PART
I.
1
Cor.
8.2
,
3.
And
if
any
man
think
that
he
knoweth
any
thing
,
he
knoweth
nothing
yet
as
he
ought
to
know
.
But
if
any
man
Love
God
,
the
same
is
known
of
Him.
Chap.
I.
The
Scope
and
Text
opened
;
what
Philosophy
or
worldly
Wisdom
Paul
depresseth
;
and
why
.
THE
Calamitous
Divisions
of
the
Churches
of
Christ
,
Methodus
Theologie
and
Catholick
Theology
thro'
meer
sloth
,
and
saying
,
That
it
's
too
high
and
hard
for
them
.
and
the
Miscarriages
and
Contentions
of
too
many
particular
Brethren
,
having
been
sad
upon
my
thoughts
above
forty
years
,
by
this
time
without
imputation
of
hastiness
and
rash
judging
,
I
may
take
leave
to
tell
the
World
,
what
I
have
discovered
to
be
the
principal
cause
,
which
is
falsly
PRETENDED
KNOWLEDGE
,
or
IGNORANCE
OF
IGNORANCE
,
or
a
proud
unhumbled
understanding
,
confident
that
it
knoweth
that
which
it
knoweth
not
.
And
consequently
what
must
be
the
cure
(
if
our
calamity
be
here
cureable
,
)
viz.
To
know
as
much
as
we
can
;
but
withal
to
know
how
little
we
know
,
and
to
take
on
us
to
know
no
more
than
we
do
know
,
nor
to
be
certain
of
our
uncertainties
.
The
Text
which
I
have
chosen
to
be
the
ground
of
my
discourse
,
is
so
plain
,
notwithstanding
some
little
difficulties
,
that
did
not
the
nature
of
the
Disease
resist
the
clearest
Remedy
,
so
many
good
people
had
never
here
often
read
their
sin
described
,
as
insensibly
as
if
they
read
it
not
.
The
Chapter
hath
so
much
difficulty
,
as
will
not
stand
with
my
intended
brevity
to
open
it
:
I
refer
you
to
Expositors
for
that
,
whether
they
were
the
Nicolaitans
,
or
any
other
sort
of
Hereticks
that
the
Apostle
dealeth
with
,
I
determine
not
.
It
is
plain
that
they
were
Licentious
Professors
of
Christianity
,
who
thought
that
it
was
the
ignorance
of
others
that
made
them
judge
it
unlawful
to
eat
things
offered
to
Idols
;
and
that
their
own
greater
knowledge
set
them
above
that
scruple
.
A
mixture
of
Platonick
Philosophy
with
Christianity
,
made
up
most
of
the
Primitive
Hereticks
,
(
and
for
want
of
a
due
digestion
of
each
,
too
much
corrupted
many
of
the
Greek
Doctors
of
the
Church
.
)
The
unlearned
sort
of
Christians
,
were
so
much
despised
by
some
of
the
Philosophical
Hereticks
,
that
they
were
not
thought
worthy
of
their
Communion
;
for
as
Jude
saith
,
they
separated
themselves
,
being
sensual
,
having
not
the
Spirit
,
but
more
affected
Philosophical
fancies
:
which
made
Paul
warn
men
to
take
heed
lest
any
seduced
them
by
vain
Philosophy
;
not
using
the
name
of
Philosophy
,
for
that
solid
knowledge
of
Gods
works
which
is
desireable
,
but
for
the
Systemes
of
vain
Conceits
and
Precepts
,
which
the
Word
was
then
used
to
signifie
,
as
every
Sect
derived
them
from
their
Masters
.
And
so
the
Apostle
taketh
knowledge
in
this
Text
;
not
for
solid
knowledge
indeed
,
but
for
Gnosticism
or
Philosophical
presumptions
;
such
as
even
yet
most
Philosophers
are
guilty
of
,
who
take
a
multitude
of
Precepts
,
some
useful
,
some
useless
,
some
true
,
and
some
false
,
and
all
but
notionally
or
to
little
purpose
,
and
joining
these
do
call
them
Philosophy
.
And
Paul
tells
them
,
that
opinionative
and
notional
knowledge
(
were
it
true
,
like
the
Devils
Faith
)
is
of
no
such
excellency
as
to
cause
them
to
shelter
their
sins
under
the
confidence
and
honour
of
it
,
and
despise
unlearned
conscionable
Christians
;
for
such
knowledge
by
inflation
oft
destroyeth
the
Possessors
,
or
becomes
the
Fuel
of
the
Devilish
sin
of
Pride
,
when
Love
buildeth
up
our selves
and
others
to
Salvation
.
And
to
conceit
that
a
man
is
wise
because
of
such
knowledge
,
and
so
to
over-value
his
own
understanding
,
is
a
certain
sign
that
he
is
destitute
of
that
knowledge
in
which
true
wisdom
doth
consist
;
and
knoweth
nothing
with
a
wise
and
saving
knowledge
,
as
every
thing
should
be
known
:
And
indeed
a
mans
excellency
is
so
far
from
lying
in
vain
Philosophical
Speculations
,
that
the
use
of
all
true
knowledge
is
but
to
bring
us
up
to
the
Love
of
God
,
(
as
the
highest
felicity
)
to
be
approved
and
beloved
by
God
:
And
those
unlearned
Christians
that
have
the
Spirit
of
Sanctification
,
without
your
vain
Philosophy
,
have
knowledge
enough
to
bring
them
to
this
Love
of
God
,
which
is
a
thing
that
passeth
all
your
knowledge
,
or
rather
to
be
known
of
God
as
his
own
,
and
loved
by
him
:
For
our
felicity
lyeth
in
receiving
from
God
,
and
in
his
loving
us
more
than
in
our
loving
him
;
but
both
set
together
,
to
love
God
,
and
so
to
be
loved
of
him
are
the
ultimate
end
and
perfection
of
man
;
and
all
knowledge
is
to
be
estimated
but
as
it
tendeth
to
this
.
This
being
the
plain
Paraphrase
of
the
Text
,
I
shall
stay
no
longer
on
it
,
but
thence
deduce
and
handle
these
two
Observations
.
Doct.
I.
Falsly
pretended
knowledge
is
oft
pernicious
to
the
Possessor
,
and
injurious
to
the
Church
.
And
,
over-valuing
ones
own
Opinions
and
Notions
,
is
a
certain
mark
of
dangerous
Ignorance
.
II.
A
Man
is
so
far
truly
wise
,
as
he
loveth
God
,
and
consequently
is
approved
(
or
loved
)
by
him
,
and
as
he
loveth
others
to
their
Edification
.
I.
The
first
is
but
the
same
that
Solomon
thus
expresseth
,
Prov.
26.12
.
Seest
thou
a
man
wise
in
his
own
conceit
?
there
is
more
hope
of
a
fool
than
of
him
.
And
Paul
elsewhere
,
Rom.
12.16
.
Be
not
wise
in
your
own
conceits
:
And
Rom.
11.25
.
and
Prov.
26.5
,
16.
For
it
is
certain
that
we
are
all
here
in
great
darkness
;
and
it
's
but
little
that
the
wisest
know
:
And
therefore
he
that
thinks
he
knoweth
much
,
is
ignorant
both
of
the
things
which
he
thinks
he
knoweth
,
and
ignorant
of
his
ignorance
.
Therefore
1
Cor.
3.18
.
Let
no
man
deceive
himself
:
If
any
man
among
you
seemeth
to
be
wise
in
this
World
,
let
him
become
a
Fool
,
that
he
may
be
wise
:
To
be
wise
in
this
World
,
is
the
same
with
that
in
the
words
following
,
The
wisdom
of
this
World
is
foolishness
with
God
:
And
1
Cor.
1.19
,
20
,
21
,
22.
It
is
written
,
I
will
destroy
the
wisdom
of
the
wise
,
&c.
Where
is
the
wise
?
where
is
the
Scribe
?
where
is
the
disputer
of
this
World
?
Hath
not
God
made
foolish
the
wisdom
of
this
World
?
For
after
that
,
in
the
wisdom
of
God
,
the
World
by
wisdom
knew
not
God
,
it
pleased
God
by
the
foolishness
of
preaching
to
save
them
that
believe
.
For
the
Jews
require
a
sign
,
and
the
Greeks
seek
after
wisdom
&c.
So
Chap.
2.4
,
5
,
6
,
7
,
8.
And
my
speech
and
my
preaching
was
not
with
enticing
words
(
or
probable
discourses
)
of
mans
wisdom
,
but
in
demonstration
of
the
Spirit
and
of
power
,
that
your
faith
should
not
stand
in
the
wisdom
of
men
,
but
in
the
power
of
God
:
Howbeit
we
speak
wisdom
among
them
that
are
perfect
;
yet
not
the
wisdom
of
this
World
,
nor
of
the
Princes
of
this
World
that
come
to
nought
:
But
we
speak
that
wisdom
of
God
in
a
Mystery
,
even
the
hidden
wisdom
which
God
ordained
before
the
World
unto
our
glory
(
even
Christ
the
wisdom
of
God
,
chap.
1.24
.
)
which
none
of
the
Princes
of
this
World
knew
—
.
In
all
this
note
,
1.
That
there
is
a
wisdom
which
Paul
placeth
Christianity
it self
in
:
2.
That
this
is
to
know
God
in
Christ
objectively
,
and
to
be
taught
of
God
by
Christ
and
his
Spirit
efficiently
.
3.
That
there
is
a
Wisdom
which
Paul
comparatively
vilifieth
.
4.
This
is
called
the
Wisdom
of
this
world
(
or
age
.
)
5.
That
most
plainly
he
meaneth
by
it
,
that
which
then
was
called
Learning
and
Philosophy
;
which
the
Greeks
did
value
,
and
by
which
they
judged
of
the
Gospel
;
which
comprehended
the
methods
of
all
the
Sects
,
Epicureans
,
Academicks
,
Peripateticks
and
Stoicks
;
but
not
their
true
Morals
,
but
their
Physicks
,
and
Logick
,
and
Metaphysicks
;
which
Laertius
and
others
tell
us
how
variously
they
held
.
6.
That
Paul
doth
not
absolutely
prohibit
such
studies
,
nor
yet
despise
any
true
knowledge
.
7.
But
he
vilifieth
this
Philosophy
on
these
accounts
.
1.
Because
it
was
the
exercise
of
a
poor
,
low
,
insufficient
Light
:
They
did
but
Grope
after
God
in
the
dark
,
as
Acts
17.27
.
2.
Because
it
was
mostly
taken
up
with
inferiour
things
,
of
small
concernment
comparatively
:
As
things
corporeal
are
good
in
themselves
,
and
when
sanctified
and
made
subservient
to
things
spiritual
;
so
the
knowledge
of
Physicks
is
to
be
esteemed
:
But
as
things
corporeal
yet
are
objectively
the
snare
and
ruine
of
those
that
perish
,
and
therefore
the
world
to
be
renounced
and
crucified
,
as
it
is
our
temptation
,
an
Enemy
,
or
Competitor
with
Christ
;
just
so
it
must
be
with
Natural
Philosophy
.
3.
Because
it
was
greatly
overvalued
by
the
World
,
as
if
it
had
been
the
only
Wisdom
,
when
indeed
,
it
is
of
it self
but
an
indifferent
thing
,
or
fit
but
to
make
a
by-recreation
of
,
till
it
be
made
to
serve
to
higher
ends
;
even
as
Riches
,
Honour
and
Pleasure
are
overvalued
by
worldlings
,
as
if
they
were
the
only
felicity
;
when
in
themselves
they
are
but
more
indifferent
things
,
and
prove
beneficial
or
hurtful
as
they
are
used
.
Therefore
Paul
was
to
take
down
the
pernicious
esteem
of
this
kind
of
Philosophy
,
as
Preachers
now
must
take
down
mens
esteem
of
worldly
things
,
however
they
are
the
works
and
gifts
of
God.
And
as
Christ
would
by
his
actual
poverty
and
sufferings
,
and
not
by
words
only
,
take
down
the
esteem
of
worldly
wealth
and
pride
;
so
Paul
by
neglecting
and
forbearing
the
use
of
Artificial
Logick
,
Physicks
and
Metaphysicks
,
would
depress
their
rate
.
4.
Because
that
there
was
abundance
of
falshood
mixt
with
the
truth
which
the
Philosophers
held
;
as
their
multitude
of
different
Sects
fully
proves
.
5.
Because
the
Artificial
,
Organical
part
was
made
so
operous
,
as
that
it
drowned
Real
Learning
instead
of
promoting
it
;
and
became
but
like
a
game
at
Chess
,
a
devise
rather
to
exercise
vain
proud
wits
by
,
than
to
find
out
useful
truth
.
As
to
this
day
when
Logick
and
Metaphysicks
seem
much
cultivated
and
reformed
,
yet
the
variety
of
methods
,
the
number
of
notions
,
the
precariousness
of
much
,
the
uncertainty
of
some
things
,
the
falshood
of
many
,
maketh
them
as
fit
for
Boys
to
play
with
in
the
Schools
,
and
to
be
a
Wood
into
which
a
Sophister
may
run
,
to
hide
his
Errours
,
as
to
be
a
means
of
detecting
them
.
And
therefore
a
knavish
Cheater
will
oft
bind
you
strictest
to
the
pedantick
part
of
the
Rules
of
Disputation
,
that
when
he
cannot
defend
his
Matter
,
he
may
quarrel
with
your
Form
and
Artifice
,
and
lose
time
by
questioning
you
about
Mood
and
Figure
.
6.
Because
by
these
operous
diversions
,
the
minds
of
men
were
so
forestalled
or
taken
up
,
as
that
they
had
not
leisure
to
study
great
and
necessary
saving
truth
:
And
if
men
must
be
untaught
in
the
Doctrines
of
Life
,
till
they
had
first
Learnt
their
Logick
,
Physicks
and
Metaphysicks
,
how
few
would
have
been
saved
?
when
at
this
day
so
many
come
from
our
Universities
after
several
years
study
,
raw
smatterers
in
these
,
and
half-witted
Scholars
,
whose
Learning
is
fitter
to
trouble
than
to
edifie
:
And
if
Scripture
had
been
written
in
the
terms
and
method
of
Aristotle
,
how
few
would
have
been
the
better
for
them
?
But
great
Good
must
be
common
.
And
as
Paul
on
all
these
accounts
sets
light
by
this
Philosophy
,
so
he
calls
it
,
the
wisdom
of
this
world
.
1.
Because
this
world
was
its
chief
object
.
2.
And
the
creatures
were
its
only
Light.
3.
And
it
led
but
few
to
any
higher
than
worldly
ends
.
4.
And
it
was
that
which
worldly
men
that
were
strangers
to
heavenly
Light
and
Holiness
,
did
then
most
magnify
and
use
.
Yet
as
Christ
when
he
said
,
how
hard
it
was
for
a
rich
man
to
be
saved
,
did
not
make
Riches
absolutely
unlawful
,
nor
to
have
no
goodness
nor
usefulness
at
all
,
but
teacheth
men
,
if
they
are
wise
,
not
to
overvalue
them
,
and
to
be
too
eager
for
them
;
so
is
Paul
to
be
interpreted
about
Philosophy
,
or
the
wisdom
of
this
world
.
(
For
it
is
not
only
craftiness
for
worldly
ends
that
he
so
calls
.
)
And
as
God
when
he
denyeth
his
Servants
Riches
and
worldly
fulness
,
doth
it
not
because
he
taketh
it
to
be
too
good
for
them
,
but
because
it
is
not
good
enough
,
and
therefore
he
will
give
them
better
;
even
the
Heavenly
Riches
,
and
Honour
and
Delights
:
Even
so
when
Paul
comparatively
vilifieth
Philosophy
,
it
is
not
as
being
really
a
wisdom
too
high
for
Christians
,
but
too
low
;
Nor
doth
he
depress
Reason
,
or
extol
Ignorance
;
but
would
lead
men
to
the
truest
Learning
,
the
highest
Knowledge
and
Improvement
of
Reason
,
the
only
Wisdom
,
from
trifling
,
Pedantick
,
unprofitable
Notions
,
and
Ludicrous
loss
of
Time
and
Studies
.
It
is
not
therefore
for
want
of
wisdom
that
the
Scripture
is
not
written
according
to
the
Philosophers
art
.
Though
Erasmus
overvalued
his
Grammaticisms
,
it
was
not
for
want
of
Learning
in
Philosophy
that
he
so
much
despised
the
Philosophical
Schoolmen
!
(
so
that
Speaking
of
the
Bishop
of
London
,
who
maligned
Dr.
Colet
,
and
was
a
subtile
Scotist
he
saith
of
such
;
[
That
he
had
known
some
of
them
whom
he
would
not
call
Knaves
,
but
he
never
knew
one
of
them
whom
he
could
call
a
Christian
.
]
Vid.
Mr
Smiths
Life
of
Dr.
Colet
By
Erasmus
.
A
smart
charge
:
I
suppose
he
meant
it
of
them
,
rather
as
Scotists
,
than
as
Bishops
.
And
therefore
the
Apostle
aptly
joyneth
both
together
,
1
Cor.
1.26
.
Not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
;
Seeming
to
equal
worldly
Wealth
and
Greatness
,
with
worldly
wisdom
or
Philosophy
,
as
to
the
interest
of
Religion
and
Salvation
.
And
the
foolish
wits
that
think
he
spake
against
Learning
because
he
had
it
not
,
may
as
truly
say
that
he
spake
against
worldly
wealth
and
greatness
because
he
had
it
not
:
For
the
Possession
,
Use
and
Knowledge
of
worldly
things
,
are
near
of
Kin.
But
they
knew
not
Paul
so
well
as
Festus
,
who
thought
him
not
unlearned
,
though
he
thought
him
mad
.
Nor
was
it
the
way
of
worldly
wealth
and
greatness
which
he
chose
.
Doubtless
neither
Christ
,
nor
Paul
,
did
speak
against
any
Real
Knowledge
,
but
1.
Against
nominal
,
pretended
Knowledge
,
which
was
set
up
to
divert
men
from
Real
Knowledge
,
and
was
full
of
Vanities
and
Falshoods
.
2.
And
against
the
overvaluing
of
that
Learning
,
which
is
of
little
use
,
in
comparison
of
the
Knowledge
of
Great
,
and
Excellent
,
and
Necessary
things
.
For
knowledge
is
valuable
according
to
its
Object
and
its
use
.
The
Knowledge
of
trifles
for
trivial
ends
,
is
it self
a
trifle
.
The
Knowledge
of
things
great
and
necessary
for
great
and
necessary
ends
,
is
the
great
and
necessary
Knowledge
.
And
therefore
how
unmeasureably
must
the
knowledge
of
God
and
our
eternal
happiness
,
excel
the
Pedantick
Philosophy
of
the
Gentiles
.
However
Christians
may
Sanctify
and
Ennoble
this
by
making
it
a
help
to
higher
knowledge
.
And
therefore
the
Platonists
and
the
Stoicks
were
the
noblest
Philosophers
;
because
the
former
studied
the
highest
things
,
and
the
other
the
necessary
means
of
felicity
,
amending
of
mens
hearts
and
lives
.
But
in
the
present
Text
the
thing
which
the
Apostle
reprehendeth
is
,
the
esteeming
of
a
mans
self
to
be
wiser
than
he
is
;
and
taking
himself
to
be
a
wise
man
because
of
his
trifling
Philosophical
knowledge
.
This
is
one
,
saith
he
,
and
that
is
Two
,
and
One
and
Two
are
three
:
The
Father
gave
him
the
better
,
and
told
him
that
his
art
was
useful
;
for
he
had
thought
himself
to
have
gone
without
his
Supper
,
but
now
,
saith
he
,
I
will
take
one
Egg
,
and
your
Mother
the
other
,
and
take
you
the
third
.
Such
kind
of
Logick
the
World
hath
gloried
in
as
learning
.
And
he
would
have
them
know
that
till
they
knew
nobler
things
than
those
,
&
were
guided
by
a
nobler
light
,
they
were
very
fools
.
I
have
lookt
over
Hutten
,
Vives
,
Erasmus
,
Scaliger
,
Salmasius
,
Casaubone
,
and
many
other
Critical
Grammarians
,
and
all
Gruterus
his
Critical
Volumes
.
I
have
read
almost
all
the
Physicks
and
Metaphysicks
I
could
hear
of
.
I
have
wasted
much
of
my
time
among
whole
loads
of
Historians
,
Chronologers
and
Antiquaries
:
I
despise
none
of
their
learning
.
All
truth
is
useful
;
Mathematicks
,
which
I
have
least
of
,
I
find
a
pretty
manlike
sport
.
But
if
I
had
no
other
kind
of
knowledge
than
these
,
what
were
my
understanding
worth
!
what
a
dreaming
dotard
should
I
be
?
Yea
had
I
also
all
the
Codes
and
Pandects
all
Cujacius
,
Wesenbechius
,
and
their
tribe
at
my
fingers
ends
;
and
all
other
Volumes
of
Civil
,
National
and
Canon
Laws
,
with
the
rest
in
the
Encyclopaedia
,
what
a
poppet
play
would
my
life
be
,
if
I
had
no
more
?
I
have
higher
thoughts
of
the
School-men
,
than
Erasmus
and
our
other
Grammarians
had
:
I
much
value
the
method
and
sobriety
of
Aquinas
,
the
subtility
of
Scotus
and
Ockam
the
plainness
of
Durandus
,
the
solidity
of
Ariminensis
,
the
profundity
of
Bradwardine
,
the
excellent
acuteness
of
many
of
their
followers
,
of
Aureolus
,
Capreolus
,
Bannes
,
Alvarez
,
Zumel
,
&c.
Of
Mayro
,
Lychetus
,
Trombeta
,
Faber
,
Meurisse
,
Rada
,
&c.
Of
Ruiz
,
Pennattus
,
Suarez
,
Vasquez
,
&c.
Of
Hurtado
,
of
Albertinus
,
of
Lud.
à
Dola
,
and
many
others
.
But
how
loth
should
I
be
to
take
such
sawce
for
my
food
,
and
such
recreations
for
my
business
?
The
jingling
of
too
much
and
too
false
Philosophy
among
them
oft
drowns
the
noise
of
Aarons
Bells
.
I
feel
my self
much
better
in
Herberts
Temple
:
Or
in
a
heavenly
Treatise
of
faith
and
Love.
And
though
I
do
not
with
Dr.
Colet
distast
Augustine
above
the
plainer
Fathers
,
yet
I
am
more
taken
with
his
Confessions
,
than
with
his
Grammatical
and
Scholastick
treatises
.
And
tho'
I
know
no
man
whose
genius
more
abhorreth
Confusion
instead
of
necessary
distinction
and
method
,
yet
I
loath
impertinent
useless
art
,
and
pretended
precepts
and
distinctions
,
which
have
not
a
foundation
in
the
matter
.
In
a
word
,
There
is
a
Divine
knowledge
,
which
is
part
of
mans
felicity
,
as
it
promoteth
Love
and
Union
,
and
there
is
a
solid
Knowledge
of
Gods
Word
and
Works
,
a
valuable
Grammatical
knowledge
,
and
a
true
Philosophy
,
which
none
but
ignorant
persons
will
despise
.
But
the
vain
Philosophy
and
pretended
Wisdom
or
Learning
of
the
World
,
hath
been
and
is
,
the
cheat
of
Souls
,
and
the
hinderer
of
wisdom
,
and
a
troubler
of
the
Church
and
World.
Chap.
2.
What
wisdom
and
esteem
of
it
,
are
not
here
condemned
.
THE
order
which
I
shall
observe
in
handling
the
first
Doctrine
shall
be
this
;
I.
I
will
tell
you
Negatively
what
wisdom
,
and
esteem
of
our
own
wisdom
,
is
not
here
condemned
.
II.
What
it
is
that
is
here
condemned
.
III.
What
are
the
certainties
,
which
we
must
hold
fast
,
and
make
our
Religion
of
.
IV.
What
degrees
of
these
certainties
there
are
.
V.
What
are
the
uncertainties
,
which
we
must
not
pretend
to
be
certain
of
;
and
the
unknown
things
which
we
must
not
pretend
to
know
.
VI.
What
are
the
mischiefs
of
falsly
-
pretended
knowledg
.
VII
.
What
are
the
degrees
or
aggravations
of
this
sin
.
VIII
.
What
are
the
causes
of
it
.
IX
.
What
are
the
remedies
.
X.
What
are
the
uses
which
we
should
make
of
this
Doctrine
.
I.
What
wisdom
,
and
what
esteem
of
our
wisdom
is
not
here
condemned
?
Ans.
1.
Not
any
real
useful
knowledg
at
all
,
whilst
every
thing
keepeth
its
proper
place
,
and
due
esteem
,
(
as
is
said
.
)
2.
That
which
of
it self
primarily
is
of
so
small
use
,
as
that
it
falleth
under
the
contempt
of
the
Apostles
,
yet
by
accident
,
through
the
subtilty
of
Satan
,
and
the
viciousness
of
the
World
,
may
become
to
some
men
in
some
measure
necessary
.
And
here
cometh
in
the
calamity
of
Divines
.
Of
how
little
use
is
it
to
me
in
it self
to
know
what
is
written
in
many
a
hundred
Books
,
which
yet
by
accident
,
it
much
concerneth
me
to
know
?
And
if
God
restrain
him
not
,
the
Devil
hath
us
here
at
so
great
an
advantage
,
that
he
can
make
our
work
almost
endless
,
and
hath
almost
done
it
already
;
yea
can
at
any
time
divert
us
from
greatest
Truth
and
Works
,
by
making
another
at
that
time
more
necessary
.
If
he
raise
up
Socinians
,
our
task
is
increased
;
we
must
read
their
Books
,
that
we
may
be
able
to
confute
them
:
so
must
we
when
he
raiseth
up
Libertines
,
Familists
,
Seekers
,
Quakers
,
and
such
other
Sects
.
If
he
stir
up
controversies
in
the
Church
,
about
Government
,
Worship
,
Ceremonies
,
Circumstances
,
Words
,
Methods
,
&c
we
must
read
so
much
as
to
understand
all
,
that
we
may
defend
the
truth
against
them
.
If
Papists
will
lay
the
stress
of
all
their
controversies
on
Church
History
,
and
the
words
of
Ancients
,
we
must
read
and
understand
all
,
or
they
will
triumph
.
If
School-men
will
build
their
Theology
on
Aristotle
,
all
men
have
not
the
wit
with
the
Iberian
Legate
at
the
Florentine
Council
in
Sagyrophilus
,
to
cry
against
the
Preacher
,
What
have
we
to
do
with
Aristotle
?
But
if
we
cannot
deal
with
them
at
their
own
weapons
,
they
will
triumph
.
If
Cavillers
will
dispute
only
in
mood
and
figure
,
we
must
be
able
there
to
over-top
them
,
or
they
will
insult
.
If
the
Plica
,
Pox
,
Scurvey
or
other
new
diseases
do
arise
,
the
Physician
must
know
them
all
,
if
he
will
cure
them
.
And
hence
it
is
that
we
say
,
that
a
Lawyer
must
know
the
Law
,
and
a
Physician
must
know
Physicks
and
Medicine
,
&c.
But
a
Divine
should
know
all
things
that
are
to
be
known
:
because
the
diseased
world
hath
turned
pretended
knowledg
into
the
great
malady
,
which
must
be
cured
:
but
is
the
thing
it self
of
any
great
worth
?
Is
it
any
great
honour
to
know
the
vanity
of
Philosophical
Pedantry
?
And
to
be
able
to
overdo
such
gamesters
,
any
more
than
to
beat
one
at
a
game
at
Chess
,
or
for
a
Physician
to
know
the
Pox
or
Leprosie
?
3.
Yet
indeed
,
as
all
things
are
sanctified
to
the
holy
,
and
pure
to
the
pure
,
a
wise
man
may
and
must
make
great
use
of
common
inferiour
kinds
of
knowledge
:
especially
the
true
Grammatical
sense
of
Scripture
words
,
the
true
precepts
of
Logick
,
the
certain
parts
of
real
Physicks
and
Pneumatology
:
For
God
is
seen
in
his
Works
as
in
a
Glass
;
and
there
to
search
after
him
and
behold
him
,
is
a
noble
pleasant
Work
and
Knowledg
.
And
I
would
that
no
Israelite
may
have
need
to
go
down
to
the
Philistines
for
instruments
of
this
sort
.
4.
It
is
not
forbidden
to
any
man
to
know
that
measure
of
wisdom
which
he
truly
hath
;
God
bindeth
us
not
to
err
,
nor
to
call
Light
Darkness
,
or
Truth
Error
,
or
to
belie
our selves
,
or
deny
his
gifts
.
1.
It
is
desireable
for
a
man
absolutely
to
know
as
much
as
he
can
,
preferring
still
the
greatest
things
,
and
to
know
that
he
knoweth
them
,
and
not
to
be
sceptical
,
and
doubt
of
all
.
2.
It
is
a
duty
for
a
converted
sinner
comparatively
to
know
that
he
is
wiser
than
he
was
in
his
sinful
state
,
and
to
give
God
thanks
for
it
.
3.
It
is
his
duty
who
groweth
in
wisdom
,
and
receiveth
new
accessions
of
Light
,
to
know
that
he
so
groweth
,
and
to
give
God
thanks
,
and
to
welcome
each
useful
truth
with
joy
.
4.
It
is
the
duty
of
a
good
and
wise
man
comparatively
to
know
that
he
is
not
as
foolish
as
the
ungodly
,
nor
to
think
that
every
wicked
man
,
or
ignorant
person
whom
he
should
pity
and
instruct
is
already
wiser
than
he
;
every
Teacher
is
not
to
be
so
foolish
as
to
think
that
all
his
flock
are
more
judicious
than
himself
.
In
a
word
,
it
is
not
a
true
estimate
of
the
thing
or
of
our
selves
,
that
is
forbidden
us
;
but
a
false
:
It
is
not
belying
our selves
,
nor
ingratitude
to
God
,
nor
a
contradiction
(
to
know
a
thing
,
and
not
to
know
that
I
know
it
)
nor
an
ignorance
of
our
own
minds
,
which
is
commanded
us
under
the
pretence
of
humility
;
But
it
is
a
Proud
conceit
,
that
we
know
what
we
do
not
know
that
is
condemned
.
Chap.
3.
What
pretended
knowledge
is
condemned
,
and
what
Philosophy
and
Learning
it
is
that
Paul
disliked
.
II.
MOre
distinctly
,
1.
It
is
condemnable
for
any
man
to
think
himself
Absolutely
or
Highly
wise
:
because
our
knowledg
here
is
so
poor
and
dark
and
low
,
that
compared
with
our
Ignorance
it
is
little
;
we
know
not
what
or
how
many
or
how
great
the
things
are
which
we
do
not
know
;
but
in
general
we
may
know
that
they
are
incomparably
more
and
greater
than
what
we
do
know
;
we
know
now
but
as
Children
,
and
Darkly
,
and
in
a
Glass
or
Riddle
,
1
Cor.
13.11
,
12.
In
the
sence
that
Christ
faith
,
none
is
good
but
God
,
we
may
say
that
none
is
wise
but
God.
For
a
man
that
must
know
(
unless
he
be
a
very
sot
)
that
he
knoweth
nothing
perfectly
in
the
World
;
that
he
knoweth
but
little
of
any
Worm
or
Fly
,
or
pile
of
Grass
which
he
seeth
,
or
of
himself
,
his
Soul
or
Body
,
or
any
Creature
,
for
this
man
to
assume
the
Title
of
a
Wise
man
,
is
arrogant
,
unless
comparatively
understood
,
when
he
is
ignorant
of
ten
thousand
fold
more
than
he
knoweth
,
and
the
predominant
part
denominateth
.
The
old
enquirers
had
so
much
modesty
,
as
to
arrogate
no
higher
name
than
Philosophers
.
2.
It
is
very
condemnable
for
any
man
to
be
proud
of
his
understanding
:
while
it
is
so
low
and
poor
and
dark
,
and
hath
still
so
much
matter
to
abase
us
.
He
knoweth
not
what
a
Dungeon
poor
mortals
are
in
,
nor
what
a
darkened
thing
a
sinful
mind
is
,
nor
what
a
deplorable
state
we
are
in
,
so
far
from
the
Heavenly
light
,
no
nor
what
it
is
to
be
a
man
in
Flesh
,
who
findeth
not
much
more
cause
of
humiliation
than
of
pride
in
his
understanding
,
O
how
much
ado
have
I
to
keep
up
from
utter
despondency
under
the
consciousness
of
so
great
ignorance
,
which
no
study
no
means
,
no
time
doth
overcome
.
How
long
Lord
shall
this
Dungeon
be
our
dwelling
?
And
how
long
shall
our
foolish
Souls
be
loth
to
come
into
the
Celestial
light
?
3.
It
is
sinful
folly
to
pretend
to
know
things
unrevealed
and
impossible
to
be
known
,
Deut.
29.29
.
The
secret
things
belong
unto
the
Lord
our
God
,
but
those
things
which
are
revealed
belong
to
us
,
and
to
our
Children
for
ever
,
that
we
do
them
.
Rom.
11.34
.
For
who
hath
known
the
mind
of
the
Lord
?
or
who
hath
been
his
Counsellor
?
And
how
many
such
compose
the
Theology
of
some
,
and
the
Philosophy
of
more
.
4.
It
is
sinful
folly
to
pretend
to
know
that
which
is
impossible
or
unrevealed
to
him
,
though
it
be
possible
and
revealed
to
others
.
For
as
the
Eye
,
so
the
Understanding
must
have
its
necessary
light
,
and
due
constitution
and
conditions
of
the
object
and
of
it self
,
or
else
it
cannot
understand
.
5.
It
is
sinful
folly
to
pretend
to
certainty
of
knowledge
,
when
either
the
thing
is
but
probable
,
or
at
best
,
we
have
but
doubtful
opinions
or
conjectures
of
it
,
and
no
true
certainty
.
6.
It
is
sinful
folly
to
pretend
that
we
know
or
receive
any
thing
by
Divine
Faith
(
or
Revelation
)
when
we
have
it
but
by
Humane
Faith
,
or
probable
conjecture
from
natural
evidence
.
As
soon
as
men
are
perswaded
by
a
Sect
,
a
Seducer
,
or
a
selfish
Priest
,
to
believe
what
he
saith
,
abundance
presently
take
such
a
perswasion
for
a
part
of
their
Religion
,
as
if
it
were
a
Believing
God.
7.
It
is
sinful
folly
to
take
on
us
that
we
know
what
we
know
not
at
all
,
because
we
do
but
know
that
it
is
knowable
,
and
that
wise
men
know
it
,
and
as
soon
as
we
understand
that
it
should
be
known
,
and
that
wise
men
conclude
it
to
be
true
,
therefore
to
pretend
that
we
know
it
to
be
true
.
8.
And
it
is
sinful
folly
to
pretend
that
we
truly
know
or
apprehend
the
Thing
or
Matter
,
or
incomplex
object
,
meerly
because
we
have
got
the
bare
words
,
and
second
notions
of
it
,
which
are
separable
from
the
knowledge
of
the
thing
.
All
these
are
false
and
sinful
pretences
of
knowledge
,
which
men
have
not
.
But
because
Paul
so
warneth
us
to
take
heed
of
vain
Philosophy
,
M.
Antomine
l.
1.
§.
17.
Doth
thank
God
that
he
made
no
greater
progress
in
Rhetorick
,
Poetry
,
and
such
like
Studies
,
which
might
have
hindered
him
from
better
things
,
if
he
had
perceived
himself
to
have
profited
in
them
.
And
(
in
fine
)
quod
cum
Philosophandi
cupiditas
incessisset
,
no●
in
sophistam
aliquem
incidelin
,
nec
〈◊〉
evolvendis
,
vel
syllogismis
resolvendis
,
vel
Mettorologicis
dis●●●iendi●
tem●●●
des●s
contriverim
.
and
Atheists
,
and
Infidels
deride
him
for
speaking
against
the
wisdom
of
the
World
,
as
if
he
spake
against
Learning
,
because
he
had
it
not
;
and
because
the
Disease
which
he
attempted
to
Cure
remaineth
among
Schollars
to
this
day
,
and
instead
of
a
Cure
many
contemn
the
Physician
,
and
dislike
Christ
himself
and
the
Gospel
,
as
defective
of
the
Learning
which
they
overvalue
,
I
will
once
again
,
and
that
more
distinctly
tell
you
some
few
of
the
faults
of
our
common
Learning
,
even
now
that
it
is
cultivated
and
augmented
in
this
Age
,
that
you
may
see
that
Paul
did
not
injuriously
accuse
it
,
or
Christ
injuriously
neglect
it
.
I.
Natural
Imperfection
layeth
the
Foundation
of
our
common
calamity
;
in
that
it
is
so
long
before
sense
and
reason
grow
up
to
a
natural
maturity
,
(
through
the
unripeness
of
Organs
,
and
want
of
Exercise
)
that
Children
are
necessitated
to
learn
words
before
things
,
and
to
make
these
words
the
means
of
their
first
knowledge
of
many
of
the
things
signified
;
so
that
most
furnish
themselves
with
a
stock
of
names
and
words
;
before
ever
they
get
any
true
knowledge
of
the
matter
.
II.
And
then
they
are
exceeding
apt
to
think
that
this
treasury
of
words
and
second
notions
is
true
wisdom
,
and
to
mistake
it
for
the
knowledge
of
the
thing
:
Even
as
in
Religion
we
find
almost
all
Children
and
ignorant
people
,
will
learn
to
say
by
rote
the
Creed
and
Lords
Prayer
,
and
Commandments
,
and
Catechism
,
and
then
think
that
they
are
not
Ignorants
,
when
it
is
long
after
before
we
can
get
them
to
understand
the
sense
of
the
words
which
they
can
so
readily
speak
,
yea
though
they
are
plain
English
words
,
which
they
use
for
the
most
part
in
ordinary
discourse
.
III.
When
Children
come
to
School
also
their
Masters
teach
them
as
their
Parents
did
,
or
worse
;
I
mean
that
they
bestow
almost
all
their
pains
to
furnish
them
with
words
and
second
notions
:
And
so
do
their
Tutors
too
oft
at
the
University
:
So
that
by
that
time
they
are
grown
to
be
Masters
of
a
considerable
stock
of
words
,
Grammatical
,
Logical
,
Metaphysical
,
&c.
and
can
set
these
together
in
Propositions
and
Syllogisms
,
and
have
learnt
Memoriter
the
Theorems
or
Axioms
,
and
some
distinctions
which
are
in
common
use
and
reputation
,
they
are
ready
to
pass
for
Masters
of
the
Arts
,
and
to
set
up
for
themselves
,
and
leave
their
Tutors
,
and
to
teach
others
the
like
sort
and
measure
of
Learning
,
which
they
have
thus
acquired
.
Like
one
that
sets
up
his
Trade
as
soon
as
he
hath
gotten
a
Shop
full
of
Tools
.
IV.
And
indeed
the
memories
of
young
men
are
strong
and
serviceable
so
many
years
sooner
than
their
judgments
,
that
prudent
Teachers
think
it
meet
to
take
that
time
to
furnish
them
with
words
and
organical
notions
,
while
they
are
unmeet
to
judge
of
things
:
Even
as
pious
Parents
must
teach
them
the
words
of
the
Catechism
,
that
when
they
grow
riper
,
their
judgments
may
work
upon
that
which
their
Memories
did
before
receive
.
And
in
this
they
are
in
the
right
upon
two
suppositions
.
1.
That
distinguishing
things
obvious
and
easily
understood
from
things
remote
,
abstruse
and
difficult
,
they
would
teach
them
those
of
the
first
sort
with
the
words
,
though
not
the
second
:
And
while
they
make
haste
with
them
in
the
Languages
they
would
not
make
too
much
haste
with
the
Notions
and
Theorems
of
the
Arts
and
Sciences
.
2.
That
they
still
make
them
know
that
words
as
to
matter
are
but
as
the
dish
to
the
meat
,
and
all
this
while
they
are
but
preparing
for
wisdom
and
true
Learning
,
and
not
getting
or
possessing
it
;
and
that
unless
they
will
equalize
a
Parrot
,
and
a
Philosopher
,
they
must
know
how
little
they
have
attained
,
and
must
after
Learn
things
,
or
not
pretend
to
know
any
thing
indeed
.
As
Children
learn
first
to
speak
and
then
learn
what
to
speak
of
.
V.
And
the
great
mischief
is
,
that
multitudes
of
those
notions
which
are
taught
us
are
false
,
not
fitted
to
the
Things
,
but
expressing
the
conceptions
of
roving
,
uncertain
,
erroneous
,
bewildred
minds
.
Words
are
the
instruments
of
Communication
of
thoughts
.
And
when
I
hear
a
man
speak
I
hear
(
perhaps
)
what
he
thinketh
of
things
,
but
not
always
what
they
are
.
Our
Universal
notions
are
the
result
of
our
own
comparing
Things
with
things
.
And
we
are
so
wofully
defective
in
such
comparings
that
our
Universal
notions
must
needs
be
very
defective
,
so
that
they
abound
with
errour
.
VI.
And
the
penury
and
narrowness
of
words
is
a
great
impediment
to
the
due
expressing
of
those
poor
confused
conceptions
which
we
have
;
For
a
man
can
think
more
aptly
and
comprehensively
than
he
can
speak
.
And
hence
it
cometh
to
pass
that
words
and
universal
notions
are
become
like
Pictures
or
Hieroglyphicks
,
almost
of
arbitrary
signification
and
use
,
as
the
speaker
pleaseth
.
And
(
as
a
multitude
of
School-distinctions
tell
us
)
you
can
know
little
by
the
Grammatical
use
or
Etymology
of
the
words
,
what
the
meaning
of
them
is
in
a
theorem
or
distinction
,
till
the
speaker
tell
it
you
by
other
words
.
VII
.
And
the
conceptions
of
men
being
as
various
as
their
Countenances
,
the
same
words
in
the
mouths
of
several
men
,
have
several
significations
.
So
that
when
Tutors
read
the
same
books
to
their
Schollars
,
and
teach
them
the
same
notions
,
it
is
not
the
same
conceptions
always
that
they
thus
communicate
.
VIII
.
And
when
all
is
done
,
Recipitur
ad
modum
recipientis
.
It
's
two
to
one
but
the
Learner
receiveth
their
notions
with
a
conception
somewhat
different
from
them
all
.
And
when
he
thinks
that
he
hath
learnt
what
was
taught
him
,
and
is
of
his
Teachers
mind
,
he
is
mistaken
,
and
hath
received
another
apprehension
.
IX
.
And
the
narrowness
of
mans
mind
and
thoughts
is
such
,
that
usually
there
must
go
many
partial
conceptions
,
to
one
thing
or
Object
really
indivisible
:
So
that
few
things
,
or
nothing
rather
in
the
world
,
is
known
by
us
with
one
conception
,
nor
with
a
simplicity
of
apprehensions
answerable
to
the
simplicity
of
the
things
:
And
hereby
it
cometh
to
pass
that
Inadequate
conceptions
make
up
a
great
part
of
our
Learning
and
knowledge
.
And
(
yet
worse
)
our
words
being
narrower
than
our
Thoughts
,
we
are
fain
to
multiply
words
more
than
conceptions
,
so
that
we
must
have
ten
conceptions
perhaps
of
one
thing
,
and
twenty
words
perhaps
for
those
ten
conceptions
.
And
then
we
grow
to
imagine
the
things
to
be
as
various
as
our
conceptions
,
yea
and
our
words
:
And
so
Learning
is
become
confused
error
,
and
the
great
and
noble
Actions
of
the
Phantastical
world
,
are
a
pitiful
confused
agitation
of
Phantasms
,
and
(
whether
fortuitous
or
artificial
)
a
congress
of
Atoms
,
sometimes
digladiating
,
and
sometimes
seeming
by
amicable
embraces
to
compose
some
excellent
piece
of
Art.
And
things
seem
to
us
to
be
multiplyed
and
ordered
as
our
conceptions
of
them
are
.
And
the
Scotists
may
yet
write
as
many
more
Treatises
de
formalitatibus
,
before
men
will
understand
indeed
what
a
conceptus
formalis
with
them
is
,
and
whether
diverse
formalities
be
diverse
realities
,
or
only
ejusdem
conceptus
inadequati
.
But
thus
Learning
is
become
like
a
poppet
play
,
or
the
raising
of
the
dust
.
X.
The
Entia
Rationis
being
thus
exceeding
numerous
,
are
already
confounded
with
objective
Realities
,
and
have
compounded
our
common
Systems
of
Logick
,
Metaphysicks
,
and
too
much
of
Physicks
:
So
that
Students
must
at
first
see
through
false
Spectacles
,
and
Learn
by
seducing
notions
,
and
receive
abundance
of
false
conceptions
,
as
the
way
to
Wisdom
,
and
Shadows
and
Rubbish
,
must
furnish
their
minds
under
the
name
of
truth
(
though
mixt
with
many
real
Verities
.
)
For
young
men
must
have
Teachers
:
They
cannot
begin
at
the
foundation
,
and
every
one
learn
of
himself
,
as
if
none
had
ever
learnt
before
him
:
He
is
like
to
make
but
a
slow
proficient
,
that
maketh
no
use
of
the
Studies
and
Experience
of
any
that
ever
learnt
before
him
.
And
he
that
will
learn
of
others
,
must
receive
their
notions
and
words
as
the
means
of
his
information
.
XI
.
And
when
they
grow
up
to
be
capable
of
real
wisdom
,
O!
what
a
labour
is
it
,
to
cleanse
out
this
rubbish
,
and
to
unlearn
all
the
errors
that
we
have
learnt
,
so
that
it
is
much
of
the
happiest
Progress
of
extraordinary
successful
Studies
,
to
find
out
our
old
mistakes
,
and
set
our
conceptions
in
better
order
one
by
one
:
Perhaps
in
one
year
we
find
out
and
reform
some
two
or
three
,
and
in
another
year
one
or
two
more
,
and
so
on
.
Even
as
when
at
my
removal
of
my
Library
,
my
Servant
sets
up
all
my
books
,
and
I
must
take
them
half
down
again
to
set
them
in
their
right
places
.
XII
.
And
the
difficulty
of
the
matter
is
our
great
Impediment
,
when
we
come
to
study
things
.
For
,
1.
Their
Matter
,
2.
Their
Composure
,
3.
Their
Numbers
,
4.
Their
Order
and
Relations
,
5.
And
their
Action
and
Operation
,
are
much
unknown
to
us
.
XIII
.
1.
The
substance
of
Spirits
is
so
little
known
,
as
tempteth
Sadduces
to
dream
that
there
are
none
.
The
notion
of
a
Spirit
to
some
(
through
ignorance
)
is
taken
to
be
meerly
negative
,
as
if
it
signified
no
more
,
but
[
not
corporeal
.
]
The
notion
of
Immateriality
is
lubricous
,
and
he
that
knoweth
not
the
true
bounds
of
the
signification
of
Materia
,
knoweth
not
what
it
is
to
be
Immaterial
.
The
purest
Spirit
is
known
only
by
many
inadequate
conceptions
:
One
must
answer
the
similitude
of
Matter
,
in
fundamental
substantiality
:
Another
must
be
answerable
to
that
of
Forms
of
simple
Elements
;
and
another
answerable
to
Accidents
.
And
though
nothing
be
so
notorious
of
Spirits
as
their
Operations
,
and
from
the
Acts
we
know
the
Virtues
or
Powers
,
yet
that
these
Virtues
are
not
Accidents
,
but
the
very
Essential
Form
,
and
that
they
are
(
in
all
Spirits
)
One
in
Three
,
and
many
other
things
concerning
their
Essentiality
,
are
quite
overlookt
by
the
greater
part
of
Philosophers
;
and
those
few
that
open
it
,
do
either
with
Campanella
,
lose
it
again
in
a
wood
of
mistaken
ill
gathered
consequences
;
or
with
Lullius
,
drown
it
in
a
multitude
of
irregular
arbitrary
notions
;
or
with
Commenius
,
give
us
a
little
undigested
,
with
the
mixture
of
crudities
and
mistakes
;
or
with
our
Learned
Dr.
Glisson
de
vitâ
Naturae
,
confound
Spirits
and
Bodies
,
and
make
those
Spirits
which
are
the
Vital
constitutive
principle
of
Compounds
,
to
be
but
the
inadequate
conception
of
Bodies
,
as
if
they
were
all
simply
and
formally
Vital
of
themselves
,
and
for
a
Body
to
be
inanimate
were
a
contradiction
,
or
impossible
.
And
they
that
treat
more
nobly
of
Spirits
(
as
Mr.
Got
and
many
Platonists
)
do
it
so
immethodically
and
confusedly
,
as
greatly
disadvantageth
the
Learner
.
And
yet
to
treat
of
Bodies
without
treating
of
the
Spirits
that
animate
or
actuate
them
,
is
a
lame
,
deluding
,
unedifying
thing
:
As
it
is
to
treat
of
a
Kingdom
,
an
Army
,
a
School
,
without
mentioning
a
King
,
a
Captain
,
or
a
Schoolmaster
;
or
as
to
describe
a
Gun
,
without
any
mention
of
Gunpowder
or
shooting
:
Or
a
Clock
or
Watch
without
the
Poise
or
Spring
,
or
Motion
;
or
a
Book
or
words
without
the
sense
;
and
so
of
a
Man
without
a
Soul
or
Reason
,
or
a
Brute
without
any
Life
or
Sense
.
I
mean
when
we
speak
of
Compound
Beings
,
and
not
meerly
of
Corporeity
in
the
notion
,
as
abstracted
from
all
Vital
moving
principles
.
XIV
.
2.
And
what
the
true
notion
of
Matter
or
Corporeity
it self
is
,
it
is
but
darkly
and
uncertainly
known
,
how
confidently
soever
some
decantate
their
moles
or
quantity
,
divisibility
or
discerptibility
,
and
impenetrability
:
Whether
Fire
be
material
,
and
divisible
and
impenetrable
,
and
how
far
Fire
and
Spirits
herein
differ
,
and
so
Spirits
and
Bodies
,
and
how
far
sensible
must
enter
the
definition
of
Corpus
,
is
not
easily
known
.
XV.
3.
Nor
do
we
well
know
the
Nature
of
the
simple
Corporeal
Elements
;
whether
they
agree
only
in
materiality
,
quantity
,
and
divisibility
,
and
impenetrability
;
and
whether
they
differ
only
in
magnitude
,
shape
,
sight
and
contexture
of
parts
;
or
by
any
essentiating
Formal
Virtues
;
or
both
;
or
(
as
Mr.
Got
thought
)
by
a
differencing
proper
spirit
.
XVI
.
4.
How
little
of
the
Divine
Artifice
is
known
in
the
composition
of
mixt
Bodies
?
(
And
we
know
of
no
existent
Simples
in
the
world
,
that
are
not
found
only
in
Compositions
.
)
All
men
confess
that
every
Plant
,
every
Worm
,
or
Fly
,
every
sensitive
,
yea
every
sensible
Being
,
is
so
little
known
to
us
,
as
that
the
unknown
part
far
exceedeth
the
known
.
XVII
.
5.
And
we
are
not
agreed
of
late
of
the
number
of
the
very
Elements
themselves
;
much
less
of
Compounds
;
of
which
,
while
we
know
so
few
,
that
which
we
do
know
is
the
more
defectively
known
;
because
(
as
in
knowing
of
Letters
and
Syllables
)
the
knowledge
of
one
thing
is
needful
to
the
true
and
useful
knowledge
of
another
.
XVIII
.
But
the
Order
and
Relations
of
things
to
one
another
is
so
wonderfully
unsearchable
,
and
innumerably
various
,
as
quite
surpasseth
all
humane
understanding
.
Yea
,
though
ORDER
and
Relation
constitute
all
Morality
,
Policy
,
Literature
,
&c.
so
that
it
is
as
it
were
that
World
which
humane
Intellects
converse
in
,
and
the
business
of
all
humane
Wills
and
Actions
,
yet
few
men
know
so
much
as
what
ORDER
and
RELATION
is
:
Nay
,
nor
whether
it
be
Any
thing
or
nothing
:
And
though
health
and
sickness
,
harmony
and
discord
,
beauty
and
ugliness
,
virtue
and
vice
,
consist
in
it
,
and
Heaven
and
Hell
depend
upon
it
,
and
Law
and
Judgment
do
make
and
determine
it
;
yet
is
it
not
easie
to
know
what
it
is
by
an
Universal
Notion
;
nor
whether
it
be
truly
to
be
called
Any
thing
at
all
.
We
doubt
not
but
ORDER
should
be
a
most
observable
Predicament
,
in
the
Series
of
humane
Notions
or
nominanda
:
But
yet
I
doubt
not
much
but
that
Gassendus
who
would
make
tempus
and
spatium
two
of
his
Predicaments
,
doth
ascribe
to
them
that
Entity
which
they
have
not
.
XIX
.
And
though
undoubtedly
Action
is
a
noble
Predicament
,
and
whatever
the
Cartesians
say
,
requireth
more
causation
than
non
agere
doth
;
yea
is
it self
the
causation
of
the
mutations
in
the
World
;
yet
men
scarce
know
what
to
call
it
.
Some
say
it
is
res
:
others
it
is
but
accidens
rei
;
and
others
modus
rei
;
some
say
,
It
is
in
passo
:
Some
say
it
is
in
agente
:
Some
say
it
is
neither
,
but
is
agentis
:
Some
say
immanent
acts
are
Qualities
,
as
Scotus
,
&c.
XX.
And
which
is
yet
worse
,
the
very
name
,
Accident
,
Mode
and
Quality
,
are
but
general
unapt
notions
,
not
well
understood
by
any
that
use
them
,
nor
suited
meetly
to
the
severals
contained
under
them
.
And
when
we
call
a
thing
,
(
or
nothing
)
a
Quality
,
Accident
or
Mode
,
we
are
little
the
wiser
,
and
know
not
well
what
we
have
said
.
Sure
I
am
that
they
are
exceedingly
heterogenea
which
Aristotle
comprizeth
in
the
very
predicament
of
Quality
.
And
Gassendus
thought
all
Accidents
may
be
as
well
called
Qualities
or
Modes
.
XXI
.
And
which
is
yet
worse
,
all
humane
language
is
so
wofully
Ambiguous
,
that
there
is
scarce
a
word
in
the
World
that
hath
not
many
senses
:
and
the
learned
world
never
came
to
agreement
about
the
meaning
of
their
common
words
,
so
that
ambiguity
drowneth
all
in
uncertainty
and
confusion
.
XXII
.
And
which
is
yet
worse
,
the
certain
apprehension
of
Sense
and
Reason
,
is
commonly
by
men
called
Learned
,
reduced
to
,
and
tryed
by
,
these
dreaming
ambiguous
names
and
universal
notions
:
and
men
are
drawn
to
deny
their
certain
knowledge
,
because
they
know
not
by
what
universal
term
to
call
it
,
e.
g.
I
know
as
far
as
is
useful
to
me
,
by
seeing
what
Light
is
;
but
whether
it
be
Substantia
,
Accidens
,
Modus
,
&c.
or
what
to
call
it
universally
,
few
know
!
And
no
wonder
,
for
their
universal
notions
are
their
own
works
or
Entia
rationis
,
fabricated
by
the
imperfect
comparing
of
things
with
things
,
by
ignorant
understandings
;
but
the
sensibility
of
objects
&
the
sensitive
faculty
&
the
Intellect
,
are
the
works
of
God.
I
know
much
better
what
Light
is
by
seeing
it
,
than
I
know
what
an
Accident
or
a
Quality
is
.
So
I
know
by
feeling
what
Heat
is
,
I
know
what
Motion
or
Action
is
,
I
know
what
pain
and
pleasure
is
,
I
know
what
love
and
hatred
is
,
I
know
partly
what
it
is
to
think
,
to
know
,
to
will
,
choose
and
refuse
;
but
what
is
the
right
universal
notion
of
these
,
what
true
definition
to
give
of
any
one
of
them
,
the
Learnedst
man
doth
not
well
know
;
Insomuch
,
as
I
dare
boldly
say
,
that
the
vulgar
ordinarily
know
all
these
better
without
definitions
,
than
the
most
Learned
man
living
can
know
them
by
definitions
alone
.
