our spirits Rom. 8.16 save according to our owne eyes reason and understanding that he may be beholding to others to let him see and understand by proxie who though they were millions are no more infallible then the single sight reason and understanding of any particular man or woman It may be granted that the Apostles according to that of Paul 1 Con. 11.34 did settle many things of decencie and order in the Churches which are not registred Scriptures because they might be changed as occasion should require but we doe not finde any where that the Apostles themselves engaged Christians unto such decrees of deceneie or order otherwise then they themselves did voluntarily submit unto them remiuing such as were refractory to be punished by their Grand Master to whom they stand or fall Rom. 14.4 so much lesse will it follow from hence that Christian States Churches which have not the same infallible Spirit of the Apostles may establish such ceremonies and canons as they thinks requisitc requiring an absolute subjection and submission which was only due due unto the Apostles this is both beyond their bounds and contrary to the Christian Liberty of their brethren 3 If we desire to be found Christs hereafter we must live like his at present to him only must we give tribute no lesse then our whole soules will serve his owne and therefore in the least tittle we comply with the 〈◊〉 or his Image in any of his imps that would bring us into spirituall tyranny and bondage it is a sighe we have ease off our Master Christ Jesus and are no longer his friends but become outcasts enthralled to the Aegyptian Task-masters of this world and reserved to eternall bondage and torments in the world to come CHAP. V. Christs and the Apostles testimonies concerning Gods free Grace and mans naturall incapacity IOh. 6.44 No man can come unto me except the Father draw him V. 65. No man can come unto me except it were given unto him of my Father Matth. 16.17 Flesh and bloud hath not revealed this unto thee but my Father which is in heaven Joh. 15.5 Without me you can doe nothing Phil. 2.13 It is God that worketh in you both to will and to doe of his good pleasure 2 Cor. 3.5 We are not sufficient of our selves to thinke any thing as of our selves but our sufficiencie is of God 1 Cor. 3.6 Though Paul plant and Apollo water 't is God that gives the increase C. 2.5 Your faith should not stand in the wisdome of men but in demonstration of the Spirit C. 3.7 Neither is he that planteth or he that watereth any thing but God that giveth the increase C. 2.7,8,9,10 We speake the wisdome of God in a mystery even the hidden wisdome which none of the Princes of this world knew neither have entred into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit Eph 2.2.4.5 In times past ye walked according to the Prince of the power of the aire but God hath quickned us together with Christ by grace you are saved Joh. 6.63 It is the Spirit that quickneth the flesh prositeth nothing 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost Matth. 7.18 A good tree cannot bring forth evill fruit neither can a corrupt tree bring forth good fruit 1 Cor. 2.14 The naturall man receiveth not the things of the Spirit of God for they are foolishnes unto him neither can be know them because they are spiritually discerned Rom. 8.7.8 The carnast minde is enmity against God for it is not subject to the Law of God neither indeed can be so then they that are in the flesh cannot please God Joh. 3.27 A man can receive nothing except it be given him from heaven C. 14.17 The world cannot receive the Spirit of truth because it seeth him not neither knoweth him Observations upon CHAP. V. T Is said in Pauls Epistle to the Romans that we know not what to pray for as we ought Rom. 3.26 how much lesse doe we know how to beleeve as we ought and yet least of all are we able to beleeve as we would Oh! but some will say if you know not what or how to beleeve you must learne you shall be taught and so desirous are they to make a proselite of you that they will furnish you with a Cate chife which tells you all they say is according to the word of God that 't is Gods absolute will and pleasure you should beleeve it and that you must necessarily beleeve it upon perill of damnation yea answers a weake Christian that is wearied with their importunity tyred out of their vexations and made fearfull of longer imprisonment or death you say well but how shall I prevaile with my selfe to beleeve what you say Thus reply these instructers like Jobs miserable comforters Job 2.9 c. 16.2 yeeld obedience to what is taught you meditate on it often desire to beleeve it practise and live according to it and God in time will bring you to beleeve it But is this the way Then poore Popery why art thou spoken evill of like Paul who though he preacht Circumcision was persecuted as if he had taught the Jewes to walke after other customes then those which Moses learnt them Act. 21.21 Gal. 5.11 poore Popery surely this is thy beloved doctrine and very injurious are they who will not acknowledge the pedegree thereof from thee from Antichrist But how truly Canonicall it is both thou thy selfe and all the world may know by this short history A merry companion as the world calls him or smel-feast next to his fresh supply of newes had furnished himself with certaine strange but ingenious conceited satyricall and for the most part scurrilous prophane jests and stories in such abundance and variety that upon all occasion of common discourse which generally is idle and vaine he was still able to insert some one or other with such dexterity and applause that thereby he did ingratiate himselfe into all company and got many a good morsell gratis Now although these stories were meerly of his owne invention and nothing below the degree of supernaturall could prove them possible yet having related them so often and being many times of course constrained to assert the truth of them with change of oaths by degree forgetting they were the fancies of his own fond head-peece became at last to take them so far for verities as if he himselfe had seen them acted or had relation from such as were eye-witnesses Thus if you will take up upon trust the tenets of Poperty or any erroneous doctrine though at first with much reluctancie complying and conforming there unto without a preceding examination whether they be of God or no 1 Joh. 4.1 't is just with him through the delusions of Sathan and your owne corruptions to give you up that you may beleeve a lie as Paul
whom the way of truth shall be evill spoken of 1. Joh. 4.1 Many false prophets are gone out into the World Gal. 1.7 There be some that trouble you and would pervert the Gospel of Christ 2 Tim. 4.3.4 The time will come when they will not endure sound doctrine but after their owne lust shall they heap to themselves teachers having itching eares and they shall turns away their ears from the truth and shall be turned unto fables 1 Cor. 11.19 It is necessary there should be heresies that they which are approved might be made manifest 1 Tim. 4.1.6 In the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of divels if thou put the Brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ Jude 17. to 23. Remember how the Apostles told you that in the last 〈◊〉 there should be makers of sects but keepe your selves in the love of God of some have compassion making difference and other save with feare pulling them out of the fire 2 Thes 2.7.8 The mystery of iniquity doth already worke only be who now letteth will let untill he be taken out of the way and then shall that wicked one be revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his comming 2 Pet. 2.9 The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgement