TO THE LAW, AND TO The TESTIMONY: OR, A Proposal of certain Cases of Conscience by way of quaere; chief touching the public worship of the New Testament; and other things either necessary or profitable for Christianity; presented to those Churches and Societies of Christians, which profess the Scripture of the Old and New Testament for the only Rule of Faith & Manners.  
Wherein the true and genuine way to reconcile Christians is laid open  
Translated out of Latin into English by a lover of Truth and Peace.  
LONDON, Printed for George Whittington at the Blue Anchor in Cornhill near the Royal Exchange, 1648.   

TO THE READER.  
COurteous Reader; That the Author's name, and other circumstances of the Work, are not here expressed, know it was done for thy sake, to prevent sinister prejudice, which is wont commonly to arise from such undertake, especially when men writ pro and con: Otherwise there is no reason why they should not be published to all men. In the mean time, if thou knowest any thing belonging to this design, conceal it; till the Author, when he shall judge it expedient, manifest himself. Farewell, Reade, judge, Answer: but on this condition, that thou remember it spoken to thyself and others, john 7.24. Judge not according to the appearance, but judge righteous judgement.   

A PREFACE.  
WHosoever shall diligently inquire into the stirs and tumults that are every where to be seen amongst Christians, will find them chiefly to arise from hence, that the Leaders of almost every Party claim to themselves a divine authority, as if they were true Preachers, and men of God. Upon which ground they are so busy in stirring up, not only private Christians, but also Magistrates to engage themselves in the quarrel of the Church (that is, of the Priests,) esteeming the determinations of the Church, as the Oracles of God. Constantine the Great, though otherwise a sage and excellent Prince, was yet brought into this fool's paradise, and so exceedingly doted on the Priests, as that he stuck not to say, that the voice of three hundred Bishops met together, was no other than the voice of God himself, and accordingly employed his power in persecuting those whom the Bishops had voted Heretics. In whose steps Christian Princes have ever since for the most part trodden, to the great disturbance of their Subjects, and many times to the hazard of their own Crowns. Wherefore it much conduceth to the Peace and Welfare of Christian States, that the vanity of the claim which the Priests lay to divine Authority, should be detected & made known to the world, that Christians may cease for shame to prosecute any longer their interests, perceiving their office to be but an ordinance of man. For if they, as they pretend, had received a Commission from God, they would not only know when they received it, and what the particulars of it are, but would also be able to make it appear to others. For it would be unsuitable to the wisdom of God, to send messengers on other terms, since he would thereby expose not only them, but his own Majesty to scorn and contempt. For who would not laugh at such a Prince, as should send Ambassadors to treat of some weighty affairs in his Name, without a Commission or Letters of Credence to give assurance of their Embassy? But the Preachers of our times can neither tell us when the Word of God came to them, as being instituted of man without any divine Revelation, nor do they know what the particulars of their message are, as learning all their skill out of books like other men, and therefore being uncertain of the truth of the Gospel, they preach contrary to one another, yea the same person oftentimes preacheth contrary to himself, crying up that one while for truth, which another while he cryeth down again for error; nor can they make their calling apparent to others, in that their speech and preaching standeth only in the plausible words of man's wisdom, but not in the demonstration of the Spirit and of power, and yet they presently take on, if we receive them not as speaking in the Name of God; not weighing, that whosoever speaketh in the Name of God, entitleth God to whatsoever he publisheth, and consequently if his doctrine be false (as that of our Preachers must needs be in regard of the contrarieties found therein) entitleth God himself to false doctrine, which is a grievous impiety. Upon these grounds therefore let us compare the Preachers of our times with Christ and his Apostles, which heretofore spoke in the Name of God, and we shall the better perceive how unlike our Preachers are to them, and therefore cannot be their successors, as they pretend, nor true Messengers of God, but rather false Prophets, against whom God himself denounceth a woe, for running, when he hath not sent them, and prophesying, when he hath not spoken to them. For Christ and his Apostles were certain of the doctrine that they preached, and therefore constantly taught in one and the same strain; but our Preachers are altogether uncertain of theirs, and thereupon bewray so much sickleness in their teaching. They required not that men should believe them as coming from God, unless they did the works of God; but our Preachers, though destitute of divine power, do yet fall foul upon all those who do but make a question of their calling. They, though they were both themselves infallibly assured of their doctrine, and could by miracles make their hearers also infallibly assured of it, yet never desired that Refractories should be compelled to embrace it; though thereby they should have been compelled to nothing but the truth; but our Preachers, though they be at a loss, as to the exact and entire truth of the Gospel, and not able to beget a certainty in their hearers, yet never cease to importune the assistance of the Magistrate to force the people to submit to their doctrine, though most commonly it be contrary both to Scripture, and to common sense. But let us leave prosecuting these false teachers in the Name of God any further, lest we too much forestall the reasons that are held forth in this ensuing excellent discourse, which doth so canvas the pretended divine authority that the Preachers of our times challenge to themselves, and so drive them from post to pillar, that they know not where to set their foot; so that if they would but seriously weigh what is here offered to their view, they would soon pull down their crests, and cease to exalt themselves above their brethren, acknowledging their own institution to be (as it is indeed,) merely humane, and that their doctrine ought not to be any further received, than the hearers perceive it to be agreeable to Scripture and reason. Which if they did, the Christian world would soon be at peace, and truth be daily more and more discovered, since God is not to be found either in the whirlwind of passion, or in the earthquake of persecution, but in the still voice of love and mutual forbearance. And I make no doubt, if this course were once taken, but God would meet us going on in his way, and confirm his truth by some clear and infallible demonstration, that so all contentions about Religion might at length receive a quiet and happy Catastrophe.   

TO THE LAW AND TO The TESTIMONY.  

Article 1.  
IN the first place we are to hold, that God hath built the Christian Church on no other foundation but jesus Christ, who by the price of his blood hath purchased her to himself for a peculiar possession, as being her Lord, Husband, and Lawgiver: and therefore that all right and authority of lawful and due Ecclesiastic Administration ought to be derived from Him alone; and consequently that the means and manner of that Administration neither can nor aught to be any other, than such as argue Christ to be their Author: so that if in the right, authority, means, or manner of the Administration, both heretofore, and at this day used, there occur any thing, of which it is certain that it was never instituted, commanded, or well-pleasingly permitted by Christ, or at least whereof it may justly be doubted, that very thing neither, can nor aught to be made use of to the lawful and due administration of the Church.   

2.  
Wherefore since the promise of Christ, whereby he hath engaged himself to the Church, behaving herself faithfully in the Covenant of God, that he will be present with her to the end of the world, graciously and effectually to confer and continue the things aforesaid, consisteth herein, that his Spirit and Word never departed from that Church: It is to be considered by all and singular Assemblies of Christians, who acknowledge the Scripture of the Old and New Testament for the only Rule of faith and manners, especially such as are under persecution, whether that promised Spirit and Word of Christ be present with their Churches, lest by the absence of both they appear to have broken the Covenant, and to be without due and lawful Ecclesiastic Administration, and consequently so far forth without Christ.   

3.  
As Christ is sole and singular, in that he admitteth no other person or persons to share with himself in the special work for which he was given to the Church by the Father: so is the Word of Christ sole and single, because it admitteth no other word or words to share with itself in the aforesaid special work, for which it was given to the Church by God.   

4.  
It is agreed upon amongst all Assemblies, that acknowledge none but the Scripture of the Old and New Testament for the only Rule of faith and manners, that that promised Word of Christ was therefore, amongst other things pertaining to that work, given to the Church by God, that it might be a wholly, intrinsically, undoubtedly, and merely true outward means, whereby in an ordinary way she might attain to salvation.   

5.  
For if that Word were not such a means, the belief of all things built upon it must needs stagger; neither could any man thence challenge to himself that undoubted certainty of faith; and consequently no true certainty of faith, but only opinion should possess the minds of all Christians; which God forbidden.   

6.  
Since therefore the ordinary outward means given to the Church by God, for the attainment of faith and salvation, is that sole and single promised Word of Christ, wholly, intrinsically, undoubtedly, and merely true, whose native character it is, to be free from all, even the least error, and to be mere truth: It is to be considered, whether God and Christ to this end would have the chief worship of the New Testament (to wit, the due and lawful preaching of the Gospel, which is to be performed in the Name of God, by Ministers specially and duly called thereunto, as the chief part of Ecclesiastic Administration) begun and set on foot by that promised Word only, or not.   

7.  
Certainly if you consider the first preaching of the Gospel, performed by John the Baptist, by our Lord himself, and his Apostles, you cannot deny, that God would have it at the first begun with that promised Word only, being, as it hath been said, wholly, intrinsically, undoubtedly, and merely true.   

8.  
Wherhfore the first lawful preaching of the Gospel was performed by word of mouth, and that such as was sincere, sound, unblamable, abiding for ever and of which it might be truly and undoubtedly said, Thy Word is Truth.   

9  
In like manner you cannot deny, that the aforesaid Beginners and Preachers of the Gospel, being specially and duly called thereunto, preached that Word in the name of God, or in the stead, and by the authority of God; so that being Ambassadors for God, they sustained his person, and consequently, to hear them, was as much as to hear God himself speaking by them; so that their word was wholly, intrinsically, undoubtedly, and merely true, and both they that preached it, and they that received them for Ministers preaching in the name of God, were infallibly assured of the truth of that word, as of the very Word of God.   

10.  
Now as there is but one Gospel, ᵃ Gal. 1. ver. 6, 7. so there is but one true and genuine word of the Gospel, ᵇ ver. 8, 9 which is, and is called the truth, ᶜ joh. 17. v. 14.17. the word of truth, ᵈ Eph. 1. ver. 13. the sincere rational milk, ᵉ 1 Pet. 2. v. 2. not the word of men, but as it is indeed the word of God, ᶠ 1 Thes. 2. v. 13. which was not yea and nay, but yea, ᵍ 2 Cor. 1. v. 18, 19, 20. with chap. 7.14 also the word of God that abideth for ever, ⁱ 1 Pet. 1. v. 25. that is, the promised word of Christ, wholly, intrinsically undoubtedly, and merely true: to declare which, they that were sent as Ambassadors for Christ, had an express Commission, and were furnished with sufficient gifts for the due performance of their Embassy, as cannot be denied, vid. ˡ 2 Cor. 5. v. 20. 1 Thes. 2. v. 13. ᵐ Eph. 4. v. 11. ⁿ 1 Cor. 2. v. 12, 13, 16. Acts 5.20. Rom. 6.17. and chap. 16. v. 17. 1 Cor. 4. v. 17. 2 joh. v. 9, 10. jude v. 3. ᵒ 2 Cor. 3. v. 5, 6. and chap. 4. v. 1, 2. and chap. 6. v. 4, 7. and chap. 7. v. 14.   


Gal. 1. v. 6. I marvel, that ye are so soon removed from him that called you into the grace of Christ, unto another gospel:  
v. 7. Which is not another; but there be some that trouble you, and would pervert the Gospel of Christ.   

v. 8. But though we, or an angel from heaven preach any other gospel unto you, then that which we have preached unto you, let him be accursed.  
v. 9 As we said before, so say I now again, If any man preach any other gospel unto you, then that ye have received, let him be accursed.   

joh. 17. v. 14. I have given them thy word, and the world hath hated them, because they are not of the world, even as I am not of the world.  
v. 17. Sanctify them through thy truth, thy word is truth.   

Eph. 1. v. 13. In whom ye also trusted after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise.   

1 Pet. 2. v. 2. As new born babes desire the sincere milk of the word, that ye may grow thereby.   

1 Thes. 2. v. 13. For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us, ye received is not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe.   

2 Cor. 1. v. 18. But as God is true, our word toward you, was not yea and nay.  
v. 19 For the Son of God Jesus Christ, who was preached among you by us, even by me, and Sylvanus, and Timotheus, was not yea and nay, but in him was yea.  
v. 20. For all the promises of God in him are yea, and in him amen, unto the glory of God by us.  
chap. 7. v. 14. For if I have boasted any thing to him of you, I am not ashamed; but as we spoke all things to you in truth, even so our boasting which I made before Titus is found a truth.   