And
here
I
will
presume
to
step
aside
,
to
say
as
in
the
Ears
of
our
over-doing
Separatists
,
who
can
take
none
into
Christian
Communion
,
that
cannot
tell
you
how
they
were
Converted
,
or
at
least
give
them
a
fair
account
of
their
understanding
all
the
Articles
of
the
Faith
,
in
words
that
are
adapted
to
the
matter
:
I
tell
you
1.
That
the
knowledge
of
Words
,
and
second
Notions
and
Definitions
,
is
one
thing
,
and
the
knowledge
of
Matters
or
Things
is
another
.
2.
And
it
is
the
knowledge
of
the
Things
,
and
not
of
the
Words
,
that
is
primarily
and
absolutely
necessary
to
Salvation
.
3.
And
that
many
an
illiterate
,
ill
bred
person
understand
things
long
before
they
can
utter
their
understandings
in
any
intelligible
words
.
4.
And
therefore
if
any
man
do
but
these
two
things
.
1.
By
Yea
or
Nay
do
signifie
to
me
,
that
he
understandeth
the
Truth
,
when
I
put
the
matter
of
(
nothing
but
the
Baptismal
Covenant
)
into
my
Questions
;
2.
And
do
manifest
serious
willingness
accordingly
,
by
avoiding
evil
,
and
using
Gods
means
;
I
dare
not
,
I
will
not
refuse
that
person
from
the
Communion
of
the
Church
;
Though
I
would
do
as
much
as
the
rigidest
censurer
to
bring
such
up
to
greater
knowledge
.
XXIII
.
And
on
the
other
side
men
are
made
to
think
that
they
know
the
things
because
they
know
the
Names
and
Definitions
:
And
so
that
they
are
learned
and
Wise
when
they
know
little
the
more
by
all
their
learning
.
For
to
be
able
to
talk
over
all
the
Critical
Books
and
Lexicons
and
Grammars
;
all
the
Logical
Notions
and
Definitions
,
is
nothing
but
Organical
Knowledge
;
Like
the
Shoemaker
that
hath
a
Shop
full
of
Lasts
,
(
and
that
most
of
them
unmeet
for
any
mans
foot
)
but
never
made
a
Shoe
by
any
of
them
.
And
false
and
confused
and
idle
names
and
notions
,
fill
the
learned
world
with
False
,
Confused
and
Vain
Conceptions
,
which
Common-Countrey
people
scape
,
so
that
it
costeth
many
a
man
twenty
years
study
,
to
be
made
more
erroneous
than
he
would
have
been
,
by
following
an
honest
trade
of
life
.
XXIV
.
Nay
our
very
Articles
of
Faith
and
Practice
,
which
Salvation
lyeth
on
,
are
commonly
tryed
by
these
arbitrary
Organical
notions
;
whole
loads
of
School
Volumes
are
witnesses
of
this
.
Though
the
School-men
,
where
our
Grammarians
deride
them
as
Barbarians
,
have
often
done
well
in
fitting
words
to
things
,
and
making
the
Key
meet
for
the
Lock
:
Yet
old
terms
and
notions
and
axioms
too
often
go
for
current
,
and
over-rule
disputes
,
when
they
are
not
understood
,
nor
are
proper
or
univocal
.
What
work
doth
Aristotle
make
with
Actus
and
Potentia
,
and
the
School-men
after
him
?
What
abundance
of
darkness
do
these
two
words
contain
in
all
their
writings
?
And
for
want
of
other
words
to
supply
our
needs
,
what
abundance
of
distinctions
of
Actus
and
Potentiae
are
the
Scotists
and
other
Schoolmen
fain
to
use
?
What
abundance
of
disputes
are
kept
up
by
the
ambiguity
of
the
word
[
Cause
]
while
it
is
applyed
to
things
so
different
,
as
Efficience
,
Constitution
,
and
Finality
?
The
like
may
be
said
of
many
more
.
And
then
when
it
cometh
to
a
dispute
of
the
Divine
Nature
,
of
the
Soul
,
of
the
most
weighty
things
,
these
confounding
notions
must
over-rule
the
Case
.
We
must
not
have
an
argument
for
the
Souls
Immortality
,
but
what
these
notions
check
or
vitiate
;
no
nor
scarce
for
an
Attribute
of
God.
XXV
.
And
it
is
so
hard
a
thing
to
bring
men
to
that
self-denial
and
labour
,
as
at
Age
throughly
and
impartially
to
revise
their
juvenile
conceptions
,
and
for
them
that
learnt
words
before
things
,
to
proceed
to
learn
things
now
as
appearing
in
their
proper
evidence
,
and
to
come
back
and
cancel
all
their
old
notions
,
which
were
not
found
,
and
to
build
up
a
new
frame
,
that
not
one
of
a
multitude
is
ever
Master
of
so
much
virtue
as
to
attempt
it
,
and
go
through
with
it
.
Was
it
not
labour
enough
to
study
so
many
years
to
know
what
others
say
?
but
they
must
now
undo
much
of
it
,
and
begin
a
new
and
harder
labour
?
who
will
do
it
?
XXVI
.
And
indeed
none
but
men
of
extraordinary
Acuteness
and
Love
of
truth
,
and
Self-denial
and
Patience
are
fit
to
do
it
.
For
,
1.
The
Common
dullards
will
fall
into
the
ditch
when
they
leave
their
Crutches
.
And
will
multiply
Sects
in
Philosophy
and
Religion
,
while
they
are
unable
to
see
the
truth
in
itself
.
And
indeed
this
hath
made
the
Protestant
Churches
,
so
liable
to
the
derision
and
reproach
of
their
adversaries
.
And
how
can
it
be
avoided
,
while
all
men
must
pretend
to
know
and
judge
,
what
indeed
they
are
unable
to
understand
?
2.
Yea
the
half-witted
men
,
that
think
themselves
acute
and
wise
,
fall
into
the
same
Calamity
.
3.
And
the
proud
will
not
endure
to
be
thought
to
err
,
when
they
plague
the
world
with
error
.
4.
And
the
Impatient
will
not
endure
so
long
and
difficult
studies
.
5.
And
when
all
is
done
,
as
Seneca
saith
,
they
must
be
content
with
a
very
few
approvers
,
and
must
bear
the
scorn
of
the
ignorant-learned
crowd
.
Who
have
no
way
to
maintain
the
reputation
of
their
own
Wisdom
,
Orthodoxness
and
Goodness
,
but
by
calling
him
Proud
,
or
Self-conceited
,
or
Erroneous
,
that
differeth
from
them
by
knowing
more
than
they
.
And
who
but
the
truly
self-denying
can
be
at
so
much
cost
and
labour
for
such
reproach
,
when
they
foreknow
that
he
that
increaseth
knowledge
,
increaseth
sorrow
?
XXVII
.
By
these
means
mens
minds
that
should
be
taken
up
with
God
and
his
Service
,
are
abused
and
vilified
,
and
filled
with
the
dust
and
smoak
of
vain
,
and
false
,
and
confused
notions
.
And
mans
life
is
spent
(
as
David
saith
)
in
a
vain
shew
.
And
men
dream
waking
with
as
great
industry
,
as
if
they
were
about
a
serious
work
.
Alas
how
pitifully
is
much
of
the
learned
world
employed
.
XXVIII
.
By
this
means
also
mens
precious
time
is
lost
:
And
he
that
had
time
little
enough
to
learn
and
do
things
necessary
,
for
the
common
good
,
and
his
own
salvation
,
doth
waste
half
of
it
on
he
knoweth
not
what
.
And
Satan
that
findeth
him
more
ingenious
than
to
play
it
away
at
Cards
and
Dice
,
or
than
to
Drink
and
Revel
it
away
,
doth
cast
another
bait
before
him
,
and
get
him
learnedly
to
dream
it
away
about
unprofitable
words
and
notions
.
XXIX
.
And
by
this
means
the
Practice
of
goodness
is
hindred
in
the
world
,
yea
and
Holy
Affections
quenched
.
While
these
arbitrary
Notions
and
Speculations
,
(
being
mans
own
)
are
his
more
pleasant
game
;
And
Studies
and
Pulpits
must
be
thus
employed
,
and
heart
and
life
thus
stoln
from
God.
Yea
it
's
well
if
Godliness
grow
not
to
be
taken
by
such
dreamers
,
for
a
low
,
a
dull
and
an
unlearned
thing
;
yea
if
they
be
not
tempted
by
it
to
Infidelity
,
and
to
think
(
not
only
the
zealous
Ministers
and
Christians
,
but
even
)
Christ
and
his
Apostles
to
be
unlearned
men
,
below
their
estimation
.
XXX
.
And
by
the
same
means
the
devilish
sin
of
Pride
will
be
kept
up
,
even
among
the
Learned
,
yea
and
the
Preachers
of
Humility
:
For
what
is
that
in
the
world
(
almost
)
that
men
are
prouder
of
than
that
Learning
which
consisteth
in
such
notions
and
words
as
are
afore
described
?
And
the
proudest
man
,
I
think
,
is
the
worst
.
XXXI
.
And
by
this
means
the
sacred
Chairs
and
Pulpits
will
be
possessed
by
such
men
,
whose
spirits
are
most
contrary
to
a
Crucified
Christ
,
and
to
that
Cross
and
Doctrine
which
they
must
preach
.
And
when
Christ's
greatest
Enemies
are
the
Pastors
of
his
Churches
,
all
things
will
be
ordered
and
managed
accordingly
;
and
the
faithful
hated
and
abused
accordingly
.
Though
I
must
add
,
that
it
is
not
this
Cause
alone
,
but
many
more
concurring
to
constitute
a
worldly
wicked
mind
,
which
use
to
procure
these
effects
.
XXXII
.
And
by
false
and
vain
Learning
Contentions
are
bred
and
propagated
in
the
Churches
.
None
are
instruments
so
apt
,
and
none
have
been
so
successful
,
as
all
Church
History
recordeth
and
the
Voluminous
contentions
of
many
such
learned
parties
testify
.
XXXIII
.
And
this
is
an
increasing
malady
,
for
new
Books
are
yearly
written
,
containing
the
said
arbitrary
notions
of
the
several
Authors
.
And
whereas
real
and
organical
Learning
should
be
orderly
and
conjunctly
propagated
,
and
Things
studied
for
themselves
,
and
Words
for
Things
,
the
systems
of
of
Arts
and
Sciences
grow
more
and
more
corrupted
,
our
Logicks
are
too
full
of
unapt
notions
,
our
Metaphysicks
are
a
meer
confused
mixture
of
Pneumatology
and
Logick
;
and
What
part
hath
totally
escaped
?
XXXIV
.
And
the
number
of
such
Books
doth
grow
so
great
,
that
they
become
a
great
impediment
and
snare
;
and
how
many
years
precious
time
must
be
lost
,
to
know
what
men
say
,
and
who
saith
amiss
,
or
how
they
differ
?
XXXV
.
And
the
great
diversity
of
Writers
and
Sects
increaseth
the
danger
&
trouble
,
especially
in
Physicks
;
by
that
time
a
man
hath
well
studied
the
several
sects
,
the
Epicureans
and
Somatists
,
the
Cartesians
,
with
the
by-parties
,
(
Regius
,
Berigardus
,
&c.
)
the
Platonists
,
the
Peripateticks
,
the
Hermeticks
,
Lullius
,
Patricius
,
Telesius
,
Campanella
,
White
,
Digby
,
Glisson
,
and
other
Novelists
;
and
hath
read
the
most
learned
improvers
of
the
curranter
sort
of
Philosophy
,
(
Scheggius
,
Wendeline
,
Sennertus
,
Hoffman
,
Honorat
▪
Faber
,
Got
,
&c.
)
how
much
of
his
life
will
be
thus
spent
.
And
perhaps
he
will
be
as
far
to
seek
,
in
all
points
saving
those
common
evident
certainties
,
which
he
might
have
learned
more
cheaply
in
a
shorter
time
,
than
he
was
before
he
read
them
.
And
will
wish
that
Antonine
,
Epictetus
,
or
Plutarch
had
served
instead
of
the
greater
part
of
them
.
And
will
perceive
that
Physicks
are
much
fuller
of
uncertainties
,
and
emptier
of
satisfying
usefulness
than
Morality
,
and
true
Theology
.
XXXVI
.
By
such
false
methods
and
notions
men
are
often
led
to
utter
Scepticism
,
and
when
they
have
found
out
their
own
errors
,
they
are
apt
to
suspect
all
the
substance
of
Sciences
to
be
error
.
And
he
speeds
well
that
cometh
but
with
Sanchez
to
a
nihil
scitur
:
And
he
better
that
cometh
but
with
Cornel.
Agrippa
,
to
write
Vanity
and
Vexation
upon
all
the
Sciences
:
for
many
come
to
Infidelity
it self
,
and
some
to
Atheism
:
And
,
as
Dr.
Tho.
Jackson
noteth
,
by
such
distrust
of
men
and
humane
things
,
are
tempted
into
a
distrust
or
unbelief
of
Christ
;
or
perhaps
with
Hobbs
grow
to
cry
down
all
Learning
besides
their
own
,
which
is
worse
than
the
worst
that
they
decry
.
XXXVII
.
And
by
all
this
Princes
and
States
are
tempted
to
hate
Learning
it self
,
and
banish
it
as
a
pernicious
thing
:
As
the
case
of
the
Turkish
,
Muscovian
,
and
some
other
Empires
testifie
.
All
this
I
have
said
,
not
to
dishonour
true
Learning
,
which
I
would
promote
with
all
my
power
;
but
to
shew
the
Corruption
and
Vanity
of
that
Philosophy
and
humane
false
Learning
,
which
Paul
and
the
Ancient
Writers
did
decry
;
and
why
the
Council
of
Carthage
forbad
the
reading
of
the
Gentiles
Books
,
and
reproached
Apollinarius
,
and
other
Hereticks
for
their
Gentile
Learning
.
Of
the
great
uncertainty
of
our
Physicks
and
Metaphysicks
,
almost
all
the
chief
Authors
themselves
make
free
confessions
.
See
Suarez
,
Metaph.
disp.
35.
pag.
219
,
221
,
237.
Fromondus
de
Anim.
pag.
63.
Gassendus
often
;
and
who
not
?
Pious
Bonaventure
hath
written
a
Tract
de
Reductione
Artium
ad
Theologiam
;
and
another
de
non
frequentandis
quaestionibus
;
Cornel.
Agrippa
de
Vanitate
Scientiarum
,
is
well
worth
the
reading
beforehand
to
prevent
mens
loss
of
time
.
Chap.
4.
III.
What
are
the
Certainties
that
must
be
known
and
held
fast
,
and
why
?
IT
is
none
of
the
Apostles
meaning
that
men
should
be
meer
Scepticks
:
Nor
am
I
seconding
Sanchez
his
nihil
scitur
,
unless
you
take
Science
for
adequate
Science
,
or
in
a
transcendent
notion
,
as
it
signifieth
that
which
is
proper
to
another
World
,
and
therefore
may
be
denyed
of
this
.
He
can
neither
play
the
part
of
a
Christian
or
of
a
man
,
who
doubts
of
all
things
,
and
is
assuredly
confident
of
nothing
.
That
our
discourse
of
this
may
be
orderly
and
edifying
,
it
is
of
great
use
that
I
first
help
you
rightly
to
understand
what
Certainty
is
.
The
word
is
ambiguous
,
and
sometime
is
applied
to
the
Object
,
and
sometime
to
the
Act
and
Agent
.
The
former
is
called
Objective
Certainty
;
the
latter
Subjective
Certainty
.
The
Objective
is
either
Certainty
of
the
Thing
,
or
Certainty
of
Evidence
,
by
which
the
thing
is
discernible
or
perceptible
to
us
.
And
this
either
Sensible
Evidence
,
or
Rational
;
and
the
latter
is
either
self-evidence
of
principles
,
or
derived
Evidence
of
Consequences
.
Subjective
Certainty
is
also
either
considered
in
the
Nature
of
it
,
or
in
the
Degree
:
And
as
to
the
Nature
it
is
either
the
Senses
Certainty
,
or
the
Intellects
;
and
this
either
of
Incomplex
Objects
,
or
Complex
:
The
first
is
either
of
sensed
Objects
,
or
purely
Spiritual
:
The
second
of
Principles
,
or
of
Conclusions
.
Of
all
these
there
are
Certainty
.
The
Degrees
are
these
:
It
being
first
supposed
that
no
Humane
apprehension
here
is
absolutely
perfect
;
and
therefore
all
our
Certainties
subjective
are
Imperfect
:
The
word
therefore
signifieth
not
only
a
perfect
apprehension
;
but
it
signifieth
non
falli
,
not
to
be
deceived
,
and
such
an
apprehension
of
the
evidence
as
giveth
us
a
just
resolving
and
quieting
confidence
.
And
so
1.
The
due
Objects
of
sense
,
and
2.
The
immediate
acts
of
the
Soul
it self
,
are
Certain
in
the
first
and
highest
degree
.
I
know
certainly
what
I
see
clearly
,
so
far
as
I
see
it
:
And
I
know
certainly
that
I
think
,
and
know
,
and
will
.
The
next
degree
of
Certainty
is
of
Rational
Principles
,
and
the
next
of
Consequents
.
It
's
like
in
a
Scheme
you
will
easilier
understand
it
.
CERTAINTY
being
an
ambiguous
word
,
is
either
,
-
I.
Objective
:
which
is
,
-
I.
Of
Being
of
the
Thing
;
which
is
nothing
but
Physical
Verity
.
-
II.
Of
Evidence
;
which
makes
things
Perceptible
;
and
it
is
Evidence
,
-
1.
Sensible
;
viz.
-
1.
To
the
External
Senses
.
-
2.
To
the
Internal
Senses
.
-
2.
Intelligible
,
-
1.
Of
the
Being
of
Things
,
viz.
-
1.
Quod
sint
,
-
2.
Quid
sint
,
-
3.
Qualia
sint
,
-
1.
Things
sensed
and
imagined
;
as
colours
,
light
,
heat
,
&c.
-
2.
The
Acts
of
Intellection
and
Will
.
-
2.
Of
Complex
Verity
,
which
is
,
-
1.
Of
self-evident
Principles
.
-
2.
Derivative
Evidence
of
Conclusions
.
-
II.
Subjective
Certainty
;
by
which
I
am
certain
of
the
Object
;
Considerable
,
-
I.
In
its
Nature
;
viz.
Certainty
,
-
1.
Of
Sense
,
-
1.
Of
the
Outward
Senses
,
when
they
are
not
deceived
.
-
2.
Of
the
Inward
Sense
and
Imagination
.
-
2.
Of
the
Intellect
;
which
is
,
-
1.
Of
Beings
,
-
1.
Sensed
and
imagined
,
-
2.
Of
the
Acts
of
the
Soul.
-
1.
Quod
sint
.
-
2.
Quid
sint
.
-
3.
Qualia
sint
.
-
2.
Of
the
Complex
Verities
,
-
1.
Of
self-evident
Principles
.
-
2.
Of
Conclusions
.
-
(
N.
Qu.
Whether
there
be
not
a
third
sort
of
Certainty
both
Objective
and
Subjective
;
viz.
Goodness
not-sensible
,
Certainly
apprehended
by
the
Intellectual
Soul
,
not
only
sub
ratione
Veri
,
sed
&
Boni
?
and
whether
the
Will
by
its
Natural
Gust
have
not
a
Complacential
Perception
of
it
as
well
as
the
Intellect
?
Vid.
Pemble
Vindic.
Grot.
)
-
-
II.
In
the
Degrees
of
Certainty
;
which
are
in
the
order
following
.
-
1.
Sense
perceiving
the
Object
and
it
self
,
is
the
first
perceiver
;
and
hereof
the
surest
.
-
2.
Imagination
receiving
from
Sense
,
hath
more
requisites
to
its
Certainty
.
-
3.
Intellection
about
things
sensible
,
hath
yet
more
requisites
to
its
Certainty
;
viz.
1.
That
the
Object
be
true
;
2.
The
Evidence
sensible
;
3.
That
the
Sense
be
sound
,
and
the
Medium
and
other
Conditions
of
Sense
be
just
;
4.
That
the
Imagination
be
not
corrupt
,
5.
That
the
Intellect
it self
be
sound
.
-
4.
But
Intellection
about
It self
and
Volition
hath
the
highest
Certainty
-
5.
We
are
surer
of
the
Quod
than
the
Quid
and
Quale
;
as
that
we
Think
,
than
What
and
How.
-
6.
We
are
certainer
of
self-evident
Principles
than
of
the
Consequences
.
-
7.
Consequences
have
various
degrees
of
Evidence
and
Certainty
.
A
few
Propositions
may
further
help
your
understandings
.
I.
All
things
in
the
world
have
their
Certainty
physical
of
Being
;
that
is
,
it
is
a
Certainty
,
or
a
Truth
that
this
thing
is
.
II.
The
thing
which
is
most
commonly
called
Objective
Certainty
,
is
such
a
degree
of
Perceptibility
or
Evidence
as
may
aptly
satisfie
the
doubting
Intellect
.
III.
Evidence
is
called
Infallible
;
1.
When
he
that
receiveth
it
is
never
deceived
;
and
so
all
Truth
is
Infallible
Truth
;
for
he
is
not
deceived
who
believeth
it
:
2.
Or
when
a
man
cannot
err
about
it
.
And
there
is
no
such
Evidence
in
the
world
,
unless
you
suppose
all
things
else
agreeable
.
IV.
The
Perception
is
called
Infallible
,
1.
Either
quia
non
falsa
,
because
it
is
not
deceived
:
And
so
every
man
is
Infallible
in
every
thing
which
he
truly
perceiveth
:
2.
Or
because
it
Cannot
or
Will
not
err
.
And
so
Absolute
Infallibility
is
proper
to
God
:
But
secundum
quid
,
in
certain
cases
upon
certain
Objects
,
with
certain
Conditions
,
all
sound
mens
Senses
and
Intellects
are
Infallible
.
V.
Certainty
of
Evidence
consisteth
in
such
a
Position
of
the
thing
evident
,
as
maketh
it
an
Object
perceptible
to
the
faculty
perceiving
;
to
which
many
Conditions
are
required
:
As
1.
That
the
Thing
it self
have
such
intrinsick
qualifications
,
as
make
it
fit
to
be
an
Object
.
2.
That
it
have
the
due
extrinsick
conditions
concomitant
.
1.
To
the
Nature
of
an
Object
of
perception
it
is
necessary
.
1.
That
it
be
a
thing
which
in
its
Nature
is
within
the
reach
of
the
perceiving
faculty
:
And
not
(
as
Spirits
are
to
sense
)
so
above
us
,
or
alien
to
us
,
as
to
be
out
of
the
Orb
of
our
perception
.
2.
That
they
have
a
perceptible
Quantity
,
Magnitude
or
Degree
.
3.
That
,
if
it
be
an
Incomplex
term
and
object
,
and
not
an
Universal
of
the
highest
notion
,
it
be
hoc
aliquid
,
and
have
its
proper
Individuation
.
4.
That
it
have
some
special
distinct
conformity
to
the
distinct
perceiving
faculty
.
In
sum
,
that
it
be
Ens
,
Unum
,
Verum
,
Bonum
,
vel
hisce
contraria
reductivè
&
per
accidens
cognita
.
2.
To
the
extrinsick
Conditions
,
it
is
necessary
,
1.
That
the
Object
have
a
due
site
or
position
.
2.
And
a
due
distance
;
neither
too
near
,
nor
too
far
off
.
3.
And
that
it
have
a
due
medium
,
fitted
to
it
and
to
the
faculty
.
4.
And
that
it
have
a
due
abode
or
stay
,
and
be
not
like
a
Bullet
out
of
a
Gun
,
imperceptible
through
the
celerity
of
its
motion
.
VI.
That
the
perception
of
sense
be
certain
,
it
is
necessary
,
1.
That
the
Organ
be
sound
,
in
such
a
measure
as
that
no
prevalent
Distemper
undispose
it
.
2.
That
it
be
not
oppressed
by
any
disturbing
adjunct
.
3.
That
the
sensitive
Soul
do
operate
on
and
by
these
Organs
:
For
else
its
alienation
will
leave
the
Organ
useless
:
As
some
intense
meditations
make
us
not
hear
the
Clock
.
4.
That
it
be
the
due
Sense
and
Organ
which
meeteth
with
the
Object
;
as
sounds
with
the
Ear
,
light
with
the
Eye
,
&c.
besides
the
foresaid
necessaries
.
VII
.
Common
Notitiae
or
Principles
are
not
so
called
,
because
men
are
born
with
the
Actual
Knowledge
of
them
;
But
because
they
are
truths
,
which
mans
mind
is
naturally
so
disposed
to
receive
as
that
upon
the
first
exercises
of
Sense
and
Reason
,
some
of
them
are
understood
,
without
any
other
humane
teacher
.
VIII
.
Even
self-evident
Principles
are
not
equal
,
but
some
of
them
are
more
,
and
some
less
evident
.
And
therefore
some
sooner
,
and
some
later
known
.
And
some
of
them
are
more
commonly
known
than
others
.
IX
.
The
self
evidence
of
these
Principles
ariseth
from
the
very
nature
of
the
Intellect
which
inclineth
to
Truth
,
and
the
Nature
of
the
Will
which
essentially
inclineth
to
Good
,
and
the
Nature
and
Posture
of
the
Objects
,
which
are
Truth
and
Goodness
in
the
most
evident
position
,
compared
together
,
or
Conjunct
;
some
call
it
Instinct
.
X.
It
is
not
necessary
to
the
certainty
of
a
Principle
,
that
it
be
commonly
known
of
all
or
most
.
For
Intellects
have
great
Variety
of
Capacities
,
Excitation
,
Helps
,
Improvements
,
and
even
Principles
have
various
degrees
of
evidence
,
and
appearances
to
men
.
XI
.
Mans
mind
is
so
conscious
of
its
own
darkness
and
imperfections
,
that
it
is
distrustful
of
its
own
Inferences
unless
they
be
very
Near
and
Clear.
When
by
a
long
Series
of
Ergo's
any
thing
is
far
fetcht
,
the
mind
is
afraid
there
may
be
some
unperceived
error
.
XII
.
He
therefore
that
holdeth
a
true
Principle
as
such
,
and
at
once
a
false
inference
which
contradicteth
it
,
is
to
be
supposed
to
hold
the
principle
first
and
fastest
,
and
that
if
he
saw
the
Contradiction
he
would
let
go
the
consequent
,
and
not
the
principle
.
XIII
.
He
that
denieth
the
certainty
of
Sense
,
Imagination
,
and
Intellective
perception
of
things
sensed
as
such
,
doth
make
it
impossible
to
have
any
certainty
of
Science
or
Faith
about
those
same
Objects
but
by
miracle
.
And
therefore
the
Papists
denying
and
renouncing
all
these
(
Sense
,
Imagination
and
Intellective
perception
,
)
when
they
say
,
that
there
is
no
Bread
nor
Wine
in
the
Sacrament
,
do
make
their
pretended
contrary
Faith
impossible
.
For
we
are
men
before
we
are
Christians
,
and
we
have
Sense
and
Intellects
,
before
we
have
faith
.
And
as
there
is
no
Christianity
but
on
supposition
of
humanity
,
so
there
is
no
Faith
,
but
on
supposition
of
sense
and
understanding
.
How
know
you
that
here
is
no
Bread
and
Wine
?
Is
it
because
Scripture
or
Councils
say
so
?
How
know
you
that
?
By
Hearing
or
Reading
?
But
how
know
you
that
ever
you
did
hear
or
read
or
see
a
Book
or
Man
?
By
sense
or
no
way
!
If
sense
be
fallible
here
,
why
not
there
?
You
'l
say
that
sense
may
be
fallible
in
one
case
,
and
not
in
others
.
I
answer
,
either
you
prove
it
infallible
from
Nature
,
even
by
Sense
and
Intellective
perception
of
and
by
sense
,
or
else
by
supernatural
Revelation
.
If
only
by
this
Revelation
,
how
know
you
that
Revelation
?
How
know
you
that
ever
you
heard
,
read
or
saw
any
thing
which
you
call
Revelation
.
If
by
a
former
Revelation
,
I
ask
you
the
same
question
in
infinitum
.
But
if
you
know
the
certainty
of
Sense
by
Sense
and
Intellective
perception
,
then
where
there
is
the
same
evidence
and
perception
,
there
is
the
same
certainty
.
But
here
is
as
full
Evidence
and
Perception
as
any
other
Object
can
have
.
1.
We
see
Bread
and
Wine
.
2.
We
tast
it
.
3.
We
smell
the
Wine
.
4.
We
hear
it
poured
out
.
5.
We
feel
it
.
6.
We
find
the
effects
of
it
;
It
refresheth
and
nourisheth
as
other
Bread
and
Wine
.
7.
It
doth
so
by
any
other
creature
as
well
as
by
a
man
.
8.
It
corrupteth
.
9.
It
becometh
true
flesh
and
blood
in
us
,
and
a
part
of
our
bodies
;
Even
in
the
worst
:
Yea
part
of
the
body
of
a
Mouse
or
Dog.
10.
It
's
possible
for
a
Mouse
or
Dog
to
live
only
upon
consecrated
Bread
and
Wine
.
Is
his
body
then
nothing
but
Christ
.
11.
In
all
this
perception
the
Objects
are
not
rare
,
but
commonly
exhibited
in
all
ages
;
They
have
all
the
Conditions
that
other
sensible
evident
objects
have
,
as
to
site
,
magnitude
,
distance
,
medium
.
12.
And
it
is
not
one
or
two
,
but
all
men
in
the
World
of
the
soundest
senses
,
who
sense
and
perceive
them
to
be
Bread
and
Wine
.
So
that
here
is
as
full
evidence
as
the
words
which
you
read
or
hear
can
have
to
ascertain
us
.
Obj.
But
if
God
deny
sense
in
this
case
and
not
in
others
,
we
must
believe
sense
in
others
and
not
in
this
.
Ans.
But
again
I
ask
you
,
How
you
know
that
God
biddeth
or
forbiddeth
you
any
thing
,
if
sense
be
not
first
to
be
believed
?
Obj.
But
is
it
not
possible
for
sense
to
be
deceived
?
Cannot
God
do
it
?
Ans.
1.
It
is
possible
for
sense
to
be
annihilated
,
and
made
no
sense
;
and
it
is
possible
that
the
Faculty
or
Organ
,
or
Medium
,
or
Object
,
be
depraved
,
or
want
its
due
conditions
,
and
so
to
be
deceived
.
But
to
retain
all
these
due
Conditions
,
and
yet
to
be
deceived
is
a
Contradiction
:
For
then
it
is
not
the
same
Thing
:
It
is
not
that
which
we
call
now
formally
Sense
and
Intellect
,
or
Sensation
and
Intellection
.
And
Contradictions
are
not
things
for
Omnipotency
to
be
tryed
about
.
God
can
make
a
man
to
be
no
Intellectual
Creature
:
But
thereby
he
maketh
him
no
man
:
For
to
be
a
man
,
and
not
Intellectual
,
is
a
contradiction
.
And
so
it
is
to
be
men
,
and
yet
to
have
no
Sense
nor
Intellect
,
that
can
truly
perceive
sensible
Objects
as
before
qualified
:
Therefore
they
unman
all
the
World
,
on
pretext
of
asserting
the
power
of
God.
2.
But
suppose
that
all
Sense
be
fallible
,
and
Intellection
of
things
sensible
,
yet
it
is
the
first
and
only
entrance
of
all
things
sensible
into
the
mind
or
knowledge
of
man
:
And
therefore
we
must
take
it
as
God
hath
given
it
us
,
for
we
can
have
no
surer
:
No
sensible
thing
is
in
the
Intellect
which
was
not
first
in
the
Sense
:
Whether
my
Eyes
and
Ears
,
and
Taste
be
fallible
or
not
,
I
am
sure
I
have
no
other
way
to
perceive
their
Objects
;
but
by
them
I
must
take
them
and
use
them
as
they
are
.
All
the
words
and
definitions
in
the
World
will
not
give
any
man
without
sensation
,
a
true
conception
of
a
sensible
Object
.
3.
Such
absurd
suppositions
therefore
are
not
to
be
put
,
[
What
if
God
should
tell
you
by
his
Word
,
that
all
the
senses
of
all
men
are
deceived
,
in
one
thing
,
or
in
all
things
?
would
you
not
believe
him
?
]
It
is
not
to
be
supposed
that
God
will
give
us
all
our
Senses
and
Intellective
perception
by
them
,
to
be
our
discerner
of
things
sensible
,
and
then
bid
us
not
believe
them
,
for
they
are
false
;
unless
he
told
us
that
all
our
perceptions
are
false
,
and
our
whole
Life
is
but
deceit
.
And
I
further
answer
,
if
God
tell
me
so
,
it
must
be
by
some
word
or
writing
of
Man
or
Angel
,
or
Himself
:
And
how
should
I
know
that
word
but
by
my
sense
?
But
the
great
answer
which
seemeth
to
satisfie
Bellarmine
and
the
rest
,
is
,
that
sense
is
no
judge
of
Substances
,
but
of
Accidents
only
;
therefore
it
is
not
deceived
.
But
1.
It
is
false
that
sense
perceiveth
not
substances
:
It
is
not
only
colour
,
quantity
,
figure
,
which
I
see
,
nor
only
roughness
and
smoothness
which
I
feel
,
nor
only
sweetness
which
I
taste
;
but
it
is
a
coloured
,
extended
,
figured
substance
which
I
see
;
a
rough
or
smooth
substance
which
I
feel
,
and
a
sweet
substance
which
I
taste
:
And
if
the
Accident
were
the
only
primary
object
,
the
Substance
is
the
secondary
and
certain
.
Else
no
one
ever
saw
a
Man
,
a
Tree
,
a
Bird
,
a
Plant
,
the
Earth
,
a
Book
,
or
any
substance
;
but
only
the
colour
,
quantity
or
figure
of
them
!
no
man
ever
felt
or
touched
a
Body
,
but
only
the
Accidents
of
it
.
2.
And
I
pray
you
tell
me
how
Substances
come
to
the
understanding
if
they
were
never
in
the
sense
:
Prove
a
Substance
without
sensation
as
a
medium
if
you
can
.
Do
you
perceive
any
Substances
Intellectually
or
not
?
If
not
,
why
pretend
you
that
there
are
any
?
if
yea
,
it
must
be
either
as
Conclusions
,
or
as
Intellectual
Principles
,
(
which
are
both
Logical
complex
Objects
,
and
therefore
not
substances
)
or
as
the
immediate
immaterial
objects
of
Intellection
(
which
is
only
the
Souls
own
acts
)
or
what
is
by
Analogy
gathered
from
them
;
or
else
the
objects
of
sense
it self
.
It
can
be
none
of
the
former
;
therefore
it
must
be
the
latter
:
And
how
can
the
understanding
find
that
in
sense
which
was
never
there
?
If
it
be
said
that
it
is
there
but
by
Accidents
;
I
answer
,
1.
That
is
false
,
though
said
by
many
:
I
do
as
immediately
touch
substance
as
accidents
,
though
not
substance
without
the
accidents
.
2.
Whether
it
be
there
by
the
mediation
of
the
accidents
,
or
immediately
it self
,
we
are
sure
that
the
understanding
no
otherwise
receiveth
it
,
than
as
the
sense
transmitteth
it
;
we
must
know
material
substance
as
it
is
sensed
,
or
not
at
all
.
We
see
then
what
a
pass
this
Roman
Religion
bringeth
the
World
to
.
That
they
may
be
Christians
,
they
must
believe
(
and
swear
by
the
Trent
Oath
)
that
they
are
not
men
;
and
that
they
may
have
Faith
,
they
must
renounce
their
Senses
,
and
that
they
may
be
sure
Gods
Word
is
true
,
(
and
the
Churches
decrees
,
)
they
must
be
sure
that
they
are
sure
of
nothing
;
and
how
then
are
they
sure
of
that
?
And
while
they
subvert
all
the
order
of
Nature
in
the
World
,
they
pretend
that
God
can
do
it
,
and
therefore
we
are
to
believe
that
he
doth
it
,
meerly
because
these
Doctors
can
call
themselves
the
Church
,
and
then
can
so
expound
the
Scripture
.
When
it
is
Gods
setled
order
in
Nature
,
that
a
Man
as
an
Animal
shall
have
Sense
to
perceive
things
sensible
by
,
and
as
a
Man
shall
have
understanding
to
receive
from
the
Imagination
and
Sense
these
objects
,
we
must
now
suppose
that
God
hath
quite
overturned
the
course
of
Nature
,
either
by
making
sense
no
sense
,
or
the
object
no
object
,
or
the
medium
no
fit
medium
;
and
yet
this
is
to
be
believed
by
Men
that
have
nothing
but
the
same
senses
to
tell
their
understandings
that
it
is
written
or
spoken
,
or
that
there
is
a
Man
in
the
World.
Suppose
we
grant
it
to
be
no
contradiction
,
and
therefore
a
thing
that
God
can
do
,
no
man
can
question
but
that
he
must
do
it
as
a
Miracle
,
by
altering
and
overturning
Natures
course
.
And
shall
we
fain
,
1.
Miracles
to
become
ordinary
things
,
through
all
the
Churches
in
the
World
,
and
every
day
in
the
week
or
every
hour
to
be
done
?
2.
And
Miracles
to
be
made
a
standing
Church
Ordinance
?
3.
And
every
one
in
the
Church
,
even
all
the
wicked
,
and
every
Mouse
that
eateth
the
Host
,
to
be
partaker
of
a
Miracle
?
4.
Yea
that
every
such
Man
and
Mouse
,
may
all
the
week
long
live
on
a
continued
Miracle
,
while
Accidents
without
substance
do
nourish
them
and
turn
to
Flesh
and
Blood
?
5.
And
all
this
ordinary
course
of
Miracles
to
be
wrought
at
the
will
of
every
Priest
,
be
he
never
so
ignorant
or
wicked
a
Man
?
6.
And
yet
the
same
words
spoken
by
the
holiest
of
the
Protestant
Pastors
will
not
do
the
Miracle
.
7.
But
if
a
Papist
Priest
should
be
unduely
ordained
,
or
forge
his
own
orders
,
sobeit
the
Church
think
him
truly
ordained
,
he
can
do
the
Miracle
.
All
this
must
be
believed
.
And
the
Plague
of
all
is
,
all
men
must
be
Burnt
as
Hereticks
,
or
exterminated
,
that
cannot
believe
all
this
,
and
disbelieve
their
Senses
.
And
yet
worse
,
all
temporal
Lords
must
be
dispossest
of
their
Dominions
,
who
will
suffer
any
such
to
live
therein
,
and
not
exterminate
them
.
An
Epicure
and
a
sensual
Infidel
who
think
man
is
but
of
the
same
species
of
Brutes
,
do
but
unman
us
,
and
leave
us
the
Honour
of
being
Animals
or
Brutes
.
But
the
Papists
do
not
leave
us
this
much
,
but
must
reduce
us
to
a
lower
order
,
and
teach
us
to
deny
our
sense
it self
;
and
Torment
and
Kill
them
that
will
not
do
it
.
And
what
is
it
that
must
perswade
us
to
all
this
?
Why
meerly
a
Hoc
est
corpus
meum
,
as
expounded
by
the
Councils
of
Laterane
and
Trent
.
And
is
not
Davids
[
I
am
a
Worm
and
no
Man
,
Psal.
22.6
.
]
as
plain
;
yea
and
that
in
a
Prophecy
of
Christ
?
Must
we
believe
therefore
that
neither
David
nor
Christ
was
a
Man
,
but
a
Worm
?
Is
not
[
I
am
the
Vine
,
and
ye
are
the
Branches
,
Joh.
15.1
,
2.
]
as
plain
?
Must
Sense
be
renounced
and
ordinary
Miracles
believed
for
such
words
as
these
?
And
doth
not
Paul
call
it
[
Bread
]
after
consecration
three
times
in
the
three
next
verses
?
And
when
did
God
work
Miracles
which
were
meer
objects
of
belief
against
sense
?
Miracles
were
done
as
sensible
things
,
thereby
to
confirm
Faith
,
and
that
which
no
sense
perceived
was
not
taken
for
a
Miracle
.
To
conclude
,
when
the
Apostle
saith
,
that
Flesh
and
Blood
cannot
enter
into
the
Kingdom
of
God
,
(
plainly
speaking
of
them
formally
as
now
called
,
and
not
as
they
signify
Sin
,
)
and
consequently
that
Christs
Body
is
now
in
Heaven
a
Spiritual
Body
,
and
not
formally
Flesh
and
Blood
,
yet
must
the
Bread
and
Wine
be
turned
into
his
Flesh
and
Blood
on
Earth
,
when
he
hath
none
in
Heaven
?
And
by
their
Doctrine
no
Baker
nor
Vintner
is
secured
but
that
a
Priest
may
come
into
his
Shop
or
Celler
and
turn
all
the
Bread
and
Wine
in
it
,
into
Christs
Body
and
Blood
:
yea
the
whole
City
or
Garrison
may
thus
be
deprived
of
their
Bread
and
Wine
,
if
the
Priest
intend
it
:
and
yet
it
shall
not
be
so
in
the
Sacrament
it self
,
if
the
Priest
intend
it
not
.
But
I
have
staid
too
long
in
this
.
XIV
.
Next
to
the
Act
of
Cogitation
and
Volition
itself
,
and
to
the
most
certain
Objects
of
Sence
,
there
is
nothing
in
all
the
World
so
Certain
,
that
is
,
so
Evident
to
the
Intellect
,
as
the
Being
of
God
:
He
being
that
to
the
Mind
which
the
Sun
is
to
the
Eye
,
certainliest
known
,
though
little
of
him
be
known
,
and
no
Creature
comprehend
him
.
XV.
That
God
is
True
is
part
of
our
knowing
him
to
be
perfect
,
and
to
be
God
;
and
therefore
is
most
certain
.
XVI
.
That
Man
is
made
by
God
and
for
God
;
that
we
owe
him
all
our
Love
,
Obedience
and
Praise
,
that
we
have
all
from
him
,
and
should
please
him
in
the
use
of
all
,
with
many
such
like
,
are
Notitiae
Communes
,
Certain
Verities
,
received
by
Nature
,
some
as
Principles
,
and
some
as
such
evident
conclusions
as
are
not
to
be
doubted
of
.
XVII
.
That
the
Scripture
is
the
Word
of
God
,
is
a
certain
Truth
,
not
sensible
,
nor
a
Natural
Principle
;
but
an
Evident
conclusion
drawn
from
that
Seal
or
Testimony
of
the
Spirit
,
Antecedent
,
Concomitant
,
Impressed
and
Consequent
;
which
I
have
oft
opened
in
other
Treatises
.
XVIII
.
That
the
Scripture
is
True
is
a
Certain
Conclusion
drawn
from
the
two
last
mentioned
premises
,
viz.
That
God
is
True
(
Verax
)
and
that
the
Scripture
is
his
Word
.
XIX
.
Those
Doctrines
or
sayings
which
are
parts
of
Scripture
evidently
perceived
so
to
be
by
Sense
and
Intellective
perception
,
are
known
to
be
True
,
by
the
same
Certainty
as
the
Scripture
in
general
is
known
to
be
true
.
XX.
To
conclude
,
then
there
are
two
sorts
of
Certain
Verities
in
Theology
.
1.
Natural
Principles
with
their
certain
consequents
.
2.
Scripture
in
General
,
with
all
those
assertions
which
are
Certainly
known
to
be
its
parts
.
And
all
the
rest
are
to
be
numbred
with
uncertainties
,
except
Prophetical
certainty
of
Inspiration
,
which
I
pass
by
.
Chap.
V.
Of
the
several
Degrees
of
Certainty
.
1.
AS
Certainty
is
taken
for
Truth
of
Being
,
it
admitteth
of
no
Degrees
:
All
that
is
True
,
is
equally
True.
2.
But
Certainty
of
Evidence
hath
various
degrees
:
none
doubteth
but
there
are
various
degrees
of
Evidence
:
all
the
doubt
is
whether
any
but
the
highest
may
be
called
Certainty
.
And
here
let
the
Reader
first
remember
that
the
question
is
but
de
nomine
,
of
the
name
,
and
not
the
thing
.
And
next
,
the
Evidence
is
called
Certain
,
because
it
is
Certifying
aptitudinally
.
It
is
apt
to
certify
us
.
3.
And
then
the
question
will
be
devolved
to
subjective
Certainty
,
whether
it
have
various
degrees
.
For
if
it
have
so
,
then
the
Evidence
must
be
said
to
have
so
,
because
it
is
denominated
respectively
from
the
Apprehensive
Certainty
.
And
here
de
re
it
must
be
taken
as
agreed
,
1.
That
Certainty
is
a
certain
Degree
of
apprehension
.
2.
That
there
are
various
degrees
of
apprehension
.
3.
That
no
Man
on
Earth
hath
a
perfect
Intellectual
apprehension
,
at
least
,
of
things
Moral
and
Spiritual
.
For
his
apprehension
,
may
be
still
increased
,
and
those
in
Heaven
have
perfecter
than
we
.
4.
That
there
are
some
degrees
so
low
and
doubtful
,
as
are
not
fit
to
be
called
Certainty
.
5.
That
even
these
lowest
degrees
with
the
greatest
doubting
,
are
yet
often
True
apprehensions
:
and
whenever
they
are
True
they
are
Infallible
,
that
is
,
not
deceived
:
Therefore
this
Infallibility
,
which
is
but
,
not
to
be
deceived
,
is
indeed
one
sort
of
Certainty
,
which
is
so
denominated
Relatively
from
the
natural
Truth
or
Certainty
of
the
object
:
But
it
is
not
this
sort
of
Certainty
which
we
enquire
after
.
6.
Therefore
it
followeth
that
this
subjective
certainty
,
containeth
this
Infallible
Truth
of
perception
,
and
addeth
a
degree
which
consisteth
in
the
satisfaction
of
the
mind
.
7.
But
if
the
mind
should
be
never
so
confident
and
satisfied
of
a
falshood
,
this
deserveth
not
the
name
of
Certainty
,
because
it
includeth
not
Truth
.
For
it
is
a
Certain
perception
of
Truth
which
we
speak
of
;
and
Confident
erring
is
not
Certainty
of
the
Truth
.
8.
As
therefore
the
degrees
of
doubting
are
variously
overcome
,
so
there
must
needs
be
various
degrees
of
Certainty
.
9.
When
doubting
is
so
far
overcome
,
as
that
the
mind
doth
find
rest
and
satisfaction
in
the
Truth
,
it
may
be
called
Certainty
.
But
when
doubting
is
either
prevalent
,
and
so
troublesome
as
to
leave
us
wavering
,
it
is
not
called
Certainty
.
10.
It
is
not
the
forgetting
or
neglect
of
a
difficulty
or
doubt
,
nor
yet
the
wills
rejecting
it
,
which
is
properly
called
Certainty
.
This
quieteth
the
mind
indeed
,
but
not
by
the
way
of
ascertaining
Evidence
.
Therefore
ignorant
people
that
stumble
upon
a
truth
by
chance
with
confidence
,
are
not
therefore
Certain
of
it
.
And
those
that
take
it
upon
trust
from
a
Priest
or
their
Parents
,
or
good
peoples
Opinion
,
are
not
therefore
Certain
of
it
.
Nor
they
that
say
as
some
Papists
,
[
Faith
hath
not
evidence
,
but
is
a
Voluntary
reception
of
the
Churches
Testimony
,
and
meritorious
,
because
it
hath
not
Evidence
:
Therefore
though
I
see
no
cogent
Evidence
,
I
will
believe
,
because
it
is
my
duty
.
]
Whether
this
mans
Faith
may
be
saving
or
no
,
I
will
not
now
dispute
;
but
certainly
it
is
no
Certainty
of
apprehension
.
He
is
not
Certain
of
what
he
so
believeth
.
This
is
but
to
cast
away
the
doubt
or
difficulty
,
and
not
at
all
by
Certainty
to
overcome
it
.
11.
When
a
man
hath
attained
a
satisfying
degree
of
perception
,
he
is
capable
still
of
clearer
perception
.
Even
as
when
in
the
heating
of
water
,
after
all
the
sensible
cold
is
gone
,
the
water
may
grow
hotter
and
hotter
still
.
So
after
all
sensible
doubting
is
gone
,
the
perception
may
go
clearer
still
.
12.
But
still
the
Objective
Certainty
is
the
same
;
that
is
,
There
is
that
Evidence
in
the
object
which
is
in
suo
genere
sufficient
to
notifie
the
thing
to
a
prepared
mind
.
13.
But
this
sufficiency
is
a
respective
proportion
;
and
therefore
,
as
it
respecteth
mans
mind
in
common
,
it
supposeth
that
by
due
means
and
helps
,
and
industry
,
the
mind
may
be
brought
certainly
to
discern
this
Evidence
.
But
if
you
denominate
the
sufficiency
of
the
Evidence
,
from
its
respect
to
the
present
disposition
of
mens
minds
,
so
it
is
almost
as
various
as
mens
minds
are
.
For
recipitur
ad
modum
recipientis
;
and
that
is
a
certifying
sufficient
Evidence
of
truth
,
to
one
man
,
which
to
a
thousand
others
,
is
not
so
much
as
an
Evidence
of
probability
.
Therefore
mediate
and
immediate
sufficiency
and
certainty
of
Evidence
,
must
be
distinguished
.
From
all
this
I
may
infer
,
1.
That
though
God
be
the
Original
and
End
of
all
Verities
,
and
is
ever
the
First
in
ordine
essendi
&
efficiendi
,
and
so
à
Jove
principium
,
in
methodo
syntheticâ
;
yet
he
is
not
the
primum
notum
,
the
first
known
,
in
ordine
cognoscendi
,
nor
the
beginning
in
methodo
inquisitivâ
(
though
in
such
Analytical
methods
as
begin
at
the
ultimate
end
,
he
is
also
the
first
.
)
Though
all
truth
and
evidence
be
from
God
,
yet
two
things
are
more
evident
to
man
than
God
is
,
and
but
two
:
viz.
1.
The
present
evident
objects
of
sense
.
2.
Our
own
internal
Acts
,
of
Intellective
Cogitation
and
Volition
.
And
these
being
supposed
the
Being
of
God
is
the
third
evident
Certainty
in
the
World.
2.
If
it
be
no
disparagement
to
God
himself
,
that
he
is
less
certainly
known
of
us
,
than
sensibles
,
and
our
Internal
acts
,
(
de
esse
)
it
is
then
no
disparagement
to
the
Scripture
,
and
supernatural
Truths
,
that
they
are
less
certainly
known
:
Seeing
they
have
not
so
clear
evidence
as
the
Being
of
God
hath
.
3.
The
certainty
of
Scripture
Truths
,
is
mixt
of
almost
all
other
kinds
of
certainty
conjunct
.
1.
By
sense
and
Intellective
perception
of
things
sensed
,
the
Hearers
and
See-ers
of
Christ
and
his
Apostles
,
knew
the
words
and
Miracles
.
2.
By
the
same
sense
we
know
what
is
written
in
the
Bible
,
and
in
Church
History
concerning
it
,
and
the
attesting
matters
of
Fact
:
And
also
what
our
Teachers
say
of
it
.
3.
By
certain
Intellectual
inference
I
know
that
this
History
of
the
words
and
fact
is
true
.
4.
By
Intellection
of
a
natural
principle
I
know
that
God
is
true
.
5.
By
inference
I
know
that
all
his
Word
is
true
.
6.
By
sense
I
know
(
Intellectually
receiving
it
by
sense
)
that
this
or
that
is
written
in
the
Bible
,
and
part
of
that
word
.
7.
By
further
inference
therefore
I
know
that
it
is
true
.
8.
By
Intuitive
knowledge
,
I
am
certain
that
I
have
the
Love
of
God
,
and
Heavenly
desires
,
and
a
Love
of
holiness
,
and
hatred
of
sin
,
&c.
9.
By
certain
inference
I
know
that
this
is
the
special
work
of
the
Spirit
of
Christ
by
his
Gospel
Doctrine
.
10.
By
experience
I
find
the
predictions
of
this
Word
fulfilled
.
11.
Lastly
,
By
Inspiration
the
Prophets
and
Apostles
knew
it
to
be
of
God.
And
our
certain
Belief
ariseth
from
divers
of
these
,
and
not
from
any
one
alone
.
5.
There
are
two
extreams
here
to
be
avoided
,
and
both
held
by
some
not
seeing
how
they
contradict
themselves
.
I.
Of
them
that
say
that
Faith
hath
no
Evidence
,
but
the
merit
of
it
lyeth
in
that
we
believe
without
Evidence
.
Those
that
understand
what
they
say
,
when
they
use
these
words
,
mean
that
Things
evident
to
sense
,
as
such
,
that
is
,
Incomplex
sensible
objects
are
not
the
objects
of
Faith.
We
live
by
Faith
and
not
by
sight
.
God
is
not
visible
:
Heaven
and
its
Glory
,
Angels
and
perfected
Spirits
are
not
visible
.
Future
Events
,
Christs
coming
,
the
Resurrection
,
Judgment
,
are
not
yet
visible
:
It
doth
not
yet
appear
(
that
is
,
to
sense
)
what
we
shall
be
.
Our
Life
is
hid
(
from
our
own
and
others
senses
)
with
Christ
in
God.
We
see
not
Christ
when
we
rejoice
in
him
with
joy
unspeakable
,
and
full
of
glory
.
Rich.
Hooker
saith
in
his
Eccl.
Pol.
Let
men
say
what
they
will
,
men
can
truly
believe
no
further
than
they
perceive
Evidence
.
It
is
a
natural
Impossibility
:
For
Evidence
is
nothing
but
the
perceptibility
of
the
Truth
:
And
can
we
perceive
that
which
is
not
perceptible
?
It
's
true
that
evidence
from
Divine
Revelation
is
oft
without
any
Evidence
ex
natura
rei
:
But
it
may
be
nevertheless
a
fuller
and
more
satisfying
evidence
.
Some
say
there
is
Evidence
of
Credibility
,
but
not
of
Certainty
.
Not
of
natural
Certainty
indeed
.
But
in
Divine
Revelations
(
though
not
in
humane
)
evidence
of
Credibility
,
is
Evidence
of
Certainty
,
because
we
are
certain
that
God
cannot
lie
.
And
to
say
,
I
will
believe
,
though
without
Evidence
of
Truth
,
is
a
contradiction
or
hypocritical
self-deceit
.
For
your
will
believeth
not
.
And
your
understanding
receiveth
no
Truth
but
upon
evidence
that
it
is
Truth
.
It
acteth
of
itself
per
modum
naturae
,
necessarily
further
than
it
is
sub
imperio
Voluntatis
;
And
the
will
ruleth
it
not
despotically
;
Nor
at
all
quoad
Specificationem
,
but
only
quoad
exercitium
.
All
therefore
that
your
will
can
do
(
which
maketh
Faith
a
moral
Virtue
)
is
to
be
free
from
those
vicious
habits
and
acts
in
itself
which
may
hinder
faith
,
and
to
have
those
holy
dispositions
and
acts
in
itself
which
may
help
the
understanding
to
do
its
proper
Office
,
(
which
is
to
believe
evident
truth
on
the
testimony
of
the
revealer
,
because
his
Testimony
is
sufficient
Evidence
.
The
true
meaning
of
a
good
Christian
,
when
he
saith
,
I
will
believe
,
is
,
I
am
truly
willing
to
believe
,
and
a
perverse
will
shall
not
hinder
me
,
and
I
will
not
think
of
suggestions
to
the
contrary
.
But
the
meaning
of
the
formal
hypocrite
when
he
saith
,
I
will
believe
,
is
,
I
will
cast
away
all
doubtful
thoughts
out
of
my
mind
,
and
I
will
be
as
careless
as
if
I
did
believe
,
or
I
will
believe
the
Priest
or
my
Party
,
and
call
it
a
believing
God.
Evidence
is
an
essentiating
part
of
the
Intellects
act
.