to be punished 1 Tit. 10.11.13 There are many unruly and vain talkers deceivers especially they of the circumcision whose mouthes must be 2 stopped who subvert whole houses teaching things which they ought not for filthy â—ucre sake wherefore rebuke them sharply that they may be found in the faith 2 Tim. 4.2.5 But watch thou in all things endure asslictions doe the worke of an Evangelist make full proofe of thy Ministry reprove rebuke with all long suffering and doctrine Rom. 16.17 Marke them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them Tit. 2.15 These things speake and exhort with all authority let no man despise thee 2 Thes 3.14 If any man obey not our words by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother Rom. 15.1 If a man be overtaken in a fault ye which are spirituall restore such a one with the spirit of meeknesse considering thy selfe lest thou also be temped Tit. 3.10 A man that is a hereticke after the first and second admonition reject 1 Cor. 5.5 Deliver such a one a fornicator unto Sathan for destruction of the flesh that the spirit may be saved in the day of our Lord Jesus 2 Thes 3.6 We command you brethren in the Name of our Lord Jesus Christ that you withdraw your selves from every brother that walketh disorderly Matth. 18.15,16,17 If thy brother shall trespasse against thee goe and tell him his fault between thee and him alone if he shall heare thee thou hast gained thy brother but if he will not heare thee then take with thee one or two more that in the mouth of one or two witnesses every word may be established and if he shall neglect to heare them tell it unto the Church and if he neglect to heare the Church let him be unto thee as an heathen man and a Publican Joh. 16.2 The time commeth that whosoever killeth you shall thinke he doth God good service Rom. 10.2 I bear them record they have a zeale of God but not according to knowledge Gal. 1.14 Phil. 3.6 I Paul profited in the Jewes Religion above many of my equals in mine owne Religion being more exceedingly zealous of the 3 traditions of my Fathers I persecuted the Church Acts 26.9 I Paul verily thought with my selfe that I ought to doe many things contrary to the Name of Jesus of Nazareth Gal. 4.17,18 They zealously affect you but not well but it is good to be zealously affected alwayes in a good thing Phil. 1.9 I pray that your love may abound yet more and more in knowledge and in judgement Observations upon CHAP. XI 1 THese breaking in of wolves upon the flocke of God and dayly multiplying of new heresies is granted to be understood of our times as well as of the Apostles or any other and yet we have here no other order then Take heed and watch nor in any other passage of the Gospel then exhort reprove rebuke with the like spirituall proceedings this is all the Ministers of the Gospel have warrant for if it be too little our Saviour and his Apostles must excuse us at the throne of God for leaving us no larger and if we exceed it we shall doubtlesse be found guilty of adding to the Word of God and must expect that God will adde unto us the plagues which are threatned in the Revelationâ— c. 22.18 â— neither doe I apprehend how Civill Magistrates can interpose otherwise then Ministers of the Gospel their most glorious title being but nursing fathers and nursing mothers unto the Church of God Esa 49.23 and all of us are or ought to be Ministers in or for the Gospel though one may have a more excellent calling then an other according as God hath given him more excellent faculties and gifts But if any Christian goe beyond his calling beyond his gift he is blameable and if the disturbance be only Ecclesiasticall the censure is to be the like if a breach of peace the Civill powers ought to redresse 1 Tim. 2.1.2 but for the Magistrate to interpose in matters meerly Ecclesiasticall otherwise then Spiritually and as a Minister of the Gospel I finde no warrant for it in all the Gospel 2 This stopping of mouthes was not silencing as has beene used of late and appeares so in that the Apostle afterwards v. 12.18 having proved them to be guilty by the confession of one of themselves explaines himselfe prescribing them to be punished by a sharpe rebuke so that by stopping of their mouthes can be signified nothing else but convincing them by instruction and reproofe in demonstration of the Spirit and as the same Paul saith v. 8. by sound doctrine that their owne fond fancies being overcome and satisfied might not have further matter to suggest or their mouthes words to utter wherewithall to gainsay the truth Rom. 3.19 3 Here we see that Pauls adhering so much unto traditions was the cause his knowledge could not keep company with his zeal which in that respect seduced him to persecute the Church of God would not the inraged zelots of our times oh it grieves me to use the word zeale or ze lot to its least disparagement or blemish if they had heard Paul say he found himselfe bound in conscience to oppose the Name of Iesus and hale his servants up and downe the streets from one Magistrate unto another at last
neerer hand But for a Protestant Church government to require or countenance the Civill Magistrate and whether it be Christian or otherwise it varies not the case against a private person or an other Protestant congregation which neither doth nor can offend their Civill peace much lesse their Spirituall the best part whereof should be in heaven out of reach is so far from countenancing in Scripture so contradictorie to reason and destructive to its selfe as that for wise and conscientious men to be transported thereunto makes me more wonder then at any other erroneous tenet whatsoever But praised be for ever Gods infinite goodnesse in subduing daily so many to this truth the contrary whereof hath so long together with-held the Gospel of truth in miserable captivity and invincible ignorance But to returne againe unto Church fellowship and covenant I would very faine know whether such a Covenant as before was mentioned doth not oblige us to the same which we call Canonicall obedience and doe so much so justly upbraid the Papacie and Episcopacie withall nay is it not yet worse then the vow of single life wherein all Nunnes and Fryers intrap themselves for they doe not runne so great a hazard of being tainted with bodily pollutions as such Church covenanters do in respect of spirituall nay they when they enter into that vow are certaine for the present of being in the most desirable condition of life according to Pauls judgement 1 Cor. 7.38 and as certain that they shall ever do best to continue in it which infallibility of certainty no man can possibly have in respect of his Church fellowship and condition but on the contrary these Church covenanters acknowledge to want light and professe to seeke it that they may be better enabled to serve God as they ought non progredi est regredi and that it is required of them to grow in grace and godlinesse from one degree and measure thereof unto another which who so enters into such fellowship may not doe much lesse make profession of unlesse the major part of the same congregation approve and joyn with him therein I have oftentimes known it objected unto such as were engaged for Celebrate what it was should make them so precipitous in vowing to live all their life time singly chastely when they themselves acknowledged they could not possibly know so long before hand how wel they should be disposed twenty yeares after to the performance of it perceiving it did not little trouble them to satisfie this querie for though they conceive it absolutely as much in their owne power to live singly as soberly yet they acknowledge a far greater temptation in the former then in the