1 Pet. 1. v. 25. But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.   

2 Cor. 5. v. 20. Now than we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's steed, be ye reconciled to God.  
1 Thes. 2. v. 13. For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe.   

Ephes. 4. v. 11. And he gave some, Apostles: and some, Prophets: and some, Evangelists: and some, Pastors and Teachers.   

1 Cor. 2. v. 12. Now we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.  
v. 13. Which things also we speak, not in the words which man's wisdom teacheth, but which the holy Ghost teacheth; comparing spiritual things with spiritual.  
v. 16. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.  
Acts 5. v. 20. Go, stand and speak in the temple to the people, all the words of this life.  
Rom. 6. v. 17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.  
chap. 16. v. 17. Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them.  
1 Cor. 4. v. 17. For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every Church.  
2 joh. v. 9 Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God: he that abideth in the doctrine of Christ, he hath both the Father and the Son.  
v. 10. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.  
jude v. 3. Beloved, when I gave all diligence to write unto you of the common salvation: it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.   

2 Cor. 3. v. 5. Not that we are sufficient of ourselves to think any thing as of ourselves: but our sufficiency is of God.  
v. 6. Who also hath made us able ministers of the new Testament, not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.  
chap. 4. v. 1. Therefore seeing we have this ministry, as we have received mercy we faint not.  
v. 2. But have renounced the hidden things of dishonesty, not walking. in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth, commending our selves to every man's conscience in the sight of God.  
chap. 6. v. 4. But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses.  
v. 7. By the word of truth, by the power of God, by the armour of righteousness, on the right hand, and on the left.  
chap. 7. v. 14. For if I have boasted any thing to him of you, I am not ashamed; but as we spoke all things to you in truth, even so our boasting which I made before Titus is found a truth.    

11.  
Now for as much as the Ministers of particular Churches were in the Apostles times given by Christ, ᵃ Ephes. 4.11. Tit. 1.5, 6, 7. 1 Cor. 14.37. to preach the true and genuine Word of the Gospel, ᵇ Tit. 1.5.6, 7, 9 and cap. 2.7, 8. 2 Tim. 2. v. 2. Ephes. 4.12, 13, 14, 15. by way of Embassage for Christ, ᶜ 2 Cor. 1.19. and chap. 5.20. Tit. 1.5, 6, 7. and 1 Cor. 4. v. 1, 2. 1 Thes. 1.1. and chap. 2. v. 13. ᵈ 2 Tim. 4. v. 2. and cha. 2. v. 2. Tit. 1. v. 9 It is evident that they also had an express Commission, ᵉ 1 Cor. 1. v. 1. with chap. 2. v. 12, 13, 14, 15, 16. also 2 Tim. 1.13, 14. and chap. 2. v. 2. Tit. 1.9, 10, 11. Acts 15.24. Rom. 6.17. and chap. 16. v. 17. 2 joh. v. 9, 10. and were furnished with gifts sufficient for the discharge thereof, ᶠ 2 Cor. 1.1.19. with chap. 3. v. 5, 6. Acts 14.22, 23. and chap. 20. v. 17, 18, 20, 21. etc. 2 Tim. 2.2. Tit. 1.9, 10, 11. and consequently were able to perform it in a due manner, ᵍ Acts 20.28, 31, 32. 2 Tim. 2.2. and did accordingly perform it, (as it shall by and by be related) ʰ 2 Cor. 1.19. with chap. 4. v. 1, 2. and 1 Cor. 16.10. Acts 15.35. Apoc. 2.8, 9, 10, 12, 13.18, 19 and chap. 3.7, 8, 9, 10, 11.   


Ephe. 4. v. 11. And he gave some, Apostles: and some prophets: and some, evangelists: and some pastors and teachers.  
Tit. 1. v. 5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.  
v. 6. If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.  
v. 7. For a bishop must be blameless, as the steward of God: not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre.  
1 Cor. 14. v. 37. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I writ unto you, are the commandments of the Lord.   

Tit. 1. v. 5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.  
v. 6. If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.  
v. 7. For a bishop must be blameless, as the steward of God: not self willed, not soon angry, not given to wine, no striker, not given to filthy lucre.  
chap. 2. v. 7. In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity,  
v. 8. Sound speech that cannot be condemned, that he that is of the contrary part, may be ashamed, having no evil thing to say of you.  
2. Tim. 2. v. 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.  
Ephes. 4. v. 12. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:  
v. 13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:  
v. 14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive:  
v. 15. But speaking the truth in love, may grow up into him in all things, which is the head, even Christ.   

2 Cor. 1. v. 1. Paul an Apostle of Jesus Christ, by the will of God, and Timothy our brother, unto the Church of God which is at Corinth, with all the saints which are in all Achaia.  
v. 19 For the Son of God Jesus Christ, who was preached among you: by us, even by me, and Sylvanus, and Timotheus, was not yea and nay, but in him was yea.  
Chap. 5. v. 20. Now than we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God.  
Tit. 1. v. 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.  
v. 6. If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.  
v. 7. For a bishop must be blameless, as the steward of God: not self willed, not soon angry, not given to wine, no striker, nor given to filthy lucre.  
1 Cor. 4. v. 1. Let a man so account of us, as of the Ministers of Christ, and stewards of the mysteries of God.  
v. 2. Moreover it is re●quired in Stewards, that a man be found faithful.  
1 Thes. 1. v. 1. Paul, and Sylvanus, and Timotheus, unto the Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ: grace be unto you, and peace from God our Father, and the Lord Jesus Christ.  
chap. 2. v. 13. For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe.   

2 Tim. 4. v. 2. Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering, and doctrine.  
chap. 2. v. 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithful men, who shall be able to teach others also.  
Tit. 1. v. 9 Holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine, both to exhort and to convince the gainsayers.   

1 Cor. 1. v. 1. Paul called to be an Apostle of Jesus Christ, through the will of God, and Sosthenes our brother.  
chap. 2. v. 12. Now we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.  
v. 13. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.  
v. 14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.  
v. 15. But he that is spiritual, judgeth all things, yet he himself is judged of no man.  
v. 16. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.  
2 Tim. 1. v. 13. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.  
v. 14. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.  
chap. 2. v. 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.  
Tit. 1. v. 9 Holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine, both to exhort and to convince the gainsayers.  
v. 10. For there are many unruly and vain talkers and deceivers, especially they of the circumcision:  
v. 11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.  
Acts 15. v. 24. Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law, to whom we gave no such commandment.  
Rom. 6. v. 17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.  
chap. 16. v. 17. Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them.  
2 John v. 9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: he that abideth in the doctrine of Christ, he hath both the Father and the Son.  
v. 10. If there come any unto you, and bring not this doctrine, receive him not into your houses neither bid him God speed.   

2 Cor. 1. v. 1. Paul an Apostle of Jesus Christ, by the will of God, and Timothy our brother, unto the Church of God which is at Corinth, with all the saints which are in all Achaia.  
v. 19 For the Son of God Jesus Christ, who was preached among you by us, even by me, and Sylvanus, and Timotheus, was not yea and nay, but in him was yea.  
chap. 3. v. 5. Not that we are sufficient of ourselves to think any thing as of ourselves: but our sufficiency is of God.  
v. 6. Who also hath made us able Ministers of the New Testament, not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life. Acts 14. v. 22. Confirming the souls of the Disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the Kingdom of God.  
v. 23. And when they had ordained them elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed.  
chap. 20. v. 17. And from Miletus he sent to Ephesus, and called the elders of the Church.  
v. 18. And when they were come to him, he said unto them, Ye know from the first day that I came into Asia, after what manner I have been with you at all seasons.  
v. 20. And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house,  
v. 21. Testifying both to the Jews and also to the Greeks', repentance toward God, and faith toward our Lord Jesus Christ.  
v. 25. And now behold, I know that ye all, among whom I have gone preaching the Kingdom of God, shall see my face no more.  
v. 26. Wherefore I take you to record this day, that I am pure from the blood of all men.  
v. 27. For I have not shunned to declare unto you all the counsel of God.  
v. 32. And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.  
2. Tim. 2. v. 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.  
Tit. 1. v. 9 Holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine, both to exhort and to convince the gainsayers.  
v. 10. For there are many unruly and vain talkers and deceivers, especially they of the circumcision:  
v. 11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.   

Act. 20. v. 28. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood.  
v. 31. Therefore watch, and remember that by the space of three years, I ceased not to warn every one night and day with tears.  
v. 32. And now brethren, I commend you to God and to the word of his grace, which is able to build you up, and to give you an in inheritance among all them which are sanctified.  
2 Tim. 2. v. 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.   

2 Cor. 1. v. 1. Paul an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia.  
v. 19 For the Son of God jesus Christ, who was preached among you by us, even by me, and Silvanus, and Timotheus, was not yea and nay, but in him was yea.  
chap. 4. v. 1. Therefore seeing we have this ministry, as we have received mercy we faint not, v. 2. But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God.  
1 Cor. 16. v. 10. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.  
Act. 15. v. 35. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.  
Apoc. 2. v. 8. And unto the angel of the church in Smyrna, writ, These things saith the first and the last, which was dead, and is alive,  
v. 9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews and are not, but are the Synagogue of Satan.  
v. 10. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.  
v. 12. And to the angel of the church in Pergamos, writ, These things saith he, which hath the sharp sword with two edges,  
v. 13. I know thy works, and where thou dwellest, even where Satan's seat is, and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.  
v. 18. And unto the angel of the church in Thyatyra, writ, These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass,  
v. 19 I know thy works, and charity, and service, and faith, and thy patience, and thy works, and the last to be more than the first.  
chap. 3. v. 7. And to the angel of the church in Philadelphia, writ, These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth, and shutteth, and no man openeth;  
v. 8. I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.  
v. 9 Behold, I will make them of the Synagogue of Satan, (which say they are Jews, and are not, but do lie) behold, I will make them to come and worship before thy feet, and to know that I have loved thee.  
v. 10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.  
v. 11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.    

12.  
Since therefore the doctrine of the aforesaid Beginners and Preachers of the Gospel, as also of the particular Ministers, to which both were called and gifted by God, and which they could rightly discharge, was that sole and single promised Word of Christ; there can be no difference therein, as to the mere essential truth thereof: but the persons which ought to preach it in the Name of God, did herein differ from one another, that some of them did always continue in the mere purity of that word, and neither would, nor could departed from it, such as were the Apostles, and their like: but others might either departed, or not departed from it, such as were the aforesaid Ministers of particular Churches: Again, of these persons, some, though they might departed, yet did not departed, such as were those who kept the mystery of the faith deposited in a good conscience, and made use of it to the public Ministry in the Name of God, as Timothy (1 Cor. 16.10. 1 Tim. 4.6.) Titus, (2 Cor. 8.23. and chap. 12.18.) Epaphras, (Col. 1.7.) Tychicus (Col. 4.7.) and their like, (2 Cor. 8.23.) but others, though they might have continued in the mere purity of that word, yet either through the neglect of their gifts, or through the loss of a good conscience, or by the abuse of their affections, or of set purpose, did departed from it, such as they may be accounted, who built wood, hay, and stubble upon the foundation, (1 Cor. 3.10, 11, 12.) who taught strange doctrine, (1 Tim. 1.3, 4.) and were deceitful workers, (2 Cor. 11.13.) and grievous wolves, not sparing the flock; and speaking perverse things to draw away the Disciples after them; (Acts 20.29, 30.) as ambitious and prating Diotrephes, (3 John ver. 9, 10.) Hymenaeus, Alexander and Philetus, (1 Tim. 1.19, 20. 2 Tim. 2.16, 17, 18.) and other false teachers of that age: (1 John 2.18, 19, 26.) Finally, others, though they continued in the mere purity of that word, yet being indulgent to some particular affection, did not procure the unanimous edification of the Church together with other Ministers, such as they may be accounted, of whom the Apostle speaketh, Philip. 1.12, 13. etc.  
Philip. 1. v. 12. But I would ye should understand, brethren, that the things which happened unto me, have fallen out rather unto the furtherance of the gospel.  
v. 13. So that my bonds in Christ are manifest in all the palace, and in all other places.  
v. 14. And many of the brethren in the Lord waxing confident by my bonds, are much more bold to speak the word without fear.  
v. 15. Some indeed preach Christ even of envy and strife, and some also of good will.  
v. 16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:  
v. 17. But the other of love, knowing that I am set for the defence of the gospel.  
v. 18. What then? notwithstanding every way, whether in pretence, or in truth, Christ is preached, and I therein do rejoice, yea, and will rejoice.  
v. 19 For I know that this shall turn to my salvation, through your prayer, and the supply of the Spirit of Jesus Christ.   

