.
II
It
is
a
greater
fault
to
intrude
upon
the
labours
of
faithful
Ministers
thrust
out
,
nor
it
is
to
intrude
upon
a
vacand
congregration
:
These
indeed
are
heinous
aggravations
.
But
the
question
is
about
our
submission
,
by
hearing
,
&c
unto
these
who
have
submitted
unto
these
Prelats
;
which
submission
of
theirs
,
and
their
deriving
a
power
from
them
,
is
the
fundamental
guilt
;
the
several
wayes
of
which
are
exercised
in
the
three
members
of
the
forgoing
division
.
The
II
.
thing
proposed
to
be
explained
is
,
concerning
hearing
of
and
submitting
unto
thir
Prelats
and
thir
Curats
,
and
the
takeing
the
ordinances
off
their
hands
,
for
unfolding
of
which
,
consider
first
that
by
the
ordinances
of
God
,
are
not
only
to
be
understood
the
Gospel
ordinances
of
preaching
,
but
also
Sacraments
,
and
all
other
parts
of
publick
worship
,
manner
of
teaching
,
Government
and
Discipline
;
all
which
hes
been
in
use
among
us
these
yeares
bygone
,
which
we
are
bound
to
maintaine
by
the
Word
of
God
and
Solemne
Covenants
;
all
which
,
and
as
many
moe
,
as
they
shall
please
to
invent
▪
our
Prelats
and
Curats
pretends
a
power
to
administrat
.
II
.
as
to
what
concerns
hearing
we
would
further
consider
first
what
it
is
weare
called
to
hear
;
we
suppose
it
is
not
ane
acted
Comedy
,
or
a
discourse
of
civil
policie
,
trade
or
such
like
;
neither
a
Philosophick
lecture
in
a
colledge
,
but
it
is
somewhat
for
spiritual
edification
that
we
are
speaking
of
;
nay
it
is
the
publick
ordinance
of
preaching
instituted
by
Christ
for
the
begetting
of
faith
&c.
in
the
hearts
of
the
Lords
people
.
II
.
consider
whom
we
are
to
hear
.
One
authorised
by
Christ
in
his
appointed
way
for
carrying
his
message
to
us
;
for
upon
the
matter
it
may
be
the
word
of
God
,
and
yet
not
a
message
from
him
,
not
the
Gospel
ordinance
of
preaching
,
because
not
delivered
by
one
who
hes
a
valid
commission
.
III
.
Consider
how
we
are
to
hear
,
we
are
to
hear
the
Gospell
ordinance
of
preaching
in
the
faith
and
expectation
of
the
Lords
blessing
on
his
own
ordinance
,
submitting
our selves
to
Christ
in
the
messenger
and
message
;
other
wayes
we
take
the
Lords
name
in
vain
,
seeing
this
at
least
is
requisit
to
make
that
part
of
worship
morally
and
spiritually
good
:
This
then
is
the
hearing
now
in
question
.
IIII
.
We
distinguish
between
occasional
hearing
and
fixed
stated
hearing
:
The
question
is
not
,
if
a
man
were
at
his
worke
where
one
of
these
were
preaching
,
if
he
might
stay
still
nothwithstanding
,
or
hear
a
word
in
the
by
going
,
his
occasion
so
requireing
,
or
suppose
their
were
no
law
for
Prelats
,
or
no
great
rumor
that
there
were
any
of
that
gang
in
any
Church
with
in
the
Land
,
if
a
man
travelling
throw
the
Countrey
about
his
lawful
affaires
rested
on
the
Lords
day
where
such
a
one
were
without
curious
inquiry
,
and
by
ane
inculpable
ignorance
,
he
might
hear
such
a
one
without
sin
.
But
that
is
not
the
question
.
It
is
concerning
fixed
and
stated
hearing
to
the
makeing
up
of
which
these
things
doe
concurr
▪
first
acts
and
lawes
instituting
and
constituting
such
and
such
Church
Officers
.
II
-
The
actual
fixing
of
them
by
vertue
of
these
lawes
and
acts
in
such
places
.
III
.
They
being
fixed
,
takeing
upon
them
to
administrat
all
the
Ordinances
.
IV
.
lawes
and
acts
appointing
every
one
respectively
to
submitt
unto
the
sett
Officers
so
fixed
,
and
to
take
the
Ordinances
off
their
hands
V.
Peoples
practise
in
submitting
to
these
acts
and
lawes
,
doing
that
really
which
is
required
(
tho
outwardly
only
)
and
no
more
is
required
.
Now
this
sort
of
hearing
is
a
reall
and
formall
submitting
unto
the
persones
heard
,
and
ane
interpretative
(
at
least
)
takeing
of
the
ordinance
off
their
hands
.
Whether
they
have
power
or
no
.
And
he
who
submitts
to
them
as
to
the
preaching
of
the
word
,
may
submitt
unto
them
in
all
other
parts
of
worship
or
Ordinances
,
seing
there
is
a
like
reason
for
all
except
there
be
a
particular
corruption
in
such
a
part
of
worship
that
may
scarr
them
.
From
this
it
appeares
,
that
it
is
more
pertinent
to
ask
,
whether
it
be
lawfull
to
submitt
to
the
Prelats
and
the
Curats
,
then
to
inquire
,
if
it
be
lawfull
to
hear
them
.
For
first
the
term
,
hearing
,
being
more
strict
extensive
,
relates
only
to
ane
Ordinance
viz.
to
that
of
preaching
.
II
,
the
term
,
submitt
,
being
more
intensive
,
does
better
express
the
Nature
of
the
hearing
&c
,
about
which
the
question
is
,
it
is
not
every
sort
of
hearing
that
is
here
meant
,
but
that
hearing
which
is
of
the
Gospel
Ordinance
of
preaching
,
and
that
in
a
stated
way
,
which
hes
submission
involved
in
it
,
as
is
above
declared
.
Thirdly
we
would
advert
,
that
when
the
Law
requireing
obedience
and
submission
unto
such
and
such
Church
Officers
and
attendance
on
them
at
such
times
,
requires
a
verball
express
acknowledgement
of
them
whether
by
word
,
promise
or
oath
.
Then
if
that
be
wanting
,
their
submission
unto
,
and
acknowledgement
of
them
might
possibly
be
esteemed
not
to
be
so
full
,
but
when
the
Law
requires
only
peoples
practise
,
then
peoples
practical
obedience
is
enough
to
evidence
their
submission
unto
these
Officers
,
as
also
their
acknowledgement
of
them
,
and
approbation
of
their
way
for
why
the
Law
requires
no
more
of
the
people
in
their
station
,
for
fixing
of
these
creatures
in
their
places
:
The
question
then
is
,
whether
it
be
lawfull
or
not
to
hear
,
or
submitt
to
the
Prelats
and
their
Curats
,
as
is
above
expressed
.
But
it
is
Obiected
here
,
that
besides
these
things
abovementioned
to
make
up
fixed
stated
hearing
,
it
is
further
requisit
,
that
the
party
who
hears
live
within
the
Parish
,
and
that
he
hear
not
only
now
and
then
,
but
ordinarily
.
Answer
first
:
It
is
granted
then
that
the
hearing
one
placed
in
a
Parish
by
these
who
lives
within
the
Parish
,
is
fixed
stated
hearing
,
as
consequently
submission
,
as
abovesaid
,
especially
if
their
hearing
be
ordinary
Ans
:
II
.
The
question
is
not
so
much
concerning
fixed
or
stated
hearing
of
them
as
Church
Officers
in
the
nationall
Church
of
Scotland
,
and
fixing
them
in
and
over
that
Church
,
and
this
is
that
which
both
the
Law
and
practise
aimes
at
primarily
and
directly
,
and
at
the
other
but
indirectly
and
consequentially
,
for
it
is
but
a
circumstantiall
bussiness
to
be
a
member
in
this
or
that
congregation
,
though
never
so
fixedly
.
Ans
:
III
,
seing
all
and
every
one
of
the
Ministers
of
the
Gospel
stand
in
an
actuall
relation
to
the
whole
visible
Church
and
every
part
therof
,
and
have
ane
habituall
power
to
exercise
all
the
parts
of
their
office
in
every
part
thereof
,
according
as
they
have
a
particular
call
,
and
seeing
our
practicall
consent
to
hear
,
or
take
any
of
the
ordinances
of
their
hands
is
a
sufficient
call
,
pro
hac
vice
,
of
that
which
hic
&
nunc
does
actually
constitut
such
a
Minister
our
Minister
;
he
actually
and
fixedly
[
pro
hac
vice
]
standing
between
God
and
us
,
and
actually
dispensing
Gods
Ordinance
unto
us
,
his
people
,
although
otherwise
he
were
a
Minister
in
America
,
it
followeth
I
say
,
that
it
is
all
one
,
whether
we
looke
on
them
as
Ministers
,
or
as
our
fixed
Ministers
seeing
they
cannot
but
be
our
fixed
Ministers
in
that
act
,
we
mean
de
facto
,
non
de
jure
.
Ans
:
IV
.
We
see
no
difference
to
be
noticed
of
any
worth
betwixt
hearing
of
them
ordinarily
,
and
hearing
of
them
now
and
then
,
for
it
is
the
same
thing
.
And
certainly
if
it
be
lawful
to
hear
them
once
,
it
is
lawful
to
hear
them
ordinarily
,
and
is
as
reall
submission
unto
them
,
and
obedience
to
the
Law
,
tho
it
be
not
so
full
extensive
;
we
grant
also
it
hes
a
more
bent
influence
on
their
fixing
;
but
majus
&
minus
non
mutant
speciem
.
Objection
:
If
the
party
hearing
shall
before
his
hearing
give
a
formall
testimony
against
the
Curats
entry
,
his
being
Minister
of
that
place
,
&c.
that
then
his
hearing
cannot
be
accounted
fixed
stated
hearing
,
in
the
sense
aforesaid
,
much
less
submission
unto
him
as
such
.
Answer
:
first
That
Testimony
(
if
of
any
availl
)
must
not
onely
be
against
his
entry
,
or
being
Minister
of
that
place
,
but
also
against
his
being
esteemed
a
Minister
of
the
Church
of
Scotland
;
seeing
that
is
the
thing
that
the
Law
aimes
at
primarily
,
as
is
said
;
and
that
is
the
thing
also
we
are
primarily
sworn
against
in
our
solemn
league
and
Covenant
.
II
.
this
testimony
(
if
any
worth
)
must
be
as
publick
,
open
and
frequent
,
as
our
practise
in
our
hearing
,
&c.
otherwise
it
cannot
so
much
as
remove
scandall
.
III
.
the
Curats
laugh
under
thumb
at
this
testimony
(
where
it
is
admitted
)
and
lookes
on
it
only
as
a
device
of
witt
to
shun
suffering
,
and
are
glad
that
thereby
they
may
get
the
people
hanked
in
to
submitt
unto
them
,
everlastingly
,
as
they
thinke
,
and
never
more
,
again
of
this
clandestine
testimony
.
IV
.
if
hearing
&c.
be
looked
upon
,
esteemed
and
required
as
ane
approbation
of
the
call
and
office
of
Prelats
and
Curats
,
and
as
a
token
of
submission
unto
them
;
then
it
cannot
serve
the
turn
here
;
see
Alting
.
probl
.
Pract
18.
Likewise
probl
.
9.
about
being
married
with
Popish
Preists
,
Pag
.
304.
but
this
is
just
our
case
;
the
importance
of
the
Lawes
,
and
all
other
circumstances
considered
,
as
appeares
from
what
hes
been
said
concerning
stated
hearing
,
and
will
further
appear
in
prosecution
of
argument
.
VIII
.
albeit
in
our
thoughts
and
expressions
we
may
prescind
,
distinguish
and
divide
between
the
duty
of
hearing
&c.
and
the
sinfullness
of
submitting
unto
,
&
approbation
of
the
Curats
and
Prelats
;
yet
our
practise
ownes
no
such
precision
▪
but
does
allwayes
involve
a
relation
and
submission
unto
both
;
the
metaphysicks
in
our
heads
does
not
influence
our
practice
,
neither
can
a
testimony
hinder
or
take
off
that
submission
and
approbation
which
the
practice
off
its
own
nature
does
involve
.
VI
.
if
a
testimony
may
take
off
the
sin
of
submission
unto
and
approbation
of
the
Prelats
and
Curats
in
hearing
&c.
wherefore
may
not
the
like
testimony
take
of
the
sin
of
idolatry
in
kneeling
in
the
act
of
receiving
the
Sacramental
Elements
of
bread
and
wine
;
but
this
it
cannot
doe
,
because
in
that
act
we
are
in
a
stated
posture
of
outward
,
worship
,
having
the
Elements
as
the
immediat
object
therof
standing
between
God
and
us
:
for
which
see
(
amongst
others
)
Mr
Rutherfords
divine
Right
of
Church
Government
Cap.
1.
quest
.
5.
The
like
we
say
of
the
other
;
for
in
hearing
&c.
we
are
in
ane
outward
stated
way
of
worship
&
in
that
act
we
have
the
Prelat
or
his
Curat
standing
between
God
&
us
,
tho
not
to
be
worshipped
,
yet
to
be
practically
owned
&
submitted
into
,
as
unto
the
messenger
of
the
Lord
of
hosts
;
which
practicall
owning
and
submitting
unto
,
a
testimony
can
●o
more
take
off
here
,
nor
it
can
take
off
idolatry
in
the
other
case
.
From
all
this
it
does
follow
that
hearing
&c.
of
the
Prelats
and
their
Curats
does
necessarily
involve
submission
unto
them
and
approbation
of
them
;
notwithstanding
of
any
testimony
to
the
contrary
;
and
that
is
all
one
to
inquire
concerning
the
lawfulness
of
hearing
,
&c.
and
of
submission
;
neither
can
I
see
how
a
testimony
of
a
privat
nature
can
take
of
that
which
is
the
legall
and
publick
intent
of
the
action
.
The
III
.
thing
to
the
explained
is
what
is
meant
by
Lawfull
:
where
we
would
consider
,
that
a
thing
may
be
lawfull
by
the
Law
of
man
,
and
yet
not
lawfull
by
the
Law
of
God
;
Because
God
is
greater
then
man
:
therefore
Christian
People
,
when
the
commands
of
men
comes
out
,
would
allwayes
try
,
if
these
commands
of
men
be
conforme
to
the
revealed
will
of
God
or
not
.
The
question
is
to
be
understood
of
the
latter
,
not
of
the
former
.
II●
we
may
distinguish
here
between
the
reality
of
a
thing
and
the
lawfulness
of
a
thing
,
or
(
which
is
all
one
)
between
its
essence
and
is
morall
goodness
;
There
may
be
Veritas
Metaphysica
where
,
there
is
not
Bonitas
moralis
;
a
man
in
a
fallen
estate
is
a
true
man
,
though
not
morally
good
a
border
marriage
is
a
true
marriage
for
its
substance
,
though
not
lawfully
gone
about
,
Factum
valet
quod
fieri
non
debuit
.
Hence
it
followes
,
that
although
Prelats
and
Curats
had
the
essentials
of
a
Gospell
ministry
,
yet
it
will
not
follow
,
that
we
may
take
the
ordinances
off
their
hands
;
for
that
may
be
sinfull
and
unlawfull
.
Having
explained
the
terms
for
clearing
up
of
the
state
of
the
question
,
and
being
to
speak
only
to
these
who
are
really
troubled
about
the
present
case
;
before
I
come
to
the
resolution
of
the
question
,
I
would
premise
some
things
that
I
know
they
will
grant
.
As
first
,
That
our
Lord
Jesus
hes
instituted
and
appointed
all
the
standing
officers
of
his
House
,
for
the
feeding
and
ruling
thereof
,
Secondly
,
that
these
of
Christs
appointment
are
Ministers
and
Elders
,
who
are
to
govern
in
a
collegiat
way
,
viz.
by
Presbyteries
sessions
,
Synods
&
general
Assemblies
,
with
a
direct
immediat
,
subordination
to
Christ
alone
.
Thirdly
,
That
the
Prelat
Bishop
is
none
of
Christs
creatures
,
nor
set
in
the
Church
by
God
,
none
of
these
gifts
which
Christ
ascending
on
high
gave
to
his
Church
,
but
a
meer
humane
creature
and
political
device
.
Fourthly
,
That
the
Civil
Magistrat
hes
no
headship
over
the
House
of
God
under
Christ
the
mediatory
way
,
that
he
is
not
at
all
ane
officer
in
the
Church
the
House
of
God
.
Fiftly
,
that
there
is
a
government
spiritual
,
ecclesiastick
visible
over
and
in
the
visible
Church
in
the
hands
of
Church
officers
,
acting
under
Christ
their
King
,
by
them
he
exercises
his
visible
mediatory
kingly
power
;
which
government
is
formally
,
and
in
its
own
nature
,
distinct
from
the
government
civil
,
and
not
at
all
subject
to
the
Civil
Magistrat
.
Sixtly
,
That
the
Civil
Magistrat
,
nor
yet
the
ruling
Church
hes
no
power
from
God
to
institut
and
appoint
any
Kynd
of
Church
officers
,
or
a
new
forme
of
Church
government
never
appointed
by
Christ
.
Sevently
,
That
the
Civil
Magistrat
cannot
justly
deprive
any
Gospel
Minister
either
of
his
office
,
or
the
exercise
thereof
(
especially
he
having
committed
no
crime
)
neither
can
loose
the
relation
between
pastor
and
people
.
Eightly
,
That
the
obligation
of
the
National
Covenant
yet
lyes
on
,
notwithstanding
of
any
thing
done
to
the
contrary
;
yea
that
no
person
,
nor
persons
whatsoever
hes
power
to
loose
these
obligations
.
These
things
being
premised
,
I
resolve
the
question
in
the
negative
,
thus
;
That
for
the
Lords
People
in
this
Land
to
hear
the
Prelats
and
their
Curats
in
the
sense
aforesaid
,
that
is
to
say
,
to
submit
to
them
or
the
ordinances
of
God
(
pretended
to
be
in
their
hands
)
from
them
is
sinful
and
unlawful
.
The
reason
inforceing
this
conclusion
,
and
moving
us
to
determin
so
,
are
these
:
First
,
That
which
cooperats
to
the
overturning
of
ane
ordinance
of
Christ
is
sinful
and
unlawful
:
But
the
hearing
of
the
Prelats
and
their
Curats
,
or
submitting
unto
them
,
cooperats
to
the
overturning
of
ane
ordinance
of
Christ
:
Therefore
it
is
sinful
and
unlawful
.
The
major
is
undeniable
;
the
minor
I
prove
thus
:
The
government
of
the
Church
by
Pastors
,
Teachers
and
ruling
Elders
in
a
collegiat
way
by
Presbyteries
,
&c.
with
ane
immediat
dependance
upon
Christ
,
is
an
ordinance
of
God
.
But
the
submitting
to
Prelats
;
&c.
does
clearly
cooperat
to
the
overturning
of
that
yea
to
the
thrusting
it
out
of
the
Church
:
Therefore
,
&c.
The
major
is
presupposed
;
To
the
minor
,
it
may
be
said
;
It
is
not
we
who
thrusts
out
Christs
government
,
it
is
the
Parliament
,
Prelats
,
&c.
Answ
.
The
Parliment
indeed
thrusts
it
out
as
Lawmakers
,
other
Magistrats
yea
&
Souldiers
as
executors
of
the
Law
,
the
Prelats
as
intruders
,
&
you
as
obedient
Subjects
and
Church
members
in
your
place
&
callings
,
willingly
walking
after
the
commandement
;
&
that
is
all
you
can
doe
,
or
is
called
for
at
your
hands
;
so
that
your
concurring
according
to
your
calling
in
submitting
to
the
Prelats
,
&c.
officers
and
ordinances
,
altogether
inconsistent
with
Christs
institution
,
is
a
clear
cooperating
by
you
to
the
overturning
thereof
.
But
,
Secondly
,
ye
will
say
we
are
forced
to
it
.
First
,
We
doe
it
against
our
wills
.
Secondly
,
We
mynd
no
such
thing
in
what
we
doe
.
Answ
,
to
the
first
,
The
will
cannot
be
forced
.
Secondly
,
Ye
doe
it
out
of
free
choyse
,
and
so
most
willingly
;
Just
as
a
merchant
in
a
storme
at
sea
casts
out
his
goods
to
save
his
life
,
which
deed
of
his
is
simply
voluntary
,
he
choises
it
as
the
best
in
his
present
strait
.
So
yow
,
being
put
to
it
,
either
to
joine
in
worship
,
or
to
suffer
;
make
choyse
of
sin
before
suffering
,
which
deed
is
so
much
the
more
sinful
,
in
that
the
present
strait
is
a
providential
call
from
God
unto
you
for
to
give
a
testimony
against
the
present
course
,
which
may
be
done
by
your
refusing
to
joine
and
submit
,
and
by
your
suffering
upon
that
account
,
when
you
dare
not
,
nor
have
not
access
to
give
it
another
way
:
And
it
would
be
considered
that
the
Lord
of
purpose
sends
afflictions
and
persecutions
to
try
his
people
,
whether
or
no
they
will
adhere
to
every
truth
of
his
,
and
abstain
from
every
false
and
corrupt
course
?
And
their
very
standing
and
abstaining
may
be
a
confessing
of
Christ
before
men
;
for
they
who
avow
his
truth
confesseth
him
,
and
the
contrare
is
a
reall
denying
of
him
before
men
;
and
what
they
may
expect
that
doe
so
,
he
tells
us
in
his
word
.
As
to
the
II
.
we
are
not
so
much
to
looke
to
what
we
mynd
or
purpose
,
as
to
what
necessarily
and
natively
followes
upon
what
we
doe
,
for
the
doing
of
that
which
is
right
and
acceptable
to
God
,
it
is
requisit
,
thou
purpose
and
desire
the
thing
thou
art
about
;
but
to
thy
doing
of
evil
,
the
deed
without
the
purpose
and
desire
is
sufficient
;
Bonum
ex
integro
,
&c.
and
whatever
thou
purpose
,
yet
the
adverse
party
does
really
purpose
the
overturning
and
out
turning
of
the
Government
and
officers
of
Christs
institution
;
and
if
thou
in
thy
place
and
calling
concurr
with
them
in
the
Mean
,
thou
must
be
interpreted
to
purpose
the
End
also
;
yea
altho
thou
both
wished
and
prayed
that
such
a
thing
came
never
to
pass
;
yet
if
thou
do
that
which
may
further
its
bringing
to
pass
,
thou
art
guilty
;
much
more
if
thou
doe
that
which
●…
s
necessary
to
the
bringing
about
thereof
;
and
it
is
well
●…
nowne
that
this
course
could
not
hold
,
if
every
one
re●…
used
to
joyne
;
and
thou
can
only
doe
for
thy selfe
.