latter but being transported with the excellencie * I once heard a Roman Catholicke Gentlewoman whose piety and devotions in her owne way I could justly and willingly extoll might it not chance become of greater offence then imitation unto many who had made a private vow for single life after many yeares experience seriously say shee did not thinke God Almighty had any reward in store for single life in that it was so abundantly reward unto it selfe and advantages of a single life they confessed to bee much moved to the vowing of it not only because God as they thought approving thereof might the better enable them to go through with it but also that it might never after bee in their power to decline or withdraw themselves from so meritorious and selfe-pleasing a condition wherein they had none to take care for besides themselves below and God above But to enter into such a Church covenant which shall inevitably oblige them never to part but be engaged to believe and conforme unto all both in doctrine and discipline neither more nor lesse but what such a congregation which may adde and diminish when they will shall incontrolably judge fit is such a blinde engagement as that I cannot finde in any proportion nay not so much as any though so light a reason as that before alleadged in behalf of Celibate and its professours whereby they might so colourably be moved to enter into such a dangerous such an unsearchable Church covenant I deny not but a Church covenant may be necessary and drawne out so briefly and clearly as they which are to enter into it may fully understand and perfectly remember at all times to what they stand engaged and yet little can or ought to be put into covenants which men were not obliged unto without them we see no president for them in the New Testament and in the Old they were such as both Pharisees Sadduces and all other different believers of the Jewish Nationall Church might freely proffer themselves unto without any the least doubt of conscience but I humbly propound if the Pharisees had approved of the Church government established the Sadduces practised another and the Herodians approved of neither whether in such a case they could all three have vowed joyntly the extirpation of the first the maintenance of the second and yet agree all three in the nearest uniformity according to the Word of God and the best reformed Churches if there had beene any thing to make it more impossible though they satisfied their owne consciences without giving offence to others Matth. 23.23 Woe unto you Scribes and Pharisees Hypocrites for ye pay tyth of mint anise and commine and have omitted the weightier matters of the Law judgement mercie and faith these ought you to have done and not leave the other undone Observation SO doe they who insist more upon certaine ceremonies and circumstances which perhaps may be lawfull and they themselves hold but indifferent then the more effectuall meanes to encrease faith strengthen hope and the exercise of charity on which the Law and Prophets hang Matth. 20.40 Matth. 23.25 Woe unto you Scribes and Pharisees Hypocrites for ye make cleane the outside of the cup and of the platter but within they are full of extortion and excesse V. 27. Woe unto you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchres which indeed appear beautifull outward but are within full of dead mens bones and of all uncleanesse Observation Such are they who regard the outward forme of godlinesse but deny the power thereof 2 Tim. 3.5 that stand more upon exacting a conformity of the outward man then seeking to preserve the Ordinances of God in purity and unperverted to the edifying and strengthning of the inward man such as regard more the time place manner and other circumstances then the saving truths of Jesus Christ that are so much in love with uniformity that they will runne a hazard of forcing others into an erroneous way or unto the true in such a manner as may lead to condemnation because it is accompanied with doubting Rom. 14 23. rather then leave them in a possibility or at liberty of working out their owne salvations with feare and trembling Phil. 2.12 and all such to
that place of Acts above quoted and even afterwards when both they and the Gentiles had had a copetent time to be throughly informed in yet not being convinced by reason nor by the Word they left them to be won unto the Gospel by the peaceable and blamelesse conversation and example of such as did believe 1 Pet. 2.12 3.1 1 Thess 4 12. and could it rationally be otherwise can we raise a new building more strong handsome or commodious in any place without pulling down the old and carrying away the rubbish or without rectifying also and repairing the very foundation it selfe if need require for want of which due proceeding and liberty to exercise it freely it may have been observed that great Reformations for the most part in Germany Netherlands Scotland England and other Countries have been brought about in a tumultuous and disorderly way not without great dishonour to God offence and scandall unto his deerest servants and it may likewise as easily appeare that God so permitted it in judgement to those States and Princes who through persecution of his Saints that witnessed against the errors and superstitions of the times denied entring and admittance unto the Truth in Peace Such as derive their Calling and Commission from our Saviour may not be governed in the execution thereof by any other order or direction than what He himselfe gave them much lesse by such as are repugnant or inconsistent with our Saviours Now we are so far from finding in the New Testament any warrant for using of coercive power that if we read from one end unto the other it will appeare that neither our Saviour nor his Apostles did so much as lay any of their commands oâ— charges upon any person or persons capable of putting a coercive civill power in execution Nay it may be affirmed without blaspheme both of our Saviour in that sense wherein he said My Kingdome is not of this world and of the Apostles that they had it not of themselves they could not give such a power unto any man a spirituall power a power of miracles Gods prerogative and dispensable to his people only by his indulgence they had and made use there of according to occasion But to be Lords and Princes exercising dominion over their brethren in spiritualibus was expresly forbidden them Mat. 10.42,43,44,45 Christs throne must be erected with spirituall and peaceable proceedings his Church and Kingdome must be governed spiritually and peaceable The Apostles had Peace given them for their motto which they were to publish and hold out like a banner or white â—lug of truce even to every house or wheresoever they came Luc. 10.5 and all Christians both generally and particularly are required to live peaceably with all men Rom. 12.18 CHAP. IV. Christs Instructions and the Apostles practice concerning Christian Liberty Christian Liberty is here meant not carnall liberty liberty of Conscience from the rudiments of the world not of the persons subjection to Magistrates and Powers Christ is our Head Eph. 5.23 and the Powers are Gods Ministers Rom. 13.1 6. both of them may and must be obeyed and that with active obedience untill they command contradictions in which case Peter tells us 't is better to obey God then man Act. 4.19 2 COr 3.17 Where the Spirit of the Lord the Gospel is there is 1 liberty Gal. 2.4 5. False brethren brought in unawares came privily to spie out our liberty in Christ Jesus that they might bring us into bondage to whom we gave place by subjection no not for an houre C. 4 9. Now that ye have knowne God or rather are knowne of him how turne ye againe to the weake and beggarly elements whereunto ye desire againe to be in bondage C. 5.1 Stand fast in the liberty wherewith Christ hath made ns free and bâ— not entangled againe with the yoake of bondage Matth. 