13.  
But since the people of that age had an infallible ointment, and knew the truth, (1 John 2.20, 27.) were confirmed therein, (1 Pet. 5.12. 2 Pet. 1.12.) were replenished and enriched with all necessary knowledge, (Rom. 15.14. 1 Cor. 1.5, 6, 7, 8.) had mutual faith with the Apostles, alike precious, and most holy, (Rom. 1.8, 12. 2 Pet. 1.1. Judas ver. 20.) had learned the doctrine of the Apostles, and had believed it as it was preached by them, and had received it, (Rom. 16.17. 2 Thes. 2.15. 1 Cor. 15.11. Heb. 10.26. Acts 8.14.) could retain that doctrine as it had been delivered to them, (1 Cor. 11. 2. Acts 2.42.) did altogether abound in faith, and utterance, and knowledge, and all diligence, (2 Cor. 8.7.) had the truth of the Gospel abiding with them, (Gall 2.5.) had been sealed with the holy Spirit upon the word of truth, or Gospel of their Salvation, (Ephes. 1.13.) had the sanctification of the Spirit, and belief of the truth, (2 Thes. 2.13.) had the form of the Apostles doctrine, (Rom. 6.17. Judas v. 3.) could try the Spirits whether they were of God, (1 John 4.1, 2, 3. 2 John v. 9, 10. Heb. 9.10.) might be, and was sound in the faith, (Titus 1.13. Apoc. 2, 25.) might continue in the faith, grounded, and settled, and not moved away from the hope of the Gospel, which they had heard, (Col. 1.23.) knew how they ought to walk and please God, (1 Thes. 4.1, 2.) and consequently knew that one only faith, (Heb. 11.6. Ephes. 4.5.) etc. since, I say, the people of that age were endued with the aforesaid faculties, they could easily observe what particular Ministers did departed from the purity of that Word; and therefore though the Ministers of particular Churches, by the neglect of their gifts, or otherwise, might departed from the truth, yet were not the people, using their gifts to the end aforesaid, endangered thereby, since they could easily detect it. ᵃ 1 John 2 20, 21, 24, 26, 27, 28. and 2 joh. v. 9, 10.   


1 Joh. 2. v. 20. But ye have an unction from the holy One, and ye know all things.  
v. 21. I have not written unto you, because ye know not the truth: but because ye know it, and that no lie is of the truth.  
v. 24 Let that therefore abide in you, which ye have heard from the beginning: if that which ye have heard from the beginning, shall remain in you, ye also shall continue in the Son, and in the Father.  
v. 26. These things have I written unto you, concerning them that seduce you.  
v. 27. But the anointing which ye have received of him, abideth in you: and ye need not that any man teach you: But as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.  
v. 28. And now, little children, abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.  
2 john v. 9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: he that abideth in the doctrine of Christ, he hath both the Father and the Son.  
v. 10. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.    

14.  
Nevertheless, though some Ministers did revolt, yet the integrity of the gift itself wherewith they were instituted and endued, remained safe and sound with all other particular Ministers, who kept the mystery of the faith in a good conscience, inasmuch as they both might and did duly perform that Embassage to which they were called and furnished by Christ: for though the particular Ministers of that age might revolt, and there were some amongst them that did indeed revolt, yet that doth no more derogate from the integrity of their institution, which was with the word of the Gospel wholly, intrisincally, undoubtedly, and merely true, than the fall of our first parents derogateth from the truth of their original integrity, wherein they were created by God; for as their fall hindereth not but that they were created in a spotless condition, and were able to have persisted in it: so likewise though those particular Ministers might revolt, and did revolt, yet it cannot be denied that they were instituted with the word of the Gospel, wholly, intrinsically, undoubtedly, and merely true, and might accordingly have persisted in it.   

15.  
Besides, as there were some amongst those particular Ministers that did indeed revolt, so also were there others that did not revolt; to wit, those who by patiented continuance in well doing proved themselves, to be good trees by their good fruits, such as many than were, and in the first beginning of the Gospel all, (though afterwards some by degrees revolted.) so as the faithful of that age were not wont to try the spirits of those Ministers of the Gospel, whom they had found by experience to be true and faithful servants of God, as it is evident from 1 John 4. 1. for it is not said there, that they should not believe any, but not every spirit, and that not because of the true and faithful Ministers of the Gospel, who were already known and received, but by reason of false Ministers and Prophets, who had either revolted, or intruded themselves into the Church: for it was a different case, when those lawful Ministers were not as yet received for such by the people, and known by experience, as it is manifest both by our Saviour's speech to the Jews, (John 7.14, 15, 16, 17, 18.) and the example of the Beroeans, (Acts 17.10, 11, 12.) for in that case the word of the lawful Ministers of the Gospel was left to be examined by the people that doubted of it, not as if any error either were, or were to be found by the people therein; but that the doubting examiner after a due search might be infallibly assured that no error either was, or was to be found there; which is so true, that whether the examiner of that word said or believed that he had found an error therein, or affirmed that he had found no error therein, yet their word remaineth, as before, wholly, intrinsically, undoubtedly, and merely true: (1 Cor. 14.37, 38.) but after they had found those Ministers to be true and lawful, that of the Apostle taketh place, [1 Thes. 2.13. For this cause also we (Paul, Sylvanus and Timotheus) give thanks to God incessantly, in that when ye received the word of God, preached by us, ye received it not as the word of men, but, as it is indeed, the word of God, which also effectually worketh in you that believe.] Wherefore as at this day none suspecteth godly. Ministers, who are known and received for such, that they in their preaching wilfully departed from the known truth, but is rather persuaded that their whole endeavour is to keep close to it: so likewise it is to be granted, that the people of that age were fully persuaded of their Ministers, who were known to be godly, that they rightly employed their gifts: which Ministers, since they might continue in the mere purity of that word, and not departed from it, must needs perform that which they desired, and were able to do, and consequently there was no reason that the faithful of that age should have any sinister suspicion of such Ministers, until by contrary proofs of evil life and doctrine they had rendered themselves unworthy to be accounted lawful Ministers of God: which if they did, it could easily be discovered by the faithful of that age, as we have already shown in the thirteenth Article.   

16.  
But though some particular Ministers in the time of the Apostles did indeed revolt from the word of the Gospel, yet did they not presently forfeit their Ministry, because as they might revolt, so they might repent, and return again into the right way; [a Apoc. 3.1, 2, 3, 14, 15, 16, 17, 18, 19, Col. 4.17. 1 Tim. 1.3, 4.] and therefore there was hope that they would revert to the integrity of their first institution, wherein Christ had given them a faculty to preach the Gospel by way of embassage for God; which faculty they had both reduced into act in the beginning of their preaching, and though they had afterwards revolted, yet, if they were not wanting to themselves, might again renew it: and therefore, because according to the institution, and will of Christ they had been furnished with a word that was wholly, intrinsically, undoubtedly, and merely true, and had been specially, and duly called by Apostles, or Apostolic men to officiate for God; likewise, because they might persist in the original truth of their institution, or if they revolted, return unto it again; for this reason, I say, they did not presently forfeit the title and function of Ministers of the Gospel, because there was hope that they would again return to those divine beginnings: which would have had no place, if either their doctrine had not at first been instituted by Christ, that they by it might officiate for God; or they had not gotten a faculty to preach a word wholly, intrinsically, undoubtedly, and merely true; or they could not have persisted in that truth, though they endeavoured it never so much; or there had been no hope that they could attain to the truth of the first institution of the Ministers of Christ; or in a word, if they had never before really performed, or were not as yet able to perform the things that were requisite to the first institution of Christ; [Ephes. 4.11. etc.] for in these cases it necessarily followeth, that they who had never stood in such or such a condition, cannot be said to fall from it, much less that they are able still to persist in it.   


Apoc. 3. v. 1. And unto the Angel of the Church in Sardis, Writ, These things saith he that hath the seven spirits of God, and the seven stars, I know thy works, that thou hast a name that thou livest, and art dead.  
v. 2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.  
v. 3. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.  
v. 14. And unto the angel of the church of the Laodiceans, writ, These things saith the Amen, the faithful and true witness, the beginning of the creation of God,  
v. 15. I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.  
v. 16. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth.  
v. 17. Because thou sayest, I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched and miserable, and poor, and blind, and naked.  
v. 18. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eye salve, that thou mayest see.  
v. 19 As many as I love, I rebuke and chasten: be zealous therefore and repent.  
Col. 4. v. 17. And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.  
1 Tim. 1. v. 3. As I besought thee to abide still at Ephesus when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,  
v. 4. Neither give heed to fables, and endless genealogies, which minister questions, rather than edifying, which is in faith: so do.    

17.  
Wherefore, since in the institution of Christ, regard is to be had to the gifts wherewith particular Ministers were instituted by him, and not to the wilful or careless abuse of those gifts; and since it is certain that Christ gave to the Ministers of particular Churches a power to preach such a word as was wholly, intrinsically, undoubtedly, and merely true, and that all those who were godly and faithful amongst them, accordingly could and did perform their message; but those who did not cannot be reckoned in the number of faithful and godly Ministers of Christ: let us omit those who negligently or purposely departed from the known truth, and consequently from the first institution and gifts of Christ, and consider them only, who at that time conformed themselves to their first institution, such as were the Apostles, and their like, as also the Ministers of particular Churches, faithfully using their gifts in officiating for God; both which were instituted and gifted by Christ, and began and continued their commission with such doctrine as was wholly, intrinsically, undoubtedly, and merely true; and therefore those that heard them might in a manner be said to hear God himself speaking by them; insomuch that their doctrine was wholly, intrinsically, undoubtedly, and merely true, and both the Ministers themselves, and those that received them for Ministers, preaching in the Name of God, might be and we infallibly assured of their doctrine, as of the very Word of God.   

18.  
These things being premised touching the due and lawful Word of the Gospel, and the commission of Ministers speaking in the name of God, and their ability to perform the same: It seemeth necessary, in a plain style to propose unto you certain questions, as most grave cases of conscience, to be examined seriously and without prejudice, according to the Scripture, in the fear of God who searcheth the hearts and reins; that by the true and clear decision of them, the light of the Gospel may more evidently appear. To this end therefore, it is first to be enquired; whether God hath any where in the Scripture commanded, or wellpleasingly permitted to the Ministers of his Church, or others, that the due and lawful preaching of the Gospel, which was at first instituted in the name of God with none but the promised word of Christ, wholly, intrinsically, undoubtedly, and merely true, of which both they that preached, and they that heard it were infallibly assured, as of the very Word of God; I say, that the due and lawful preaching of the Gospel, should afterwards be continued by them in the name of God, with a word which was not wholly, intrinsically, undoubtedly, and merely true, and of which both the continuers themselves, and those that received them for continuers in the name of God, cannot be infallibly assured as of the very word of God? Likewise, whether God hath commanded, or welpleasingly permitted that any preaching of the Gospel should be begun and continued in his name by Ministers, specially and duly sent, given and called thereunto, which should be performed by them or others, with a word which was not wholly, intrinsically, undoubtedly, and merely true?  
Now in a matter of so great consequence, as is the quality and administration of the Gospel to be preached in the name of God, it ought not to seem strange, when the question is concerning it, that some previous institution, or some command, or at least some well-pleasing permission of God should be brought from Scripture, according to which the Christian Church may behave herself: for it cannot be that God hath built this most weighty Article of Christianity, and chief worship of the New Testament, together with the reason thereof, upon none of the things aforesaid.   