We
have
been
the
longer
in
the
answers
to
these
,
be●…
ause
they
may
be
made
with
equal
strength
against
se●…
erall
of
the
following
arguments
,
where
also
the
same
●…
nswers
may
suffice
.
Argument
:
II
.
That
which
brings
in
ane
officer
in
the
●…
ouse
of
God
,
and
a
forme
of
Government
which
is
not
●…
f
Christs
institution
,
must
be
a
sinfull
practise
:
But
●…
e
hearing
of
,
submitting
unto
,
and
joyning
in
wor●…
ip
with
and
takeing
the
ordinances
off
the
hands
of
the
●…
relats
and
their
Curats
is
such
.
Therefor
it
is
a
sinfull
●…
ractise
.
The
Maior
and
Minor
are
both
clear
from
●…
ese
grounds
first
because
Christ
hes
instituted
his
own
Government
and
all
his
own
officers
himselfe
,
and
hes
●…
ot
left
that
to
any
man
,
neither
will
suffer
men
to
doe
〈…〉
as
they
please
,
as
is
presupposed
.
II
.
It
is
presup●…
osed
also
that
the
Prelats
are
not
of
Christs
institution
.
II
.
They
require
no
more
of
thee
,
but
that
thou
will
●…
ke
ordinances
off
their
hands
,
and
lookes
upon
it
as
a
●…
ompleat
submission
unto
them
;
neither
can
thou
in
●…
y
place
and
calling
doe
any
more
(
upon
the
matter
)
●…
or
their
setlement
;
yea
perhaps
they
would
be
angry
,
〈…〉
they
knew
that
you
thought
they
needed
any
more
●…
om
thee
for
their
settlement
to
the
full
,
except
that
:
&
●…
beit
we
grant
,
that
countenanceing
of
them
,
&
heartie
●…
osing
with
them
,
&
with
their
government
,
would
be
●…
seful
to
their
settling
,
as
to
the
bene
esse
of
it
;
yet
hear●…
ng
&c.
of
them
is
sufficient
to
the
esse
of
it
;
neither
can
●…
e
chearfulness
or
heartiness
of
closing
with
them
be
enjoyned
by
Law
,
these
being
internal
acts
of
the
soul
.
Object
.
But
thou
may
say
perhaps
:
Thy
hearing
of
them
preach
cannot
be
interpreted
a
submission
to
●hem
,
when
thou
art
constrained
to
it
.
Answ
.
First
,
however
●hen
thou
takest
Baptism
off
their
hands
to
thy
Chyld
it
s
a
clear
case
.
II
.
When
thou
heares
them
preach
,
thou
either
lookes
upon
the
preaching
as
Gods
ordinance
of
preaching
,
or
not
;
and
upon
the
speaker
as
a
sent
Minister
standing
between
God
&
thee
,
to
bring
Gods
mynd
unto
thee
,
or
not
:
If
the
first
its
clear
thou
takes
the
Ordinance
off
his
hand
.
If
the
second
,
Then
thou
mocks
God
,
and
so
had
better
abstain
;
and
however
,
thy
practice
is
a
real
,
though
not
a
verbal
submission
.
Arg.
3.
That
which
serves
to
establish
a
tyranny
in
the
Church
over
the
souls
&
consciences
of
the
Lords
People
must
be
sinful
&
unlawful
:
But
the
hearing
of
,
&
submitting
,
unto
the
Prelats
&
their
Curats
is
such
.
Therefore
sinful
&
unlawful
:
The
major
none
will
deny
.
The
minor
D●…prove
thus
:
That
which
serves
to
establish
Prelats
,
serves
to
establish
a
tyranny
in
the
Church
:
But
hearing
&c.
of
them
and
their
Curats
serves
to
the
establishing
of
them
:
Therefor
thy
hearing
of
them
&c.
serves
to
establish
their
tyranny
.
The
minor
of
this
is
proven
in
the
foregoing
argument
.
The
major
is
clear
:
Because
the
Prelats
are
tyrans
.
Their
tyranny
appeares
first
in
that
they
intrude
themselves
upon
the
Church
without
any
lawful
power
from
Christ
the
Head
thereof
.
II
.
The
power
they
claime
is
not
ministerial
,
which
only
is
of
Christs
appointment
;
but
a
sort
of
absolute
Lordly
Dominion
over
both
Ministers
and
People
,
which
Christ
hes
expresly
forbidden
in
his
Word
.
III
.
In
spoiling
the
Lords
People
of
their
priviledge
purchased
by
Christ
to
them
;
as
for
example
;
In
obtruding
upon
them
without
Scripture
,
reason
or
their
own
consent
,
Ministers
,
Canons
,
Doctrines
,
modell
of
Worship
and
Ceremonies
,
as
they
please
.
IV
.
In
makeing
Ministers
absolutely
depend
from
them
,
not
only
as
to
their
Ministrie
,
but
also
as
to
the
exercise
of
all
the
parts
of
Worship
,
and
so
makeing
the
Servants
of
Christ
their
slaves
.
They
must
teach
what
the
Prelats
please
,
and
that
only
;
They
must
worship
as
they
prescryve
,
they
must
exercise
Discipline
[
if
any
at
all
]
in
ane
absolute
d●pendance
on
them
,
they
must
censure
these
faults
[
yea
whether
faults
or
no
]
and
these
only
which
he
commands
,
and
●…
at
way
only
as
he
commands
;
for
all
which
purpo●…
e
requires
ane
oath
of
obedience
from
them
unto
●…
selfe
,
by
vertue
of
which
he
is
constituted
Judge
●…
wfulness
and
unlawfullness
,
expediencie
and
inexi●…
encie
of
all
that
he
commands
,
&
neither
they
,
nor
〈…〉
people
may
ask
a
reason
of
his
commands
,
or
so
much
●…
erce
a
Judgment
of
privat
discretion
about
what
he
●…
mands
;
he
under
the
name
of
things
lawful
and
ho●…
in
that
same
Oath
,
brings
in
a
number
of
things
be●…
s
the
Word
of
God
[
&
therfor
contrare
to
it
]
inven●…
s
of
men
without
number
,
which
he
from
his
papal
●…
ible
Judgment
&
by
his
Autocratorick
power
imposes
;
〈…〉
both
Pastors
&
people
must
receive
and
drink
down
●…
e
,
Now
all
these
forsaid
things
are
clear
marks
of
●…
ranny
and
tyrrants
:
It
is
considerable
therfor
that
we
●…
e
out
of
Babylon
,
separated
our selves
from
the
●…
rch
of
Rome
not
only
because
of
her
errours
in
●…
ctrine
,
Idolatry
and
Superstition
in
Worship
,
but
●…
use
of
her
tyranny
in
Government
,
&
thought
it
our
●…
y
so
to
doe
,
then
surely
it
must
be
our
sin
to
doe
any
●…
g
that
may
tend
directly
or
indirectly
to
the
establish●…
of
such
a
tyranny
in
the
Church
of
God
,
&
indeed
the
●…
laticall
Government
this
day
exercised
in
the
Church
Scotland
,
differs
not
a
handbread
from
the
government
●…
ercised
this
day
in
the
Church
of
Rome
.
If
it
would
●…
e
been
our
sin
,
to
have
stayed
still
under
that
tyranny
,
●…
tainly
it
must
be
our
greater
sin
;
when
we
escaped
scot
●…
ee
,
to
return
and
sit
down
peaceably
under
it
again
.
Argument
IV
.
That
which
upon
the
matter
and
in
●…
ect
,
directly
or
indirectly
does
tend
to
make
another
●…
esides
Christ
,
head
of
the
Church
,
must
be
sinfull
●…
d
unlawfull
.
But
hearing
of
the
Prelats
and
Curats
in
●…
fect
and
upon
the
matter
does
so
much
Therfor
it
●…
ust
be
unlawfull
.
The
Major
will
not
be
denyed
by
●…
y
to
whom
I
speak
.
The
Minor
is
clear
from
this
.
●…
ecause
the
party
to
whom
the●
submitt
and
with
whom
●…
y
their
practise
they
coopera●●
〈◇〉
is
holden
forth
before
]
does
deryve
their
power
from
the
King
as
supreme
hea●…
&
Governour
in
all
causes
ecclesiastick
,
for
all
the
act
establishing
the
Bishops
and
the
government
to
be
exercised
by
them
,
giving
power
unto
them
,
and
in
joyning
all
to
submitt
to
them
,
are
founded
on
this
narrative
,
so
that
submitting
unto
them
in
obedience
to
thes●…
acts
is
in
so
far
as
we
are
called
to
it
,
a
most
reall
setting
up
another
head
of
the
Church
beside
Christ
.
Arg.
V.
That
which
does
concurr
to
the
turning
of
th●…
Kingdome
of
Christ
,
which
is
not
of
this
world
,
into
kingdom
which
is
of
this
world
,
must
be
sinful
.
But
joyning
with
the
Prelats
and
their
Curats
in
maner
forsaid
i●…
such
.
Therfor
unlawfull
.
The
ma●or
none
will
deny
wh●…
denyes
not
Scripture
,
John
18
:
36.
The
minor
appeare
from
these
two
grounds
.
First
,
That
the
Prelats
way
doe
turn
the
spiritual
Kingdom
of
Christ
into
a
worldly
politick
Kingdom
.
II
.
That
peoples
submitting
to
them
by
hearing
&c.
is
a
partial
concurring
for
carr●ing
on
o●…
that
.
The
first
I
make
plain
by
this
parallel
;
first
the
head
of
Christs
Church
is
a
spirituall
one
[
Christ
himself
]
upon
whom
all
the
Members
,
Pastors
and
people
have
ane
immediat
dependance
without
the
intervention
of
another
:
But
the
head
immediat
of
the
Prelatical
Church
is
a
Political
one
,
as
is
above
declared
viz
:
a
worldly
Governour
,
a
real
pope
,
which
is
enough
of
it selfe
to
make
the
Church
a
papacie
,
a
meer
antichristian
politicall
Kingdome
,
such
as
the
papacy
;
for
the
thing
that
constituts
the
papal
Church
,
and
denominats
one
a
member
there
of
is
the
holding
the
popes
supremacy
,
in
all
other
things
almost
Papists
disagree
among
themselves
,
but
in
this
they
all
agree
,
and
therefore
called
Papists
.
II
.
the
Lawes
of
Christs
Kingdome
are
spirituall
,
Gods
own
word
;
but
the
Lawes
of
the
Prelaticall
Church
or
Kingdome
are
worldly
,
humane
,
and
in
nothing
differing
from
state
Lawes
,
yea
the
very
same
III
.
The
Officers
of
Christs
Kingdome
under
him
are
clothed
only
with
ministeriall
power
,
declarative
of
Christs
mynd
,
but
those
who
alone
are
invested
with
power
in
the
Prelati●…
Church
,
have
a
power
and
Dominion
Lordly
,
like
〈…〉
Princes
and
great
ones
amongst
the
Gentiles
●…
b
.
20.25
.
IV
.
The
internall
forme
of
Christs
govern●…
is
spirituall
,
working
inwardly
upon
the
conscience
,
the
internall
forme
of
the
Prelats
government
is
car●…
compulsive
upon
the
outward
man
.
We
might
further
●…
nce
in
the
end
,
rewards
,
punishments
,
all
which
are
●…
uall
in
Christs
Kingdome
,
but
carnall
and
wordly
in
●…
relats
Kingdome
,
which
is
clear
from
matter
of
fact
●…
it
pehaps
they
will
deny
it
.
However
from
this
it
is
〈…〉
,
that
the
Prelaticall
way
is
the
turning
of
the
spiri●…
Kingdome
of
Christ
into
a
carnall
and
worldly
one
.
〈…〉
that
II
.
the
hearing
of
the
Curats
in
maner
forsaid
is
〈…〉
operating
to
the
makeing
that
dreadfull
change
,
as
is
●…
able
:
for
what
is
their
hearing
but
a
practically
ma●…
g
themselves
Subjects
of
this
new
Kingdome
,
going
〈…〉
,
as
it
were
,
of
Christs
Kingdome
Spiritual
,
ima●…
d
now
to
be
demolished
(
which
is
blasphemy
to
●…
ke
)
and
listing
themselves
under
the
Prelats
collours
,
〈…〉
what
a
dreadfull
thing
is
that
?
Not
only
most
sinful
●…
selfe
,
as
were
easie
to
them
;
but
also
fearful
in
its
●…
sequences
;
for
God
will
never
bless
that
which
is
●…
his
own
ordinance
,
either
for
the
good
of
thy
soul
or
〈…〉
of
thine
.
Any
thing
that
could
be
excepted
here
is
●…ed
away
in
Arg.
1.
Only
to
this
and
all
the
forgoing
●…
ments
together
with
arguments
6.
and
9.
this
gene●…
〈…〉
answer
is
given
:
That
which
per
se
and
by
it selfe
does
●…
perat
to
the
overturning
an
ordinance
of
Christ
,
esta●…
hing
of
prelacy
&
a
tyranny
in
the
Church
&c.
is
sin●…
is
granted
:
That
which
cooperats
only
per
accidens
,
〈…〉
accident
,
is
denyed
.
But
the
hearing
&c.
does
coo●…
at
per
se
,
to
the
fixing
of
prelacy
,
is
denyed
:
That
●…
oncurrs
per
accidens
,
it
is
granted
;
and
therefore
●…
t
the
conclusion
followes
upon
any
of
these
premisses
〈…〉
denyed
:
For
repl●
to
this
Consider
first
:
that
it
is
not
〈…〉
one
,
to
be
a
partiall
or
cooperating
cause
,
and
to
be
ane
accidentall
cause
,
which
is
absurd
,
much
less
the●…
is
every
partial
cause
in
eodem
genere
,
in
tha●
same
kynd
,
a●…
accidentall
cause
.
II
.
a
cause
is
either
naturall
or
mora●…
a
natural
or
physical
cause
is
that
which
hath
a
naturall
or
reall
influence
in
producing
of
some
effect
:
A
morall
or
legall
cause
is
that
which
hath
a
moral
or
lega●…
influence
[
the
effect
being
often
only
a
legal
result
]
by
vertue
of
which
the
effect
is
imputed
to
it
;
as
one
wh●…
counsels
,
perswades
,
does
not
hinder
when
they
may●…
and
ought
,
commands
a
thing
or
obeyes
a
command
▪
when
the
thing
commanded
is
only
a
legall
result
;
an●…
this
is
the
present
case
:
for
these
who
hear
and
ought
to
hinder
the
setleing
of
Prelatick
Governmet
and
albe●…
they
cannot
hinder
it
positively
,
yet
they
may
doe
it
negatively
by
refuseing
to
joyne
in
under
the
Prelats
,
an●…
albeit
they
doe
not
command
these
things
,
yet
they
giv●…
obedience
in
so
far
as
is
requyred
;
and
if
the
effect
b●…
imputed
to
the
party
commanding
,
wherefore
must
i●…
not
also
be
imputed
to
the
party
obeying
that
command
Is
there
any
difference
here
.
III
.
That
which
is
a
caus●…
per
accidens
in
reference
to
a
natural
effect
;
may
be
a
moral
cause
per
se
;
as
he
who
setts
a
house
on
fire
,
hes
no
natu●al
influence
on
the
burning
of
it
,
yet
the
effect
is
justly
imputed
to
him
;
the
question
here
is
not
concerneing
a
natural
,
but
concerneing
a
moral
result
.
IV●…
that
hearing
&c.
be
only
ane
accidental
cause
in
fixing
prelacy
&c.
the
accidentality
must
either
be
ex
parte
causa
or
ex
parte
effectus
,
in
the
cause
or
in
the
effect
,
it
is
no●…
ex
parte
causae
,
this
we
thinke
none
will
say
;
for
they
hear
not
,
as
they
are
John
and
James
,
or
as
Shoemakers
or
Tailors
for
example
;
But
as
they
are
Christians
and
Subjects
:
so
Swarez
disp
.
17
;
Sect
2.
Neither
is
there
any
accidentality
here
ex
parte
effectus
;
for
that
must
either
consist
in
the
accidental
connexion
between
the
effects
Produced
,
as
the
finding
of
a
treasure
is
accidentally
knitt
with
the
digging
of
the
earth
:
or
it
must
consist
in
the
accidentall
connexion
of
two
or
moe
causes
together
,
in
order
to
the
producing
of
such
ane
effect
;
●…
s
for
example
,
a
man
going
by
ane
old
ruinous
house
●…
r
wall
,
that
same
very
instant
a
stone
falls
doun
and
●…
ounds
him
;
but
none
of
these
two
can
have
place
here
,
Not
the
first
,
for
between
these
two
effects
,
receiving
of
the
message
and
submitting
to
the
messenger
[
upon
which
establishing
of
prelacy
and
tyranny
in
the
Church
overturning
of
Christs
spiritual
government
&c.
kyndly
followes
]
there
is
a
connexion
no
wayes
accidentall
or
fortuitous
;
but
on
the
contrair
first
naturall
,
a
rising
from
the
relation
between
messenger
and
message
,
between
ordinances
and
dispenser
;
the
receiving
of
the
one
of
which
must
necessarily
therefore
be
ane
acknowledgement
of
,
and
submission
unto
the
other
;
yea
,
as
hes
been
said
,
we
cannot
hear
him
once
,
but
pro
haec
vice
de
facto
we
constitut
this
man
in
the
circumstantiat
case
our
Minister
;
or
interpretative
doe
so
acknowledge
him
;
neither
can
we
hear
him
oftener
,
or
ordinarily
in
one
congegration
,
but
our
practise
tends
to
fix
this
individual
person
in
that
congregation
;
which
effect
natively
followes
upon
the
practise
,
although
there
were
a
hundereth
testimonies
to
the
contrair
,
II
.
this
connexion
rises
from
the
publick
intention
of
the
Law
and
the
outward
maner
how
the
case
is
stated
between
Magistrat
and
Subject
,
which
speaks
forth
the
takeing
of
ordinances
off
the
hands
of
such
officers
so
qualified
,
invested
with
such
offices
and
having
their
offices
such
a
way
;
from
which
followes
first
a
connexion
morall
between
ordinances
and
such
officers
,
even
as
such
.
II
.
that
our
practise
of
hearing
&c.
hes
for
the
result
of
it
,
as
much
the
receiving
of
such
officers
,
even
as
such
,
as
it
hes
the
receiving
of
the
ordinances
themselves
.
Object
.
It
will
be
said
possibly
,
that
these
conjoined
effects
of
fixing
Prelats
&c.
are
not
intended
by
these
that
heares
&c.
and
therefore
that
they
follow
only
accidentally
on
their
practice
.
Answ
.
Their
practise
considered
in
it selfe
hes
a
naturall
propenseness
to
produce
these
effects
,
as
hes
been
showne
;
And
therefore
they
follow
per
se
upon
their
practise
whether
they
intend
such
things
or
no
.
II
.
albeit
their
practise
had
no
propenseness
to
the
producing
of
such
things
,
yet
if
they
intend
them
,
the
effect
will
not
be
per
accidens
,
as
is
clear
in
him
who
digs
the
earth
,
purposely
to
find
a
treasure
;
and
that
in
hearing
&c.
there
is
intended
the
fixing
of
Prelacy
&c.
even
by
them
who
doe
hear
.
We
make
out
this
first
because
there
is
a
publick
intention
of
establishing
of
it
,
with
which
they
cooperat
,
which
publick
intention
,
their
testimony
of
a
privat
nature
cannot
infringe
,
as
hes
been
showen
.
II
.
granting
that
those
who
heares
&c.
intends
no
such
thing
with
ane
intentention
formal
or
physical
;
yet
there
is
ane
intention
here
that
we
call
morall
,
virtual
and
interpretative
.
For
why
when
a
moral
agent
does
any
thing
that
otherwise
is
a
duty
and
with
all
sees
or
may
see
that
some
sinfull
thing
is
conjoyned
with
it
,
that
will
necessarily
follow
upon
his
practise
as
the
effect
thereof
,
that
then
and
in
that
caice
he
is
to
goe
on
,
that
effect
is
to
be
imputed
to
him
,
and
he
is
to
be
interpreted
to
have
intended
it
,
although
in
his
heart
he
hate
it
and
wish
the
contrair
;
and
this
is
a
thing
[
we
conceive
]
all
sound
Divines
and
Moralists
agrees
upon
;
but
those
who
hear
&c.
are
moral
agents
,
and
they
cannot
but
see
these
things
to
follow
upon
their
practise
:
therefore
they
morally
purpose
the
bringing
about
of
them
.
Object
:
If
it
be
said
further
:
that
hearing
is
a
duty
and
a
mean
of
salvation
,
and
therefore
we
must
hear
whatever
follow
.
Answer
:
first
:
by
this
argument
we
might
hear
a
Jesuite
or
Mass
Preist
,
if
they
would
but
profess
to
preach
sound
doctrine
.
II
.
we
may
not
doe
evill
that
good
may
come
of
it
,
and
that
which
otherwise
were
a
duty
leaves
off
to
be
a
duty
when
clogged
with
sin
;
at
least
upon
the
matter
.
III
.
we
are
not
to
be
too
sollicitous
about
events
concerning
our
being
deprived
of
means
of
salvation
,
but
ought
to
committ
these
matters
to
God
whose
it
is
to
provyd
for
these
of
his
own
house
and
family
;
and
in
the
mean
tyme
ought
to
be
diligent
in
those
meanes
and
duties
that
we
may
lawfully
perform
and
make
use
of
;
and
ought
to
beware
least
under
the
notion
of
duty
we
sin
against
the
Lord
.
Neither
II
.
is
the
connexion
between
the
cooperating
causes
in
order
to
the
producing
of
these
sinfull
effects
of
fixing
prelacy
&c.
meerly
casual
or
accidental
;
for
all
cooperating
agents
stand
in
a
fixed
relation
to
one
another
;
they
are
all
deliberat
agents
,
and
there
is
the
connexion
of
a
Law
by
which
Gospel
officers
are
thrust
out
,
Antichristian
officers
thrust
in
,
the
ordinances
of
Christ
overturned
,
a
tyranny
established
in
the
Church
and
unto
which
things
people
are
commanded
to
submitt
in
their
place
and
calling
,
and
practically
doe
so
;
which
things
hes
been
already
cleared
.