23.8,9,10 Be not ye called 2 Kabbi for one is your Master even Christ and all ye are brethren call no man your father upon the earth for one is your Father which is in heaven neither be ye called masters for one is your Master even Christ 1 Cor. 14.29,30,31 Let the Prophets speake two or three and let the other judge If any thing be revealed to another that sitteth by let the first hold his peace for yee may all prophesie one by one that all may learne and all may bee comforted 1 Cor. 7.22,23,24 Yee are bought with a price be yee not the servants of men Gal. 5.13 Yee are called unto liberty onely use not liberty for an occasion to the flesh 1 Pet. 2.16 As free and not using your liberty for a cloake of maliciousnes but as the servants of God Matth. 23.1,2,3 Then spake Jesus to the multitude and to his disciples saying the Scribes and Pharisces sit in Moses seat whatsoever therefore they bid you observe according to the law of God that observe and doe but after their workes doe not for they say and doe not Rev. 18.4 Come out of Her Babylon my people that ye be not partaker of her sins and that you receive not of her plagues 2 Cor. 6.17 Come out from amongst them and be ye separate saith the Lord. Col. 2.16 Let no man judge you in meat and drinke or in respect of an holy-day new Moones or of the Sabbath dayes all which with divers washings and all carnall ordinances have been imposed only on them untill the time of reformation Col. 2.20.22 If ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject unto Ordinances after the commandments and doctrines of men Rev. 13.16,17 The Beast causeth all both small and great rich and poore free and bond to receive a 3 marke in their right hand or in their forehead and that no man might buy or sell save he that had the marke or name of the Beast or the number of his name C. 14.9.10.11.12 If any man worship the Beast and his Image and receive his marke in his forehead or in his hand the same shall drinke of the wine of the wrath of God c. Matth. 6.24 Noman can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other Rom. 6.16 Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey Joh. 15.14.16 Yee are my friends if yee doe whatsoever I have commanded you yee have not chosen me but I have chosen you that you should goe and bring for the fruit Observations upon CHAP. IV. 1 Iohn the Baptist was sent into the world as a forerunner to exhort the people unto repentance to exalt the valleyes and make low every hill and mountaine to make streight the crooked places and plaine all such as are rough Es 43.4 to turne the hearts of the fathers unto the children and the disobedient to the wisdome of
bee Christs Disciples who take unto themselves a power which Christ never did destroying mens bodies and soules too as much as in them lyes in stead of saving them because they will not against their own consciences imbrace the truth of the Gospel as they say that impose it on them though in other mens judgements as wise and pious as themselves the truths they so much stand on may be accounted enmity both to truth and godlinesse If then we neither know nor have Christ as he is the truth nor walke in him as he is the way how can we ever imagine to attaine him as he is the life for which end we were not only created but make profession and would be thought to have imployed the utmost of our endeavours to arive thereat The powers of the Civill State and Church may not be confounded but each of them must have the absolute sovereignty within its own precincts and jurisdiction The Civill Magistrate as such may not proceed against a member of the Church for any matter which meerly concernes the Churches peace neither may the Church save only with Church and Spirituall weapons interpose against any member of the State in things which only touch the Civill peace And though there be no breach committed by any one against the Civill peace but what may give offence or tends remotely towards a disquieting of that Churches peace whereof he is a member yet there may be many breaches against the Churches peace without any the least disturbance unto the Civill peace In this respect the Civill State has so much the lesse cause to be jealous of any attempting to discompose it and ought to be so much the more backward in taking of offence at any thing but what doth primarily assault its Civill peace But if either State or Church shall take upon them to usurpe the weapons or intermeddle in matters which concerne the other it will not only disturbe the peace of both but bring them infallibly by degrees to take up armes upon pretence of defending their respective bounds and jurisdiction and that which is of greatest consequence even the most eminent destruction both of Church and State is that if the Civill Magistrate may at any time proceed against Church offenders whom the Church will not resolve to censure or having censured does not prevaile inflicting Civill punishments of imprisoning fining and putting them to death without the Churches coment then will the whole Church both officers and generality one after another be subject to the Civill sword in matters meerly of Religion for conscience and for such only as concern the Church estate or if the Civill State proceed to punishing such offenders out of duty which it should seeme to owe unto the Church or by order from the Church then will it necessarily follow that the Church has a supremacie over the Civill State and may when shee sees good require the Civill sword to be imployed even against the whole Civill State both Magistrates and Generality causing all of them one after another to be banished or put to death untill they or such of them as the Church shall please be executed and destroyed The Principles of persecution are of equall latitude with all Church censures which must have no respect of persons If the King himselfe be a member of the Church as subject to the Church as I may say with reverence he must be subject to the censures of it and consequently be lyable to be persecuted in such a State and Church as hold for persecuting though only of erroneous or obstinate offenders for whom they judge such whether they be so or no they must be persecuted for such and let them understand it as they please there is no middle betwixt these two In such States where civill punishments are inflicted on men for matters meerly of Religion for cause of conscience either the whole Religion must be resolved into the Civill Magistrates determination and the whole Church by consequence be subject to it in case of dissenting be lyable to be cut off at the pleasure of the Civil Magistrate or else the Civill Magistrate whether King Aristocracie or other government in whom the Sovereignty is contracted must be lyable to be persecuted even unto death whensoever the Church shall thinke fitting or give order and that for matters which concerne the conscience only The Italians have a Proverb Chi ui fa più charezze che non suole ò ui ha ingannato ui uuole He that courts thee more then ordinarily either has deceived thee already or intends to do it afterwards and much according this Machia vilian saying we may observe that all Roman Catholique States and Princes who so much idolize the Pope doe it only out of sinister and by-respects with a designe to make the greater use of him in their owne occasions amongst the rest we may pitch upon the King of Spaine who desires to be accounted and at least professes himselfe to bee the most dutifull sonne of all This Catholique King in matters of