19  
If to the aforesaid question it be answered, that God hath somewhere in Scripture commanded or welpleasingly permitted, that it should be begun and continued, let the place or places be produced, and we will throughly examine the matter.   

20.  
But if it be answered, that God hath no where in Scripture commanded, or welpleasingly permitted it: Then both the Ministers and people of your Churches may be asked, whether, since there is no command, or well-pleasing permission of God touching this matter extant in Scripture, it be lawful for any one to continue the genuine preaching of the Gospel, in the name of God, with a word not wholly, intrinsically, undoubtedly, and merely true, though it were begun and instituted with a word wholly, intrinsically, undoubtedly, and merely true? Also, whether it be lawful for any one, to begin, continue, institute, and perform with a word not wholly, intrinsically, undoubtedly, and merely true, any preaching of the Gospel in the name of God?   

21.  
If it be said, that it is lawful for some body, let the place or places of the Scripture, together with the reasons whereby it may be proved, be produced, and then we will accurately consider of the whole matter.   

22.  
But if it be answered, that it is not lawful for any man: Then it is to be enquired, whether they, who without any command, institution, or well-pleasing permission of God in Scripture, continue the genuine preaching of the Gospel in the name of God, with a word not wholly, intrinsically, undoubtedly, and merely true; though it were begun & instituted in the name of God with none but a word that was wholly, intrinsically, undoubtedly, & merely true? Also, who first begin, continue, institute, and perform any preaching of the Gospel, in the name of God, with a word not wholly, intrinsically, undoubtedly, and merely true; whether, I say, they do thereby administer the worship of the preaching of the Gospel as God would have it administered in his name, or only as it seemeth good to themselves, and they please?   

23.  
If it be said, that they do thereby administer the worship of the preaching of the Gospel as God would have it administered in his name, let them produce that will of God, and the reasons thereof, that we may weigh them.   

24.  
But if it be answered, that they do thereby administer the worship of the preaching of the Gospel not as God would have it administered in his name, but only as it seemeth good to themselves: Then it is to be enquired, whether they who administer the chief worship of the New Testament in the name of God, from the beginning thereof and so forwards, not as God would have it administered in his name, but only as it seemeth good to themselves, do not thereby incur the crime of wilworship? Especially after they once know, that God would have it otherwise done, than they do it; also, after they are able to take that worship of theirs away.   

25.  
If it be said, that such persons do not incur the crime of wilworship, let the reasons be produced, that we may consider of them.   

26.  
But if it be answered, that such persons do by that worship of theirs commit the very crime of wilworship: Then it is to be enquired, whether God hath any where in Scripture commanded, instituted, or welpleasingly permitted any mission or calling to perform worship in his name, which from the first original thereof, and so forwards, is tainted with the crime of wilworship?   

27.  
If it be said, that God hath somewhere in Scripture instituted, commanded, or welpleasingly permitted such a mission or calling, let the place or places be produced, that we may consider of them.   

28.  
But if it be answered, that God hath instituted, commanded, or welpleasingly permitted no such mission or calling in the Scripture: Then it is to be enquired, whether they who are tainted with the aforesaid crime of wilworship in that service which they perform in the name of God, have any lawful calling, and such as is well-pleasing to God, to perform such a service, by means of such a preaching of the Gospel, used to the people in the name of God?   

29.  
If it be said, that such persons have the aforesaid mission or calling, let the reasons of such an Assertion be produced, that we may consider of them.   

30.  
But if it be answered, that such persons have no such mission or calling: Then it is to be enquired, whether such persons, using such preaching in the name of God, may erect or gather Churches in the name of God, with any command, or wellpleasing permission of his, by such preaching to which they have no lawful calling?   

31.  
If it be said, that they may nevertheless erect and gather Churches, let that command, or wel-pleasing permission of God, together with the reasons thereof be produced, that we may consider of them.   

32.  
But if it be answered, that such persons by means of such preaching, cannot in the name of God erect and gather Churches, with a command, or well-pleasing permission of God: Then it is to be enquired, whether they, who gather Churches in that manner, be condemned of themselves therein and sin against their own conscience? Namely, after they know, that they in their preaching ground neither upon any command, nor well pleasing permission of God; as also, after they refuse to take away that will-worship of theirs, when they are able to do it.   

33.  
If it be said, that such persons are not condemned of themselves, nor sin against their own consciences, let the reasons be produced, that we may consider of them.   

34.  
But if it be answered, that they are therein condemned of themselves, and sin against their own conscience: Then it is to be enquired, whether the people, after they are ascertained that the Ministers of their Churches, are condemned of themselves, in that they ground on no command, or well-pleasing permission of God in their preaching; as also, because they refuse to take way that will-worship of theirs, when they are able to do it; whether I say, such a people may then be persuaded according to the command, or well-pleasing permission of God, that they may be gathered by such Ministers into a Church in the name of God?   

35.  
If it be said, that such a people may be persuaded thereof, let the reasons be produced, that we may consider of them.   

36.  
But if it be answered, that such a people cannot be persuaded thereof: Then it is to be enquired, whether such a people who suffer themselves to be gathered into a Church in the name of God, by such persons, and by such preaching, do well therein, or not?   

37.  
If it be said, that such a people do well therein, let the reasons be produced, that we may consider of them.   

38.  
But if it be answered, that such a people doth not well therein: Then it is to be enquired, whether it agree with the command, or well-pleasing permission of God, that a people should be gathered to God, and in the name of God, by such a word, as is intrinsically, and undoubtedly of the same truth and nature with that word, by which God began and instituted the preaching of the Gospel in his own name, or by such a word as is not so?   

39  
If it be said, that it agreeth with the command, or well-pleasing permission of God, let it be produced, together with the reasons thereof, that we may consider of them.   

40.  
But if it be answered, that it agreeth with the command, or well-pleasing permission of God, that a people should be gathered to God, and in the name of God, by such a word as is intrinsically, and undoubtedly of the same truth and nature with that word by which God began & instituted the preaching of the Gospel in his own name: Then it is to be enquired, whether the holy Text of the Old and New Testament be intrinsically, and undoubtedly of the same truth and nature with that word by which God began and instituted the preaching of the Gospel in his own name, or not?   

41.  
If it be said that a word not wholly, intrinsically, undoubtedly, and merely true, is intrininsically, and undoubtedly of the same truth and nature with that word wherewith God in his own name began and instituted the preaching of the Gospel, let the reasons thereof be produced, that we may consider of them.   

42.  
But if it be answered, that the holy Text of the Old and New Testament is so: Then it is to be enquired, whether it agree with the command, or well-pleasing permission of God, that a people should be gathered to God, and in the name of God, by the very Text of the Old and New Testament, wholly, intrinsically, undoubtedly, and merely true; or by a word not wholly, intrinsically, undoubtedly, and merely true?   

43.  
If it be said, that it agreeth with the command, or well-pleasing permission of God, that it should be done by a word not wholly, intrinsically, undoubtedly, and merely true, let that command, or well-pleasing permission, together with the reasons thereof be produced, that we may consider of them.   

44.  
But if it be answered, that it agreeth with the command, or well-pleasing permission of God, that a people should be gathered to God, and in the name of God, by the mere Text of the Old and New Testament: Then it is to be enquired, whether there be any word as yet amongst men, besides the written word of the Old and New Testament, which is intrinsically, and undoubtedly of the same truth and nature with that word wherewith God began and instituted the preaching of the Gospel in his own name?   

45.  
If it be said, that there is such a word as yet amongst men, let it be declared and produced, that we may consider of it.   

46.  
But if it be answered, that there is no such word as yet amongst men, (besides the written word of the Old and New Testament) which is intrinsically, and undoubtedly of the same truth and nature with that word, wherewith God began and instituted the preaching of the Gospel in his own name: Then it is to be enquired, whether that written word of God, as it is, and lies, without any explications thereof, be a means to beget faith in the name of God, or by way of embassage for God, as that word was, wherewith God began and instituted the preaching of the Gospel in his own name?   

47.  
If it be said, that that written word of God, as it is, and lies, etc. is not such a means, let the reasons be produced, that we may consider of them.   

48.  
But if it be answered, that that written word, as it is, and lies, is such a means, in that it is intrinsically, and undoubtedly of the same truth and nature with that word of mouth, wholly, intrinsically, undoubtedly, and merely true: Then it is to be enquired, whether the hearing of that written word, as it is, and lies, be the hearing of the word of God, by which hearing in the name of God, saving faith is procured to a man; as the hearing of that word was, wherewith God began and instituted the preaching of the Gospel in his own name?   

49.  
If it be said, that the hearing of the written word is not such a hearing, let the reasons thereof be produced, that we may consider of them.   

50.  
But if it be answered, that the hearing of the written word is such a hearing: Then it is to be enquired, whether the bare hearing of that written word be sufficient to procure that faith to a man in the name of God?   

51.  
If it be said, that the bare hearing of the written word be not sufficient thereunto: Then it is to be enquired, whether those things which ought to supply the bare hearing of the written word, used in the name of God to the aforesaid end, be better, equal, or less than the aforesaid hearing?   

52.  
If it be said, that they are better, let them show where they be, and produce them, that we may consider of them.   

53.  
If it be said that they are equal, let them likewise show where they be, and produce them, that we may consider of them.   

54.  
But if it be said, that they are less than the aforesaid hearing: Then it is to be enquired, whether those less things be intrinsically, and undoubtedly of the same truth and nature with the word of that hearing, that is, wholly, intrinsi ally, undoubtedly, and merely true; or else not wholly, intrinsically, undoubtedly, and merely true?   

55.  
If it be said, that those less things be intrinsically, and undoubtedly of the same truth and nature with the word of that hearing, let them be produced, that we may inquire whether they, if they be such, may by right be termed less? And when that is dispatched, we will then consider of them.   

56.  
But if it be said, that those less things are not intrinsically, and undoubtedly of the same truth and nature with the word of that hearing: Then it is to be enquired, whether God in his written word hath any where commanded, or well-pleasingly permitted, that to his written word, wholly, intrinsically, undoubtedly, and merely true, should be added the supplement of a word not wholly, intrinsically, undoubtedly, and merely true, whereby that which is wanting to the written word of God, to procure saving faith, by the bare hearing thereof, might be supplied?   

57  
If it be said, that God hath somewhere in his written word commanded, or welpleasingly permitted it, let the place or places be produced, that we may consider of them.   

58.  
But if it be answered, that God hath no where in his written word commanded, or welpleasingly permitted it: Then it is certain, that such a word is not by way of supplement to be added to the written word, by means whereof the hearing of faith cometh in the name of God; and consequently, the affirmative of the question, set down in the 49th. Article, is to be held, namely, that the bare hearing of the written word of God is sufficient to procure saving faith to a man, in the name of God, without any other additions whatsoever.   

59  
But if to the question of the 49th. Article it be answered, that the bare hearing of the written word of God, as it is, and lies, without any Comments, Expositions, or Glosses, is sufficient to procure saving faith to a man in the name of God: Then it is to be enquired, whether the hearing of the written word of God be publicly to be used as the true and genuine public means of saving faith, in the public worship performed by that hearing in the name of God?   

60.  
If it be said, that that hearing ought not to be publicly used to that end, let the reasons thereof be produced, that we may consider of them.   

61.  
But if it be answered, that that hearing aught to be publicly used to the end aforesaid: Then it is to be enquired, whether another public hearing besides that, may according to the institution, command, or well-pleasing permission of God, be used as a true and genuine public means to procure saving faith to a man in the name of God?   