Object
If
it
be
said
here
:
That
people
in
their
hearing
&c.
does
it
not
out
of
obedience
to
these
Lawes
,
but
in
obedience
to
the
Law
of
God
,
We
Answ
.
first
that
the
Law
of
God
doth
indeed
injoyne
hearing
,
but
doth
not
injoyne
sinfull
hearing
,
and
therefore
not
the
hearing
of
Prelatists
;
therefore
this
hearing
is
not
in
obedience
to
the
Law
of
God
.
II
.
the
hearing
&c.
is
formall
obedience
to
these
humane
Lawes
,
because
it
is
gone
about
in
a
way
of
stated
obedience
,
unto
which
(
in
reference
to
humane
Lawes
)
there
is
nothing
required
but
the
making
of
them
,
promulgating
and
publishing
of
them
,
and
putting
them
in
execution
,
together
with
peoples
doing
of
the
things
commanded
,
upon
the
knowledge
they
have
,
or
may
have
of
them
;
and
that
although
their
will
were
nether
influenced
by
the
authority
of
the
command
,
nor
hit
by
the
threatning
expressed
in
the
sanction
of
it
;
all
which
is
clear
enough
in
point
of
outward
and
sinfull
obedience
,
albeit
unto
obedience
inward
and
morally
good
more
be
requisit
.
We
have
insisted
the
longer
in
reply
to
this
answer
,
partly
because
it
strikes
at
so
many
arguments
at
once
,
and
partly
because
of
the
weight
laid
on
it
,
albeit
not
for
any
weight
that
is
in
it
.
Argum
.
VI
.
The
embraceing
of
a
fundamental
error
in
Religion
though
but
in
practise
and
interpretatively
is
sinful
and
unlawful
:
But
the
hearing
of
the
Curats
&c.
is
in
practise
,
[
in
effect
]
and
must
be
interpreted
the
embraceing
of
a
fundamental
error
:
And
there
for
is
unlawful
.
The
major
is
undenyable
;
Yea
the
main
ground
on
which
we
separated
from
the
Church
of
Rome
was
,
errors
fundamental
,
which
they
denyed
,
and
we
drew
by
consequents
from
their
doctrine
.
The
minor
I
prove
:
The
saying
,
that
Christs
visible
Church
is
not
his
spiritual
and
Mediatory
Kingdome
is
a
fundamental
error
,
but
the
hearing
of
the
curats
&c
,
.
[
at
least
in
practice
]
is
the
embraceing
of
this
,
and
therefore
a
fundamental
error
.
The
major
of
this
I
prove
:
The
saying
that
Christ
is
not
a
King
is
a
fundamental
error
;
But
the
saying
that
this
visible
Church
is
not
his
Mediatory
Kingdome
,
is
the
saying
,
he
is
not
a
King
[
at
least
by
consequence
]
for
those
who
denyes
overturns
one
part
of
his
Kingly
office
,
doe
deny
or
overturn
by
consequence
the
whole
of
it
,
seeing
there
is
a
necessary
connexion
betwixt
the
parts
thereof
.
)
And
therefore
a
fundamental
error
.
The
major
of
this
is
evident
;
for
if
Chri●●
be
not
a
King
[
which
is
clear
against
Scripture
,
all
Catechisms
and
orthodoxe
Confessions
]
then
he
is
not
Mediator
[
for
the
parts
of
his
Mediatory
office
are
inseparable
]
if
not
Mediator
,
then
not
Christ
,
and
so
not
the
foundation
of
our
faith
.
Contrary
to
1.
Cor
.
3.
v.
11.
The
minor
of
this
also
is
evident
,
because
if
Christ
have
not
a
Kingdome
,
he
is
not
a
King
.
Object
.
Thou
wilt
perhaps
say
:
The
Church
triumphant
is
his
Kingdome
.
Answ
.
We
will
not
inquire
here
,
1.
For
how
that
Church
above
may
he
said
to
be
a
part
of
Christs
Mediatory
Kingdome
:
But
is
there
not
a
Kingdome
of
grace
as
well
as
a
Kingdome
of
glory
.
Which
Kingdome
of
grace
is
most
properly
his
Mediatory
Kingdome
.
Object
.
But
it
will
be
said
then
,
the
invisible
Church
,
and
not
the
visible
,
is
Christs
donative
Mediatory
Kingdome
.
Answ
.
I.
I
grant
that
the
metaphors
in
Scripture
of
body
,
branches
,
spouse
are
most
fitly
applicable
to
his
invisible
Church
in
reference
unto
Christ
the
Head
,
root
and
husband
.
II
.
That
these
who
are
,
or
are
to
be
of
the
invisible
Church
,
are
the
end
,
the
finis
cui
,
for
which
all
the
ordinances
are
appointed
,
and
a
governmeet
sett
up
and
keeped
up
.
But
III
.
I
deny
,
that
the
invisible
Church
as
such
is
formally
a
Kingdome
for
the
members
hereof
have
neither
lawes
,
governours
nor
government
,
but
as
they
are
members
of
the
visible
Church
,
&
that
good
which
they
get
which
makes
them
differ
from
others
is
the
effect
of
the
ordinances
that
they
are
under
,
as
they
are
members
of
the
visible
Church
;
unto
which
I
confess
there
is
necessary
,
the
cooperation
of
the
Spirit
of
God
makeing
his
ordinances
effectuall
.
The
minor
of
the
forgoing
Syllogisme
viz
that
the
hearing
of
the
Curats
&c.
is
practically
the
embraceing
of
this
error
is
cleared
from
these
grounds
first
the
Prelats
by
their
practise
overturns
the
spiritual
Kingdome
of
Christ
,
and
turns
it
into
a
worldly
politicall
one
;
as
is
proven
by
the
forgoing
arguments
.
II
.
because
the
most
of
that
way
in
opinion
denyes
Christ
to
have
any
visible
Kingdome
or
Government
distinct
from
that
of
the
civil
Magistrat
.
III
.
those
who
submitt
unto
the
ordinances
,
pretended
to
be
in
Prelats
and
Curats
hands
,
embraces
this
error
,
because
they
close
in
with
that
which
is
the
effect
therof
;
and
is
constituted
by
it
.
IV
.
we
see
in
scripture
,
that
although
a
man
both
in
opinion
and
profession
hold
that
there
is
a
God
,
yet
if
his
practise
be
opposit
and
tend
to
the
overturning
of
that
truth
,
by
consequence
,
he
is
esteemed
ane
Atheist
Psal
.
14
:
1.
Tit
.
1
:
16.
So
that
albeita
man
should
hold
in
opinion
,
that
Christ
is
a
King
,
and
that
his
visible
Church
is
his
Meditatory
Kingdome
,
and
also
profess
the
same
by
words
,
yet
if
in
practise
[
though
out
of
fear
]
he
shall
cooperat
with
these
who
overturns
this
truth
,
the
Lord
will
esteem
him
ane
overturner
of
it
,
a
Dethroner
of
Christ
,
and
a
drinker
in
of
this
fundamental
error
,
whatever
himselfe
or
others
thinke
:
Now
wether
or
no
folks
practicall
submitting
to
this
pretended
ecclesiastick
Authority
will
not
prove
as
much
.
Let
any
man
judge
.
It
is
excepted
here
first
:
That
the
Doctrine
of
Church
Government
was
never
repute
by
any
Orthodox
writer
among
fundamental
truths
,
the
simple
ignorance
where
of
without
error
or
obstinacy
doth
condemn
;
yea
,
and
that
soundness
of
Church
Government
was
never
repute
among
the
essentialls
necessary
for
constituting
a
visible
Church
,
except
by
Separatists
and
Brounists
,
and
therfor
ye
may
guess
what
.
For
answer
to
this
we
advert
first
:
That
Divines
are
not
yet
well
agreed
upon
these
things
that
are
fundamentall
;
and
albeit
these
things
(
the
simple
ignorance
where
of
inferrs
damnation
)
be
indeed
fundamentall
;
yet
there
may
be
other
things
besides
these
which
are
fundamentall
also
.
II
.
There
are
some
things
primarily
and
formally
fundamentall
,
other
things
secundarily
and
by
necessar
consequence
only
,
likewise
there
are
some
errors
primarily
and
formally
overturning
the
foundation
,
others
only
by
necessary
consequence
:
We
say
the
Popish
religion
is
guilty
of
errors
in
fundamentalls
,
cheifly
concerning
the
Preistly
office
of
Christ
;
and
yet
in
terms
they
hold
the
Preistly
office
of
Christ
,
but
with
all
maintaines
such
things
as
by
necessary
consequence
overturns
the
same
we
advert
.
III
.
That
Government
of
Christs
Church
includes
many
things
:
As
first
Christs
lawes
.
II
.
His
ordinances
.
III
.
His
Officers
.
IV
.
The
power
committed
to
them
,
v.
The
measure
of
the
power
.
VI
.
Thê
maner
and
way
how
that
power
is
to
be
put
in
exercise
&c.
In
a
word
all
the
outward
proper
Gospel
means
of
Justification
and
Sanctification
,
or
the
means
of
the
application
of
the
sacrifice
of
Christs
death
,
of
conversion
,
of
edification
,
sanctification
all
which
means
Christ
instituts
and
appoints
by
vertue
of
his
Kingly
mediatory
power
,
and
ordaines
to
be
execut
,
administrat
and
made
use
of
in
his
appointed
way
,
which
meanes
alone
he
blesses
for
his
peoples
good
,
and
with
which
alone
(
in
ordinary
)
he
concurrs
by
his
spirit
.
All
which
Prelats
dispose
on
at
their
pleasure
,
at
least
the
power
that
they
usurp
is
a
power
of
disposing
upon
all
these
things
,
as
they
please
:
Upon
the
lawes
,
by
changing
and
adding
,
makeing
the
law
of
God
of
none
effect
by
their
traditions
;
Upon
the
ordinances
,
by
changing
of
them
,
and
putting
others
in
their
place
;
Upon
the
Officers
,
by
setting
up
new
kynds
of
officers
viz
:
themselves
and
others
not
of
Christs
institution
and
by
exautorating
and
vassaling
the
officers
of
Christs
own
institution
,
and
by
depriveing
them
of
the
exercise
of
their
power
:
Upon
the
power
it selfe
by
changing
the
nature
of
it
,
usurping
of
it
in
a
measure
that
Christ
hes
reserved
to
himselfe
,
and
exercised
in
a
way
not
appointed
,
but
forbidden
of
him
,
Now
taking
the
Government
of
the
Church
complexly
thus
,
for
the
power
it selfe
,
the
severall
parts
,
acts
,
measure
and
mannr
thereof
,
together
with
its
subject
and
object
[
which
it
effects
and
without
which
it
cannot
so
much
as
be
understood
it
being
a
relative
thing
]
and
not
for
any
share
or
part
thereof
;
in
a
word
,
take
it
for
all
those
things
[
purely
Ecclesiastick
we
mean
]
that
are
to
be
exercised
in
Christs
Church
,
under
and
in
a
dependance
upon
him
,
as
head
and
King
thereof
;
the
overturning
thereof
;
will
be
found
to
be
the
overturning
of
fundamentals
in
Christianity
,
at
least
by
consequence
.
For
why
.
Those
who
overturns
this
Government
,
by
consequence
they
dethrone
Christ
from
being
King
of
his
visible
Church
and
takes
away
his
Kingly
office
yea
in
this
,
by
consequence
at
least
,
they
make
the
sacrifice
of
his
death
ineffectuall
,
for
he
hes
a
Kingly
office
for
that
purpose
,
that
therby
the
sacrifie
of
his
death
may
be
made
effectuall
;
for
the
overturning
of
this
Government
is
the
overturning
of
all
the
meanes
appointed
by
his
wisdome
and
authority
for
the
makeing
that
sacrifice
effectual
,
as
hes
been
said
:
And
that
Pelats
does
de
facto
over●urn
all
these
things
,
in
some
places
is
a
known
truth
,
and
whatever
is
done
among
us
as
yet
,
it
is
the
same
power
that
is
established
here
;
peoples
concurring
therfor
to
the
establishing
of
it
[
whether
they
head
or
owne
these
consequences
or
not
]
must
be
a
sinfull
thing
,
and
that
is
all
which
we
say
,
and
we
conceive
no
sound
writer
will
be
against
this
.
In
reference
to
the
II
.
part
of
this
exception
consider
first
that
the
thing
wherby
a
Church
visible
is
formally
constitut
(
upon
the
part
of
the
professors
we
mean
)
is
the
profession
of
substantiall
fundamentall
gospell
truths
,
Hence
it
followes
,
that
if
either
there
be
ane
open
denying
of
such
truths
,
or
a
profession
of
such
errors
,
as
by
consequence
overturns
these
fundamentall
truths
that
then
and
in
that
case
that
Church
leaves
off
formally
to
be
a
Church
,
even
as
to
the
essentials
,
especially
if
all
the
professores
owne
and
avow
all
these
consequences
,
otherwise
not
;
which
thing
may
hold
good
in
the
case
of
Church
government
,
as
above
descrived
.
Consider
II
.
that
a
Church
may
be
very
sound
and
full
in
their
profession
of
all
Gospell
truths
,
and
yet
may
be
hindered
as
to
the
practise
of
severall
of
them
by
some
extrinsecal
impediment
,
the
want
of
which
practise
may
be
their
griefe
and
burden
,
in
which
case
,
such
a
Church
is
not
corrupt
,
either
in
essentialls
or
accidentalls
,
albeit
violently
mutilat
ab
extrinseco
.
III
.
It
may
be
the
error
of
Brounists
&
Separatists
that
takeing
Church
government
only
for
some
part
thereof
,
they
withall
hold
,
that
the
wanting
of
that
de
facto
did
nullifie
the
Church
,
but
we
are
far
from
saying
that
,
and
therfor
are
not
so
severly
to
be
animadverted
upon
.
It
is
excepted
II
.
That
the
cheife
part
of
Christs
mediatory
Kingdome
lyeth
in
governing
the
invisible
Church
by
spirituall
invisible
influences
,
and
that
the
holding
of
this
is
only
a
fundamentall
truth
and
that
therfor
the
denying
of
externall
Government
and
putting
another
in
the
place
thereof
is
not
practically
a
fundamentall
error
,
neither
is
cooperating
therwith
ane
imbraceing
practically
a
fundamentall
error
.
Ans
:
I.
Christ
as
King
and
head
of
his
Church
militant
hes
many
things
committed
unto
him
.
As
first
the
appointing
of
Lawes
,
offices
and
Ordinances
&c.
for
feeding
and
governing
his
Church
,
and
the
setting
up
a
Government
in
it
for
that
purpose
,
as
is
above
described
.
II
.
The
sending
of
his
spirit
for
makeing
these
means
effectuall
.
III
.
The
ordering
of
all
things
in
a
common
providence
for
the
good
of
the
elect
:
But
if
we
will
consider
his
Government
as
exercised
under
him
,
it
does
formally
consist
only
in
the
first
.
For
why
.
As
to
the
III
.
Christ
exercises
his
power
mediatory
over
things
in
a
common
providence
,
not
by
formal
Lawes
,
officers
&c.
Neither
as
over
persones
,
but
by
disposing
of
them
as
things
.
Neither
as
to
the
II
.
does
the
spirit
worke
ordinarily
,
but
by
the
outward
means
makeing
them
effectual
:
Neither
hes
the
invisible
Church
as
such
,
and
as
contradistinct
to
the
visible
Church
,
either
lawes
officers
,
rewards
or
punishments
;
and
consequently
no
Government
.
And
as
for
these
influences
of
the
spirit
,
they
are
formally
the
effects
of
the
Government
visible
and
other
ordinances
as
made
effectuall
by
the
operation
of
the
holy
spirit
,
or
the
effects
of
his
operation
upon
the
hearts
of
the
elect
in
concurrence
with
the
ordinances
.
II
.
We
say
that
a
Government
by
invisible
influences
is
either
unheard
of
,
or
else
very
improper
;
for
in
that
sense
the
stars
and
planets
may
be
said
to
have
a
Governement
in
and
over
sublunarie
bodies
whom
they
indivisiblie
influence
,
which
although
it
goe
near
the
Scripture
phrase
Job
38
Yet
who
will
deny
that
phrase
there
to
be
improper
.
III
.
we
fear
that
the
holding
of
a
Government
by
immediat
influences
shall
goe
nearer
Enthusiasme
,
nor
the
taxed
opinion
goes
near
Brounisme
,
You
see
how
warry
practicall
Divines
are
in
conceding
that
which
they
call
the
immediat
testimony
of
the
spirit
;
in
conceding
whereof
,
they
hold
it
rather
to
be
ane
act
,
and
effect
of
prerogative
and
soveraignity
nor
of
any
regular
Government
.
IV
.
As
the
outward
Government
of
the
visible
Church
is
formally
a
Government
which
these
invisible
influences
are
not
,
so
we
canot
see
but
the
one
is
as
fundamental
as
the
other
?
for
both
are
founded
upon
the
covenant
of
redemption
,
by
vertue
whereof
Christ
the
Mediator
is
impowered
to
send
his
Spirit
,
as
well
as
to
sett
up
a
government
in
his
house
and
appoint
all
the
outward
meanes
of
grace
;
albeit
we
confess
his
working
with
the
Father
as
God
by
the
Spirit
does
antecede
the
Covenant
.
From
this
it
followes
first
that
if
there
be
any
thing
fundamental
in
Christs
Kingly
Mediatory
Government
(
which
to
deny
seems
hard
)
that
then
it
does
most
formally
consist
in
the
outward
Government
of
the
visible
Church
.
il
.
that
the
subverting
of
this
externall
Government
and
putting
another
in
the
place
therof
is
practically
a
fundamental
error
.
III
,
that
the
cooperating
therto
is
practically
the
imbraceing
of
a
fundamental
error
.
IV
.
that
it
is
sin
.
It
is
excepted
III
.
that
this
Government
suppones
that
if
the
Government
of
Christs
House
be
subverted
,
how
pure
so
ever
the
ordinances
and
doctrine
were
,
we
could
not
communicat
in
such
a
Church
without
being
involved
in
a
fundamentall
error
.
Answ
.
this
is
false
[
with
leave
]
for
notwithstanding
of
any
thing
that
is
contained
in
this
argument
,
we
may
freely
hold
that
it
is
very
lawful
to
communicat
with
a
Church
where
there
is
no
publick
exercise
of
government
.
II
.
that
even
a
Church
which
hes
a
Government
imposed
upon
it
,
which
according
to
principles
of
the
imposers
is
subversive
of
the
Kingly
power
of
Christ
(
which
every
corruption
in
Government
is
not
)
yet
leaves
not
off
for
all
that
to
be
a
Church
,
for
some
may
reiect
it
altogether
,
others
who
submitts
unto
it
may
disowne
the
consequents
of
it
which
natively
follow
on
it
,
either
because
they
labour
to
put
a
better
construction
upon
it
nor
it
will
bear
;
who
notwithstanding
sins
in
so
far
as
they
cooperat
for
the
establishng
of
that
:
Now
we
may
freely
communicat
with
those
of
that
Church
,
whether
publikly
or
privatly
,
in
so
far
as
our
communicating
is
not
a
submission
to
that
Government
,
or
a
practical
●…
ncurrence
to
the
establishing
of
it
.
Arg.
VII
.
Those
who
are
most
grossly
,
incorrigibly
●…
d
avowedly
scandalous
,
it
is
not
lawful
to
hear
them
〈…〉
submitt
unto
them
as
unto
Gospel
Ministers
:
But
the
●…
relats
and
their
Curats
are
such
:
Therefore
it
is
not
●…
wful
to
joyn
with
them
.
I
prove
the
Major
.
If
〈…〉
be
most
sinful
for
a
Presbytery
to
admitt
persones
so
●…
andalous
and
obtrud
them
on
people
,
then
it
must
be
●…
ful
any
way
by
word
or
practise
to
submitt
unto
them
;
●…
r
in
the
circumstantiat
case
there
is
alike
reason
for
●…
oth
;
but
the
former
is
true
.
For
the
latter
,
the
mi●…
r
is
clear
.
For
the
Prelats
and
the
Curats
are
guilty
.
●…
perjury
in
breach
of
Covenant
,
of
defacing
the
Lords
●…
orke
and
persecuting
his
people
,
casting
out
the
spiri●…
al
Government
and
officers
of
Christ
,
and
bringing
●…
hers
of
mens
devysing
into
their
place
.
In
a
word
,
of
●…
lthe
most
scandalous
crymes
spoken
to
in
the
former
●…
rguments
,
and
all
this
in
ane
incorrigible
and
avowed
●…
aner
.
Against
the
probation
of
the
Major
it
is
excepted
that
Presbytry
may
sin
in
ordaining
a
person
to
the
Ministry
●…
hen
it
connot
be
a
sin
in
people
to
hear
that
person
●…
eing
ordained
;
even
as
a
minister
may
sin
in
admitting
a
●…
candalous
person
to
the
Communion
,
when
yet
it
will
●…
ot
be
sinful
for
a
people
to
communicat
with
him
;
●…
nd
thefore
it
is
thought
a
wonder
,
it
should
be
said
,
●…
hat
there
is
alike
reason
for
both
.
Ans
:
It
is
granted
●…
hat
a
presbytry
may
sin
in
admitting
a
Minister
and
a
●…
ongregation
hear
him
in
very
many
cases
without
sin
;
●…
t
is
likewise
granted
that
a
minister
may
sinfully
admitt
〈…〉
person
to
communicat
&
yet
others
communicat
with
●…
im
without
sin
.
But
notwithstanding
the
major
of
the
argument
will
appear
strong
not
only
in
it selfe
.
But
also
sufficiently
confirmed
,
if
we
will
but
consider
first
that
it
is
not
every
sort
of
scandals
that
we
speak
of
here
,
but
such
as
are
most
gross
and
hainous
being
direct
breaches
of
the
II
.
and
III
.
commands
,
groffer
then
murther
and
adultery
which
are
but
breaches
of
the
VI
.
and
VII
..
II
.
thir
scandals
are
both
open
notorious
and
avowed
.
III
.
thir
scandals
are
made
the
qualifications
of
the
man
in
reference
to
his
admission
,
in
stead
of
these
qualifications
required
in
the
word
of
God
.
IV
.
thir
scandals
are
the
conditions
upon
which
people
must
accept
of
him
and
submitt
unto
him
in
taking
the
ordinances
off
his
hands
;
for
it
is
publickly
declared
that
there
is
no
other
capable
of
ane
office
in
the
Church
but
those
who
are
so
indued
.