difference betwixt the Pope and other Princes has continually interposed and been still able to oversway them to the Popes favour and advantage but such as have knowledge of their respective interests and beene acquainted with the managing thereof cannot be ignorant that the Kings of Spaine not only when ever their ends were different but at all other times have generally made such benefit of that Supremacie which they seem to ascribe unto the Pope that the Popes have beene heretofore constrayned for the most part to be at their devotions untill they met with the spirit of this present Vrban whom all their stratagems could neither win nor vanquish Let us but consider that one selfe-interest of the Spaniards concerning the Kingdome of Naples the most rich and delicious Country of all Europe whereunto the Popedome layes claime pretending the King of Spaine usurpes possession of it for which cause his Catholique Majesty is yearly excommunicated and upon presenting of a mule with about 20 pounds in gold by his Ambassadour in the nature of a tenant-like acknowledgement is at same instant restored againe Neither are the Popes void of their interests in such compliance who having so large a portion of Civill and Spirituall jurisdiction colleague themselves with other Potentates the better to inthrall their subjects and by encroaching to devoure up petty neighbouring States and Princes as Ahab did Naboth's vineyard 1 King 21. according as they lye most commodiously situate for the purpose But what thinke we of some Protestant States and Churches do not they the very same did not our English Bishops at beginning of the Reformation give Henry the eight the Popes title formerly of supreme Head and Governour of the Church that they themselves might share at least in the power and wealth thereof and have we not heard it often affirmed No Bishop No King when the contrary thereof is the very truth it selfe that
distinguished by any other marke or character if we will but keep close to the Scriptures Therein finde we expressely how the Head of the Church Christ Iesus was persecuted from the manger his cradle unto the crosse and is it possible for the Head to suffer thus and the members of the Body be at ease or that a persecuting Body can belong to a persecuted Head The chiefest and hardest lesson which our Saviour taught his Disciples it appeares so by the paines and time he spent therein was to prepare them for suffering persecution because that if this bitter morsell did but downe with them all the rest would prove manna milke and hony Not to be large in quotation of other Scriptures I will only say that if we turne over the whole Bible we shall finde nothing therein so cleare and frequent as persecution to be the portion of Gods people But in regard this spirit of persecuting in some degree more or lesse is almost as defusive as originall sinne it selfe though every body pretends to persecute or punish men as evill doets only and most evident it is that malefactors ought and do many times suffer according to their evill deeds yet still it is no lesse apparent that Gods Church and people are only to be found amongst the sufferers and persecuted and if all sufferers we make two parts only separating from the rest all such as suffer for conscience sake since none are so impudent to a affirme they kill rob steale commit a dultery or any other heynous offence against the Civill lawes in reverence and honour to God Almighty we shall then finde his people amongst the sufferers for conscience sake and now as is usuall in Sea-faring the nearer they draw unto a land or channell to meet with greatest difficulties so doe we want a larger measure of Gods discerning Spirit to carry us farther on which may He please to grant for his Sonne Christ Jesus sake that we may yet at last discover who they were that first persecuted him in person and in his chosen ones ever since The persecuted then for conscience sake may yet be distinguished into those that are persecuted only or else into such who both persecute others and are yet persecuted themselves but is it not strange that any man should be so plunged in ignorance and passionately transported as to make a conscience of doing that which himselfe confesses to be evill in others I never yet met with any who after hee had bethought himselfe would say in plaine tearmes that men ought to be persecuted meerly for conscience sake and yet how few are there amongst all such as professe Christianity but are seduced to practise it through sophisticall distinctions and corrupted though specious principles of a Nationall Church and uniformity taken upon trust but such will say we persecute hereticks only and others persecute us because we beleeve and live according to the truth Oh fond objecters I how long will you be in love with your owne fondnesse so much distastefull to every body but your selfe where finde you a warrant that any one may persecute for conscience sake or what reason can you alledge within the capacity of man if any body may be judge beside your selves why that opinion for which you your self are persecuted should be more like the truth then that which you so persecute but to cleere the point yet further by Gods assistance having made it appeare as you have seene how the Church of God must needs be found amongst such as are persecuted for conscience sake whereof there are but two sorts the one of them being both persecuters and persecuted in different respects it followes by undeniable argument That such others as are only persecuted and totally disalow all persecuting for matters of Religion as the greatest stumbling blocke to the propagation of the Gospel must necessarily be the true Church and Body of Christ none else having a capacity without Gods infinite mercy and dispensation of being ever hewen out and squared as members sutable to such a Head Contrariorum eadem est ratio Since the true Church must needs be persecuted that must needs be a false Church which persecutes the true one so though this false Church be persecuted likewise yet in regard it cannot be both true false that persecuted Church must needs be the only true onewhich doth not persecute others But that the argument may be compleat and full as in the mouth of two witnesses unto this evidence of reason let me adde a Scripture proofe viz. We brethren true Christians as Isaak was are the children of promise but as he that was born after the flesh persecuted him that was borne after the Spirit even so is it now Gal. 4.28,29 yet since it is better if the will of God be so that we suffer for well doing then for evill doing 1 Pet. 3 17. however these Ismalites are powerfull prosperous prevaile against us and have the world at will for present yet let us comfort our selves that God hath chosen the despised poore rich in faith and heires of the Kingdome though mighty men oppresse and draw them before the judgement seat Jam 2.5.6 whilst we close up this Chapter of persecution with Pauls words which will prove both their finall doome and ours to wit Neverthelesse what saith the Scripture cast out the Bondwoman for the son of the Bondwoman shall not be heire with the son of the Freewoman So then we are not children of the Bondwoman but of the Free Gal. 4.30,31 CHAP. XI Christ and the Apostles testifie that there should arise Heresies and false Christs together with their commission how they were to be proceeded against MAtth. 24.24 There shall arise â— false Christs and false Prophets Eph. 4.11,12,13 Christ gave some Apostles some Prophets some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the worke of the Ministry for the edifying of the body of Christ 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 fulnesse of Christ Tit. 1.9.11 A Bishop must hold fast the faithfull word as he hath been taught that he may be able by sound doctrine both to exhort and convince the gainsayers whose mouths must be stopped who subvert whole families Act. 20 28,29,30,31 Take heed unto your selves and to the flock for I know that after my departure shall grievous wolves enter in among you not sparing the flocke also of your owne selves shall men arise speaking perverse things to draw away disciples after them therefore watch 2 Tim. 3.13 Evill men and deceivers shall wax worse and worse deceiving and being deceived 2 Pet. 2.1.2 There shall be false Teachers amongst you who privily shall bring in damuable heresies even denying the Lord that bought them and bring upon themselves swist damnation and many shall follow their perâ—itioâ—s wayes by reason of