As
there
is
no
Act
,
without
an
Object
,
so
there
is
no
object
sub
formali
ratione
objecti
,
without
evidence
.
Even
as
there
is
no
sight
but
of
an
Illustrated
object
,
that
is
,
A
visible
object
.
II.
The
other
extream
(
of
some
of
the
same
men
)
is
,
that
yet
Faith
is
not
true
and
certain
if
it
have
any
doubtfulness
with
it
.
Strange
!
That
these
men
cannot
only
see
what
is
invisible
;
Believe
what
is
inevident
as
to
its
truth
,
that
is
,
incredible
,
but
also
believe
past
all
doubting
,
and
think
that
the
weakest
true
believer
doth
so
too
!
Certainly
there
are
various
degrees
of
faith
in
the
sincere
.
All
have
not
the
same
strength
!
Christ
rebuketh
Peter
in
his
fears
,
and
his
disciples
all
at
other
times
,
for
their
little
faith
:
When
Peters
faith
failed
not
,
it
staggered
,
which
Abrahams
did
not
:
Lord
increase
our
Faith
,
and
Lord
,
I
believe
,
help
my
unbelief
,
were
prayers
approved
by
Christ
.
I
will
call
a
prevalent
belief
which
can
lay
down
Life
and
all
this
world
for
Christ
and
the
hopes
of
Heaven
,
by
the
name
of
certainty
(
which
hath
various
degrees
.
)
But
if
they
differ
de
nomine
,
and
will
call
nothing
certainty
but
the
highest
degree
,
they
must
needs
yet
grant
that
there
is
true
saving
faith
that
reacheth
to
no
certainty
in
their
sense
.
Yea
no
man
on
Earth
then
attaineth
to
such
a
certainty
,
because
that
every
mans
faith
is
imperfect
.
To
conclude
.
Though
all
Scripture
in
itself
(
that
is
indeed
the
true
Canon
)
be
equally
true
,
yet
all
is
not
equally
certain
to
us
,
as
not
having
equal
evidence
that
it
is
Gods
word
.
But
of
that
in
the
next
Chapter
of
the
uncertainties
.
Chap.
6.
What
are
the
unknown
things
,
and
uncertainties
,
which
we
must
not
pretend
a
certain
knowledge
of
.
SOmewhat
of
this
is
said
already
,
Cap.
3.
But
I
am
here
to
come
to
more
particular
instances
of
it
.
But
because
that
an
enumeration
would
be
a
great
Volume
of
it self
,
I
shall
begin
with
the
more
general
,
that
I
may
be
excused
in
most
of
the
rest
;
or
mention
only
some
particulars
under
them
as
we
go
.
I.
A
very
great
,
if
not
the
far
greatest
part
of
that
part
of
Philosophy
called
Physicks
,
is
uncertain
(
or
certainly
false
)
as
it
is
delivered
to
us
in
any
methodist
that
I
have
yet
seen
;
whether
Platonists
,
Peripateticks
,
Epicureans
,
(
the
Stoicks
have
little
,
but
what
Seneca
gives
us
,
and
Barlaam
Collecteth
,
I
know
not
whence
,
as
making
up
their
Ethicks
,
and
what
in
three
or
four
Ethical
writers
is
also
brought
in
on
the
by
,
and
what
Cicero
reporteth
of
them
)
or
in
our
Novelists
,
Patricius
,
Telesius
,
Campanella
,
Thomas
White
,
Digby
,
Cartesius
,
Gassendus
,
&c.
Except
those
whose
modesty
causeth
them
to
say
but
little
,
and
to
avoid
the
uncertainties
;
or
confess
them
to
be
uncertainties
.
To
enumerate
instances
would
be
an
unseasonable
digression
.
Gassendus
is
large
in
his
Confessions
of
uncertainties
.
I
think
not
his
Brother
Hobs
,
and
his
second
Spinosa
worth
the
naming
.
Nor
the
Paracelsians
and
Helmontians
as
giving
us
a
new
Philosophy
,
but
only
as
adding
to
the
old
.
There
needs
no
other
testimony
of
uncertainty
to
a
man
that
hath
not
studied
the
points
himself
,
than
their
lamentable
difference
,
and
confutation
of
each
other
,
in
so
many
,
very
many
things
;
even
in
the
great
Principles
of
the
Science
.
Yet
here
no
doubt
,
there
are
certainties
,
innumerable
certainties
,
such
as
I
have
before
described
.
We
know
something
certainly
of
many
things
,
even
of
all
sensible
objects
.
But
we
know
nothing
perfectly
and
comprehensively
,
not
a
worm
,
not
a
Leaf
,
not
a
Stone
,
or
a
Sand
,
not
the
Pen
,
Ink
or
Paper
,
which
we
write
with
;
not
the
hand
that
writeth
,
nor
the
smallest
particle
of
our
bodies
;
not
a
hair
or
the
least
accident
.
In
every
thing
nearest
us
,
or
in
the
world
,
the
uncertainties
and
incognita
are
far
more
than
that
which
we
certainly
know
.
II.
If
I
should
enumerate
to
you
the
many
uncertainties
in
our
common
Metaphysicks
,
(
yea
about
the
Being
of
the
Science
)
and
our
common
Logick
,
&c.
It
would
seem
unsuitable
to
a
Theological
discourse
.
And
yet
it
would
not
be
unuseful
,
among
such
Theologues
as
the
Schoolmen
,
who
resolve
more
of
their
doubts
by
Aristotle
than
by
the
Holy
Scriptures
;
doubtless
,
as
Aristotles
Predicaments
are
not
fitted
to
the
kinds
of
beings
,
so
many
of
his
distributions
and
orders
,
yea
and
precepts
are
arbitrary
.
And
as
he
left
room
and
reason
for
the
dissent
of
such
as
Taurellus
,
Carpenter
,
Jacchaeus
,
Gorlaeus
,
Ritschel
,
and
abundance
more
,
so
have
they
also
for
mens
dissent
from
them
.
Even
Ramus
hath
more
adversaries
than
followers
.
Gassendus
goeth
the
right
way
,
by
suiting
verba
rebus
,
if
he
had
hit
righter
on
the
nature
of
things
themselves
.
Most
novel
Philosophers
are
fain
to
make
new
Grammars
and
new
Logicks
,
for
words
and
notions
,
to
fit
their
new
conceptions
,
as
Campanella
,
and
the
Paracelsians
,
Helmontians
,
(
and
if
you
will
name
the
Behmenists
,
Rosicrucians
,
Weigelians
,
&c.
)
Lullius
thought
he
made
the
most
accurate
Art
of
notions
;
and
he
did
indeed
attempt
to
fit
words
to
things
:
but
he
hath
mist
of
a
true
accomplishment
of
his
design
,
for
want
of
a
true
method
of
Physicks
in
his
mind
,
to
fit
his
words
to
.
As
Cornelius
,
Agrippa
,
the
Samaritan
of
excellent
use
,
by
Mr.
Jones
of
Suffolk
.
who
is
one
of
his
chief
commentators
,
yet
freely
confesseth
in
his
lib.
de
Vanitate
Scientiarum
,
which
now
I
think
of
;
I
will
say
no
more
of
this
,
but
desire
the
Reader
to
peruse
that
laudable
book
,
and
with
it
to
read
Sanchez
his
Nihil
Scitur
,
to
see
uncertainty
detected
,
so
he
will
not
be
led
by
it
too
far
into
Scepticism
.
As
also
Mr.
Glanviles
Scepsis
Scientifica
.
As
for
the
lamentable
uncertainties
in
Medicine
,
the
poor
world
payeth
for
it
.
Anatomy
as
being
by
ocular
inspection
hath
had
the
best
improvement
;
And
yet
what
a
multitude
of
uncertainties
remain
?
Many
thousands
years
have
millions
yearly
died
of
Feavers
,
and
the
medicating
them
is
a
great
part
of
the
Physicians
work
;
and
yet
I
know
not
that
ever
I
knew
the
man
,
that
certainly
knew
what
a
Feaver
is
.
I
crave
the
pardon
of
the
Masters
of
this
noble
art
for
saying
it
;
It
is
by
dear
experience
that
I
have
learnt
how
little
Physicians
know
;
having
passed
through
the
tryal
of
above
thirty
of
them
on
my
own
Body
long
ago
,
meerly
induced
by
a
conceit
that
they
knew
more
than
they
did
,
and
most
that
I
got
was
but
the
ruine
of
my
own
body
,
and
this
advice
to
leave
to
others
,
[
Highly
value
those
few
excellent
men
,
who
have
quick
and
deep
conjecturing
apprehensions
,
great
reading
and
greater
Experience
,
and
Sober
,
Careful
,
Deliberating
minds
,
and
had
rather
do
too
little
than
too
much
:
But
use
them
in
a
due
conjunction
with
your
own
experience
of
your self
:
But
for
the
rest
,
how
Learned
soever
,
whose
heads
are
dull
,
or
temper
precipitant
,
or
apprehensions
hasty
or
superficial
,
or
reading
small
,
but
especially
that
are
young
,
or
of
small
experience
,
love
and
honour
them
,
but
use
them
as
little
as
you
can
,
and
that
only
as
you
will
use
an
honest
ignorant
Divine
,
whom
you
will
gladly
hear
upon
the
certain
Catechistical
Principles
,
but
love
not
to
hear
him
meddle
with
Controversies
.
So
use
these
men
in
common
easie
cases
,
if
necessary
,
and
yet
there
the
less
the
better
,
lest
they
hinder
nature
that
would
Cure
the
Disease
.
If
you
dislike
my
counsel
,
you
may
be
shortly
past
blaming
it
;
for
though
their
successes
have
Tongues
,
their
miscarriages
are
mostly
silent
in
the
Grave
.
O
how
much
goeth
to
make
an
able
Physician
?
But
enough
of
such
instances
.
III.
But
though
Errors
in
Politicks
the
World
payeth
yet
much
dearer
for
,
I
must
not
be
too
bold
in
talking
here
.
But
I
will
confess
that
here
the
uncertainties
are
almost
all
in
the
Applicatory
part
,
and
through
the
incapacity
of
the
minds
of
men
:
For
the
truth
is
the
main
Principles
of
Policy
are
part
of
the
Divine
Law
,
and
of
true
Morality
,
and
in
themselves
are
plain
,
and
of
a
satisfying
Certainty
,
could
you
but
get
mens
heads
and
hearts
into
a
fitness
duely
to
consider
and
receive
them
.
IV.
But
to
come
nearer
to
our
own
profession
,
there
is
much
uncertainty
in
those
Theological
Conclusions
,
which
are
built
on
such
premises
,
where
any
one
of
these
Physical
,
Metaphysical
or
Logical
Uncertainties
are
a
part
;
yea
,
though
it
be
couched
in
the
narrowest
room
,
even
in
one
ambiguous
term
of
Art
,
and
scarce
discerned
by
any
but
accurate
observers
.
With
great
pomp
and
confidence
many
proceed
to
their
Ergo's
,
when
the
detection
of
the
fraud
not
only
of
an
uncertain
Medium
,
but
of
one
ambiguous
syllable
,
will
marr
all
.
And
the
conclusion
can
be
no
stronger
or
furer
,
than
the
more
weak
and
doubtful
of
the
premises
.
V.
When
the
Subject
is
of
small
and
abstruse
parts
,
far
from
the
Principles
and
Fundamentals
of
the
Matter
,
usually
the
Conclusions
are
uncertain
.
Nature
in
all
matters
beginneth
with
some
few
great
and
master
parts
,
like
the
great
boughs
or
limbs
of
the
Tree
,
or
the
great
Trunks
and
Master
Vessels
in
our
bodies
;
and
from
thence
spring
branches
,
which
are
innumerable
and
small
:
And
it
is
so
in
all
Sciences
,
and
in
Theology
it self
.
The
great
Essential
and
Chief
Integral
parts
,
are
few
,
and
easily
discerned
:
But
two
grand
Impediments
hinder
us
from
a
Certain
knowledge
in
the
rest
:
one
is
the
great
Number
of
Particles
,
where
the
understanding
is
lost
,
and
,
as
they
say
,
seeketh
a
Needle
in
a
bottle
of
Hay
,
or
a
leaf
in
a
Wood
;
and
the
other
is
the
Littleness
of
the
thing
,
which
maketh
it
undiscernible
to
any
but
accurate
and
studious
minds
.
And
therefore
how
much
soever
men
that
trade
in
little
things
,
may
boast
of
the
sublimity
of
them
,
and
their
own
subtilty
,
their
perceptions
usually
are
accompanied
with
uncertainty
;
though
in
some
cases
an
uncertain
knowledge
,
known
to
be
so
,
is
better
than
none
.
VI.
Yea
,
though
the
Matters
themselves
may
be
more
bulky
,
yet
if
in
knowing
and
proving
them
,
we
must
go
through
a
great
number
of
Syllogisms
and
Inferences
,
usually
the
conclusion
is
very
uncertain
to
us
,
whatever
it
may
be
to
an
extraordinary
accurate
and
prepared
mind
:
For
1.
We
shall
be
still
jealous
(
or
may
be
)
lest
in
so
many
terms
and
mediums
some
one
of
them
should
be
fallacious
and
insufficient
,
and
weaken
all
.
And
we
are
so
conscious
of
our
own
weakness
,
and
liableness
to
forget
,
oversee
or
be
mistaken
,
that
we
shall
or
may
still
fear
lest
we
have
mist
it
,
and
be
overseen
in
something
,
in
so
long
a
course
and
series
of
arguings
.
VII
.
Those
parts
of
History
which
depend
meerly
on
the
credit
of
Mens
Wisdom
and
Honesty
,
and
so
are
meerly
of
Humane
Faith
,
must
needs
be
uncertain
.
For
the
conclusion
can
be
no
surer
than
the
premises
,
All
men
as
such
are
liars
,
that
is
,
untrusty
,
or
such
as
possibly
may
deceive
.
1.
They
may
be
deceived
themselves
.
2.
And
they
may
deceive
others
where
they
are
not
themselves
deceived
.
Every
man
hath
some
Passion
,
some
Ignorance
,
some
Error
,
some
Selfish
interest
and
some
Vice.
This
age
,
if
we
never
had
known
other
instance
,
is
so
sad
a
proof
of
this
,
that
tears
are
fitter
than
words
to
express
it
,
most
confident
reporters
totally
differ
about
the
most
notorious
matters
of
Fact.
I
must
not
name
them
,
but
I
pity
strangers
and
posterity
.
If
it
come
especially
to
the
characterizing
of
others
,
how
ordinarily
do
men
speak
as
they
are
affected
?
And
they
are
affected
as
self-interest
and
passion
leadeth
them
,
with
Cochlaeus
,
Bolseck
,
and
such
others
,
what
villains
were
Luther
,
Zwinglius
,
Calvin
,
&c.
with
their
faithfullest
acquaintance
;
what
Good
and
Holy
men
(
saving
Luthers
animosity
?
)
If
the
Inquisitors
Torment
Protestants
,
or
Burn
them
,
is
it
not
necessary
that
they
call
them
by
such
odious
names
as
may
justify
their
fact
?
If
they
banish
and
silence
faithful
,
holy
,
able
,
Ministers
,
they
must
accuse
them
of
some
villanies
which
may
make
them
seem
worthy
of
the
punishment
,
and
unworthy
to
Preach
the
Gospel
of
Christ
!
what
different
characters
did
Constantius
and
Valens
and
their
party
on
one
side
,
and
Athanasius
and
the
Orthodox
on
the
other
side
,
give
of
one
another
?
What
different
characters
were
given
of
Chrysostom
?
How
differently
do
Hunnerichus
and
Gensericus
on
one
side
,
and
Victor
Uticensis
and
other
Historians
on
the
other
side
,
describe
the
Bishops
and
Christians
of
Africk
,
that
then
suffered
?
They
were
Traytors
and
Rebels
,
and
Rogues
,
and
Enemies
to
the
King
,
and
Hereticks
to
Hunnerichus
:
But
to
others
,
they
are
Holy
blameless
Men
,
and
those
were
Tyrants
and
Hereticks
that
Persecuted
them
.
What
difference
between
the
Histories
of
the
orthodox
,
and
that
of
Philostorgius
,
and
Sondius
?
What
different
Characters
do
Eusebius
and
Eunapius
give
of
Constantine
?
and
Eunapius
and
Hilary
,
&c.
give
of
Julian
?
What
different
Characters
are
given
of
Hildebrand
on
one
side
,
and
of
the
Emperours
Henrys
on
the
other
side
,
by
the
many
Historians
who
followed
the
several
parts
?
How
false
must
a
great
number
of
the
Historians
on
one
side
be
?
I
know
that
this
doth
not
make
all
Humane
Faith
and
History
useless
.
It
hath
its
degree
of
credibility
answerable
to
its
use
.
And
a
wise
man
may
much
conjecture
whom
to
believe
.
1.
A
Man
that
(
like
Thuanus
)
sheweth
modesty
and
impartiality
,
even
towards
Dissenters
.
2.
A
man
that
had
no
notable
interest
to
byas
him
.
3.
A
man
that
manifesteth
otherways
true
honesty
and
conscience
.
4.
Supposing
that
he
was
himself
upon
the
place
,
and
a
competent
Witness
.
But
there
is
little
or
no
Credit
to
be
given
,
1.
To
a
factious
,
furious
railer
.
2.
To
one
that
was
a
flatterer
of
Great
Men
,
or
depended
on
them
for
preferment
,
or
lived
in
fear
of
speaking
the
truth
,
or
that
speaketh
for
the
interest
of
his
Riches
and
Honour
in
the
World
;
or
for
his
engaged
personal
reputation
,
or
that
hath
espoused
the
interest
of
a
sect
or
faction
.
3.
There
is
little
credit
to
be
given
to
any
Knave
and
Wicked
Man
.
He
that
dare
be
Drunk
,
and
Swear
and
Curse
,
and
be
a
Fornicator
or
covetous
Worldling
,
dare
Lie
for
his
own
Ends.
4.
Nor
to
the
honestest
man
that
taketh
things
by
rumours
,
hear-say
and
uncertain
reports
,
and
knoweth
not
the
things
themselves
.
But
how
shall
strangers
and
posterity
know
when
they
read
a
History
,
whether
the
Writer
was
an
honest
Man
or
a
Knave
?
A
man
of
credit
,
or
an
impudent
Liar
?
Both
may
be
equal
in
confident
asserting
,
and
in
the
plausibility
of
the
narrative
.
Meer
humane
belief
therefore
must
be
uncertain
.
From
whence
we
see
the
pitiful
case
of
the
subjects
of
the
King
of
Rome
(
for
so
I
must
rather
call
him
than
a
Bishop
.
)
Why
doth
a
Lay-man
believe
Transubstantiation
,
or
any
other
Article
of
their
Faith
?
Because
the
Church
faith
it
is
Gods
Word
.
What
is
the
Church
that
saith
so
?
It
is
a
faction
of
the
Popes
,
perhaps
at
Laterane
,
or
forty
of
his
Prelates
at
the
Conventicle
of
Trent
.
How
doth
he
know
that
these
men
do
not
lie
?
Because
God
promised
that
Peters
Faith
should
not
fail
,
and
the
Gates
of
Hell
should
not
prevail
against
the
Church
;
and
the
Spirit
should
lead
the
Apostles
into
all
truth
.
But
how
shall
he
know
that
this
Scripture
is
Gods
Word
?
And
also
that
it
was
not
a
total
failing
,
rather
than
a
failing
in
some
degree
that
Peter
was
by
that
promise
freed
from
?
Or
that
the
Spirit
was
promised
to
these
Prelates
which
was
promised
to
the
Apostles
?
Why
,
because
these
Prelates
say
so
!
And
how
know
they
that
they
say
true
?
Why
,
from
Scripture
,
as
before
.
But
let
all
the
rest
go
.
How
knoweth
the
Lay-man
that
ever
the
Church
made
such
a
decree
?
That
ever
the
Bishops
of
that
Council
were
lawfully
called
?
That
they
truely
represented
all
Christs
Church
on
Earth
?
That
this
or
that
Doctrine
is
the
decree
of
a
Council
,
or
the
sence
of
the
Church
indeed
?
Why
,
because
the
Priest
tells
him
so
.
But
how
knoweth
he
that
this
Priest
saith
true
,
or
a
few
more
that
the
man
speaketh
with
:
there
I
leave
you
:
I
can
answer
no
further
;
but
must
leave
the
credit
of
Scripture
,
Council
and
each
particular
Doctrine
,
on
the
credit
of
that
poor
single
Priest
,
or
the
few
that
are
his
companions
.
The
Lay-man
knoweth
it
no
otherwise
.
Q.
But
is
not
the
Scripture
it self
then
,
shaken
by
this
,
seeing
the
History
of
the
Canon
and
incorruption
of
the
Books
,
&c.
dependeth
on
the
word
of
Man
?
Ans.
No.
1.
I
have
elsewhere
fully
shewed
how
the
Spirit
hath
sealed
the
substance
of
the
Gospel
.
2.
And
even
the
matters
of
fact
are
not
of
meer
humane
Faith.
For
meer
humane
Faith
depends
on
the
meer
honesty
of
the
reporter
:
but
this
Historical
Faith
dependeth
partly
on
Gods
attestation
,
and
partly
on
Natural
proofs
.
1.
God
did
by
Miracles
attest
the
reports
of
the
Apostles
and
first
Churches
,
2.
The
consent
of
all
History
since
,
that
these
are
the
same
writings
which
the
Apostles
wrote
,
hath
a
Natural
Evidence
above
bare
humane
Faith.
For
I
have
elsewhere
shewed
,
that
there
is
a
concurrence
of
humane
report
or
a
consent
of
history
,
which
amounteth
to
a
true
Natural
Evidence
,
the
Will
having
its
Nature
and
some
necessary
acts
,
and
nothing
but
necessary
ascertaining
causes
,
could
cause
such
concurrence
.
Such
Evidence
we
have
that
K.
James
,
Q.
Elizabeth
,
Q.
Mary
,
lived
in
England
:
that
our
Statute
books
contain
the
true
Laws
,
which
those
Kings
and
Parliaments
made
whom
they
are
ascribed
to
.
For
they
could
not
possibly
rule
the
Land
,
and
over-rule
all
mens
interests
,
and
be
pleaded
at
the
Bar
,
&c.
without
contradiction
and
detection
of
the
fraud
,
if
they
were
forgeries
:
(
though
it
's
possible
that
some
words
in
a
Statute
Book
may
be
misprinted
.
There
is
in
this
a
Physical
Certainty
in
the
consent
of
men
,
and
it
depends
not
as
humane
Faith
,
upon
the
honesty
of
the
reporter
;
but
Knaves
and
Liars
,
have
so
consented
,
whose
interests
and
occasions
are
cross
,
and
so
is
it
in
the
case
of
the
history
of
the
Scripture
Books
:
which
were
read
in
all
the
Churches
through
the
World
,
every
Lords
day
,
and
contenders
of
various
opinions
took
their
Salvation
to
be
concerned
in
them
.
VIII
.
Those
things
must
needs
be
uncertain
to
any
man
,
as
to
a
particular
Faith
or
Knowledge
,
which
are
more
in
number
than
he
may
possibly
have
a
distinct
understanding
of
;
or
can
examine
their
Evidence
whether
they
be
certain
or
not
.
For
instance
the
Roman
Faith
containeth
all
the
Doctrinal
decrees
,
and
their
Religion
also
all
the
Practical
decrees
of
all
the
approved
General
Councils
,
(
that
is
,
of
so
much
as
pleased
the
Pope
,
such
power
hath
he
to
make
his
own
Religion
.
)
But
these
General
Councils
(
added
to
all
the
Bible
,
with
all
the
Apocrypha
)
are
so
large
,
that
it
is
not
possible
for
most
men
to
know
what
is
in
them
.
So
that
if
the
question
be
whether
this
or
that
Doctrine
be
the
Word
of
God
,
and
the
proof
of
the
affirmative
is
,
because
it
is
decreed
by
a
General
Council
,
this
must
be
uncertain
to
almost
all
men
,
who
cannot
tell
whether
it
be
so
decreed
or
no
:
Few
Priests
themselves
knowing
all
that
is
in
all
those
Councils
:
So
that
if
they
knew
that
all
that
is
in
the
Councils
is
Gods
Word
;
they
know
never
the
more
whether
this
or
that
Doctrine
(
e.
g.
the
immaculate
Conception
of
the
Virgin
Mary
,
&c.
)
be
the
Word
of
God.
And
if
a
Heathen
knew
that
all
that
is
in
the
Bible
is
the
Word
of
God
,
and
knew
not
a
word
what
is
in
it
,
would
this
make
him
a
Christian
or
Saint
him
?
You
may
object
,
that
most
Protestants
also
know
not
all
that
is
in
the
Scripture
.
Ans.
True
;
nor
any
one
.
And
therefore
Protestants
say
not
that
all
that
is
in
the
Scripture
is
necessary
to
be
known
to
Salvation
,
but
they
take
their
Religion
to
have
essential
parts
,
and
integral
parts
and
accidents
.
And
so
they
know
how
far
each
is
necessary
.
But
the
Papists
deride
this
distinction
,
and
because
all
truths
are
equally
true
,
they
would
make
men
believe
that
all
are
equally
Fundamental
or
Essential
to
Christianity
:
But
this
is
only
when
they
dispute
against
us
;
at
other
times
they
say
otherwise
themselves
,
when
some
other
interest
leads
to
it
,
and
so
cureth
this
impudency
.
It
were
worthy
the
enquiry
whether
a
Papist
take
all
the
Bible
to
be
Gods
Word
,
and
de
fide
,
or
only
so
much
of
it
as
is
contained
particularly
in
the
decrees
of
Councils
?
If
the
latter
,
then
none
of
the
Scripture
was
de
fide
,
or
to
be
particularly
believed
for
above
300
years
,
before
the
Council
of
Nice
.
If
the
former
,
then
is
it
as
necessary
to
Salvation
to
know
how
old
Henoch
was
,
as
to
know
that
Jesus
Christ
is
our
Saviour
?
IX
.
Those
things
must
needs
be
uncertain
which
depend
upon
such
a
number
of
various
circumstances
as
cannot
be
certainly
known
themselves
.
For
instance
,
the
common
rule
by
which
the
Papist
Doctors
do
determine
what
particular
Knowledge
and
Faith
are
necessary
to
Salvation
,
is
that
so
many
truths
are
necessary
as
are
sufficiently
propounded
to
that
person
to
be
known
and
believed
.
But
no
man
living
,
learned
nor
unlearned
,
can
tell
what
is
necessary
to
the
sufficiency
of
this
proposal
.
Whether
it
be
sufficient
,
if
he
be
told
it
in
his
Childhood
only
,
and
at
what
Age
?
Or
if
he
be
told
it
but
once
,
or
twice
,
or
thrice
,
or
how
oft
?
whether
by
a
Parent
or
Layman
that
can
not
tell
him
what
is
in
the
Councils
?
or
by
a
Priest
that
never
read
the
Councils
?
and
whether
the
variety
of
natural
capacities
,
bodily
temperaments
,
education
and
course
of
Life
before
,
do
not
make
as
great
variety
of
proportions
to
be
necessary
to
the
sufficiency
of
this
Proposal
?
And
what
mortal
man
can
truly
take
the
measure
of
them
?
And
how
then
can
any
man
be
Certain
what
those
points
are
which
are
necessary
for
him
to
believe
?
X.
Those
things
are
uncertain
which
depend
upon
an
uncertain
Author
or
Authority
.
For
instance
,
the
Roman
faith
dependeth
on
the
exposition
of
the
Scriptures
by
the
consent
of
the
Fathers
,
and
on
the
Tradition
of
the
Church
,
and
the
decrees
of
an
authorized
Council
.
And
here
is
in
all
this
,
little
but
uncertainties
.
1.
It
is
utterly
uncertain
who
are
to
be
taken
for
Fathers
,
and
who
not
.
Whether
Origen
,
Tatianus
,
Arnobius
,
Lactantius
,
Tertullian
,
and
many
such
,
be
Fathers
or
not
.
Whether
such
a
man
as
Theophilus
Alexandrinus
,
or
Chrysostom
was
the
Father
,
when
they
condemned
each
other
.
Whether
such
as
are
justly
suspected
of
Heresy
,
(
as
Eusebius
)
or
such
as
the
Romanists
have
cast
suspicions
on
(
as
Lucifer
Calaritanus
called
a
Heretick
,
Socrates
,
Sozomens
falsly
called
Novatians
,
Hilary
,
Arelatensis
Condemned
by
the
Pope
Leo
,
and
Claud.
Turovens
.
Rupertus
Tuitiens
.
and
such
others
.
)
When
the
ancients
renounced
each
others
Communion
,
(
as
Martin
did
by
Ithacius
and
Idacius
and
their
Synod
,
)
when
they
describe
one
another
as
stark
Knaves
,
as
Socrates
doth
Theophil
.
Alexandrin
.
and
Sulpitius
Severus
doth
Ithacius
,
which
of
them
were
the
Fathers
.
2.
How
shall
we
know
certainly
which
are
the
true
uncorrupted
writings
of
these
Fathers
among
so
many
forgeries
and
spurious
Scripts
?
3.
How
shall
it
be
known
what
exposition
the
Fathers
consented
on
,
when
not
one
of
a
multitude
,
and
but
few
in
all
have
commented
on
any
considerable
parts
of
the
Scripture
,
and
those
few
so
much
often
differ
?
4.
When
in
the
Doctrine
of
the
Trinity
it self
Petavius
largely
proveth
that
most
of
the
writers
of
the
three
first
Centuries
after
the
Apostles
were
unsound
,
and
others
confess
the
same
about
the
Millennium
,
the
corporeity
of
Angels
and
of
the
Soul
,
and
divers
other
things
;
doth
their
consent
bind
us
to
believe
them
?
If
not
,
how
shall
we
know
in
what
to
believe
their
consent
,
according
to
this
Rule
?
2.
And
as
to
the
Church
,
they
are
utterly
disagreed
among
themselves
,
what
that
Church
is
which
hath
this
authority
.
1.
Whether
the
Pope
alone
.
2.
Or
the
Pope
with
a
Provincial
Council
.
3.
Or
the
Pope
with
a
General
Council
.
4.
Or
a
General
Council
without
the
Pope
.
5.
Or
the
universality
of
Pastors
.
6.
Or
the
universality
of
the
people
with
them
.
3.
And
for
a
Council
.
1.
There
is
no
certainty
what
number
of
Bishops
,
and
what
consent
of
the
Comprovincial
Clergy
is
necessary
to
make
them
the
true
representatives
of
any
Church
.
2.
And
more
uncertain
in
what
Council
the
Bishops
had
such
consent
.
3.
And
uncertain
whether
the
Popes
approbation
be
necessary
.
(
The
great
Councils
of
Constance
and
Basil
determining
the
contrary
.
)
4.
And
uncertain
which
were
truly
approved
.
5.
And
most
certain
that
there
never
was
any
General
Council
in
the
world
(
unless
you
will
call
the
Apostles
a
General
Council
)
but
only
General
Councils
of
the
Clergy
of
one
Empire
(
with
now
and
then
a
stragling
Neighbour
,
)
even
as
we
have
General
Assemblies
and
Convocations
in
this
Kingdom
:
And
who
can
be
certain
of
that
faith
which
dependeth
upon
all
,
or
any
of
these
uncertainties
?
XI
.
That
must
needs
be
an
uncertainty
which
dependeth
on
the
unknown
thoughts
of
another
man
.
For
instance
,
with
the
Papists
the
Priests
intention
,
which
is
the
secret
of
his
heart
,
is
necessary
to
the
being
of
Baptism
,
and
Transubstantiation
.
And
so
no
man
can
be
certain
whether
he
or
any
other
man
be
baptized
or
not
.
Nor
whether
it
be
Bread
or
Christs
Body
which
he
eateth
.
We
confess
that
it
is
necessary
to
the
being
of
a
Sacrament
,
that
the
Minister
do
seem
or
profess
to
intend
it
as
a
Sacrament
;
But
if
the
reality
of
his
intent
be
necessary
to
the
being
of
it
,
no
man
can
be
certain
that
ever
he
had
a
Sacrament
.
XII
.
It
is
a
hard
thing
to
be
certain
on
either
side
,
in
those
controversies
which
have
multitudes
,
and
in
a
manner
equal
strength
,
of
Learned
,
Judicious
,
Well-studyed
,
Godly
,
Impartial
men
for
each
part
.
I
deny
not
but
one
clear-headed
man
,
may
be
certain
of
that
which
a
multitude
are
uncertain
of
,
and
oppose
him
in
.
But
it
must
not
be
ordinary
men
,
but
some
rare
illuminated
person
,
that
must
get
above
a
probability
,
unto
a
Certainty
,
of
that
which
such
a
company
as
aforesaid
are
of
a
contrary
mind
in
.
XIII
.
There
is
great
uncertainty
in
matters
of
private
impulse
.
When
a
man
hath
nothing
to
prove
a
thing
to
be
Gods
will
,
but
an
inward
perswasion
or
impulse
in
his
own
Breast
,
let
it
never
so
vehemently
incline
him
to
think
it
true
,
it
's
hard
to
be
sure
of
it
.
For
we
know
not
how
far
Satan
or
our
own
distempered
Phantasies
may
go
.
And
most
by
far
that
pretend
to
this
,
do
prove
deceived
.
That
which
must
be
certain
,
must
be
somewhat
equal
to
Prophetical
Inspiration
.
Which
indeed
is
its
own
Evidence
:
But
what
that
is
,
no
man
can
formally
conceive
but
he
that
hath
had
it
.
Therefore
we
are
bid
to
Try
the
Spirits
.
XIV
.
It
is
a
hard
thing
to
gather
certainties
of
Doctrinal
conclusion
from
Gods
Providences
alone
.
Providential
changes
have
their
great
use
,
as
they
are
the
fulfilling
or
execution
of
the
word
.
But
they
that
will
take
them
instead
of
the
Scripture
,
do
usually
run
into
such
mistakes
,
as
are
rectifyed
to
their
cost
,
by
some
contrary
work
of
Providence
ere
long
.
These
times
have
fully
taught
us
this
.
XV.
It
is
hard
to
gather
Doctrinal
certainties
from
Godly
mens
Experiences
alone
.
Even
our
Experimental
Philosophers
and
Physicians
find
,
that
an
experiment
that
hits
oft-times
,
quite
misseth
afterwards
on
other
Subjects
,
and
they
know
not
why
.
A
course
of
effects
may
oft
come
from
unknown
causes
.
And
it
's
no
rare
thing
for
the
common
Prejudices
,
Selfconceitedness
,
or
corruption
of
the
weaker
and
greater
number
of
good
people
,
which
needeth
great
repentance
and
a
cure
,
to
be
mistaken
,
for
the
Communis
Sensus
Fidelium
,
the
Inclination
and
Experience
of
the
Godly
.
Especially
when
consent
or
the
honour
of
their
Leaders
or
Themselves
hath
engaged
them
in
it
.
In
my
time
,
the
common
sense
of
the
strictest
sort
was
against
long
hair
,
and
taking
Tobacco
and
other
such
things
,
which
now
their
common
practice
is
for
.
In
one
Countrey
the
common
consent
of
the
strictest
party
is
for
Arminianism
.
In
another
they
are
zealously
against
it
.
In
Poland
where
the
Socinians
are
for
sitting
at
the
Sacrament
,
the
Godly
are
generally
against
it
.
In
other
places
they
are
for
it
.
In
Poland
and
Bohemia
where
they
had
holy
,
humble
,
perswading
Bishops
,
the
generality
of
the
Godly
were
for
that
Episcopacy
,
as
were
all
the
ancient
Churches
,
even
the
Novatians
:
But
in
other
places
it
is
otherwise
.
So
that
it
's
hard
to
be
certain
of
Truth
or
Error
,
Good
or
Evil
,
by
the
meer
Consent
,
Opinion
or
Experience
of
any
.
XVI
.
But
the
last
and
great
instance
is
,
that
in
the
holy
Scriptures
themselves
,
there
is
a
great
inequality
in
point
of
Certainty
,
yea
many
parts
of
them
have
great
uncertainty
;
Even
these
that
follow
.
I.
Many
hundred
Texts
are
uncertain
through
various
Readings
in
several
Copies
of
the
Original
.
I
will
not
multiply
them
on
Capellus
his
opinion
.
Though
Claud.
Saravius
(
Who
got
the
Book
Printed
)
and
other
worthy
men
approve
it
.
I
had
rather
there
were
fewer
Varieties
,
and
therefore
had
rather
think
there
are
fewer
.
But
these
that
cannot
be
denied
must
not
be
denied
:
Nor
do
I
think
it
fit
,
to
gather
the
discrepancies
of
every
odd
Copy
and
call
them
Various
readings
.
●ut
it
is
past
denial
that
the
world
hath
no
one
ancient
Copy
which
must
be
the
Rule
or
Test
of
all
the
rest
,
and
that
very
many
Copies
are
of
such
equal
credit
,
as
that
no
man
living
can
say
that
this
,
and
not
that
where
they
differ
hath
the
very
words
of
the
Holy-Ghost
;
And
that
even
in
the
New
Testament
alone
the
differences
or
various
Readings
,
of
which
no
man
is
able
to
say
which
is
the
right
,
are
so
great
a
number
as
I
am
not
willing
to
give
every
reader
an
account
of
;
Even
those
that
are
gathered
by
Stephanus
and
Junius
and
Brugensis
,
and
Beza
,
if
you
leave
out
all
the
rest
in
the
appendix
to
the
Polyglot
Bible
.
In
all
or
most
of
which
we
are
utterly
uncertain
which
Reading
is
Gods
Word
.
II.
There
are
many
hundred
words
in
the
Scriptures
that
are
ambiguous
,
signifying
more
things
than
one
;
and
the
context
in
a
multitude
of
places
determineth
not
the
proper
sense
;
so
that
you
may
with
equal
Authority
translate
them
either
thus
or
thus
:
The
Margin
of
your
Bibles
giveth
you
no
small
number
of
them
.
It
must
needs
here
be
uncertain
which
of
them
is
the
Word
of
God.
III.
There
are
many
hundred
Texts
of
Scripture
,
where
the
Phrase
is
General
,
and
may
be
applyed
to
more
particulars
than
one
:
In
some
places
the
several
particulars
must
be
taken
as
included
in
the
General
.
(
And
where
there
is
no
necessity
,
a
General
Phrase
should
not
be
expounded
as
if
it
were
particular
.
)
But
in
a
multitude
of
Texts
the
General
is
put
for
the
particular
,
and
must
be
interpreted
,
but
of
one
sort
,
and
yet
the
context
giveth
us
no
certain
determination
which
particular
is
meant
.
This
is
one
of
the
commonest
uncertainties
in
all
the
Scriptures
.
Here
it
is
Gods
will
that
we
be
uncertain
.
IV.
In
very
many
passages
of
the
History
of
Christ
,
the
Evangelists
set
both
Words
and
Deeds
in
Various
Orders
,
one
sets
this
first
,
and
another
sets
another
first
.
(
As
in
the
order
of
Christs
three
Temptations
,
Mat.
4.
and
Luk.
4.
And
many
such
like
.
)
Though
it
is
apparent
that
Luke
doth
less
observe
the
order
than
the
rest
,
yet
in
many
of
these
cases
it
is
apparent
that
it
was
Gods
will
to
notifie
to
us
the
Matter
only
,
and
not
the
Order
.
And
that
it
must
needs
be
uncertain
to
us
,
which
was
first
said
or
done
,
and
which
was
last
.
The
same
is
to
be
said
of
the
time
and
place
of
some
speeches
of
Christ
recorded
by
them
.
V.
Many
of
Christs
Speeches
are
recorded
by
the
Evangelists
in
various
words
.
very
words
:
If
you
say
that
one
giveth
us
the
true
words
and
another
the
true
sense
,
we
shall
never
be
certain
that
this
is
so
,
nor
which
that
one
is
.
So
that
in
such
cases
no
man
can
possibly
tell
which
of
them
were
the
very
words
of
Christ
.
VI.
There
are
many
Texts
of
the
Old
Testament
recited
in
the
New
,
where
it
is
uncertain
whether
that
which
the
Penman
intended
was
an
Exposition
or
Proof
of
what
he
said
,
or
only
an
Allusion
to
the
Phrase
of
Speech
,
as
if
he
should
say
,
[
I
may
use
such
words
to
express
my
mind
or
the
matter
by
.
]
As
Matth.
2.23
.
He
shall
be
called
a
Nazarene
.
So
v.
16
,
17.
Rom.
10.6
,
7
,
8
,
18.
and
others
.
I
know
the
Excellent
Junius
in
his
Parallels
hath
said
much
,
and
more
than
any
other
that
I
know
,
to
prove
them
all
,
or
almost
all
to
be
expository
and
probatory
Citations
:
But
withal
confessing
that
the
generality
of
Ancient
and
Modern
Expositors
think
otherwise
,
he
thereby
sheweth
a
great
uncertainty
;
when
he
himself
saith
not
that
he
is
Certain
of
it
;
and
few
others
thought
it
probable
.
VII
.
There
are
many
Texts
cited
in
the
New
Testament
out
of
the
Septuagint
,
where
it
differeth
from
the
Hebrew
:
Wherein
it
is
utterly
uncertain
to
us
,
whether
Christ
and
his
Apostles
intended
to
justifie
absolutely
the
translation
which
they
use
,
or
only
to
make
use
of
it
as
that
which
then
was
known
and
used
for
the
sake
of
the
sense
which
it
contained
.
If
they
absolutely
justifie
it
,
they
seem
to
condemn
the
Hebrew
,
so
far
as
it
differeth
.
If
not
,
why
do
they
use
it
,
and
never
blame
it
?
It
seemeth
that
Christ
would
hereby
tell
us
,
that
the
sense
is
the
Gold
,
and
the
words
but
as
the
Purse
;
and
we
need
not
be
over-curious
about
them
,
so
we
have
the
sence
.
As
if
I
should
use
the
vulgar
Latine
,
or
the
Rhemists
Translation
with
the
Papist
,
because
he
will
receive
no
other
.
VIII
.
There
are
many
Aenigmatical
and
obscure
expressions
,
which
a
few
Learned
men
only
can
probably
conjecture
at
,
&
few
or
none
be
certain
of
the
full
sense
.
If
any
certainly
understand
much
of
the
Prophecies
in
Daniel
and
the
Revelations
,
it
must
needs
be
very
few
:
When
Calvin
durst
not
meddle
with
the
latter
:
And
though
most
of
the
famous
Commentators
on
the
Revelations
are
such
as
have
peculiarly
made
it
their
Study
,
and
set
their
minds
upon
it
above
all
other
things
,
and
rejoiced
in
conceit
that
they
had
found
out
the
true
sense
which
others
had
overseen
,
(
as
men
do
that
seek
the
Philosophers
Stone
)
yet
how
few
of
all
these
are
there
that
agree
?
And
if
ten
be
of
nine
minds
,
eight
of
them
at
least
are
mistaken
.
Franc.
du
Jon
,
the
Lord
Napier
,
Brightman
,
Dent
,
Mede
,
and
my
godly
Friend
Mr.
Stephens
yet
living
,
(
since
dead
,
)
with
many
others
,
have
studied
it
thus
with
extraordinary
diligence
,
but
with
different
successes
:
And
Lyra
with
other
old
ones
turn
all
quite
another
way
.
And
then
come
Grotius
and
Dr.
Hammond
and
contradict
both
sides
,
and
make
it
all
(
saving
a
few
Verses
)
to
have
been
fulfilled
many
Ages
since
.
And
can
the
unlearned
,
or
the
unstudied
part
of
Ministers
then
,
with
any
modesty
pretend
a
certainty
,
where
so
many
and
such
men
differ
?
I
know
it
is
said
,
Blessed
is
he
that
readeth
,
and
they
that
hear
the
words
of
this
Prophecy
,
and
keep
those
things
which
are
written
therein
:
But
that
proveth
no
more
than
1.
That
some
of
it
(
as
ch.
1
,
2
,
3.
)
is
plain
and
commonly
intelligible
.
2.
That
it
is
a
desirable
thing
to
understand
the
rest
;
and
worthy
mens
endeavour
in
due
time
and
rank
;
and
he
that
can
attain
to
certainty
may
be
glad
of
it
.
I
pass
by
the
darkness
of
many
Types
and
Prophecies
of
Christ
in
the
Old
Testament
,
and
how
little
the
Jews
or
the
Apostles
themselves
,
till
after
Christs
Resurrection
,
understood
them
.
With
very
many
other
obscurities
,
which
yet
are
not
written
in
vain
,
nay
,
which
make
up
the
true
perfection
of
the
whole
.
IX
.
There
are
very
many
proverbial
Speeches
in
the
Scripture
,
which
are
not
to
be
understood
as
the
words
properly
signifie
,
but
as
the
sense
of
those
Proverbs
then
was
among
the
Jews
.
But
disuse
hath
so
totally
obliterated
the
knowledge
of
the
sense
of
many
of
them
,
that
no
man
living
can
certainly
understand
them
.
X.
There
are
many
Texts
which
have
words
adapted
to
the
Places
,
the
Animals
,
the
Utensils
,
the
Customs
,
the
Coins
,
the
Measures
,
the
Vegetables
,
&c.
of
that
place
and
time
,
which
are
some
hard
,
and
some
impossible
now
to
be
certainly
understood
:
And
therefore
such
as
Bochart
,
Salmasius
,
Casaubone
,
Scaliger
,
&c.
have
done
well
to
add
new
Light
to
our
conjectures
;
but
leaving
great
uncertainty
still
.
XI
.
Because
the
Jewish
Law
is
by
Paul
plainly
said
to
be
ceased
or
done
away
,
it
remaineth
very
difficult
to
be
certain
of
abundance
of
passages
in
the
Old
Testament
,
how
far
they
are
obligatory
to
us
?
For
when
they
now
bind
no
otherwise
than
as
the
continued
Law
of
nature
,
or
as
reassumed
by
Christ
into
his
special
Law
,
where
the
latter
is
not
found
,
in
the
former
there
is
often
insuperable
difficulty
.
For
most
lyeth
upon
the
proof
of
a
parity
of
Reason
,
which
puts
us
upon
trying
cases
hardly
tryed
,
unless
we
knew
more
of
the
reason
of
all
those
Laws
.
(
As
about
Vows
and
Dispensations
,
Num.
30.
about
prohibited
degrees
of
Marriage
,
and
such
like
;
which
makes
Divines
so
much
differ
about
the
obligation
of
the
Judicials
,
(
of
which
see
Junius
vol.
1.
p.
1861
,
&c.
de
Polit.
Mos.
observ
.
)
and
about
Usury
,
Priesthood
,
Magistrates
power
in
Religion
,
and
many
such
.
XII
.
There
are
abundance
of
Texts
which
only
open
the
substance
of
the
matter
in
hand
to
us
,
and
say
nothing
about
abundance
of
difficulties
of
the
manner
,
and
many
circumstances
,
(
as
the
manner
of
the
Divine
influx
,
and
the
Spirits
operation
on
the
Soul
,
&c.
)
And
here
all
that
which
is
unrevealed
must
needs
be
unknown
.
XIII
.
There
are
many
Precepts
which
were
local
,
personal
,
particular
,
Chr.
Beckman
in
his
Exercit.
hath
abundance
of
shrewd
Arguments
,
though
few
are
of
his
mind
.
)
In
these
cases
few
reach
a
Certainty
,
and
none
so
full
a
Certainty
as
in
plainer
things
.
XIV
.
It
is
very
hard
to
be
Certain
when
,
and
how
far
Examples
of
holy
men
in
Scripture
bind
us
:
Though
I
have
elsewhere
proved
that
wherever
the
Apostles
practice
was
the
Execution
of
their
Commission
for
setling
Church
Orders
,
in
which
Christ
promised
them
the
help
of
his
Spirit
,
their
Practice
was
obligatory
.
Yet
in
many
instances
the
obligation
of
Examples
is
very
doubtful
:
Which
occasioneth
the
Controversies
about
imitating
John
Baptist's
Life
in
the
Wilderness
,
and
Anna
,
and
about
Lent
,
and
about
Baptizing
by
dipping
over
Head
,
and
about
the
Lords
Supper
,
whether
it
should
be
Administred
to
a
Family
,
or
at
Evening
only
,
or
after
Supper
,
or
Sitting
,
or
in
a
private
House
,
&c.
And
about
washing
Feet
,
and
many
Church
Orders
and
Affairs
.
XV.
There
are
many
things
in
Scripture
that
are
spoken
but
once
or
twice
,
and
that
but
as
on
the
by
,
and
not
very
plainly
:
And
we
cannot
be
so
Certain
of
any
Doctrine
founded
on
these
,
as
on
passages
frequently
and
plainly
written
.
XVI
.
There
are
so
many
seeming
differences
in
Scripture
,
especially
about
Numbers
,
as
that
if
they
be
reconcileable
,
few
or
none
in
the
World
have
yet
found
out
the
way
.
If
we
mention
them
not
our selves
,
such
paultry
Fellows
will
do
it
,
as
Bened.
Spinosa
in
his
Tractatus
Theolog.
Polit.
I
will
not
cite
any
,
but
desire
the
Learned
Reader
to
consider
well
of
what
that
Learned
and
Godly
man
,
Ludov.
Capellus
saith
in
his
Critic
.
Sacr.
l.
c.
10.
and
l.
6.
c.
7
,
8.
(
I
own
not
his
supposition
of
a
better
Hebrew
Copy
used
by
the
Sept.
)
I
think
an
impartial
considerer
of
his
instances
will
confess
,
that
as
God
never
promised
all
or
any
of
the
Scribes
or
Printers
of
the
Bible
any
infallible
Spirit
,
that
they
should
never
write
or
print
a
word
falsly
,
and
as
it
is
certain
by
the
various
Lections
that
many
such
there
have
been
in
many
and
most
Books
;
so
there
is
no
one
Scribe
that
had
a
promise
above
the
rest
,
nor
any
one
Hebrew
or
Greek
Copy
which
any
man
is
sure
is
absolutely
free
from
such
miswritings
.
For
how
should
we
be
sure
of
that
one
above
all
the
rest
?
And
I
wish
the
Learned
Reader
to
consider
Bibliander's
Preface
to
his
Hebr.
Grammar
,
and
Casaubone's
Exercit.
1.
§
28.
and
Pellicanus
his
Preface
to
his
Coment
.
on
the
Bible
.
Hierom
on
Mic.
5.2
.
is
too
gross
,
de
Matth.
2.
Quod
Testimonium
nec
Haebraico
nec
70
Interpretibus
convenire
,
&c.
Let
him
read
the
rest
that
will
,
which
is
harsher
;
he
that
will
not
confess
miswritings
of
numbers
,
and
some
names
and
words
heretofore
,
as
well
as
some
misprintings
now
,
doth
but
by
his
pretended
Certainty
tempt
men
to
question
the
rest
for
the
sake
of
that
,
and
injureth
the
Sacred
Word
.
XVII
.
We
have
not
the
same
degree
of
Certainty
of
the
Canonicalness
or
Divineness
of
every
Book
of
Scripture
:
Though
they
are
all
Gods
Word
,
they
have
not
all
the
same
Evidence
that
they
are
so
.
The
New
Testament
had
a
fuller
Attestation
from
Heaven
for
its
Evidence
to
man
,
than
most
of
the
Old
had
.
And
of
the
New
Testament
,
it
was
long
before
many
Churches
received
the
Epist.
to
the
Hebrews
,
the
second
of
Peter
,
Jude
,
Revel
.
&c.
Even
in
Eusebius
days
,
in
his
Praepar
.
Evangel
.
he
sheweth
that
they
were
not
received
by
all
.
And
of
the
Old
Testament
,
Moses
,
and
the
Psalms
and
Prophets
have
fuller
Attestation
than
the
rest
.
And
indeed
,
as
it
is
probable
that
the
Chronicles
were
written
in
or
after
Ezra's
time
at
soonest
,
so
they
do
in
so
many
places
differ
in
numbers
from
the
Book
of
Kings
,
where
all
would
agree
with
the
rest
of
the
History
,
if
those
numbers
were
but
reduced
to
those
in
the
Kings
,
that
if
any
man
should
doubt
of
the
Divine
Authority
of
that
Book
,
that
thereby
he
may
be
the
less
tempted
to
question
any
others
,
I
should
not
think
his
Error
inconsistent
with
Salvation
.
Put
but
that
man
to
prove
what
he
saith
,
who
asserteth
that
we
have
equal
Evidence
of
the
Divinity
of
the
Chronicles
,
Canticles
,
Esther
,
as
we
have
of
Moses
,
the
Prophets
,
the
Psalms
,
and
the
New
Testament
,
and
you
shall
quickly
find
that
he
did
but
pretend
an
equal
degree
of
Certainty
which
indeed
he
had
not
.
The
Papists
pretend
that
they
are
as
certain
of
the
Divinity
of
the
Apocrypha
,
as
we
are
of
the
rest
:
But
they
do
but
pretend
a
Certainty
,
for
Interest
and
Custom
sake
.
XVIII
.
Though
it
be
to
be
held
that
Certainly
the
Holy
Writers
had
no
falshoods
in
Doctrine
or
History
,
but
delivered
us
the
Truth
alone
,
yet
no
one
of
them
delivereth
us
all
the
Truth
,
no
not
of
many
particular
Histories
,
and
Speeches
of
Christ
which
they
mention
:
And
therefore
we
must
set
them
altogether
for
the
understanding
of
them
:
(
As
in
the
instance
of
Christs
appearing
and
the
Angels
Speeches
after
his
Resurrection
.
)
And
when
all
's
done
we
have
not
all
that
Christ
said
and
did
,
but
all
that
was
necessary
to
our
Faith
and
Salvation
.
For
as
Paul
citeth
Christ
,
saying
,
It
is
more
honourable
to
give
,
than
to
receive
,
so
John
tells
us
that
the
World
could
not
contain
the
Books
that
should
be
written
,
we
must
take
heed
therefore
how
far
we
go
with
Negatives
,
of
such
unmentioned
things
.
XIX
.
Though
all
that
the
Holy
Writers
have
recorded
is
true
,
(
and
no
falshood
in
the
Scripture
but
what
is
from
the
error
of
Scribes
and
Translators
)
yet
we
are
not
certain
that
the
Writers
had
not
human
infirmites
in
the
Phrase
,
Method
and
Manner
of
expression
.
It
is
apparent
that
their
style
,
yea
their
Gifts
were
various
,
as
Paul
oft
openeth
them
,
1
Cor.
12.
&c.
Therefore
Paul
rather
than
Barnabas
was
the
Chief
Speaker
.
And
Apollo
was
more
eloquent
than
others
:
Hence
some
were
of
Paul
and
some
of
Apollo
and
some
of
Cephas
:
And
Paul
is
put
to
vindicate
his
ministerial
abilities
to
the
Corinthians
.
Therefore
though
weaker
mens
gifts
put
no
sinful
imperfection
into
the
Scriptures
,
yet
a
humane
natural
imperfection
of
style
,
and
order
might
be
more
in
some
than
others
.
It
is
certain
that
they
were
not
all
perfect
in
Knowledge
and
Holiness
.
And
how
far
every
Sermon
which
they
Preached
was
free
from
all
that
Imperfection
(
any
more
than
Peters
carriage
,
Gal.
2.
)
we
are
uncertain
.
And
how
far
their
Writings
had
a
promise
of
being
free
from
Natural
modal
imperfections
more
than
their
Preachings
,
we
know
not
fully
.
And
yet
God
turned
this
weakness
of
theirs
to
the
confirmation
of
our
Faith
;
shewing
us
that
Heavenly
power
,
and
not
human
wisdom
and
ability
did
his
work
.
As
Davids
sling
in
conquering
Goliath
shewed
Gods
power
.
And
out
of
the
mouths
of
Babes
doth
God
ordain
strength
,
and
the
weak
things
of
the
World
are
used
to
confound
the
strong
.
XX.