V.
that
hearing
is
not
simply
hearing
,
but
such
a
hearing
as
involves
submission
to
the
scandalous
man
as
to
our
Minister
,
as
is
already
proven
;
and
not
only
so
,
but
it
s
such
a
hearing
as
is
equivalent
to
a
call
;
seing
of
its
own
nature
it
tends
to
fix
him
and
is
a
partial
fixing
of
him
in
that
place
,
or
at
least
for
makeing
him
our
Minister
pro
hac
vice
;
all
which
is
clear
:
for
as
the
Prelats
allow
not
the
Lords
people
the
liberty
of
a
call
,
so
they
know
they
would
give
none
a
call
who
have
such
qualifications
;
and
they
on
the
contrare
being
resolved
to
have
them
all
so
endued
whom
they
send
forth
,
they
force
the
people
by
external
means
practically
to
accept
of
them
;
and
they
being
forced
does
that
which
is
equivalent
to
a
call
.
All
which
being
considered
makes
the
Major
sufficiently
strong
.
As
to
what
concerns
its
confirmation
,
We
would
further
ask
first
whether
or
not
the
People
hes
a
priviledge
of
calling
a
Minister
,
as
well
as
a
Presbytery
hes
a
power
of
sending
him
forth
and
ordaining
him
?
II
.
whether
or
not
a
congregation
in
giving
a
call
to
a
Minister
so
qualified
with
thir
scandals
did
not
as
much
sin
as
the
Presbytery
in
ordaining
him
?
III
.
whether
or
no
a
congregation
for
their
honesty
deprived
of
their
priviledge
of
calling
by
a
Presbytery
(
quod
absit
)
having
such
a
scandalous
person
thrust
in
upon
them
in
the
express
termes
abovementioned
did
not
sin
in
sitting
down
under
such
a
mans
Ministry
.
And
whether
or
not
●…
hey
would
be
involved
in
the
same
sin
&
guilt
,
seing
●…
esbytery
hes
no
Lordly
Dominion
over
them
,
and
●…
g
they
are
to
take
nothing
off
their
hands
by
way
of
●…
d
obedience
.
And
lastly
we
ask
if
there
be
any
mat●…
f
wonder
in
any
of
these
things
,
surely
we
see
none
.
〈…〉
albeit
neither
the
Major
without
all
limitation
will
conclud
,
nor
yet
the
parallel
between
pastor
and
●…
le
hold
,
yet
both
beeing
understood
,
as
is
above
●…
est
,
they
will
prove
sufficiently
concludent
.
If
it
●…
d
Then
you
separat
from
the
ordinances
for
the
sins
●…
dlow
worshipers
,
contrare
to
the
doctrine
of
these
of
●…
own
party
.
Its
answered
these
of
our
party
who
●…
ate
most
Zealously
and
accurately
against
separation
●…
n
that
account
,
yet
grants
that
when
the
sins
of
pa●…
and
people
are
such
that
we
cannot
frequent
the
or●…
nces
unless
we
be
interpreted
to
approve
of
their
〈…〉
that
then
and
in
that
case
it
is
sinful
for
us
to
joyn
.
〈…〉
the
sins
of
Prelats
and
their
Carats
are
such
;
for
〈…〉
are
involved
in
the
very
nature
of
the
office
,
and
●…
heir
way
of
having
it
,
so
that
we
cannot
submitt
to
one
but
ipso
facto
we
approve
the
other
:
neither
will
●…
estatio
contraria
facto
,
solve
the
bussiness
here
,
tho
●…
e
be
access
to
make
it
.
●…
t
is
further
instanced
here
:
when
people
are
deficient
due
exoneration
of
themselves
,
according
to
their
●…
ion
in
bearing
testimony
against
the
sins
of
Pastor
or
●…
ple
,
that
then
indeed
they
may
be
interpreted
ap●…
overs
of
them
:
But
when
they
are
not
deficient
in
●…
at
duty
,
then
they
cannot
fall
under
any
such
inter●…
etation
.
This
is
further
confirmed
by
the
example
〈…〉
Ely
his
Sones
,
whose
wickedness
did
not
warrand
●…
e
Jewes
their
withdrawing
from
the
ordinances
in
●…
at
tyme
.
Answ
.
we
distinguish
here
between
sins
that
●…
e
personal
and
sins
the
are
involved
in
the
office
or
in
●…
e
way
of
having
the
office
:
As
for
fins
meerly
perso●…
d
whether
in
Minister
or
in
people
,
we
thinke
a
testi●…
ony
against
them
may
well
suffice
to
exonerat
our
consciences
,
free
us
of
partakeing
of
the
guilt
,
and
hind
us
from
being
justly
reputed
approvers
of
such
practi●…
Howbeit
I
confess
the
clandestine
testimony
will
sc●…
sely
suffice
;
for
according
to
Christs
prescryved
wa●…
privat
meanes
proving
unsuccesful
,
we
should
at
leng●…
bring
the
bussiness
to
the
Judicatory
,
and
leave
it
the●…
upon
the
consciences
of
the
members
;
and
if
the
J●…dicatory
be
corrupt
give
a
testimony
against
bo●…
But
as
to
the
sins
that
are
involved
in
the
office
or
in
〈…〉
way
of
coming
to
the
office
,
as
is
above
expressed
,
testimony
whatsoever
can
free
the
people
from
being
J●…stly
reputed
approvers
of
these
sins
and
sharers
in
the●…
if
they
shall
take
the
ordinances
off
their
hands
by
ve●…tue
of
ane
office
so
qualified
and
come
by
.
As
for
th●…
of
Elies
sons
,
their
sins
were
personal
and
not
sins
〈…〉
their
office
(
unless
it
were
in
the
abuse
of
it
,
which
is
personal
fault
)
for
they
neither
had
ane
unlawful
offic●…
nor
yet
their
office
by
ane
unlawful
officer
;
so
that
th●…
peoples
takeing
ordinances
off
their
hands
did
neithe●…
approve
the
one
nor
the
other
,
And
albeit
the
peopl●…
be
not
expressly
warranted
to
forbear
sacrificing
because
of
their
wickedness
,
yet
it
is
likely
they
did
it
for
it
is
said
,
men
did
abhore
the
offering
of
the
Lot●…
because
of
their
wickedness
;
and
how
they
could
abhorre
the
offering
and
offer
at
one
and
the
same
tyme
we
doe
not
well
see
,
and
if
so
,
we
doe
not
find
then
reproved
for
not
offering
.
Upon
their
grounds
we
build
the
Argument
VIII●…
If
people
cannot
hear
,
&c.
the
Prelats
and
their
Curat
without
approving
ipso
f●cto
of
their
gross
scandalou●…
sins
,
their
unlawful
offices
,
and
the
sinful
and
unlawful
way
of
having
their
offices
,
then
their
hearing
mus●…
be
sinful
;
But
the
former
is
true
;
Therefore
the
latter
.
The
major
is
undeniable
.
The
minor
is
also
clea●…
from
what
hes
been
presently
said
;
Yet
for
furthe
〈…〉
clearing
of
it
Consider
first
,
That
the
relation
betwee●…
Pastor
and
People
is
far
greater
then
that
between
people
●…
ong
themselves
;
for
it
is
not
only
a
superadded
●…
on
.
but
also
a
relation
in
the
direct
line
;
whereas
●…
her
is
only
in
the
collateral
;
we
must
looke
upon
●…
ister
as
standing
between
the
Lord
and
us
when
●…
penses
ordinances
;
but
we
are
not
to
looke
so
up●…
●…
ople
,
when
they
pertake
of
ordinances
and
join
in
●…
ip
with
us
.
Consider
II
.
That
the
thing
that
〈…〉
them
in
that
relation
and
formally
(
to
speak
so
)
●…
s
them
in
between
the
Lord
and
us
is
nothing
per●…
,
but
meerly
their
office
,
all
the
concernments
of
〈…〉
,
both
as
to
the
essentials
and
adherent
proper
ad●…
notour
and
known
,
and
those
whether
corrup●…
r
qualificing
,
we
must
eye
,
as
it
were
,
and
〈…〉
thorow
towards
God
in
takeing
ordinances
of
●…
ands
;
which
practise
seems
to
carrie
in
the
bo●…
of
it
ane
approbation
of
all
those
things
,
seeing
ordinances
comes
,
as
it
were
thorow
the
office
so
●…
ed.
But
then
III
.
Seeing
they
either
have
ane
un●…
office
,
as
Prelats
;
or
holds
it
of
this
unlawful
of●…
and
hes
it
from
him
in
ane
unlawful
way
;
and
their
officers
are
thrust
in
,
&
intrude
themselves
〈…〉
:
and
we
are
commanded
to
submit
unto
them
●…
ke
the
ordinances
off
their
hands
,
after
that
man●…
d
under
that
notion
,
and
as
qualified
with
all
the
●…
ful
qualifications
above
expressed
:
and
seeing
the
which
we
formally
obey
(
as
hes
been
shewed
;
●…
rats
to
the
fixing
of
them
in
their
places
,
there●…
must
involve
a
practical
approbation
of
all
those
〈…〉
.
IV
.
Many
Ministers
admitted
before
the
Year
〈…〉
choyses
rather
to
suffer
themselves
to
be
thrust
the
exercise
of
their
ministry
nor
that
they
should
〈…〉
a
Synod
with
the
Prelat
,
the
reason
whereof
can
〈…〉
be
this
,
because
their
sitting
in
Synod
with
them
●…
d
involve
ane
approbation
of
Prelacy
,
seeing
there
●…
hing
but
sitting
required
of
them
:
therefor
peoples
●…
ng
ordinances
off
the
hands
of
the
Prelats
and
their
●…
ts
must
involve
ane
approbation
of
Prelacy
and
all
●…
nful
adjuncts
of
it
.
Obje●●
.
If
it
be
said
that
the
Synod
is
nothing
bu●…
cypher
Synod
in
which
they
sitt
to
take
orders
fi●…
them
.
Answ
.
That
I
grant
:
but
yet
according
to
y●…
grounds
there
is
there
ane
ordinance
of
God
as
to
essentials
.
Viz
.
In
the
Prelat
a
Presbyter
with
ane
tended
power
of
Jurisdiction
,
between
which
and
PreIacy
you
may
make
a
mental
prescision
,
just
as●…tween
that
and
the
power
of
preaching
you
may
〈…〉
scind
in
hearing
&c.
but
as
your
practise
in
sitting
k●…wes
no
such
precision
,
but
necessarily
involves
ane
probation
of
the
whole
,
so
the
peoples
practise
in
h●…ing
knowes
it
as
little
,
and
so
involves
ane
approba●…
of
the
whole
;
and
as
a
testimony
cannot
solve
the●…siness
in
the
matter
of
sitting
,
far
less
can
it
doe
in
matter
of
hearing
,
for
why
.
Your
fitting
[
as
Pr●…tists
say
]
is
not
meerly
to
receive
orders
,
but
to
jo●…
in
acts
of
disciplin
and
government
;
whereas
the
po●…
which
the
Curats
hes
to
dispense
ordinances
is
sol●…
derived
from
the
Prelat
.
Argum
.
IX
.
The
guilt
of
perjury
is
a
dreadfull
But
the
hearing
of
the
Prelats
and
their
Curats
,
as
a
said
inferrs
the
guilt
of
perjury
.
And
therefore
dreadfull
sin
.
The
major
needs
no
proofe
.
The
〈…〉
I
prove
thus
;
The
doing
of
any
thing
that
does
re●…
concurr
to
the
making
of
Prelacy
take
root
in
Church
does
inferr
perjury
.
The
major
is
clear
from
Solemn
League
and
Covenant
Article
II
.
where
swear
to
endeavour
in
our
places
and
stations
to
exti●…
prelacy
,
therfor
the
doing
of
any
thing
to
make
it
〈…〉
root
must
be
reall
perjury
.
The
like
also
may
be●…cluded
from
I.
Article
The
major
is
made
so
clear
gum
.
I.
That
there
is
no
denying
of
it
;
for
why
.
T●…
require
no
more
of
us
in
our
places
and
callings
for
t●…
establishment
but
hearing
&c.
And
it
is
further
co●…derable
,
that
hitherto
it
hes
been
looked
upon
amo●…
us
as
a
sufficient
note
of
profession
of
such
a
faith
such
away
,
to
frequent
all
the
ordinances
as
called
t●…
●…
o
sometymes
unwillingly
,
and
is
sufficient
among
all
●…
ese
who
require
not
ane
explicite
Church
Covenant
●…
i
th
the
independants
,
so
that
their
is
no
shifting
of
it
,
●…
ea
it
seems
very
clear
,
that
the
meer
frequenting
of
the
ordinances
pretended
to
be
in
their
hands
is
like
the
lay●…
ng
of
dung
to
the
root
of
a
tree
,
and
certainly
without
●…
his
dung
,
they
would
never
take
root
in
this
Church
:
And
it
would
be
further
remembered
,
that
according
to
article
VI
.
albeit
all
should
divide
from
us
,
yet
we
are
never
to
suffer
our selves
to
be
divided
from
our
duty
directly
or
indirectly
,
by
whatsoever
terrour
or
perswasion
,
but
should
all
the
dayes
of
our
life
,
zealously
and
constantly
continue
therein
&c.
Argum
.
X.
That
which
is
contraire
to
a
Solemn
promise
made
before
God
in
the
congregation
of
his
people
equivalent
to
ane
oath
.
must
be
sinfull
and
unlawfull
.
But
the
submitting
unto
the
Prelats
and
their
Curats
in
maner
forsaid
is
such
.
Therefore
unlawful
.
The
major
none
will
deny
,
if
upon
the
maner
it
be
lawful
,
which
is
supponed
.
The
minor
is
clear
from
the
practise
of
our
Church
,
where
a
minister
is
admitted
,
one
of
the
Parish
in
name
of
the
rest
stands
forth
in
the
midst
,
and
there
most
solemnly
promises
submission
to
him
in
the
Lord
,
adherence
to
him
and
all
due
incouragement
,
all
the
rest
present
and
giving
a
tacite
consent
.
Now
the
submitting
to
a
Curat
,
tho
but
in
practise
;
when
the
other
is
thrust
out
for
his
faithfulness
at
least
in
the
circumstantiat
case
,
wherein
the
publik
intent
of
hearing
him
&c.
involves
in
it
a
new
relation
to
the
Curat
,
and
so
tends
to
the
breaking
of
that
relation
to
him
who
is
truly
their
minister
it
must
be
quite
contraire
to
that
promise
,
espeally
seing
the
promise
stands
binding
so
long
as
he
lives
,
or
is
not
loosed
from
that
power
that
put
him
there
,
neither
does
it
availl
to
say
,
he
is
now
out
,
and
yow
cannot
help
it
.
why
his
out
thrusting
is
neither
your
fault
nor
his
,
tho
both
your
affliction
,
and
violent
out
thrusting
can
nether
loose
the
relation
betwixt
yow
and
him
,
nor
absolve
yow
from
your
promise
.
It
is
con●essed
that
violent
thrusting
him
out
and
driving
him
away
,
does
interrupt
the
exercise
of
his
ministry
in
that
congregation
,
and
makes
his
not
preaching
to
them
and
their
not
hearing
of
him
inculpable
for
the
tyme
,
as
also
does
not
hinder
them
to
take
any
of
the
ordinances
off
the
hand
of
another
honest
man
,
seing
that
practise
is
no
way
of
the
same
importment
with
the
other
.
It
may
possibly
be
granted
also
,
that
when
the
grounds
of
thrusting
out
is
somewhat
in
the
person
and
not
in
the
cause
,
and
when
the
congregation
can
have
another
honest
man
upon
the
same
terms
they
had
him
,
when
the
Judicatory
either
formally
does
loose
him
,
or
may
be
supponed
interpretatively
to
doe
it
,
that
then
the
congreg●tion
is
free
from
their
former
ingadgement
:
But
when
the
grounds
of
out
thrusting
are
not
so
much
somewhat
the
person
,
as
somewhat
in
the
common
cause
,
and
when
the
congregation
can
have
none
in
his
place
,
but
ane
opposit
wolfe
,
and
when
it
cannot
be
so
much
as
rationally
supponed
the
Ecclesiastick
Judicatorie
which
put
him
in
would
have
consented
to
his
thrusting
out
,
then
certainly
in
this
case
the
argument
does
strongly
hold
.
This
argument
I
confess
does
not
reach
all
congregations
,
yet
will
not
want
its
oun
weight
with
these
whom
it
concerns
.
The
former
arguments
prove
it
unlawfull
to
submitt
to
the
Prelats
and
Curats
,
although
they
had
essentials
of
a
Gospel
office
in
the
Church
.
This
following
argument
makes
against
the
very
being
of
their
office
and
so
strikes
at
the
root
:
But
because
possibly
it
will
not
relish
even
with
some
of
these
who
are
not
practically
,
we
shall
therefore
only
prove
it
&
press
it
as
we
can
submitting
it
to
the
Judgment
of
the
sober
and
Judicious
.
Argum
.
XI
.
These
who
want
the
very
essence
,
being
and
reality
of
ane
office
appointed
by
Christ
in
his
house
,
for
the
conversion
,
salvation
and
edification
of
his
people
,
off
their
hands
the
people
of
the
Lord
are
not
to
take
the
ordinances
of
Christ
,
neither
are
they
to
doe
any
thing
that
may
be
interpreted
a
submission
unto
them
in
the
Lord
,
as
unto
the
messengers
of
Christ
,
yea
it
is
sinful
and
unlawful
so
to
doe
:
But
the
Prelats
and
their
Curats
are
such
.
Therfor
the
Lords
people
are
not
to
take
the
ordinances
off
their
hands
,
nor
may
doe
any
thing
that
may
be
interpreted
a
submission
unto
them
&c.
without
a
hainous
sin
.
The
major
none
will
denay
,
but
Socinians
and
others
the
groffest
of
hereticks
and
sectaries
,
and
is
clear
from
Rom.
10
15.
How
shall
they
preach
except
they
be
sent
,
that
is
impossible
(
speaking
de
Jure
)
would
the
Apostle
say
,
so
likewise
Matth
.
28
:
19.
John
20
:
21.
So
that
we
need
not
insist
upon
it
,
for
those
who
have
not
Christs
mission
or
Commission
,
or
have
had
it
,
hes
it
recalled
,
are
not
to
be
looked
upon
as
officers
in
the
house
of
Christ
:
Neither
can
there
be
ane
exception
here
drawen
from
our
practise
in
hearing
probationers
or
expectants
,
for
they
only
exercise
their
gift
in
preaching
,
being
licensed
so
to
doe
by
the
Presbyterie
.
The
minor
is
that
which
will
be
stuck
at
by
many
,
&
yet
we
shall
essay
to
make
it
out
,
and
to
begin
with
the
Prelats
,
we
say
,
they
want
the
very
essence
of
a
gospell
Church
officer
,
authorised
to
teach
,
baptise
&c
for
if
they
have
it
,
they
must
either
have
it
as
Prelats
,
or
as
as
they
are
Presbyters
or
ministers
,
not
as
Prelats
,
for
the
office
of
Prelat
is
not
of
Christs
institution
or
permission
,
as
was
presupposed
,
neither
have
they
it
as
Presbyters
:
for
if
they
have
essentialls
of
this
power
as
Presbyters
,
then
they
must
either
be
virtually
Presbyters
,
or
formally
so
,
but
Presbyters
virtually
they
are
not
,
for
ane
antichristian
office
in
the
Church
cannot
virtually
contain
in
it
a
Christian
Gospell
office
of
Christs
institution
,
Prelats
and
Presbyters
are
not
subalternat
(
as
Prelatists
would
have
them
)
but
meer
opposits
,
like
heat
and
cold
;
but
cold
is
not
virtually
heat
,
neither
is
heat
virtually
coldness
:
Neither
is
a
Prelat
formally
a
Presbyter
first
because
correlatives
with
a
mutuall
respect
to
one
another
are
not
consistent
in
one
and
the
same
subject
,
being
opposits
,
as
is
knowen
,
a
man
cannot
be
both
a
father
and
a
son
with
a
respect
had
to
the
selfe
same
person
;
but
according
to
the
Prelats
principle
,
Prelats
and
Presbyters
are
correlatives
;
for
a
prelacy
as
such
is
to
them
a
Lordship
and
Dominion
over
the
office
of
a
Presbyter
,
or
a
Presbyter
as
such
;
for
Presbyters
they
say
,
are
nothing
but
their
servants
and
underlings
,
yea
very
substituts
,
which
absurdity
,
their
last
&
great
Champion
Doctor
Hamond
is
forced
to
run
into
,
from
whence
it
followes
that
a
Prelat
is
not
formally
a
Presbyter
,
no
not
so
much
as
to
the
essentials
of
the
office
,
seing
he
cannot
be
both
superior
and
inferior
to
himselfe
,
a
Lord
to
himselfe
&
a
vassal
to
himselfe
:
This
argument
stands
good
in
the
principles
of
Prelats
,
and
we
thinke
Presbyterians
.
Should
yeild
them
no
more
then
their
own
principles
will
bear
.
II
.
Whe
prove
the
minor
thus
:
Those
who
are
not
to
be
looked
upon
as
Christians
or
Brethren
,
but
are
to
be
looked
upon
as
heathens
and
publicans
,
their
Gospel
call
[
hoc
ipso
]
perishes
,
although
they
had
it
before
;
But
the
Prelats
are
not
to
be
looked
upon
as
Christians
and
Brethren
,
but
are
to
be
esteemed
as
publicans
and
heathens
and
therefor
wants
the
essence
of
Gospell
Church
officers
.
The
minor
of
this
I
prove
first
Because
the
Prelats
are
guiltie
of
horrid
scandalous
sins
,
as
is
clearly
holden
forth
in
the
grounds
of
the
forgoing
arguments
:
and
when
they
are
told
of
these
in
privat
by
Christian
people
,
they
doe
spurn
at
it
and
menaces
,
and
least
they
should
be
delated
to
the
Church
,
and
the
Church
upon
their
obstinacy
should
proceed
a
formal
casting
of
them
out
,
they
have
overturned
all
the
Church
Judicatories
.
Now
whether
he
that
simply
refuses
to
hear
the
Church
,
or
he
who
not
only
disdains
to
hear
the
Church
,
but
violently
overturns
it
,
deserves
not
to
be
esteemed
as
a
heathen
and
publican
,
let
any
man
Judge
.
Moreover
the
most
of
our
Prelats
did
either
at
their
admission
to
the
Ministry
,
or
since
solemnly
before
God
declare
their
approbation
not
only
of
the
doctrine
and
worship
,
but
also
of
the
maner
and
discipline
and
Government
of
this
Church
with
all
the
acts
and
constitutions
of
the
Judicatories
thereof
,
together
with
their
submission
therto
;
in
which
it
is
determined
that
whosoever
takes
upon
him
the
office
of
a
Prelat
deserves
immediat
excommunication
;
seing
then
they
have
approven
their
own
excommunication
,
should
not
we
looke
upon
them
as
excommunicated
;
especially
seing
their
scandals
are
most
gross
and
most
notorious
,
and
seing
(
because
of
their
usurping
power
)
there
is
no
formal
access
unto
them
.