62.  
If it be said, that another public hearing besides that may be used, let the place or places of the Scripture, together with that hearing, be produced, that we may consider of them.   

63.  
But if it be answered, that another public hearing besides that, cannot, according to the institution, command, or well pleasing permission of God in the Scripture, be used in the name of God: Then it is to be enquired, whether heretofore, & at this day, it come to pass, according to the institution, command, or well-pleasing permission of God in the scripture, that the concionatory hearing of Ministers is publicly used; as the true and genuine public means to procure saving faith to men in the name of God, and is varnished with the title of the true word of God preached, and preferred before the public hearing of the written word of God? since it is apparent that that hearing, which is by means of such Sermons, is not the hearing which may and ought to be used in the name of God, since such a hearing aught to be of a word wholly, intrinsically, undoubtedly, and merely true, such as was that word of mouth, whereby the true and genuine preaching of the Gospel was at first begun and instituted in the name of God, and continued in the time of the Apostles; as also the written word of the Old and New Testament: and not the hearing of a word not wholly, intrinsically, undoubtedly, and merely true, such as your Ministers themselves confess their concionatory word to be.   

64.  
If it be said, that this notwithstanding cometh to pass according to the institution, command, or well-pleasing permission of God in the Scripture, you must produce the places of the Scripture, together with the reasons thereof, that we may consider of them.   

65.  
But if it be answered, that this cometh not to pass according to the institution, command, or well-pleasing permission of God in the Scripture, and therefore neither can nor aught to be used to the true and genuine administration of the Church, which ought to be performed in the name of God: Then it is to be enquired, by what means that concionatory word, which is used in the name of God, as a true and genuine public means to procure faith to men, may fitly (as the state of things now is) be taken away, that it may not hence forward be obtruded in the name of God, as the genuine word of God, and chief worship of the New Testament?   

66.  
If there be any means, I would have them produced, and we will weigh them.   

67.  
But if nothing be produced concerning that matter: Then it is to be enquired, whether the written word of God, as it is, and lies, be a sufficient outward means to make children, youngmen, and fathers in Christ, each whereof may obtain salvation thereby as a means used in the name of God to procure it?   

68  
If it be said, that the word is not sufficient thereunto, let the reasons be produced, and then we will consider, whether the same arguments will not refute whatsoever hath been produced for the sufficiency of the Scripture from the 49th. Article to the 57th.   

69.  
But if it be answered, that the written word of God is sufficient for the things aforesaid: Then it is to be enquired, whether in the written word of God, as it is, and lies, there be milk for children, bread for young men, and wine for fathers in Christ?   

70.  
If it be answered, that the things aforesaid are to be found therein: Then it is to be enquired, whether children in Christ, by the bare hearing of the Scripture in public or private, used in the name of God, may obtain their milk, and young men their bread, and fathers their wine, without any other outward means, used in the name of God?   

71.  
If it be said, that they cannot obtain thence the things aforesaid: Then it is to be enquired, whether that happen, either through the insufficiency of the Scripture, or through the obscurity thereof, as to children, young men, and fathers in Christ, or through the diffused latitude and bigness of the Scripture, or for some divine prohibition served on the persons aforesaid, to the intent that (as the case of Christiany now standeth) they might not fetch milk, bread, and wine, from the mere reading of the Scripture?   

72.  
If it be said, that it happeneth through the insufficiency of the Scripture: Then it is to be enquired, wherein that insufficiency lieth? since it hath already been confessed, that milk, bread, and wine for those three states of Christianity, are to be found in the Scripture. Next, who can, and aught to supply, in the name of God, that insufficiency of the Scripture, and with what word?   

73.  
If it be said, that it may and aught to be supplied with a word wholly, intrinsically, undoubtedly, and merely true: Then it is to be enquired, whether there be any such word extant, besides the Scripture? And if so, let it be produced, that we may consider of it.   

74.  
But if be said, that that insufficiency of the Scripture may and aught to be supplied with a word not wholly, intrinsically, undoubtedly, and merely true: Then it is to be enquired, whether the written word, being wholly, intrinsically, undoubtedly, and merely true, can, according to any command, or well-pleasing permission of God, be supplied with such a word in the name of God?   

75.  
If it be said, that it may be done in that manner: Then certainly this assertion is coincident with that which was before alleged for the insufficiency of the Scripture; for there we saw that the Scripture neither can nor aught to be supplied, in the name of God, with a word not wholly, intrinsically, undoubtedly, and merely true; I likewise crave that a divine command or well-pleasing permission touching that matter be produced out of the Scripture, and then we will consider of the whole business.   

76.  
But if it be answered, that the Scripture cannot in the name of God be supplied with a word not wholly, intrinsically, undoubtedly, & merely true; than it is certain, that the Scripture is not insufficient for the procuring of milk, bread, and wine, to all those states, by the bare hearing thereof.   

77.  
But if it be said to the question of the 70th. Article, that children, young men, and fathers in Christ, cannot from the bare hearing of the Scripture, used either publicly or privately in the name of God, get milk, bread, and wine, by reason of the obscurity of the Scripture in relation to those states: Then it is to be enquired, wherein that obscurity lieth, and why the Lord left it in the Scripture to that end? Next, by what means, and in what manner that obscurity may, and aught most certainly to be taken away? And finally, whether there be any persons, given, called, and ordained by Christ, to take away that obscurity, in the name of God, and who they be?   

78.  
If it be said, that the concionatory word at this day used, is that means, whereby that obscurity may and aught to be taken away, in the name of God: Then it is to be enquired, whether the Ministers of that word were given, called and ordained by Christ, to take away, in the name of God, all obscurity of the Scripture whatsoever, or only to take away some part thereof?   

79.  
If it be said, that the Ministers of that concionatory word are given, called and ordained by Christ, to take away, in the name of God, all obscurity of the Scripture whatsoever: Then it is to be enquired, whether all in gross, or at least some of them, are able duly to perform that thing? If it be said, that they can; you must show and produce those Ministers that we may consider of their lawful calling, ordination, commission, and ability thereunto.   

80.  
But if it be said, that those Ministers are given, called, and ordained by Christ, to take away, in the name of God, some part only of the obscurity of the Scripture: Then it is to be enquired, whether any Ministers of that concionatory word precisely know what is that part of the obscurity of the Scripture, to take away which, in the name of God, they say they are given, called, and ordained by Christ?   

81.  
If it be said that they precisely know that part: Then it is to be enquired, whether those Ministers are given, called, and ordained by Christ, to take away, in the name of God, none but the obscurity of things precisely necessary to salvation; or of them also which are not precisely necessary to salvation?   

82.  
If it be said, that they are given, called, and ordained by Christ, to take away, in the name of God, none but the obscurity of things precisely necessary to salvation. Then it is to be enquired, whether they are there clearly enough proposed by God himself, according to the capacicitie of every Christian of the three foresaid states, hearing or reading the Scripture in the fear of God?   

83.  
If it be said, that they are not there clearly enough proposed by God for them: certainly, than you recede from the public confessions of your Churches, and go over into the tents of the Papists, whom your Churches blame upon that very ground. But if notwithstanding you persevere in that opinion, Than it is to be enquired with what word they will do that; with one wholly, intrinsically, undoubtedly, and merely true, or with one that is not so? Again, whether they exactly know what things are precisely necessary to salvation? for instance, whether the same things are necessary for every man, or divers, whether more, or less, or which, how many, and of what kind? As also, which, how many, and of what kind those things are, which are precisely necessary to salvation?   

84.  
If it be said, that those Ministers precisely know, which, how many, and of what kind those things are, which are precisely necessary to the salvation of all and every man: Then it is to be demanded of them, that they would set down those Heads and Articles in writing, and plainly show that none but those things precisely, neither more or less, are precisely necessary to the salvation of all and every man.   

85.  
But if it be answered, that those Ministers do not know what those things precisely are, which are precisely necessary to the salvation of all and every man: Then it is to be enquired, how they can here precisely know, what they are given, called, and ordained to explain in the name of God? since they cannot tell the bounds of that their calling and ordination, and consequently they may perhaps be called to more or less than they think: in which doubtful case nothing can or aught to be performed in the name of God.   

86.  
But if it be said to the 80th. Article, that those Ministers are given, called, and ordained by Christ, to take away, in the name of God, the obscurity of those things which are not precisely necessary to salvation: Then it is to be enquired, how they can precisely know those things, since they know not the things that are precisely necessary to salvation? Again, whether they were ordained by Christ to explain all those things, in the name of God, or only some part of them?   

87.  
If if be said that they are ordained by Christ to explain all: Then it is to be enquired, whether those Ministers can duly explain, in the name of God, the whole Scripture, as to all those things not precisely necessary to salvation and if it be said, that they can; then those Ministers are to be desired, that they would in that manner explain the whole Scripture in all those things not precisely necessary to salvation, and when they have done that, when we will consider of the whole business.   

88  
But if it be said, that they are ordained by Christ, to explain, in the Name of God, none but a part of those things not precisely necessary to salvation: Then it is to be enquired, whether they exactly know what that part is?   

89.  
If it be said, that they exactly know what that part is: Then those Ministers are to be desired, that they would set down that part in writing, and make it plain, that they are ordained by Christ, to explain, in the Name of God, that part alone precisely, and neither more nor less of that kind; and when they have done that, we will consider of the whole business.   

90.  
But if it be answered, that those Ministers do not know, what part precisely of the things not precisely necessary to salvation they are ordained by Christ to explain in the Name of God: Then it is to be enquired, by what means they can rightly know, that they neither straighten nor go beyond the limits of that their Ordination and calling, in quality whereof they give out that they come by way of embassage for God to explain such things? for this thing ought to be rightly known and performed, when any come by way of embassage for God. Such an Interogatory would soon puzzle those Ministers; and therefore since they are not ordained by Christ to preach in the Name of God such a word as is not wholly, intrinsically, undoubtedly, & merely true, nor to explain the whole scripture, or any part thereof in things precisely necessary or not precisely necessary to salvation, Certain it is that nothing either aught or can be explained by them in the Name of God, or by way of embassage for God, by the mediation of such a concionatory word, not wholly, intrinsically, undoubtedly, and merely true, in favour of children, young men, and fathers in Christ. Wherefore to that which was demanded in the sixty ninth Article, it is to be answered affirmatively, namely, that children, young men, and fathers in Christ may draw and fetch, milk, bread, and wine, from the bare public or private hearing of the scripture, performed in the Name of God; since it is certain, that the sufficiency and clearness of the scripture, (as it is and lies,) as to the salvation of those three sorts of Christians, being asserted, no hindrance but rather help can be alleged from the largeness of the scripture, wherein the same things are frequently repeated, and inculcated, and to contract which, in the Name of God, there is at this day no man given: especially considering that there is no prohibition extant in the scripture, whereby the aforesaid persons are forbidden to procure their salvation in that manner, as the case of Christianity now standeth.   

91.  
Wherefore (that we may at length directly answer to the question of the 64th. Article, touching the due removal of that concionatory word, hitherto used in the name of God,) it is to be enquired, whether in the stead of that concionatory word, not wholly, intrinsically, undoubtedly, and merely true, which neither aught nor can serve those three states of Christians, in the Name of God, it be agreeable to the command, or well pleasing permission of God, that his written word, wholly, intrinsically, undoubtedly, and merely true, should be substituted, since it is profitable to all of them: or whether it be agreeable to the command or well-pleasing, permission of God, that in the public worship, which ought to be performed in the Name of God, in stead of the written word of God, wholly, intrinsically, undoubtedly, and merely true, there should be substituted that concionatory word, not wholly, intrinsically, undoubtedly, and merely true?   

92.  
If it be said, that either word, according to the command, or well-pleasing permission of God, may and aught in the Name of God to be used in the public worship: Then it is to be demanded that some command, or well-pleasing, permission of God, be produced out of the scripture touching that matter, and then we will weigh them.   