Kingdomes almost laid waste that those which still survive might only have a breathing time and then be subject to a harder bondage surely God expects a larger improvement of so many talents a better account of so great a trust Oh! let us not tempt God nor frustrate the fulnesse of his good intentions which he has so largely discovered to us and still proffers to put us in possession if we will but take hold thereof which the same God of his infinite mercie grant unto us that we may doe so effectually who are otherwise unlikely and altogether unable to serve him as wee ought or deliver our selve front our oppressors But whereas we finde it said in the Revelation I have a few things against thee because thou sufferest that woman Jezabel which calleth herselfe a Prophetesse to teach and seduce my servants to commit fornication and to eat things sacrificed to Idols Rev 2.20 It must be considered in what manner the Angel of the Church of Thyatira was said to suffer it for a man may well be said to suffer any thing to be done that forbore to forbid it when a word of his mouth would have hindred it this might have beene the Church of Thyatira's fault or else perhaps the Angel did not informe and instruct the people better nor admonish her to forbeare seducing the weake Christians with her specious delusions and in severall other respects the Angel might be said to suffer Jezabel thereby becomming accessory and blameable But it cannot be hence inferred that the Angel or Church of Thyatira had dominion over the peoples faith or any coercive jurisdiction to take Jezabel and banish her clap her up in prison and put her to death for teaching the people contrary to the established doctrine of that Church and place this may not be understood to be the meaning since t is alleadged by those that stand for the coercive power how the Angel could not have the approbation or assistance of it to this purpose and besides such a sense or inference upon this text would render it repugnant to divers others in the Scriptures and appeare quite contrary to the Presidents and Precepts of our Blessed Savious and His Apostles in like manner all other places which are not fully cleered or may though probably admit of divers interpretations as Let every thing be done in order and decently 1 Cor. 14.4 The rest will I set in order when I come 1 Cor. 11.34 Stand fast in the traditions which you have been taught 2 Thes 2.15 and the like what ever they signifie since it is not expressely mentioned it may not upon paine of not adding nor taking from the Word of God be otherwise interpreted then according to what we sinde more cleerly expressed in other places by which we may sully judge and sufficiently understand the minde of God just as Paul saith of eternall things such as were not made that the invisible things of God from the creation of the world are cleerly seen and understood by the things which were made and now art visible Rom. 1.20 When Peter and John were threatned and forbid to speak in the Name of Jesus they went and teported all that had pasled unto their own company who thereupon betooke themselves with one accord to God in prayer acquainting him what great opposition the childe Jesus found and what they had further determined to doe in their owne hearts desiring God to strengthen them with boldnesse against their threatnings that hee being pleased to stretch forth his hand they might heale and doe great signes and wonders by the Name of his holy childe Jesus and immediately they were all filled with the Holy Ghost and they spake the Word of God with boldnesse Act. 4. from v. 23. to 31. since then we doe not only finde this to be the Scripture course viz. to strengthen our selves in the Spirit of God not by the power of man but do withall see the good succesle upon it what ground or colour can we have now adayes to proceed otherwise I know 't will be answered that miracles are ceased and the Christians in the Apostles times had no force of armes I answer that we finde v. 32. how the Beleevers were a multitude and questionlesse farre more then those that not very many monthes since went to Pauls Crosse in the strength of their numbers and imaginations as is reported of some of them otherwise the more they were the more commendable and how can any make it appeare that the not working miracles at present does not chiefly proceed from the obstinate applying our selves to the arme of flesh and such other inferiour meanes of our ownce inventions or that ceasing of the miraculous power is warrant sufficient for Christians to make use of the Civill Sword But what wonder is it to see Powers and Armies imployed in opposing one an other 't is connaturall to carnall men to do so and just with God in judgement to permit it should be so I say not this for incouragement of any to doe the like for God will burne such rods when he has done with them Act. 7.7 but to disswade all others from giving the first occasion from tempting them unto a second blow I am certaine it has often been said and Printed too That the Bishops endeavouring to bring the Church of Scotland unto a uniformity with England was the spring head and first beginning of all these Warres which have shed such streames of blood Oh may the Presbyters of Scotland take warning by it lest their attempting of the same mutato nomine in the selfe same manner prove cause and instruments to prolong the Wars or may God for his infinite wisdome and mercies sake bring so much more good and comfort out of this second enterprise as he did out of the first unto all such as desire to worship him in Spirit and in truth Joh. 4.24 Our Saviour sayes It must needs be that offences come Mat. 18.7 and Paul tells us There must be heresies 1 Cor 11.19 But why thinke we must there be heresies and offences Paul gives the reason thereof in the same place That they which are approved may be made manifest amongst us Now though murderers and adulteries come to passe by the same providence of God yet not in the same manner nor for the same end for we doe not finde that God ever said there must be murders or adulteries and though they do come by the same permission yet it is no wayes said that murders should come for the manifestation of peaceable men or adulteries for the justifying of chastity and lastly God appointed such punishment for murder and adultery as being put in execution it both might and ought to have put all murderers and adulterers to death for Gods will and pleasure was there should not any of them escape But for Hereticks and other offenders in spirituall matters since God has said they must be had he withall required the