Lastly
,
though
all
be
certainly
true
which
they
have
recorded
,
yet
we
have
not
the
same
degree
of
Certainty
,
that
no
Writer
erred
through
lapse
of
memory
in
some
less
material
passage
,
as
we
have
that
they
infallibly
delivered
us
the
Gospel
.
But
this
I
have
said
so
much
of
already
in
a
small
Book
called
More
Reasons
for
the
Christian
Religion
,
that
I
must
now
refer
you
thither
for
the
rest
.
Q.
But
if
there
be
so
many
things
either
uncertain
or
less-certain
▪
what
is
it
that
we
are
or
may
be
fully
certain
of
?
Ans.
1.
What
you
are
or
are
not
certain
of
your self
,
you
should
know
if
you
know
your self
without
my
telling
you
.
2.
I
deny
not
but
you
may
come
to
a
Certainty
of
all
those
things
which
are
never
so
difficult
,
that
have
any
ascertaining
evidence
;
if
you
live
long
enough
,
&
study
hard
enough
,
and
have
an
extraordinary
measure
of
Divine
illumination
:
I
do
not
measure
others
by
my self
:
You
may
know
that
which
I
know
not
.
God
may
bless
your
studies
more
,
as
being
better
men
and
fitter
for
his
blessing
:
he
may
give
you
extraordinary
Inspirations
,
or
Revelations
if
he
please
.
But
I
am
thankful
for
my
low
degree
,
and
confess
my
ignorance
.
3.
But
I
have
told
you
before
what
Certainties
we
have
.
1.
We
are
certain
of
things
sensible
.
2.
And
of
our
Elicite
and
Imperate
acts
.
3.
And
of
Natural
principles
.
4.
And
of
clear
inferences
thence
.
5.
And
of
the
Truth
of
all
the
Certain
holy
Scriptures
which
are
Evidently
the
Word
of
God
6.
And
particularly
therein
of
the
plain
Historical
parts
.
7.
And
of
all
that
which
is
the
main
design
and
scope
of
the
Text
in
any
Book
or
Chapter
.
8.
And
of
all
that
which
is
purposely
and
often
repeated
,
and
not
only
obscurely
once
spoken
on
the
by
.
9.
Therefore
we
may
be
Certain
of
all
that
is
necessary
to
Salvation
:
of
every
Article
of
the
Creed
;
of
every
Petition
in
the
Lords
Prayer
,
and
every
necessary
common
duty
:
We
may
be
Certain
of
the
Truth
and
Sense
of
all
the
Covenant
of
Grace
concerning
the
Father
,
Son
,
and
Holy
Ghost
,
his
Relation
to
us
,
and
our
Relation
and
Duty
to
him
,
and
of
the
benefits
of
the
Covenant
;
of
the
necessity
and
nature
of
Faith
,
Repentance
,
Hope
,
Love
,
Obedience
,
Patience
,
&c.
It
's
tedious
to
recite
all
,
in
a
word
,
all
that
is
of
common
necessity
,
and
all
(
how
small
soever
)
which
is
plainly
revealed
and
expressed
.
10.
And
you
may
be
certain
of
the
fulfilling
of
much
of
this
Holy
Word
already
by
sufficient
History
and
Experience
.
Chap.
7.
Inference
1.
The
true
Reason
and
usefulness
of
the
Christian
Simplicity
,
in
differencing
the
Covenant
,
and
Principles
of
Religion
from
the
rest
of
the
holy
Scriptures
.
IT
hath
ever
been
the
use
of
the
Church
of
God
,
to
Catechise
men
before
they
were
Baptized
;
and
therein
to
teach
them
the
true
meaning
of
the
Baptismal
Covenant
,
by
opening
to
them
the
Creed
,
the
Lords
Prayer
,
and
the
Decalogue
:
And
when
they
understood
this
Covenant
they
were
admitted
(
upon
consent
)
by
Baptism
into
the
Church
,
in
greater
darkness
)
li.
2.
§
5.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
]
Vides
quam
pauca
sint
,
quae
siquis
tenuerit
,
prosperam
ac
divinam
propemodum
vitam
degere
detur
:
Siquidem
&
Dii
ipsi
nihil
amplius
exigent
ab
eo
,
qui
ista
observaverit
.
and
accounted
Christians
and
members
of
Christ
,
without
staying
to
teach
them
any
other
part
of
the
Bible
,
no
not
so
much
as
the
Sacrament
of
the
Lords
Supper
.
(
Though
indeed
the
opening
of
Baptism
was
the
opening
of
the
Life
of
that
.
Because
it
is
the
same
Covenant
which
is
Solemnized
in
both
.
By
doing
thus
the
Church
notoriously
declared
that
they
took
not
all
the
Scripture
to
be
equally
necessary
to
be
understood
;
but
that
the
Govenant
of
Grace
,
and
the
Catechism
explaining
it
,
is
the
Gospel
it self
,
that
is
,
the
Essence
of
it
,
and
of
the
Christian
Religion
,
and
that
all
the
rest
of
the
Scriptures
contain
but
partly
the
Integrals
,
and
partly
the
Accidents
of
that
Religion
.
He
is
the
wisest
man
that
knoweth
Most
and
Best
;
and
every
man
should
know
as
much
of
the
Scriptures
as
he
can
:
But
if
you
knew
all
the
rest
,
without
this
(
the
Covenant
of
Grace
,
and
its
explication
)
it
would
not
make
you
Christians
or
save
you
.
But
if
you
know
this
(
truly
)
without
all
the
rest
,
it
will
.
The
whole
Scripture
is
of
great
use
and
benefit
to
the
Church
.
It
is
like
the
body
of
a
man
;
which
hath
its
Head
,
and
Heart
,
and
Stomach
,
&c.
And
hath
also
Fingers
,
and
Toes
,
and
flesh
;
yea
Nails
and
Hair.
And
yet
the
Brain
and
Heart
it self
fare
the
better
for
the
rest
,
and
would
not
be
so
well
Seated
separate
from
them
:
Though
a
man
may
be
a
man
that
loseth
even
a
Leg
or
Arm.
So
is
it
here
.
But
it
is
the
Covenant
that
is
our
Christianity
and
the
duly
Baptized
are
Christians
,
whatever
else
they
do
not
understand
.
These
are
the
things
that
all
must
know
,
and
daily
live
upon
.
The
Creed
is
but
the
Exposition
of
the
three
Articles
of
the
Baptismal
Covenant
.
[
I
believe
in
God
,
the
Father
,
Son
and
Holy
Ghost
.
]
Though
the
Jews
that
had
been
bred
up
to
a
preparing
knowledge
,
were
quickly
baptized
by
the
Apostles
upon
their
Conversion
,
Acts
2.
Yet
no
man
can
imagine
that
either
the
Apostles
or
other
Ministers
did
use
to
admit
the
Ignorant
Gentiles
into
the
Covenant
of
God
,
without
opening
the
meaning
of
it
to
them
;
or
Baptize
them
as
Christians
without
teaching
them
what
Christianity
is
.
Therefore
Reason
and
the
whole
Churches
subsequent
Custom
assure
us
that
the
Apostles
used
to
expound
the
three
great
Articles
to
their
Catechumens
;
And
thence
it
is
called
,
The
Apostles
Creed
.
Marcus
Bishop
of
Ephesus
told
them
in
the
Florentine
Council
(
as
you
may
see
Sgyropilus
)
that
we
have
none
of
the
Apostles
Creed
:
And
Vossius
de
Symbolis
(
besides
many
others
)
hath
many
Arguments
to
prove
that
this
so
called
was
not
formally
made
by
the
Apostles
.
Bishop
Usher
hath
opened
the
changes
that
have
been
in
it
.
Sandford
and
Parker
have
largely
(
de
Descensu
)
shewed
how
it
came
in
as
an
Exposition
of
the
Baptismal
Articles
.
Others
stifly
maintain
that
the
Apostles
made
it
.
But
the
case
seemeth
plain
.
The
Apostles
used
to
call
the
Baptized
to
the
profession
of
the
same
Articles
(
which
Paul
hath
in
1.
Cor.
15.1
,
2
,
3
,
&c.
)
and
varied
not
the
matter
.
All
this
was
but
more
particularly
to
profess
Faith
in
God
the
Father
,
Son
and
Holy
Ghost
.
Two
or
three
further
Expository
Articles
are
put
into
the
Creed
since
:
Otherwise
it
is
the
same
which
the
Apostles
used
;
not
in
the
very
syllables
,
or
forms
of
words
;
but
in
the
same
sense
,
and
the
words
indeed
being
left
free
,
but
seldom
much
altered
,
because
of
the
danger
of
altering
the
matter
.
Of
all
the
Antientest
Writers
,
not
one
repeateth
the
Creed
in
the
same
words
that
we
have
it
;
nor
any
two
of
them
in
the
same
with
one
another
.
Irenaeus
once
,
Tertullian
twice
hath
it
,
all
in
various
words
,
but
the
same
sense
.
That
of
Marcellus
in
Epiphanius
cometh
nearest
ours
called
the
Apostles
,
and
is
almost
it
.
Afterward
in
Ruffinus
and
others
we
have
more
of
it
.
Yet
no
doubt
but
the
Western
Churches
(
at
least
)
used
it
with
little
variation
still
.
The
Nicene
Creed
is
called
by
some
Antients
the
Apostles
Creed
too
.
And
both
were
so
;
for
both
are
the
same
in
sense
and
substance
:
For
it
is
not
the
very
words
that
are
truly
fathered
on
the
Apostles
.
About
30●
years
a
go
Mr.
Ashwel
having
published
a
Book
for
the
Necessity
and
Honour
of
the
Creed
,
I
wrote
in
the
Postscript
to
my
Reformed
Pastor
,
Ed.
2.
a
Corrective
of
some
▪
passages
,
in
which
he
seemeth
to
say
too
much
for
it
,
or
at
least
to
depress
the
Scripture
too
much
in
comparison
of
it
.
But
long
experience
now
telleth
me
,
that
I
have
more
need
to
acquaint
men
with
the
Reasons
and
Necessity
of
the
Creed
:
Seeing
I
find
a
great
part
of
ignorant
Religious
people
much
to
slight
the
use
of
it
,
and
say
,
It
is
not
Scripture
,
but
the
work
of
man
:
Especially
taking
offence
at
the
harsh
translati●n
of
that
Article
,
[
He
descended
into
Hell.
]
which
from
the
beginning
it
's
like
was
not
in
.
It
is
the
Kernel
of
the
Scripture
;
and
it
is
that
for
which
the
rest
of
the
Scripture
is
given
us
,
even
to
afford
us
sufficient
help
to
understand
and
consent
to
the
Covenant
of
Grace
,
that
our
Belief
,
our
Desires
,
and
our
Practice
may
be
conformed
principally
to
these
Summaries
.
It
is
not
every
Child
or
Woman
that
could
have
gathered
the
Essential
Articles
by
themselves
out
of
the
whole
Scripture
,
if
it
had
not
been
done
to
their
hands
:
Nor
that
could
have
rightly
methodized
the
Rule
of
our
desires
,
or
gathered
the
just
heads
of
natural
duty
,
if
Christ
had
not
done
the
first
in
the
Lords
Prayer
,
and
God
the
second
in
the
Decalogue
.
Obj.
But
I
believe
these
only
,
because
the
Matter
of
the
Creed
,
and
the
words
also
of
the
other
two
are
in
the
Scripture
,
and
not
on
any
other
Authority
.
Ans.
If
you
speak
of
the
Authority
of
the
Author
,
which
giveth
them
their
truth
,
it
is
neither
Scripture
nor
Tradition
,
but
God
,
for
whose
Authority
we
must
believe
both
Scripture
and
them
.
But
if
you
speak
of
the
Authority
of
the
Deliverers
,
and
the
Evidence
of
the
Delivery
,
be
it
known
to
you
,
1.
That
the
Creed
,
Lords
Prayer
,
Decalogue
,
and
the
Baptismal
Covenant
have
been
delivered
down
to
the
Church
from
the
Apostles
by
a
distinct
Tradition
,
besides
the
Scripture
Tradition
.
Even
to
all
the
Christians
one
by
one
that
were
Baptized
,
and
admitted
to
the
Lords
Table
,
and
to
every
particular
Church
.
So
that
there
was
not
a
Christian
or
Church
that
was
not
even
Constituted
by
them
.
2.
Be
it
known
to
you
,
that
the
Church
was
long
in
possession
of
them
,
before
it
had
the
Scriptures
of
the
New
Testament
.
It
's
supposed
to
be
about
eight
years
after
Christ's
Ascension
before
Matthew
wrote
the
first
Book
of
the
New
Testament
,
and
near
the
year
of
our
Lord
one
hundred
,
before
the
Revelation
was
written
.
And
do
you
think
that
there
were
no
Christians
or
Churches
all
that
while
?
Or
that
there
was
no
Baptism
?
Or
no
Profession
of
the
Christian
Faith
in
distinct
Articles
?
No
Knowledge
of
the
Lords
Prayer
and
Commandements
?
No
Gospel
daily
preached
and
practised
?
What
did
the
Church-assemblies
think
you
,
do
all
those
years
?
No
doubt
,
those
that
had
Inspiration
used
it
by
extraordinary
gifts
:
But
that
was
not
all
.
Those
that
had
not
did
preach
the
Substance
of
the
Christian
Religion
contained
in
these
forms
,
and
did
Pray
and
Praise
God
,
and
celebrate
the
Lords
Supper
,
provoking
one
another
to
Love
and
to
good
works
.
3.
Be
it
known
to
you
that
these
three
Summaries
come
to
us
with
fuller
Evidence
of
Certain
Tradition
from
God
,
than
the
rest
of
the
Holy
Scriptures
.
Though
they
are
equally
true
,
they
are
not
equally
Evident
to
us
.
And
this
I
thus
prove
.
1.
The
Body
of
the
Scriptures
were
delivered
but
one
way
;
but
the
Covenant
,
Creed
,
Lords
Prayer
and
Decalogue
,
are
delivered
two
ways
.
They
are
in
the
Scripture
,
and
so
have
all
the
Evidence
of
Tradition
which
the
Scriptures
have
.
And
they
were
besides
that
delivered
to
the
memories
of
all
Christians
.
If
you
say
that
the
Creed
is
not
in
the
Scripture
,
or
that
the
Scripture
is
not
altered
as
it
is
;
I
answer
,
1.
That
it
is
in
the
Scripture
as
to
the
matter
signified
in
as
plain
words
,
even
of
the
same
signification
.
2.
There
is
no
alteration
made
,
but
a
small
addition
,
which
is
no
disparagement
to
it
,
because
the
ancient
substance
of
it
is
still
known
,
and
the
additions
are
not
new
made
things
,
but
taken
out
of
Scripture
.
And
if
yet
any
Heretick
should
deny
that
God
is
Wise
and
Good
,
and
Just
and
Merciful
,
it
were
no
dishonour
to
the
Creed
nor
weakening
of
its
certainty
to
have
these
attributes
yet
added
to
it
.
2.
These
Summaries
,
as
is
said
,
were
far
ancienter
than
the
rest
of
the
New
Testament
,
as
written
and
known
,
and
used
long
before
them
.
3.
These
Summaries
being
in
every
Christians
mind
and
memory
were
faster
held
,
than
the
rest
of
the
Scriptures
.
Therefore
Parents
could
and
did
teach
them
more
to
their
Children
.
You
never
read
that
the
Catechizers
of
the
people
did
teach
them
all
the
Bible
,
nor
equally
ask
them
who
Jared
,
or
Mehaleel
or
Lamech
was
,
as
they
did
who
Christ
was
.
Nor
put
every
History
into
the
Catechism
,
but
only
the
Historical
Articles
of
the
Creed
.
4.
Therefore
it
was
far
easier
to
preserve
the
purity
of
these
Summaries
,
than
of
the
whole
Body
of
the
Scriptures
:
For
that
which
is
in
every
mans
memory
,
cannot
be
altered
without
a
multitude
of
reprovers
:
Which
makes
the
Greeks
since
Photius
keep
such
a
stir
about
[
Filioque
,
]
as
to
think
that
the
Latines
have
changed
Religion
,
and
deserved
to
be
separated
from
,
for
changing
that
word
.
But
no
wonder
that
many
hundred
various
Readings
are
crept
into
the
Bible
,
and
whole
Verses
and
Histories
(
as
that
of
the
Adulterous
Woman
,
)
are
out
in
some
that
are
in
others
.
For
it
is
harder
to
keep
such
a
Volume
uncorrupt
than
a
few
words
.
Though
writing
as
such
is
a
surer
way
than
memory
,
and
the
whole
Bible
could
never
have
been
preserved
by
memory
.
Yet
a
few
words
might
,
especially
when
they
had
those
words
in
writings
also
.
5.
Add
to
this
,
that
the
Catechistical
Summaries
aforesaid
,
were
more
frequently
repeated
to
the
people
,
at
least
every
Lords
day
.
Whereas
in
the
reading
of
the
Scriptures
,
one
passage
will
be
read
but
seldom
,
perhaps
once
or
twice
in
a
year
.
And
so
a
corruption
not
so
easily
observed
.
6.
And
if
among
an
hundred
Copies
:
of
the
Scripture
ten
or
twenty
only
should
by
the
Carelesness
of
the
Scribes
be
corrupted
,
all
the
rest
who
saw
not
these
Copies
would
not
know
it
,
and
so
they
might
fall
into
the
hands
of
Posterity
,
when
many
of
the
sounder
might
be
lost
.
7.
And
Lastly
,
The
danger
of
depravation
had
no
end
.
For
in
every
age
the
Scripture
must
be
written
over
anew
,
for
every
Church
and
person
that
would
use
it
.
And
who
that
knoweth
what
writing
is
,
could
expect
that
one
Copy
could
be
written
without
errors
,
and
that
the
second
should
not
add
to
the
errors
of
the
1st
,
as
Printers
now
do
,
who
print
by
faulty
Copies
.
And
though
this
danger
is
much
less
since
Printing
came
up
,
that
is
but
lately
.
And
the
mischiefs
of
Wars
and
Heretical
Tyrants
burning
the
truest
Copies
,
hath
been
some
disadvantage
to
us
.
Obj.
Thus
you
seem
to
weaken
the
Certain
incorruption
of
the
Scriptures
.
Ans.
No
such
thing
:
I
do
but
tell
you
the
case
truly
as
it
is
.
The
wonderful
Providence
of
God
,
and
care
of
Christians
hath
so
preserved
them
,
that
there
is
nothing
corrupted
which
should
make
one
Article
of
faith
the
more
doubtful
.
I
assert
no
more
depravation
in
them
than
all
confess
;
but
only
tell
you
how
it
came
to
pass
,
and
tell
you
the
greater
certainty
that
we
have
of
the
Essentials
of
Religion
than
of
the
rest
.
And
whereas
every
man
of
brains
confesseth
that
many
hundred
words
in
Scripture
(
by
Variety
of
Copies
)
are
uncertain
,
I
only
say
,
that
:
it
is
not
so
in
the
Essentials
.
And
I
do
not
wonder
that
Virgil
,
Ovid
,
Horace
,
Cicero
,
&c.
Have
not
suffered
such
depravations
.
For
,
1.
It
is
not
so
easy
for
a
Scribes
error
to
pass
unseen
in
oratione
ligata
as
in
oratione
soluta
,
in
verse
as
in
prose
.
2.
And
Cicero
with
the
rest
was
almost
only
in
the
hands
of
Learned
men
;
whereas
the
Scriptures
were
in
the
hands
of
all
the
Vulgar
,
Women
and
Children
.
3.
And
the
Copies
of
these
Authors
were
comparatively
but
few
:
Whereas
every
one
almost
got
Copies
of
the
Scripture
that
was
able
.
And
it
's
liker
that
some
depravation
should
be
found
among
ten
thousand
Copies
than
among
a
hundred
.
So
that
I
have
proved
to
you
that
the
Creed
,
Lords
Prayer
,
Commandments
and
Covenant
of
Baptism
are
not
to
be
believed
only
because
they
are
in
the
Scripture
,
but
also
because
they
have
been
delivered
to
us
by
Tradition
,
and
so
we
have
them
from
two
hands
as
it
were
,
or
ways
of
Conveyance
,
and
the
rest
of
the
Scriptures
but
by
one
,
for
the
most
part
.
I
will
say
yet
more
,
because
it
is
true
,
and
needful
.
If
any
live
among
Papists
,
that
keep
the
Scripture
from
the
people
,
or
among
the
poor
Greeks
,
Armenians
or
Abassines
where
the
people
neither
have
Bibles
commonly
,
nor
can
read
,
or
if
any
among
us
that
cannot
read
,
know
not
what
is
in
the
Bible
;
yea
if
through
the
fault
of
the
Priest
,
any
should
be
kept
from
knowing
that
ever
there
was
a
Bible
in
the
world
:
Yet
if
those
persons
by
Tradition
receive
the
baptismal
Covenant
,
the
Creed
,
Lords
Prayer
,
and
Commandments
as
Gods
Word
,
and
truly
believe
,
and
Love
and
Practice
them
,
those
persons
shall
be
saved
.
For
they
have
Christs
promise
for
it
.
And
the
very
Covenant
itself
is
the
Gift
of
Christ
and
Life
to
consenters
.
Whereas
he
that
knoweth
all
the
Scripture
can
be
saved
only
by
consenting
to
and
performing
this
same
Covenant
.
But
having
greater
helps
to
understand
it
,
and
so
to
Believe
it
and
Consent
,
he
hath
a
great
advantage
of
them
that
have
not
the
Scripture
;
And
so
the
Scripture
is
an
unspeakable
mercy
to
the
Church
.
And
it
is
so
far
from
being
too
little
without
the
supplement
of
the
Papists
Traditions
and
Councils
,
as
that
the
hundredth
part
of
it
as
to
the
bulk
of
words
,
is
not
absolutely
it self
of
necessity
to
Salvation
.
Yet
I
say
more
;
If
a
man
that
hath
the
Scripture
should
doubt
of
some
Books
of
it
,
whether
they
be
the
Word
of
God
)
as
of
Ruth
,
Judges
,
Joshua
,
Chronicles
,
&c.
)
Yea
if
he
doubted
of
all
the
Old
Testament
,
and
much
of
the
New
;
yet
if
he
believe
so
much
as
containeth
all
the
Covenant
of
Grace
,
and
the
foresaid
Summaries
,
though
he
sin
,
and
lose
much
of
his
helps
,
yet
he
may
and
will
be
saved
,
if
he
sincerely
receive
but
this
much
.
The
reason
is
before
given
.
Though
no
man
can
believe
any
thing
truly
who
believeth
not
all
that
he
knoweth
to
be
Gods
Word
,
yet
a
man
may
doubt
whether
one
thing
be
Gods
Word
,
who
doubteth
not
of
another
,
by
several
occasions
.
And
here
you
see
the
Reason
why
a
particular
or
explicite
Belief
of
all
the
Scripture
it self
,
was
never
required
of
all
that
are
baptized
,
nor
of
all
or
any
man
that
entered
into
the
Ministry
.
For
the
wisest
Doctor
in
the
world
doth
not
attain
so
high
.
For
no
man
hath
a
particular
explicite
Belief
of
that
which
he
doth
not
understand
.
For
it
is
the
matter
or
sence
that
we
believe
:
and
we
must
first
know
what
that
sence
is
before
we
can
believe
it
to
be
true
.
And
no
man
in
the
World
understandeth
all
the
Scripture
.
Yea
more
,
it
is
too
much
to
require
as
necessary
to
his
Ministry
,
a
subscription
in
General
that
he
implicitely
believeth
all
that
is
in
that
Bible
which
you
shall
shew
him
.
For
1.
Many
faults
may
be
in
the
Translation
,
if
it
be
a
Translation
.
2.
Many
errors
may
be
in
the
Copy
,
as
aforesaid
.
Nay
such
a
subscription
should
not
,
as
absolutely
necessary
,
be
required
of
him
as
to
all
the
real
Word
of
God.
For
if
the
man
by
error
should
doubt
whether
Job
or
the
Chronicles
or
Esther
were
Canonical
,
and
none
of
the
rest
,
I
would
not
be
he
that
should
therefore
forbid
him
to
Preach
Christs
Gospel
.
I
am
sure
the
ancient
Church
imposed
no
such
terms
on
their
Pastors
,
when
part
of
the
new
Testament
was
so
long
doubted
of
;
and
when
some
were
chosen
Bishops
before
they
were
Baptized
;
and
when
Synesius
was
chosen
a
Bishop
before
he
believed
the
Resurrection
.
I
would
not
have
silenced
Luther
,
Althamer
or
others
that
questioned
the
Epistle
of
James
.
What
then
shall
we
say
of
the
Roman
insolence
,
which
thinketh
not
all
the
Scripture
big
enough
,
but
Ministers
must
also
subscribe
to
many
additions
of
their
own
,
yea
and
swear
to
Traditions
and
the
Expositions
of
the
Fathers
,
and
take
whole
Volumes
of
Councils
for
their
Religion
?
No
wonder
if
such
men
do
tear
the
Churches
of
Christ
in
pieces
.
1.
By
this
time
I
hope
you
see
to
what
use
Baptism
and
the
Summaries
of
Religion
are
.
2.
And
of
how
great
use
Catechizing
is
.
3.
And
that
Christianity
hath
its
essential
parts
.
4.
And
how
plain
and
simple
a
thing
true
Christianity
is
which
constituteth
the
Church
of
Christ
;
And
how
few
things
as
to
knowledge
are
necessary
to
make
a
man
a
Christian
,
or
to
Salvation
.
Multitudes
of
opinions
have
been
the
means
of
turning
Pastors
and
People
from
the
holy
and
diligent
improvement
of
these
few
truths
in
our
practice
,
where
we
have
much
to
do
which
might
take
up
all
our
minds
and
time
.
Chap.
VIII
.
Inference
2.
Of
the
use
of
Catechizing
.
THough
it
be
spoken
to
in
what
is
said
,
I
would
have
you
more
distinctly
here
note
the
use
of
Catechizing
.
1.
It
collecteth
those
few
things
out
of
many
,
which
the
Ignorant
could
not
themselves
collect
.
2.
It
collecteth
those
necessary
things
,
which
all
must
know
and
believe
that
will
be
saved
.
3.
It
containeth
those
Great
practical
things
,
which
we
have
daily
use
for
,
and
must
still
live
upon
;
which
are
as
Bread
and
Drink
for
our
food
.
Other
things
may
be
well
added
;
the
more
the
better
,
which
God
hath
revealed
.
But
our
Life
and
our
comfort
and
our
Hope
is
in
these
.
4.
And
it
giveth
us
the
true
method
or
order
of
holy
truths
:
which
is
a
great
advantage
to
understand
them
.
Not
but
that
the
things
themselves
have
the
same
orderly
respect
to
one
another
in
the
Scripture
,
but
they
are
not
delivered
in
the
same
order
of
words
.
Therefore
1.
Catechisms
should
be
very
skilfully
and
carefully
made
.
The
true
fundamental
Catechism
is
nothing
else
but
the
Baptismal
Sacramental
Covenant
,
the
Creed
,
the
Lords
Prayer
and
the
Commandments
,
the
Summaries
of
our
Belief
,
Desires
and
Practice
.
And
our
secondary
Catechism
must
be
nothing
else
,
but
the
plain
expositions
of
these
:
the
first
is
a
Divine
Catechism
:
the
second
is
a
Ministerial
Expository
Catechism
.
And
here
1.
O
that
Ministers
would
be
wiser
at
last
,
than
to
put
their
superfluities
,
their
controversies
,
and
private
opinions
into
their
Catechisms
?
and
would
fit
them
to
the
true
end
,
and
not
to
the
interest
of
their
several
sects
.
But
the
Roman-Trent
Catechism
(
and
many
more
of
theirs
)
must
needs
be
defiled
with
their
trash
,
and
every
sect
else
must
put
their
singularities
into
their
Catechisms
;
so
hard
is
it
for
the
aged
decrepit
body
of
the
diseased
Church
(
for
want
of
a
better
concoction
of
the
common
essentials
of
Christianity
)
to
be
free
from
these
heaps
of
inconcocted
crudities
,
and
excrementitious
superfluities
,
and
the
many
maladies
bred
thereby
.
I
deny
not
but
a
useful
controversie
may
be
opened
by
way
of
Question
and
Answer
.
But
pretend
it
not
then
to
be
what
it
is
not
,
apt
to
teach
,
but
must
not
strive
.
2.
And
it
is
not
commonly
believed
,
how
great
skill
is
needful
to
make
a
Catechism
,
that
the
method
may
be
true
,
and
that
it
may
neither
be
too
long
for
the
memory
,
nor
too
short
for
the
understanding
,
for
my
part
,
it
is
the
hardest
work
save
one
(
which
is
the
full
methodizing
and
explaining
the
whole
body
of
Divinity
)
that
ever
I
put
my
hand
to
;
And
when
all
's
done
,
I
cannot
satisfy
my self
in
it
.
a
form
of
words
.
But
the
words
explained
.
O
how
much
fruit
would
poor
Souls
and
all
the
Church
receive
,
by
the
faithful
performance
of
this
work
,
would
God
but
cure
the
prophaneness
and
sloth
of
unfaithful
Pastors
and
Parents
which
should
do
it
.
But
I
have
said
so
much
of
this
in
my
Reformed
Pastor
,
that
I
may
well
forbear
more
here
.
Chap.
IX
.
Inference
3.
The
true
Preservative
of
puzled
Christians
,
from
the
Errours
of
false
Teachers
,
who
vehemently
sollicite
them
to
their
several
parties
.
IT
is
the
common
out-cry
of
the
World.
How
shall
we
know
which
side
to
be
on
?
And
who
is
in
the
right
among
so
many
who
all
with
confidence
pretend
to
be
in
the
right
?
Ans.
Your
Preservative
is
obvious
and
easie
:
but
men
usually
bestow
more
labour
and
cost
for
Error
and
Hell
,
than
for
Truth
and
Heaven
.
Pretend
not
to
Faith
or
knowledge
before
you
have
it
,
and
you
are
the
more
safe
.
SUSPEND
your
judgments
till
you
have
true
evidence
to
establish
them
.
1.
It
is
only
Christians
that
I
am
now
instructing
:
and
if
you
are
Christians
you
have
already
received
the
Essentials
of
Christianity
even
the
Baptismal
Covenant
,
the
Creed
,
the
Lords
Prayer
and
Decalogue
.
And
I
need
not
tell
you
that
moreover
you
must
receive
all
those
Truths
in
Nature
,
and
Scripture
which
are
so
plain
that
all
these
dissenting
sects
of
Christians
are
agreed
in
them
.
And
when
you
have
all
these
,
and
faithfully
love
and
practice
them
,
you
are
sure
to
be
saved
,
if
you
do
not
afterward
receive
some
contrary
Doctrine
which
destroyeth
them
.
Mark
then
which
is
the
safe
Religion
.
As
sure
as
the
Gospel
is
true
,
he
that
is
meet
for
Baptism
before
God
,
is
meet
for
pardon
of
sin
,
and
he
that
truely
consenteth
to
the
Baptismal
Covenant
,
and
so
doth
dedicate
himself
to
God
,
is
made
a
Member
of
Christ
,
and
is
justified
,
and
an
Heir
of
Heaven
.
Your
Church
Catechism
saith
truly
of
all
such
,
that
in
Baptism
each
one
is
made
,
a
Member
of
Christ
,
a
Child
of
God
,
and
an
Heir
of
Heaven
.
So
that
as
sure
as
the
Gospel
is
true
,
every
true
Baptized
Christian
whose
Love
and
Life
doth
answer
that
Faith
,
shall
certainly
be
saved
.
Ask
all
parties
,
and
few
of
them
but
impudent
designers
can
deny
this
.
Well
then
,
the
Baptismal
Covenant
expounded
in
the
Creed
,
Lords
Prayer
and
Commandments
is
your
Christian
Religion
.
As
a
Christian
you
may
and
shall
be
saved
:
that
a
True
Christian
is
saved
all
confess
.
But
whether
a
Papist
be
saved
is
questioned
by
the
Protestants
;
and
so
is
the
Salvation
of
many
other
sects
by
others
.
You
are
safe
then
if
you
take
in
nothing
to
endanger
you
.
And
is
it
not
wisdom
then
to
take
heed
how
you
go
further
,
and
on
what
grounds
,
lest
you
over-run
your
safe
Religion
.
Obj.
But
then
I
must
not
be
a
Protestant
:
For
the
Papists
say
that
they
cannot
be
saved
.
Ans.
A
Protestant
is
either
one
that
holdeth
to
the
ancient
simple
Christianity
without
the
Papists
manifold
additions
:
one
that
positively
also
renounceth
and
opposeth
those
additions
.
In
the
first
sense
,
a
Protestant
and
a
meer
Christian
is
all
one
;
and
so
to
say
that
a
Protestant
cannot
be
saved
is
to
say
that
a
Christian
as
such
cannot
be
saved
.
If
it
be
the
meer
name
of
a
Protestant
that
the
Papist
accounteth
damnable
,
tell
him
that
you
will
not
stick
with
him
for
the
name
:
You
are
contented
with
the
old
name
of
Christian
alone
.
But
Protestantism
in
the
second
sense
is
not
your
Religion
,
but
the
Defensative
of
your
Religion
;
as
flying
from
the
Plague
is
not
my
Humanity
or
Life
,
but
a
means
to
preserve
it
.
And
so
Protestants
are
of
many
sizes
:
Some
oppose
some
points
,
and
some
others
,
some
more
,
some
less
,
which
the
Papists
have
brought
in
:
so
many
Religions
.
But
whoever
condemneth
you
,
if
Christ
save
you
,
he
doth
but
condemn
himself
as
uncharitable
.
Christianity
is
certainly
a
State
of
Salvation
;
but
whether
Popery
be
,
or
whether
the
Greek
Opinions
be
,
or
whether
this
or
that
difference
and
singularity
stand
with
Salvation
,
is
the
doubt
.
Cast
not
your self
then
needlesly
into
doubt
and
danger
.
Obj.
But
then
you
will
have
us
be
still
but
Infants
,
and
to
learn
no
more
than
our
Catechisms
,
and
not
to
learn
and
believe
all
that
God
hath
revealed
in
his
Word
.
Ans.
No
such
matter
.
This
is
the
sum
of
what
I
advise
you
to
.
1.
Hold
fast
to
your
simple
Christianity
as
the
Certain
terms
of
Salvation
.
2.
Receive
nothing
that
is
against
it
.
3.
Learn
as
much
more
as
ever
you
can
.
4.
But
take
not
mens
words
,
nor
their
plausible
talk
for
Certifying
Evidence
:
And
do
not
think
if
you
believe
a
Priest
,
that
this
is
believing
God
,
nor
if
his
Reasons
seem
plausible
to
you
,
and
you
are
of
his
Opinion
,
that
this
is
Divine
Knowledge
.
If
you
do
incline
to
one
mans
Opinion
more
than
another
,
tell
him
that
you
incline
to
his
Opinion
,
but
tell
him
that
you
take
not
this
for
Divine
Knowledge
or
any
part
of
your
Religion
.
If
you
will
needs
believe
one
side
rather
than
another
,
about
Church
History
,
or
the
matters
of
their
Parties
Interest
,
tell
them
,
I
believe
you
as
fallible
men
;
but
this
is
none
of
my
Divine
Faith
or
Religion
.
To
learn
to
know
,
is
to
learn
Scientifical
Evidence
,
and
not
to
learn
what
is
another
mans
Opinions
;
nor
whether
they
are
probable
or
not
;
much
less
to
read
a
Councils
Decrees
,
or
the
Propositions
of
a
disputing
Systeme
,
and
then
for
the
mens
sake
,
to
say
,
This
is
Orthodox
:
Nor
yet
because
it
hath
a
taking
aspect
.
To
learn
of
a
Priest
to
believe
God
is
one
thing
;
and
to
believe
him
,
or
his
party
,
Church
or
Council
is
another
thing
.
Learn
to
know
as
much
as
you
can
;
and
especially
to
know
what
God
hath
revealed
to
be
believed
:
And
learn
to
believe
God
as
much
as
you
can
:
And
believe
all
your
Teachers
and
all
other
men
,
as
far
as
they
are
credible
in
that
case
,
with
such
a
humane
belief
as
fallible
men
may
justly
require
.
And
where
Contenders
do
consent
,
suspect
them
the
less
.
But
where
they
give
one
another
the
Lie
in
matters
of
Fact
,
try
both
their
Evidences
of
credibility
before
you
trust
them
▪
and
then
trust
them
not
beyond
that
Evidence
.
But
still
difference
your
Divine
Faith
and
Religion
from
your
Opinion
and
Humane
Faith.
And
let
men
sollicite
you
never
so
long
;
take
not
on
you
to
know
or
believe
till
you
do
;
that
is
,
not
beyond
the
Evidence
.
I
do
but
perswade
you
against
Presumption
and
Hypocrisie
.
Shall
I
say
,
SUSPEND
TILL
YOU
HAVE
TRUE
EVIDENCE
,
and
you
are
safe
?
why
if
you
do
not
,
you
will
know
never
the
more
,
nor
have
ever
the
more
Divine
Faith
:
For
I
can
mean
no
more
than
SUSPEND
YOUR
PRESUMPTIONS
,
and
do
not
foolishly
or
hypocritically
take
on
you
to
know
what
you
do
not
,
or
to
have
a
Faith
which
you
have
not
.
If
you
can
know
truly
,
do
it
with
fidelity
,
and
be
true
to
the
Truth
,
whoever
offer
it
,
or
whatever
it
cost
you
.
But
suspend
your
Profession
or
hasty
Opinions
and
Conceits
of
what
you
know
not
.
Obj.
But
every
side
almost
tells
me
that
I
am
damned
if
I
do
not
believe
as
they
do
?
Ans.
1.
By
that
you
may
see
that
they
are
all
deceived
at
least
save
one
(
which
ever
it
be
)
while
they
differ
,
and
yet
condemn
each
other
.
2.
Thereby
they
do
but
give
you
the
greater
cause
to
suspect
them
.
For
by
this
shall
all
men
know
Christs
Disciples
,
if
they
love
one
another
.
Right
Christians
are
not
many
Masters
,
as
knowing
that
themselves
shall
have
the
greater
condemnation
else
;
for
in
many
things
we
offend
all
.
And
the
wisdom
which
hath
envy
and
strife
is
not
from
above
,
but
from
beneath
,
and
is
earthly
,
sensual
and
devilish
,
introducing
confusion
and
every
evil
work
,
Jam.
3.1
,
15
,
16.
Christs
Disciples
judge
not
,
lest
they
be
judged
.
3.
By
this
you
may
see
that
unless
you
can
be
of
all
mens
minds
,
you
must
be
damned
by
the
Censures
of
many
.
And
if
you
can
bear
it
from
all
the
Sects
save
one
,
why
not
from
that
one
also
?
4.
But
I
pray
you
ask
these
damning
Sectaries
,
Is
it
believing
your
Word
,
and
being
of
your
Opinion
that
will
save
me
?
Or
must
I
also
know
by
scientifical
Evidence
that
you
say
true
,
and
that
God
himself
hath
said
what
you
say
?
If
he
say
that
believing
him
and
his
party
(
though
he
call
it
the
Church
)
is
enough
to
save
you
,
you
have
then
less
reason
to
believe
him
:
For
unless
he
can
undertake
himself
to
save
you
,
he
cannot
undertake
that
believing
him
shall
save
you
?
If
he
say
,
God
hath
promised
to
save
you
if
you
believe
me
,
believe
that
when
he
hath
proved
it
to
you
.
But
if
it
be
Knowledge
and
Divine
Faith
which
he
saith
must
save
you
,
it
is
not
your
believing
his
Word
or
Opinion
that
will
help
you
to
that
.
I
would
tell
such
a
man
,
Help
me
to
Knowledge
and
Faith
,
by
Cogent
or
Certifying
Evidence
,
and
I
will
learn
,
and
thank
you
with
all
my
Heart
.
But
till
I
have
it
,
it
is
but
mocking
my self
and
you
to
say
that
I
have
it
.
Obj.
But
the
Papists
herein
differ
from
all
other
Sects
:
For
they
will
say
,
That
if
I
believe
the
Church
concerning
Divine
Revelations
,
and
take
all
for
Divine
Revelation
which
the
Church
saith
is
so
,
and
so
believe
it
,
then
I
have
a
Divine
Faith.
Ans.
1.
And
is
this
to
you
a
Certifying
Evidence
that
indeed
God
revealed
it
,
because
their
Church
saith
so
?
If
their
Church
agree
with
Greeks
,
Armenians
,
Syrians
,
Copties
,
Abassines
,
Protestants
,
and
all
other
Christian
Churches
,
then
it
will
be
no
part
of
the
contest
in
question
;
and
it
is
a
stronger
Foundation
of
the
two
,
to
believe
it
,
because
all
say
it
,
than
because
they
say
it
.
But
if
they
differ
from
the
rest
,
know
their
proof
that
their
Church
can
tell
Gods
mind
,
and
not
the
rest
of
the
Christian
World.
And
that
about
a
third
part
of
the
Christians
in
the
World
have
such
a
promise
,
which
all
the
rest
have
not
.
2.
And
how
doth
their
Church
know
that
it
is
Gods
Word
?
Is
it
by
any
certifying
Evidence
,
or
by
Prophetical
Inspiration
?
If
by
Evidence
,
let
it
be
produced
?
Is
it
not
revealed
to
others
as
well
as
to
them
?
Must
not
we
have
a
Faith
of
the
same
kind
as
the
Church
hath
?
If
so
,
we
must
believe
by
the
same
Evidence
as
that
Church
believeth
.
And
what
is
that
?
It
is
not
their
own
words
:
Doth
a
Pope
believe
himself
only
?
or
a
Council
believe
themselves
only
?
Or
hath
God
said
,
You
shall
be
saved
if
you
will
believe
your selves
,
and
believe
that
I
have
said
all
that
you
say
I
have
said
?
Where
is
there
such
a
promise
?
But
if
Pope
and
Council
be
not
saved
for
believing
themselves
,
how
shall
I
know
that
I
shall
be
saved
for
believing
them
,
and
that
one
kind
of
Faith
saveth
me
,
and
another
them
.
I
ask
it
of
each
particular
Bishop
in
that
Council
,
Is
he
saved
for
believing
himself
or
the
rest
?
If
no
man
be
saved
for
believing
himself
,
why
should
another
be
saved
for
believing
him
?
And
the
Faith
of
the
Council
is
but
the
Faith
of
the
Individual
Members
set
together
.
Obj.
But
they
are
saved
for
believing
themselves
as
consenters
,
and
not
singly
.
Ans.
All
Consenters
know
nothing
,
as
Consenters
,
but
what
they
know
as
Individuals
.
And
what
is
the
Evidence
by
which
they
know
,
and
are
brought
to
consent
?
Must
not
that
Evidence
convince
us
also
?
Obj.
But
the
present
Church
are
saved
for
believing
not
themselves
but
the
former
Church
.
Ans.
Then
so
must
we
:
It
is
not
the
present
Church
then
that
I
must
believe
by
a
saving
Faith
:
But
why
then
was
the
last
Age
saved
,
and
so
the
former
?
and
so
on
to
the
first
?
Is
any
thing
more
evident
than
that
all
men
must
be
saved
for
Believing
God
?
And
that
his
Word
must
be
known
to
be
his
Word
,
by
the
same
Evidence
by
one
man
and
another
?
And
that
Evidence
I
have
proved
in
several
Treatises
to
be
another
kind
of
thing
,
than
the
Decree
of
a
Pope
and
his
Council
.
But
if
it
be
not
Evidence
,
but
Prophetical
Inspiration
and
Revelation
by
which
the
Council
or
Church
knoweth
Gods
Word
,
I
will
believe
them
when
by
Miracles
or
otherwise
they
prove
themselves
to
be
true
Prophets
;
till
then
,
I
shall
take
them
for
Phanaticks
,
and
hear
them
as
I
do
the
Quakers
.
Should
I
here
stay
to
bid
you
ask
them
,
as
before
,
How
you
shall
be
sure
that
their
Council
was
truly
General
,
and
more
Authentick
and
Infallible
than
the
second
at
Ephesus
,
or
that
at
Ariminum
,
or
that
at
Constance
and
Basil
,
&c.
And
whether
the
more
General
Dissent
of
all
the
other
Christians
from
them
be
not
of
as
great
Authority
as
they
that
are
the
smaller
part
?
and
how
you
shall
be
sure
of
that
?
And
also
how
but
on
the
word
of
a
Priest
you
can
know
all
that
the
Church
hath
determined
?
with
abundance
such
Questions
,
of
the
Meaning
of
each
Council
,
the
ambiguity
of
words
,
the
Errour
of
Printers
,
the
forgery
of
Publishers
,
&c.
I
should
help
you
to
see
,
that
saying
as
a
Priest
saith
,
Is
not
Knowing
the
thing
,
nor
Believing
God.
Stop
therefore
till
you
have
Evidence
:
Follow
no
Party
as
a
Party
in
the
dark
:
Or
if
probability
incline
you
more
to
them
than
to
others
,
call
not
this
Certainty
,
Religion
,
Divine
Faith.
Thus
your
Faith
will
be
Faith
indeed
,
No
man
in
his
wits
then
but
a
partial
designer
can
look
that
you
should
make
haste
,
or
go
any
further
than
you
have
assuring
or
convincing
Evidence
:
If
you
Know
that
any
Sect
doth
Err
,
you
need
no
Preservative
:
If
you
do
not
,
tell
them
,
I
am
ignorant
of
this
matter
,
I
will
learn
as
fast
as
I
can
;
not
neglecting
greater
matters
;
and
I
will
be
neither
for
you
,
nor
against
you
,
further
than
I
can
know
.
And
as
to
the
former
Objection
,
of
being
still
Infants
,
I
further
answer
,
that
as
feigned
knowledge
is
no
knowledge
;
so
Manhood
consisteth
not
in
being
of
many
uncertain
Opinions
,
no
not
so
much
in
knowing
many
little
controverted
things
,
as
in
getting
a
clearer
,
more
affecting
powerful
practical
Knowledge
and
belief
of
our
Christianity
,
and
the
great
and
sure
things
which
we
know
already
;
and
in
Love
and
Obedience
practising
of
them
.
He
is
the
strongest
Christian
who
loveth
God
best
,
and
hath
most
Holiness
;
and
he
knoweth
God
better
than
any
others
do
.
By
this
much
you
may
see
that
the
world
is
full
of
counterfeit
Faith
,
and
Knowledge
,
and
Religion
;
even
fancy
and
belief
of
men
,
and
their
own
Opinions
,
which
go
under
these
names
.
One
turneth
an
Anabaptist
,
and
another
a
Separatist
,
and
another
an
Antinomian
,
and
another
a
Pelagian
,
and
another
a
Papist
,
when
if
you
try
them
you
shall
find
that
they
neither
understand
what
they
turn
to
,
nor
what
they
are
against
:
They
do
but
turn
to
his
side
who
hath
the
best
advantage
to
perswade
them
,
either
by
insinuating
into
their
affections
,
or
by
plausible
reasonings
;
they
talk
for
one
Doctrine
,
and
against
another
,
when
they
understand
neither
;
much
less
discern
true
Evidence
of
their
truth
.
And
as
for
the
Papists
,
what
wonder
is
it
,
when
their
Religion
is
to
believe
as
the
Church
believeth
?
And
what
the
Church
believeth
,
they
know
not
perhaps
but
by
believing
a
Priest
:
And
then
though
they
know
not
what
the
Church
believeth
,
some
say
they
are
Catholicks
,
and
others
that
this
Implicite
Faith
is
that
in
the
virtue
of
which
all
the
Explicite
must
proceed
.
And
if
God
may
but
be
allowed
to
be
equal
herein
with
their
Church
,
and
so
that
all
should
be
saved
who
Implicitely
believe
that
all
that
he
saith
is
true
,
though
they
know
not
what
he
saith
at
all
,
then
I
think
few
Infidels
would
perish
,
that
believe
there
is
a
God.
Reader
I
advise
thee
therefore
as
thou
lovest
thy
Soul
,
1.
Not
to
neglect
or
delay
any
true
knowledge
that
thou
canst
attain
.
2.
But
not
to
be
rash
and
hasty
in
judging
.
3.
Nor
to
take
shews
and
mens
opinions
,
or
any
thing
below
a
certifying
or
notifying
Evidence
of
Truth
,
to
make
up
thy
Christian
Faith
and
Knowledge
.
4.
And
till
thou
see
such
Certain
Evidence
,
suspend
,
and
tell
them
that
sollicite
thee
that
thou
understandest
not
the
matter
,
and
that
thou
art
neither
for
them
nor
against
them
;
but
wilt
yield
as
soon
as
Truth
doth
certainly
appear
to
thee
.
If
an
Anabaptist
perswade
thee
,
yield
to
him
as
soon
as
thou
art
sure
that
God
would
not
have
Believers
Children
now
to
be
Infant-Members
of
his
Church
,
as
well
as
they
were
before
Christs
coming
;
and
that
the
Infants
of
believing
Jews
were
cut
off
from
their
Church
State
;
and
that
there
is
any
way
besides
Baptism
appointed
by
Christ
,
for
the
solemn
initiating
of
Church-Members
with
the
rest
which
in
my
Treat
.
of
Baptism
I
have
produced
.
If
thou
art
sollicited
to
renounce
Communion
with
other
Churches
of
Christ
as
unlawful
,
either
because
they
use
the
Common
Prayer
and
Ceremonies
,
or
because
that
Ministers
are
faulty
(
if
tolerable
)
or
the
People
undisciplined
,
before
thou
venture
thy
Soul
upon
an
uncharitable
and
dividing
principle
,
make
sure
first
that
Christ
hath
Commanded
it
.
Try
whether
thou
art
sure
that
Christ
sinned
by
Communicating
ordinarily
with
the
Jewish
Church
and
Synagogues
,
when
the
corruption
of
Priests
,
People
and
worship
was
so
much
worse
than
ours
?
Or
whether
that
be
now
a
sin
to
us
,
which
(
in
the
General
)
Christ
did
then
.
And
whether
Pauls
compliance
,
and
his
precept
,
Rom.
14.
and
15.
was
an
error
;
And
Peters
separation
,
Gal.
2.
was
not
rather
to
be
blamed
.
With
much
more
the
like
.
Are
you
sure
that
notwithstanding
all
this
,
God
would
have
you
avoid
Communion
with
the
Churches
that
in
such
Forms
and
Orders
differ
from
you
?
So
if
a
Papist
sollicite
you
,
yield
to
him
as
soon
as
you
are
Certain
that
the
Church
is
the
body
or
Church
of
the
Pope
,
and
that
none
are
Christians
that
are
not
subject
to
him
,
and
that
therefore
three
or
two
parts
of
all
the
Christian
world
are
unchristened
;
and
that
when
the
Roman
Emperor
made
Patriarchs
in
his
own
dominion
only
,
and
there
only
called
General
Councils
,
all
the
world
must
now
take
such
as
the
Churches
Heads
,
and
must
be
their
Subjects
:
When
you
can
be
sure
that
all
the
senses
of
all
the
sound
men
in
the
world
,
are
by
a
constant
Miracle
deceived
,
in
taking
the
consecrated
Bread
and
Wine
,
to
be
Bread
and
Wine
indeed
,
and
that
it
is
none
:
And
that
the
Bread
only
without
the
Cup
must
be
used
,
though
Christs
Command
be
equal
for
both
:
when
you
are
Certain
,
truly
Certain
of
these
and
many
other
such
things
,
then
turn
Papist
.
If
you
do
it
sooner
,
you
betray
your
Souls
by
Pretending
to
know
and
believe
Gods
word
,
when
you
do
but
believe
and
imbody
with
a
faction
.
Chap.
X.
Inference
4.
What
is
the
Great
Plague
and
Divider
of
the
Christian
World.
FALSELY
PRETENDED
KNOWLEDGE
and
FAITH
,
are
the
great
Plague
and
Dividers
of
the
Christian
world
.
I.
As
to
the
Number
of
Articles
,
and
Opinions
,
and
Precepts
,
what
abundance
of
things
go
with
many
for
Certain
Truth
of
which
no
mortal
man
hath
certainty
!
And
abundance
which
some
few
rare
wits
may
know
,
must
go
for
Evident
certainties
to
all
.
It
is
not
only
our
Philosophy
books
,
nor
only
our
Philosophical
Schoolmens
Books
,
which
are
guilty
of
this
.
There
is
some
modesty
in
their
Videtur's
:
And
indeed
,
if
they
would
not
pretend
to
certainty
,
but
profess
only
to
write
for
the
sport
and
exercise
of
wit
,
without
condemning
those
that
differ
from
them
,
a
man
might
fetch
many
a
pleasant
vagari
,
if
not
in
an
over
subtile
Cajetane
(
who
so
oft
feigneth
notions
and
distinctions
)
yet
in
a
Scotus
,
Ockam
,
Ariminensis
,
with
abundance
of
their
disciples
,
and
in
Thomas
and
many
of
his
learned
followers
.
But
their
Successors
can
hardly
forbear
hereticating
one
another
.
How
many
such
a
wound
hath
poor
Durandus
suffered
?
From
many
for
his
doctrine
of
concurse
;
And
by
others
for
his
pretty
device
to
save
the
credit
of
our
senses
in
Transubstantiation
,
(
that
there
is
still
the
Matter
of
Bread
,
but
not
the
Form
,
as
being
informed
by
the
Soul
of
Christ
,
as
digested
bread
in
us
is
turned
to
flesh
.
)
Which
saith
Bellarmine
is
an
Heresy
,
but
Durandus
no
Heretick
,
because
he
was
ready
to
be
taught
of
the
Church
.
But
no
where
do
these
Stinging
Hornets
so
swarm
as
in
the
Councils
and
the
Canon
Law
:
So
that
saith
the
Preface
to
the
Reformatio
Legum
Ecclesiast
.
Edw.
6.
(
John
Fox
.
)
In
quo
ipso
jure
,
neque
ullum
modum
tenet
illius
impudentia
,
quin
Leges
Legibus
,
decreta
decretis
,
aciis
insuper
decretalia
,
aliis
alia
,
atque
item
alia
accumulet
,
nec
ullum
pene
statuit
cumulandi
finem
,
donec
tandem
suis
Clementinis
,
Sixtinis
,
Intra
&
Extravagantibus
,
Constitutionibus
Provincialibus
&
Synodalibus
,
Paleis
,
Glossulis
,
Sententiis
,
Capitulis
,
Summariis
Rescriptis
,
Breviculis
,
Casibus
longis
&
brevibus
,
ac
infinitis
Rhapsodiis
adeo
orbem
confarcinavit
,
ut
Atlas
mons
quo
sustineri
coelum
dicitur
,
huic
si
imponeretur
oneri
,
vix
ferendo
sufficeret
.
Which
made
these
two
Kings
,
(
H.
8.
and
Edw.
6.
)
Appoint
that
Compendium
of
Ecclesiastical
Laws
as
their
own
,
K.
H.
first
abolishing
the
Popes
Laws
(
whatever
some
say
to
the
contrary
)
his
words
being
.
[
Hajus
Potestatem
huic
cum
divino
munere
sublatam
esse
manifestum
est
,
ut
quid
superesset
,
quo
non
plane
fractam
illius
Vim
esse
constaret
,
Leges
omnes
,
decreta
atque
instituta
,
quae
ab
authore
Episcopo
Romano
profecta
sunt
Prorsus
abroganda
censuimus
.
]
Is
it
possible
that
all
the
Clergy
and
Nobles
of
the
Roman
Kingdom
,
can
be
so
Ignorant
of
their
own
and
other
mens
Ignorance
,
as
to
take
all
the
Decrees
of
the
huge
Volumes
of
their
Councils
for
Certain
Truths
?
Either
they
were
certain
in
their
Evidence
of
Truth
,
before
they
decreed
them
,
or
not
:
If
they
were
so
,
1.
How
came
the
debates
in
the
Councils
about
them
to
be
so
hard
,
and
so
many
to
be
dissenters
as
in
many
of
them
there
were
.