93.  
But if it be said, that it is agreeable to the command, or well-pleasing permission of God, that in the public worship, which ought to be performed in the Name of God, that concionatory word should be substituted in stead of the written word of God: Then it is to be enquired of them that say so, whether they do not as yet observe the mystery of iniquity, to strengthen which there can be nothing found in the written word of God? or if they think there is something there concerning that matter, I would have it produced, and then we will weigh it.   

94.  
But if it be answered, that it is agreeable to the command, or well-pleasing permission of God, that in the public worship, which ought to be performed in the Name of God, the written word of God should be substituted, in stead of that concionatory word: Then it is to be enquired, whether that written word alone (since it sufficiently and clearly affordeth milk for children, bread for young men, and wine for fathers in Christ) may and aught to be, in the Name of God, a sufficient catechism, and confession for all Christians, serving them in stead of the analogy of faith to limit and direct their private and public worship in the Name of God?   

95.  
If it be said, that the written word alone by itself neither can nor aught to be the things aforesaid: Then it is to be enquired, whether there be any other word extant, that may in the Name of God perform and fulfil the aforesaid office of a catechism and confession, either better and more coneniently, or a like well and conveniently?   

96.  
If it be said, that there is another word extant: Then it is to be demanded, that that word should be produced, to the intent we may consider of it.   

97.  
But if it be answered, that there is no other word extant: Then it is to be enquired, whether heretofore and at this day it come to pass according to the institution, command, or wel-pleasing permission of God, that another word then that of God is used in Churches in the name of God, for a sufficient catechism and confession, serving them instead of the analogy of faith to limit and direct their public and private worship in the Name of God?   

98.  
If it be said, that this is done according to the institution, command, or well-pleasing permission of God. Then it is to be demanded, that the reasons be produced, as also, that the institution, command, or well-pleasing permission of God, be alleged out of the Scripture, about making a catechism and confession, not wholly, intrinsically, undoubtedly, and merely true, to serve Christians as the analogy of faith to limit and direct their private and public worship in the Name of God? And when that is done, we will consider of the whole business.   

99  
But if it be answered, that this cometh not to pass according to the institution, command, or well-pleasing permission of God; and consequently neither can nor aught to be made use of to the due and genuine administration of the Church, which ought to be performed in the Name of God: Then it is to be enquired, by what means those catechisms and confessions may now be duly removed from that authentic Station which they have gotten in the Church.   

100  
If there be any means, let them be produced, and we will weigh them.   

101.  
But if nothing be produced concerning that matter: Then it is to be enquired, whether, as the case of the Church now standeth, the Scripture itself be sufficient, as it is, and lies, to perform all worship, wholly, intrinsically, undoubtedly, and merely true, in the name of God?   

102.  
If it be said, that the Scripture is not sufficient thereunto, let the reasons be produced, that we may consider of them.   

103.  
But if it be answered, that the Scripture is sufficient thereunto: Then it is to be enquired, whether, since by means of the Scripture, (as it is, and lies) there may be had in the name of God such a word preached, as is wholly, intrinsically, undoubtedly, and merely true, wherein milk, bread, and wine, for children, young men, and fathers in Christ, are afforded; with songs and prayers, wholly, intrinsically, undoubly, and merely true, and such a means of making vows, and entering into Covenant with God, as is wholly, intrinsically, undoubtedly, and merely true: whether, I say, by means of the Scripture alone (as it is, and lies there may be had, in this state of the Church, by those points, the entire worship of God, wholly, intrinsically, undoubtedly, and merely true, and consequently an authentic catechism and confession in the name of God, serving as the due analogy of faith to limit and direct the private and public worship of Christians.   

104.  
If it be said, that the things aforesaid, may not then be had, let the reasons thereof be produced, that we may consider of them.   

105.  
But if it be said, that it may be doubted thereof: Then it is to be enquired, whether it may be doubted, that he, who upon all the promises and threats contained in the Scripture, entereth into a covenant with God, to direct his knowledge, faith and manners, according to none but the prescript of the Scripture, and that, as he hearty desireth and wisheth to be made partaker of those promises, and to be freed from those threats: whether, I say, such a man (since there is milk, bread and wine for all states of Christians in the Scripture,) hath then his authentic catechism and confession, than which none either better or so good, to the end aforesaid, can be given.   

106.  
If it be said, that it may notwithstanding be doubted, whether such a man hath those things, let the reasons be produced, that we may consider of them.   

107  
But if it be answered, that such a man hath the things aforesaid: Then it is to be enquired, whether in stead of those catechisms and confessions, not wholly, intrinsically, undoubtedly, and merely true, and not authentic, which cannot serve as the analogy of faith to regulate the private or public worship of Christians, in the name of God: whether, I say, it be agreeable to the institution, command, or well-pleasing permission of God, that in stead of them there should be substituted in the Church the very written word of God, wholly, intrinsically, undoubtedly, and merely true, as the authentic catechism and confession of Christians, to be used by them in the name of God as the true and genuine means to regulate their private and public worship: or whether it agree with the institution, command, or well-pleasing permission of God, that in stead of the very written word of God, as the authentic catechism and confession of Christians, wholly, intrinsically, undoubtedly, and merely true, there should be substituted in the Church in the name of God those catechisms and confessions, neither wholly, intrinsically, undoubtedly, and merely true, nor authentic?   

108.  
But if it be said, that catechisms and confessions of both kinds may and aught, according to the institution, command, or well-pleasing permission of God, to be used in the Church in the name of God, to the end aforesaid: Then it is to be enquired, whether any proof of such an institution, command, or well-pleasing permission of God can be produced out of the Scripture? and when it is produced, we will consider of it.   

109.  
But if it be said, that it agreeth with the institution, command, or well-pleasing permission of God, that in stead of the written word of God, wholly, intrinsically, undoubtedly, and merely true, as the authentic catechism and confession of Christians, there should be substituted in the Church in the name of God to the end aforesaid those catechisms and confessions, not wholly, intrinsically, undoubtedly, & merely true, and not authentic, let that institution, command, or well-pleasing permission concerning this thing be produced out of the Scripture, that we may consider of it.   

110  
But if it be answered, that it agreeth with the institution, command, or well pleasing permission of God, that in stead of those catechisms and confessions, not wholly, intrinsically, undoubtedly, and merely true, & not authentic, there should be substituted in the Church in the name of God, the very written word of God, as the authentic, and wholly, intrinsically, undoubtedly, & merely true catechism and confession of Christians to the end aforesaid: Then it is to be enquired, whether those forms of catechisms and confessions, wherein men heretofore and at this day are bred up and instructed in the name of God, and wherewith as well their private as public worship is regulated in the name of God, aught to be abolished as such, and to be laid aside out of their hands? since the very written word of God, wholly, intrinsically, undoubtedly, and merely true, performeth all that to Christians by itself.   

111  
If it be said, that those catechisms and confessions ought not to be abolished, and laid a side out of men's hands, let the reasons thereof be produced, that we may consider of them.   

112.  
But if it be answered, that those catechisms and confessions ought to be abolished, and laid a side out of men's hands: Then it is to be enquired, whether all and singular Ministers of Churches heretofore and at this time being, who from the beginning of their preaching and so forwards, either wittingly or unwittingly, publish to the world another word (as the public service of the true and genuine preaching of the Gospel,) then that wherewith God at first began and instituted in his own name the preaching of the Gospel; again, who prefer the public hearing of their own word, varnished with the title of the true word of God preached, before the public hearing of the written word of God, wholly, intrinsically, undoubtedly, and merely true; finally, who use in the name of God another catechism and confession than the very written word of God, and yet are not able to produce any lawful mission or calling to perform such things, and present them to men in the name of God, by any divine institution, command, or well-pleasing permission of God in the Scripture: whether, I say, they be able to produce any warrant from the Scripture, wherein God and Christ institute, command, or welpleasingly permit, that such men should have right and authority to erect and to gather Churches in the name of God by the means aforesaid, and to govern them according to their liturgies and forms, and consistorial, classical and synodal acts, not wholly, intrinsically, undoubtedly and merely true; and consequently either by themselves or others to institute and dispense the calling, ordination, mission, administration, office and cure of Bishops, Pastors, Doctors, Presbyters, Deacons and other Ecclesiastical Officers?   

113.  
If it be said, that such an institution command or well-pleasing permission can be produced out of the Scripture for their aforesaid proceed, let it be produced, that we may consider of it.   

114.  
But if it be answered, that there is no institution command, or well-pleasing permission extant in the Scripture, concerning such kind of men: Then it is to be enquired, whether the Ministers of Churches, heretofore and at this time being, proceed according to the institution, command, or well-pleasing permission of God and Christ in the Scripture, in assuming to themselves a right and authority, by such means, and in such a manner, to erect, gather, and govern Churches in the name of God?   

115.  
If it be said, that they do the things aforesaid, according to the institution, command, or wel-pleasing permission of God and Christ in the Scripture: let the reasons and places of the Scripture be produced, that we may consider both: which we will likewise do, if perhaps they doubt whether they proceed therein according to the institution, command, or well-pleasing permission of God, and produce the reasons of their doubting.   

116.  
But if it be answered, that those Ministers do not perform the things aforesaid according to the institution command, or well-pleasing permission of God and Christ in the Scripture; and therefore that they neither can nor aught to be made use of to the true and genuine administration of the Church, which ought to be performed in the name of God: Then it is to be enquired, whether it be not expedient, that the usurped right and authority of those Ministers, as also the erection and gathering of Churches, together with the government of the same, performed by them in the name of God, should be taken away?   

117.  
If it be said, that it is not expedient, let the reasons thereof be produced, that we may consider of them.   

118.  
But if it be answered, that it is expedient: Then it is to be enquired, in what manner it may conveniently be done, as the case of the Church now standeth?   

119.  
If there be any expedients, let them be produced, and we will weigh them.   

120.  
But if nothing be produced touching that point: Then it is to be enquired, whether a Church which from the first beginning of her preaching and so forwards, is destitute of that word of mouth, wherewith the Gospel was at first begun and instituted in the name of God; again, which substituteth her own word, varnished with the title of the true word of God preached, in stead of that word, wholly, intrinsically, undoubtedly, and merely true, wherewith the Gospel was at first instituted and begun in the name of God; again, which preferreth the public hearing of her own word, not wholly, intrinsically, undoubtedly, and merely true, before the public hearing of the written word of God, wholly, intrinsically, undoubtedly, and merely true; again, which useth catechisms, confessions, liturgies, forms, together with her consistorial, classical and synodal acts, not wholly, intrinsically, undoubtedly, and merely true, and consequently, neither can nor aught in the name of God to erect, gather or govern Churches by the means aforesaid in the usual manner; whether, I say, such a Church, can with any reason deny, that she hath departed, and revolted from the first institution of Christ as touching his promised word, and from the erection, gathering, and government of Churches thereby in the name of God, and is so far forth apostolical?   

121.  
If it be said, that it may with reason be denied, let the reasons be produced, that we may consider of them.   

122.  
But if it be answered, that such a Church cannot with any reason deny that she hath in that manner departed, revolted, and apostatised: Then it is to be enquired, whether such a Church can duly take away and amend her revolt and apostasy, by restoring, amongst other things, that word of mouth, wholly, intrinsically, undoubtedly, and merely true, wherewith the preaching of the Gospel was at first begun and set on foot?   

120.  
If it be said, that she can even at this time duly perform that: Then such a Church is to be desired that she would be pleased to perform it in that manner out of hand; and after that, we will consider of the whole business.   

124.  
But if it be answered, that such a Church cannot at this time duly perform it: Then it is to be demanded, whether God hath instituted, commanded, or welpleasingly permitted in the Scripture, that such a revolted Church, should in any wise erect, gather and govern Churches in the name of God?   

125.  
If it be said, that God hath instituted, commanded, or welpleasingly permitted it in the Scripture, let that institution, command, or wel-pleasing permission be produced, that we may consider of them.   