truth which beareth witnes to them and the bright sunne-shine of our owne reason deny both the one and the other in not suffering us to reape and enjoy the fruit of eyther when yet the Gospell it selfe is not able to save us if that we doubt thereof how much lesse the differing opinions of frail men subject to the same weaknesses and passions with our selves Act. 14 15. why shall any one hinder me to doe my Masters will in such manner as I beleeve he requires it to be done 't is I that must be beaten with double stripes if I doe it not whereas if I know it nâ—… or mistake it ignorantly as Paul whilst he persecuted 1 Tim. 1.13 I should escape with fewer stripes Luke 12.47.48 't is I that must be accountable for my selfe Rom. 14.12 and stand or fall unto my Master only v. 4. but such as take so much upon them and abridge others the benefit of Scripture and their own reason had need be very carefull left one day they be found censurable notwithstanding their paines and travell by sea and land for gaining proselites to have made them twofold worse the children of Hell Mat. 23.15 and I desire they would take this into their serious thoughts that if a people be bound to submit unto whatsoever the Magistrate or Church shall put upon them without first examining and fully satisfying their owne consciences whether it be agreeable to the Word of God or no that then in such case this absurdity would follow viz. The subjects of Spaine Turkie or any other erroneous State in point of faith could not be punishable by the justice of God for beleeving such heresies and blasphemâ—es as the respective States held out unto them and they made to beleeve they ought in conscience to submit unto out of obedience they owe unto the Powers and besides the Scripture where our Saviour saies If the blinde lead the blinde both shall fall into the ditch Mat. 15.14 would not only be frustrated but made a lie But for a conclusion to convince all gainsayers in this behalfe wee finde the Blessed Spirit enabling the Christians of Berea before those of Thessalonica in that they searched the Scriptures daily whether that which was delivered them by their teachers was so or no Act. 17.11 and unto the Angel of the Church of Ephesus it saies I know thy workes and thy labour and thy patience and how thou canst not be are them that are evill and thou hast tried them that say they are Apostles and are not and hast found them liers Rev. 2.2 CHAP. XIII Christs and the Apostles Testimonies of Christians being weak in faith and how they ought to grow therein bearing with an others weaknesses and infirmities IOh. 16.12 I have 1 many things to say unto you but you cannot beare them now Marke 4.33 And with many such parables spake he the word unto them as they were able to beare it 2 Cor. 2.16 Who is sufficient for these things Rom. 6.19 I speake after the manner of men because of the infirmity of your flesh Heb. 5.11,12,13,14 We have many things to say and hard to be uttered seeing you are dull of hearing for when for the time ye ought to be tâ—…hers you have need of one to teach you againe which â—e the first principles of the oracles of God and are become such as have need of milke and not of strong meat for every one that useth milke is unskilfull in the word of righteousnesse for he is a babe but 2 strong meat belongeth to them that are of full agâ— even those who by reason of use have their senses exercised to discerne both good and evill 1 Cor. 3.1,2,3 I could not speake unto you brethren as unto spirituall but as unto carnall even as unto babes in Christ I have fed you with milke and not with strong meat for hitherto you were not able neither yet are you able for you are carnall C. 13.9 11. We know but in part when I was as a childe I spake I thought and understood like a childe but when I became a man I put away childish things Phil 3.12,13 14. Not as though I were already perfect but forgetting those things which are behinde and reaching forth to those things which are before I presse towards the marke 1 Pet. 2.2 As new borne babes desire the sincere â—ilke of the Word that they may grow thereby Eph. 4.13 Till we all come in the unity of the faith and of the knowledge of God unto a perfect man unto the measure of the stature of the fulnesse of Christ 1 Cor. 13.10 When that which is perfect is come that which is in part shall be done away Rom. 14.1,2,3 Him that is weake in the faith receive you but not to 3 doubtfull disputations for one beleeveth that he may eat all things an other that is weake eateth hearbes let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him Rom. 15.1 We that are strong ought to beare the infirmities of the weake Gal. 6.1.2 If a man be overtaken in a fault ye which are spirituall restore such a one in the spirit of meeknesse considering thy selfe lest thou also be tempted Beare ye one an others burden and so fulfill the Law of Christ Rom. 11.13,14 In as much as I am the Apostle of the Gentiles I magnifie mine office if by any meanes I may provoke to emulation them which are my flesh and might save some of them 1 Cor. 9.20,21,22 Vnto the 4 Jewes I became as a Iew that I might gaine the Jewes to them that are under the law as under the law that I might gaine them that are under the law to them that are without law aâ— without law being not without law to God but under the law of Christ that I might gaine them that are without law to the weake became I as weake that I might gain the weake I am made all things to all men that I might by all meanes save some Rom. 14.13 Let no man put a stumbling blocke or an occasion to fall in his brothers way V. 17,18,19 The Kingdome of God consisteth in righteousnesse 5 peace and joy in the Holy Ghost for he that in these things serveth Christ is acceptable to God and approved of men let us therefore follow after these things which make for peace and things wherewith one may edifie an other C. 12.18 If it â—… possible live peaceably with all men 1 Cor. 10.32 Give no offence neither to the Jewes nor to the Gentiles nor to the Church of God Col. 4 5. Walke in wisdome towards them which are without Rom. 14.22 Hast thou faith have it to thy 6 selfe V. 15.16 If thy brother be grieved now walkest thou charitably destroy not him for whom Christ dyed let not your good be evill spoken of C. 15.2.3 Let every one of us please his neighbour for his good to
uphold the Great Diana of their severall advantages to magnifie the Idols of their owne imaginations when faire meanes will prevaile no longer they forthwith flye to their instruments of persecution Matth. 23.29,30,31 We unto you Scribes and Pharisees Hypocrites because you build the tombes of the Prophets and garnish the Sepulchres of the righteous and say if we had been in the dayes of our Fathers we would not have beene partakers with them in the bloud of the Prophets wherefore ye be witnesses unto your selves that ye are children of them which killed the Prophets c. Observation OUr Saviour was but once crucified in his Person but such as crucifie him in his Saints doe multiply the sinne and by so persecuting him in his Saints whom we have seen we expresse how much greater our malice is to Christ whom we have not seen 1 Joh. 4.20 but behold our sentence If they escaped not who refused Christ when he spake on earth how much lesse shall we escape if we turne away from him that speaketh to us from heaven in his Saints on earth Heb. 12.25 thousands are now persecuted under the Gospel for every one that suffered under the Law and many adhere unto such exquisite Inquisition principles and government as that if all the Prophets that ever were or if our Saviour himselfe should come upon the earth againe they must of necessity be conformable or according to these rules be persecuted but how can such escape the damnation of hell as our Saviour said unto the Jews Matth. 