The
minor
we
prove
III
.
thus
:
Those
who
falls
from
that
station
and
office
which
they
had
in
the
visible
Church
and
Kingdome
of
Christ
,
and
gets
a
station
or
office
in
the
Kingdome
of
Satan
or
Antichrist
,
hes
lost
the
very
essentialls
of
a
Gospel
Church
officer
:
But
the
Prelats
are
such
,
the
rising
is
their
falling
out
of
the
firmament
of
Christs
visible
Kingdome
,
and
now
they
are
become
at
best
,
but
Comets
in
Satans
Kingdome
of
darkness
,
they
are
no
longer
stars
in
Christs
right
hand
;
Therefore
they
have
not
so
much
as
the
essence
of
a
Gospel
Church
officer
.
The
minor
of
this
well
appear
if
we
consider
first
that
the
officers
of
the
house
of
God
of
Christs
institution
are
by
him
sett
in
the
Church
1
Cor
.
11
:
28.
are
starrs
it
Christs
right
hand
Revel
.
1.
in
which
booke
the
Christian
Church
is
oftentymes
compared
to
a
world
,
in
the
firmament
of
which
,
for
the
inlightening
and
Government
theirof
Gospel
officers
are
sett
.
Consider
II
.
that
Revel
.
9
:
1.
there
is
a
star
falls
from
heaven
,
that
is
,
out
of
the
visible
Kingdome
of
Christ
,
it
falls
from
heaven
to
earth
,
that
is
,
from
the
station
and
office
he
bare
in
the
visible
Kingdome
of
Christ
,
unto
a
new
office
in
Satans
Antichristian
Kingdome
.
For
why
?
He
gets
the
keye
of
the
bottom-less
pit
[
which
is
spoken
in
opposition
to
the
keyes
of
the
Kingdome
of
heaven
given
unto
those
whom
God
hes
sett
in
his
Church
.
Now
let
any
man
Judge
if
these
keyes
be
consistent
together
,
especially
considering
that
when
he
getts
this
new
keye
,
he
falls
,
as
is
said
;
it
is
true
indeed
that
by
that
falling
star
is
principally
meant
the
Pope
,
but
others
are
to
be
understood
also
,
as
first
Popish
Prelats
,
for
their
office
differs
not
in
kynd
from
the
Popes
their
professed
head
and
Master
.
II
.
Our
Prelats
;
for
albeit
they
doe
not
avow
him
to
be
their
head
,
and
profess
a
distance
from
him
in
some
points
of
doctrine
,
yet
their
office
,
Government
and
discipline
is
the
same
to
ane
hairs
breadth
with
that
of
Popery
;
that
same
political
worldly
Government
and
Antichristian
Kingdome
,
unto
which
they
have
changed
the
Spiritual
Government
of
Christ
,
as
was
shewed
before
.
Now
from
what
hes
been
said
,
it
will
be
easie
to
make
it
out
that
the
Curats
or
Prelats
Ministers
wants
the
very
essentials
of
a
Minister
of
Christ
,
and
so
are
upon
no
terms
to
be
acknowledged
as
his
Ministers
,
which
is
the
II
.
part
of
the
minor
of
the
argument
;
for
doing
whereof
we
would
sever
these
things
which
are
necessary
to
the
being
of
a
Minister
,
from
these
which
are
necessary
by
divine
precept
or
to
the
new
being
of
it
.
Those
which
are
necessarily
by
divinine
precept
,
are
the
call
of
the
people
.
holinss
inward
&
outward
&
literature
;
which
thing
cannot
be
wanting
horrid
sin
and
extream
hasard
.
As
for
the
two
,
The
Curats
hes
them
not
.
As
for
the
3.
We
hear
not
that
there
is
much
of
it
amongst
the
greatest
part
of
them
,
houever
we
could
wish
they
had
more
of
it
and
grace
to
use
it
also
;
These
which
are
necessary
to
the
very
being
of
a
Gospel
ministry
,
without
which
it
is
a
very
nullity
,
are
gifts
and
mission
or
ordination
:
As
for
gifts
(
of
which
few
of
the
Curats
are
guilty
in
any
tolerable
measure
)
although
a
man
cannot
be
a
Minister
without
them
,
yet
a
man
may
have
them
and
not
be
a
Minister
.
The
only
thing
then
to
be
insisted
on
is
mission
and
ordination
:
Mission
and
ordination
in
the
essence
of
it
,
abstracted
from
the
Gospel
rite
of
imposition
of
hands
and
other
circumstances
,
is
nothing
else
,
but
a
ministerial
authoritative
declaration
of
such
a
person
to
be
a
Minister
of
Christ
,
he
upon
exact
trial
being
found
fitted
and
qualified
and
sent
of
Christ
as
far
as
is
discernable
by
man
.
Now
who
hes
this
ministerial
authoritative
power
?
Not
the
Lord
Prelat
,
not
only
because
he
is
a
Lord
,
but
also
because
he
hes
no
Church
power
,
as
is
above
shewed
.
For
why
This
power
is
a
part
of
the
keyes
of
the
Kingdome
of
Heaven
,
which
are
not
given
to
the
Prelat
,
he
may
,
I
confess
,
make
open
doores
,
and
let
them
in
upon
the
visible
Church
to
exercise
what
gifts
he
hes
,
and
does
as
he
pleases
,
but
it
is
by
a
pick
lock
by
the
keye
of
the
bottom-less
pit
;
and
this
opening
of
the
door
per
fas
&
nephas
can
never
give
to
any
man
the
authority
requisit
to
make
him
a
Minister
of
Jesus
Christ
;
so
that
the
Curats
ministry
is
a
plain
nullity
,
and
consequently
he
is
not
to
be
acknowledged
by
the
Lords
People
;
This
as
it
strikes
most
directly
against
those
who
hes
their
ordination
from
Prelats
,
so
it
hes
its
own
weight
also
against
others
of
them
;
especially
if
we
add
those
things
that
are
brought
to
prove
the
nullity
of
the
power
of
the
Prelat
in
whose
hands
they
have
resigned
up
their
former
power
,
and
so
hes
fallen
from
their
former
stations
.
Against
the
probation
of
the
first
part
of
the
minor
of
this
Argument
,
It
is
Exepted
first
:
That
the
office
of
a
Prelat
,
in
so
far
as
it
is
Ecclesiastick
[
for
they
have
civil
power
conferred
on
them
and
honour
]
is
looked
upon
by
some
as
the
power
of
a
Presbyter
extended
in
the
exercise
thereof
;
and
so
not
differing
in
kynd
from
the
office
of
a
Presbyter
;
and
if
so
,
it
were
hard
to
say
,
that
because
Prelats
usurp
that
extended
power
at
their
own
hand
with
the
allowance
of
the
Magistrat
,
that
therefore
ipso
facto
they
cease
to
be
Presbyters
.
Answ
.
first
:
In
the
beginning
of
this
discourse
we
held
forth
the
office
of
a
Prelat
to
be
essentially
distinct
from
that
of
a
Presbyter
,
to
the
inbringing
of
which
there
is
nothing
here
brought
but
a
bare
assertion
,
and
scarsely
that
.
II
.
This
power
of
theirs
hes
much
in
it
of
subjective
intention
,
as
it
hes
of
objective
extension
;
for
it
ingrosses
in
it
the
power
of
many
Presbyters
.
III
.
Extend
a
Ministers
power
never
so
far
,
and
widen
his
parish
never
so
much
;
yet
this
never
gives
him
a
power
or
Lordship
over
other
Ministers
(
which
a
Prelat
claimes
by
vertue
of
his
power
Ecclesiastick
,
and
not
by
vertue
of
the
annexed
baronnie
or
civil
honour
conferred
on
him
by
the
Magistrat
)
nor
makes
them
vassals
and
slaves
,
or
at
least
so
many
cyphers
;
much
less
gives
it
him
a
power
to
usurp
that
in
Ecclesiasticks
which
Christ
hes
reserved
to
himselfe
,
and
hes
committed
to
no
Church
officer
whatsoever
,
which
that
our
Prelats
does
,
neither
will
the
Magistrats
allowance
help
the
bussiness
here
,
so
that
this
assertion
is
impertinent
.
III
.
it
is
easie
for
us
to
deceive
our selves
by
imagining
them
to
be
some
other
thing
then
they
are
or
will
grant
themselves
to
be
;
but
that
will
never
solve
the
bussiness
,
nor
satisfie
the
conscience
.
It
is
Excepted
II
:
That
granting
the
office
of
a
Prelat
were
deficient
in
kynd
from
that
of
a
Presbyter
,
and
so
not
of
Christs
institution
,
for
which
cause
it
is
said
to
be
antichristian
,
yet
the
assuming
thereof
being
a
greater
power
then
Christ
hes
allowed
in
his
Church
,
cannot
make
their
lawful
power
as
a
Presbyter
cease
,
untill
by
the
Church
they
be
deposed
from
Presbyters
,
for
their
usurpation
&
assuming
the
other
unlawful
power
,
so
that
at
least
whatever
they
doe
which
other
Presbyters
by
vertue
of
their
office
might
doe
stands
valid
being
done
.
Answ
.
we
say
that
this
office
of
theirs
is
purely
antichristian
,
of
that
same
nature
for
kind
and
quality
with
that
of
the
pope
;
whereby
he
is
formally
constituted
Antichrist
;
and
if
they
nothwithstanding
of
this
continue
Presbyters
,
by
that
same
Logick
the
pope
continues
a
Presbyter
yet
,
and
so
ane
and
the
same
man
hes
the
keyes
of
the
Kingdome
of
heaven
hanging
at
the
one
side
of
his
belt
,
and
the
keyes
of
the
bottom-less
pit
at
the
other
side
,
and
that
star
which
is
falling
Revel
.
9
:
v.
1.
Is
not
fully
fallen
as
yet
.
It
is
Exceptd
III
.
That
that
opposition
between
Prelat
and
Presbyter
.
as
between
heat
and
cold
,
is
not
so
apparent
,
the
Prelats
not
being
antichristian
.
in
a
proper
sense
;
for
Antichrist
disclaimes
them
,
and
they
him
:
It
would
rather
appear
that
what
opposition
is
between
them
,
is
the
same
that
is
between
other
ordinances
as
instituted
by
Christ
,
and
the
inventions
of
men
superadded
therto
,
called
also
antichristian
,
because
beside
Christs
institution
,
or
because
of
Antichrists
invention
;
there
is
therfor
no
more
reason
that
their
assuming
of
that
power
,
should
make
them
cease
to
be
Presbyters
nor
there
is
that
the
superadding
of
the
sign
of
the
cross
,
should
make
baptisme
cease
to
be
baptisme
.
Answ
.
Albeit
the
Prelats
be
not
the
great
Antichrist
,
yet
they
are
limbs
of
him
;
and
albeit
they
disclaime
him
in
word
,
yet
their
office
and
practise
ownes
him
;
and
we
fear
their
hearts
too
;
the
bairns
fathers
themselves
:
the
opposition
therefore
seems
to
be
that
which
we
assert
,
because
the
one
of
these
powers
is
inconsistent
with
the
other
,
as
hes
been
said
and
proven
;
which
probation
this
probable
assertion
does
not
make
invalid
.
Any
further
answer
requisit
here
will
be
given
in
answering
the
main
objection
against
this
argument
.
It
is
excepted
IV
.
that
their
being
grosly
scandalous
makes
not
their
office
to
cause
,
nor
doth
anul
their
acts
as
Presbyters
,
as
we
may
see
in
the
examples
of
Hophni
and
Phinehas
.
Answ
.
it
is
not
only
the
grossness
of
their
scandals
we
speak
of
,
but
the
nature
of
them
also
;
they
being
in
their
own
nature
eversive
of
,
and
incompatible
with
the
Spiritual
Kingdome
of
Christ
,
the
like
wherof
cannot
be
said
of
those
of
Elies
Sones
;
as
is
before
holden
forth
.
Exception
V.
Prelats
being
first
made
Ministers
.
as
is
supponed
,
no
act
of
their
own
with
out
the
sentence
of
the
Church
interveening
can
exautorate
them
,
unless
it
were
such
ane
act
as
did
unchristian
them
viz
total
Apostacie
from
Christian
Religion
,
such
as
Prelacie
is
not
;
even
as
no
act
committed
by
a
Church
member
can
unchurch
him
without
totall
Apostacy
,
except
we
fall
in
with
the
Papists
and
Prelats
,
and
maintaine
excommunication
ipso
facto
,
which
is
condemned
by
our
Orthodox
divines
(
for
which
we
are
bidden
see
Didocl
.
pag
.
399.
)
and
the
reason
seems
to
be
,
because
as
the
admission
,
so
the
degradation
of
Ministers
is
ane
authoritative
act
of
a
Judicatory
.
Ans.
I.
it
is
true
indeed
that
in
a
constitut
Church
standing
unbroken
,
asther
can
be
no
admission
without
a
Judicial
sentence
,
so
there
can
be
no
degradation
either
;
but
then
,
as
in
some
cases
'a
man
may
be
a
minister
without
any
such
sentence
[
as
sound
divines
hold
]
why
may
there
not
be
a
case
also
in
which
they
may
be
exautorate
without
any
such
sentence
:
and
whether
or
not
this
present
case
be
such
a
case
is
humbly
proposed
to
your
Judgement
.
Answ
.
II
.
In
a
Church
standing
and
unbroken
we
hold
against
the
Papists
and
Prelats
that
there
can
be
no
excommunication
,
ipso
facto
,
or
without
a
Judicial
sentence
;
but
whether
or
not
that
or
the
equivalent
of
it
in
a
broken
condition
of
the
Church
,
particularly
in
the
present
circumstantiat
case
that
is
proposed
to
yowto
Judge
of
,
neither
will
this
fall
in
with
the
opinion
of
Papist
and
Prelats
;
for
they
hold
excommunication
ipso
facto
,
in
several
cases
in
a
constitut
and
broken
Church
,
as
is
to
be
seen
in
Didocl
.
in
the
forecited
place
.
Answ
.
III
.
there
is
a
great
difference
here
between
a
Church
member
and
a
Church
officer
,
betwixt
one
Church
officer
&
moe
,
between
Church
officers
who
purposedly
breakes
the
Judicatorie
and
others
.
Answ
.
IV
.
Those
called
Gentiles
Revel
.
11
:
2.
were
Christians
before
&
professed
Christianity
at
the
very
tyme
related
to
there
;
and
so
were
not
totall
Apostats
;
but
who
I
pray
did
excommunicat
them
,
or
by
what
sentence
?
And
to
say
that
they
were
Gentiles
Jure
,
and
Christians
facto
,
will
scarsely
agree
with
the
series
of
these
Prophecies
,
or
with
what
Protestant
Divines
writes
concerning
the
mixture
of
the
Romish
Church
.
Exception
VI
.
Ob
ect
.
Two
officers
opposit
and
inconsistent
can
not
be
in
one
and
the
same
person
,
if
so
be
both
of
them
be
all
officers
,
and
the
one
of
them
not
a
nullity
inforo
Dei
,
as
the
office
of
Prelat
is
,
and
therefore
a
Presbyter
his
pretending
to
it
,
cannot
enervate
his
office
of
Presbyter
,
which
he
hath
Jure
Divino
nam
non
entis
nulla
sunt
accidentia
.
Answ
.
The
Prelats
which
were
Presbyters
before
does
not
only
pretend
to
the
office
of
Prelacy
,
but
also
does
actually
and
really
usurp
it
,
and
exerce
it
.
Secondly
,
Ane
office
may
have
all
that
is
physical
or
metaphysical
in
ane
office
albeit
it
want
that
which
is
of
divine
institution
,
and
all
moral
goodness
,
and
so
it
may
be
ens
and
have
it
accidentia
as
it
really
hes
it
acts
,
albeit
the
validity
of
these
acts
be
questioned
.
Exception
VII
.
Obect
.
It
will
follow
from
this
Argument
,
that
no
ordinance
whether
of
Baptisme
or
ordination
could
be
conveyed
to
us
by
the
Romish
Church
,
contrare
to
our
Protestant
divines
.
Answ
.
There
is
nothing
here
contrare
to
the
Protestant
doctrine
;
for
Protestants
hold
,
that
before
the
beginning
of
the
Reformation
,
those
within
the
Romish
Church
were
not
all
alike
;
many
did
not
owne
that
Romish
harlot
;
many
who
some
way
did
owne
her
,
did
not
owne
her
abominationes
;
some
who
did
owne
some
of
them
,
we●e
far
from
owning
all
the
consequences
which
now
are
cleared
to
follow
upon
them
;
and
none
,
will
deny
but
that
the
Church
of
Rome
is
another
thing
now
,
nor
it
was
before
Luther
began
the
Reformation
;
the
Lords
People
being
now
come
out
of
her
,
and
those
within
her
now
being
made
formally
to
owne
her
abominations
:
but
more
of
this
anone
,
much
more
might
be
added
hereanent
the
validity
of
the
call
of
our
first
Reformers
,
which
we
may
not
insist
upon
.
Object
.
Against
the
probation
of
the
second
part
of
the
Minor
,
it
is
excepted
:
That
although
it
may
be
granted
that
ordination
by
the
sole
authority
of
a
Prelat
ordaining
,
cannot
be
lawful
ordination
;
yet
that
which
is
by
Prelat
and
Presbyters
is
lawful
,
at
lest
being
done
is
a
valid
ordination
,
&
such
are
the
ordinations
that
are
now
.
Ans.
We
deny
that
the
ordination
nou
are
by
Presbyters
with
the
Prelats
first
from
matter
of
fact
,
because
sometime
the
Prelat
imposes
hands
himself
alone
.
Secondly
,
Because
the
office
of
these
who
at
any
time
they
admit
to
impose
hands
with
them
is
already
proven
null
.
Thirdly
,
Because
imposition
of
hands
[
in
which
only
they
concur
)
is
only
ane
adjunct
of
ordination
,
&
belongs
not
to
the
essence
of
it
.
Fourthly
because
the
Prelat
claimes
unto
himselfe
the
whole
power
and
authority
of
ordaining
,
as
may
be
seen
in
the
edicts
,
albeit
there
were
no
other
to
evidence
it
,
and
therefore
those
admitted
by
the
Prelat
to
impose
hands
with
him
,
are
but
so
many
cyphers
,
having
no
power
eyther
of
trial
,
voicing
or
passing
the
sentence
,
wherein
[
being
pronounced
publickly
]
the
commission
doth
consist
.
Against
the
whole
of
XI
.
Argument
it
may
be
objected
thus
:
That
if
the
Prelats
and
Curats
want
the
very
essentials
of
a
Gospel
office
in
Church
,
then
it
will
follow
first
that
all
their
acts
are
invalid
,
and
consequently
to
be
done
over
again
.
II
.
This
will
unchurch
this
present
Church
.
III
.
It
will
follow
that
not
only
the
Churches
in
those
nationes
under
the
Prelats
were
no
Churches
,
but
also
that
the
Church
of
Rome
before
our
separation
from
it
,
was
no
Church
;
all
which
are
absurd
,
and
therefore
the
premisses
from
which
they
flow
must
needs
be
absurd
also
.
Answ
.
First
,
That
which
is
constitutive
of
the
visible
Church
entitative
,
being
the
profession
of
Scripture
truths
,
which
also
is
the
only
essential
note
thereof
,
the
want
of
true
Gospel
Officers
(
whom
our
present
Church
wants
not
,
albeit
the
external
liberty
of
the
exercise
of
their
gifts
and
offices
be
taken
from
them
)
or
the
intrusion
of
these
who
want
the
very
essentials
,
can
never
destroy
the
present
Church
amongst
us
,
so
long
as
they
hold
to
that
profession
.
II
.
The
Church
of
Rome
before
our
separation
from
it
had
alwayes
some
in
it
,
both
Officers
and
People
who
never
did
receive
the
marks
of
the
Beast
,
his
name
or
the
number
of
his
name
;
the
like
we
say
of
the
Churches
of
these
Lands
in
the
tyme
of
the
former
Prelats
,
in
which
there
were
a
number
alwayes
protesting
against
that
antichristian
Tyranny
,
who
at
length
prevailed
so
far
as
to
get
it
wholly
cast
off
and
solemnly
ingadged
against
.
III
.
The
best
way
of
shunning
these
absurdities
in
so
far
as
they
follow
,
is
not
to
acknowledge
these
pretended
Church
Officers
,
nor
to
take
ordinances
off
their
hands
,
it
will
not
be
necessary
to
reiterat
any
of
their
acts
.
But
IV
.
For
a
full
and
more
clear
answer
to
what
is
objected
here
consider
first
:
That
as
it
is
difficult
to
find
out
wherein
the
essence
of
a
morall
entity
or
being
doth
consist
;
And
the
reason
is
,
because
each
of
these
are
made
up
of
several
physical
or
natural
things
and
actions
coexistent
together
and
in
a
relation
to
one
another
,
the
adding
or
detracting
one
of
which
may
sometimes
overturn
the
very
essence
of
such
a
morall
entity
,
and
sometimes
not
;
and
of
this
sort
are
all
these
things
here
in
question
.
Consider
II
.
That
it
will
be
all
one
here
to
inquire
what
is
essential
in
these
things
,
and
to
inquire
what
is
valid
in
law
,
or
in
the
outward
court
of
the
Church
;
for
as
in
deeds
of
law
,
the
adding
or
omitting
of
some
things
,
will
only
make
that
a
fault
,
but
will
not
make
the
deed
invalid
,
other
things
again
,
the
adding
or
omitting
of
them
will
make
the
act
or
deed
altogether
invalid
,
even
so
will
it
be
with
the
things
here
in
question
:
For
in
the
ministration
of
Baptisme
for
example
,
there
may
be
some
things
the
adding
or
wanting
whereof
will
make
the
action
sinful
only
;
other
things
there
may
be
that
will
make
it
not
only
sinful
,
but
also
altogether
invalid
.
Consider
thirdly
,
That
albeit
all
the
acts
and
ordinances
administrated
by
the
Prelats
and
Curats
are
alike
questionable
here
,
as
to
their
validitie
;
yet
peoples
mynds
uses
not
to
be
so
much
perplexed
about
these
acts
which
ought
and
may
be
reiterated
.
We
shall
therefore
only
speak
to
these
which
may
not
be
reiterated
,
&
these
are
only
ordination
and
Baptisme
.
