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Numb.Vd.

APPENDIX

ii¡

with

ad

long

fuffering

and

doctrine.

I Theft:

z.

rs,

16.

Who both

killed

the

Lord

féfus'

and their

own Prophets,

and have

pert

cited

to

;

and

they pleafe

not Gad

, and are

tcontrary

to all

risen,

forbidding

us

to

lfieak to

the

Gentiles

that

they

might

be

faved

to

fill

up

their

,stns

always,

for

the

wrath

ee

come upon

them

to

the uttermeff. When

they perfecute

pis;

one

City flee to

another.-

-Shake

off

the duff

of

your feet againfl

them.

It (hall

more tole

table

far

Sodom and

Gomorrah

in

the Day

offudgntent

than

for that

City,

Match.

I0.14,

15.

and

23.22.

VI.

God hath

fet

up more

Governments

in the World than

one

,

and each

hath

its

proper works and bounds

; and one

may

not

deftroy the other.

There

is

private

Self-Government, Family

-

Government, Church-Government,

and Civil-

Government:

each

have their

proper

End: alfo,

though

all

have

one.

common

End

,

the

pleating

of

God.

The

Ring

in

his manner

and

meafure

and

to

bra

Ends

(the

Publick.

Good)

is

the Ruler

.

of

all'Perfons,

all

Families,

all

Paftors and Churches,

all

Phyfrcians, School-mafners,-

&c. that

is

to

fee

all

thefe

do

their

own duty ;

but not to take their Work froni them

upon himfelf; not to

take

all

Men from Self

-

government

of

their Tongues,Paffions,

A

&ions:

not

to

take on him the

part of

Parents,

Paftors, ere. And

no Princes

Laws

will

acquit

a

Man

before

God

from

his

Duty in any

of

thefe

Relations while

he

is

in

then.

VI. God bath much

conjoyncd

Interefl

and Duty: No Man

is

fo touch

concern-

ed,

whether

I

be

Paved

or

damned, as

1

am

my

Pelf

:

And therefore

my

own Choice and

Self-

government

is

firft and chiefly to be

ufed for

the

Caving

of

my

own

Soul,

with-

out which no Man

elfe

can

fave me.

Therefore

I

am more concerned than any

Ma-

giftrate

is,

to the Counfel and Condu&

of

what Pallor

I

Commit my Soul,

and I

have

the

nearefl

and

fill

power

in the

Choice.

There

is

great Controverfie in

the

World,

Whether

Subje

&s

have

a Propriety

in their Effares, which

is

not

at

the

will

of

Princes? And

it

is

commonly

affirmed,

That

Propriety

is antirelent

to

Regiment

a

which

is

but to order it for common good, and

not

to

deltroyit.

But

I

had ra-

ther

quit my Claim to Propriety in

all

my Worldly

Eaate,

than

of

my Salvation,

or

the

neoejary means

thereto.

If

the Law commanded me but to

ufe a

Phyician

that

I thought

unskilful

in my Difeafe,and

his

Medicines pernicious,

I

would choofe

a

better

if I

could,

though

the

King

and Laws forbad

me,

and

I

would refute

the

obtruded

Phyfcian

and

his

Medicine

:

fo

I

would do if they commanded me

to

marry an utterly unfuitable

Wife: And

I

Ihould judge

that

as

thefe matters are more

my lnterefl than theirs,

fo

they

belong to

my

Se

fgoverning

power,,

and

not

to their

Civil Government. And next

my

felt,

while I am young,

my

Parents being na

-.

turally indued with flronger

love

to

me, than Magiftrates are, the Choice in fach

Cafes more belongeth

to their

power than to

the-

Magiarates.

VII.

Accordingly

it

was

for

Seven

hundred,

if

not a Thoufand

years,

the

cur-

rant

Judgment of the Chriftian Churches, that

a Bilhop

mull be

fet over a particu-

lar

Church,

by

the

Election

or

Content

of

all

the

Clergy

and

all the

People,

and

that he

was no

jufil/

called Bifhop

that carne not in by the

common confect

of

the Flock

:

This

is

nor only proved

in the ancienteft Writers,

even

Clemens

ad

Corinth,

and others

commonly

>

but

by

many Canons, and

even

the

Popes Decretals, for

many hun-

dred

years, and

the contrary

is

an undoubted Innovation.

VIII.

It

is

certain that neither Civil nor

Eccleiallical

Rulers have

their

Power

for

elejirublion,

but for

edification,

z Cor, to.

8.

and

r3. Io.

Rom. t3.

I,

z,

3,4.,

;Even

Parents

that

give life and beingto

their Children, are ;Italy deftroyed if they

de-

ftroy them. It

is

no

fingularity

of

Mr.

Humphrey

,

that bath

lately

written.,

That

Laws

again

the Common Good bind not

in

Confcience to

Obedience:

It.

is

the,

Judgmentof

the

greaten Cafuifls;

Greg,

Sayrns,

Fragofisa,

&c. in whom yoíi.

may

lee

many others

:

`The terminus

entereth the definition

of

relations.

It is not

Au-

thority

(`tun regendi)

which

is

not

for

the

Ends

of

Government, the Common

Good.

The

Magiftrate may

order

the preaching

of

the Gofpel

,

and

other

r,

means

of

Salvation; but not forbid them, and deftroy them.

If

he do this,

it

is

not

by

Authority received from

God;

as

Bilhop

Bilfon

afore-cited often lheweth, and

Bi-

f

hop

Andrews

in

Torturi

Torti.

1

have

more power from God to

ufe

needful

means

of

my

own

Salvation,

than

any Man bath to forbid me the ding.

'of

them.

IX.

It