I
know
where
Arrians
or
other
Hereticks
make
up
much
of
the
Council
,
it
is
no
wonder
:
But
are
the
Certainties
of
Faith
so
uncertain
to
Catholick
Bishops
,
that
a
great
part
of
them
know
not
Certain
Truths
till
the
majority
of
Votes
have
told
them
they
are
certain
.
Have
the
poor
Dissenting-Bishops
in
Council
nothing
of
certainty
on
which
their
own
and
all
the
poor
peoples
Faith
and
Salvation
must
depend
,
but
only
this
,
that
they
are
over-voted
?
As
if
the
dissenters
in
the
Council
of
Trent
should
say
,
We
thought
beforehand
the
contrary
had
been
true
;
But
now
the
Italian
Bishops
being
so
numerous
as
to
over-vote
us
,
we
will
lay
our
own
and
all
mens
Salvation
on
it
,
that
we
were
deceived
,
though
we
have
no
other
reason
to
think
so
.
O
noble
Faith
and
Certainty
!
It
's
possible
one
or
two
or
three
poor
silly
Prelates
may
turn
the
Scales
and
make
up
a
majority
,
though
as
Learned
men
as
Jansenius
,
Cusanus
or
Gerson
were
on
the
other
side
.
And
if
the
Jansenists
Articles
were
Condemned
,
or
Cusanus
his
Antipapal
Doctrine
,
lib.
de
Concordia
,
or
Gersons
for
the
Supremacy
of
Councils
and
de
Auferibilitate
Papae
,
they
must
presently
believe
that
they
were
certainly
deceived
.
But
what
's
become
then
of
the
contrary
evidence
which
appeared
before
to
these
dissenters
?
As
suppose
it
were
in
the
Council
of
Basil
about
the
Immaculate
conception
of
Mary
,
or
the
Question
whether
the
Authority
of
the
Pope
or
Council
be
greatest
,
decided
there
,
and
at
Constance
,
and
whereof
at
Trent
the
Emperor
and
the
French
were
of
one
opinion
,
and
the
Pope
of
another
:
Was
it
evidently
true
before
,
which
is
made
false
after
by
a
Majority
of
Votes
?
2.
And
if
all
these
Decreed
things
were
Evident
Truths
before
the
said
Decrees
,
why
have
we
not
those
Antecedent
Evidences
presented
to
us
,
to
convince
us
?
2.
But
if
they
were
not
Evident
Truths
before
,
what
made
those
Prelates
conclude
them
for
Truths
?
Did
they
know
them
to
be
such
without
Evidence
?
This
is
grosser
than
a
presumptuous
mans
believing
that
he
shall
be
saved
because
he
believeth
it
;
or
their
Doctrine
that
teach
men
to
believe
the
thing
is
true
(
that
Christ
died
for
them
)
that
thereby
they
may
make
it
true
;
As
if
the
object
must
come
after
the
act
.
For
then
these
Prelates
do
decree
that
to
be
true
,
which
before
was
false
(
for
ex-natura
rei
,
one
party
had
evidence
of
its
falshood
)
that
so
they
might
make
it
true
,
by
decreeing
that
it
is
so
▪
A
man
might
Lawfully
have
believed
his
own
and
other
mens
senses
,
that
Bread
is
Bread
,
till
the
Council
at
Lateran
sub
Innoc.
3.
decreed
Transubstantiation
.
And
O
what
a
change
did
that
Council
make
!
All
Christ's
Miracles
were
not
comparable
to
it
,
if
its
Decrees
be
true
.
From
that
day
to
this
,
we
must
renounce
sense
,
and
yet
believe
;
we
must
believe
that
by
constant
Miracles
all
Christians
senses
are
deceived
:
And
so
that
this
is
the
difference
between
Christians
,
and
Infidels
,
and
Heathens
,
that
our
Religion
deceiveth
all
mens
senses
(
even
Heathens
and
all
,
if
they
see
our
Sacrament
,
)
and
their
Religion
deceiveth
no
mans
senses
,
saith
the
grave
Author
of
the
History
of
the
Trent
Council
(
Ed.
Engl.
p.
473.
)
[
A
better
Mystery
was
never
found
,
than
to
use
Religion
to
make
men
insensible
.
]
And
what
is
the
Omnipotent
Power
that
doth
this
?
such
a
Convention
as
that
of
Trent
,
while
with
our
Worcester
Pate
,
and
Olaus
Magnus
,
they
made
up
a
great
while
two
and
forty
things
called
Bishops
:
And
after
such
a
pack
of
beardless
Boys
,
and
ignorant
Fellows
,
created
by
,
and
enslaved
to
the
Pope
,
as
Dudithius
Quinqueccles
.
one
of
the
Council
describeth
to
the
Emperour
;
and
which
Bishop
Jewel
in
his
Letter
to
Seign
.
Scipio
saith
,
he
took
for
no
Council
,
called
by
no
just
Authority
,
&c.
where
were
neither
the
Patriarchs
of
Constantinople
,
Alexandria
,
or
Antioch
,
nor
Abassines
,
nor
Graecians
,
Armenians
,
Persians
,
Egyptians
,
Moors
,
Syrians
,
Indians
,
nor
Muscovites
,
nor
Protestants
,
pag.
143
,
144.
For
,
saith
he
after
,
pag.
489.
[
Now-a-days
(
merciful
God!
)
the
intent
or
scope
of
Councils
is
not
to
discover
truth
,
or
to
confute
falshood
:
For
these
latter
Ages
,
this
hath
been
the
only
endeavour
of
the
Popes
to
establish
the
Roman
Tyranny
;
to
set
Wars
on
foot
,
to
set
Christian
Princes
together
by
the
Ears
,
to
raise
Money
—
to
be
cast
into
some
few
Bellies
for
Gluttony
and
Lust
:
And
this
hath
been
the
only
cause
or
course
of
Councils
for
some
Ages
last
past
.
]
So
here
.
And
can
the
Vote
of
a
few
such
Fellows
oblige
all
the
World
to
renounce
all
their
senses
,
who
were
never
obliged
to
it
before
?
And
all
this
consisteth
in
PRETENDED
FAITH
and
KNOWLEDGE
,
when
men
must
take
on
them
to
know
what
they
do
not
know
,
and
make
Decrees
and
Canons
,
and
Doctrines
suited
to
their
conjectures
,
or
rather
to
their
carnal
Interests
,
and
then
most
injuriously
Father
them
on
God
,
on
Christ
and
the
Apostles
.
II.
And
as
the
number
of
Forgeries
and
Inventions
detecteth
this
publick
Plague
,
so
doth
the
number
of
Persons
that
are
guilty
of
it
.
How
many
such
superfluities
the
[
*
](A27051-e24130-b)
*
And
yet
saith
Zaga-Zabo
in
Damnian
a
Go●s
pag.
226.
Nec
Patriarcha
nec
Episcopi
nostri
,
per
se
,
nec
in
Conciliis
putant
aut
opinantur
ul●as
leges
se
condere
posse
,
quibus
ad
mortale
peccatum
obligari
quis
posset
.
And
pag.
231.
Indignum
est
peregrinos
Christianos
tam
acriter
&
hostiliter
reprehendi
ut
ego
de
hac
re
(
de
delectu
ciborum
)
&
de
aliis
,
quae
minimè
ad
fidem
veram
spectabant
,
reprehensus
fui
;
sed
multo
Consultius
,
fuerit
,
hujusmodi
Christianos
homines
sive
Graecos
,
sive
Armenos
,
sive
Aethiopes
;
sive
ex
quavis
Septem
Christianarum
Ecclesiarum
in
Charitate
&
Christi
amplexibus
sustinere
,
&
eos
sine
contumeliis
permittere
,
inter
alios
fratres
Christianos
vivere
ac
versari
;
quoniam
omnes
filii
baptismi
sumus
,
&
de
vera
fide
unanimiter
sentimus
.
Nec
est
causa
cur
tam
acriter
de
caeremoniis
disceptetur
nisi
ut
unusquisque
suas
observet
,
sine
odio
&
insectatione
aliorum
,
nec
commerciis
Ecclesiae
ob
id
excludendus
est
,
&c.
Learn
of
a
ceremonious
Abassine
.
Abassines
(
in
their
oft
Baptizings
,
and
other
trifles
,
)
and
the
Armenians
,
Syrians
,
Georgians
,
Jacobites
,
Maronites
,
the
Russians
,
&c.
Are
guilty
of
,
the
describers
of
their
Rites
and
Religion
tell
us
.
Some
would
have
the
State
of
the
Church
in
Gregory
,
●sts
days
to
be
the
model
of
our
Reformation
(
that
Pope
whom
Authors
usually
call
the
last
of
the
good
ones
,
and
the
first
of
the
bad
ones
:
)
But
is
there
either
Necessity
or
Certainty
in
all
the
superfluities
which
the
Churches
then
had
,
and
which
that
Great
Prelates
Writings
themselves
contain
?
Or
were
there
not
abundance
of
such
things
then
used
as
things
Indifferent
(
of
which
see
Socrates
and
Sozomene
in
the
Chapters
of
Easter
,
)
and
must
all
their
Indifferents
be
now
made
necessary
to
the
Churches
Concord
and
Communion
?
and
all
their
uncertainties
become
certainties
to
us
?
some
will
have
the
present
Greek
Church
to
be
the
Standard
:
But
alas
,
poor
men
,
how
many
of
these
uncertainties
,
crudities
and
superfluities
are
cherished
among
them
by
the
unavoidable
Ignorance
which
is
caused
by
their
oppressions
?
To
say
no
more
of
Rome
,
O
that
the
Reformed
Churches
themselves
had
been
more
innocent
?
But
how
few
of
them
unite
on
the
terms
of
simple
Christianity
and
Certainties
?
Had
not
Luther
after
all
his
Zeal
for
Reformation
,
retained
some
of
this
Leven
,
he
could
better
have
endured
the
dissent
of
Zuinglius
,
Carolostadius
and
Oecolampadius
about
the
Sacrament
.
And
if
his
Followers
had
not
kept
up
the
same
superfluities
,
they
had
never
so
torn
the
Churches
by
their
Animosities
,
nor
resisted
and
wearied
peaceable
Melanchthon
,
nor
frustrated
so
many
Conventions
and
Treaties
for
Concord
,
as
they
have
done
.
Bucer
had
not
been
so
censured
;
agreement
had
not
been
made
so
impossible
:
All
Dury's
Travels
had
not
been
so
uneffectual
.
Schlusserburgius
had
not
found
so
many
Heresies
to
fill
up
his
Catalogue
with
;
nor
Calovius
so
much
matter
for
his
virulent
Pen
;
nor
so
many
equalled
Calvinism
with
Turcism
;
nor
had
Calixtus
had
such
scornful
Satyrs
written
against
him
;
nor
the
great
Peace-makers
,
Lud.
Crocius
,
Bergii
,
Martinius
,
Camero
,
Amyraldus
,
Testardus
,
Capellus
,
Placaeus
,
Davenant
,
Ward
,
Hall
,
and
now
Le
Blank
,
had
so
little
acceptance
and
success
.
Had
it
not
been
for
this
spreading
Plague
,
(
the
over-valuing
of
our
own
understandings
,
and
the
accounting
our
crude
conceits
for
certainties
)
all
these
Church
Wars
had
been
prevented
or
soon
ended
:
All
those
excellent
endeavours
for
peace
had
been
more
successful
,
and
we
had
all
been
One.
Had
it
not
been
for
this
,
neither
Arminians
nor
Antiarminians
had
ever
so
bitterly
contended
,
nor
so
sharply
censured
one
another
,
nor
written
so
many
confident
condemning
Volumes
against
each
other
,
which
in
wise
mens
Eyes
do
more
condemn
the
authors
;
and
SELF-CONCEIT
,
or
PRETENDED
KNOWLEDGE
,
should
have
been
the
title
of
them
all
:
How
far
I
am
able
to
prove
that
almost
all
their
bitter
and
zealous
contentions
are
about
Uncertainties
,
and
Words
,
the
Reader
may
perceive
in
my
Preface
to
the
Grotian
Religion
,
and
if
God
will
,
I
shall
fuller
manifest
to
the
World.
[
†
](A27051-e24580-b)
†
Since
done
in
Catholick
Theology
.
The
Synod
of
Dort
had
not
had
so
great
a
work
of
it
,
nor
the
Breme
and
Brittain
Divines
so
difficult
a
task
,
to
bring
and
hold
them
to
that
moderation
of
expressions
which
very
laudably
they
have
done
:
(
one
of
the
noblest
successful
attempts
for
peace
,
though
little
noted
,
which
these
ages
have
made
.
)
In
a
word
,
almost
all
the
contentions
of
Divines
,
the
sects
and
factions
,
the
unreconciled
fewds
,
the
differences
in
religion
which
have
been
the
Harvest
of
the
Devil
and
his
Emissaries
in
the
World
,
have
come
from
Pretended
Knowledge
and
taking
Uncertainties
for
Certain
Truths
.
I
will
not
meddle
with
the
particular
Impositions
of
Princes
and
Prelates
;
not
so
much
as
with
the
German
Interim
:
Nor
the
Oaths
which
in
some
place
they
take
to
their
Synodical
Decrees
:
much
less
will
I
meddle
at
all
with
any
Impositions
,
Oaths
,
Subscriptions
Declarations
,
or
usages
of
the
Kingdom
where
I
live
.
As
the
Law
forbiddeth
me
to
contradict
them
,
so
I
do
not
at
all
here
examine
or
touch
them
,
but
wholly
pass
them
by
:
which
I
tell
the
Reader
once
for
all
,
that
he
may
know
how
to
interpret
all
that
I
say
.
Nor
is
it
the
error
of
Rulers
that
I
primarily
detect
,
but
of
humane
corrupted
Nature
,
and
all
sorts
of
men
:
Though
where
such
an
Errour
prevaileth
,
alas
,
it
is
of
far
sadder
consequence
in
a
Publick
person
,
a
Magistrate
,
or
a
Pastor
,
that
presumeth
to
the
hurt
of
Publick
Societies
,
than
of
a
private
man
,
who
erreth
almost
to
himself
alone
.
I
profess
to
thee
,
Reader
,
that
(
next
to
God's
so
much
deserting
so
Great
a
part
of
this
world
)
there
is
nothing
under
the
Sun
,
of
all
the
affairs
of
mankind
,
that
hath
so
taken
up
my
thoughts
with
mixtures
of
indignation
,
wonder
,
pity
and
sollicitude
for
a
cure
,
as
this
one
vice
;
A
PROUD
or
UNHUMBLED
UNDERSTANDING
by
which
men
live
in
PRETENDED
KNOWLEDGE
and
FAITH
,
Modest
Suspending
Brethren
,
tear
Churches
and
Kingdoms
,
and
will
give
no
Peace
,
nor
Hopes
of
Peace
to
themselves
,
their
Neighbours
,
or
the
World
!
Lord
!
Is
there
no
Remedy
,
no
Hope
from
Thee
,
though
there
be
none
from
Man
?
1.
Among
Divines
themselves
,
that
should
not
only
have
Knowledge
enough
to
know
their
own
Ignorance
,
but
to
Guide
the
People
of
God
into
the
ways
of
Truth
,
and
Love
,
and
Peace
;
O
how
lamentably
doth
this
vice
prevail
!
To
avoid
all
offence
,
I
will
not
here
at
all
touch
on
the
case
of
any
that
are
supposed
to
have
a
hand
in
any
of
the
sufferings
of
me
,
and
others
of
my
mind
;
or
of
any
that
in
Points
of
Conformity
differ
from
me
:
Remember
that
I
meddle
not
with
them
at
all
:
But
even
those
that
do
no
way
differ
among
themselves
as
Sect
and
Sect
,
or
at
least
,
that
all
pretend
to
Principles
of
Forbearance
,
Gentleness
and
Peace
,
yet
are
wofully
sick
of
this
disease
.
And
yet
that
I
may
wrong
none
,
I
will
premise
this
publick
Declaration
to
the
World
,
that
in
the
Countrey
where
I
lived
,
God
in
great
mercy
cast
my
lot
among
a
company
of
so
humble
,
peaceable
,
faithful
Ministers
(
and
People
)
as
free
from
this
Vice
as
any
that
ever
I
knew
in
the
world
;
who
,
as
they
kept
up
full
Concord
among
themselves
,
without
the
least
disagreement
that
I
remember
,
and
kept
out
Sects
and
Heresies
from
the
People
;
so
their
converse
was
the
joy
of
my
life
,
and
the
remembrance
of
it
will
be
sweet
to
me
while
I
live
;
and
especially
the
great
success
of
our
labours
,
and
the
quiet
and
concord
of
our
several
Flocks
,
which
was
promoted
by
the
Pastors
humility
and
concord
.
Though
we
kept
up
constant
Disputations
,
none
of
them
ever
turned
to
spleen
,
or
displeasure
,
or
discord
among
us
.
And
I
add
,
in
thankfulness
to
God
,
that
I
am
now
acquainted
with
many
Ministers
in
and
about
London
,
of
greatest
note
,
and
labour
,
and
patience
,
and
Success
,
who
are
of
the
same
Spirit
,
Humble
and
Peaceable
,
and
no
confident
troublers
of
the
Churches
with
their
Censoriousness
,
and
high
esteem
of
their
own
opinions
:
Who
trade
only
in
the
simple
Truths
of
Christianity
,
and
love
a
Christian
as
a
Christian
,
and
joyn
not
with
Back-biters
nor
factious
self-conceited
men
,
but
study
only
to
win
Souls
to
Christ
,
and
to
live
according
to
the
Doctrine
which
they
preach
:
And
both
the
former
and
these
,
have
these
ten
[
*
](A27051-e24890-b)
*
Now
it
is
above
22
years
that
they
have
been
ejected
1684.
years
since
they
were
ejected
,
continued
their
humility
and
peaceableness
,
fearing
God
and
honouring
the
King.
And
I
further
add
that
those
Private
Christians
with
whom
I
most
converse
are
many
of
them
of
the
same
Strain
,
suspecting
their
own
understandings
,
and
speaking
evil
of
no
man
so
forwardly
as
of
themselves
.
So
that
in
these
Ministers
and
people
of
my
most
intimate
acquaintance
,
experience
convinceth
me
,
that
this
grand
disease
of
corrupted
nature
is
cureable
,
and
that
God
hath
a
people
in
the
world
,
that
have
learnt
of
Christ
to
be
meek
and
lowly
,
James
,
Chap.
3.
I
have
seen
in
two
sorts
of
Religious
people
among
us
,
most
lively
exemplified
before
our
Eyes
.
God
hath
a
people
that
truly
honour
him
in
the
world
.
But
O
that
they
were
more
!
And
O
that
they
were
more
perfect
!
Alas
what
a
number
are
there
that
are
otherwise
?
Even
among
Divines
this
Plague
is
most
pernicious
,
as
being
of
most
publick
influence
.
Take
him
that
never
had
a
natural
acuteness
of
wit
,
nor
is
capable
of
judging
of
difficult
points
,
if
he
be
but
of
long
standing
and
grey
hairs
,
and
can
preach
well
to
the
people
,
and
have
studied
long
,
he
is
not
only
confident
of
his
fitness
to
judge
of
that
which
he
never
understood
,
Hold
your
tongue
and
hear
me
who
am
wiser
:
I
came
to
Teach
,
and
not
to
Hear
.
If
you
tell
him
how
uncivil
it
is
not
patiently
to
hear
you
to
the
end
,
he
thinks
you
wrong
him
,
and
are
too
bold
to
pretend
to
a
liberty
to
speak
without
interruption
;
Or
he
will
tell
you
that
you
are
too
long
;
he
cannot
remember
all
at
once
.
If
you
reply
that
the
sense
of
the
forepart
of
a
Speech
usually
depends
much
on
the
latter
part
;
and
he
cannot
have
your
sence
till
he
have
all
;
and
that
he
must
not
answer
,
before
he
understandeth
you
;
and
that
if
his
memory
fail
he
should
take
notes
,
and
that
to
have
uninterrupted
turns
of
speaking
is
necessary
in
the
order
of
all
sober
conferences
,
without
which
they
will
be
but
noise
and
strife
;
he
will
let
you
know
that
he
came
not
to
hear
or
keep
any
Laws
of
Order
or
Civility
,
but
to
have
a
combat
with
you
for
the
reputation
of
wisdom
or
Orthodoxness
And
what
he
wants
in
Reason
and
Evidence
,
he
will
make
up
in
ignorant
Confidence
and
Reviling
,
and
call
you
by
some
ill
Name
or
other
,
that
shall
go
for
a
Confutation
.
But
yet
this
is
not
the
usual
way
:
It
is
too
great
a
hazard
to
the
reputation
of
their
wisdom
to
cast
it
on
a
dispute
.
The
common
way
is
never
to
speak
to
the
Person
himself
,
but
if
any
one
cross
their
conceits
,
or
become
the
object
of
their
envy
,
they
backbite
him
among
those
that
reverence
their
wisdom
,
and
when
they
are
sure
that
he
is
far
enough
out
of
hearing
,
they
tell
their
credulous
Followers
,
O
such
a
man
holdeth
unsound
or
dangerous
Opinions
!
Take
heed
how
you
hear
him
,
or
read
his
writings
,
[
this
or
that
Heresie
they
savour
of
:
]
when
the
poor
man
knoweth
not
what
he
talketh
of
.
And
if
any
one
have
the
wit
to
say
to
him
,
[
Sir
,
he
is
neither
so
sottish
,
nor
so
proud
,
as
to
be
uncapable
of
instruction
;
if
you
are
so
much
wiser
than
he
,
why
do
you
not
teach
him
?
]
He
will
excuse
his
omission
and
his
commission
together
with
a
further
calumny
,
and
say
,
These
erroneous
persons
will
hear
no
reason
:
It
is
in
vain
.
If
he
be
asked
[
Sir
,
did
you
ever
try
?
]
it
's
like
he
must
confess
that
he
did
not
;
unless
some
magisterial
rebuke
once
went
for
Evidence
of
truth
.
If
the
hearers
(
which
is
rare
)
have
so
much
Christian
wit
and
honesty
,
as
to
say
,
[
Sir
,
Ministers
above
all
men
must
be
no
back-biters
,
nor
unjust
:
you
know
it
is
unlawful
for
us
to
judge
another
man
,
till
we
hear
him
speak
for
himself
:
If
you
would
have
us
know
whether
he
or
you
be
in
the
right
,
let
us
hear
you
both
together
:
]
His
answer
would
be
like
Cardinal
Turnon
at
the
conference
at
Poisie
,
and
as
the
Papists
ordinarily
is
,
[
It
is
dangerous
letting
Hereticks
speak
to
the
People
,
and
it
agreeth
not
with
our
zeal
for
God
to
hear
such
odious
things
uttered
against
the
Truth
.
In
a
word
,
There
are
more
that
have
the
Spirit
of
a
Pope
in
the
World
than
one
,
even
among
them
that
cry
out
against
Popery
;
and
that
would
fain
be
taken
for
the
Dictators
of
the
World
,
whom
none
must
dissent
from
,
much
less
contradict
.
And
there
are
more
Idolaters
than
Heathens
,
who
would
have
their
Ignorant
understandings
to
be
instead
of
God
,
the
uncontrolled
director
of
all
about
them
.
But
if
these
men
have
not
any
confidence
in
their
self-sufficiency
,
if
they
can
but
embody
in
a
society
of
their
minds
,
or
gather
into
a
Synod
,
he
must
needs
go
for
a
proud
and
arrogant
Schismatick
at
least
,
that
will
set
any
Reason
and
Evidence
of
Truth
,
against
their
Magisterial
Ignorance
,
when
it
is
the
Major
Vote
.
The
very
Truth
is
,
The
great
Benefactor
of
the
World
hath
not
been
pleased
to
dispense
his
Benefits
Equally
,
but
with
marvellous
disparity
:
As
he
is
the
God
of
Nature
,
he
hath
been
pleased
to
give
a
natural
capacity
for
judiciousness
and
acuteness
in
difficult
speculations
but
to
few
.
And
as
he
is
the
Lord
of
all
,
he
hath
not
given
men
equal
educacation
,
nor
advantages
for
such
extraordinary
knowledge
:
Nor
have
all
that
have
leisure
and
capacity
,
self
denyal
and
patience
enough
for
so
long
and
difficult
studies
:
But
the
Devil
and
our selves
have
given
to
all
men
Pride
enough
to
desire
to
be
thought
to
be
wiser
and
better
than
we
are
:
And
he
that
cannot
be
equal
with
the
wisest
and
best
would
be
thought
to
be
so
:
And
while
all
men
must
needs
seem
wise
,
while
few
are
so
indeed
,
you
may
easily
see
what
must
thence
follow
.
2.
And
it
is
not
Divines
only
,
but
all
ranks
of
people
,
who
are
sick
of
this
disease
.
The
most
unlearned
ignorant
people
,
the
silliest
Women
,
if
they
will
not
for
shame
say
that
they
are
wiser
than
their
Teachers
in
the
general
,
yet
when
it
cometh
to
particular
cases
,
they
take
themselves
to
be
always
in
the
right
;
and
O
how
confident
are
they
of
it
!
And
who
more
peremptory
and
bold
in
their
judgments
than
those
that
least
know
what
they
say
?
It
is
hard
to
meet
with
a
person
above
eighteen
or
twenty
years
of
age
,
that
is
not
notably
tainted
with
this
malady
.
And
it
is
not
only
these
great
mischiefs
in
matters
of
Religion
which
spring
from
self-conceitedness
,
but
even
in
our
common
converse
,
it
is
the
cause
of
disorder
,
ruin
and
destruction
:
For
it
is
the
common
vice
of
blinded
nature
,
and
it
is
rare
to
meet
with
one
that
is
not
notably
guilty
of
it
:
When
they
are
past
the
state
of
professed
Learners
.
1.
It
is
ordinary
for
self-conceited
Persons
to
ruine
their
own
Estates
,
and
Healths
,
and
Lives
.
When
they
are
rashly
making
ill
Bargains
,
or
undertaking
things
which
they
understand
not
,
they
rush
on
till
they
find
their
error
too
late
,
and
their
Poverty
,
Prisons
or
ruined
Families
,
must
declare
their
sin
.
For
they
have
not
humility
enough
to
seek
Counsel
in
time
,
nor
to
take
it
when
it
is
offered
them
.
What
great
numbers
have
I
heard
begging
relief
from
others
,
under
the
confession
of
this
sin
?
And
far
more
,
even
the
most
of
Men
and
Women
,
overthrow
their
Health
,
and
lose
their
Lives
by
it
.
Experience
doth
not
suffice
to
teach
them
,
what
is
hurtful
to
their
Bodies
;
and
as
they
know
not
,
so
you
cannot
convince
them
that
they
know
not
.
Most
Persons
by
the
excess
in
quantity
of
food
,
do
suffocate
Nature
,
and
lay
the
Foundation
of
future
Maladies
.
And
most
of
the
Diseases
that
kill
men
untimely
are
but
the
effects
of
former
Gluttony
or
Excess
.
But
as
long
as
they
feel
not
any
present
hurt
,
no
man
can
perswade
them
but
their
fulness
is
for
their
Health
,
as
well
as
for
their
Pleasure
.
They
will
laugh
perhaps
at
those
that
tell
them
what
they
do
,
and
what
Diseases
they
are
preparing
for
:
Let
Physicians
(
if
they
be
so
honest
)
tell
them
,
[
It
is
the
perfection
of
the
nutritive
Juices
,
the
Blood
and
nervous
Oyl
,
which
are
the
causes
of
Health
in
man
:
Perfect
Concoction
causeth
that
perfection
:
Nature
cannot
perfectly
concoct
too
much
,
or
that
which
is
of
too
hard
digestion
:
While
you
feel
no
harm
,
your
Blood
groweth
dis-spirited
,
and
being
but
half
concocted
,
and
half
Blood
,
doth
perform
its
Office
accordingly
by
the
halves
;
till
crudities
are
heaped
up
,
and
obstructions
fixed
,
and
a
Dunghil
of
Excrements
,
or
the
dis-spirited
humours
are
ready
to
take
in
any
Disease
,
which
a
small
occasion
offereth
;
either
Agues
,
Feavers
,
Coughs
,
Consumptions
,
Pleurisies
,
Dropsies
,
Colicks
and
Windiness
,
Head-achs
,
Convulsions
,
&c.
or
till
the
Inflammations
or
other
Tumors
of
the
inward
Parts
,
or
the
torment
of
the
Stone
in
Reins
or
Bladder
,
do
sharply
tell
men
what
they
have
been
doing
.
A
clean
Body
and
perfect
Concoction
,
which
are
procured
by
Temperance
and
bodily
Labours
,
which
suscitate
the
Spirits
,
and
purifie
the
Blood
,
are
the
proper
means
which
God
in
the
course
of
nature
hath
appointed
,
for
a
long
and
healthful
Life
.
]
This
is
all
true
,
and
the
reason
is
evident
,
and
yet
this
talk
will
be
but
despised
and
derided
by
the
most
;
and
they
will
say
,
[
I
have
so
long
eaten
what
I
loved
,
and
lived
by
no
such
rules
as
these
,
and
I
have
found
no
harm
by
it
.
]
Yea
if
Excess
have
brought
Diseases
on
them
,
if
Abstinence
do
but
make
them
more
to
feel
them
;
they
will
rather
impute
their
illness
to
the
Remedy
,
than
to
the
proper
cause
.
And
so
they
do
about
the
quality
as
well
as
the
quantity
:
Self-conceitedness
maketh
men
uncureable
.
Many
a
one
have
I
known
that
daily
lived
in
that
fulness
which
I
saw
would
shortly
quench
the
Vital
Spirits
;
and
fain
I
would
have
saved
their
Lives
;
but
I
was
not
able
to
make
them
willing
:
Had
I
seen
another
assault
them
,
I
could
have
done
somewhat
for
them
,
but
when
I
foresaw
their
death
,
I
could
not
save
them
from
themselves
.
They
still
said
,
they
found
their
measures
of
eating
and
drinking
(
between
Meals
)
refresh
them
,
and
they
were
the
worse
,
if
they
forbore
it
,
and
they
would
not
believe
me
against
both
Appetite
,
Reason
and
Experience
:
And
thus
have
I
seen
abundance
of
my
acquaintance
wilfully
hasten
to
the
Grave
:
And
all
long
of
an
unhumbled
,
self-conceited
understanding
,
which
would
not
be
brought
to
suspect
it self
,
and
know
its
error
.
2.
And
O
how
often
have
I
seen
the
dearest
Friends
thus
kill
their
Friends
;
even
Mothers
kill
their
dearest
Children
,
and
too
oft
their
Husbands
,
Kindred
,
Servants
and
Neighbours
by
their
self-conceit
and
confidence
in
their
ignorance
and
error
?
Alas
what
abundance
empty
their
own
Houses
,
gratifie
covetous
Landlords
,
that
set
their
Lands
by
Lives
,
and
bring
their
dearest
Relations
to
untimely
ends
,
and
a
wise
man
knoweth
not
how
to
hinder
them
!
How
oft
and
oft
have
I
heard
ignorant
Women
confidently
perswade
even
their
own
Children
to
eat
as
long
as
they
have
an
Appetite
,
and
so
they
have
vitiated
their
Blood
and
Humours
in
their
Childhood
,
that
their
Lives
have
been
either
soon
ended
,
or
ever
after
miserable
by
Diseases
!
How
oft
have
I
heard
them
perswade
sick
or
weak
diseased
Persons
,
to
eat
,
eat
,
eat
,
and
take
what
they
have
a
mind
to
,
when
unless
they
would
Poyson
them
,
or
cut
their
Throats
,
they
could
scarce
more
certainly
dispatch
them
?
How
oft
have
these
good
Women
been
perswading
my self
,
that
eating
and
drinking
more
would
make
me
better
,
and
that
it
is
Abstinence
that
causeth
all
my
illness
,
(
when
Excess
in
my
Childhood
caused
it
;
)
as
if
every
wise
Woman
that
doth
but
know
me
,
knew
better
what
is
good
for
me
,
than
my self
after
threescore
years
experience
,
or
than
all
the
Physicians
in
the
City
?
And
had
I
obeyed
them
,
how
many
years
ago
had
I
been
dead
?
How
ordinary
is
it
for
such
self-conceited
Women
to
obtrude
their
skill
and
Medicines
on
their
sick
Neighbours
,
with
the
greatest
confidence
,
when
they
know
not
what
they
do
?
yea
upon
their
Husbands
and
their
Children
?
One
can
scarce
come
about
sick
Persons
,
but
one
Woman
or
other
is
perswading
them
to
take
that
,
or
do
that
which
is
like
to
kill
them
:
Many
and
many
when
they
have
brought
their
Children
to
the
Grave
,
have
nothing
to
say
but
[
I
thought
this
or
that
had
been
best
for
them
.
]
But
you
'l
say
,
[
They
do
it
in
love
;
they
meant
no
harm
.
]
I
answer
,
so
false
Teachers
deceive
Souls
in
Love.
But
are
you
content
your selves
to
be
kill'd
by
Love
?
If
I
must
be
kill'd
,
I
had
rather
an
Enemy
did
it
than
a
Friend
,
I
would
not
have
such
have
the
guilt
or
grief
.
Love
will
not
save
mens
lives
if
you
give
them
that
which
tends
to
kill
them
.
But
you
'l
say
,
[
We
can
be
no
wiser
than
we
are
:
If
we
do
the
best
we
can
,
what
can
we
do
more
?
I
answer
,
I
would
have
you
not
think
your selves
wiser
than
you
are
:
I
would
write
over
this
word
five
hundred
times
if
that
would
cure
you
.
About
matters
of
Diet
and
Medicines
,
and
Health
,
this
is
it
that
I
would
have
you
do
to
save
you
from
killing
your selves
and
your
Relations
.
1.
Pretend
not
to
know
upon
the
report
of
such
as
your selves
,
or
in
matters
that
are
difficult
and
beyond
your
skill
;
or
where
you
have
not
had
long
consideration
and
experience
.
Meddle
with
no
Medicining
,
but
what
in
common
easy
cases
the
common
judgment
of
Physicians
and
common
Experience
have
taught
you
.
2.
If
you
have
not
Money
to
pay
Physicians
and
Apothecaries
,
tell
them
so
,
and
desire
them
to
give
you
their
counsel
freely
,
and
take
not
on
you
to
know
more
than
they
that
have
studied
and
practised
it
all
their
(
riper
part
of
their
)
lives
.
3.
Suspect
your
understandings
,
and
consider
how
much
there
may
be
unknown
to
you
,
in
the
secresie
and
variety
of
Diseases
,
difference
of
temperatures
,
and
the
like
,
which
may
make
that
hurtful
which
you
conceit
is
good
.
Therefore
do
nothing
rashly
and
in
self-conceited
confidence
,
but
upon
the
best
advice
ask
the
Physician
whether
your
Medicines
and
Rules
are
safe
.
4.
And
be
sure
that
you
do
rather
too
little
than
too
much
:
What
abundance
are
there
,
especially
in
the
small
Pox
and
Feavers
,
that
would
have
scaped
,
if
Women
(
yea
and
Physicians
)
would
have
let
them
alone
,
that
die
because
that
Nature
had
not
leave
to
cure
them
,
being
disturbed
by
mistaken
Usages
or
Medicines
.
Diseases
are
so
various
and
secret
,
and
Remedies
so
uncertain
,
that
the
wisest
man
alive
that
hath
studied
and
practised
it
almost
all
his
riper
days
(
were
it
an
hundred
years
)
must
confess
that
Physick
is
a
hard
,
a
dark
,
uncertain
work
,
and
ordinary
cases
(
much
more
extraordinary
)
have
somewhat
in
them
which
doth
surpass
his
skill
:
And
how
then
come
so
many
Medicining
Women
to
know
more
than
they
?
But
you
'l
say
,
[
We
see
that
many
miscarry
by
Physicians
,
and
they
speed
worst
that
use
them
most
.
]
I
answer
.
But
would
they
not
yet
speed
worse
if
they
used
you
as
much
?
If
they
are
too
ignorant
,
how
come
you
to
be
wiser
?
If
you
are
,
teach
them
your
Skill
.
But
I
must
add
,
that
even
Physicians
guilt
of
the
sin
which
I
am
reproving
doth
cost
many
a
hundred
persons
their
lives
,
as
well
as
yours
.
Even
too
many
Physicians
who
have
need
of
many
daies
enquiry
and
observations
truly
to
discover
a
disease
,
do
kill
men
by
rash
and
hasty
judging
(
I
talk
not
of
the
Cheating
sort
that
take
on
them
to
know
all
by
the
Urine
alone
,
but
of
honester
and
wiser
men
.
)
It
is
most
certain
that
old
Celsus
saith
,
that
a
Physitian
is
not
able
faithfully
to
do
his
Office
,
for
very
many
Patients
:
A
few
will
take
up
all
his
time
.
But
they
that
gape
most
after
money
,
must
venture
upon
a
short
sight
,
and
a
few
words
,
and
presently
resolve
before
they
know
,
and
write
down
their
directions
while
they
are
ignorant
of
one
half
,
which
if
they
knew
,
would
change
their
Counsels
!
And
such
is
mans
body
and
its
diseases
,
that
the
oversight
or
ignorance
of
one
thing
among
twenty
is
like
enough
to
be
the
patients
death
.
And
how
wise
,
expedient
and
vigilant
must
he
be
that
will
commit
no
such
killing
oversight
?
And
as
too
many
medicine
a
man
whom
they
know
not
,
and
an
unknown
disease
,
for
want
of
just
deliberation
;
so
too
many
venture
upon
uncertain
and
untryed
medicines
,
or
rashly
give
that
to
one
in
another
case
,
which
hath
profited
others
.
In
a
word
,
even
rash
Physicians
have
cause
to
fear
lest
by
prefidence
and
hasty
judging
,
more
should
die
by
their
mistakes
than
do
by
murderers
,
that
I
say
not
by
Souldiers
in
the
world
:
And
lest
their
dearest
friends
should
speed
worse
by
them
,
than
by
their
greatest
Enemies
.
For
as
Seamen
and
Souldiers
do
boldly
follow
the
trade
,
when
they
find
that
in
several
Voyages
and
Battels
they
have
escaped
;
but
yet
most
or
very
many
of
them
are
drowned
or
killed
at
the
last
;
So
he
that
is
tampering
over-much
with
medicines
,
may
scape
well
and
boast
of
the
Success
a
while
:
But
at
last
one
blood-letting
,
one
Vomit
,
one
Purge
or
other
medicine
may
miscarry
by
a
small
mistake
or
accident
,
and
he
is
gone
.
And
there
are
some
persons
so
Civil
,
that
if
a
rash
or
unexperienced
Physician
be
their
Kinsman
,
Friend
,
or
Neighbour
,
they
will
not
go
to
an
abler
man
,
lest
they
be
accounted
unfriendly
,
and
disoblige
him
;
And
if
such
scape
long
with
their
lives
,
they
may
thank
Gods
mercy
and
not
their
own
wisdom
.
Souldiers
kill
enemies
,
and
unskilful
rash
Physicians
kill
their
friends
.
But
you
'l
say
;
They
do
their
best
,
and
they
can
do
no
more
.
I
answer
as
before
,
1.
Let
them
not
think
that
they
know
what
they
do
not
know
;
but
sufficiently
suspect
their
own
understandings
.
2.
Let
them
not
go
beyond
their
knowledge
:
How
little
of
our
kind
of
Physick
did
the
old
Physicians
(
Hypocrates
,
Galius
,
Celsus
,
&c.
)
give
?
Do
not
too
much
.
3.
Venture
not
rashly
without
full
search
,
deliberation
,
Counsel
and
Experience
.
O
how
many
die
by
hasty
judging
,
and
rash
mistakes
!
Physicians
must
pardon
my
free
speaking
or
endure
it
:
for
I
conceive
it
necessary
:
It
hath
not
been
the
least
part
of
the
Calamity
of
my
Life
to
see
my
Friends
and
other
worthy
persons
killed
by
the
Ignorance
or
Hastiness
of
Physicians
:
I
greatly
reverence
and
honour
those
few
that
are
men
.
1.
Of
clear
searching
judicious
heads
,
2.
Of
great
reading
,
especially
of
other
mens
Experiences
,
3.
Of
great
and
long
Experience
of
their
own
,
4.
Of
present
Sagacity
and
ready
memory
to
use
their
own
experiments
,
5.
Of
Conscience
and
cautelousness
to
suspect
and
know
before
they
hastily
Judge
and
Practice
.
I
would
I
could
say
that
such
are
not
too
few
.
But
I
must
say
to
the
people
,
as
you
love
your
lives
take
heed
of
all
the
rest
:
A
high-way
Robber
you
may
avoid
or
resist
with
greater
probability
of
safety
,
than
such
men
:
How
few
are
they
that
are
kill'd
by
Thieves
or
in
Duels
,
in
comparison
of
those
that
are
kill'd
by
Physicians
,
especially
confident
young
men
that
account
themselves
wits
,
and
think
they
have
hit
on
such
Philosophical
principles
as
will
better
secure
both
their
Practice
and
Reputation
than
old
Physicians
Doctrine
and
Experiences
could
do
?
Confident
young
men
of
unhumbled
understandings
presently
trust
their
undigested
thoughts
,
and
rashly
use
their
poor
short
experiments
,
and
trust
to
their
new
conceptions
of
the
Reasons
of
all
Operations
;
and
then
they
take
all
others
for
meer
Empyricks
in
comparison
of
them
:
And
when
all
is
done
,
their
pretended
Reason
for
want
of
full
Experience
and
Judgment
to
improve
it
,
doth
but
enable
them
to
talk
and
boast
,
and
not
to
heal
;
and
when
they
have
kill'd
men
,
they
can
justify
it
,
and
prove
that
they
did
it
Rationally
,
or
rather
that
it
was
something
else
,
and
not
their
error
that
was
the
cause
.
They
are
wits
and
men
of
rare
inventions
,
and
therefore
are
not
such
fools
as
to
confess
the
Fact.
How
oft
have
I
seen
men
of
great
worth
,
such
as
few
in
an
age
arise
too
who
having
a
high
esteem
of
an
injudicious
unexperienced
Physician
,
have
sealed
their
erroneous
kindness
with
their
blood
?
How
oft
have
I
seen
worthy
persons
destroyed
by
a
pernicious
medicine
clear
contrary
to
what
the
nature
of
the
disease
required
,
who
without
a
Physician
might
have
done
well
?
Such
sorrows
just
now
upon
me
make
me
the
more
plain
and
copious
in
the
Case
.
And
yet
alas
I
see
no
hope
of
amendment
probable
!
For
,
1.
Many
hundred
Ministers
being
forbidden
to
Preach
the
Gospel
and
cast
out
of
all
their
livelyhood
,
for
not
Promising
,
Asserting
,
Swearing
and
doing
all
that
is
required
of
them
,
many
of
these
think
that
necessity
alloweth
them
to
turn
Physicians
,
which
they
venture
on
upon
seven
years
study
when
Seven
,
and
Seven
,
and
Seven
,
is
not
enough
,
though
advantaged
by
the
help
of
other
mens
experiments
.
2.
And
others
rush
on
Practice
in
their
youth
,
partly
because
they
have
not
yet
knowledge
enough
to
discern
uncertainties
and
difficulties
in
the
Art
,
or
to
see
what
is
further
necessary
to
be
known
.
And
partly
,
because
they
think
that
seeing
Skill
must
be
got
by
experience
,
use
must
help
them
to
that
experience
,
and
all
men
must
have
a
beginning
.
3.
And
when
they
do
their
best
,
they
say
,
God
requireth
no
more
.
4.
And
they
hope
if
they
kill
one
,
they
cure
many
.
But
O
that
they
had
the
Sobriety
to
consider
,
1.
That
the
Physician
is
but
One
man
;
And
will
his
maintenance
or
livelyhood
excuse
him
for
killing
many
?
2.
That
even
one
mans
Life
is
more
precious
than
one
mans
maintenance
,
or
fuller
supply
:
Is
it
not
honester
to
beg
your
bread
?
3.
That
killing
men
by
virtue
of
your
trade
without
danger
to
you
doth
but
hinder
your
Repentance
,
but
not
so
much
extenuate
your
sin
as
many
think
:
Which
is
aggravated
in
that
you
kill
your
friends
that
trust
you
,
and
not
Enemies
that
oppose
you
or
avoid
you
.
4.
Your
experience
must
not
be
got
by
killing
men
,
but
by
accompanying
experienced
Physicians
till
you
are
fit
to
practice
:
And
if
you
cannot
stay
so
long
for
want
of
maintenance
,
beg
rather
than
kill
men
,
or
betake
you
to
some
other
trade
.
But
if
you
be
too
Proud
or
Confident
to
take
such
Counsel
,
I
still
advise
all
that
love
their
lives
,
that
they
choose
not
a
Physician
under
fourty
years
old
at
least
,
and
if
it
may
be
,
not
under
sixty
,
unless
it
be
for
some
little
disease
or
remedy
,
which
hath
no
danger
,
and
where
they
can
do
no
harm
,
if
they
do
no
good
:
Old
men
may
be
ignorant
,
but
Young
men
must
needs
be
so
,
for
want
of
experience
,
though
some
few
rare
persons
are
sooner
ripe
than
others
.
And
whereas
they
say
that
they
Cure
more
than
they
Kill
;
I
wish
that
I
had
reason
to
believe
them
:
I
suppose
that
if
more
of
their
patients
did
not
live
than
die
,
they
would
soon
lose
their
practice
:
But
it
's
like
the
far
greatest
part
of
those
that
live
,
would
have
lived
without
them
,
and
perhaps
have
been
sooner
and
easier
cured
,
if
nature
had
not
by
them
been
disturbed
.
And
what
calling
is
there
in
which
hasty
judging
and
conceits
of
more
knowledge
than
men
have
,
doth
not
make
great
confusion
and
disappointment
?
If
a
Fool
that
rageth
and
is
confident
be
a
Pilot
;
woe
to
the
poor
Seamen
and
Passengers
in
the
Ship.
If
such
a
one
be
Commander
in
an
Army
,
his
own
and
other
mens
Blood
or
Captivity
,
must
cure
his
confidence
and
stay
his
rage
.
For
such
will
learn
at
no
cheaper
a
rate
.
How
oft
hear
we
such
Workmen
,
Carpenters
,
Masons
,
&c.
raging
confident
that
their
way
is
right
,
and
their
work
well
done
,
till
the
ruin
of
it
confute
and
shame
them
?
If
this
disease
take
hold
of
Governours
,
who
will
not
stay
to
hear
all
parties
,
and
know
the
Truth
,
but
take
up
reports
on
trust
,
from
those
that
please
or
flatter
them
,
or
judge
presently
before
impartial
tryal
,
and
hearing
all
,
woe
to
the
land
that
is
so
governed
.
The
wisest
and
the
best
man
must
have
due
information
,
and
time
,
patience
and
consideration
to
receive
it
,
or
else
he
may
do
as
David
between
Mephibosheth
and
Ziba
,
and
cannot
be
just
.
What
an
odious
thing
is
a
partial
,
blind
,
rash
,
hasty
and
impatient
judge
,
that
cannot
hear
,
think
and
know
before
he
judgeth
?
Such
the
old
Christians
had
to
do
with
among
their
Persecutors
,
who
knew
not
what
they
held
or
what
they
were
,
and
yet
could
judge
them
,
and
cruelly
execute
them
.
And
such
were
Tacitus
and
other
old
Historians
that
from
common
prejudice
spake
words
of
contempt
or
reproach
of
them
.
The
Christians
were
glad
when
they
had
a
Trajan
,
an
Antonine
,
an
Alexander
Severus
,
&c.
to
speak
to
,
that
had
Reason
and
Sobriety
,
to
hear
their
cause
.
Among
the
Papists
,
the
old
Reformers
and
Martyrs
took
him
for
a
very
commendable
judge
or
Magistrate
,
that
would
but
allow
them
a
Patient
hearing
,
and
give
them
leave
to
speak
for
themselves
.
Truth
and
Godliness
have
so
much
evidence
,
and
such
a
testimony
for
themselves
in
the
Conscience
of
Mankind
,
as
that
the
Devil
could
never
get
them
so
odiously
thought
of
and
so
hardly
used
in
the
World
,
but
only
by
keeping
them
unknown
,
which
is
much
by
expelling
and
silencing
their
defenders
,
(
who
speed
well
sometime
if
an
Obadiah
hide
them
by
fifties
in
a
Cave
,
)
and
by
tempting
their
Judges
to
hear
but
some
superficial
narrative
of
their
cause
,
and
to
have
but
a
glimpse
of
the
outside
as
in
transitu
,
[
and
to
see
only
the
back-parts
of
it
,
yea
but
the
clothing
;
which
is
commonly
such
as
are
made
by
its
Enemies
;
Good
men
and
causes
are
too
oft
brought
to
them
,
and
set
out
by
them
,
as
Christ
with
his
Scarlet
Robe
,
his
Reed
and
Crown
of
Thorns
,
and
then
they
say
,
Behold
the
man
;
and
when
they
have
cryed
out
,
[
Blasphemy
,
and
an
Enemy
to
Caesar
]
they
write
over
his
cross
in
scorn
;
The
King
of
the
Jews
.
Cain
had
not
Patience
to
hear
his
own
Brother
▪
and
weigh
the
Case
,
no
not
after
that
God
had
admonished
him
:
But
he
must
first
hate
and
murder
,
and
afterward
consider
why
,
when
it
is
too
late
.
Judas
must
know
his
Masters
Innocency
,
and
what
he
had
done
,
in
despair
to
hang
himself
.
And
so
wise
Achitophel
cometh
to
his
end
.
If
David
would
have
pondred
his
usage
of
Uriah
as
much
in
time
as
he
did
when
Nathan
had
awakened
his
reason
,
O
what
had
he
prevented
:
If
Paul
had
weighed
before
,
the
case
of
Christians
,
as
he
did
when
Christ
did
stop
his
rage
,
he
had
not
incurred
the
guilt
of
Persecution
and
the
Martyrs
Blood
:
But
he
tells
us
that
he
was
exceedingly
mad
against
them
:
And
it
is
madness
indeed
to
venture
on
Cruelty
and
Persecution
,
and
not
stay
first
to
understand
the
cause
,
and
consider
why
,
and
what
is
like
to
be
the
end
.
How
ordinarily
in
the
world
are
the
excellentest
men
on
Earth
,
for
Wisdom
and
Holiness
(
such
as
Ignatius
,
Cyprian
,
and
the
rest
of
the
Antient
Martyrs
;
and
such
as
Athanasius
,
Chrysostom
,
&c.
)
reviled
,
and
used
as
if
they
were
the
basest
Rogues
on
Earth
,
laid
in
Jails
,
banished
,
silenced
,
murdered
,
and
all
this
by
men
that
know
not
what
they
are
,
and
have
no
true
understanding
of
their
cause
?
Men
of
whom
the
world
was
not
worthy
,
wandred
up
and
down
,
in
Dens
,
and
Caves
,
and
suffered
joyfully
the
spoiling
of
their
goods
,
yea
and
death
it self
,
Heb.
11.
from
men
that
Judged
before
they
knew
?
Many
a
Great
Man
and
Judge
that
hath
condemned
Christ's
Ministers
as
Hereticks
,
false
Teachers
,
unworthy
to
preach
the
Gospel
,
have
been
such
as
understand
not
their
Baptism
,
Creed
or
Catechism
,
and
have
need
of
many
years
teaching
to
make
them
know
truly
but
those
Principles
that
every
Child
should
know
.
There
needs
no
great
learning
,
wisdom
,
sobriety
or
honesty
to
teach
them
to
cry
out
,
[
You
are
a
Rogue
,
a
Seducer
,
a
Heretick
,
a
Schismatick
,
disobedient
,
seditious
;
or
,
Away
with
such
a
fellow
from
the
Earth
;
it
is
not
fit
that
he
should
live
,
Act.
22.22
.
and
21.26
.
Or
,
Away
with
him
,
Crucifie
him
,
give
us
Barabbas
:
or
to
say
,
We
have
found
this
man
a
pestilent
fellow
,
a
mover
of
Sedition
,
a
Leader
of
a
Sect
,
that
teacheth
contrary
to
the
Decrees
of
Caesar
,
&c.
]
But
patience
till
the
Cause
were
fully
tryed
,
and
all
things
heard
and
equally
weighed
,
would
prevent
most
of
this
.
I
know
that
ignorance
and
weakness
of
Judgment
is
the
common
calamity
of
mankind
,
and
there
is
no
hope
of
curing
us
by
unity
in
high
degrees
of
knowledge
.
And
though
Teachers
are
,
and
must
be
a
great
stay
to
ignorant
Learners
;
yet
alas
!
how
can
they
tell
which
are
the
wisest
Teachers
,
and
whom
to
chuse
?
When
all
pretend
to
Wisdom
,
and
no
man
can
judge
of
that
which
he
neither
hath
nor
knoweth
;
and
even
the
Roman
Sect
who
pretend
most
to
Infallibility
,
have
so
exceeded
all
men
in
their
Errour
,
as
to
make
it
a
part
of
Religion
,
necessary
to
our
possessions
,
communion
,
dominion
,
and
salvation
,
to
maintain
the
falshood
of
God's
Natural
Revelations
to
the
senses
of
all
sound
men
in
the
world
.
How
shall
one
that
would
learn
Philosophy
know
in
this
Age
,
what
Sect
to
follow
,
or
what
Guide
to
chuse
?
Hence
is
our
Calamity
,
and
the
Remedy
will
be
but
imperfect
till
the
time
of
perfection
come
.
But
yet
we
are
not
remediless
1
,
.
If
men
would
but
well
lay
in
,
hold
fast
,
love
,
and
faithfully
improve
the
few
necessary
Essential
Principles
.
2.
If
they
would
make
them
a
Rule
in
trying
what
is
built
upon
them
;
and
receive
nothing
that
certainly
contradicteth
them
.
3.
If
they
would
stay
,
think
and
try
,
till
their
thoughts
are
well
digested
,
and
all
is
heard
,
before
they
take
in
doubtful
things
.
4.
If
they
will
carry
themselves
as
humble
Learners
to
those
whose
wisdom
is
conspicuous
by
its
proper
light
,
especially
the
concordant
Pastors
of
the
Churches
.
5.
And
if
they
will
not
quarrel
with
Truth
for
every
difficulty
which
they
understand
not
,
but
humbly
,
as
Learners
,
suspect
their
own
wit
,
till
their
Teachers
have
helpt
them
in
a
leisurely
and
faithful
tryal
;
by
such
means
the
mischief
of
Errour
and
Rashness
might
be
much
avoided
.
In
common
matters
necessity
and
undeniable
experience
doth
somewhat
rebuke
and
restrain
this
vice
.
If
Children
should
set
their
wits
against
their
Parents
,
or
Scholars
presently
dispute
it
with
their
Masters
,
Nature
and
the
Rod
would
rebuke
their
pride
and
folly
.
If
they
that
never
used
a
Trade
,
should
presently
take
themselves
to
be
as
wise
as
the
longest
practicers
,
who
would
be
Apprentices
?
And
if
an
unskilful
Musician
,
Painter
,
Poet
,
or
other
such
like
,
shall
be
confident
that
he
is
as
good
at
his
work
as
any
,
standers
by
will
not
easily
cherish
his
folly
,
as
being
not
blinded
by
his
self-love
.
A
good
workman
shall
have
most
praise
and
practice
.
Buyers
will
convince
the
ignorant
boasters
by
forsaking
such
mens
shops
:
As
it
is
with
self-conceited
ignorant
Writers
,
who
are
restrained
by
the
people
,
who
will
not
buy
and
read
their
Books
.
And
usually
Good
and
Bad
Judges
,
Magistrates
,
Lawyers
,
Souldiers
,
Pilots
,
Artificers
,
are
discerned
by
most
that
are
capable
of
judging
;
because
,
1.
These
are
matters
where
the
common
sense
and
experience
of
mankind
doth
render
them
somewhat
capable
of
judging
,
and
save
them
from
deceit
.
2.
And
here
is
not
usually
such
deep
and
long
Plots
and
endeavours
to
deceive
as
in
matters
of
Speculation
,
and
specially
Religion
and
Policy
there
is
.