126.  
But if it be answered, that God hath neither instituted, commanded, or welpleasingly permitted it in the Scripture: Then it is to be enquired, whether God hath instituted, commanded, or welpleasingly permitted in the Scripture, that that such a revolted Church should gather and govern Churches, not indeed in the name of God, but only by Ecclesiastic authority, in the name of the respective members of the Church, and by right of common calling?   

127.  
If it be said, that God hath instituted, commanded, or welpleasingly permitted it in the Scripture, let that institution, command, or wel-pleasing permission be produced, that we may consider of it.   

128.  
But if it be answered, that God hath neither instituted, commanded, nor welpleasingly permitted it in the Scripture: Then it is to be enquired, whether God hath instituted, commanded, or welpleasingly permitted in the Scripture, that such a revolted Church should gather and govern Churches in the tolerance of God, and connivance at the aforesaid defects of his people: not indeed in the name of God, but (as I said) in the previous connivance of God, and as near as may be in such a manner and by such means as are wholly, intrinsically, undoubtedly, and merely true: yet by mere Ecclesiastic authority, in the name of the respective members of such a Church, and by right of the common calling of such Christians, so that error both may and aught to be tolerated in such a Church?   

129.  
If it be said, that God hath instituted, commanded, or welpleasingly permitted it in the Scripture, let that institution, command, or wel-pleasing permission be produced, that we may consider of them.   

130.  
But if it be answered, that God hath neither instituted, commanded, nor welpleasingly permitted it in the Scripture: Then it is to be enquired, whether in this revolted state of the Church, any Churches may be erected gathered, and governed, or not?   

131.  
If it be said, that no Churches can then be instituted, let the reasons thereof be produced, that we may consider of them.   

132.  
But if it be answered, that in this revolted state of the Church, Churches may be gathered and governed: Then it is to be enquired, in what manner that may conveniently be done?   

133.  
If there be any ways, let them produced, that we may consider of them.   

134.  
But if nothing be produced touching this matter: Then it is to be enquired, whether there be any places in the Scripture, (wherein it is not indeed instituted, commanded, nor welpleasingly permitted, but) from whence it may be in some measure collected, that it is tolerated by God, that in the aforesaid revolted state of the Church, Churches should be gathered and governed, by such members thereof, with the greatest submission of mind, in the tolerance of God, and connivance at the aforesaid defects of his people: not in the name of God, for that ought to be done in such a manner, and by such means as are wholly, intrinsically, undoubtedly, and merely true, of which requisites, both in former times, and at the present we are destitute: but (as I said) in the previous toleration and connivance of God, and as near as it may be in such a manner, and by such means as are wholly, intrinsically, undoubtedly, and merely true: yet notwithstanding by mere Ecclesiastic authority, in the name of the respective members of such a Church, and by right of the common calling of such Christians, so that error both may, and aught to be tolerated in such a Church?   

135.  
If it be said, that there is nothing set down in Scripture concerning that Ecclesiastic manner of gathering, and governing Churches in the tolerance and connivance of God: Then it is to be desired, that they which say so, would first accurately advise with the Scripture touching that matter; as also that they would show in what other manner Churches may be gathered and governed, as the case of Religion now standeth, and then we will consider of it.   

136.  
But if it be answered, that there are places extant in the Scripture, which warrant the gathering and governing of Churches in the tolerance and connivance of God, by mere Ecclesiastic authority, and right of the common calling of such Christians: Then it is to be enquired, whether those places are extant in one part of the Scripture, or scattered through the whole volume?   

137.  
If it be said, that those places are extant in one part of the Scripture, let them be produced: which done, it may be enquired, whether it be certain, that there are no other places to be found else where in the Scripture concerning that matter? And when that is performed, than we will consider of the whole business.   

138.  
But if it be answered, that those places are scattered up and down through the whole Bible: Then it is to be enquired, whether we ought to judge of that matter according to some part of the places, or according to all and singular places, extant in the Scripture concerning it?   

139.  
If it be said, that we ought to judge of that matter, according to some of those places contained in the Scripture, let the reasons thereof be produced, that we may consider of them. But by what means can they, who speak so, be certain in their own judgement? since it may be, that in other places passed by, more may be spoken for the contrary part, than is spoken on their side in the places which they allege; or at least since the places passed by may suggest some means, not found in the places which they have taken notice of; and therefore how can a solid judgement be made concerning the whole business, when only a part of the places hath been considered and weighed?   

140.  
But if it be answered, that judgement ought to be made according to all and singular places found in the Scripture touching that matter: Then it is to be enquired whether all and singular places touching that gathering and governing of Churches may be exactly known, (according to the rate of the gifts that are extant in this revolted state of the Church;) unless those things that are expressed or implied in the Scriptures, according to their original tongues, Chaldee Paraphrases, Greek, Syriack, Arabic, Aethiopick, Armenick & other Translations, (for as much as this thing concerneth all Christians, being now revolted,) together with ancient and modern Commentaries of what language soever, and other helps both literal and spiritual; I say, unless all the things set down in Scripture touching that matter be without prejudice argued on both sides pro and con, and the weight and force of every place accurately scanned, to the intent that all those places being set down, discussed, and weighed on both sides, judgement may at length be made, according as the manifest truth shall present itself to the view in some one of those parts, immediately confronted together?   

141.  
If it be said, that there is no need of so laborious an enquiry after the truth in this matter, let another way to search it out alike certain (in this revolted state of the Church) be produced, and then we will consider of it.   

142.  
But if it be answered, that in this state of the Church nothing can be certainly known or determined concerning that matter, unless we proceed in the manner aforesaid: Then it is to be enquired, whether any men either have been, or are now known, who, in this revolted state of the Church, have so performed that thing?   

143.  
If it be said, that there are some, let the persons be named who have sought out and endeavoured that gathering and governing of Churches, by all the means that have heretofore been, or now are.   

144.  
But if it be answered, that none either have been, or are now known, who, in this revolted state of the Church, have taken that course: Then it is to be enquired, whether it can any longer be doubted, whence so many and so great contentons and schisms have sprung up in the Christian Church, and do as yet spring up; since it is apparent, that the neglect of this search hath been, & still is the cause of those stirs, in that Ministers, not observing, or not regarding the want of fit persons and gifts for the administration of the Church in the name of God, have yet adventured to continue in the name of God those Churches that were at first duly gathered and governed in the name of God, or to erect new ones in the name of God by such means as were not wholly, intrinsically, undoubtedly, and merely true. Whereupon it came to pass, that every one pretending to be a lawful Minister in the name of God, did captivate the people with his doctrine as duly proposed in the name of God, and consequently to be strictly observed; and so divided the people, being zealous for their Ministers, into divers factions: whereas they ought to have measured themselves by their own module, and after the want of fit persons and gifts, to have gathered and governed Churches, not in the name of God, but only by Ecclesiastic authority, and right of common calling, and in the name of the respective members of the Church, (but as near as might be in such a manner, and by such means as were wholly, intrinsically, undoubtedly, and merely true,) according as God in the Scripture gives a toleration in such cases? Also, it is to be enquired, whether the aforesaid collection and ranging of places of Scripture be esteemed a thing impossible, or not?   

145.  
If it be said, that it is esteemed a thing impossible: Then I say, that it is also impossible, in this revolted state of the Church, to gather and govern Churches in any convenient manner; for how will it appear that it is done in a convenient manner, if you proceed otherwise?   

146.  
But if it be answered, that the collection aforesaid is not esteemed a thing impossible, since few places are found in Scripture concerning this gathering and governing of Churches, in that the Scripture was given to institute, conserve, and introduce the exactness of worship to be administered in the name of God, and not to prescribe the worship of the apostolical Church in the tolerance and connivance of God: Then it is to be enquired, whether the Churches, which during the want of fit persons and gifts for the due administration of the Church in the name of God, have been, and still are gathered and governed, neglecting to inquire the aforesaid manner of constituting Churches could and can accurately know, whether they have been, and are well gathered and governed?   

147.  
If it be said, that they could and can accurately know it, let the reasons there of be produced, that we may consider of them.   

148.  
But if it be answered, that they neither could, nor can accurately know it, and therefore justly aught to doubt, whether that administration and constitution of Churches, which hath heretofore passed, and at this day passeth in the name of God, be instituted, commanded, or welpleasingly permitted by Christ: Then it is to be enquired, whether all and singular persons, who after the foresaid want of gifts and persons, have not followed that course of searching out and constituting Churches, but have continued in the name of God those Churches, that were at first duly gathered and governed in the name of God, or erected new ones in the name of God, by such means, as were not wholly, intrinsically, undoubtedly, and merely true; whether, I say, all such persons, and their Churches ought to have been very  of preaching in the name of God, a word not wholly, intrinsically, undoubtedly, and merely true; of making in the name of God catechisms and confessions, not wholly, intrinsically, undoubtedly, and merely true; of administering Sacraments in the name of God; of slighting and excommunicating other Churches; of calling, ordaining, and sending Ministers in the name of God; of examining men about their faith; of governing the Church; of exercising Ecclesiastic discipline in the name of God; of framing and imposing liturgies, and consistorial classical and synodal acts, and Ecclesiastic decrees, in the name of God: of imploring the secular arm to punish such as they call Heretics and Schismatics; of publicly blessing the people in the name of God; of praying publicly for all the people, as if they were Ministers sent to discharge an embassage for Christ; of making hymns to be publicly sung in the Church as a part of divine service; of making forms of administration of baptism and the Lords Supper, of ordination of Ministers, Elders and Deacons; of making forms of marriage, excommunication, reception and admission into the Church, of the deposition of Ministers, of the visitation of the sick, and of private prayers; of making forms to bid public fasts and days of humiliation; of making forms to appoint holy days, rites, and ceremonies in the Church; all which forms have been made as by Ministers sent in the name of God: Moreover they ought to have been  of translations of the Scripture, of written commentaries, of written Sermons, of common Places, Theses, and the like, made and proposed to the people as by Ministers officiating for God; also of opening, erecting and governing Schools and Universities; of callings, elections, confirmations, and ordinations of Doctors, Bachelors, and Professors of Divinity; of licensing books; of opening and shutting the press; of ordaining public Readers of the Scripture, Clerks, and Visiters of the sick; of forbidding to converse with Christians of other societies; of forbidding the mutual edification of Christians in public; of requiring of Christians a public profession of their faith; of prescribing a way to convert those that go astray, and those that are ignorant; also of all other things, which ought not to be done either in the name of God, without a previous due mission and calling; or in the tolerance and connivance of God, by Ecclesiastic authority, in the name of the respective Members of the Church, and by right of common calling, without that accurate search and direction of the Scripture.   

149.  
If it be said, that they ought not therefore to abstain from such things; let the reasons thereof be produced, that we may consider of them.   

150.  
But if it be answered, that these persons and their Churches ought to be very  of such things; Then it is to be enquired, whether they are not worthy of great pity, because in this revolted state of the Church, they notwithstanding bear Ecclesiastic offices; stoutly and zealously maintain their Ecclesiastic government and discipline, together with those other proceeding of theirs adorned with specious titles, and exercise them in a proud magisterial manner against those that are of a different opinion; and either directly or indirectly draw to themselves the spiritual rights of the true Ministers of God, and (as much as they can) the secular rights of the civil Magistrates, (in all which they have neither part nor portion,) and that under pretence of continuing, gathering, and governing the Church in the name of God, or in the stead, and by the Authority of God.   

151.  
If it be said, that such persons and their Churches are not worthy of great pity, let the reasons thereof be produced, that we may consider of them.   

152.  
But if it be answered, that such persons and their Churches are worthy of great pity: Then it is to be enquired, In what esteem a Christian now a days (since all, either more or less, have continued, or gathered and governed Churches in the name of God, without any previous institution, command, or well-pleasing permission of his in the Scripture) in what esteem, I say, a Christian ought to hold such a Church and society wherein he liveth?   