But
before
we
come
to
speak
to
the
validity
of
for
giving
light
unto
them
,
we
will
speak
a
word
concerning
the
reality
of
a
Church
entitive
and
Organical
.
Concerning
which
(
supponing
that
the
profession
of
gospel
truths
according
as
they
are
revealed
in
Scripture
,
is
that
which
is
formally
constitutive
of
a
visible
Church
entitive
)
Consider
IV
.
That
a
visible
Church
entitive
may
be
in
a
fourfold
case
and
condition
.
First
we
may
looke
on
it
as
professing
and
owning
all
gospell
truths
and
no
other
,
the
whole
Covenant
of
grace
as
holden
forth
in
Scripture
,
and
walking
in
practise
and
in
some
measure
thereunto
;
and
this
is
not
only
a
true
Church
,
but
also
a
pure
Church
.
II
.
We
may
looke
on
a
Church
as
wholly
apostatised
,
and
fallen
from
the
profession
of
these
truths
,
even
the
most
substantiall
of
them
;
which
is
the
case
not
only
of
Churches
that
may
turn
heathen
or
Mahumetan
,
but
also
of
the
Church
of
the
Jewes
at
this
day
;
who
,
as
they
reject
the
whole
new
Testament
,
so
albeit
they
profess
the
Doctrine
of
the
old
Testament
,
yet
they
hold
it
only
according
to
the
Letter
therof
;
and
not
according
to
the
mynd
of
the
Spirit
of
God
;
and
of
this
stamp
we
apprehend
many
in
the
popish
Church
this
day
will
be
found
;
and
such
a
Church
as
this
is
,
is
neither
a
pure
nor
a
true
Church
.
III
.
We
may
consider
a
Church
as
holding
all
the
most
substantiall
truths
of
Christianity
,
and
preserving
of
them
pure
,
but
with
all
erring
in
some
things
less
substantial
or
more
circumstantial
,
and
such
a
Church
as
this
is
,
though
a
true
Church
,
yet
is
not
a
pure
Church
IV
.
we
may
consider
a
Church
as
holding
all
the
truths
of
God
revealed
in
Scripture
,
as
to
the
Letter
of
them
,
and
yet
perverting
all
,
or
most
,
even
to
the
substantials
of
them
,
and
that
by
alterations
,
additions
,
false
glosses
and
the
like
;
and
of
this
stamp
was
the
Church
of
Rome
when
we
did
separat
from
it
,
for
albeit
they
kept
some
of
the
fundamentals
pure
,
such
as
the
Doctrine
of
the
Trinity
;
yet
the
body
of
the
Christian
Doctrine
for
the
most
part
(
and
that
even
in
fundamentals
,
which
comes
nearest
the
heart
of
Christianity
)
what
by
Traditions
,
what
by
Papal
Decrees
,
false
Glosses
,
was
altogether
perverted
,
and
that
not
only
as
it
founds
acts
of
faith
,
but
also
as
it
appointes
and
prescribes
matters
of
Worship
and
government
;
a
Church
in
such
a
case
may
further
be
considered
,
either
absolutely
in
it selfe
,
or
relatively
in
respect
of
God
;
and
being
taken
absolutely
,
we
may
consider
the
body
of
the
whole
they
profess
and
hold
,
either
in
bulk
,
for
the
Doctrines
complex
body
of
truth
&
errors
imped
together
,
by
which
errors
these
truths
are
wholly
subverted
,
and
in
that
sense
,
such
a
Church
as
that
,
is
not
so
much
as
a
true
Church
;
for
the
profession
of
that
whole
body
of
doctrines
together
cannot
be
formally
constitutive
of
a
true
Church
of
Christ
.
Or
,
Secondly
,
We
may
consider
the
body
of
these
doctrines
inadequatly
or
partially
as
they
include
the
truths
contained
in
Scripture
;
and
then
if
the
whole
complex
body
of
these
doctrines
be
not
rigorously
imposed
,
or
if
there
be
some
who
does
owne
only
Scripture
truths
,
or
if
they
owne
some
of
these
errours
,
yet
they
are
of
the
lesser
;
or
if
they
be
of
the
greater
sort
,
yet
they
doe
not
either
in
opinion
or
practise
owne
any
of
these
gross
consequences
that
necessarily
follow
upon
them
:
Then
and
in
that
case
it
may
be
said
,
that
there
are
some
true
members
of
the
universal
visible
Church
of
Christ
there
,
albeit
the
bulk
and
body
of
Professors
cannot
be
truly
called
a
Church
of
Christ
.
Next
such
a
Church
as
this
may
be
considered
relatively
,
with
a
respect
had
to
Christ
the
only
King
and
Head
of
his
Church
;
in
which
respect
it
may
be
considered
,
either
as
holding
still
the
publick
profession
of
that
complex
body
of
doctrines
,
or
as
already
begun
to
cast
off
errours
in
opinion
and
practise
,
and
to
hold
only
to
the
truths
contained
in
the
Word
of
God
.
Under
the
former
consideration
such
a
Church
is
not
a
Church
of
Christ
formally
or
actually
,
whether
Jure
or
facto
,
no
more
nor
ane
adulterous
Woman
who
hes
run
away
from
her
Husband
,
and
is
now
of
long
time
living
with
another
man
with
whom
the
lyes
in
adultery
,
is
not
her
former
Husbands
Wife
;
which
appeares
not
only
from
the
forementioned
ground
,
but
also
from
several
places
of
Scripture
see
.
Hos
.
2.2
.
But
then
albeit
such
a
Church
cannot
be
called
a
Church
of
Christ
formally
or
actually
,
yet
it
may
be
called
his
Church
fundamentally
,
so
long
as
the
foundation
of
the
relation
between
Christ
and
them
is
not
altogether
taken
away
,
which
is
not
taken
away
without
utter
apostacy
on
the
Parts
of
total
rejection
on
Gods
part
,
which
is
like
that
of
formal
divorce
between
married
persones
;
for
albeit
a
wife
ly
in
harlotry
never
so
long
,
yet
the
foundation
of
the
relation
between
her
and
her
husband
does
alwayes
stand
,
until
such
a
tyme
as
a
formal
divorce
be
made
between
her
and
him
;
under
the
latter
consideration
,
such
a
Church
as
this
,
upon
the
back
of
their
renouncing
of
these
false
&
heretical
doctrines
,
and
their
imbraceing
of
scripture
truths
purely
,
allanerly
;
both
in
opinion
and
practise
without
any
further
,
it
does
presently
become
a
true
visible
Church
of
Christ
,
actually
and
formally
such
.
And
this
is
the
difference
between
the
members
of
a
Church
so
hugely
degenerat
,
and
those
who
are
converted
from
Paganisme
:
Those
who
are
converred
from
Paganisme
,
are
to
be
baptised
;
those
who
are
reformed
out
of
such
a
Church
as
this
,
are
not
to
be
baptised
for
altho
their
baptism
before
was
no
baptisme
,
wanted
the
very
essentials
and
had
no
validity
in
it
,
as
being
a
seal
of
that
complex
body
of
doctrines
,
spoken
of
before
;
yet
they
renouncing
the
erroneous
part
,
and
adhering
only
to
what
is
sound
,
it
returns
to
be
true
baptisme
,
a
valid
deed
,
a
seal
of
the
Covenant
of
grace
.
From
what
hes
been
spoken
concerning
a
Church
entitive
,
it
will
be
easie
to
pass
a
determination
on
what
remaines
to
be
spoken
to
.
And
first
then
,
as
to
what
concerns
a
Church
organical
[
by
which
we
understand
a
ministerial
teaching
,
ruling
Church
,
consisting
of
Church
officers
,
with
a
power
to
administrat
all
the
ordinances
of
God
,
we
say
first
that
ane
organical
Church
,
consisting
of
these
officers
whom
Christ
hes
appointed
entering
upon
their
offices
,
teaching
and
ruling
in
the
Church
,
after
the
maner
that
Christ
hes
prescribed
in
his
word
;
are
not
only
a
true
,
but
also
a
pure
organical
visible
Church
of
Christ
.
II
.
these
Church
officers
who
have
degenerat
in
Jewish
,
heathen
,
mahumetan
Preists
or
such
like
,
they
are
in
no
sense
to
be
esteemed
a
ministerial
Church
of
Christ
.
III
.
these
Church
officers
who
as
to
their
power
and
office
,
way
of
having
and
exercise
thereof
are
sound
in
the
main
,
but
yet
hes
some
less
substantial
defects
or
excesses
therein
,
these
I
say
are
a
true
ministerial
,
teaching
and
Governing
Church
of
Christ
,
although
not
altogether
pure
.
IV
.
these
Church
officers
who
have
offices
that
are
not
of
Christs
institution
,
and
usurps
a
power
over
the
Church
and
ordinances
,
partly
worldly
and
political
,
partly
proper
and
peculiar
to
Christ
himselfe
,
the
only
King
and
head
of
the
Church
;
therefore
;
as
inherent
unto
them
purely
Antichristian
,
such
officers
,
I
say
,
although
there
be
something
mixed
in
their
offices
and
administrations
which
is
of
Divine
institution
,
yet
they
are
not
,
neither
are
they
to
be
acknowledged
the
teaching
&
governing
Church
of
Christ
.
For
why
?
That
which
saltered
and
superadded
of
diabolical
and
humane
inventions
,
is
destructive
of
,
and
does
clearly
overturn
all
that
which
is
of
divine
institution
;
hence
it
is
;
that
so
long
as
they
adhere
to
all
the
complex
parts
of
their
pretended
offices
or
power
,
and
are
adhered
to
in
these
,
although
but
in
practise
,
so
long
,
we
say
,
their
offices
and
power
is
null
,
and
consequently
all
their
acts
are
invalid
;
yet
notwithstanding
their
renowncing
what
is
corrupt
in
their
offices
or
power
;
or
being
renounced
by
these
who
have
received
ordinances
off
their
hands
,
then
&
in
that
case
,
their
acts
may
become
valid
;
Baptisme
,
for
example
;
so
as
not
to
be
reiterated
;
and
ordination
,
so
as
to
be
the
ground
of
sentence
of
formal
deposition
.
Now
this
is
the
very
case
of
this
prelatical
Church
which
is
amongst
us
.
For
why
:
It
hes
such
alte●ations
and
additions
in
it
,
which
doth
not
only
smother
any
thing
of
Christs
institution
,
pretended
to
be
retained
;
but
also
does
altogether
corruptly
overturn
and
change
the
nature
of
it
;
as
hes
been
hinted
at
in
several
places
before
,
and
were
easy
to
shew
at
full
length
if
the
nature
of
the
government
were
our
task
at
present
From
what
hes
been
said
here
we
deduce
these
consequences
,
as
a
distinct
and
direct
answer
to
the
severall
parts
of
this
Objection
.
Consequence
first
:
The
Church
entitive
in
this
Land
consisting
of
the
body
of
professing
people
is
not
unchurched
by
what
is
said
in
prosecution
of
the
argument
.
For
why
?
the
question
touches
not
them
,
only
it
touches
the
Church
Organical
,
or
the
teaching
and
Governing
Church
.
Conseq
.
II
.
a
Church
professing
popery
,
and
adhering
in
opinion
and
practise
to
the
whole
complex
body
of
Doctrines
professed
by
the
Church
of
Rome
is
formally
and
actually
no
Church
at
all
in
no●hing
to
be
communicated
with
,
nor
owned
,
except
in
order
to
the
gaining
of
them
from
that
way
.
Conseq
.
II
.
This
same
Chu●ch
renuncing
their
errors
in
droctrines
and
practise
,
is
furth
with
to
be
acknowledged
and
may
be
joyned
with
a
true
Church
of
Christ
.
Conseq
IV
.
Romish
Church
officers
adhering
to
all
the
complex
parts
of
that
hierarchical
Government
are
no
wayes
to
be
esteemed
a
teaching
or
governing
Church
,
and
all
acts
proceeding
from
them
as
such
,
are
to
be
esteemed
null
and
invalid
.
Conseq
.
V.
The
like
is
to
be
said
of
our
Pretaticall
Church
officers
of
superior
and
inferior
ranks
,
because
their
government
differs
nothing
from
that
of
the
Romish
Church
,
but
in
so
far
as
hes
been
spoken
to
in
the
beginning
of
this
dicourse
.
Conseq
.
VI
.
Church
officers
in
a
popish
Church
having
been
brought
up
in
it
,
and
having
unwarrily
ingadged
to
be
office
bearers
therin
,
after
that
upon
conviction
they
have
renunced
that
hierarchical
government
▪
and
all
the
antichristianisme
in
it
▪
and
hes
been
instrumental
in
drawing
off
the
Church
from
that
way
to
imbrac●
the
truth
,
they
may
be
esteemed
Gospel
Church
officers
of
Christs
institution
▪
and
all
the
former
acts
may
be
esteemed
valid
,
at
least
to
those
that
goes
along
,
with
them
in
that
renounciation
.
for
why
?
that
which
was
but
fundamental
before
and
nearest
to
a
nullity
becomes
now
actual
and
formal
.
Conseq
.
VII
.
The
like
may
be
said
of
these
of
the
late
Prelatick
Churches
of
Scotland
and
England
for
the
same
reason
,
and
much
more
of
those
w●o
did
still
declare
against
Prelacy
.
Censeq
.
VIII
.
People
ad●ering
to
a
hierarchical
Government
,
whether
popish
or
meerly
prelatical
,
and
having
had
ordinances
such
as
baptisme
administred
to
them
,
these
acts
that
were
invalid
b●fore
,
becomes
valid
then
,
whether
these
hierarchical
officers
renounce
their
former
way
or
not
:
The
reason
is
,
because
as
their
owning
of
and
adhering
(
at
least
in
practise
)
to
these
things
that
made
the
power
null
and
void
did
make
the
act
invalid
as
to
them
;
so
their
cordiall
renouncing
of
these
things
,
and
your
owning
only
a
Gospel
Church
office
may
make
the
act
valid
as
to
them
.
Crnseq
IX
.
The
office
bearers
in
a
Church
reformed
in
Gouernment
and
discipline
,
as
well
as
in
doctrine
worship
,
returning
back
to
popery
or
prelacy
;
as
their
offices
and
acts
are
null
and
invalid
,
so
long
as
they
adhere
to
tha●
way
;
so
that
albeit
upon
their
renunceing
again
of
that
way
(
the
people
renuncing
with
them
)
their
acts
are
to
be
esteemed
valid
,
and
their
office
also
in
so
far
as
to
be
the
object
of
a
formal
sentence
of
deposition
,
which
would
have
been
past
before
if
a
true
governing
Church
had
been
standing
)
yet
they
are
no
more
to
be
esteemed
office
bearers
in
the
Church
of
Christ
,
because
of
their
gross
apostacy
and
backsliding
,
which
is
to
be
understood
mainly
of
these
who
hes
been
directly
or
indirectly
active
and
instrumentall
in
carrieing
on
that
course
of
apostacie
;
whose
guilt
as
it
is
hainous
in
it selfe
,
so
it
is
hugely
aggravated
by
these
following
reasones
:
first
.
Because
the
evil
of
prelacy
is
now
fully
known
and
discovered
.
II
.
The
difference
that
is
between
the
spiritual
Government
of
Christs
house
and
the
worldly
politick
and
antichristian
Government
exercised
by
prelats
,
is
fully
stated
.
III
.
That
same
antichristian
Government
eversive
of
the
visible
Kingdome
and
spiritual
Government
of
Christ
is
fully
and
plainly
imbraced
&
avowed
by
prelatical
men
.
And
that
IV
.
upon
the
back
of
solemn
ingadgements
by
Oath
and
vow
to
the
contraire
,
taken
on
by
the
same
men
.
So
much
briefly
for
ane
answer
to
this
objection
.
If
there
he
any
to
whom
this
argument
does
not
relish
,
let
them
pass
it
;
if
they
please
and
looke
only
to
the
forgoing
argument
,
which
we
apprehend
does
sufficiently
evince
the
conclusion
:
Unto
which
we
adde
.
Argum
.
XII
.
That
which
cannot
be
gone
about
in
faith
,
the
doing
of
it
must
be
sinful
and
unlawful
;
but
the
hearing
of
the
Prelats
and
the
Curats
,
cannot
be
gone
about
in
faith
;
Therefore
it
is
and
must
be
sinful
and
unlawful
.
The
Major
is
clear
from
Scripture
.
The
Minor
also
from
these
two
grounds
first
Because
[
as
we
apprehend
]
no
man
seriously
considering
the
matter
can
be
fully
perswaded
in
his
mynd
of
the
lawfulness
of
the
thing
,
and
so
at
least
,
must
goe
about
it
doubtingly
,
which
is
a
sin
be●…
e
God
,
even
altho
what
he
did
were
upon
the
matter
●…
ful
Rom.
14
:
5
:
23.
much
more
then
when
the
matter
●…
dogged
with
so
much
grossness
.
II
.
we
are
to
goe
●…
out
the
use
of
the
means
of
our
salvation
in
the
faith
and
●…
pectation
of
Gods
special
blessing
to
goe
along
with
●…
own
ordinances
for
the
good
of
our
souls
;
we
are
not
●…
ly
to
be
put
to
these
duties
from
the
word
of
precept
,
●…
t
also
the
soul
in
going
about
them
is
to
reason
thus
:
●…
ese
are
the
very
ordinances
of
God
,
this
man
is
ap●…
inted
of
God
to
carrie
his
mynd
to
me
,
and
my
desire
〈…〉
back
again
to
God
,
the
Lord
hes
made
promises
of
●…
s
presence
and
power
in
,
and
his
blessing
on
his
own
●…
dinances
,
and
in
the
faith
of
that
I
will
goe
about
my
●…
ty
:
But
how
or
with
what
conscience
can
one
reason
●…
s
in
hearing
the
Prelats
or
their
Curats
;
his
worship
●…
en
must
be
mock
worship
,
a
very
spiritless
and
souless
●…
orship
;
and
what
may
God
be
provocked
to
doe
to
such
●…
orshipers
?
Many
moe
arguments
might
here
be
induced
for
fur●…
er
confirmation
of
this
conclusion
,
not
only
from
par●…
cular
Scriptures
,
but
also
from
the
dreadful
effects
that
●…
oseing
,
in
with
that
way
will
have
on
the
souls
not
on●…
of
this
generation
;
but
more
as
to
the
following
.
●…
l.
But
we
shall
adde
no
more
,
they
that
are
brought
,
●…
eing
sufficient
.
It
only
now
remaines
that
we
endeavour
to
take
out
of
●…
e
way
these
things
that
may
be
objected
against
our
●…
onclusion
,
whether
by
Prelatists
or
others
of
whatsoever
J
dgment
.
It
wll
be
objected
first
:
have
ye
not
the
doctrine
pure
,
●…
nd
the
worship
unaltered
,
and
may
ye
not
dispense
then
●ith
something
in
Government
.
Answ
.
we
must
not
dispense
with
any
of
the
truths
or
ordinances
of
our
Lord
Christ
,
but
must
contend
for
all
the
points
of
faith
once
delivered
to
the
Saints
,
we
must
keep
these
things
in●…
olbled
to
the
coming
of
Christ
,
we
must
stand
fast
to
the
liberty
wherewith
Christ
hath
made
us
free
,
yea
though
ane
angel
from
heaven
should
teach
the
contrary
II
.
Whatever
Prelats
and
their
brood
thinke
of
Government
;
yet
we
thinke
it
the
overturning
therof
.
III
,
What
assurance
have
we
for
the
doctrine
and
worship
.
nothing
but
he
said
and
she
said
,
the
passing
words
of
false
men
;
where
is
the
Prelats
Catechisme
,
confession
of
faith
,
or
directory
for
worship
to
be
found
;
and
though
they
were
to
be
found
,
yet
what
assurance
could
that
yeild
,
seing
they
assume
a
power
to
shape
and
change
invert
and
innovat
as
they
please
.
IV
.
Is
there
not
a
standing
law
for
the
articles
of
Perth
,
conforme
unto
which
is
the
present
practise
of
many
Prelatists
.
v.
I
grant
they
temporise
now
in
many
things
,
as
to
the
outward
way
of
worship
,
that
they
may
the
betrer
hank
and
insnare
the
souls
of
the
Lords
people
;
but
if
there
were
a
general
submission
we
would
see
another
face
on
affaires
.
Ay
but
say
they
,
ye
should
not
Judge
of
mens
intentions
,
but
should
take
their
professions
.
Answ
.
first
whose
profession
should
we
take
,
that
of
false
treacherous
perjured
men
:
II
.
are
not
the
Lords
people
in
all
Christian
Prudence
to
forsee
hasards
which
concerns
their
immortal
Souls
,
Act
20
:
29
,
Phil
.
3
:
2.
and
wee
beleeve
,
considering
how
false
some
men
are
,
that
their
actings
are
a
truer
Judge
of
their
intentions
,
then
their
professions
are
.
VI
.
The
Question
is
not
whether
or
no
we
may
hear
,
&c
,
our
own
lawful
Ministers
if
they
had
the
liberty
of
preaching
,
and
were
denyed
the
liberty
of
discipline
and
Government
.
But
the
question
is
,
whether
or
no
we
may
hear
,
&c
,
them
who
hes
thrust
out
the
Government
of
Christs
Institution
,
and
introduced
one
of
a
diabolical
Invention
and
who
takes
upon
them
to
shape
and
change
all
the
ordinances
of
God
which
we
have
proven
already
to
be
unlawful
.
Object
.
II
.
Will
ye
not
obey
the
King
and
the
Lawes
.
Will
ye
not
be
loyal
?
This
is
only
the
argument
of
the
ignorant
countrey
Curats
,
and
informe
it
must
turn
thus
:
Whatever
King
and
Parliament
commands
and
enacts
,
●…
hat
is
forthwith
to
be
obeyed
;
But
King
and
Parlia●ent
hes
enacted
obedience
to
Prelats
and
therefore
they
●…
re
to
be
obeyed
.
The
Minor
cannot
well
be
denyed
.
●…
s
to
tbe
Major
I
say
that
truly
I
can
be
hardly
perswaded
●…
s
yet
to
thinke
that
the
Kings
pleasure
is
prima
Regula
●…
idei
&
morum
,
the
first
rule
of
Faith
and
maners
,
no
●…
ot
so
much
as
in
ceremonials
of
Religion
;
for
if
so
,
●…
he
schoolmen
hes
been
very
dull
and
short
sighted
these
●…
any
ages
bygone
,
seing
never
any
of
them
so
much
as
●…
tarted
upon
that
opinion
.