3.
And
the
Devil
is
not
so
concerned
and
industrious
to
deceive
men
in
matters
of
so
low
importance
.
4.
And
if
one
be
deceived
,
many
are
ready
to
rectifie
him
.
5.
And
Mens
Interest
here
is
better
understood
in
bodily
matters
,
and
they
are
not
so
willing
to
be
deceived
.
A
poor
man
can
easily
discern
between
a
charitable
man
,
and
an
uncharitable
;
between
a
merciful
and
an
oppressing
Landlord
:
We
discern
between
diligent
and
slothful
Servants
;
but
in
matters
that
are
above
our
reach
,
which
we
must
take
on
trust
,
and
know
not
whom
to
trust
,
the
difficulty
is
greater
:
Where
the
Errour
and
Haste
of
either
party
will
breed
mischief
,
but
much
more
of
both
:
If
the
Physician
,
or
other
Undertaker
be
Confident
in
his
Errour
,
and
precipitant
,
he
will
impose
ruine
on
mens
health
,
as
I
have
said
:
And
if
the
Patient
be
self-conceited
and
rash
in
his
choice
,
he
is
like
to
suffer
for
it
:
But
when
both
Physician
and
Patient
are
so
,
what
hope
of
escape
?
And
especially
when
through
the
great
imperfection
of
mans
understanding
,
not
one
of
a
multitude
is
clear
and
skilful
in
things
that
are
beyond
the
reach
of
sense
:
And
if
one
man
,
after
great
experience
,
come
to
be
wiser
than
the
rest
,
the
hearer
knoweth
it
not
,
and
he
must
cast
out
his
Notions
among
as
many
assailing
Warriours
,
as
there
are
ignorant
self-conceited
hearers
present
(
and
that
is
usually
as
there
are
persons
:
)
And
when
every
one
hath
poured
out
his
confidence
against
it
,
and
perhaps
reproached
the
Author
as
erroneous
,
because
he
will
know
more
than
they
,
and
will
not
reverence
their
known
mistakes
,
alas
!
how
shall
the
person
that
we
would
instruct
(
be
it
for
Health
or
Soul
)
be
able
to
know
which
of
all
these
to
trust
as
wisest
?
But
the
saddest
work
is
that
forementioned
,
in
Churches
,
Kingdoms
,
Families
and
Souls
.
I
must
expect
that
opening
the
Crime
will
exasperate
the
Guilty
:
But
what
remedy
?
1.
Should
I
largely
open
what
work
this
maketh
in
Families
,
I
have
too
much
matter
for
the
complaint
.
If
the
Wife
differ
from
the
Husband
,
she
seemeth
always
in
the
right
:
If
the
Servant
differ
from
the
Master
,
and
the
Child
from
the
Parent
(
if
a
little
past
infancy
)
they
are
always
in
the
right
.
What
is
the
Contention
in
Families
,
(
and
in
all
the
World
)
but
who
shall
have
his
way
and
will
?
If
they
are
of
several
Parties
in
Religion
,
or
if
any
be
against
Religion
it self
,
if
they
be
foolish
,
erroneous
,
or
live
in
any
sin
,
that
can
without
utter
impudence
be
defended
,
still
they
are
able
to
make
it
good
:
And
,
except
Children
at
School
,
or
others
that
professedly
go
to
be
taught
,
whom
can
we
meet
with
so
ignorant
or
mistaken
,
that
will
not
still
think
when
even
Superiours
differ
from
them
,
and
reprove
them
,
that
they
are
in
the
right
.
2.
And
what
mischiefs
doth
it
cause
in
Churches
?
When
the
Papal
Tyrannical
part
are
so
confident
that
they
are
in
the
right
,
that
when
they
silence
Preachers
,
and
Imprison
and
burn
Christians
,
they
think
it
not
their
duty
so
much
as
to
hear
what
they
have
to
say
for
themselves
.
Or
if
they
hear
a
few
words
,
they
have
not
the
patience
to
hear
all
,
or
impartially
to
try
the
cause
:
But
they
are
so
full
of
themselves
and
over
wise
,
that
it
must
seem
without
any
more
ado
a
crime
to
dissent
from
them
,
or
contradict
them
.
And
thus
proud
self-conceitedness
smiteth
the
Shepherds
,
scattereth
the
flocks
,
and
will
allow
the
Church
of
Christ
no
Unity
or
Peace
.
And
the
popular
croud
are
usually
or
oft
as
self-conceited
in
their
way
;
And
if
they
never
so
unreasonably
oppose
their
Teachers
,
how
hard
is
it
to
make
them
know
or
once
suspect
that
they
are
mistaken
?
O
what
mutinies
in
Christs
Armies
,
what
Schisms
,
what
Confusions
,
what
Scandals
,
what
persecutions
in
the
Church
,
what
false
accusations
,
what
groundless
censures
,
do
proud
self-conceited
understandings
cause
?
But
scarce
any
where
is
it
more
lamentably
seen
than
among
injudicious
,
unexperienced
Ministers
.
What
work
is
made
in
the
Christian
world
,
by
Sect
against
Sect
,
and
Party
against
Party
,
in
cases
of
controversy
,
by
most
mens
bold
and
confident
judging
of
what
they
never
truly
studied
,
tried
or
understood
?
Papists
against
Protestants
,
Protestants
against
Papists
,
Lutherans
(
or
Arminians
)
and
Calvinists
,
&c.
usually
charge
one
another
by
bare
hear-say
,
or
by
a
few
sentences
or
scraps
Collected
out
of
their
writings
by
their
adversaries
,
contrary
to
the
very
Scope
of
the
whole
discourse
or
context
.
And
men
cannot
have
leisure
to
peruse
the
books
and
to
know
before
they
judge
.
And
then
they
think
that
seeing
their
Reverend
Doctors
have
so
reported
their
adversaries
before
them
,
it
is
arrogance
or
injury
to
think
that
they
knew
not
what
they
said
,
or
else
belied
them
.
And
on
such
supposition
the
false
judging
doth
go
on
.
Of
all
the
Pulpits
that
oft
trouble
the
people
with
Invectives
against
this
side
or
that
,
especially
in
the
Controversies
of
Predestination
,
Grace
and
Free-will
,
how
few
do
we
hear
that
know
what
they
talk
against
?
Yea
those
young
or
unstudied
men
,
who
might
easily
be
conscious
how
little
they
know
,
are
ready
to
oppose
and
contemn
the
most
ancient
studied
Divines
;
When
if
ever
they
would
be
wise
men
,
they
should
continue
Scholars
to
such
even
while
they
are
teachers
of
the
people
.
I
will
not
presume
to
open
the
Calamities
of
the
World
,
for
want
of
Rulers
true
knowing
their
Subjects
case
,
but
judging
hastily
by
the
reports
of
Adversaries
:
But
that
Rebellions
ordinarily
hence
arise
I
may
boldly
say
:
When
Subjects
that
know
not
the
reasons
of
their
Rulers
actions
,
are
so
over
wise
as
to
make
themselves
Judges
of
that
which
concerneth
them
not
:
And
how
few
be
they
that
think
not
themselves
wiser
than
all
their
Guides
and
Governours
?
And
Lastly
,
by
this
sin
it
is
that
the
wisdom
of
the
wisest
is
as
lost
to
the
world
:
For
let
a
man
know
never
so
much
more
than
others
,
after
the
longest
,
hardest
studies
,
the
self-conceitedness
of
the
ignorant
riseth
up
against
it
,
or
maketh
them
uncapable
of
receiving
it
,
so
that
he
can
do
little
good
to
others
.
I
conclude
again
that
this
is
the
Plague
and
misery
of
mankind
and
the
cause
of
all
Sin
and
Shame
and
Ruines
,
that
Ignorant
unhumbled
understandings
will
be
still
judging
rashly
before
they
have
throughly
tried
the
case
,
and
will
not
suspend
till
they
are
capable
of
Judging
,
nor
be
convinced
that
they
know
not
what
they
know
not
,
but
be
confident
in
their
first
or
ungrounded
apprehensions
.
Chap.
11.
The
Signs
and
Common
discoveries
of
a
proud
self-conceited
understanding
,
and
of
pretended
knowledge
.
BY
such
effects
as
these
the
most
of
men
,
do
shew
their
guilt
,
of
overvaluing
their
own
appprehensions
.
1.
When
they
will
be
confident
of
things
that
are
quite
above
their
understandings
,
or
else
which
they
never
throughly
studied
;
some
are
confident
of
that
which
no
man
knoweth
;
And
most
are
confident
of
that
which
I
think
they
are
unlike
to
be
certain
of
themselves
,
without
miraculous
inspiration
,
which
they
give
us
no
reason
to
believe
that
they
have
.
Things
that
cannot
ordinarily
be
known
,
1.
Without
the
preparation
of
many
other
Sciences
,
2.
Or
without
reading
many
books
,
3.
Or
without
reading
or
hearing
what
is
said
against
it
.
4.
Or
at
least
without
long
and
serious
studies
we
have
abundance
that
will
talk
most
peremptorily
of
them
,
upon
the
trust
of
their
teachers
or
party
,
without
any
of
this
necessary
means
of
Knowledge
.
2.
The
hastiness
of
mens
conclusions
discovereth
this
Presumption
and
Self-conceit
.
When
at
the
first
hearing
or
reading
,
or
after
a
few
thoughts
they
are
as
confident
,
as
if
they
had
grown
old
in
studies
;
the
best
understandings
must
have
a
long
time
to
discern
the
Evidence
of
things
difficult
,
and
a
longer
time
to
try
that
Evidence
by
comparing
it
with
what
is
brought
against
it
:
and
yet
a
longer
time
to
digest
truths
into
that
Order
and
Clearness
of
Apprehension
,
which
is
necessary
to
distinct
and
solid
Knowledge
,
when
without
all
this
ado
▪
most
at
the
first
lay
hold
of
that
which
cometh
in
their
way
:
And
there
they
stick
,
at
least
till
a
more
esteemed
teacher
or
party
tell
them
somewhat
that
is
contrary
to
it
.
It
is
but
few
of
our
first
apprehensions
that
are
sound
,
and
need
not
reformation
;
but
none
that
are
well
digested
,
and
need
not
much
consideration
to
perfect
them
.
3.
Is
it
not
a
plain
discovery
of
a
presumptuous
understanding
,
when
men
will
confidently
conclude
of
things
which
their
own
tongues
are
forced
to
confess
that
they
do
not
understand
?
I
mean
not
only
so
as
to
give
an
accurate
definition
of
them
,
but
really
not
to
know
what
it
is
that
they
talk
of
.
Many
a
zealous
Anabaptist
I
have
known
,
that
knoweth
not
what
Baptism
is
.
And
many
a
one
that
hath
disputed
confidently
for
or
against
Free-will
,
that
knew
not
at
all
what
Free-will
is
.
And
many
a
one
that
hath
disputed
about
the
Lords
Supper
,
and
Separated
from
almost
all
Churches
for
want
of
sufficient
strictness
in
it
,
and
especially
for
giving
it
to
the
ignorant
,
who
upon
examination
have
not
known
the
true
Nature
of
a
Sacrament
,
nor
of
the
Sacred
Covenant
which
it
sealeth
.
Many
a
one
forsaketh
most
Churches
as
no
Churches
,
that
they
may
be
of
a
right
constituted
Church
,
who
know
not
what
a
Church
is
.
What
abundance
will
talk
against
an
Arminian
,
a
Calvinist
,
a
Prelatist
,
a
Presbyterian
,
an
Independent
,
that
really
know
not
what
any
of
them
are
?
Like
a
Gentleman
the
other
day
that
after
long
talk
of
the
Presbyterians
,
being
urged
to
tell
what
a
Presbyterian
was
,
could
tell
no
more
but
that
he
was
one
that
is
not
so
merry
and
sociable
as
other
men
,
but
stricter
against
sports
or
taking
a
Cup.
And
if
I
should
tell
you
how
few
that
can
judge
the
controversies
about
Predestination
,
do
know
what
they
talk
of
,
it
were
easy
to
evince
it
.
4.
May
I
not
discern
their
Prefidence
,
when
men
that
hold
contraries
,
five
men
of
five
inconsistent
opinions
,
are
yet
every
one
confident
that
his
own
is
right
?
When
at
best
it
is
but
one
▪
that
can
be
right
.
When
six
men
confidently
expound
a
text
in
the
Revelation
six
ways
.
When
five
men
are
so
confident
of
five
several
ways
of
Church
Government
,
that
they
embody
themselves
into
several
Policies
or
parties
to
enjoy
them
.
Is
not
here
Self-conceitedness
in
all
(
at
least
)
save
one
?
5.
When
men
themselves
by
turning
from
opinion
to
opinion
,
shall
confess
their
former
opinion
was
false
;
and
yet
made
a
Religion
of
it
while
they
held
it
;
was
not
this
a
presumptuous
understanding
?
When
a
man
shall
be
one
year
of
one
Sect
,
and
another
of
another
,
and
yet
always
confident
that
he
is
in
the
right
.
6.
When
men
that
are
known
to
be
ignorant
in
other
parts
of
Religion
,
shall
yet
in
some
one
opinion
which
they
have
espoused
,
seem
to
themselves
much
wiser
than
their
Teachers
and
make
nothing
of
the
Judgments
of
those
that
have
studied
it
many
a
year
,
is
not
this
a
presuming
mind
?
Take
the
ablest
Divine
that
ever
you
knew
living
,
suppose
him
to
be
Jewel
,
Andrews
,
Usher
,
Davenant
,
Calvin
,
Chamier
,
Camero
,
Armesius
,
Gataker
,
&c.
Let
him
be
one
that
all
Learned
men
admire
,
whose
Judgment
is
sent
for
from
several
Kingdoms
;
who
hath
spent
a
long
life
in
hard
and
very
successful
studies
,
every
Boy
and
Silly
Woman
every
ignorant
vicious
clown
,
that
differeth
from
him
in
any
point
,
shall
slight
all
the
wisdom
of
this
man
,
as
if
in
comparison
of
himself
he
were
a
fool
.
Let
it
come
but
to
the
point
of
Anabaptistry
,
Separation
,
Antinomianism
yea
the
grossest
opinions
of
the
Quakers
,
and
what
senseless
fellow
or
wench
is
not
much
wiser
than
all
these
Divines
?
And
they
will
pity
him
as
a
poor
carnal
ignorant
person
,
which
hath
not
the
teaching
of
God
which
they
have
.
Yea
let
him
but
seek
to
draw
a
sensualist
from
his
Voluptuousness
,
this
poor
sot
doth
presently
take
himself
to
be
the
wiser
man
,
and
can
prove
all
his
Gaming
,
his
Idleness
,
his
Wantonness
,
his
precious
time
wasted
in
Plays
and
long
Feastings
,
his
Gluttony
,
his
Tipling
,
his
Prodigal
wastefullness
to
be
all
lawful
things
,
whatever
the
Learned
Pastor
say
.
But
why
do
not
such
men
suspect
their
understandings
,
and
consider
with
themselves
,
what
likelihood
is
there
that
men
as
holy
as
I
,
that
have
studied
it
all
their
days
,
should
not
be
wiser
than
I
that
never
searcht
as
they
have
done
?
Doth
not
God
say
,
he
that
seeketh
shall
find
;
and
wisdom
must
be
laboriously
searched
for
,
as
a
hidden
treasure
?
and
doth
not
God
use
to
give
his
blessing
on
supposition
of
mens
Faithful
endeavours
?
7.
Is
it
not
palpable
Pride
when
a
few
men
,
no
wiser
nor
better
than
others
,
can
easily
believe
that
all
the
rest
of
the
Christian
World
,
the
most
Learned
,
Godly
and
concordant
Christians
,
are
all
deceived
ignorant
Souls
,
and
they
and
their
few
adherents
only
are
in
the
right
,
in
some
doubtful
controversies
,
wherein
they
have
no
advantage
above
others
,
either
for
capacity
or
grace
?
I
know
that
when
the
World
is
drowned
in
wickedness
,
we
must
not
imitate
them
,
be
they
never
so
many
,
nor
follow
a
multitude
to
do
evil
;
and
I
know
that
the
Certain
Truth
of
the
Gospel
must
be
held
fast
though
most
of
the
World
be
Infidels
:
And
that
when
the
Arrians
were
the
most
,
they
were
not
therefore
the
rightest
;
And
that
even
among
Christians
,
Carnal
Interests
use
to
breed
and
keep
up
such
corruptions
,
as
must
not
for
the
number
of
the
vicious
be
approved
.
But
when
those
that
truely
fear
God
,
and
seek
the
Truth
and
Faithfully
serve
him
,
as
self-denyingly
as
any
others
,
shall
agree
in
any
part
of
Holy
Doctrine
or
Worship
,
for
a
few
among
them
to
rise
up
in
a
conceit
of
their
own
understandings
,
and
separate
from
them
as
they
separate
from
the
World
,
and
this
upon
less
study
than
many
of
the
rest
have
used
,
to
find
out
the
Truth
;
I
am
sure
none
but
a
Proud
person
will
do
this
,
without
great
jealousie
of
his
own
understanding
,
and
great
fear
of
erring
,
and
without
long
and
serious
search
and
deliberation
at
the
least
.
8.
Is
it
not
Pride
of
understanding
,
when
we
see
men
confident
upon
inconsiderable
Reasons
:
when
they
bring
nothing
that
should
move
a
man
of
any
competent
understanding
,
and
yet
they
build
as
boldly
on
this
Sand
,
as
if
they
built
upon
a
Rock
.
9.
And
when
they
slight
the
strongest
and
clearest
arguments
of
another
:
And
in
their
prefidence
disdain
them
,
before
they
understand
them
,
as
not
worthy
of
consideration
,
and
as
silly
things
.
10.
When
they
obtrude
all
their
Conceits
magisterially
upon
others
;
and
expect
that
all
men
presently
be
of
their
mind
and
say
as
they
do
:
when
they
value
men
just
as
they
agree
with
or
disagree
from
their
opinion
,
and
all
are
dear
to
them
that
hold
with
them
,
and
all
are
slighted
that
think
they
err
.
When
a
man
that
without
chewing
presently
swalloweth
their
conceits
,
is
taken
for
a
sounder
man
than
he
that
will
take
nothing
as
sure
till
Evidence
prove
it
to
him
:
Is
not
this
notorious
Pride
of
understanding
?
And
O
how
common
is
this
imposing
Pride
,
even
in
them
that
cry
out
against
it
and
condemn
it
?
They
that
will
vilify
one
party
as
Imposing
all
their
own
conceptions
,
even
in
words
and
forms
and
ceremonies
,
on
the
Churches
of
Christ
,
will
yet
themselves
be
rigid
Imposers
;
No
man
shall
be
of
their
Communion
,
nor
judged
meet
for
the
Holy
Sacrament
,
who
cometh
not
to
their
opinions
in
many
of
their
singularities
;
Nay
worse
,
that
will
not
abstain
from
communion
with
other
Churches
;
whom
their
presumption
separateth
from
.
11.
And
do
not
those
people
most
value
their
own
understandings
,
who
choose
Teachers
to
please
them
,
and
not
to
Teach
them
,
and
hear
them
as
Judges
or
censurers
,
and
not
as
Learners
?
How
ordinary
is
this
?
If
they
be
to
choose
a
Pastor
,
they
will
rather
have
the
most
injudicious
man
who
thinks
as
they
think
,
than
the
wisest
man
that
is
able
to
teach
them
better
.
If
they
hear
any
thing
which
agreeth
not
with
their
former
conceits
,
they
go
away
magisterially
,
censuring
the
Preacher
;
He
taught
unsound
Doctrine
,
dangerous
things
;
And
neither
understand
him
,
nor
endeavour
to
Learn
.
I
have
seldom
Preached
in
strange
congregations
,
nor
seldom
written
on
any
subject
,
but
among
many
Learners
,
some
such
hearers
and
readers
I
have
had
that
neither
have
understanding
enough
to
Teach
,
nor
humility
enough
to
know
it
,
and
to
Learn
:
but
they
go
away
prating
among
their
Companions
of
what
they
never
understood
;
and
if
it
fall
out
that
I
know
of
it
,
and
answer
them
,
they
have
nothing
to
say
;
But
a
putarem
,
or
non-putarem
:
I
thought
you
had
meant
thus
or
thus
(
contrary
to
what
I
spoke
)
or
I
noted
not
this
or
that
word
(
which
the
sence
depended
on
.
)
Do
but
say
as
they
would
have
you
,
and
you
are
an
excellent
man
!
But
if
you
tell
them
more
than
they
knew
,
if
it
detect
any
error
or
ignorance
which
they
had
before
,
they
condemn
your
teaching
,
instead
of
learning
of
you
.
Poor
Souls
!
If
you
are
wise
enough
already
,
what
need
you
a
Teacher
?
If
you
are
not
,
why
will
you
not
learn
?
If
you
were
wiser
than
He
,
why
did
you
choose
or
take
him
for
your
Teacher
?
If
you
are
not
,
why
will
you
not
learn
of
him
?
12.
The
deep
and
cruel
censures
which
they
pass
against
Dissenters
,
doth
shew
their
self-conceitedness
.
None
more
censorious
than
raw
unexperienced
persons
,
not
only
Ignorant
Preachers
,
but
Women
and
Boys
.
How
readily
and
boldly
without
any
fear
of
God
doth
one
seek
to
make
his
Brother
odious
as
a
Schismatick
and
a
Fanatick
,
and
worse
than
words
can
describe
him
;
and
another
to
reproach
others
as
Antichristian
and
Carnal
,
whom
he
never
understood
?
Nothing
but
Pride
could
make
men
so
ready
and
bold
and
fearless
in
their
most
foolish
censures
.
13.
And
it
further
sheweth
their
proud
presumption
,
when
they
dare
do
all
this
upon
bare
rumors
and
hear-say
,
and
ungrounded
suspicions
.
Were
they
not
proud
and
presumptuous
,
they
would
think
,
Alas
,
my
understanding
is
not
so
clear
and
sure
,
nor
my
Charity
so
safe
and
strong
,
as
that
I
should
in
reason
venture
to
condemn
my
Brother
,
upon
uncertain
rumors
,
and
so
slight
reports
?
Have
I
heard
him
speak
for
himself
?
Or
is
it
Charity
or
common
Justice
to
condemn
a
man
unheard
?
What
though
they
are
godly
men
that
report
it
?
So
was
David
that
committed
Adultery
and
Murder
,
and
hastily
received
a
Lie
against
Mephibosheth
;
and
perhaps
many
of
those
Corinthians
,
against
whose
false
censures
,
Paul
was
put
so
largely
to
vindicate
himself
.
14.
Yea
,
when
they
dare
proceed
to
vend
these
false
reports
and
censures
upon
hear-say
,
to
the
destruction
of
the
Charity
of
those
that
hear
them
.
And
so
entangle
them
all
in
sin
:
As
if
it
were
not
enough
to
quench
their
own
Love
to
their
Brother
by
false
Surmises
,
but
they
must
quench
as
many
others
also
as
they
can
.
15.
Yea
,
when
they
dare
venture
so
far
as
to
unchurch
many
Churches
,
yea
,
most
in
the
World
,
and
degrade
most
Ministers
,
if
not
unchristen
most
Christians
,
or
at
least
themselves
withdraw
from
the
Communion
of
such
Churches
,
and
all
for
something
which
they
never
understood
;
about
a
Doctrine
,
a
Form
,
a
Circumstance
,
where
self-opinion
or
self-interest
draweth
them
to
all
this
bold
adventure
.
To
say
nothing
of
Condemnations
of
whole
Churches
and
Countreys
,
the
tyrannical
,
proud
Impositions
,
the
cruel
Persecutions
,
which
the
Papal
Faction
hath
been
guilty
of
by
this
Vice
,
judge
now
whether
it
be
not
too
common
a
case
to
be
guilty
of
an
unhumbled
understanding
,
and
of
pretended
knowledge
?
Obj.
If
it
be
so
,
is
it
not
best
do
as
the
Papists
,
and
keep
men
from
reading
the
Scriptures
,
or
medling
with
divine
things
which
they
cannot
master
,
any
further
than
to
believe
what
the
Church
believeth
.
Ans.
1.
It
is
best
no
doubt
,
to
teach
men
to
know
the
difference
between
Teachers
and
Learners
,
and
to
keep
in
a
humble
learning
state
,
and
in
that
state
to
grow
as
much
in
knowledge
as
they
can
:
But
not
to
cast
away
knowledge
,
for
fear
of
over-valuing
it
,
nor
renounce
their
reason
,
for
fear
of
errour
.
No
more
than
to
put
out
their
Eyes
for
fear
of
mistaking
by
them
,
or
chusing
madness
lest
they
abuse
their
wits
:
Else
we
might
wish
to
be
Brutes
,
because
abused
Reason
is
the
cause
of
all
the
errours
and
mischiefs
in
the
World.
2.
The
Popish
Clergy
who
give
this
counsel
for
the
blinding
of
the
vulgar
,
are
worse
themselves
,
and
by
their
proud
Contendings
,
Censures
and
Cruelties
,
shew
more
self-conceitedness
than
the
vulgar
do
.
3.
The
truth
is
,
the
cause
is
the
common
frailty
of
man
,
and
the
common
pravity
of
corrupted
nature
,
and
it
is
to
be
found
in
Persons
of
all
Ranks
,
Religions
and
Conditions
;
of
which
more
after
in
due
place
.
Chap.
12.
Of
the
mischievous
effects
of
this
proud
pretence
of
more
knowledge
than
men
have
.
IF
the
mischiefs
of
this
sin
had
not
been
very
great
,
I
had
not
chosen
this
subject
to
treat
of
.
1.
It
is
no
small
mischief
to
involve
mens
Souls
in
the
guilt
of
all
the
sins
,
which
I
named
in
the
last
Chapter
,
as
the
discovery
of
this
Vice.
Sure
all
those
disorders
,
censures
,
slanders
,
and
presumptions
,
should
not
seem
small
in
the
Eyes
of
any
man
that
feareth
God
,
and
loveth
holiness
,
and
hateth
sin
.
2.
Pretended
knowledge
wasteth
men
some
time
in
getting
it
,
and
much
more
in
abusing
it
:
All
the
time
that
you
study
for
it
,
preach
for
it
,
talk
for
it
,
write
for
it
,
is
sinfully
lost
and
cast
away
.
3.
It
kindleth
a
corrupt
and
sinful
Zeal
;
such
as
James
describeth
,
Jam.
3.1
,
15.
which
is
envious
and
striving
,
and
is
but
Earthly
,
Sensual
and
Devilish
:
A
Zeal
against
Love
,
and
against
good
Works
,
and
against
the
Interest
of
our
Brother
,
and
against
the
Peace
and
Concord
of
the
Church
;
a
hurting
,
burning
,
devouring
,
excommunicating
,
persecuting
Zeal
.
And
a
Feaver
in
the
Body
is
not
so
pernicious
as
such
a
sinful
Zeal
in
the
Soul.
Such
a
Zeal
the
Jews
had
as
Paul
bears
them
witness
,
Rom.
11.1
.
Such
a
Zeal
,
alas
,
is
so
common
among
persecuting
Papists
on
one
side
,
and
censorious
Sectaries
and
Separatists
on
the
other
,
that
we
must
all
bear
the
sad
effects
of
it
.
And
self-conceited
knowledge
is
the
fuel
of
this
Zeal
,
as
James
3.
fully
manifesteth
.
4.
This
pretended
knowledge
is
the
fixing
of
false
Opinions
in
the
minds
of
men
,
by
which
the
truth
is
most
powerfully
kept
out
.
A
Child
will
not
wrangle
against
his
Teacher
,
and
therefore
will
learn
;
but
these
over-wise
Fools
do
presently
set
their
wits
against
what
you
say
,
to
keep
out
knowledge
.
You
must
beat
down
the
Garrison
of
his
pride
,
before
you
come
within
hearing
to
instruct
him
:
He
is
hardlier
untaught
the
errours
which
he
hath
received
,
than
an
unprejudiced
man
is
taught
to
understand
most
excellent
truths
.
5.
By
this
the
gifts
of
the
most
wise
and
excellent
Teachers
are
half
lost
:
It
is
full
Bottles
that
are
cast
into
these
Seas
of
knowledge
,
which
have
no
room
for
more
,
but
come
out
as
they
went
in
:
If
an
Augustine
,
or
an
Aquinas
,
or
Scotus
were
among
them
,
yea
,
a
Peter
or
Paul
,
what
can
he
put
into
these
Persons
that
are
full
of
their
own
conceits
already
?
Seest
thou
a
man
wise
in
his
own
conceit
?
there
is
more
hope
of
a
Fool
than
of
him
.
6.
Yea
,
they
are
usually
the
perverters
of
the
Souls
of
others
:
Before
they
can
come
to
themselves
,
and
know
that
they
were
mistaken
,
what
pains
have
they
taken
to
make
others
of
their
own
erroneous
minds
,
whom
they
are
not
able
afterward
to
undeceive
again
?
7.
It
is
a
vice
that
blemisheth
many
excellent
qualifications
:
To
hear
of
a
man
that
valueth
his
own
Judgment
but
according
to
its
worth
,
and
pretendeth
to
know
but
so
much
as
he
knoweth
indeed
,
is
no
shame
to
him
;
though
knowledge
is
a
thing
fitter
to
be
Used
than
Boasted
of
:
But
if
a
man
know
never
so
much
,
and
can
never
so
well
express
it
,
if
he
think
that
he
is
wiser
than
he
is
,
and
excelleth
others
more
than
indeed
he
doth
,
and
over-valueth
that
knowledge
which
he
hath
,
it
is
a
shame
which
his
greatest
parts
cannot
excuse
or
hide
.
8.
It
exposeth
a
man
to
base
and
shameful
mutability
.
He
that
will
be
hasty
and
confident
in
his
apprehensions
,
is
so
oft
mistaken
,
that
he
must
as
oft
change
his
mind
,
and
recant
,
or
do
much
worse
.
I
know
that
it
cannot
be
expected
that
any
man
should
have
as
sound
apprehensions
in
his
youth
,
as
in
his
age
,
and
that
the
wisest
should
not
have
need
of
mutations
for
the
better
,
and
retractations
of
some
youthful
Errours
;
and
he
that
changeth
not
,
and
retracteth
nothing
,
it
seems
is
in
his
childish
Ignorance
and
Errour
still
:
but
when
natural
frailty
exposeth
us
all
to
much
of
this
disgrace
,
we
should
not
expose
our selves
to
so
much
more
.
A
hasty
judger
,
or
prefident
man
must
be
a
very
Weathercock
,
or
be
defiled
with
a
Leprosie
of
Errour
.
Whereas
if
men
would
but
be
humble
and
modest
,
and
self-suspicious
and
suspend
their
presumption
,
and
not
take
on
them
to
know
before
they
know
indeed
,
how
safely
might
they
walk
,
and
how
seldom
would
they
need
to
change
their
minds
,
or
either
stick
in
the
sink
of
Errour
,
or
make
many
shameful
Retractations
?
9.
Prefidence
and
false
judging
engageth
a
man
in
a
very
life
of
sin
.
For
when
falshood
goeth
for
truth
with
him
,
it
will
infect
his
affections
,
and
pollute
his
conversation
,
and
all
that
he
doth
in
the
obedience
and
prosecution
of
that
Errour
will
be
sin
.
Yea
the
greatest
sin
that
he
can
but
think
no
sin
,
may
be
committed
;
as
was
the
Persecution
of
Christ
and
Christians
,
by
the
Jews
,
and
Paul
,
and
others
like
them
;
and
the
Papists
bloodiness
for
their
Religion
throughout
Christendom
.
10.
It
disturbeth
the
Peace
of
all
Societies
:
This
is
the
vice
that
disquieteth
Families
:
Every
one
is
wisest
in
his
own
Eyes
:
The
Servant
thinketh
his
own
way
better
than
his
Masters
:
What
are
all
the
contentions
between
Husband
and
Wife
,
or
any
in
the
Family
,
but
that
in
all
their
differences
,
every
one
thinketh
himself
to
be
in
the
right
?
His
own
Opinion
is
right
,
his
own
Words
and
Ways
are
right
;
and
when
every
one
is
wise
and
just
,
and
every
one
is
in
the
right
,
the
effects
are
such
as
if
no
one
were
wise
or
in
the
right
.
And
in
Civil
Societies
,
Seditions
,
Rebellions
Oppressions
,
Tyranny
,
and
all
Confusions
come
from
this
,
that
men
pretend
to
be
sure
of
what
they
are
not
.
Rulers
take
up
with
false
reports
from
idle
malicious
whisperers
and
accusers
against
their
inferiours
,
and
have
not
the
Justice
and
Patience
to
suspend
their
Judgments
,
till
they
have
searcht
out
the
matter
,
and
fully
heard
men
speak
for
themselves
.
Subjects
make
themselves
Judges
of
the
secrets
of
●overnment
,
and
of
the
Councils
and
Actions
of
their
Rulers
,
of
which
they
have
no
certain
notice
,
but
venture
to
conclude
upon
deceitful
suspicions
.
And
the
Contentions
and
Factions
amongst
Nobles
and
other
Subjects
,
come
from
misunderstandings
,
through
hasty
and
ungrounded
judgings
.
But
the
wofullest
effects
are
in
the
Churches
;
where
,
alas
,
whilst
every
Pastor
will
be
wiser
than
another
,
and
the
People
wiser
than
all
their
Pastors
,
and
every
Sect
and
Party
much
wiser
than
all
that
differ
from
them
,
their
divisions
,
their
separations
,
their
alienations
and
bitter
censurings
of
each
other
,
their
obtruding
their
own
Opinions
,
and
Rules
and
●eremonies
upon
each
other
,
their
bitter
envyings
,
strife
and
persecutions
of
each
other
,
do
make
sober
standers-by
to
ask
,
as
Paul
,
Is
there
not
a
wise
man
among
you
?
O
happy
the
World
,
happy
Kingdoms
,
but
most
happy
the
Churches
of
Christ
,
if
we
could
possibly
bring
men
but
to
know
their
Ignorance
!
If
the
Pastors
themselves
were
not
prefident
and
presumptuous
over-valuers
of
their
own
apprehensions
!
And
if
the
People
knew
how
little
they
know
!
But
now
alas
,
men
rage
against
each
other
in
their
dreams
,
and
few
of
them
have
the
grace
to
awake
before
death
,
and
find
to
repentance
,
that
they
were
themselves
in
errour
.
Hear
me
,
with
that
remnant
of
meekness
and
humility
which
thou
hast
left
,
thou
confident
,
bitter
,
censorious
man
!
Why
must
that
man
needs
be
taken
for
a
Heretick
,
a
Schismatick
,
a
refractory
,
stubborn
,
self-willed
person
,
an
Antichristian
,
carnal
,
formal
man
,
who
is
not
of
thy
Opinion
in
point
of
a
Controversie
,
of
a
Form
,
of
an
Order
,
of
a
Circumstance
,
or
Subscription
,
or
such
like
?
It
's
possible
it
may
be
so
!
And
its
possible
thou
maist
be
more
so
thy self
.
But
hast
thou
so
patiently
heard
all
that
he
hath
to
say
,
and
so
clearly
discerned
the
truth
on
thy
own
side
,
and
that
this
truth
is
made
so
evident
to
him
as
that
nothing
but
wilful
obstinacy
can
resist
it
,
as
will
warrant
all
thy
censure
and
contempt
?
Or
is
it
not
an
over-valuing
of
thy
own
understanding
,
which
makes
thee
so
easily
condemn
all
as
unsufferable
that
differ
from
it
?
Hath
not
pride
made
thy
silly
wit
to
be
as
an
Idol
,
to
which
all
must
bow
down
on
pain
of
the
heat
of
thy
displeasure
?
Do
not
some
of
those
men
whom
thou
so
Magisterially
condemnest
,
study
as
hard
and
as
impartially
as
thy self
?
Do
they
not
pray
as
hard
for
Gods
assistance
?
Have
they
not
the
same
Books
,
and
as
good
Teachers
?
Do
they
not
live
as
well
,
and
shew
as
much
tenderness
of
Conscience
,
and
fear
of
erring
and
sinning
as
thy self
?
why
then
art
thou
so
hasty
in
condemning
them
that
are
as
fair
for
the
reputation
of
wisdom
as
thou
art
?
But
suppose
them
mistaken
;
hast
thou
tryed
that
they
are
unwilling
to
be
instructed
?
It
may
be
you
have
wrangled
with
them
by
disputes
,
which
have
but
engaged
each
other
to
defend
his
own
Opinion
:
But
call
them
to
thee
in
Love
,
and
tell
them
,
you
are
ignorant
,
and
I
am
wise
:
I
will
teach
you
what
you
know
not
,
and
open
to
them
all
the
Evidence
which
causeth
your
own
confident
apprehensions
:
Wish
them
to
study
it
,
and
hear
patiently
what
they
have
to
say
;
and
I
am
perswaded
that
many
or
most
sober
men
that
differ
from
you
,
will
not
refuse
thus
to
become
as
your
Scholars
,
so
far
as
to
consider
all
that
you
have
to
offer
to
convince
them
,
and
thankfully
receive
as
much
of
the
truth
as
they
can
discern
.
But
,
alas
,
no
men
rage
so
much
against
others
as
erroneous
and
blind
,
as
the
blind
and
erroneous
;
and
no
men
so
furiously
brand
others
with
the
marks
of
Obstinacy
,
Factiousness
and
Schism
,
as
the
Obstinate
,
Factious
and
Schismatical
.
The
prouder
the
Obtruder
of
his
own
conceits
is
,
the
more
he
condemneth
all
Dissenters
as
proud
,
for
presuming
to
differ
from
such
as
he
?
and
all
for
want
of
a
humble
mind
.
11.
Moreover
it
is
this
pretended
knowledge
which
is
the
cause
of
all
our
false
Reformations
.
Men
are
so
over-wise
,
that
they
presently
see
a
Beam
in
their
Brothers
Eye
,
which
is
but
a
Mote
;
and
they
magnifie
all
the
imperfections
of
others
,
Pastors
and
Churches
,
into
Mountains
of
iniquity
:
Every
mis-expression
or
disorder
,
or
inconvenient
phrase
in
a
Prayer
,
or
a
Sermon
,
or
a
Book
,
is
an
odious
,
damning
,
intolerable
evil
.
O!
say
such
,
what
Idolaters
are
they
that
use
a
Form
of
Prayer
,
which
God
did
not
command
?
What
large
Consciences
have
they
that
can
join
with
a
Parish
Church
?
that
can
communicate
Kneeling
,
and
among
bad
men
,
or
those
whose
Conversion
is
not
tryed
?
What
abundance
of
intolerable
evils
do
such
men
find
in
the
Words
and
Forms
,
and
Orders
,
and
Circumstances
of
other
mens
Worship
,
which
God
mercifully
accepteth
through
Christ
,
taking
all
these
but
for
such
pardonable
imperfections
as
he
mercifully
beareth
with
in
all
.
And
then
the
Reformation
must
be
presently
answerable
to
the
apprehension
of
the
evil
.
Yea
,
sometimes
the
very
injudicious
sort
of
zealous
people
make
the
cry
of
the
greatness
of
this
or
that
corruption
,
how
Antichristian
and
intolerable
it
is
?
And
then
the
Reformation
must
satisfie
this
vulgar
errour
,
and
answer
the
cry
and
expectation
of
the
people
.
I
would
here
give
instances
of
abundance
of
mis-reformings
,
which
all
need
a
Reformation
,
both
in
Doctrine
,
Discipline
and
Worship
,
but
that
I
reserve
it
for
another
Treatise
if
I
live
to
finish
it
,
and
can
get
it
printed
,
called
Over-doing
is
Undoing
.
12.
Lastly
,
This
Vice
of
pretended
certainty
and
knowledge
,
hath
set
up
several
false
terms
of
Christian
Unity
and
Peace
,
and
by
them
hath
done
more
to
hinder
the
Churches
Peace
and
Unity
,
than
most
devices
ever
did
,
which
Satan
ever
contrived
to
that
end
:
by
this
Church-tearing
Vice
,
abundance
of
falshoods
,
and
abundance
of
things
uncertain
,
and
abundance
of
things
unnecessary
,
have
been
made
so
necessary
to
the
Union
and
Communion
of
the
Churches
and
their
Members
,
as
that
thereby
the
Christian
World
hath
been
grinded
to
powder
by
the
names
and
false
pretences
of
Unity
and
Peace
.
Just
as
if
a
wise
Statesman
would
advise
his
Majesty
,
that
none
may
be
his
Subjects
that
are
not
of
one
Age
,
one
Stature
,
one
Complexion
,
and
one
Disposition
,
that
so
he
might
have
Subjects
more
perfectly
concordant
,
than
all
the
Princes
on
Earth
besides
:
and
so
might
be
the
most
Glorious
Defender
of
Unity
and
Peace
!
But
how
must
this
be
done
?
Why
,
command
them
all
to
be
of
your
mind
?
But
that
prevaileth
not
,
and
yet
it
is
undone
?
Why
then
they
are
obstinate
,
self-will'd
Persons
.
Well
,
but
yet
it
is
undone
!
Why
lay
Fines
and
Penalties
upon
them
?
Well
,
but
yet
it
is
undone
:
All
the
Hypocrites
that
had
no
Religion
,
are
of
the
Religion
which
is
uppermost
;
and
the
rest
are
uncured
.
Why
require
more
Bricks
of
them
,
and
let
them
have
no
Straw
,
and
tell
them
that
their
Religion
is
their
idleness
,
stubbornness
and
pride
,
and
let
your
little
Finger
be
heavier
than
your
Fathers
Loins
!
But
hearken
,
young
Counsellors
!
Jeroboam
will
have
the
advantage
of
all
this
,
and
still
the
sore
will
be
unhealed
.
Why
then
Banish
them
,
and
Hang
them
that
obey
not
,
till
there
be
none
left
that
are
not
of
one
mind
.
But
Sir
,
I
pray
you
,
who
shall
do
it
?
and
who
shall
that
one
man
be
that
shall
be
left
to
be
all
the
Kingdom
?
You
are
not
such
a
Fool
as
to
be
ignorant
,
that
no
two
men
will
agree
in
all
things
,
nor
be
perfectly
of
the
same
complexion
:
If
there
must
be
One
King
and
but
One
Subject
,
I
pray
you
,
who
shall
that
one
Subject
be
?
I
hope
not
he
that
counselleth
it
;
Neque
enim
Lex
justior
ulla
est
,
quàm
necis
artifices
arte
perire
suâ
.
But
hark
you
Sir
,
shall
that
one
Man
have
a
Wife
or
not
?
If
not
,
the
Kingdom
will
die
with
him
?
if
yea
,
I
dare
prognosticate
he
and
his
Wife
will
not
be
in
all
things
of
a
mind
.
If
they
be
,
take
me
for
a
mistaken
man
.
By
this
Vice
of
pretended
knowledge
and
certainty
,
it
is
,
that
the
Papacy
hath
been
made
the
Center
of
the
Unity
of
the
Universal
Church
.
Unity
we
must
have
,
God
forbid
else
:
There
is
no
maintaining
Christianity
without
it
.
But
the
POPE
must
be
PRINCIPIUM
UNITATIS
:
And
will
all
Christians
certainly
Unite
in
the
Pope
?
Well
,
and
Patriarchs
must
be
the
Pillars
of
Unity
:
But
was
it
so
to
the
Unity
of
the
first
Churches
?
Or
is
it
certain
that
all
Christians
will
Unite
in
Patriarchs
?
But
further
all
the
Mass
of
Gregory
the
too
great
,
and
all
the
Legends
in
his
Dialogues
,
or
at
least
all
the
Doctrines
and
Ceremonies
which
he
received
,
and
the
form
of
Government
in
his
time
,
must
be
made
necessary
to
Church
Union
:
Say
you
so
?
But
it
was
not
all
necessary
in
the
Apostles
times
,
nor
in
Cyprian's
times
,
no
nor
in
Gregory's
own
times
;
much
of
those
things
being
used
arbitrarily
:
And
what
was
made
necessary
by
Canons
of
General
Councils
in
the
Empire
,
(
mark
it
)
was
never
thereby
made
necessary
in
all
the
rest
of
the
Churches
.
And
are
you
sure
that
meer
Christians
will
take
all
these
for
certain
truths
?
Why
,
if
they
will
not
,
Burn
and
Banish
them
.
This
is
,
as
Tertullian
saith
,
solitudinem
facere
&
pacem
vocare
.
But
hark
Sir
,
this
way
hath
been
tryed
too
long
in
vain
:
Millions
of
Albigenses
and
Waldenses
are
said
by
Historians
to
be
kill'd
in
France
,
Savoy
,
Italy
,
Germany
,
&c.
The
French
Massacre
killed
about
Forty
or
Thirty
Thousand
:
The
Irish
Massacre
in
that
little
Island
killed
about
Two
Hundred
Thousand
.
But
were
they
not
stronger
after
all
these
cruelties
than
before
?
Alas
,
Sir
,
all
your
labour
is
lost
,
and
your
party
is
taken
for
a
Blood-thirsty
Generation
,
and
humane
Nature
which
abhorreth
the
Blood-thirsty
,
ever
after
breedeth
Enemies
to
your
way
.
This
is
the
effect
of
false
Principles
,
and
terms
of
Unity
and
Peace
,
contrived
by
proud
self-conceited
men
,
that
think
the
World
should
take
their
Dictates
for
a
Supream
Law
,
and
obey
them
as
the
Directive
Deities
of
Mankind
.
If
all
this
be
not
enough
to
tell
you
what
proud
pretended
certainty
is
,
read
over
the
Histories
of
the
Ages
past
,
and
you
shall
find
it
written
in
Ink
,
in
Tears
,
in
blood
,
in
Mutations
,
in
Subversions
of
the
Empires
and
Kingdoms
of
the
World
,
in
the
most
odious
and
doleful
Contentions
of
Prelates
,
Lacerations
of
Churches
,
and
Desolations
of
the
Earth
.
And
yet
have
we
not
experience
enough
to
teach
us
?
Chap.
XIII
.
The
Commodities
of
a
suspended
judgment
,
and
humble
understanding
,
which
pretendeth
to
no
more
Knowledge
or
Certainty
than
it
hath
.
THE
commodities
of
an
humble
mind
,
which
pretendeth
not
to
be
Certain
till
he
is
Certain
,
you
may
gather
by
contraries
from
the
twelve
forementioned
mischiefs
of
prefidence
;
which
to
avoid
prolixity
,
I
leave
to
your
collection
.
Moreover
I
add
,
1.
Such
a
humble
suspended
mind
doth
not
cheat
it self
with
seeming
to
have
a
knowledge
,
a
Divine
Faith
,
a
Religion
when
it
hath
none
.
It
doth
not
live
on
air
and
dreams
,
nor
feed
on
shadows
,
nor
is
puft
up
with
a
tympanite
of
vain
conceits
,
instead
of
true
substantial
wisdom
.
2.
He
is
not
prepossessed
against
the
Truth
,
but
hath
room
for
Knowledge
,
and
having
the
teachableness
of
a
Child
,
he
shall
receive
instruction
,
and
grow
in
true
Knowledge
,
when
the
proud
and
inflated
wits
,
being
full
of
nothing
,
are
sent
empty
away
.
3.
He
entangleth
not
himself
in
a
seeming
necessity
of
making
good
all
that
he
hath
once
received
and
entertained
:
He
hath
not
so
many
Bastards
of
his
own
Brain
to
maintain
,
as
the
prefident
hasty
judgers
have
:
which
saveth
him
much
sinful
study
and
strife
.
4.
He
is
not
liable
to
so
much
shame
of
mutability
:
He
that
fixeth
not
,
till
he
feel
firm
ground
,
nor
buildeth
till
he
feel
a
Rock
,
need
not
pull
down
,
and
repent
so
oft
as
rash
presumers
.
5.
Unless
the
World
be
Bedlam
mad
in
proud
obtrudings
of
their
own
Conceits
,
methinks
such
a
wary
humble
man
,
should
offend
but
few
,
and
better
keep
both
his
own
,
and
the
Churches
peace
than
others
.
Can
Persecutors
for
shame
Hang
and
Burn
men
for
meer
Ignorance
,
who
are
willing
to
learn
,
and
will
thankfully
from
any
man
receive
information
?
What
if
in
Queen
Marys
days
the
poor
Men
and
Women
had
told
my
Lords
of
Winchester
and
London
,
[
We
are
not
persons
of
so
good
understandings
as
to
know
what
a
spiritual
body
is
,
as
Paul
describeth
it
,
1
Cor.
15.
And
seeing
most
say
that
the
Sun
it self
is
a
body
,
and
not
a
spirit
;
and
late
Philosophers
say
,
that
Light
is
a
substance
,
or
body
,
which
yet
from
the
Sun
in
a
moment
diffuseth
it self
through
all
the
surface
of
the
Earth
and
Air
,
we
know
not
how
far
locality
,
limitations
,
extension
,
impenetrability
,
divisibility
,
&c.
belong
to
the
body
of
Christ
,
and
consequently
how
far
it
may
be
really
present
;
we
can
say
nothing
,
but
that
we
know
not
.
Would
my
good
Lord
Bishops
have
burnt
them
for
[
I
know
not
?
]
Perhaps
they
would
have
said
,
You
must
believe
the
Church
.
But
which
is
the
Church
,
my
Lord
?
Why
,
it
is
the
Pope
and
a
General
Council
.
But
alas
,
my
Lord
,
I
have
never
seen
or
heard
either
Pope
or
Council
:
Why
,
but
we
have
,
and
you
must
believe
us
:
Must
we
believe
you
,
my
Lords
,
to
be
Infallible
?
or
only
as
we
do
other
men
that
may
deceive
and
be
deceived
?
Is
any
Infallible
besides
the
Pope
and
his
Council
?
Truly
,
my
Lords
,
we
are
ignorant
people
,
and
we
know
not
what
the
Pope
and
Councils
have
said
;
and
we
are
uncertain
whether
you
report
them
truly
,
and
uncertain
whether
they
are
Fallible
or
not
;
but
we
are
willing
to
hear
any
thing
which
may
make
us
wiser
.
Would
their
Lordships
have
burnt
such
modest
persons
?
Suppose
in
a
Church
where
men
are
put
to
profess
or
subscribe
to
,
or
against
the
Opinions
of
Free-will
,
or
Reprobation
,
or
Predetermination
,
or
such
like
,
a
humble
man
should
say
,
These
are
things
above
my
understanding
;
I
cannot
reach
to
know
what
Free-will
is
,
nor
whether
all
Causes
natural
and
free
be
predetermined
by
Divine
Premotion
,
&c.
I
can
say
neither
It
is
so
,
nor
It
is
not
,
They
are
above
my
reach
;
would
they
silence
and
cast
out
such
an
humble
person
,
and
forbid
him
to
preach
the
Gospel
of
Christ
?
Perhaps
they
would
:
But
there
are
not
so
many
hardened
to
such
inhumanity
as
there
are
men
that
would
deal
sharply
with
one
that
is
as
confident
as
they
are
on
the
other
side
.
And
those
few
that
were
thus
silenced
,
would
have
the
more
peace
,
that
they
procured
it
not
by
self-conceited
singularities
;
and
the
silencers
of
them
would
be
the
more
ashamed
,
before
all
sober
persons
that
shall
hear
it
.
Other
Instances
I
pass
by
.
Chap.
14.
The
Aggravations
of
this
sin
of
Prefidence
.
THough
there
be
so
much
evil
in
this
sin
of
Presumption
as
I
have
noted
,
yet
is
it
not
in
all
alike
culpable
or
unhappy
:
But
differeth
in
both
respects
as
I
shall
tell
you
.
I.
For
culpability
it
is
worst
in
these
sorts
and
cases
following
.
1.
It
is
a
great
sin
in
those
who
have
least
reason
to
think
highly
of
their
own
understandings
,
and
greatest
reason
to
distrust
themselves
:
As.
1.
In
those
that
are
young
and
unexperienced
,
and
must
be
miraculously
wise
,
if
they
are
wiser
than
old
experienced
persons
(
caeteris
paribus
.
)
2.
In
the
unlearned
or
half-learned
who
have
had
but
little
time
or
helps
for
study
,
or
at
least
have
made
but
little
use
of
them
.
3.
In
duller
wits
,
and
persons
that
in
other
matters
are
known
to
be
no
wiser
than
others
.
4.
In
those
that
take
up
their
prefidence
upon
the
slightest
grounds
,
as
bare
surmises
,
and
reports
from
others
that
were
uncertain
.
5.
In
those
that
have
been
oft
deceived
already
,
and
should
by
their
sad
experience
have
been
brought
to
humble
self-suspicion
.
2.
And
it
is
an
aggravated
sin
in
those
whose
place
and
condition
obligeth
them
to
learn
from
others
.
As
for
the
Wife
to
be
self-con●eited
of
all
her
apprehensions
against
her
Husband
(
unless
he
be
a
fool
:
)
For
the
Servant
to
set
his
wit
against
his
Masters
;
where
he
should
obey
him
.
For
Children
to
think
that
their
wits
are
righter
than
their
Parents
or
Masters
,
and
Apprentices
and
Learners
to
think
that
they
know
more
than
their
teachers
:
And
for
the
ignorant
people
to
censure
over-hastily
the
Doctrine
and
Practice
of
their
Pastors
,
as
if
they
were
wiser
than
they
:
Perhaps
they
are
.
But
it
must
be
some
rare
person
who
is
fit
to
be
a
Teacher
himself
,
or
the
Teacher
some
sot
that
hath
intruded
into
the
Office
,
or
else
it
must
be
a
wonder
.
For
God
usually
giveth
men
Knowledge
according
to
the
Time
,
and
Means
,
and
Pains
that
they
have
had
to
get
it
,
and
not
by
miraculous
infusions
without
means
.
Doth
not
the
Apostle
expresly
tell
you
this
,
Heb.
5.11
,
12.
When
for
the
Time
you
ought
to
have
been
Teachers
,
&c.
Men
should
be
wise
according
to
Time
and
Means
of
Wisdom
,
which
they
have
had
.
3.
It
is
the
greater
crime
when
men
will
seem
wisest
in
other
mens
matters
and
concernments
.
When
the
Subject
will
know
best
what
belongeth
to
a
King
or
Governor
,
and
the
people
will
know
best
how
the
Pastor
should
teach
them
,
and
when
he
faileth
,
and
whom
he
should
receive
into
the
Church
or
exclude
.
When
the
Servant
will
know
best
his
Masters
duty
,
and
every
man
his
Neighbours
,
and
least
his
own
.
4.
It
is
the
greater
crime
when
men
will
be
the
Judges
of
their
own
understandings
,
and
think
highly
of
them
in
cases
where
they
should
be
tryed
by
others
.
As
if
an
Empyrick
,
or
Woman
do
think
that
they
know
better
how
to
cure
a
disease
than
the
ablest
Physicians
;
why
do
they
not
offer
themselves
to
the
Tryal
,
and
before
them
make
good
their
Skill
by
reason
?
If
an
unexperienced
young
student
think
himself
able
to
be
a
Physician
,
he
is
not
to
be
Judge
,
but
must
be
Tryed
and
Judged
by
Physicians
:
If
a
self-conceited
Professor
,
or
a
young
Student
think
himself
fit
for
the
Ministry
,
he
must
not
presently
contrive
how
to
get
in
,
and
how
to
shift
off
Examination
,
but
freely
offer
himself
to
be
tried
by
able
Godly
Ministers
,
and
then
by
the
ordainers
,
who
are
to
judge
.
But
when
such
Persons
can
think
themselves
sufficient
if
no
body
else
do
,
or
if
but
a
few
ignorant
persons
do
,
that
are
unfit
to
judge
,
this
proves
their
Pride
and
Presumption
to
be
a
great
and
heinous
sin
.
5.
And
it
is
yet
more
heinously
aggravated
,
when
to
keep
up
the
reputation
of
their
own
understandings
,
they
use
to
depress
and
vilify
the
wiser
,
even
those
whom
they
never
knew
:
As
he
that
affecteth
to
be
a
Preacher
and
dare
not
pass
the
Examination
,
hath
no
way
to
hide
his
shame
,
but
1.