153.  
If any thing be produced hereupon, we will consider of it.   

154.  
But if nothing be produced; Then it is to be enquired, whether all and singular Churches, which in the revolted state of the Church, have neither been erected, gathered, nor governed in the aforesaid manner by mere Ecclesiastic authority, but vaunt themselves to be either continued, or gathered and governed in the name of God, aught to be accounted imperfect and presumptuous? Imperfect, because amongst other things their Ministers want a word of mouth, wholly, intrinsically, undoubtedly, and merely true, to be uttered in the public worship in the name of God; Presumptuous, because in stead of a word, wholly, intrinsically, undoubtedly, and merely true, which ought alone to be uttered in the public worship in the name of God, they substitute their own concionatory word, not wholly, intrinsically, undoubtedly and merely true, and having excluded all the people, claim to themselves alone a power and right to speak in the Church contrary to the custom both of the ancient Jewish and primitive Christian Church, which manner of the primitive Christian Church was subordinate to the direction of the Apostles, wholly, intrinsically, undoubtedly, and merely true, and consisted not in the promiscuous explication of any texts whatsoever, destitute of such an effectual direction, (as it hath been heretofore, and is at this day corruptly done in Churches by means of Sermons:) Moreover, whether they ought to be accounted presumptuous, because they perform their gathering, government and discipline of Churches, and all their aforesaid practices in the name of God?   

155.  
If it be said, that they ought not to be accounted for such Churches and societies, let the reasons thereof be produced; and let it be declared what manner of Churches they ought to be accounted, that we may consider of it.   

156.  
But if it be answered, that all those Ecclesiastic societies ought to be accounted for such: Then it is to be enquired, whether, and in what manner one may notwithstanding continue and communicate with them?   

157.  
If there be any expedients, let them be produced, and we will weigh them.   

158.  
But if nothing be produced concerning that matter: Then it is to be enquired; (since the worship of such societies, being not wholly, intrinsically, undoubtedly, and merely true, cannot, for the reasons often specified, be accounted for the genuine worship, performed in the name of God, according to his institution, command or well-pleasing permission, although those societies were by their authors erected according to the Scriptures alone, as well as they were able:) It is, I say, to be then enquired, whether, all such societies, as long as they sinne out of ignorance, may by the judgement of charity in some sort be accounted for societies erected, gathered and governed, merely by Ecclesiastic authority, and right of common calling, and in the name of the respective members of the Church, in the tolerance and connivance of God, as it hath been said? that is, for such societies, wherein none either ruleth the Church, or speaketh in the name of God, or by way of embassage for God; and wherein error both can and aught to be tolerated; and with which societies ignorantly vaunting in the name of God, (though imperfect, because amongst other things they want a word of mouth, wholly, intrinsically, undoubtedly, and merely true; and presumptuous, because they boast their own concionatory word, not wholly, intrinsically, undoubtedly, and merely true, for divine service performed in the name of God; and because Ministers alone speak therein, and that concerning any points whatsoever, and perform the gathering, government, and discipline of their Churches in the name of God;) yet notwithstanding, in regard of the edificative worship performed there by their Ministers and people, though defectively and abusively, a Christian may in charity communicate with them, applying to them (as near as it may be) that of the Apostle, Despise not prophesyings, prove all things; hold fast that which is good; 1 Thes. 5.20, 21. and making use of the Sacraments there, as they are public professions of the salvation of God gotten by the death and resurrection of Christ, and common to all Christians; without any regard had of the persons that administer them, and their calling.   

159.  
If it be said, that we ought not to account the foresaid societies for such, by the judgement of charity, let the reasons thereof be produced, and let it be declared what manner of Churches they may by the judgement of charity be accounted, that we may consider of it.   

160.  
But if it be answered, that they may be accounted for such Churches, wherein edificative worship is performed, by every Christian respectively, that abideth in them without reluctancy of conscience: Then it is to be enquired, whether one ought perpetually to communicate with those societies in that manner, or not?   

161.  
If any thing be produced touching this matter, we will consider of it.   

162.  
But if nothing be produced; Then it is to be enquired, whether it be lawful to communicate with those societies in that manner any longer, then is sufficient for them, being informed of the foresaid way of gathering & governing Churches by Ecclesiastic authority, duly to examine their gathering and governing of Churches in the name of God, and publicly to declare their opinion touching the same, whether those things are genuine that are done in the name of God, or not; again, then is sufficient for them, after they have found and published that these things are unlawful, which have been done in the name of God, to institute in their stead, in the connivance of God, a public worship drawn out of the Scripture; that by this means, the members of those societies, abiding every one in his own society respectively, may decently, and in order, without any seditions or schisms addict themselves to that worship of connivency, and persist unanimously therein, being backed with the concurrence of other like societies? For if they either neglect or protract that examination, or when they have made it, refuse to declare and publish their opinion touching the usual gathering and governing of their Churches, but on the contrary traduce, vex, and persecute those who have persuaded them to it, and admonish them to publish it, and so add obstinacy to their error; or after they have found and published that those things are unlawful which they have hitherto practised, causing them to be performed in the Church in the name of God; yet notwithstanding neglect, protract, or refuse to institute that worship of connivance: in short, if such self condemned societies nevertheless neither forsake their former worship, nor institute the aforesaid worship of connivance; Then, I say, it is to be enquired, whether it be necessary in that case for Christians to separate themselves from such societies, every one from his own respectively, accounting them not longer Churches of God, but malignant societies; whereinto the soul of a man fearing God and only following the written word of God, wholly, intrinsically, undoubtedly, and merely true, ought not to enter.   

163.  
If it be said, that it is not necessary for a Christian in such a case to separate himself from his own society, let the reasons thereof be produced, that we may consider of them.   

164.  
But if it be answered, that it is necessary for him to do so; Then it is to be enquired, whether he ought to departed silently from that society, without any declaration? or having first used a declaration? or first silently, and afterwards using a declaration?   

165.  
If it be said, that he ought to departed silently without any declaration, let the reasons be produced, and we will weigh them.   

166.  
But if it be answered, that he ought to departed, having first used, or presently after using a declaration, or first silently, and afterwards using a declaration: Then it is to be enquired, How a Christian ought to behave himself in point of religious worship, after he hath duly forsaken that vain society?   

167.  
If there be any expedients, let them be produced, and we will weigh them.   

168.  
But if nothing be produced touching this matter; Then it is to be enquired, whether it be not better for a Christian, with a good conscience, to perform privately a worship, wholly, intrinsically, undoubtedly, and merely true, by making use of the Scripture as it is, and lies; than contrary to his conscience to be present with an assembly, publicly performing, in the name of of God, a worship not wholly, intrinsically, undoubtedly, and merely true, though convinced in their own hearts of the unlawfulness thereof?   

169.  
If it be said, that it is not better for him, let the reasons thereof be produced, that we may consider of them.   

170.  
But if it be answered, that it is better for him to perform privately a worship wholly, intrinsically, undoubtedly, and merely true: Then it is to be enquired, whether in the case aforesaid, namely, when there is no public worship found whereof a Christian can partake with a good conscience; where, I say, it can be doubted, but that pivate worship performed by means of the Scripture, wholly, intrinsically, undoubtedly, and merely true, doth then supply the place of true public worship?   

171.  
If it be said, that it may be doubted concerning that matter, let the reasons be produced, that we may consider of them.   

172.  
But if it be answered, that it cannot be doubted concerning that matter: Then it is to be enquired, whether or no, or how long a Christian fearing God ought to continue in that practice of private worship only?   

173.  
If any thing be produced touching this matter, we will consider it.   

174.  
But if nothing be produced; Then it is to be enquired, whether since the very Scripture, as it is, & lies, is publicly proposed for the only catechism & confession in the name of God; also for the only means of the whole public worship, to be performed in the tolerance and connivance of God, in this revolted state of the Church, merely by Ecclesiastic authority, and right of common calling, and in the name of the respective members of the Church; also for the only means, wholly, intrinsically, undoubtedly, and merely true, of Ecclesiastic government in common fundamentals, and of mutual public edification by speech, which are subordinate to the very Scripture itself, and in their exercise come nearest to be wholly, intrinsically, undoubtedly, and merely true; also for the fitting means of mutual tolerance; since, I say, the very Scripture itself is proposed in the foresaid manner by some Christians fearing God, who in this revolted state of the Church, have canvased the whole Scripture pro and con, touching that gathering and governing of the Church in the tolerance and connivance of God, and have sincerely communicated their collections to all the world; and all Church gathering, worship, edification, government, and tolerance, according to the most evident determination of the Scripture in those collections, is settled merely by Ecclesiastic authority, and right of common calling, & in the name of the respective members of the Church, with a ear always open readily and thankfully to receive better information; whether, I say, it be then seasonable and profitable for a Christian, having proved the things aforesaid the best he can, and sincerely and freely approving them, to join himself to that society, to worship, praise, and profess God in a public manner unanimously with many; and mutually to edify his neighbour in conference, with those common fundamentals; to the intent that others may do in like manner; and consequently according to the rate of the gifts in every age of such a Church, the will of God may be done by all Christians unanimously in the earth as it is unanimously done in the heaven?   

175.  
If it be said, that even then a Christian cannot join himself to such a society: let the reasons thereof be produced, that we may consider of them.   

176.  
But if it be answered, that a Christian then may do it, and it is profitable for him; Then it is well, and we have enough: for now they are brought to another public worship; namely, from that which is now in use, and is in its own nature turbulent, imperfect, and presumptuous, not wholly, intrinsically, undoubtedly, and merely true, and yet by means of a word of mouth, government, catechism and confession, not wholly, intrinsically, undoubtedly, and merely true, boasteth itself for the genuine worship of God; to a worship in its own nature peaceable, erected indeed merely by Ecclesiastic authority, and right of common calling. and in the name of the respective members of the Church, in the tolerance and connivance of God: yet notwithstanding by the very written word of God, wholly, intrinsically, undoubtedly and merely true, and by means of government, subordinate to the very Scripture itself, and in its exercise coming nearest to be wholly, intrinsically, undoubtedly, and merely true, both Ministers and people are now brought.   

177.  
And these indeed are the questions, that were first to be proposed, as well to the people, as to the Ministers of your Churches: there should now follow a fuller deduction & explication of them, as also a consideration of all and singular states of man's life; likewise the other help of due Ecclesiastic administration promised by Christ to the Church, I mean the Spirit of Christ; together with a proof and enumeration of the sundry uses and commodities of the worship of connivance, and of the many discommodities of the worship at this day performed in the name of God; after that, a solution of objections, and many other things: But because I would not be tedious, and in that your answer to the questions proposed aught to go before, I will now omit those matters, which (if God permit) shall be communicated to you in their season. Farewell; and laying aside all prejudice, remember to give to God the things that are Gods.  
FINIS.    

In page 72. line 26. for Apostolical, read Apostatical.   

THE AUTHOR'S ADMONITION.  
WHereas since the year 1645. no Answer hath hitherto been made to a Book entitled, To the Law, and to the Testimony; for this cause they who are therein concerned are desired, that, if they have any thing to answer, they would at length produce it. But least being carried away with the preposterous prejudice of the cause, they should fight and trifle with their own vizards, (as a certain Buffoon, according to the humour of that faction, basely did, to ingratiate himself with those of his own side, and to stir up the hatred of the People against the Author, in a late silly and senseless Pamphlet of his, not worthy of a confutation:) let them not cavil with the words, and imposing such glosses upon them, as are quite besides the mind and meaning of the Author, go about to refute them, and gull their poor credulous disciples: but let them closely grapple with the very context of the book, and true state of the controversy (not that feigned one of their own making) most clearly set down in the 18th. Article; and let them either refute the positive part thereof, and answer to the questions, or yield the bucklers. By this means they shall not be thought to have sported in serious things, nor to have offered violence to their consciences. But if they shall slight this admonition, let them thank themselves for the aspersion of deserting a desperate Cause, and usurping a Papal jurisdiction, which will thence arise; and for whatsoever they would not have to come to pass from this neglect of theirs.  
Every plant which my heavenly Father hath not planted, shall be rooted up. Matth. 15.13.  
Harken; fear; beware.