Neither
can
I
see
any
ground
●…
o
assert
that
he
is
ane
infallible
interpreter
of
scripture
,
●…
nd
ane
unerring
Judge
of
controversies
Eccesiastick
●…
tting
in
Cathedra
Parliamentaria
in
the
chair
of
State
,
albeit
I
know
the
people
claimes
this
.
II
.
What
if
King
and
Parliament
should
command
going
to
Mass
the
nixt
●…
ear
;
the
III
.
year
the
embraceing
of
Machumets
Alco●…
an
.
Shall
we
furthwith
yeild
obedience
.
Ephraim
for
a
tyme
was
oppressed
and
broken
in
Judgment
,
because
he
willingly
walked
after
the
commandment
.
Hos
.
5
:
11.
III
.
Some
are
of
the
Judgment
,
that
in
some
cases
it
is
better
to
obey
God
nor
man
,
and
that
●…
n
some
cases
passive
obedience
or
submission
is
all
that
●…
he
Magistrat
can
well
expect
but
this
is
a
dangerous
argument
,
and
therefore
we
will
medle
no
further
with
it
.
Obj.
III
.
Separation
from
the
Church
is
a
pernicious
and
sinfull
evil
;
But
your
practise
in
not
hearing
,
&c
is
a
separation
from
the
Church
.
Therefore
&c.
Answ
.
first
.
To
the
major
,
every
separtion
is
not
unlawful
,
but
sometimes
a
duty
;
witnes
separation
from
the
Church
of
Rome
.
II
.
Corruption
in
the
essentials
either
in
Doctrine
,
Worship
,
Discipline
,
or
Government
,
is
thought
a
good
ground
of
separation
at
least
in
so
far
III
.
Locall
secession
may
happen
where
there
is
not
separation
from
the
Church
.
IV
.
separation
from
a
particular
corrupt
Church
is
not
a
separation
from
Christs
universal
Church
.
V.
There
may
be
separarion
from
the
corruptions
of
a
particular
Church
,
and
yet
not
a
total
separation
from
that
same
Church
,
VI
.
The
Lords
people
may
be
beat
from
their
duty
;
and
driven
into
a
wilderness
condition
by
violent
Antichristian
Spirits
;
in
which
case
they
cannot
be
esteemed
Separatists
from
the
Church
.
The
Major
then
being
taken
universally
and
without
limitation
is
false
;
and
being
taken
particularly
,
the
argument
is
not
concludent
,
but
consisting
of
pure
particulars
.
As
to
the
Minor
first
we
ask
who
it
is
hes
made
the
Separation
?
Not
we
,
for
we
stand
where
we
were
,
holding
fast
these
truths
that
we
are
convinced
of
by
the
word
of
God
,
unto
the
maintainance
of
which
we
are
sworn
and
obleidged
by
our
solemn
Covenants
,
under
which
the
whole
Nation
stands
yet
fast
bound
;
some
of
our selves
,
we
confess
,
have
turned
Apostats
,
taken
on
them
Antichristian
Titles
,
broken
our
Church
to
pieces
,
thrust
out
our
Ministers
and
depryved
us
of
pure
ordinances
,
and
what
through
fear
and
what
through
force
,
it
hes
carried
a
great
party
with
them
;
But
let
any
impartial
person
Judge
,
whether
the
Apostats
should
be
accounted
Schismaticks
and
Separatists
,
or
we
who
resolves
in
the
Lords
strength
never
to
step
one
step
nearer
Rome
,
but
in
so
far
as
we
have
already
attained
,
to
walk
by
the
same
Rule
,
and
never
to
doe
any
thing
that
may
make
us
pertakers
of
their
sins
,
and
so
Sharers
of
their
Judgments
,
when
the
Lord
comes
to
reckon
.
And
though
possibly
we
be
the
feuest
number
,
yet
let
it
be
considered
whether
Elias
and
the
7000.
in
Israel
who
bowed
not
the
knee
unto
Baal
,
or
the
body
of
the
Land
were
to
be
accounted
the
Separatists
.
We
deny
then
the
Minor
of
the
argument
;
and
though
it
were
that
our
abstinence
did
inferre
separation
,
yet
it
will
not
be
found
,
that
our
separation
would
be
sinful
;
but
rather
a
matter
of
duty
;
as
will
be
clear
by
applying
what
is
spoken
;
in
limiting
the
Major
to
the
Minor
in
the
argument
,
and
the
compareing
of
both
with
the
grounds
of
the
argument
inforcing
the
conclusion
,
But
as
that
is
obvious
in
it selfe
,
so
we
need
not
stay
upon
it
;
seing
we
are
meerly
passive
,
and
not
at
all
active
in
separation
.
It
will
be
instanced
here
:
That
although
we
be
not
active
in
separation
,
yet
it
is
not
enough
;
for
we
ought
actually
to
joyn
in
the
present
publick
worship
;
Because
where
there
is
a
true
Church
,
Christian
people
ought
the
joine
with
it
:
But
here
is
a
true
Church
;
Therefore
&c.
The
minor
is
proven
,
because
in
this
prelatick
Church
,
the
true
word
of
God
is
preached
and
professed
,
which
is
the
essential
note
of
a
true
Church
.
Answ
.
I.
to
the
major
;
let
it
be
granted
,
there
is
a
true
Church
entitive
here
,
yet
we
deny
there
is
a
true
Church
Organical
;
for
the
organs
their
of
viz
Prelats
and
their
Curats
are
Anticristian
,
as
hes
been
shewed
;
hence
we
may
joine
in
privat
fellowship
with
the
Prelat
,
let
it
be
true
;
we
may
joine
in
publick
worship
with
their
officers
as
such
,
by
takeing
ordinances
off
their
hands
,
it
is
false
.
II
.
where
is
a
true
Church
that
is
impure
,
christian
people
if
they
can
get
a
purer
Church
they
are
to
joyne
in
worship
with
that
,
and
notwith
the
other
:
If
they
cannot
get
a
purer
Church
(
I
distinguish
;
)
they
ought
to
joyn
;
if
they
candoe
it
without
sin
,
but
if
they
connot
doe
it
without
sin
,
they
must
abstain
.
But
that
the
Prelats
and
the
Curats
cannot
be
submitted
unto
,
or
joyned
with
,
without
sin
,
is
proven
by
the
whole
arguments
inforcing
the
conclusion
;
for
that
our
standing
aloofe
is
not
for
any
thing
in
the
people
,
but
what
is
in
the
pretended
officers
.
To
the
minor
with
its
probation
we
say
,
that
the
pure
word
of
God
professed
is
indeed
the
essential
note
of
the
Church
visible
entitive
,
professores
if
they
hold
any
error
,
as
for
example
,
concerning
the
spirituall
Government
of
Christ
,
in
so
far
that
Church
is
defective
,
if
not
null
,
if
it
be
in
fundamentals
.
II
.
But
to
make
up
the
essential
note
of
the
Churh
organical
,
there
is
required
also
the
preaching
of
the
word
;
preaching
[
I
say
]
which
is
not
only
materially
,
but
also
formally
essentially
such
,
which
cannot
be
but
by
preachers
of
Christs
own
sending
;
for
every
speaking
of
of
the
word
of
God
is
not
the
Gospel
ordinance
of
preaching
,
neither
is
every
one
that
speaks
●t
sent
and
authorised
of
Christ
,
see
Rom.
10
:
14
15.
But
the
Prelats
Curats
and
their
preaching
are
not
of
the
Gospel
stamp
,
their
Church
therefore
wants
he
essential
note
;
therefore
the
Lords
people
ought
not
to
joine
actively
with
them
.
Object
.
IV
.
A
wilful
depriving
our selves
of
the
word
of
God
must
be
a
sinful
thing
;
But
our
nor
submitting
to
the
Prelats
and
Curats
is
a
wilful
depriving
our
sel●es
of
the
ordinances
;
Therefore
a
sinful
thi●g
.
the
minor
is
proven
,
because
we
must
either
take
the
ordinances
off
their
hand
,
or
have
none
at
all
.
Answ
.
the
major
we
grant
.
As
for
the
minor
,
it
is
not
only
false
,
but
alewd
lie
;
for
albeit
we
cannot
submitt
to
the
Prelats
and
their
Curats
without
horrid
sin
;
yet
it
is
wee●l
knowen
,
we
would
willingly
submitt
to
the
pure
ordinances
of
Jesus
Christ
and
wait
on
them
for
our
souls
good
.
As
to
the
probation
of
the
minor
.
that
we
cannot
have
the
ordinances
but
by
the
Prelats
and
their
Curats
,
we
confess
it
is
our
sad
affliction
;
but
it
is
not
our
sin
,
let
them
count
for
it
who
is
the
cause
of
it
,
the
judgement
of
God
we
leave
them
unto
:
In
the
mean
tyme
we
desire
to
looke
higher
then
the
Prelats
in
this
matter
,
resolving
to
bear
the
indignation
of
the
Lord
,
because
we
have
sinned
against
him
,
until
he
plead
our
cause
&c.
And
we
hope
that
our
standing
aloofe
from
them
if
We
be
diligent
in
privat
duties
,
may
be
a
readier
mean
of
bringing
about
that
,
nor
our
sinful
joyning
with
them
can
be
.
Object
V.
That
which
tends
to
make
the
whole
countrey
Atheists
by
casting
them
loose
must
be
very
sinful
;
But
your
not
submitting
to
the
Prelars
,
&c.
tends
toward
that
;
Therefore
it
must
be
very
sinful
.
Answ
.
I.
That
which
per
se
or
of
its
own
nature
tends
to
the
turning
of
people
atheists
is
sinful
.
I
grant
;
that
which
tends
only
by
accident
that
way
,
I
deny
.
But
that
our
not
hearing
,
&c.
Does
of
it selfe
tend
to
make
people
atheists
,
I
deny
as
false
:
by
meer
accident
it
may
be
true
,
and
therefore
that
our
abstaining
is
sinful
it
will
not
follow
,
the
reason
of
this
is
,
because
my
hearing
would
be
(
as
is
allready
proven
)
sinful
and
therefore
my
abstaining
from
sin
,
and
cleaving
to
my
duty
,
cannot
have
any
influence
of
its
own
nature
●…
pon
anothers
committing
of
sin
,
I
confess
through
●…
heir
ignorance
and
corruption
,
it
might
prove
〈…〉
scandal
,
only
taken
,
but
it
could
never
prove
a
●…
iven
scandal
.
II
.
That
which
most
immediatly
and
●…
f
its
own
nature
tends
to
the
turning
of
people
atheists
〈…〉
the
depriving
them
of
the
pure
ordinances
of
Jesus
Christ
,
and
clubing
them
unto
a
course
of
apostacy
,
as
●…
or
us
,
we
must
not
sin
in
joyning
with
a
course
of
apo●…
acie
,
though
all
the
world
should
turn
atheists
,
we
must
not
doe
evil
that
good
may
come
of
it
(
and
truly
we
see
not
what
good
would
come
of
it
]
we
have
not
●…
o
learned
Christ
.
III
.
we
know
nothing
that
tends
so
much
to
the
turning
of
people
atheists
,
and
to
makeing
●…
hem
thinke
,
that
all
religion
is
but
fancies
,
and
a
●…
eer
stirrop
for
wealth
and
worldly
greatness
,
as
for
●…
en
to
preach
and
press
one
thing
one
year
,
yea
and
●…
o
swear
to
it
,
and
press
others
to
doe
the
same
;
and
●…
e
nixt
year
,
over
the
belly
of
oaths
and
honesty
,
for
●…
ase
and
worldly
ends
,
violently
to
urge
the
plain
con●…
are
.
IV
.
We
appeal
to
the
experiences
of
all
con●…
cientious
men
,
if
ever
atheism
and
ignorance
of
God
●…
id
more
abound
in
any
place
of
the
world
,
then
in
the
●…
laces
where
Prelatists
bear
sway
;
so
that
to
joyne
in
a
●…
ourse
of
submission
unto
them
,
were
to
joyne
in
the
●…
stablishment
of
atheism
on
the
earth
.
V.
We
hope
●…
hat
the
very
want
of
publick
ordinances
may
contribute
●…
ore
to
the
keeping
of
these
in
a
tender
frame
of
spirit
,
●…
ho
conscientously
refuses
to
joine
with
the
Prelatists
,
nor
the
hearing
of
the
dead
and
irreligious
Prelatists
could
doe
,
the
countrey
proverb
hes
something
in
it
,
better
loose
then
in
ane
ill
tethering
Object
.
But
their
grand
Argument
is
from
Matth
.
23.
which
,
as
with
a
piece
of
greater
ordinance
,
they
thinke
it
s
ane
easie
bussiness
to
batter
down
all
the
bulwarks
of
their
adverse
party
;
it
may
be
in
forme
thus
:
It
was
the
duty
of
the
People
of
the
Jewes
to
hear
Scribes
and
Pharisees
,
and
to
submit
unto
them
.
Then
it
is
our
duty
to
hear
the
Prelatists
and
submit
unto
them
.
But
the
first
appears
from
Matth
.
23
;
v.
1.2.3
.
Therefore
,
&c.
The
connexion
of
this
hypothetick
major
,
they
will
confirm
thus
;
because
it
hath
been
greater
sin
(
if
a
sin
)
to
hear
Scribes
and
Pharisees
,
nor
it
is
to
hear
Prelatists
;
because
forsooth
our
Prelats
and
their
Curats
are
not
so
bad
as
Scribes
and
Pharisees
were
;
and
it
is
not
probable
that
Christ
would
command
to
hear
Scribes
and
Pharisees
,
and
not
allow
us
to
hear
Prelats
and
Curats
and
submit
unto
them
.
This
is
their
Argument
in
the
best
forme
,
and
with
the
greatest
strength
that
I
can
thinke
it
can
have
.
Answ
.
We
shall
first
discusse
the
antecedent
of
the
major
assumed
in
the
minor
proposition
with
the
confirmation
thereof
.
As
to
the
minor
,
then
first
,
We
would
consider
what
thir
Scribes
and
Pharisees
were
.
Secondly
,
What
is
meant
by
Moses
chair
.
Thirdly
,
What
is
imported
in
their
sitting
therein
.
Fourthly
,
What
is
meant
by
doing
and
observing
what
ever
they
bid
them
observe
.
As
to
the
first
of
these
,
to
begin
with
the
Pharisees
,
they
certainly
were
a
sect
,
Act.
15
:
v
2.
and
26
:
v.
5.
much
like
one
of
these
amongst
the
Papists
,
for
example
the
Jesuites
,
(
but
what
their
tenets
were
is
not
my
scope
)
and
altho
all
the
Pharisees
were
not
of
the
tribe
of
Levi
,
yet
many
of
them
,
especially
those
who
were
in
publick
office
in
the
Church
,
were
Priests
and
Levites
,
see
John
1.
v.
19.
and
24.
compared
;
yea
,
this
was
a
prevailing
sect
,
and
had
infected
the
most
of
these
in
publick
office
;
hence
we
read
of
Priests
,
Levites
,
Rulers
,
Scribes
and
Pharisees
,
all
of
them
Pharisees
:
See
further
,
John
3
:
v
1.
Act.
23
:
v
9.
So
that
it
will
be
all
one
to
inquire
here
,
what
are
Pharisees
,
with
what
are
Scribes
,
as
to
any
publick
office
;
for
they
seem
to
coincide
in
the
same
persons
.
As
for
Scribes
then
,
Hebr
.
Se-pher
,
that
is
,
a
Scribe
,
booke
man
,
enarrator
or
explainer
;
it
was
a
name
of
publick
office
,
not
of
sect
.
In
this
place
of
publick
office
ecclesiastick
,
which
Scribes
were
all
of
the
tribe
of
Levi
,
Priests
,
Ezra
7
:
v.
5
,
6.
Nehem
.
8.1
,
2.
and
Levites
,
1
Chron
.
24.6
.
For
the
Levites
were
not
only
divided
in
Singers
porters
,
officers
,
&c.
but
also
in
Scribes
1
Chron
.
24
:
v.
23.
the
ablest
for
teaching
by
reason
of
gifts
and
education
being
designed
for
that
imployment
.
The
office
of
their
Scribes
was
fi●st
publick
teaching
,
Ezra
.
7
:
v.
10.
Nehem
.
8
Matth
.
7
:
v.
29.
and
13.
v.
52.
ane
office
competent
in
ordinary
to
the
tribe
of
Levi
as
such
,
Deut.
33
:
v.
10.
Secondly
,
They
were
members
of
,
or
Rulers
in
Ecclesiastick
Judicatories
,
not
only
in
the
Synagogues
or
inferior
Judicatories
,
but
also
in
the
Synedrim
,
or
supream
Ecclesiastick
Judicatorie
,
being
assumed
into
that
because
of
their
office
or
parts
,
Luke
22
:
v.
66.
Act.
23
:
v.
9.
Now
thir
Scribes
and
Pharisees
being
men
in
publick
office
of
Gods
appointment
,
in
this
far
we
may
grant
the
minor
of
the
argument
.
Furthermore
in
Scripture
(
which
is
considerable
)
there
are
some
called
Lawyers
Doctors
of
the
Law
,
whose
office
it
seems
(
as
is
current
among
wryters
of
Jewish
antiquites
)
was
not
to
teach
publickly
,
or
in
the
Synagogue
but
privatly
in
schooles
,
which
Lawyers
,
albeit
there
were
Scribes
and
Pharisees
too
,
no
doubt
;
for
which
see
Matth
.
22
:
34
,
35.
compared
with
Mark
.
12.21
.
yet
all
Scribes
and
Pharisees
were
not
Lawyers
,
for
which
see
Luke
4
:
44
,
45.
but
they
were
distinguished
one
from
another
by
the
distinction
of
the
inclosed
from
the
includent
;
which
seems
to
be
the
only
way
of
reconciling
together
of
these
three
forceited
texts
:
Besides
its
probable
,
that
some
Pharisees
who
were
not
Scribes
or
Levites
might
have
been
Lawyers
,
as
to
that
part
of
the
Law
called
Judicial
,
and
so
in
a
capacity
and
fitness
to
be
assumed
into
civil
Judicatories
;
viz.
into
the
civil
Synedrim
supream
when
it
was
standing
,
or
if
it
was
now
standing
,
and
not
rather
taken
away
by
Herod
;
however
propable
it
seems
,
that
the
Scribes
and
Pharisees
Spoken
of
here
Matth
.
23
:
2.
were
only
these
Scribes
and
Pharisees
that
were
Lawyers
;
for
what
is
spoken
of
Scribes
&
Pharisees
here
,
vers
4.
is
appropriated
to
Lawyers
in
a
contradistinction
to
the
rest
of
the
Scribes
&
Pharisees
Luke
11
:
46.
and
if
ye
will
diligently
compare
these
two
chapters
,
ye
will
find
that
what
is
charged
promiscuously
upon
Scribes
and
Pharisees
Matth
.
23.
not
excluding
but
including
Lawyers
under
them
;
the
same
things
are
all
distributively
ch●rged
upon
Pharisees
,
Scribes
and
Lawyers
Luke
11.
and
wes
pronounced
against
every
one
of
them
distinctly
for
their
own
share
of
guilt
.
The
II
thing
considerable
is
what
is
meant
by
Moses
chaire
?
By
chaire
here
is
to
be
understood
in
a
metonymy
of
speech
,
some
publick
office
exercised
in
that
chaire
,
what
this
puklick
office
was
will
appear
after
we
have
made
a
sea●ch
into
the
the
word
Moses
.
The
word
Moses
may
either
be
taken
properly
or
figuratively
;
figuratively
we
say
by
a
metonymie
of
the
instrumental
cause
for
the
effect
;
Moses
,
for
the
Law
delyvered
by
the
Ministry
of
Moses
,
see
Luke
16
:
29.
the
sense
then
will
be
,
the
office
that
thir
Scribes
and
Pharisees
brooked
,
wes
ane
office
versant
about
Moses
Law
,
partly
viz
in
teaching
the
same
,
partly
in
sitting
in
Judicatories
and
giving
out
Canons
,
decrees
and
sentences
of
Judgment
according
to
the
same
.
But
if
any
incline
to
take
the
word
properly
,
which
seems
as
probable
,
then
it
will
be
necessar
to
inquire
,
what
office
Moses
had
,
and
in
what
of
these
he
could
be
succeeded
by
thir
Scribes
and
Pharisees
.
First
then
,
Moses
was
a
Lawgiver
,
but
in
this
●…
e
was
not
succeeded
by
Scribes
and
Pharisees
;
for
no
●…
rdinar
officers
had
power
to
deliver
a
new
Law
,
to
●…
he
Lords
people
,
nor
yet
to
adde
any
thing
to
that
al●…
eady
delivered
;
albeit
thir
Pharisees
were
sinfully
med●…
eing
with
that
II
.
Moses
was
King
,
in
Jesurun
,
●…
ut
in
that
he
was
not
succeeded
by
thir
Scribes
,
&c.
Neither
did
they
claim
unto
it
.
III
.
Moses
was
ane
extraordinar
Priest
,
as
in
consecrating
Aaron
and
his
Sons
;
but
in
this
in
ane
ordinary
way
,
Aaron
and
his
Sons
and
posterity
did
succeed
him
,
not
the
Scribes
and
Pharisees
as
such
.
IV
.
Moses
was
a
Prophet
,
●…
ane
expounder
and
applyer
of
his
own
Law
,
witnes
his
delyvery
of
the
whole
booke
of
Deuteronomy
,
and
in
this
as
in
ane
ordinary
way
he
was
succeeded
by
the
whole
tribe
of
Levi
,
so
especially
by
Scribes
who
here
were
also
Pharisees
.
V.
Moses
was
a
Judge
in
matters
Ecclesiastick
,
in
which
he
was
succeeded
by
the
synedrim
Ecclesiastick
,
and
other
inferiour
Judicatories
,
of
all
which
Scribes
and
Pharisees
were
members
as
hes
been
showne
.
VI
Moses
wes
a
Judge
in
matters
civil
,
in
which
he
was
succeeded
by
the
suprem
Synedrim
civill
and
others
of
inferror
rank
Into
all
which
,
no
doubt
,
many
of
the
sect
of
the
Pharisees
were
assumed
for
that
skill
in
the
Judicial
Law
that
they
were
presumed
to
have
.
Thirdly
by
thir
Scribes
and
Pharisees
their
sitting
in
this
chaire
of
Moses
is
to
be
understood
their
actuall
exerciseing
of
these
offices
which
at
present
they
did
brooke
.
Where
it
is
considerable
,
that
the
word
rendered
,
[
sitt
]
in
the
Original
is
not
in
the
present
,
but
in
the
by
past
indefinit
tyme
,
and
should
be
rendered
,
they
have
sitten
,
which
phrase
,
as
l
conceive
,
hes
three
things
in
it
.