23.33 and we finde in 1 Thess 2.15,16 The Jews killed the Lord Jesus and their owne Prophets and have persecuted us and they please not God and are contrary to all men forbidding us to speake to the Gentiles that they might be saved And if we looke well upon the words we shall finde not pleasing God and being contrary to all men inclosed by persecuting the Apostles in the 15. v. and forbidding the Gospel to be preached unto the Gentiles in the 16. v. relating unto them both As if Paul should say the Jewes doe not only displease God by persecuting Gods Saints and forbidding to preach the Gospel but are therein contrary to all other people of the world They were the Jewes which put our Saviour and the Saints to death they and not the Nations were guilty of all the blâ—udshed from the bloud of righteous Abel to that of Zacharias Mat. 23 35. they were the Jewes which forbad the Gospel to be preached unto the Gentiles not the Gentiles themselves and yet according to the poliâ—ies of these times one would thinke it should have more concerned Caesar then any body else to have his native subjects seduced by preaching of the Gospel as they apprehended it however we do not find that in those daies the Powers and Magistrates did so much hinder the propagation of it as the Jewes once Gods chosen people but is it not strange that the Jewes who then lived in a kinde of bondage having no King but Caesar the Roman Emperour Joh. 19.15 and therefore might have beene in continuall feare of having the freedome of their goods and consciences impaled by their owne example towards others should yet be ringleaders and fomenters of persecuting the persons and consciences of such as differed from them no doubt they did it out of zeale and like enough the Gentiles did not love themselves nor one an other so well as to take any care at all of what Religion they were of a desperate condition no indeed and yet we may gather from this passage of Pauls as if the Gentiles were in the better of the two thâ—s character which Paul gives the Iewes of being contrary to all men in that they persecuted and would not suffer the Gospâ—l to bee preached unto the Gentiles over whom they were so far from having any command that they had not so much as any relation besides living in a degree of subjection to them was so peculiar to the Iewes and so strange a one as Paul had not such another remaining for any other people and if he were now on earth would wonder so much more that such as professe Christianity should have learnt this discipline of the Iewes and that Christians only by their example should have taught it unto all other Nations which are knowne to practise it in what proportion soever but 't is alleadged that necessity constraines them thereunto and men will not be otherwise reclaimed as lesse fearing the keyes of Heaven then either of the stocks or prison I am tired with this objection but yet to shut up all I answer The Lord saies He that offends one of these little ones it were better a milstone were hung about his necke and cast into the sea Matth. 18.6 The Lord sayes When ye depart shake off the dust from under your feet as a testimony against those that would not receive you nor heare you for I say unto you it shall be more tolerable in the day of judgement for 〈…〉 City Luke 10.11.12 The Lord sayes If thy brother shall 〈…〉 thee goe and tell him his fault betweene thee and him 〈…〉 thou hast gained thy brother but if he will not 〈…〉 or two more that in the mouth of two or 〈…〉 and if he shall neglect to heare them tell it unto the Church but if he neglect to heare the Church let him be unto thee as an heathen man and a Publican Verily I say unto you whatsoever you shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven Matth. 18.15,16,17,18 O my Brethren are these Gods Word and Ordinances where have they beene so long exiled how came they to be so sacrilegiously banished from us why have we not practised them amongst us was this say you too milde a course and did it worke no good upon the people but tell me fond Christian where does it appeare that these meanes prevailed not so long as they were applied according to the purity of their institution and not adulterated by Antichristian inventions and additions or what commission hast thou to use other means if these prevaile not what more fearfull judgement can befall a sinner in this world then to have a milstone tyed about his necke and be flung headlong into the sea certainly thou knowest not any for what worse then sudden death unto a sinner yet God has prepared a greater for all those that offend his little ones wherewith thou art not content but wilt needs use another of thine owne coyning God sayes the dust shaken off as a testimony against those that will not heare his Gospel shall aggravate their case worse then Sodomes in the day of judgement and even those offending beleevers which will not be reformed by private admonishings of their brethren nor be humbled with the censures of the Church which casts them out shall be likewise cast out of heaven But thou as if thou wert master of Gods houshold or wiser then he that made thee declinest the mercifull Laws of God who in long-suffering meeknes preseribing such a course only to be taken for destruction of the flesh that the spirit may be saved in the day of our Lord Jesus Christ 1 Cor. 5.5 intrudest into Gods throne in the room of his sacred Ordinances thrustest in the daily more and more adultered off-spring of Antichristian traditions or the uncleane conceptions of thy more poluted phancie by imprisoning fining banishing dismembring and death as though these even according to thine owne carnall principles were not farre lesse capable of prevailing upon the spirit then those spirituall which God prescribes to worke upon the body when yet besides daily experience we have a divine Oracle for it that over much godly sorrow may swallow up 2 Cor. 2.7 and that even carnall sorrow may bring death 2 Cor. 2.10 whereas it is impossible to be made appeare to common reason that corporall or outward punishments have any the least capacity much lesse were ever commanded sanctified or connived at by God to worke upon the spirits of men which is a most pregnant and invincible testimony how grossely Satan deludes us to practise his lying suggestion so long together that the true Ordinances having beene so far stray'd and through Gods divine providence brought home againe though by reason of the Majesty of truth which still rests in them they be acknowledged agreeable to the Word of God and what we practise to be inconsistent with those Ordinances we should not yet be able to weane our selves and cast away the one as menstruous ragges that we might be reconciled to God againe in cleaving to the other But may He please who is the Father of lights Jam. 1.17 and only able to illuminate the darknesse of our understandings pardoning our innumerable infirmities and sins in his owne due time to lead us into all truth for his only Sonne Christ Jesus sake to whom with the Father and the Holy Ghost in Trinity and Vnity be ascribed all power and praise unto eternity Amen ERRATA THe Reader will doubtlesse find the benefit of it in reading if he first please to rectifie such errors as have been committed in the Printing viz. Page 10. line 4. read their â—b l. 30. be p. 12. l. 3. too p. 22. l. 17. with p. 23 l. 38. discerning p. 25. l. 6. death p 27. l. 30. texts p. 28. l. 17. eat p. 37. l. 19. to the. p. 40. l. 2. a subject ib. l. 18. O ingannar â—i â—…ole p. 41. l. 16. Discipline â—b l. 17. contrast p. 43. l. 17. one scale p. 52. l. 32. against the Civill Laws for which they suffer p. 53. l. 4. into two sorts viz. into such as r. and ibid. l. 18. selves p. 63. l. 1â— thâ—y were to be p. 66 l. 20. choose p. 68. l. 22. ennobling p. 76. l. 36. whom p. 77. l. 5. power to do p 94. l. 8. done p. 99. l. 26. than