By
crying
down
the
Learning
which
he
wanteth
,
as
a
humane
carnal
thing
.
And
2.
By
reproaching
those
that
should
judge
of
him
and
ordain
him
,
as
poor
carnal
persons
who
understand
not
the
things
of
the
Spirit
as
he
doth
,
and
as
proud
self-seeking
men
,
that
will
approve
of
none
but
those
that
flatter
them
,
and
are
of
their
way
.
Some
such
there
may
be
:
But
sure
all
are
not
such
.
Why
do
you
not
desire
the
Judgment
of
the
wisest
most
impartial
men
,
but
take
up
with
the
applause
of
unlearned
persons
that
are
of
your
own
mind
and
way
,
and
magnify
you
for
humouring
them
?
So
you
shall
hear
Empyricks
and
She-Physicians
vilify
Doctors
of
Physick
,
as
men
that
have
less
knowledge
than
they
,
and
are
so
Proud
and
Covetous
and
Dishonest
,
that
there
is
no
trusting
them
.
When
Pretended
Knowledge
must
have
so
base
a
Cloak
,
it
is
the
greater
sin
.
6.
And
it
is
the
heinouser
sin
when
they
venture
to
do
heinous
mischief
by
it
:
As
a
Papist
,
a
Quaker
,
or
a
Separatist
will
in
his
confidence
,
be
a
perverter
of
others
,
and
a
Condemner
of
the
Just
,
and
a
defamer
of
those
that
are
against
him
,
and
a
troubler
of
the
Church
and
World.
He
that
in
his
self-conceitedness
dare
resist
the
wisest
,
and
his
Teachers
,
and
Rulers
,
and
set
Countries
on
Fire
,
is
wickedly
presumptuous
.
So
in
the
practice
of
Physick
,
when
people
will
be
self-conceited
,
when
the
Lives
of
others
lie
upon
it
,
and
a
silly
Fellow
or
Woman
will
venture
to
purge
,
to
let
blood
,
to
give
this
or
that
,
who
know
neither
the
disease
nor
proper
cure
.
7.
It
is
therefore
a
heinous
sin
in
Rulers
,
who
must
judge
for
the
life
and
death
of
others
,
or
for
the
peace
or
misery
of
thousands
about
them
.
I
mean
Pastors
and
Commanders
in
Armies
,
and
Navies
,
and
other
Governours
on
whom
the
publick
welfare
of
the
Church
,
or
Army
,
or
Navy
,
or
Countrey
doth
depend
.
O
how
wise
should
that
person
be
,
whose
errours
may
cost
thousands
,
so
dear
as
their
destruction
!
Or
if
their
understandings
be
not
extraordinary
how
cautelous
should
they
be
in
judging
;
upon
hearing
the
wisest
,
and
hearing
dissenters
,
and
not
only
Flatterers
or
Consenters
;
and
hearing
men
of
several
minds
,
and
hearing
all
Witnesses
,
and
Evidence
,
and
hearing
every
man
speak
for
himself
:
and
after
all
considering
throughly
of
it
:
Specially
of
Laws
and
Wars
,
and
Impositions
in
Religion
,
where
thousands
of
Conscience
,
say
what
you
can
,
will
expect
Satisfaction
.
When
a
Woman
called
to
Antigonus
to
hear
her
cause
and
do
her
Justice
,
he
told
her
that
he
could
not
have
leisure
:
She
answered
,
you
should
not
have
while
to
be
King
then
:
Whereupon
he
heard
her
,
and
did
her
right
.
Had
it
been
to
an
inferior
Judge
she
had
spoken
reason
.
8.
Lastly
,
Pretended
Certainty
is
the
greater
sin
when
it
is
falsly
fathered
on
God.
But
the
Pope
and
Council
dare
pretend
that
God
hath
promised
them
Infallibility
,
and
God
hath
certified
them
that
the
consecrated
Bread
is
no
Bread
,
and
that
our
senses
are
all
deceived
;
and
God
hath
made
the
Pope
the
universal
Ruler
of
the
World
or
Church
,
and
made
him
and
his
Council
the
only
Judges
by
which
all
men
must
know
what
is
the
word
of
God.
So
when
Fanaticks
will
pretend
that
by
Revelation
,
Visions
or
Inspirations
of
the
Spirit
,
God
hath
assured
them
that
this
or
that
is
the
meaning
of
a
Text
which
they
understand
not
,
or
the
truth
in
such
or
such
a
controversy
.
Alas
among
too
many
well
meaning
persons
,
God
is
pretended
for
a
multitude
of
sinful
errors
;
And
they
that
preach
false
Doctrine
,
will
do
it
as
the
old
Prophet
spake
to
the
young
,
as
from
the
Lord
:
And
they
that
rail
at
godliness
and
they
that
censure
,
backbite
,
cast
out
or
persecute
their
Brethren
,
will
do
it
as
Rabshakeh
;
Hath
not
God
sent
me
,
&c.
Men
will
not
make
any
snares
for
the
Church
or
their
Brethrens
Consciences
,
but
in
the
name
of
God
:
They
will
not
divide
the
Church
,
nor
cast
out
Infants
,
nor
refuse
Communion
with
their
Brethren
,
but
in
the
name
of
God.
One
man
saith
,
God
forbiddeth
him
all
Book
Prayers
,
or
all
Imposed
Forms
of
Prayer
.
And
another
saith
,
God
forbiddeth
him
all
but
such
.
And
all
bely
God
,
and
add
this
heinous
abuse
of
his
holy
word
and
name
unto
their
sin
.
Chap.
15.
Some
special
aggravations
more
of
this
sin
,
in
Students
and
Pastors
,
which
should
deter
them
from
pretended
Knowledge
or
prefidence
.
TO
such
I
will
suppose
that
to
name
the
Evils
may
suffice
(
on
my
part
)
without
sharp
amplifications
.
Though
I
have
spoken
to
you
first
in
what
is
said
,
I
will
briefly
add
,
1.
That
this
sin
will
make
you
slothful
students
.
Few
study
hard
who
are
quickly
confident
of
their
first
conceptions
.
2.
While
you
do
study
,
it
keepeth
out
Knowledge
:
You
are
too
full
of
your selves
to
receive
easily
from
others
.
3.
It
is
the
Common
Parent
of
Errour
and
Heresy
.
Ignorance
is
the
Mother
,
and
Pride
the
Father
of
them
all
:
And
Prefidence
and
Pretended
Knowledge
is
but
Proud
Ignorance
in
another
name
.
4.
What
a
life
of
precious
time
will
you
waste
in
following
the
erroneous
thoughts
of
your
bewildred
minds
.
5.
As
food
altereth
the
temperament
of
the
body
which
it
nourisheth
,
so
the
very
temperament
of
your
minds
and
wills
and
affections
will
become
vain
,
and
frothy
,
and
shadowy
,
or
malignant
and
perverse
,
according
to
the
quality
of
your
Errour
.
6.
It
is
the
common
Parent
of
Superstition
:
It
defileth
God's
Worship
with
Humane
Inventions
,
with
duties
and
sins
of
our
own
making
:
All
such
mens
dreams
will
seem
to
them
to
be
the
Laws
of
God.
7.
It
will
entail
a
corrupt
Education
of
Youth
upon
us
,
and
consequently
a
corrupt
degenerate
kind
of
Learning
,
and
so
a
degenerate
Ministry
on
the
Churches
.
When
Youths
are
possessed
with
abundance
of
Uncertainties
under
the
name
of
Learning
and
Religion
,
it
will
grow
the
custom
to
Teach
,
and
Talk
,
and
Live
accordingly
:
Do
I
say
,
It
will
do
?
If
the
Schoolmens
Errour
in
this
deserve
but
half
as
much
as
Faber
,
Valla
,
Hutten
,
Erasmus
,
charge
upon
them
,
you
should
hear
and
take
warning
:
Not
to
avoid
the
most
accurate
knowledge
by
the
hardest
studies
,
but
to
avoid
pretending
that
you
know
what
you
do
not
.
8.
And
you
will
make
vain
strife
and
contention
about
vanity
,
your
very
trade
and
business
when
you
come
abroad
in
the
world
.
They
that
make
Uncertainties
or
Errours
to
be
their
studies
and
honourable
Learning
,
must
keep
up
the
honour
of
it
by
Living
as
they
Learnt
,
and
talking
vainly
for
the
vanities
of
their
minds
.
9.
And
you
are
like
hereby
to
become
the
chiefest
Instruments
of
Satan
,
to
trouble
the
Church
either
with
Heresies
,
Schisms
or
Persecutions
.
10.
And
truly
it
should
much
turn
your
hearts
against
it
,
to
know
that
it
is
a
continual
habit
or
exercise
of
Pride
.
And
Pride
(
the
Devil's
sin
)
is
one
of
the
most
heinous
and
odious
to
God.
If
you
hate
any
sin
,
you
should
hate
Pride
.
And
it
is
one
of
the
worst
sorts
of
Pride
too
.
As
Nature
hath
three
Principles
,
active
Power
,
Intellect
and
Will
,
and
Man
three
Excellencies
,
Greatness
,
Wisdom
and
Goodness
;
so
Pride
hath
these
three
Great
Objects
:
Men
are
proud
that
they
are
Greater
,
or
Wiser
,
or
Better
than
others
:
That
is
,
They
think
themselves
Greater
,
or
Wiser
,
or
Better
than
they
are
,
and
they
would
have
others
think
so
too
.
As
for
Pride
of
Beauty
,
or
Clothing
,
or
such
like
corporeal
things
and
appurtenances
,
it
is
the
Vice
of
Children
,
and
the
more
shallow
and
foolish
sort
of
Women
.
But
Greater
things
make
up
a
Greater
sort
of
Pride
.
O
what
a
number
of
all
Ranks
and
Ages
do
live
in
this
great
sin
of
Pride
of
Wisdom
,
or
an
Over-valued
Understanding
,
who
never
feel
or
lament
it
!
11.
Moreover
your
Prefidence
prepareth
you
for
Scepticism
,
or
doubting
of
the
most
certain
necessary
Truths
:
Like
some
of
our
Sectaries
,
who
have
been
falsly
▪
confident
of
so
many
Religions
,
till
at
last
they
doubt
of
all
Religion
.
He
that
finds
that
he
was
deceived
while
he
was
an
Anabaptist
,
and
deceived
when
he
was
a
Separatist
,
and
deceived
while
he
was
an
Antinomian
or
Libertine
,
and
deceived
when
he
was
a
Quaker
,
is
prepared
to
think
also
that
he
was
deceived
when
he
was
a
Christian
,
and
when
he
believed
the
Immortality
of
the
Soul
,
and
the
Life
to
come
.
When
you
have
found
your
Understandings
oft
deceive
you
,
you
will
grow
so
distrustful
of
them
,
as
hardly
ever
to
believe
them
when
it
is
most
necessary
.
He
that
often
lyeth
,
will
hardly
be
believed
when
he
speaketh
truth
.
And
all
this
cometh
from
believing
your
first
and
slight
apprehensions
too
easily
and
too
soon
,
and
so
filling
up
your
minds
with
lyes
,
which
when
they
are
discovered
,
make
the
Truth
to
be
suspected
.
Like
some
fanciful
,
lustful
Youths
,
who
hastily
grow
fond
of
some
unsuitable
unlovely
person
,
and
when
they
know
them
,
cannot
so
much
as
allow
them
the
conjugal
affection
which
they
are
bound
to
.
12.
Lastly
,
Consider
what
a
shame
it
is
to
your
Understandings
,
and
how
it
contradicteth
your
pretence
of
Knowledge
.
For
,
how
little
knoweth
that
man
who
knoweth
not
his
own
Ignorance
?
How
can
it
be
thought
that
you
are
like
to
know
great
matters
at
a
distance
,
the
profundities
,
sublimities
and
subtilties
of
Sciences
,
who
know
not
yet
how
little
you
know
?
Chap.
16.
Proofs
of
the
Little
Knowledge
that
is
in
the
world
,
to
move
us
to
a
due
distrust
of
our
understandings
.
IF
you
think
this
sin
of
a
Proud
Understanding
,
and
Pretended
Knowledge
,
doth
need
for
the
cure
a
fuller
discovery
of
its
vanity
,
I
know
not
how
to
do
it
more
convincingly
,
than
by
shewing
you
How
little
True
Knowledge
is
in
the
world
,
and
consequently
that
all
Mankind
have
cause
to
think
meanly
of
their
Understandings
.
I.
The
great
Imperfection
of
all
the
Sciences
,
is
a
plain
discovery
of
it
:
When
Mankind
hath
had
above
5000
years
already
to
have
grown
to
more
perfection
;
yet
how
much
is
still
dark
,
and
controverted
?
and
how
much
unknown
in
comparison
of
what
we
know
?
But
above
all
,
though
nothing
is
perfectly
known
which
is
not
methodically
known
;
yet
how
few
have
a
true
methodical
knowledge
?
He
that
seeth
but
some
parcels
of
Truth
,
or
seeth
them
but
confusedly
,
or
in
a
false
method
,
not
agreeable
to
the
things
,
doth
know
but
little
,
because
he
knoweth
not
the
place
,
and
order
,
and
respects
of
Truths
to
one
another
,
and
consequently
neither
their
composition
,
harmony
,
strength
or
use
.
Like
a
Philosopher
that
knew
nothing
but
Elements
,
and
not
mixt
bodies
,
or
animate
beings
:
Or
like
an
Anatomist
that
is
but
an
Atomist
,
and
can
say
no
more
of
the
body
of
a
man
,
but
that
it
is
made
up
of
Atoms
,
or
at
most
,
can
only
enumerate
the
similar
parts
:
Or
like
a
man
that
knoweth
no
more
of
his
Clock
and
Watch
,
but
as
the
pieces
of
it
lie
on
a
heap
,
or
at
best
,
setteth
some
one
part
out
of
its
place
,
which
disableth
the
whole
Engine
:
Or
like
one
that
knoweth
the
Chess-men
only
as
they
are
in
the
Bag
,
or
at
best
in
some
disorder
.
Who
will
make
me
so
happy
as
to
shew
me
one
true
Scheme
of
Physicks
,
of
Metaphysicks
,
of
Logick
,
yea
of
Theology
,
which
I
cannot
presently
prove
guilty
of
such
mistake
,
confusion
,
misorder
,
as
tendeth
to
great
errour
in
the
subsequent
parts
,
I
know
of
no
small
number
that
have
been
offered
to
the
world
,
but
never
saw
one
that
satisfied
my
understanding
.
And
I
think
I
scarce
know
any
thing
to
purpose
,
till
I
can
draw
a
true
Scheme
of
it
,
and
set
each
compounding
notion
in
its
place
.
II.
And
the
great
Diversity
and
Contrariety
of
Opinions
,
of
Notions
and
of
Methods
,
proveth
that
our
Knowledge
indeed
is
yet
but
small
.
How
many
Methods
of
Logick
have
we
?
How
many
Hypotheses
in
Physicks
,
yea
how
many
contentious
Volumes
written
against
one
another
,
in
Philosophy
and
Theology
it self
▪
What
loads
of
Videtur's
in
the
Schoolmen
?
How
many
Sects
and
Opinions
in
Religion
?
Physicians
agree
not
about
mens
Lives
.
Lawyers
agree
not
about
mens
Estates
;
no
nor
about
the
very
fundamental
Laws
.
If
there
be
a
Civil
War
,
where
both
sides
appeal
to
the
Law
,
there
will
be
Lawyers
on
both
sides
.
And
doth
not
this
prove
that
we
know
but
little
?
III.
But
mens
rage
and
confidence
in
these
Contrarieties
doth
discover
it
yet
more
.
Read
their
contentious
writings
of
Philosophy
and
Theology
;
observe
their
usage
of
one
another
,
what
contempt
,
what
reproach
,
what
cruelties
they
can
proceed
to
?
The
Papist
silenceth
and
burneth
the
Protestant
;
the
Lutheran
silenceth
and
revileth
the
Calvinist
;
the
Calvinist
sharply
judgeth
the
Arminians
,
and
so
round
:
And
may
I
not
judge
that
this
wisest
part
of
the
world
is
low
in
Knowledge
,
when
not
the
vulgar
only
,
but
the
Leaders
and
Doctors
are
so
commonly
mistaken
in
their
greatest
Zeal
?
And
that
Solomon
erred
not
in
saying
,
[
The
fool
rageth
,
and
is
confident
.
]
IV.
If
our
knowledge
were
not
very
low
,
the
long
experience
of
the
World
would
have
long
ago
reconciled
our
Controversies
.
The
strivings
and
distractions
about
them
(
both
in
Philosophy
,
Politicks
and
Theology
)
have
torn
Churches
,
and
raised
Wars
,
and
set
Kingdoms
on
Fire
,
and
should
in
reason
be
to
us
as
a
Bone
out
of
Joint
,
which
by
the
pain
should
force
us
all
to
seek
out
for
a
cure
:
And
sure
in
so
many
thousand
years
,
many
Remedies
have
been
tryed
:
The
issues
of
such
disingenuous-ingenious
Wars
,
do
furnish
men
with
such
experience
as
should
teach
them
the
cure
.
And
yet
after
so
many
years
War
of
wits
,
to
be
so
witless
as
to
find
no
End
,
no
Remedy
,
no
Peace
,
doth
shew
that
the
wit
of
man
is
not
a
thing
to
be
proud
of
.
V.
The
great
mutability
of
our
apprehensions
doth
shew
that
they
are
not
many
things
that
we
are
certain
of
.
Do
we
not
feel
in
our selves
how
new
thoughts
and
new
reasons
are
ready
to
breed
new
conjectures
in
us
,
and
that
looketh
doubtful
to
us
,
upon
further
thoughts
,
of
which
long
before
we
had
no
doubt
.
Besides
the
multitudes
that
change
their
very
Religion
,
every
studious
Person
so
oft
changeth
his
conceptions
,
as
may
testifie
the
shallowness
of
our
minds
.
VI.
The
general
barbarousness
of
the
World
,
the
few
Countreys
that
have
polite
Learning
,
or
true
Civility
or
Christianity
,
do
tell
us
that
knowledge
in
the
World
is
low
:
When
besides
the
vast
unknown
Regions
of
the
World
,
all
that
are
of
late
discovery
in
the
West-Indies
,
or
elsewhere
,
are
found
to
be
so
rude
and
barbarous
;
some
little
differing
from
subtile
Brutes
:
When
the
vast
Regions
of
Africk
,
of
Tartary
,
and
other
parts
of
Asia
,
are
no
wiser
to
this
day
.
When
the
Roman
Eastern
Empire
so
easily
parted
with
Christianity
,
and
is
turned
to
so
much
barbarous
ignorance
;
this
sheweth
what
we
are
:
For
these
men
are
all
Born
as
capable
as
we
.
VII
.
Especially
the
sottish
Opinions
which
the
Heathen
and
Mahometan
World
do
generally
entertain
,
do
tell
us
how
dark
a
Creature
man
is
.
That
four
parts
of
the
whole
World
(
if
not
much
more
,
that
is
unknown
)
should
receive
all
the
sottish
Opinions
as
they
do
,
both
against
the
light
of
Nature
(
knowing
so
little
of
God
)
and
by
such
vain
conceits
of
their
Prophets
and
petty
Deities
:
That
above
the
fifth
part
of
the
known
World
,
should
receive
,
and
so
long
and
quietly
retain
,
so
sottish
an
Opinion
as
Mahometanism
is
,
and
Build
upon
it
the
hopes
of
their
Salvation
.
If
the
Greek
Church
can
be
corrupted
into
so
gross
a
foolery
,
why
may
not
the
Latine
,
and
the
English
,
if
they
had
the
same
temptations
?
O
what
a
sad
proof
is
here
of
humane
folly
.
VIII
.
But
in
the
Latine
Church
(
be
it
spoken
without
any
comparing
Mahometanism
with
Christianity
)
the
wonder
is
yet
greater
,
and
the
discovery
of
the
fallaciousness
of
mans
understanding
is
yet
more
clear
:
Were
there
no
proof
of
it
,
but
the
very
being
of
Popery
in
the
World
,
and
the
reception
of
it
by
such
and
so
many
,
it
affordeth
the
strongest
temptation
that
ever
I
thought
of
in
the
World
,
to
the
Brutist
,
to
question
whether
Instinct
advance
not
Brutes
above
man
!
The
Brutes
distrust
not
their
right
disposed
senses
;
but
the
Papists
not
only
distrust
them
,
but
renounce
them
:
Bread
is
no
Bread
,
and
Wine
is
no
Wine
with
them
,
All
mens
senses
are
deceived
that
think
otherwise
:
It
is
necessary
to
Salvation
to
believe
that
Gods
natural
Revelations
to
sense
here
are
false
,
Later
.
sub
.
Innoc.
3.
Can.
1
,
3.
The
sum
is
,
No
man
that
will
not
renounce
not
only
his
Humanity
,
but
his
Animality
,
must
be
suffered
to
live
in
any
ones
Dominions
,
and
he
that
will
suffer
men
in
his
Dominions
,
must
be
himself
turned
out
?
this
is
plain
truth
:
And
yet
this
is
the
Religion
of
Popes
and
Emperors
,
and
Kings
,
of
Lords
and
Councellors
,
of
Prelates
and
Doctors
,
Universities
,
Churches
and
famous
Kingdoms
;
and
such
as
men
,
all
these
wise
men
dare
lay
their
Salvation
upon
;
and
dare
Massacre
men
by
Thousands
and
Hundred
Thousands
upon
,
and
Burn
their
Neighbours
to
Ashes
upon
;
and
what
greater
confidence
of
certainty
can
be
exprest
!
And
yet
shall
man
be
proud
of
Wit
?
O
what
is
man
!
How
dark
,
how
sottish
and
mad
a
thing
!
All
these
great
Princes
,
Doctors
,
Cardinals
,
Universities
and
Kingdoms
,
are
Born
with
Natures
as
capacious
as
ours
.
They
are
in
other
things
as
wise
:
They
pity
us
as
Hereticks
,
because
we
will
not
cease
to
be
men
:
The
Infidel
that
denieth
mans
Reason
and
Immortality
,
would
but
level
us
with
the
Brutes
,
and
allow
us
the
pre-eminence
among
them
in
subtlety
:
But
all
these
Papists
Forswear
or
Renounce
that
Sense
which
is
common
to
Brutes
and
us
,
and
sentence
us
either
below
the
Brutes
,
or
unto
Hell.
Pretend
no
more
,
poor
man
,
to
great
knowledge
▪
as
the
sight
of
a
Grave
and
a
rotten
Carcass
may
humble
the
Fool
that
is
proud
of
Beauty
,
so
the
thought
of
the
Popish
,
Mahometan
and
Heathen
World
,
may
humble
him
that
is
proud
of
his
understanding
.
I
tell
thee
,
man
,
thou
art
capable
of
that
madness
as
to
believe
that
an
Ox
or
an
Onion
is
a
God
;
or
to
believe
that
a
bit
of
Bread
is
God
;
yea
more
,
to
believe
as
necessary
to
Salvation
that
thy
own
and
all
mens
senses
about
their
proper
objects
are
deceived
,
and
the
Bread
which
thou
seest
and
eatest
is
no
Bread
;
yea
though
it
be
three
times
in
the
three
next
verses
,
1
Cor.
11.
Called
Bread
after
Consecration
by
an
inspired
Expositor
of
Christs
words
.
IX
.
Moreover
the
poverty
of
mans
understanding
appeareth
by
the
great
time
and
labour
that
must
be
bestowed
for
Knowledge
:
We
must
be
Learning
as
soon
as
we
have
the
use
of
reason
,
and
all
our
Life
must
be
bestowed
in
it
;
I
know
by
experience
;
Knowledge
will
not
be
got
,
without
long
,
hard
and
patient
studies
;
O
what
abundance
of
Books
must
we
read
!
What
abundance
of
deep
Meditations
must
we
use
!
What
help
of
Teachers
,
do
we
need
?
And
when
all
's
done
,
how
little
do
we
obtain
?
Is
this
an
Intellect
to
be
proud
of
?
X.
And
it
is
observable
how
every
man
slighteth
anothers
Reasons
,
while
he
would
have
all
to
magnify
his
own
.
All
the
Arguments
that
in
disputation
are
used
against
him
,
how
frivolous
and
foolish
are
they
?
All
the
Books
that
are
written
against
him
,
are
little
better
than
Nonsence
,
or
Heresie
or
Blasphemy
.
Contempt
is
answer
enough
to
most
that
is
said
against
them
.
And
yet
the
men
in
other
mens
Eyes
,
are
perhaps
wiser
and
better
than
themselves
.
Most
men
are
fools
in
the
judgment
of
others
!
Whatever
side
or
party
you
are
of
,
there
are
many
parties
against
you
,
who
all
pity
your
ignorance
,
and
judge
you
silly
deceived
Souls
.
So
that
if
one
man
be
to
be
believed
of
another
,
and
if
the
most
of
mankind
be
not
deceived
,
we
are
all
poor
silly
cheated
Souls
:
But
if
most
be
deceived
,
mankind
is
a
very
deceivable
creature
.
How
know
I
that
I
must
believe
you
when
you
befool
twenty
other
Sects
,
any
more
than
I
should
believe
those
twenty
Sects
when
they
as
confidently
befool
you
;
if
no
other
Evidence
turn
the
Scales
?
XI
.
And
verily
I
think
that
the
Wars
and
Contentions
,
and
Distractions
of
the
Kingdoms
of
the
World
,
do
shew
us
that
man
is
a
pitiful
,
silly
deceiveable
thing
.
I
am
not
at
all
so
sharp
against
Wars
and
Souldiers
as
Erasmus
was
;
But
I
should
think
that
if
men
were
wise
,
they
might
keep
their
peace
,
and
save
the
lives
of
thousands
,
which
must
be
dearly
answered
for
.
Were
all
the
Princes
of
Christendom
as
wise
as
proud
wits
conceit
themselves
to
be
,
how
easy
were
it
for
them
to
agree
among
themselves
,
and
equally
to
distribute
the
charge
of
two
or
three
Armies
,
which
might
quickly
shake
in
pieces
the
Turks
Dominions
,
and
recover
Constantinople
,
and
free
the
Greek
Church
from
their
Captivity
.
XII
.
And
what
need
we
more
than
every
days
miscarriages
to
tell
us
of
our
folly
▪
Do
we
not
miss
it
in
one
degree
or
other
in
almost
all
that
we
take
in
hand
!
Hence
cometh
the
ruine
of
Estates
,
the
ill
education
of
Children
,
the
dissentions
among
Neighbours
and
in
Families
:
Parents
have
scarce
wit
enough
to
breed
and
teach
a
Child
;
Nor
Husbands
and
Wives
to
live
together
according
to
their
Relations
;
nor
Masters
to
teach
their
Servants
.
If
I
write
a
Book
how
many
can
find
folly
and
errour
in
it
:
And
I
as
easily
in
theirs
.
If
I
Preach
,
how
many
faults
can
the
silliest
Woman
find
in
it
:
And
I
as
many
perhaps
in
other
mens
.
Do
we
live
in
such
weakness
,
and
shall
we
not
know
it
?
XIII
.
And
the
uncureableness
of
ancient
errours
is
no
small
evidence
of
our
folly
:
If
our
ancestors
have
but
been
deceived
before
us
,
though
their
errour
be
never
so
Palpable
,
we
plead
their
venerable
antiquity
,
for
an
honour
to
their
Ignorance
and
mistakes
:
The
wisdom
of
wise
ancestors
almost
dieth
with
them
;
But
the
errours
of
the
mistaken
must
be
Successive
,
lest
they
be
dishonoured
.
We
will
deny
reason
,
and
deny
Scripture
,
and
deny
sense
for
fear
of
being
wiser
for
our
Souls
than
some
of
our
forefathers
were
.
XIV
.
The
self-destroying
courses
of
mankind
,
one
would
think
should
be
enough
to
evince
mans
folly
.
Who
almost
suffer
but
by
themselves
?
Few
sicknesses
befall
us
which
folly
brings
not
on
us
by
excess
of
Eating
or
Drinking
,
or
by
sloth
or
some
unwise
neglect
.
Few
ruines
of
Estates
but
by
our
own
folly
!
Few
calamities
in
Families
and
Relations
but
by
our selves
!
What
Churches
distracted
and
ruined
,
but
by
the
Pastors
and
Children
of
the
Church
themselves
!
What
Kingdom
ruined
without
its
own
procurement
.
It
need
not
be
said
,
Quos
perdere
vult
Jupiter
hos
dementat
;
It
is
enough
to
say
,
Insaniam
eorum
non
curat
:
If
he
cure
not
our
madness
,
we
shall
certainly
destroy
our selves
.
Whose
hands
kindled
all
the
flames
that
have
wasted
the
Glory
,
Wealth
and
Peace
of
England
in
State
and
Church
except
our
own
?
Were
they
Forreign
Enemies
that
did
it
,
and
still
keep
open
our
wounds
,
or
is
it
our selves
?
And
yet
are
we
wise
men
?
XV.
But
the
greatest
evidence
in
all
the
world
of
the
madness
of
Mankind
,
is
the
obstinate
self-destruction
of
all
the
ungodly
.
Consider
but
1.
The
weight
of
the
Case
;
2.
The
plainness
of
the
Case
;
3.
The
means
used
to
undeceive
them
;
4.
And
yet
the
number
of
the
madly
erroneous
;
and
then
bethink
you
what
man's
Understanding
is
.
1.
It
is
their
Souls
and
everlasting
Hopes
that
are
cast
away
!
It
is
no
less
than
Heaven
and
Endless
Happiness
which
they
reject
:
It
is
no
better
than
Hell
and
Endless
Misery
which
they
run
into
;
and
are
these
men
in
their
wits
?
2.
It
is
themselves
that
do
all
this
;
neither
Man
nor
Devils
else
could
do
it
:
They
do
it
for
nothing
:
What
have
the
wretches
for
their
Salvation
!
a
few
cups
of
drink
;
a
filthy
Whore
;
a
little
preferment
or
provision
for
a
corruptible
flesh
,
which
must
shortly
lie
and
rot
in
darkness
:
The
applause
and
breath
of
flatterers
as
silly
as
themselves
.
O
profane
persons
,
worse
than
Esau
,
who
will
fell
their
birth-right
for
so
poor
a
morsel
!
Come
see
the
madness
of
Mankind
!
It
is
a
doubt
to
them
whether
God
or
a
filthy
lust
should
be
more
loved
and
obeyed
!
It
is
a
doubt
with
them
whether
Heaven
or
Earth
be
better
worth
their
labour
!
Whether
Eternity
or
an
inch
of
Time
;
whether
a
Soul
or
a
perishing
Body
should
be
more
cared
for
!
Are
these
wise
men
?
Did
I
say
,
It
is
a
doubt
?
yea
their
choice
and
practice
sheweth
that
at
the
present
they
are
resolved
:
Vanity
,
and
shadows
and
dreams
are
preferred
:
Heaven
is
neglected
:
They
are
lovers
of
pleasure
more
than
God
:
They
set
less
than
a
Feather
in
the
ballance
against
more
than
all
the
world
,
and
they
chuse
the
first
,
and
neglect
the
latter
!
This
is
the
wise
world
!
3.
And
all
this
they
do
,
against
common
reason
,
against
daily
teaching
of
appointed
Pastors
,
against
the
Judgment
of
the
Learnedest
and
Wisest
men
in
the
world
;
against
the
express
Word
of
God
;
against
the
obligation
of
daily
mercies
;
against
the
warnings
of
many
afflictions
;
against
the
experience
of
all
the
world
,
who
pronounce
all
this
Vanity
which
they
sell
their
Souls
for
;
even
while
men
die
daily
before
their
Eyes
,
and
they
are
certain
that
they
must
shortly
die
themselves
;
while
they
walk
over
the
Church-yard
,
and
tread
on
the
Graves
of
those
that
went
before
them
;
yet
will
they
take
no
warning
,
but
neglect
God
and
their
Souls
,
and
sin
on
to
the
very
death
.
4.
And
this
is
not
the
case
only
of
here
and
there
one
;
we
need
not
go
to
Bedlam
to
seek
them
.
Alas
!
in
how
much
more
honoured
and
splendid
habitations
and
conditions
may
they
be
found
!
In
what
reverend
and
honourable
garbs
!
And
in
how
great
numbers
throughout
the
world
!
And
these
are
not
only
Sots
and
Idiots
,
that
never
were
told
of
better
things
;
but
those
that
would
be
accounted
witty
,
or
men
of
Learning
and
venerable
aspect
and
esteem
.
But
this
is
a
subject
that
we
use
to
Preach
on
to
the
people
;
it
being
easie
,
by
a
multitude
of
arguments
,
to
prove
the
Madness
of
all
ungodly
persons
.
And
is
this
nothing
to
humble
us
,
who
were
naturally
like
them
,
and
who
,
so
far
as
we
are
sinners
,
are
,
alas
!
too
like
them
still
?
XVI
.
And
the
fewness
of
wise
men
in
all
Professions
,
doth
tell
us
how
rare
true
Wisdom
is
:
Among
men
,
whose
Wisdom
lieth
in
Speculation
,
where
the
Effects
of
it
do
not
openly
difference
it
much
from
Prefidence
,
the
difference
is
not
commonly
discerned
:
A
prating
Speculator
goeth
for
a
wise
man
:
But
in
Practicals
the
difference
appeareth
by
the
Effects
.
All
men
see
,
that
among
Physicians
and
Lawyers
,
those
that
are
excellent
are
few
.
And
even
among
the
Godly
Preachers
of
the
Gospel
,
O
that
it
were
more
easie
and
common
,
to
meet
with
men
suited
to
the
majesty
,
mystery
,
greatness
,
necessity
and
holiness
of
their
works
,
that
speak
to
God
,
and
from
God
,
like
Divines
indeed
,
and
have
the
true
frame
of
found
Theology
ready
in
their
Heads
and
Hearts
;
and
that
in
publick
and
private
speak
to
sinners
,
as
beseemeth
those
that
believe
that
they
and
we
are
at
the
door
of
Eternity
,
and
that
we
speak
,
and
they
hear
for
the
life
of
Souls
,
and
that
are
uncertain
whether
ever
they
shall
speak
again
.
Alas
!
Lord
,
thy
Treasure
is
not
only
in
Earthen
Vessels
,
but
how
ordinarily
in
polluted
Vessels
,
and
how
common
are
empty
sounding
Vessels
,
or
such
as
have
Dirt
or
Air
instead
of
holy
Treasure
!
And
as
for
Philosophers
and
Judicious
Speculators
in
Divinity
,
do
I
need
to
say
,
that
the
number
is
too
small
?
Of
such
as
are
able
judiciously
to
resolve
a
difficulty
,
to
answer
Cases
of
Conscience
,
to
defend
the
Truth
,
to
stop
the
mouths
of
all
gainsayers
,
and
to
Teach
holy
Doctrine
clearly
and
in
true
Method
,
without
confusion
,
or
running
into
any
extreams
?
We
bless
God
this
Land
,
and
the
other
Reformed
Churches
,
have
had
a
laudable
degree
of
this
mercy
:
The
Lord
restore
it
to
them
and
us
,
and
continue
the
comfortable
measure
that
we
possess
.
XVII
.
And
it
is
a
notorious
discovery
of
the
common
Ignorance
,
that
a
wise
man
is
so
hardly
known
:
And
men
that
have
not
wisdom
to
imitate
them
,
have
not
wit
enough
to
value
them
:
So
that
as
Seneca
saith
,
He
that
will
have
the
pleasure
of
wisdom
,
must
be
content
with
it
for
it self
,
without
Applause
:
Two
or
three
approvers
must
suffice
him
.
The
Blind
know
not
who
hath
the
best
Eye-sight
.
Swine
trample
upon
Pearls
.
Nay
,
it
is
well
if
when
they
have
increased
knowledge
they
increase
not
sorrow
?
And
become
not
the
mark
of
Envy
and
Hatred
,
and
of
the
venom
of
malignant
Tongues
and
Hands
,
yea
and
that
meerly
for
their
knowledge
sake
.
All
the
Learning
of
Socrates
,
Demosthenes
,
Cicero
,
Seneca
,
Lucane
,
and
many
more
;
and
all
the
Learning
and
Piety
of
Cyprian
,
and
all
the
Martyrs
of
those
ages
;
of
Boetius
,
of
the
African
Bishops
that
perished
by
Hunnerichus
;
of
Peter
Ramus
,
Marlorate
,
Cranmer
,
Ridley
,
Philpot
,
Bradford
and
abundance
such
,
could
not
keep
them
from
a
cruel
Death
:
All
the
excellency
of
Greg.
Nazianzene
,
Chrysostome
,
and
many
others
could
not
keep
them
from
suffering
by
Orthodox
Bishops
:
no
nor
all
the
Holiness
and
Miracles
of
Martin
.
Insomuch
that
Nazianzene
leaveth
it
to
his
People
as
a
mark
of
the
man
whom
he
would
have
them
value
and
choose
,
when
he
was
dead
.
This
one
thing
I
require
;
that
he
be
one
of
those
that
are
envyed
,
not
pitied
by
others
:
who
obey
not
all
men
in
all
things
;
but
for
the
love
of
Truth
in
some
things
incurreth
mens
offence
.
And
of
himself
he
professeth
,
that
,
Though
most
thought
otherwise
than
he
did
,
that
this
was
nothing
to
him
who
cared
only
for
the
truth
,
as
that
which
must
condemn
him
or
absolve
him
,
and
make
him
happy
or
miserable
.
But
what
other
men
thought
was
nothing
to
him
,
any
more
than
what
another
dreameth
.
Orat.
27.
page
468.
And
therefore
he
saith
,
Orat.
26.
p.
443.
[
As
for
me
,
I
am
a
small
and
poor
Pastor
,
and
to
speak
sparingly
,
not
yet
grateful
and
accepted
with
other
Pastors
,
which
whether
it
be
done
by
right
judgment
and
reason
,
or
by
malevolence
of
mind
and
study
of
contention
,
I
know
not
]
—
And
Orat.
32.
p.
523.
[
I
am
tired
,
while
I
fight
both
with
Speech
and
Envy
,
with
Enemies
and
with
those
that
are
our
own
:
Those
strike
at
the
Breast
,
and
obtain
not
their
desire
:
For
an
open
Enemy
is
easily
taken
heed
of
:
But
these
come
behind
my
back
and
are
more
troublesome
.
]
Such
obloquy
had
Hierome
,
such
had
Augustine
himself
,
and
who
knoweth
not
that
Envy
is
Virtues
Shadow
?
And
what
talk
I
of
others
,
when
all
godly
men
are
hated
by
the
world
,
and
the
Apostles
and
Christ
himself
were
used
as
they
were
,
and
Christ
saith
,
Which
of
the
Prophets
did
not
your
Fathers
Kill
and
Persecute
,
Math.
23.
If
Hating
,
Persecuting
,
Slandering
,
Silencing
,
Killing
men
that
know
more
than
the
rest
be
a
sign
of
wisdom
,
the
world
hath
been
wise
since
Cains
Age
until
this
.
Even
a
Galilaeus
,
a
Savonarola
,
a
Campanella
,
&c.
Shall
feel
it
,
if
they
will
be
wiser
than
the
rest
:
So
that
Solomons
warning
,
Eccl.
7.16
.
concerneth
them
that
will
save
heir
Skin
;
Be
not
Righteous
over-much
,
neither
make
thy self
over
wise
:
Why
wilt
thou
destroy
thy self
?
But
again
I
may
Prognosticate
with
Antisthenes
in
Laert.
Then
Cities
are
perishing
,
when
they
are
not
wise
enough
to
know
the
good
from
the
bad
.
And
with
Cicero
,
Rhet.
1.
That
mans
safety
is
desperate
whose
Ears
are
shut
against
the
truth
,
so
that
even
from
a
Friend
he
cannot
hear
it
.
XVIII
.
And
this
leadeth
me
to
the
next
discovery
,
How
rare
wisdom
is
in
the
world
,
in
that
the
wisest
men
and
Learnedst
Teachers
have
so
small
Success
.
How
few
are
much
the
wiser
for
them
?
If
they
praise
them
,
they
will
not
Learn
of
them
,
till
they
reach
to
their
degree
.
Men
may
delight
in
the
sweetness
of
truth
themselves
;
but
it
is
a
Feast
where
few
will
strive
for
part
with
them
.
A
very
few
men
that
have
first
sprung
up
in
obscure
times
have
had
great
Success
;
So
had
Origine
at
Alexandria
,
and
Chrysostom
at
Constantinople
,
but
with
bitter
sauce
.
Pythagoras
,
Plato
,
and
Aristotle
at
Athens
,
and
Augustine
at
Hippo
had
the
most
that
History
maketh
mention
of
(
with
Demosthenes
and
Cicero
in
Oratory
;
)
Melanchthon
at
Wittenberge
(
with
Luther
)
and
Zwinglius
in
Helvetia
,
and
Calvin
at
Geneva
prevailed
much
:
And
now
and
then
an
age
hath
been
fruitful
of
Learned
,
Wise
and
Godly
men
:
And
when
we
are
ready
to
expect
,
that
each
of
these
should
have
a
multitude
of
Scholars
like
themselves
,
suddenly
all
declineth
,
and
Ignorance
and
Sensuality
get
uppermost
again
.
And
all
this
is
because
that
all
men
are
born
Ignorant
and
Sensual
;
But
no
man
attaineth
to
any
excellency
of
Wisdom
,
without
so
long
and
laborious
studies
,
as
the
flesh
will
give
leave
to
few
men
to
perform
.
So
that
he
that
hath
most
laboriously
searcht
for
knowledge
all
his
days
,
knoweth
not
how
to
make
others
partakers
of
it
:
No
not
his
own
Children
of
whom
he
hath
the
education
:
Unless
it
be
here
and
there
one
Scaliger
,
one
Paraeus
,
one
Tossanus
,
one
Trelcatius
,
one
Vossius
,
&c.
how
few
excellent
men
do
leave
one
excellent
Son
behind
them
!
O
what
would
a
wise
man
give
,
that
he
could
but
bequeath
all
his
wisdom
to
others
when
he
dieth
.
XIX
.
And
it
's
evident
that
great
Knowledge
is
more
rare
than
Prefidence
,
in
that
the
hardest
Students
,
and
most
knowing
men
,
complain
more
than
others
of
Difficulties
and
Ignorance
.
When
certainly
other
men
have
more
cause
.
They
that
study
a
little
,
know
little
,
and
think
they
know
much
:
They
that
study
very
hard
,
but
not
to
maturity
,
oft
become
Sceptick
,
and
think
nothing
certain
.
But
they
that
follow
it
till
they
have
digested
their
studies
,
do
find
a
certainty
in
the
great
and
necessary
things
,
but
confess
their
ignorance
in
abundance
of
things
which
the
presumptuous
are
confident
in
.
I
will
not
leave
this
out
,
to
escape
the
carping
of
those
that
will
say
,
that
by
this
Character
I
proclaim
my self
one
of
the
wisest
,
as
long
as
it
is
but
the
confession
of
my
Ignorance
which
is
their
occasion
.
But
I
will
say
as
Augustine
,
to
Hierome
,
Epist.
29.
Adversus
eos
qui
sibi
videntur
scire
quod
nesciunt
,
hoc
tutiores
sumus
,
quod
hanc
ignorantiam
nostram
non
ignoramus
.
XX.
Lastly
,
Every
mans
nature
,
in
the
midst
of
his
pride
,
is
conscious
of
the
Fallibility
and
Frailty
of
his
own
understanding
.
And
thence
it
is
that
men
are
so
fearful
in
great
matters
of
being
over-reacht
.
And
where
ever
any
conclusion
dependeth
upon
a
contexture
of
many
proofs
,
or
on
any
long
,
operous
work
of
Reason
,
men
have
a
natural
consciousness
of
the
uncertainty
of
it
.
Yea
though
our
Doctrines
of
the
Immortality
of
our
own
Souls
,
and
of
the
Life
of
Retribution
after
this
,
and
the
Truth
of
the
Gospel
,
have
so
much
certain
Evidence
as
they
have
,
yet
a
Lively
certain
Faith
is
the
more
rare
and
difficult
,
because
men
are
so
conscious
of
the
fallibility
of
their
own
understandings
,
that
about
things
unseen
&
unsensible
,
they
are
still
apt
to
doubt
,
whether
they
be
not
deceived
in
their
apprehensions
of
the
Evidence
.
By
these
twenty
instances
it
is
too
plain
that
there
is
little
solid
wisdom
in
the
world
;
that
wise
men
are
few
,
and
those
few
are
but
a
little
wise
.
And
should
not
this
suffice
to
make
all
men
,
but
especially
the
unlearned
,
half-learned
,
the
young
and
unexperienced
,
to
abate
their
ungrounded
confidence
and
to
have
humble
and
suspicious
thoughts
of
their
own
apprehensions
.
Chap.
17.
Inference
5.
That
it
is
not
the
dishonour
,
but
the
Praise
of
Christ
,
his
Apostles
and
the
Gospel
,
that
they
speak
in
a
plain
manner
of
the
Certain
,
Necessary
things
,
without
the
Vonity
of
School-uncertainties
,
and
feigned
unprofitable
nations
.
Apollinaris
,
Aetius
and
other
Hereticks
for
their
Secular
or
gentile
Learning
,
Logick
,
&c.
And
I
wondered
that
Julian
and
they
should
prohibit
the
same
thing
.
But
one
that
is
so
far
distant
from
the
action
,
is
not
a
competent
Judge
of
the
reasons
of
it
.
Perhaps
there
were
some
Christian
Authors
then
,
who
were
sufficient
for
such
literature
as
was
best
for
the
Church
:
Perhaps
they
saw
that
the
danger
of
reading
the
Heathens
Philosophy
was
like
to
be
greater
than
the
benefit
:
Both
because
it
was
them
that
they
lived
among
,
and
were
to
gather
the
Churches
out
of
,
and
if
they
put
an
honour
upon
Logick
and
Philosophy
,
they
might
find
it
more
difficult
to
draw
men
from
that
party
which
excelled
in
it
,
to
the
belief
of
the
Scriptures
which
seemed
to
have
so
little
of
it
:
And
they
had
seen
also
how
a
mixture
of
Platonick
notions
with
Christianity
,
had
not
only
been
the
Original
of
many
heresies
,
but
had
sadly
blemished
many
great
Doctors
of
the
Churches
.
Whatever
the
cause
was
,
it
appeareth
that
in
those
days
it
was
the
deepest
insight
into
the
Sacred
Scriptures
which
was
reckoned
for
the
most
solid
Learning
;
Philosophy
was
so
confounded
by
Differences
,
Sects
,
Uncertainties
,
and
Falshoods
,
that
made
it
the
more
despicable
,
by
how
much
the
less
pure
.
And
Logick
had
so
many
precarious
Rules
and
Notions
,
as
made
it
fitter
to
wrangle
and
play
with
,
than
to
further
grave
men
in
their
deep
and
serious
enquiry
in
the
great
things
of
God
,
and
mysteries
of
Salvation
.
But
yet
it
cannot
be
denied
but
that
true
Learning
of
the
Subservient
Arts
and
Sciences
is
of
so
great
use
,
to
the
accomplishing
of
mans
mind
with
wisdom
,
that
it
is
one
of
the
greatest
offences
that
ever
was
taken
against
Christ
and
the
holy
Scriptures
,
that
so
little
of
this
Learning
is
found
in
them
,
in
comparison
of
what
is
in
Plato
,
Aristotle
,
Demosthenes
,
or
Cicero
.
But
to
remove
the
danger
of
this
offence
,
let
these
things
following
be
well
considered
.
I.
Every
means
is
to
be
judged
of
by
its
aptitude
to
its
proper
use
and
end
:
Morality
is
the
subject
and
business
of
the
Scriptures
:
It
is
not
the
work
of
it
to
teach
men
Logick
and
Philosophy
,
any
more
than
to
teach
them
Languages
:
Who
will
be
offended
with
Christ
for
not
teaching
men
Latine
,
Greek
,
or
Hebrew
,
Architecture
,
Navigation
,
or
Mechanick
Arts
?
And
why
should
they
be
more
offended
with
him
for
not
teaching
them
Astronomy
,
Geometry
,
Physicks
,
Metaphysicks
,
Logick
,
&c.
It
was
none
of
his
work
.
II.
Nature
is
presupposed
to
Grace
;
and
God
in
Nature
had
before
given
man
sufficient
helps
to
the
attainment
of
so
much
of
the
knowledge
of
Nature
,
as
was
convenient
for
him
.
Philosophy
is
the
knowledge
of
Gods
works
of
Creation
.
It
was
not
this
(
at
least
chiefly
)
that
man
lost
by
his
fall
:
It
was
from
God
,
and
not
from
the
Creature
that
he
turned
:
And
it
was
to
the
knowledge
of
God
,
rather
than
of
the
Creature
that
he
was
to
be
restored
.
What
need
one
be
sent
from
Heaven
to
teach
men
the
order
and
rules
of
speaking
?
Or
to
teach
men
those
Arts
and
Sciences
which
they
can
otherwise
learn
themselves
.
As
it
is
presupposed
that
men
have
reason
,
so
that
they
have
among
them
the
common
helps
and
crutches
of
reason
.
III.
The
truth
is
,
it
is
much
to
be
suspected
,
lest
as
an
inordinate
desire
of
Creature-knowledge
was
a
great
part
of
our
first
Parents
sin
;
so
it
hath
accordingly
corrupted
our
nature
with
an
answerable
vicious
inclination
thereunto
:
Not
that
the
thing
in
it self
is
evil
to
know
Gods
works
;
but
good
and
desireable
in
its
place
and
measure
:
But
it
is
such
a
good
as
by
inordinacy
may
become
a
dangerous
evil
:
Why
should
we
not
judge
of
this
desire
of
knowing
the
Creatures
,
as
we
do
of
other
Creature-affections
?
It
is
lawful
and
meet
to
love
all
Gods
Creatures
:
His
works
are
good
,
and
therefore
amiable
.
And
yet
I
think
no
man
is
damned
but
by
the
inordinate
loving
of
the
Creature
,
turning
his
Heart
from
the
love
of
God.
And
as
our
Appetites
are
lawful
and
necessary
in
themselves
;
and
yet
Natures
pravity
consisteth
much
in
the
prevalency
of
them
against
reason
,
which
is
by
reasons
infirmity
,
and
the
inordinacy
of
the
sensitive
Appetite
;
even
so
a
desire
to
know
Gods
works
,
is
natural
and
good
;
but
its
inordinateness
is
our
pravity
and
a
sinful
Lust
.
Doubtless
the
mind
and
phantasie
may
find
a
kind
of
pleasure
in
knowing
,
which
is
according
to
the
nature
and
use
of
the
thing
known
.
When
it
is
vain
or
low
,
and
base
,
the
pleasure
is
vain
,
and
low
,
and
base
!
When
the
object
is
ensnaring
and
diverting
from
higher
things
,
it
doth
this
principally
by
delight
.
Verily
this
inordinate
desire
of
Creature-knowledge
is
a
Lust
,
a
vicious
Lust
.
I
have
been
guilty
of
it
in
some
measure
my self
since
I
had
the
use
of
reason
.
I
have
lived
a
Life
of
constant
pleasure
,
gratifying
my
Intellect
and
Phantasie
with
seeking
to
know
as
much
as
I
could
know
:
And
if
I
could
not
say
truly
,
that
I
referred
it
as
a
means
to
the
knowledge
and
love
of
God
,
I
should
say
that
it
was
all
sin
:
But
because
I
have
loved
it
too
much
for
it self
,
and
not
referred
it
to
God
more
purely
and
intirely
,
I
must
confess
that
it
was
never
blameless
.
And
the
corruption
of
the
noblest
faculty
is
the
worst
:
The
delights
of
Eating
,
Drinking
,
Venery
,
are
the
matter
of
common
Sensuality
,
when
they
are
inordinately
desired
:
And
is
not
the
inordinate
desire
of
Creature-knowledge
,
(
if
it
be
desired
from
the
like
principle
,
and
to
the
like
ends
)
as
bad
or
worse
in
some
respects
.
Consider
,
1.
I
am
sure
that
it
doth
as
much
take
up
and
pre-possess
the
mind
,
which
should
be
employed
on
God
,
and
take
up
those
thoughts
and
affections
which
should
be
holy
.
Tell
me
why
one
man
should
be
accounted
carnal
and
ungodly
,
for
delighting
to
see
his
own
Houses
,
Fields
,
Woods
,
Corn
,
Rivers
,
Cattle
,
&c.
rather
than
another
that
hath
as
much
delight
to
peruse
a
Map
of
pleasant
Countreys
(
setting
aside
the
covetous
desire
of
having
much
.
)
Do
we
not
justly
account
it
as
unfit
a
work
for
the
Lords
day
to
be
for
pleasure
perusing
Maps
,
as
to
be
for
pleasure
viewing
the
Woods
and
Fields
?
Many
a
poor
Student
is
as
long
and
perilously
entangled
in
his
thoughts
and
affections
,
and
kept
from
God
and
Heaven
,
and
Holiness
,
by
deep
study
of
Languages
,
Customs
,
Countreys
,
Chronology
,
Logick
,
Physicks
,
Mathematicks
,
Metaphysicks
,
Law
,
&c.
as
worldlings
are
by
over-minding
the
World.
2.
And
it
wasteth
their
precious
time
as
much
as
other
Lusts
do
.
One
Sensualist
spendeth
his
hours
in
Gaming
,
Feasting
,
Wantonness
,
idle
Courtship
,
Hunting
,
Hawking
,
Bowling
,
and
other
Excess
of
Sports
:
Another
spends
his
precious
time
in
hearing
Comedies
;
and
another
in
reading
Play-Books
and
Romances
;
and
another
in
reading
true
and
useful
History
,
and
other
parts
of
useful
Learning
:
And
though
the
matter
of
the
latter
be
better
than
the
former
,
a
man
may
make
up
the
same
sensuality
in
one
as
in
the
other
;
in
reading
Mathematicks
or
History
,
as
in
reading
or
beholding
,
and
hearing
Comedies
.
3.
And
some
turn
this
Learning
to
as
powerful
a
perversion
of
the
mind
,
as
others
do
their
sensual
delights
.
Many
think
so
highly
of
their
Languages
and
Chronology
,
and
Philosophy
,
that
secretly
they
are
drawn
by
it
to
despise
the
Gospel
,
and
to
think
a
holy
Life
to
be
but
an
Employment
for
Women
,
&
Persons
that
live
more
by
Affection
than
by
Judgment
:
So
perniciously
doth
Learning
make
them
Mad.
4.
And
abundance
make
it
the
Fuel
of
their
pride
,
and
think
that
they
are
excellent
Persons
,
because
they
have
got
some
Ornaments
of
the
mind
;
as
vain
Women
are
proud
of
fine
clothes
instead
of
real
comeliness
and
worth
.
I
will
not
dishonour
some
famous
Writers
by
naming
them
here
,
lest
I
seem
to
take
down
their
due
praise
.
But
in
general
I
may
say
,
that
it
is
more
than
one
,
of
our
late
famous
Philological
and
Grammatical
Criticks
,
who
openly
shew
so
much
pride
of
their
kind
of
wordy
knowledge
,
as
may
warn
humble
men
to
fear
such
temptations
,
and
to
see
that
this
Learning
may
be
made
a
snare
.
5.
And
the
worst
of
all
is
,
that
while
such
Learned
men
think
highly
of
themselves
for
that
,
they
are
kept
from
the
knowledge
and
sense
of
their
sinful
corruption
and
misery
,
and
feel
not
the
need
of
a
Saviour
and
a
Sanctifier
;
they
cry
not
for
Grace
;
they
seek
not
after
God
and
everlasting
happiness
;
they
neglect
a
holy
heavenly
Life
:
They
take
up
some
easie
formalities
and
words
to
make
up
an
Image
of
Religion
of
;
and
then
they
think
that
(
in
their
unhumbled
,
unsanctified
state
)
they
have
as
good
right
to
be
esteemed
godly
,
as
any
other
,
and
if
any
question
it
,
they
are
accounted
proud
,
self-conceited
Phanaticks
,
who
appropriate
the
reputation
of
holiness
to
themselves
:
And
to
question
a
Learned
Formalists
sincerity
,
(
as
Martin
and
Sulpitius
Severus
did
Ithacius
his
,
and
his
Fellow
Bishops
)
is
to
expose
himself
to
the
censure
of
proud
Hypocrisie
.