First
thir
Scribes
of
the
sect
of
the
Pharisees
hes
crept
in
piece
and
piece
along
while
agoe
into
places
of
publick
trust
and
imployment
.
II
.
They
are
now
sitting
and
brooking
their
places
without
control
,
tho
most
unworthy
.
III
.
They
are
not
to
fitt
long
,
Christ
being
within
a
few
weeks
by
the
Ministry
of
his
Apostles
to
sett
up
the
Gospel
Church
in
the
place
of
that
corrupt
one
of
theirs
;
unto
which
therefore
,
while
a
short
time
were
over
,
he
wold
have
no
stirr
made
as
to
any
change
:
As
if
Christ
would
say
,
they
have
sitten
,
doe
sitt
but
shall
not
sitt
long
,
being
incorrigible
,
such
as
will
not
submitt
to
me
and
my
Gospel
,
and
with
all
the
cursed
sect
of
the
Pharisees
who
for
their
corruptions
in
doctrine
and
practise
are
to
be
rooted
up
,
and
casten
over
the
hedge
,
as
plants
not
of
my
heavenly
fathers
planting
.
Matth
.
15
:
v
13.
IV
.
it
is
to
be
considered
,
that
these
words
,
whatsoever
they
bid
yow
doe
,
that
observe
and
doe
,
are
not
to
be
understood
in
that
universality
,
but
are
to
be
limited
by
Matth
.
16
,
6.12
.
For
they
were
to
tak
no
corrupt
Doctrine
off
their
hands
,
and
their
for
seing
the
matter
that
people
were
bidden
observe
,
must
admitt
a
limitation
,
wherefore
may
not
the
maner
of
this
observance
admitt
a
limitation
also
.
V.
It
is
very
observable
that
there
is
not
a
word
in
the
text
of
hearing
,
but
only
that
they
were
to
observe
and
doe
what
they
did
dictate
and
command
by
vertue
of
their
office
,
which
dictats
and
decrees
might
be
those
of
Lawyers
,
Scribes
in
their
Schools
,
or
as
they
were
members
of
the
several
Judicatories
,
to
the
knowledge
of
which
people
might
come
by
reading
or
otherwise
;
albeit
they
did
not
actually
hear
them
or
submitt
unto
them
,
by
countenancing
of
them
;
which
certainly
they
might
not
doe
,
if
their
countenancing
of
them
;
wold
have
inferred
ane
approbation
of
their
corruptions
;
and
if
this
interpretation
of
this
particle
of
the
text
hold
,
by
vertue
thereof
we
may
deny
the
minor
,
and
assert
,
that
thir
people
were
not
oblidged
to
hear
the
Scribes
and
Pharisees
,
especially
seing
the
thing
that
Christ
bids
them
observe
and
doe
,
might
be
such
doctrines
,
dictats
and
decrees
which
did
anteced
Christs
so
full
a
discovery
of
their
corruptions
in
this
and
the
forgoing
chapters
:
All
which
will
yet
be
clearer
,
if
we
will
take
a
short
view
of
the
sense
of
the
place
together
in
order
to
its
scope
(
having
always
done
it
by
parts
)
whieh
may
be
holden
furth
thus
:
Christ
having
put
out
these
Scribes
and
Pharisees
in
a
publick
disput
and
affronted
them
before
the
people
,
Chap.
preceeding
,
and
being
about
to
discover
very
much
of
their
corruption
before
the
said
people
,
and
denounce
many
sad
woes
against
them
,
and
with
all
not
having
a
mynd
to
alter
any
thing
for
that
little
time
that
was
to
interveen
till
after
his
ascension
,
neither
having
a
mynd
to
reforme
that
fabrick
of
the
Jewish
Church
at
all
,
but
to
lay
down
a
ground
for
removing
it
out
of
the
way
,
in
planting
of
his
Gospel
Church
,
by
the
ministry
of
the
Apostles
,
upon
the
back
of
his
sending
down
the
gifts
of
the
Holy
Ghost
;
&
because
for
present
thir
Scribes
and
Pharisees
,
were
in
place
and
power
,
had
the
truths
and
ordinances
of
God
among
their
hands
,
lest
in
this
mean
time
people
should
have
casten
at
the
truths
of
God
,
and
being
ready
to
reject
them
because
of
the
horrid
corruptions
of
those
through
whose
hands
they
came
:
Christ
in
the
entry
here
guards
them
against
that
,
injoining
that
notwitstanding
of
whatsoever
,
was
to
be
discovered
in
these
men
,
yet
they
would
be
careful
to
observe
and
doe
whatsoever
was
truth
and
duty
,
even
tho
taught
and
commanded
by
them
,
and
not
to
cast
at
it
upon
that
account
;
altho
he
was
far
from
bidding
them
doe
any
thing
that
might
be
interpreted
a
countenancing
of
them
,
or
joining
with
them
,
or
approving
of
their
corruptions
.
whether
in
doctrine
or
practise
.
Heaving
thus
discussed
the
antecedent
or
minor
of
the
argument
;
We
come
nixt
unto
the
major
the
connexion
where
of
we
deny
;
As
to
the
probation
thereof
we
say
first
its
false
.
Secondly
,
It
is
not
full
.
As
to
the
first
,
if
ye
will
compare
our
Prelats
and
Prelatists
with
the
Scribes
and
Pharisees
,
either
as
to
the
way
of
comeing
at
their
places
▪
or
as
to
their
principles
,
practises
,
Doct●ines
and
the
sad
effects
that
followes
upon
these
,
and
redounds
to
the
Church
of
God
,
it
will
be
found
,
that
in
all
these
,
the
the
one
is
as
bad
as
the
other
;
all
which
might
be
fully
holden
forth
,
if
we
did
not
here
intend
brevity
;
so
that
our
Prelats
are
no
less
bad
,
but
rather
more
bad
then
the
Scribes
and
Pharisees
,
it
is
true
our
Prelats
and
Prelatists
did
never
persecut
Christ
personally
and
crucifie
him
;
but
that
would
they
have
done
if
they
had
lived
then
&
had
the
same
temptations
.
And
however
doe
they
not
persecut
and
crucifie
him
in
his
members
.
And
what
is
the
difference
then
?
Its
true
likewise
Christ
did
never
say
out
of
his
own
mouth
in
so
many
words
and
syllabes
,
our
Prelats
and
Prelatists
have
finned
the
sin
against
the
Holy
Ghost
;
yet
I
thinke
if
ever
any
since
the
daves
of
these
Pharisees
,
were
guilty
of
that
sin
(
of
which
I
doe
not
doubt
)
that
some
at
lest
of
this
present
gang
(
all
thing
being
considered
)
will
be
found
to
be
the
men
:
But
I
doe
not
stay
on
this
.
Secondly
.
This
their
confirmation
of
the
major
is
not
full
;
for
there
may
be
many
other
differences
between
one
party
and
another
,
besides
that
of
personal
goodness
and
badness
,
whereupon
Christian
People
may
lawfully
joyne
with
and
submit
unto
the
one
,
and
not
at
all
unto
the
other
.
We
shall
therefore
here
in
the
close
hold
forth
some
of
these
differences
,
by
which
the
bottome
will
altogether
be
beaten
out
of
this
objection
and
the
Prelatists
fully
frighted
away
from
this
their
supposed
impregnable
strong
hold
.
First
,
Then
thir
Scribes
and
Pharisees
,
what
ever
corruptions
were
in
their
persones
,
doctrines
and
way
,
yet
they
had
a
lawful
office
,
power
and
authority
of
Divine
institution
,
which
our
Prelats
have
not
;
both
which
have
been
already
holden
forth
and
this
is
a
very
considerable
difference
;
for
as
we
may
not
in
all
cases
submit
unto
those
,
who
have
the
essentials
of
a
lawful
calling
,
viz.
when
the
submitting
unto
them
●ust
needs
be
interpreted
our
approbation
of
th●ir
corruptions
,
and
a
joyning
with
them
in
their
evil
way
,
and
consequently
sharers
with
them
in
their
guilt
;
so
we
●…
ust
never
acknowledge
them
to
be
messengers
of
●…
hrist
either
by
word
or
deed
who
have
no
lawful
●…
ffice
at
all
what
I
say
of
Prelats
here
,
the
like
I
say
of
●…
relats
,
Curats
,
according
to
Argument
XI
.
Its
true
●…
deed
the
Curats
pretend
to
ane
office
that
is
really
of
●…
hrists
institution
,
on
the
contrare
,
the
office
that
the
●…
relats
pretend
unto
,
is
not
of
Christs
institution
,
yea
●…
s
expresly
discharged
in
his
word
,
and
here
is
a
great
●…
dds
,
I
confess
.
But
the
question
remains
yet
,
How
came
●…
hey
by
this
office
.
Who
made
the
office
to
their
persones
.
Or
how
came
they
by
that
office
again
,
if
once
they
did
●…
or
fault
it
,
certainly
they
could
not
take
it
to
themselves
Hebr
.
5.4
,
5.
Neither
could
the
Prelat
that
antichristian
officer
make
this
application
,
as
is
proven
●…
bove
:
Hence
altho
the
office
of
the
Ministry
be
a
reall
●…
awful
Gospel
office
,
yet
a
Curat
is
no
more
a
Gospel
Minister
,
whether
as
to
circumstantials
,
nor
a
pursevant
●…
s
a
real
Pursevant
who
only
pretends
a
commission
●…
rom
the
Lord
Lyon
,
but
hes
it
not
,
tho
in
the
mean
time
the
offiee
of
pursevancy
be
a
real
lawful
office
.
If
the
Scribes
and
Pharisees
whatever
corrupt
courses
they
●…
ooke
to
win
at
these
places
they
held
,
yet
generally
●…
hey
were
admitted
and
assumed
to
the
places
by
those
who
had
power
so
to
doe
;
but
our
Prelats
and
their
Curats
come
into
their
places
over
the
bellie
,
and
without
the
consent
,
assumption
or
admission
of
any
what
soever
that
hes
power
,
whether
Pastors
or
People
.
III
.
The
corruptions
wherewithal
the
Scribes
and
Pharisees
were
infected
,
did
creep
insensibly
bit
and
bit
,
and
that
in
a
longtract
of
tyme
,
without
the
discerning
of
beholders
.
But
the
corruptions
of
our
Prelats
and
Prelatists
,
come
in
altogether
,
and
to
the
discerning
of
every
beholder
,
and
must
be
swallowed
doun
in
lump
;
so
that
they
who
submitts
unto
them
,
needs
not
say
,
that
they
were
stollen
off
their
feet
before
they
adverted
,
as
thir
people
of
the
Jewes
might
have
said
,
in
reference
to
the
Scribes
and
Pharisees
,
insensibly
infected
with
the
leaven
of
false
doctrine
,
Hypocrisy
and
other
corrutions
of
these
persons
.
IV
.
The
corruptions
of
the
Scribes
and
Pharisees
when
Christ
pronounced
these
words
Matth
.
23
:
2
,
3.
were
not
discovered
;
for
altho
Christ
had
made
a
right
full
discovery
of
them
in
his
Sermon
,
yet
that
discovery
was
not
made
to
all
,
but
to
a
few
and
even
those
to
whom
the
discovery
wes
made
,
very
few
understood
Christs
meaning
;
for
it
s
knowen
,
that
even
Christs
disciples
after
his
resurrection
,
were
still
doting
after
a
worldly
Political
Kingdome
and
Government
of
Christ
,
like
that
of
Antichrist
now
,
and
like
that
of
our
Prelats
,
their
ignorance
of
which
is
ane
evidence
of
their
ignorance
of
other
things
which
Christ
taught
.
Neither
was
the
doctrine
which
Christ
taught
in
opposition
to
the
corruptions
of
the
Scribes
and
Pharisees
at
that
tyme
received
,
embraced
and
professed
,
at
least
by
any
considerable
number
,
or
in
any
publick
maner
or
way
:
But
the
corruptions
which
are
in
our
Prelats
and
Prelatists
have
been
fully
discovered
to
all
,
and
to
the
conviction
of
all
;
so
that
even
the
Prelats
themselves
,
nor
none
of
their
gang
dare
bring
matters
vnto
a
publick
rational
debate
;
and
the
contrary
doctrine
hes
been
received
,
imbraced
and
professed
by
all
,
as
the
truth
of
God
,
and
that
publickly
by
persones
of
all
ranks
,
yea
even
by
these
who
now
hes
apostatised
;
from
whence
it
appeares
,
that
albeit
it
had
been
lawful
to
have
heard
the
Scribes
and
Pharisees
,
yet
it
would
not
be
lawful
to
doe
the
like
in
reference
to
Prelatists
.
V.
These
words
Matth
.
23.2
,
3.
were
pronounced
in
a
declyning
state
of
the
Jewish
Church
,
then
matters
were
still
waxing
worse
and
worse
,
and
defection
growing
to
a
full
height
,
so
that
matters
yet
had
never
taken
a
turn
;
but
the
commands
to
submitt
unto
the
Prelats
and
their
Curats
comes
out
of
the
back
of
a
Reformation
of
the
same
corruptions
and
abuses
.
VI
.
The
corruptions
in
the
Scribes
and
Phatisees
were
never
sworn
but
upon
conviction
of
the
sinfulness
of
them
;
but
the
corruptions
of
our
Prelats
and
Prelatists
have
been
sworn
out
of
this
Church
and
solemnly
covenanted
against
,
and
upon
clear
convictions
of
the
sinfulness
of
them
,
and
of
their
destructiveness
to
all
the
interests
of
Christs
Kingdome
,
and
of
the
ruine
they
brought
to
the
souls
of
his
people
,
so
that
the
oath
of
God
is
on
us
never
to
buckel
with
them
.
VII
.
The
corruptions
of
the
Scribes
and
Ph●risees
were
in
a
Church
which
Christ
had
not
a
mynd
to
reforme
[
at
leist
as
to
corruptions
only
]
but
to
desert
ane
make
secession
from
and
that
within
a
few
weeks
,
by
setting
up
his
own
Gospel
Church
,
and
to
leave
these
corrupt
men
altogether
to
the
Judgment
of
God
,
which
within
fourty
yeares
wes
cruelly
execut
upon
them
by
the
sword
of
Titus
Vespasian
.
But
the
corruptions
of
our
Prelats
and
Prelatists
are
in
a
Church
which
by
Gods
appointment
is
to
continue
in
that
same
frame
to
the
end
of
the
world
without
alteration
,
either
in
substantials
or
circumstantials
,
and
which
every
one
in
their
place
and
station
is
bound
and
oblidged
to
keep
pure
.
VIII
.
The
corruptions
of
the
Scribes
and
Pharisees
were
to
be
casten
out
,
being
now
of
a
long
tyme
settled
;
but
the
corruptions
of
our
Prelats
and
Prelatists
are
to
be
received
in
:
Now
there
is
a
great
difference
between
these
two
,
any
man
may
perceive
;
for
in
casting
corruptions
out
of
a
Church
,
there
may
be
suspension
for
a
little
tyme
upon
providential
considerations
:
Praecepta
affirmativa
,
we
say
,
obligant
semper
,
sed
non
ad
semper
;
and
in
the
litle
interim
while
a
full
discovery
be
made
,
things
may
stand
in
their
former
posture
.
But
it
is
far
otherwise
as
to
the
inbringing
of
corruptions
,
we
must
not
give
place
here
for
a
moment
,
the
precepts
dischargeing
us
in
this
case
are
negative
;
binding
us
not
only
semper
,
but
also
ad
semper
.
IX
.
Supponing
it
was
lawfull
at
that
tyme
to
hear
the
Scribes
and
Pharisees
[
which
I
speak
not
to
hear
]
yet
if
any
did
scruple
to
doe
so
,
their
hearing
of
them
would
not
have
been
a
supervenient
scandal
;
for
as
matters
stood
then
setled
,
no
man
could
have
stumbled
at
their
so
doing
;
but
as
matters
stand
now
circumstantiat
with
us
,
tho
it
were
otherwise
lawful
in
some
cases
to
hear
thir
Prelats
and
their
Curats
,
yet
it
could
not
be
done
without
greivous
scandal
,
as
who
ever
understands
the
nature
of
scandal
and
considers
the
forgoing
differences
,
will
easily
discern
.
Now
from
those
differences
it
does
clearly
appear
,
that
altho
it
had
been
lawful
to
hear
Scribes
and
Pharisees
,
yet
it
will
not
follow
that
it
is
lawful
for
us
in
any
case
,
to
hear
the
Prelats
and
their
Curats
.
or
to
submitt
unto
them
,
without
horrid
sin
and
scandal
,
and
a
pertakeing
with
them
in
their
apostacy
:
yea
granting
[
which
we
shall
not
deny
]
that
every
precept
of
our
Lord
Christ
to
his
Church
is
binding
to
it
,
in
all
after
generatians
;
yet
a
precept
of
this
nature
will
not
bind
,
but
in
the
like
circumstantiat
case
Now
what
difference
there
is
between
the
case
of
our
Church
and
that
of
the
Jewish
Church
,
about
the
tyme
of
Christs
suffering
,
hes
been
already
showen
.
Neither
shall
I
deny
but
that
this
precept
might
have
had
its
own
use
,
and
have
been
obleidging
,
as
to
several
things
,
when
the
Gospel
Church
began
first
to
looke
out
of
popery
,
and
had
not
yet
wrestled
out
of
the
harlots
clawes
,
and
pure
Gospel
ordinances
not
as
yet
sett
up
;
but
that
case
was
not
like
our
case
,
but
most
like
that
of
Jewish
Church
.
We
have
been
longer
in
our
inquiry
in
this
question
,
then
we
intended
when
we
began
,
having
alwayes
discovered
greater
abominations
the
further
we
searched
into
it
;
just
like
those
who
rakes
into
a
vile
sink
or
pudle
,
albeit
in
the
brim
nothing
but
ordinary
filth
appeares
,
and
afterwards
a
noysome
stink
arises
,
yet
the
snakes
and
toads
are
not
discovered
till
they
come
at
the
bottome
.
We
shall
now
then
,
having
made
this
discovery
,
propone
only
this
question
for
a
conclusion
of
this
discourse
,
that
seing
there
is
so
much
ill
in
this
way
,
Wherefore
is
it
that
so
many
,
of
whom
in
charity
better
things
might
have
been
expected
,
joines
with
them
in
practicall
complyance
?
The
reasons
whereof
we
apprehend
to
be
these
.
First
rooted
atheisme
,
ignorance
and
regardlesness
of
God
.
II
.
Stupidity
of
conscience
and
untenderness
of
heart
.
III
.
Ignorance
of
the
Gospel
way
appointed
by
Christ
as
King
of
his
Church
,
for
makeing
the
fruits
of
his
Priestly
office
furthcoming
for
the
good
of
souls
,
that
is
,
by
his
oun
officers
and
ordinances
,
according
to
his
precise
appointment
IV
.
Loathsome
indifferencie
and
lukewarmness
in
the
matters
of
God
.
V.
Real
regardlesness
of
their
own
souls
.
VI
.
Faithless
and
carnal
fear
of
men
more
then
of
God
.
VII
.
Worldly
myndedness
,
preferring
the
profites
,
pleasures
and
honoures
of
this
world
above
all
things
;
some
for
fear
of
losing
these
things
,
and
some
in
hope
of
gaining
them
,
swallowing
greater
bones
then
this
.
VIII
.
Giving
way
to
the
falsness
and
deceit
of
the
heart
in
coyning
distinctions
and
putting
colou●s
upon
things
which
will
not
sustain
before
●od
,
neither
satisfie
ane
awakened
conscience
.
IX
.
a
preposterous
esteem
of
men
in
former
ages
tho
in
some
things
might
have
erred
,
in
some
things
mistaken
by
us
(
for
circumstances
varieing
,
the
case
varies
)
following
them
sicco
pede
,
never
inquireing
further
into
tru●h
,
thinking
it
enough
that
they
thought
and
practised
so
.
X
The
power
where
by
ministers
exercise
their
office
not
being
much
under
debate
these
yeares
by
gone
,
and
the
derivation
there
of
not
being
discernable
and
obvious
to
the
understanding
,
as
the
gifts
and
personal
qualifications
,
of
Ministers
are
,
some
well
meaning
people
look
only
at
the
gifts
and
personall
qualifications
never
so
much
as
inquires
into
the
power
&
authority
to
exercise
these
gifts
XI
.
Untenderness
in
the
use
of
Gospel
ordinances
then
we
had
them
in
purity
,
power
&
plenty
;
folks
frequent-ing
them
with
common
hearts
,
acted
only
with
custome
and
drawen
with
a
sort
of
carnal
respect
to
things
or
persones
,
tho
spiritual
not
seing
spiritual
comeliness
in
the
ordinances
of
life
,
nor
considering
that
they
[
we
mean
these
of
Christs
appointment
only
]
are
the
channels
and
conduits
were
through
life
giving
and
saving
grace
is
conveyed
unto
souls
,
and
that
he
hes
trysted
his
special
gracious
presence
in
them
,
not
being
acted
by
divine
command
nor
yet
praying
unto
,
and
leaning
upon
the
Lord
in
frequenting
them
,
for
his
promised
blessing
upon
his
own
ordinances
,
nor
thirsting
for
Christ
and
his
fulness
exhibited
in
them
in
a
word
not
endeavouring
to
worship
and
adore
the
Lord
in
spirit
and
in
truth
,
with
all
the
heart
in
every
piece
of
his
appointed
worship
.
What
wonder
is
it
then
that
such
folk
prove
untender
now
,
yea
and
for
their
former
abuse
of
mercies
,
be
deserted
and
given
up
of
God
,
to
suffer
themselves
to
be
deluded
,
and
made
to
esteem
these
things
to
be
the
ordinances
of
God
,
that
are
nothing
but
the
empty
shadowes
of
them
,
real
husks
without
any
more
.
It
were
useful
therefore
for
folks
to
repent
for
bygone
sins
,
to
pray
for
Gods
direction
,
to
pry
more
narrowly
into
the
evil
of
these
things
,
to
beware
to
party
men
in
their
sins
in
ane
unlawful
practise
[
although
commanded
]
which
hes
such
dreadful
evils
involved
in
it
,
and
to
remember
the
vowes
and
ingadgements
that
are
upon
them
to
the
contrary
;
for
if
we
turn
back
again
after
all
these
vowes
,
and
with
the
dog
lick
up
our
vomite
again
,
what
will
the
end
be
?
It
had
been
better
for
them
not
to
have
knowen
the
way
of
righteousness
,
nor
after
they
have
knowen
it
,
to
depart
from
the
holy
commandement
given
unto
them
.
2
Pet
.
2
:
21.
FINIS
.