Yea
,
no
man
is
so
fit
for
Church
preferment
and
honour
,
and
to
be
the
Governor
of
all
the
Religious
Persons
and
Affairs
,
as
one
of
these
unsanctified
Learned
men
is
in
his
own
Eyes
;
from
whence
it
is
,
that
the
state
of
the
Churches
is
so
low
in
the
East
and
West
(
the
Roman
I
mean
)
because
those
that
have
truly
no
Religion
must
dispose
of
Religion
,
and
the
Churches
of
Christ
must
be
instructed
and
ruled
by
his
real
Enemies
;
and
those
that
hate
godliness
at
the
heart
,
must
be
the
Teachers
of
godliness
,
and
the
chief
managers
of
the
sacred
work
.
Lay
all
this
together
,
and
think
whether
our
inordinate
desire
of
common
Learning
,
which
is
the
knowledge
of
the
Creature
,
be
not
the
fruit
of
Adams
Sin.
And
if
it
prove
so
,
consider
how
far
it
was
the
work
of
Christ
to
cure
it
.
Sure
he
was
sent
to
destroy
the
works
of
the
Devil
(
Not
Learning
,
but
this
Inordinate
desire
of
it
.
)
And
he
was
to
mortify
it
in
the
same
way
,
as
he
mortified
other
sinful
lusts
.
Therefore
as
he
mortified
venereous
and
all
sensual
Lusts
,
by
holy
example
,
and
by
condemning
them
,
and
calling
men
off
them
to
spiritual
delights
;
And
as
he
mortified
Worldliness
in
men
,
by
living
himself
a
life
of
Poverty
and
Inferiority
in
the
World
,
and
calling
men
off
from
the
Love
of
the
World
,
to
the
Love
of
God
and
Glory
;
Even
so
no
wonder
if
he
mortified
in
men
,
the
inordinate
desire
of
greater
knowledge
,
by
calling
them
up
to
higher
things
,
and
shewing
them
the
vanity
of
this
alone
.
And
as
he
saith
,
Love
not
the
World
,
nor
the
things
that
are
in
the
World
;
If
any
man
love
the
World
,
the
love
of
the
Father
is
not
in
him
,
1
Joh.
2.15
.
When
yet
the
ordinate
love
of
the
World
is
lawful
:
And
as
he
saith
,
John
6.27
.
Labour
not
for
the
meat
that
perisheth
,
when
he
meaneth
,
Labour
not
for
it
inordinately
:
Even
so
no
wonder
if
Christ
omit
this
common
Philosophy
,
and
if
Paul
bid
them
take
heed
that
none
deceive
them
by
vain
Philosophy
,
when
it
is
the
Inordinacy
only
which
they
condemn
.
If
you
ask
me
,
when
this
desire
of
common
Learning
is
inordinate
?
I
answer
1.
When
it
's
desired
most
for
the
phantastical
,
sensual
or
intellectual
Delight
of
Knowing
!
or
from
the
overvaluing
of
the
thing
known
?
Not
but
a
delight
in
knowledge
as
such
is
good
and
lawful
,
but
not
as
our
Chief
End.
2.
When
it
is
desired
as
a
step
to
serve
a
proud
aspiring
mind
,
that
we
may
be
magnified
as
Learned
men
:
or
to
serve
any
Worldly
Covetous
design
.
3.
When
it
is
not
duely
subordinate
and
subservient
to
the
Love
of
God
,
God
be
not
first
Intended
,
and
all
our
Studies
and
Learning
desired
purely
as
a
means
to
God
,
that
is
,
as
a
means
to
know
him
,
and
to
love
him
,
and
to
please
him
,
and
praise
him
,
and
do
him
service
in
the
World
,
and
enjoy
him
for
ever
,
but
be
desired
for
it self
or
Carnal
Ends
,
it
is
a
Carnal
lust
.
4.
When
it
hath
a
greater
measure
of
our
Time
and
affection
and
Industry
comparatively
than
its
due
;
and
the
study
of
higher
things
is
put
behind
it
,
or
neglected
by
it
,
at
least
in
a
great
degree
.
5.
When
it
cometh
not
in
due
order
,
but
is
taken
first
and
in
the
hours
and
place
which
higher
things
should
have
.
In
a
word
;
God
,
and
our
duty
to
him
,
and
the
common
good
,
and
our
Salvation
,
are
the
great
and
necessary
things
,
in
comparison
of
which
,
all
other
things
are
vain
:
As
Riches
,
and
Pleasure
,
with
its
Appetite
,
may
be
used
Holily
,
as
God's
mercies
,
to
raise
us
unto
spiritual
delights
,
and
to
serve
him
the
better
our selves
,
and
to
be
helpful
to
others
:
And
for
these
ends
they
are
given
us
,
and
may
be
sought
and
used
;
when
yet
,
as
they
are
the
fuel
of
Lust
,
they
are
the
snares
of
Satan
,
the
Mammon
,
the
God
of
this
World
,
the
damnation
of
Souls
:
So
is
it
with
the
knowledge
of
the
creature
;
sanctified
and
made
serviceable
to
God
and
Holiness
,
it
is
of
great
utility
;
but
out
of
its
place
it
is
poison
and
perdition
.
Yea
,
as
Appetite
and
Sensual
Delight
is
Necessary
,
while
we
are
in
a
body
in
which
the
Soul
must
operate
and
receive
:
Even
so
is
some
knowledge
of
Creatures
and
common
things
(
called
Learning
)
of
Necessity
,
as
a
means
to
better
.
And
while
we
see
,
as
in
a
glass
,
we
must
not
cast
away
the
glass
,
nor
neglect
it
,
though
it
be
but
a
help
to
see
the
species
.
I
conclude
then
,
1.
That
it
is
hard
to
say
that
any
man
can
know
too
much
,
except
it
be
,
1.
Matter
of
Temptation
:
2.
And
of
penal
Knowledge
,
raising
terrours
,
and
tormenting
the
Soul.
In
these
two
cases
we
may
know
too
much
;
And
I
fear
some
mens
knowledge
is
much
of
the
first
sort
.
But
so
far
am
I
from
disswading
any
from
true
knowledge
,
or
studies
to
attain
it
,
that
I
think
Ignorance
is
the
Mother
,
as
Pride
is
the
Father
of
all
heresies
,
and
almost
all
sins
:
And
that
the
lazy
student
shall
never
be
wise
,
though
one
may
take
his
years
in
the
University
,
the
greatness
of
his
Library
,
or
the
titles
which
he
hath
obtained
,
instead
of
Wisdom
;
and
another
as
slothful
,
may
boast
that
the
Spirit
hath
saved
him
the
labour
of
long
and
hard
studies
;
for
my
part
I
shall
account
both
sorts
as
they
are
,
and
leave
them
to
be
admired
by
such
as
themselves
:
And
verily
they
have
their
reward
.
He
that
will
be
wise
,
must
spare
no
pains
,
and
be
diverted
by
no
worldly
things
,
but
take
wisdom
for
his
welfare
here
,
and
the
getting
and
using
it
for
all
his
work
.
Never
was
slothful
,
or
impatient
,
or
presumptuous
person
wise
.
2.
God
hath
not
made
and
set
before
us
his
works
in
vain
:
Knowledge
,
Love
and
Obedience
,
of
our
Creator
,
and
by
Faith
to
lead
us
up
to
the
love
of
God
,
and
to
sanctifie
us
to
our
Makers
praise
and
Service
.
Far
was
it
from
his
design
to
call
us
from
studying
the
works
of
Creation
;
which
he
prepareth
us
better
to
understand
and
use
:
Nor
would
he
deprive
Reason
of
its
Spectacles
,
but
help
us
to
better
,
than
we
had
before
.
Mans
wit
and
Tongue
are
apt
to
be
so
irregular
,
that
we
have
need
of
the
Rules
of
true
Logick
to
keep
them
to
order
,
and
save
them
from
deceit
.
Too
little
true
Logick
and
Philosophy
is
much
of
their
unhappiness
who
think
they
have
enough
,
to
deserve
veneration
and
applause
.
3.
But
all
this
is
dreaming
,
insignificant
,
incoherent
nonsence
,
deliration
,
worse
than
Childrens
chat
(
as
it
troubleth
the
world
more
)
if
God
be
not
the
Beginning
,
Guide
,
and
End
of
it
,
and
if
we
know
not
how
to
please
him
and
be
saved
;
And
if
all
Learning
be
not
directly
or
indirectly
a
Learning
to
know
God
and
life
eternal
:
When
Conscience
is
awakened
all
things
are
as
dreams
and
signify
nothing
in
comparison
of
God
and
Life
eternal
,
to
be
obtained
by
Christ
.
When
men
come
to
die
,
the
most
Learned
die
in
this
mind
.
And
further
than
it
is
Divine
and
Holy
and
Felicitating
,
they
cry
out
of
all
their
Fame
and
Learning
,
Vanity
of
Vanities
,
all
is
Vanity
.
Though
Learning
be
the
most
splendid
of
all
Vanities
:
Fear
God
and
Keep
his
Commandments
,
is
the
end
of
true
Learning
,
and
the
whole
Learning
of
Man
.
Of
writing
many
Books
there
is
no
end
;
and
much
reading
is
a
weariness
to
the
flesh
,
and
he
that
increaseth
Knowledge
Contracteth
Envy
and
Contradiction
,
and
increaseth
sorrow
:
But
sanctified
Learning
maketh
a
man
indeed
;
so
it
be
true
,
and
not
false
pretended
Learning
.
4.
Therefore
the
industry
of
a
mans
study
,
the
most
of
his
time
,
the
Zeal
of
his
Soul
,
must
be
laid
out
on
God
,
and
the
great
and
endless
concernments
of
his
own
and
others
Souls
;
And
Learning
must
be
Desired
,
Esteemed
,
Sought
and
Used
,
according
to
its
usefulness
to
these
high
and
glorious
Ends
:
Then
it
is
the
lower
part
of
wisdom
:
Which
all
that
want
it
must
esteem
and
honour
,
and
desire
:
Else
it
is
a
dream
and
folly
,
which
leaveth
the
awakened
Soul
in
shame
.
But
I
have
been
too
long
on
this
.
IV.
Consider
next
,
that
as
this
lower
sort
of
Learning
is
presupposed
by
Christ
as
true
,
and
the
desire
of
it
Cured
as
it
is
a
lust
;
so
Plainness
and
Intelligibleness
were
altogether
necessary
to
his
ends
;
what
came
he
on
Earth
to
do
,
but
to
reconcile
us
to
God
,
and
make
known
his
Kingdom
,
and
his
Love
to
sinners
:
To
procure
us
pardon
and
a
Spirit
of
Vivification
,
Illumination
,
and
Sanctification
?
And
the
word
that
must
be
the
means
of
this
must
be
fitted
to
its
end
,
and
be
intelligible
to
the
unlearned
;
or
else
he
should
have
been
the
Saviour
of
a
few
Learned
men
only
,
and
not
of
the
World.
Kings
and
Parliaments
write
their
Laws
in
a
stile
suitable
to
the
matter
:
And
so
do
men
draw
up
their
Covenants
;
and
Princes
their
Pardons
,
and
Physicians
their
Bills
and
Directions
:
And
none
of
these
useth
to
write
a
Grammar
or
Logick
instead
of
their
proper
work
,
nor
to
fill
their
writings
,
with
Ludicrous
,
Logical
Tricks
,
and
Toys
.
He
that
is
but
to
tell
men
how
to
be
saved
from
sin
and
Hell
,
and
brought
to
Heaven
,
and
live
so
here
that
he
may
live
with
God
and
Angels
for
ever
,
must
speak
in
plainness
and
in
good
earnest
.
V.
And
consider
that
the
Scripture
is
not
void
of
so
much
Logick
and
Philosophy
as
is
suitable
to
its
design
.
In
a
well
flesht
body
the
distinction
and
compagination
of
the
parts
are
hid
,
which
in
an
ugly
Sceleton
are
discerned
.
So
the
Scripture
is
a
Body
of
Essentials
,
Integrals
and
Accidentals
of
Religion
,
and
every
unstudied
fellow
cannot
anatomize
it
:
But
it
hath
its
real
and
excellent
Method
,
for
all
that
it
is
hid
to
the
unskilful
.
There
is
a
Method
of
Scripture
Theology
,
which
is
the
most
accurate
that
ever
the
World
knew
in
Morality
.
I
have
drawn
up
the
Body
of
Theology
into
Schemes
.
In
which
I
doubt
not
but
I
have
shewn
,
that
the
Method
of
Theology
contained
in
the
holy
Scriptures
,
is
more
accurate
than
any
Logical
Author
doth
prescribe
:
And
the
Lords
Prayer
and
Decalogue
,
especially
will
prove
this
,
when
truly
opened
:
And
the
Doctrine
of
of
the
Trinity
and
the
Baptismal
Covenant
,
is
the
Foundation
of
all
true
method
of
Physicks
,
and
Morality
in
the
World.
What
if
a
novice
cannot
Anatomize
Cicero
or
Demosthenes
,
doth
it
follow
that
they
are
immethodical
?
Brand-miller
and
Flaccher
upon
the
Scripture
Text
,
and
Steph.
Tzegedine
,
Sohnius
,
Gomarus
,
Dudley
Fenner
,
and
many
others
upon
the
Body
of
Theology
have
gone
far
in
opening
the
Scripture
Method
.
But
more
may
be
yet
done
.
VI.
Consider
also
that
the
Eternal
Wisdom
,
Word
and
Son
of
God
our
Redeemer
,
is
the
Fountain
and
giver
of
all
Knowledge
:
Nature
to
be
restored
,
and
Grace
to
restore
it
,
are
in
his
hands
.
He
is
that
true
Light
that
lighteneth
every
one
that
cometh
into
the
World
:
The
Light
of
Nature
and
Arts
,
and
Sciences
are
from
his
Spirit
and
Teaching
,
as
well
as
the
Gospel
.
Whether
Clemens
Alexandrinus
and
some
other
Ancients
were
in
the
right
or
not
,
when
they
taught
that
Philosophy
is
one
way
by
which
men
come
to
Salvation
,
it
is
certain
that
they
are
in
the
right
,
that
say
it
is
now
the
gift
of
Christ
:
And
that
as
the
Light
which
goeth
before
Sun-rising
(
yea
which
in
the
night
is
reflected
from
the
Moon
,
)
is
from
the
Sun
,
as
well
as
its
more
glorious
Beams
;
So
the
Knowledge
of
Socrates
,
Plato
,
Zeno
,
Cicero
,
Antonine
,
Epictetus
,
Seneca
,
Plutarch
,
were
from
the
Wisdom
and
Word
of
God
,
the
Redeemer
of
the
World
even
by
a
lower
gift
of
his
Spirit
,
as
well
as
the
Gospel
and
higher
illumination
:
And
shall
Christ
be
thought
void
,
of
what
he
giveth
to
so
many
in
the
World
?
VII
.
Lastly
,
Let
it
be
considered
above
all
that
the
grand
difference
between
the
teaching
of
Christ
and
other
men
,
is
that
he
teacheth
effectively
(
as
God
spake
when
he
Created
,
and
as
he
said
to
Lazarus
,
Arise
.
)
He
giveth
wisdom
by
giving
the
Holy
Ghost
:
All
other
Teachers
speak
but
to
the
Ears
;
but
he
only
speaketh
to
the
Heart
:
Were
it
not
for
this
he
would
have
no
Church
.
—
I
should
never
have
else
believed
in
him
my self
,
nor
would
any
other
,
seriously
and
savingly
.
Aristotle
and
Plato
speak
but
words
,
but
Christ
speaketh
LIFE
and
LIGHT
,
and
LOVE
,
in
all
Countreys
,
through
all
Ages
to
this
day
.
This
above
all
is
his
witness
in
the
World.
He
will
not
do
his
work
on
Souls
,
by
ludicrous
enticing
words
of
the
Pedantick
wisdom
of
the
World
;
but
by
illuminating
Minds
,
and
changing
Hearts
and
Lives
by
his
effectual
operations
on
the
Heart
.
God
used
not
more
Rhetorick
nor
Logick
than
a
Philosopher
,
when
he
said
only
[
Let
there
be
Light
,
]
but
he
used
more
Power
.
Indeed
the
first
Chapter
of
Genesis
(
though
abused
by
Ignorants
and
Cabalists
)
hath
more
true
Philosophy
in
it
than
the
presumptuous
will
understand
,
(
as
my
worthy
Friend
Mr.
Samuel
Gott
lately
gone
to
God
,
hath
manifested
in
his
excellent
Philosophy
,
(
excepting
the
style
and
some
few
presumptions
.
)
But
operations
are
the
glorious
Oratory
of
God
,
and
his
wisdom
shineth
in
his
works
,
and
in
things
beseeming
the
Heavenly
Majesty
,
and
not
in
childish
Laces
and
Toys
of
Wit
.
Let
us
therefore
cease
quarrelling
,
and
learn
wisdom
of
God
,
instead
of
teaching
and
reprehending
him
.
Let
us
magnifie
the
mercy
and
wisdom
of
our
Redeemer
,
who
hath
brought
Life
and
Immortality
to
light
,
and
certified
us
of
the
matters
of
the
World
above
,
as
beseemed
a
Messenger
sent
from
God
;
and
hath
taught
us
according
to
the
matter
and
our
capacity
,
and
not
with
trifling
childish
notions
.
Chap.
XVIII
.
Inference
VI.
The
true
and
false
ways
of
restoring
the
Churches
,
and
healing
our
Divisions
,
hence
opened
and
made
plain
.
HAving
opened
to
you
our
Disease
,
it
is
easie
,
were
not
the
Disease
it self
against
it
,
to
discern
the
Cure.
Pretended
knowledge
hath
corrupted
and
divided
the
Christian
World.
Therefore
it
must
be
CERTAIN
VERITIES
which
must
Restore
us
,
and
Unite
us
.
And
these
must
be
Things
PLAIN
and
NECESSARY
,
and
such
as
God
hath
designed
to
this
very
use
,
or
else
they
will
never
do
the
work
.
One
would
think
that
it
should
be
enough
to
satisfie
men
of
this
,
1.
To
read
Scripture
.
2.
To
peruse
the
terms
of
Concord
in
the
Primitive
Church
.
3.
To
peruse
the
sad
Histories
of
the
Churches
Discord
and
Divisions
,
and
the
Causes
.
4.
To
peruse
the
state
of
the
World
at
this
day
,
and
make
use
of
Universal
Experience
.
5.
To
know
what
a
Christian
is
,
what
Baptism
is
,
and
what
a
Church
is
.
6.
To
know
what
Man
is
,
and
that
they
themselves
,
and
the
Churches
are
but
Men.
But
penal
and
sinful
Infatuation
hath
many
Ages
been
upon
the
minds
of
those
in
the
Christian
World
,
who
were
most
concerned
in
the
Cure
,
and
our
sin
is
our
misery
,
as
I
think
,
to
the
damned
it
will
be
the
chief
part
of
their
Hell.
But
this
subject
is
so
great
and
needful
,
and
that
which
the
Wounds
and
Blood
of
the
Christian
World
do
cry
for
a
skilful
Cure
of
,
that
I
will
not
thrust
it
into
this
corner
,
but
design
to
write
a
Treatise
of
it
by
it self
,
as
a
second
part
of
this
.
This
Book
is
since
Printed
with
some
Alteration
,
and
called
,
The
true
and
Only
way
of
the
Concord
of
the
Churches
.
Chap.
XIX
.
Of
the
Causes
of
this
Disease
of
Prefidence
,
or
Proud
Pretended
Knowledge
,
in
order
to
the
Cure.
THE
Cure
of
Prefidence
and
pretended
knowledge
could
it
be
wrought
,
would
be
the
Cure
of
Souls
,
Families
,
Churches
and
Kingdoms
.
But
alas
,
how
low
are
our
hopes
?
yet
that
may
be
done
on
some
,
which
will
not
be
done
on
all
or
most
.
And
to
know
the
causes
,
and
oppugn
them
,
is
the
chief
part
of
the
Cure
,
so
far
as
it
may
be
hoped
for
.
1.
The
first
and
grand
cause
is
the
very
Nature
of
ignorance
it self
;
which
many
ways
disableth
men
,
from
knowing
that
which
should
abate
their
groundless
confidence
.
For
1.
An
ignorant
man
knoweth
but
little
parcels
and
scraps
of
things
:
And
all
the
rest
is
unknown
to
him
:
Therefore
he
fixeth
upon
that
little
which
he
knoweth
,
and
having
no
knowledge
of
the
rest
,
he
cannot
regulate
his
narrow
apprehensions
by
any
conceptions
of
them
.
And
all
things
visible
to
us
(
not
light
it self
excepted
which
as
seen
by
us
is
Fire
incorporated
in
Air
)
being
Compounds
,
the
very
Nature
or
Being
of
them
,
is
not
known
where
any
Constitutive
part
is
unknown
.
And
in
all
Compounds
each
part
hath
such
relation
and
usefulness
to
others
,
that
one
part
which
seemeth
known
is
it self
but
half
known
,
for
want
of
the
knowledge
of
others
.
Such
a
kind
of
knowledge
is
theirs
that
knowing
only
what
they
see
,
do
take
a
Clock
or
Watch
to
be
only
the
Index
moving
by
the
Hours
,
being
ignorant
of
all
the
causal
parts
within
:
Or
that
know
no
more
of
a
Tree
or
other
Plant
,
than
the
Magnitude
,
Site
,
Colour
,
Odour
,
&c.
Or
that
take
a
man
to
be
only
a
Body
without
a
Soul
;
or
the
Body
to
be
only
the
Skin
and
Parts
discerned
by
the
Eye
in
converse
.
Now
that
which
such
persons
do
sensibly
apprehend
,
they
are
confident
of
,
because
that
Nature
teacheth
them
to
trust
their
senses
:
But
not
knowing
the
rest
,
their
little
partial
conceptions
are
lame
,
defective
and
deceitful
.
For
most
will
hence
rashly
conclude
of
the
Negative
,
that
There
is
no
more
,
because
they
know
no
more
.
But
if
any
be
more
wise
and
modest
,
yet
do
they
want
the
conception
of
the
unknown
parts
,
to
make
the
rest
to
be
true
Knowledge
,
or
to
tell
them
what
is
yet
unknown
:
And
such
use
to
turn
a
Judicial
Rule
,
into
a
Physical
,
that
non
apparere
&
non
esse
are
to
them
all
one
.
2.
And
an
Ignorant
man
doth
not
know
what
Conceptions
other
men
have
of
the
same
things
which
he
is
ignorant
of
:
So
that
he
neither
knoweth
the
thing
intelligible
(
what
it
is
)
nor
yet
the
Act
of
Knowing
it
,
which
he
never
had
:
But
as
a
man
born
blind
hath
no
formal
conception
either
of
sight
,
or
of
light
,
or
visible
objects
;
so
is
it
here
.
3.
Nor
hath
he
usually
a
true
Knowledge
of
his
own
Ignorance
;
how
imperfect
his
understanding
is
,
and
how
much
to
be
suspected
,
as
liable
to
mistake
:
Though
in
some
sensible
matters
it
is
easie
to
convince
men
of
a
total
Ignorance
;
yet
when
they
know
any
thing
,
it
is
hard
to
convince
them
what
more
is
to
be
known
,
and
to
keep
them
from
false
and
hasty
conclusions
.
A
man
that
cannot
read
at
all
,
is
easily
convinced
that
he
cannot
read
:
But
he
that
can
read
a
little
,
is
apt
to
think
that
he
readeth
rightly
when
he
doth
not
.
A
man
that
never
heard
of
Physick
,
is
easily
convinced
that
he
hath
no
skill
in
it
:
But
if
he
have
read
,
heard
of
,
and
tryed
a
few
Medicines
,
he
is
apt
to
grow
conceited
,
and
venture
mens
lives
upon
his
skill
.
A
man
that
never
saw
Building
,
Navigation
,
or
any
Art
or
Manufacture
,
is
easily
convinced
that
he
is
ignorant
of
it
:
But
if
he
have
got
some
smattering
knowledge
,
he
is
ready
to
think
that
it
is
more
than
it
is
,
because
he
knoweth
not
what
he
wants
.
And
to
err
,
and
know
that
a
man
erreth
(
at
the
same
time
,
about
the
same
thing
)
is
a
contradiction
:
For
he
that
erreth
judgeth
a
falshood
to
be
a
truth
:
But
to
know
that
so
to
judge
,
is
to
err
,
is
certainly
not
so
to
judge
:
For
Intellectus
vult
verum
,
that
is
,
Truth
is
the
object
which
it
is
naturally
inclined
to
.
The
same
light
which
discovereth
Errour
cureth
it
:
And
that
light
which
discovereth
the
Thing
it self
,
is
it
that
must
convince
me
that
I
before
erred
about
it
,
by
misapprehensions
.
4.
And
an
ignorant
man
doth
not
so
much
as
know
the
difficulties
of
the
case
,
and
what
may
be
said
on
the
other
side
:
What
contrary
Evidence
convinceth
others
,
or
what
weight
there
is
in
the
objections
,
which
are
or
may
be
brought
against
him
.
So
that
all
men
being
naturally
ignorant
,
and
little
being
known
for
much
that
's
unknown
,
even
to
the
wisest
;
alas
,
the
temptation
to
Errour
and
false
Confidence
is
so
strong
,
that
few
escape
it
.
II.
Another
cause
of
it
is
,
the
Radical
Master
sin
of
Pride
:
An
unhumbled
mind
;
never
well
acquainted
with
its
own
dark
and
erroneous
condition
,
and
its
great
need
of
natural
and
supernatural
helps
.
I
find
it
hard
to
convince
men
of
this
;
but
the
formentioned
Effects
do
certainly
prove
it
.
The
Vice
is
Born
with
us
at
the
very
Heart
.
It
is
the
Devils
Image
:
He
that
is
not
naturally
proud
is
not
a
Son
of
Adam
:
It
liveth
first
,
and
dieth
last
:
And
there
is
nothing
that
a
man
is
apter
to
be
proud
of
than
his
Reason
,
which
is
his
Humanity
,
and
next
to
that
of
his
Goodness
,
and
of
his
Greatness
.
Men
perceive
not
this
in
themselves
,
because
they
know
not
what
Pride
is
while
it
ruleth
in
them
.
They
think
that
it
is
only
some
womanish
or
childish
extrinsical
Ostentation
,
(
boasting
)
or
perking
up
above
others
in
Garb
and
Place
,
or
Peacock-like
looking
upon
their
own
Train
,
or
setting
it
up
for
others
to
look
on
.
But
Pride
is
(
as
I
said
before
)
an
over-valuing
our selves
,
and
a
desire
that
others
should
over-value
us
:
And
how
few
be
there
that
be
not
tickled
when
their
wisdom
is
applauded
,
and
netled
when
it
is
accounted
small
:
It
's
hard
to
bear
to
be
accounted
and
reported
a
Fool
,
or
a
Person
of
little
Wit
.
Many
a
man
spendeth
all
the
studies
of
his
Life
,
more
for
a
Fame
of
Learning
than
for
Learning
it self
;
what
is
Pride
if
this
be
not
?
What
grosser
Pride
,
than
for
a
Woman
or
unexperienced
Lad
,
to
scorn
and
despise
the
eldest
and
hardest
Students
in
Divinity
as
dark
Souls
in
comparison
of
them
?
The
Quakers
in
their
Shops
,
when
I
go
along
London
Streets
,
say
,
Alas
,
poor
man
,
thou
art
yet
in
darkness
:
They
have
oft
come
into
the
Congregation
,
(
when
I
had
liberty
to
Preach
Christs
Gospel
)
and
cryed
out
against
me
as
a
Deceiver
of
the
people
.
They
have
followed
me
Home
,
Crying
out
in
the
Streets
,
The
day
of
the
Lord
is
coming
,
when
thou
shalt
perish
as
a
Deceiver
.
They
have
stood
in
the
Market-place
,
and
under
my
Window
year
after
year
,
Crying
out
to
the
people
,
Take
heed
of
your
Priests
,
they
deceive
your
Souls
:
And
if
they
saw
any
one
wear
a
Lace
or
neat
clothing
,
they
cryed
to
me
,
These
are
the
fruit
of
thy
Ministry
.
If
they
spake
to
me
with
greatest
ignorance
or
nonsence
,
it
was
with
as
much
fury
and
rage
,
as
if
a
bloody
Heart
had
appeared
in
their
Faces
;
so
that
though
I
never
hurt
,
or
occasioned
the
hurt
of
one
of
them
,
that
I
know
of
,
their
truculent
countenances
told
me
what
they
would
have
done
had
I
been
in
their
power
:
(
This
was
1656
,
57
,
58
,
59.
)
And
yet
they
were
poorly
clothed
:
(
Some
of
them
went
through
the
Streets
stark
naked
)
and
cryed
out
over
and
over
all
the
year
,
[
Woe
to
the
Proud.
]
Wonderful
!
wonderful
!
O
the
blindness
of
a
corrupted
mind
!
That
these
poor
Souls
did
not
perceive
their
superlative
Pride
.
How
highly
did
these
people
think
of
their
own
wisdom
and
holiness
,
while
they
cryed
down
Laces
,
Points
and
Cuffs
?
And
when
did
I
ever
know
either
a
true
Church-Tyrant
,
or
a
true
Sectarian
Separating
Humorist
,
which
were
not
both
notorious
proud
over-valuers
of
their
own
conceits
.
To
which
those
that
bowed
not
must
be
persecuted
as
unruly
Schismaticks
by
the
one
sort
,
and
Excommunicated
,
Separated
from
,
and
Damned
as
Ungodly
,
Carnal
or
Antichristian
by
the
other
sort
?
Several
ways
doth
PRIDE
cause
pretended
knowledge
.
1.
By
thinking
that
our
understandings
are
so
good
as
that
without
great
study
we
can
know
truth
from
falshood
;
and
so
making
us
venture
to
judge
of
things
at
the
first
hearing
or
reading
;
which
we
cannot
be
capable
of
judging
of
under
long
and
diligent
studies
:
Because
recipitur
ad
modum
recipientis
.
Therefore
it
is
that
when
a
man
by
great
success
in
Studies
hath
made
things
as
plain
as
words
can
make
them
,
so
that
you
would
think
that
all
Students
should
presently
be
wise
at
easie
rates
by
the
light
which
he
hath
set
up
to
them
,
they
are
half
as
long
in
Learning
for
all
that
,
as
if
he
had
never
given
them
such
a
help
.
And
therefore
it
is
that
we
cannot
leave
our
Learning
to
Posterity
;
Because
still
the
stop
is
in
the
Receivers
incapacity
.
And
he
cannot
be
capable
of
the
plainest
precepts
,
but
by
much
time
and
study
.
2.
Pride
maketh
men
hasty
in
concluding
,
because
they
are
not
humbled
to
a
just
Suspicion
of
their
own
apprehensions
.
And
men
stay
not
to
prove
and
try
things
,
before
they
judge
.
3.
Pride
maketh
men
insensible
how
much
they
are
ignorant
of
,
in
all
their
Knowledge
.
4.
And
it
causeth
men
to
slight
the
Reasons
and
Judgments
of
other
men
,
by
which
they
might
learn
,
or
at
least
might
be
taught
to
Judge
considerately
,
and
suspend
their
own
.
If
over-valuing
a
mans
own
apprehensions
be
Pride
(
as
it
is
)
then
certainly
Pride
is
one
of
the
commonest
sins
in
the
world
,
and
particularly
among
men
professing
godliness
who
upon
every
poor
surmise
or
report
are
condemning
those
that
they
do
not
throughly
know
,
and
in
every
petty
controversy
,
they
are
all
still
in
the
right
,
though
of
never
so
many
minds
.
III
Another
cause
of
Pretended
Knowledge
is
the
want
of
a
truly
tender
Conscience
:
Which
should
make
men
fear
,
lest
they
should
err
,
lest
they
should
deserve
the
curse
of
putting
light
for
darkness
,
&
darkness
for
light
;
evil
for
good
,
IV.
Another
cause
of
Pretended
Knowledge
is
a
blind
Zeal
for
Knowledge
and
Godliness
in
the
General
,
while
men
know
not
what
it
is
that
they
are
zealous
of
.
They
think
that
it
is
a
necessary
part
of
sincerity
,
to
receive
the
Truth
speedily
without
delay
:
And
therefore
they
take
a
present
concluding
,
for
a
true
Receiving
it
.
And
he
that
soonest
taketh
up
that
which
is
offered
him
,
probably
as
a
part
of
Godliness
,
is
taken
for
the
most
resolved
down-right
convert
.
Which
is
true
in
case
of
Evident
Truths
,
where
it
is
the
will
that
by
vice
suspendeth
the
mind
.
But
not
in
dark
and
doubtful
cases
.
V.
Another
cause
is
,
an
inordinate
trust
in
man
:
When
some
admire
the
learned
too
much
,
and
some
the
Religious
,
and
some
this
or
that
particular
person
,
and
therefore
build
too
confidently
on
their
words
:
Some
on
great
men
,
some
on
the
Multitude
,
but
most
on
men
of
fame
for
great
Learning
,
or
great
Piety
.
A
credit
is
to
be
given
by
every
learner
to
his
Teacher
:
But
the
confounding
this
with
o●
Belief
of
God
,
and
making
it
a
part
of
our
Religion
,
and
not
trusting
man
as
man
only
,
that
is
,
as
a
fallible
Wight
,
doth
cause
this
Vice
of
Pretended
Knowledge
,
to
pass
with
millions
for
Divine
Faith.
Especially
when
men
embody
themselves
into
a
Sect
as
the
only
Orthodox
or
Godly
party
,
or
as
the
only
true
Church
(
as
the
Papists
do
)
then
it
emboldeneth
them
to
believe
any
thing
which
their
Sect
or
Church
believeth
.
For
they
think
that
this
is
the
Churches
Faith
,
which
cannot
err
,
or
is
the
safest
:
And
that
God
would
not
let
so
many
good
men
err
.
And
thus
they
that
should
be
made
their
Teachers
,
and
the
Helpers
of
their
Faith
,
become
the
Lords
of
it
,
and
almost
their
Gods.
VI.
And
it
much
increaseth
this
sin
,
that
men
are
not
sufficiently
acquainted
with
the
Original
and
Additional
Corruption
of
mans
nature
,
and
know
not
how
Blind
all
Mankind
is
.
Alas
man
is
a
dark
Creature
!
What
error
may
he
not
hold
.
What
villany
may
he
not
do
?
Yea
and
maintain
?
Truly
said
David
,
All
men
are
Liars
.
Pitifully
do
many
expound
this
,
as
an
effect
of
his
unbelief
and
passion
,
because
he
saith
,
(
I
said
it
my
haste
;
]
When
it
is
no
more
than
Paul
saith
;
Let
God
be
true
,
and
every
man
a
Liar
,
Rom.
3.
And
than
Solomon
and
Isaiah
say
,
All
men
are
Vanity
:
And
Jeremy
,
cursed
be
he
that
trusteth
in
man
:
All
men
are
untrusty
in
a
great
degree
!
Weak
,
False
,
and
Bad.
And
his
haste
was
either
as
Dr.
Hammond
translateth
it
,
his
Flight
,
or
else
that
his
Tryal
and
distress
made
him
more
passionately
sensible
of
the
Vanity
or
Untrustiness
of
man
,
than
he
was
at
other
times
.
For
Vanity
and
a
Lie
to
the
Hebrews
were
words
of
the
same
importance
,
signifying
Deceivableness
and
untrustiness
.
And
indeed
among
mankind
there
is
so
great
a
degree
of
Impotency
,
Selfishness
,
Timorousness
,
Ignorance
,
Errour
,
and
Viciousness
,
as
that
few
wicked
men
are
to
be
believed
,
where
there
is
any
strong
Temptation
to
lying
.
And
the
Devil
is
seldom
unprovided
of
Temptations
:
And
abundance
of
Hypocrites
are
as
untrusty
as
open
wicked
men
:
And
abundance
of
sincere
Godly
persons
,
especially
Women
,
have
loose
Tongues
,
and
hasty
passions
,
and
a
stretching
Conscience
,
but
specially
injudicious
heads
,
so
that
frequently
they
know
not
truth
from
falshood
,
nor
have
the
tenderness
of
Conscience
to
be
silent
till
they
know
:
So
that
if
one
say
it
,
another
will
say
it
,
till
a
hundred
say
it
,
and
then
it
goeth
for
currant
truth
.
Good-mens
over-much
credulity
of
one
another
hath
filled
the
Church
with
Lies
and
Fables
:
Many
of
the
Papists
S●●●rstitions
,
Purgatory
,
praying
to
Saints
and
Angels
,
pray●●
for
the
dead
,
&c.
were
bred
by
this
credulity
:
It
is
so
visible
in
Venerable
Beda
,
Gregory
the
first
,
yea
before
them
in
Sulpitius
Severus
of
Martius
Life
,
and
abundance
more
,
that
to
help
up
Christianity
among
the
Pagans
,
they
laid
hold
of
any
old
Womans
or
Ignorant
Mans
Dreams
,
and
Visions
,
and
stories
of
pretended
Miracles
&
Revelations
,
that
it
made
even
Melchior
Canus
,
cry
out
of
the
shameful
Ridiculous
filth
that
hence
had
filled
their
Legends
:
Even
Baronius
upon
Tryal
,
retaineth
no
small
number
of
them
,
and
with
his
Brethren
the
Oratorians
on
their
Prophesying
days
told
them
to
the
people
.
I
am
ashamed
that
I
recited
one
out
of
him
before
my
Treatise
of
Crucifying
the
World
,
though
I
did
it
not
,
as
perswading
any
that
it
was
true
:
For
I
quickly
saw
,
that
Sophronious
on
whom
he
fathered
it
,
was
none
of
the
reporters
of
it
,
that
Book
being
spurious
,
and
none
of
Sophronius
his
work
.
Indeed
I
know
of
such
impudent
false
History
lately
Printed
of
matters
of
publick
fact
in
these
times
,
yea
divers
concerning
my
own
Words
and
Actions
,
by
persons
that
are
far
from
Contemptible
,
that
Strangers
and
Posterity
will
scarce
believe
that
humane
nature
could
be
guilty
of
it
in
the
open
light
.
And
I
know
it
to
be
so
customary
a
thing
,
for
the
Zealots
professing
the
fear
of
God
,
on
one
side
and
the
other
,
to
receive
and
rashly
tell
about
lies
of
one
another
,
that
I
confess
I
am
grown
to
take
little
heed
of
what
such
say
in
such
a
case
,
unless
the
report
continue
a
year
uncontrolled
!
For
it
's
common
for
them
to
tell
those
things
as
unquestionable
,
which
a
few
months
prove
false
:
And
yet
never
to
manifest
any
repentance
,
but
to
go
on
with
the
like
;
one
month
disproving
what
the
former
hatcht
and
vended
.
And
indeed
the
very
wisest
and
best
of
men
are
guilty
of
so
much
Ignorance
,
Temerity
,
Suspiciousness
of
others
partiality
,
&c.
That
we
must
believe
them
(
though
far
sooner
than
others
,
yet
)
still
with
a
reserv●●o
change
our
minds
,
if
we
find
them
mistaken
,
〈◊〉
still
on
supposition
that
they
are
fallible
persons
,
and
that
all
men
are
Liars
.
VII
.
Another
great
cause
of
pretended
false
Knowledge
and
Confidence
is
the
unhappy
prejudices
which
our
minds
contract
even
in
our
Childhood
,
before
we
have
time
and
wit
and
Conscience
to
try
things
,
by
true
deliberation
.
Children
and
Youth
must
receive
much
upon
trust
,
or
else
they
can
learn
nothing
:
But
then
they
have
not
wit
to
proportion
their
apprehensions
to
the
Evidence
,
whether
of
Credibility
or
Certainty
:
And
so
fame
and
tradition
,
and
education
and
the
Countreys
Vote
,
do
become
the
ordinary
Parents
of
many
Lies
;
and
folly
maketh
us
to
fasten
so
fearlesly
in
our
f●rst
apprehensions
,
that
they
keep
open
the
door
to
abundance
of
more
falshoods
;
And
it
must
be
clear
Teachers
,
or
great
impartial
studies
,
of
a
self-denying
mind
,
with
a
great
blessing
of
God
,
that
must
deliver
us
from
prejudice
,
and
undeceive
us
.
And
therefore
all
the
World
seeth
,
that
almost
all
men
are
of
the
Religion
of
their
Country
or
their
Parents
,
be
it
never
so
absurd
;
Though
with
the
Mahometans
they
believe
the
Nonsence
of
a
very
sot
,
(
once
reading
a
quarter
of
whose
Alcoran
one
would
think
should
cure
a
man
of
Common
reason
,
of
any
inclination
to
his
belief
.
)
And
among
the
Japonians
even
the
eloquent
Bonzii
believe
in
Amida
and
Xaca
;
To
mention
the
belief
of
the
Chinenses
,
the
People
of
Pegu
,
Siam
,
and
many
other
such
;
yea
the
Americans
,
the
Brasilians
,
Lappians
,
&c.
that
correspond
with
Devils
,
would
be
a
sad
instance
of
the
unhappiness
of
mens
first
apprehensions
and
education
.
And
what
doth
the
foresaid
instance
of
Popery
come
short
herein
,
which
tells
us
how
Prejudice
and
Education
,
and
Company
,
can
make
men
deny
all
mens
common
sence
,
and
believe
common
unseen
Miracles
pretended
in
the
stead
?
VIII
.
Another
cause
is
the
mistaking
of
the
nature
of
the
duty
of
submitting
our
judgment
to
our
Superiours
and
Teachers
,
especially
to
the
Multitude
or
the
Church
,
or
Antiquity
:
No
doubt
but
much
reverence
and
a
humane
belief
,
is
due
to
the
Judgment
of
our
Teachers
credibly
made
known
.
But
this
is
another
thing
▪
quite
different
,
1.
From
knowing
by
Evidence
.
2.
And
from
believing
God
;
(
of
which
before
and
after
.
)
IX
.
Another
cause
is
base
slothfulness
,
which
makes
men
take
up
with
the
judgment
of
those
in
most
reputation
(
for
Power
,
Wisdom
,
or
Number
)
to
save
them
the
labour
of
searching
after
the
scientifical
Evidence
of
things
;
or
the
certain
Evidence
of
Divine
Revelations
.
X.
Another
frequent
cause
is
,
an
appearance
of
something
in
the
Truth
,
which
frighteneth
men
from
it
;
either
for
want
of
a
clear
,
methodical
,
advantageous
representation
;
or
by
some
difficult
objection
;
or
some
miscarriage
in
the
utterance
,
carriage
,
or
life
of
them
that
seem
most
zealous
for
it
:
such
little
things
deceive
dark
man
:
And
when
he
is
turned
from
the
Truth
,
he
thinks
that
the
contrary
Errour
may
be
embraced
without
fear
.
XI
.
Another
great
cause
of
Confidence
in
false
Conceits
,
is
the
byass
of
some
personal
Interest
prevailing
with
a
corrupted
Will
,
and
the
mixture
of
Sense
and
Passion
in
the
Judgment
.
For
,
as
interested
men
hardly
believe
what
seemeth
against
them
,
and
easily
believe
that
which
they
would
have
to
be
true
;
so
Sense
and
Passion
(
or
Affections
)
usually
so
bear
down
Reason
,
that
they
think
it
their
right
to
possess
the
Throne
.
Not
but
that
Sense
is
the
only
discerner
of
its
own
sensible
Object
as
such
,
(
and
Reason
by
Sense
as
it
is
intelligible
:
)
But
that
's
not
the
matter
in
hand
.
But
the
Sensualist
forceth
his
Reason
to
call
that
Best
for
him
,
which
his
Sense
is
most
delighted
with
,
and
that
Worst
which
most
offendeth
Sense
.
The
Drunkard
will
easily
judge
that
his
drinking
is
good
for
him
,
and
the
Glutton
that
his
pleasant
meats
are
lawful
,
and
the
Time-waster
that
his
Plays
are
lawful
,
and
the
Fornicator
,
the
wrathful
revenger
,
&c.
that
their
lusts
and
passions
are
lawful
,
because
they
think
that
they
have
Feeling
on
their
side
.
It
's
hard
to
carry
an
upright
Judgment
against
Sense
and
Passion
.
XII
.
Sometimes
a
strong
deluded
Imagination
,
maketh
men
exceeding
confident
in
Errour
;
some
by
Melancholy
,
and
some
by
a
natural
weakness
of
Reason
,
and
strength
of
Phantasie
;
and
some
by
misapprehensions
in
Religion
,
grow
to
think
that
every
strong
conceit
which
doth
but
come
in
suddenly
,
at
reading
,
or
hearing
,
or
thinking
on
such
a
Text
,
or
in
time
of
earnest
prayer
,
especially
if
it
deeply
affect
themselves
,
is
certainly
some
suggestion
or
inspiration
of
God's
Spirit
.
And
hence
many
Errours
have
troubled
poor
Souls
and
the
Church
of
God
,
which
afterward
they
have
themselves
retracted
.
Hence
are
the
confidence
of
some
ignorant
Christians
in
expounding
difficult
Scriptures
Prophecies
;
and
the
boldness
of
others
in
expounding
dark
Providences
;
and
also
in
foretelling
by
their
own
surmises
things
to
come
.
XIII
.
And
not
a
few
run
into
this
mischief
in
some
extreams
,
by
seeing
others
run
into
Errour
on
the
other
side
.
Some
are
so
offended
at
the
credulity
of
the
weak
,
that
they
will
grow
confident
against
plain
certainties
themselves
.
As
because
there
are
many
feigned
Miracles
,
Apparitions
,
Possessions
and
Witchcrafts
in
the
World
,
divulged
by
the
Credulity
of
the
injudicious
;
therefore
they
will
more
foolishly
be
confident
that
there
are
no
such
things
at
all
.
And
because
they
see
some
weak
persons
impute
more
of
their
opinions
,
performances
and
affections
to
God's
Spirit
,
than
they
ought
;
therefore
they
grow
mad
against
the
true
operations
of
the
Spirit
,
and
confident
that
there
is
no
such
thing
.
Some
deride
Praying
by
the
Spirit
,
and
Preaching
by
the
Spirit
,
and
Living
by
the
Spirit
;
when
as
they
may
as
well
deride
understanding
,
willing
,
working
by
a
Reasonable
Soul
;
no
holy
thing
being
holily
done
without
God's
Spirit
,
any
more
than
any
act
of
life
and
reason
without
the
Soul
:
And
they
may
on
the
same
grounds
deride
all
that
Live
not
after
the
flesh
,
and
that
are
Christians
,
Rom.
8.5
,
6
,
7
,
8
,
9
,
13.
or
that
Love
God
,
or
that
seek
Salvation
.
Yea
,
some
run
so
far
from
spiritual
Fanaticisms
,
that
they
deny
the
very
Being
of
Spirits
;
and
many
confidently
set
up
a
dead
Image
of
true
Religion
,
in
bitter
hatred
and
opposition
of
all
that
hath
Life
and
serious
Holiness
:
So
mad
are
some
made
by
seeing
some
feverish
persons
dote
.
XIV
.
Another
Cause
is
conversing
only
with
those
of
our
own
mind
and
side
,
and
interest
,
and
not
seeking
familiar
loving
acquaintance
with
those
that
differ
from
us
:
Whereby
men
deprive
themselves
of
hearing
half
that
is
to
be
heard
,
and
of
knowing
much
that
is
to
be
known
.
And
their
proud
Vice
hardeneth
them
in
this
way
,
to
say
,
I
have
read
,
and
I
have
heard
enough
of
them
;
I
know
all
that
they
can
say
:
And
if
a
man
soberly
speak
to
them
,
their
Vices
of
Pride
,
Presumption
and
Passion
will
scarce
patiently
bear
him
to
go
on
without
interruption
to
the
end
;
but
the
Wizzard
saith
,
I
know
already
what
you
will
say
,
and
you
are
tedious
;
and
do
you
think
that
so
wise
a
man
as
I
,
hath
nothing
to
do
but
hear
such
a
Fool
as
you
talk
?
Thus
proud
men
are
ordinarily
so
full
of
themselves
,
that
they
can
scarce
endure
to
hear
,
or
at
least
learn
any
thing
from
others
,
nor
restrain
their
violent
list
to
speak
so
long
as
either
just
information
,
or
humane
civility
requireth
.
XV.
Another
Cause
is
Malignity
and
want
of
Christian
Love
;
whereby
men
are
brought
if
not
to
a
hatred
,
yet
to
a
proud
contempt
of
others
,
who
are
not
of
their
mind
,
and
side
,
and
way
.
O
they
are
all
—
as
foolish
and
bad
as
any
one
hath
list
to
call
them
;
and
he
that
raileth
at
them
most
ingeniously
,
and
impudently
,
giveth
them
but
their
due
.
And
will
a
man
full
of
Himself
and
his
Own
,
be
moved
from
his
presumptions
,
by
any
thing
that
such
a
hated
or
scorned
people
can
say
?
Nay
,
will
he
not
be
hardened
in
his
self-conceit
,
because
it
is
such
as
these
that
contradict
him
?
Many
such
Causes
of
this
Vice
there
be
,
but
PRIDE
and
IGNORANCE
are
the
proper
Parents
of
it
,
whatever
else
be
the
Nurse
or
Friend
.
Chap.
XX.
Objections
answered
.
I
Easily
foresee
that
besides
the
foresaid
impediments
,
all
these
following
Objections
will
hinder
the
Cure
of
false
pretended
knowledge
and
self-conceitedness
,
and
false
Belief
,
if
they
be
not
answered
.
Obj.
I.
You
move
men
to
an
Impossibility
:
To
see
without
light
;
and
for
an
erring
man
to
believe
that
he
erreth
.
He
that
hath
not
light
to
see
the
truth
,
hath
not
light
to
see
his
ignorance
of
it
:
This
is
no
more
than
to
perswade
all
men
to
be
wise
and
not
to
err
;
which
you
may
do
long
enough
to
little
purpose
.
Ans.
It
is
impossible
indeed
for
an
erring
man
,
while
such
,
to
know
that
he
erreth
:
but
it
is
not
impossible
1.
For
an
ignorant
man
to
know
that
he
is
ignorant
,
(
nor
for
a
man
without
light
or
sight
to
know
that
he
seeth
not
;
though
he
cannot
see
that
he
seeth
not
.
)
For
though
Nescience
be
Nothing
;
and
Nothing
is
not
properly
and
directly
an
Object
of
our
Knowledge
,
no
more
than
of
our
Sight
:
Yet
as
we
see
the
limited
quantity
of
substances
,
and
so
know
little
from
big
,
by
concluding
that
it
hath
no
more
quantity
than
we
see
;
so
we
know
our
own
knowledge
,
both
as
to
Object
and
Act
,
and
we
know
the
degree
of
it
,
and
to
what
it
doth
extend
:
And
so
can
conclude
,
I
know
no
more
:
And
though
Nescience
be
nothing
,
yet
this
Proposition
,
[
I
know
no
more
]
is
not
nothing
.
And
so
nothing
is
usually
said
to
be
known
Reductively
;
but
indeed
it
is
not
properly
known
at
all
;
but
this
proposition
de
nihilo
is
known
,
which
is
something
▪
(
I
will
not
here
meddle
with
the
question
,
whether
God
know
non-entities
.
)
2.
To
think
and
to
know
are
not
all
one
:
For
I
may
think
that
I
may
know
,
that
is
,
I
study
to
know
:
Now
I
can
know
that
I
study
or
think
;
and
I
can
perceive
that
my
studies
reach
not
what
I
desire
to
reach
,
but
fall
short
of
satisfaction
:
And
so
as
in
the
Body
,
though
emptiness
be
nothing
,
and
therefore
not
felt
as
nothing
,
yet
a
hungry
man
feeleth
it
in
the
consequents
,
by
accident
;
that
is
,
feeleth
that
by
which
he
knoweth
that
he
is
empty
:
And
so
it
is
with
a
Student
as
to
knowledge
.
3.
And
a
man
that
hath
so
much
experience
as
we
all
have
of
the
stated
darkness
of
our
understandings
,
and
frequent
errors
,
may
well
know
that
this
understanding
is
to
be
suspected
,
and
so
blind
a
Guide
not
over-confidently
and
rashly
to
be
trusted
.
4.
And
a
man
that
knoweth
the
danger
of
Errour
,
may
know
that
it
is
a
thing
that
he
should
fear
:
And
fear
should
make
him
cautelous
.
5.
And
though
an
erring
man
while
such
cannot
know
that
he
erreth
,
yet
by
the
aforesaid
means
he
may
cease
to
err
,
and
know
that
he
hath
erred
.
6.
And
lastly
,
It
is
a
shame
for
a
man
to
be
unacquainted
with
himself
,
and
especially
with
his
understanding
,
and
not
to
know
the
measure
of
his
knowledge
it self
.
Obj.
II.
You
talk
like
a
Cartesian
that
must
have
all
that
would
know
,
suppose
first
that
they
know
nothing
,
no
not
that
he
feeleth
and
liveth
.
Ans.
No
such
matter
:
Some
things
,
we
know
necessarily
,
and
cannot
chuse
but
know
:
For
the
Intellect
is
not
free
of
it self
,
but
only
as
quoad
exercitium
actus
,
it
is
sub
imperio
voluntatis
:
And
it
is
vain
to
bid
men
not
to
know
what
they
cannot
chuse
but
know
:
And
it
is
as
vain
to
tell
them
that
they
must
suppose
(
falsly
)
that
they
know
not
what
they
know
,
as
a
means
to
know
:
For
ignorance
is
no
means
to
knowledge
,
but
knowledge
is
:
One
act
of
knowledge
being
necessary
to
more
,
and
therefore
not
to
be
denied
.
I
have
told
you
before
what
certainties
are
,
which
must
be
known
and
never
forsaken
.
Obj.
III.
But
your
discourse
plainly
tendeth
to
draw
men
to
Scepticism
,
and
to
doubt
of
all
things
.
Ans.
1.
I
tell
you
I
describe
to
you
many
certainties
not
to
be
doubted
of
.
2.
And
it
is
indeed
your
prefidence
that
tendeth
to
Scepticism
,
as
is
shewed
:
For
men
that
believe
hastily
and
falsly
,
find
themselves
so
oft
deceived
,
that
at
last
they
begin
to
doubt
of
all
things
:
It
is
Scepticism
which
I
prevent
.
3.
But
I
confess
to
you
that
I
am
less
afraid
of
Scepticism
in
the
World
than
ever
I
was
;
as
finding
corrupt
nature
so
universally
disposed
the
contrary
way
.
As
when
I
first
saw
the
Books
of
Jacob
Behmen
,
and
some
such
others
,
I
adventured
to
Prognosticate
,
that
the
Church
would
never
be
much
indangered
by
that
Sect
,
or
any
other
which
a
man
cannot
understand
and
join
in
without
great
study
and
acuteness
;
because
few
men
will
be
at
so
much
labour
;
even
so
I
say
of
Scepticism
;
here
and
there
a
hard-impatient
half-knowing
Student
may
turn
Sceptick
;
but
never
any
great
number
:
For
Pride
and
Ignorance
,
and
other
causes
of
self-conceitedness
are
Born
in
all
men
,
and
every
man
that
apprehendeth
any
thing
,
is
naturally
apt
to
be
too
confident
of
his
apprehensions
;
and
few
will
have
the
humility
to
suspect
themselves
;
or
the
patience
and
diligence
to
find
out
difficulties
.
I
must
say
in
my
Experience
,
that
except
the
Congregation
which
I
long
instructed
,
and
some
few-such
,
I
meet
with
few
Women
,
Boys
,
or
unlearned
men
,
when
they
are
past
18
or
20
years
old
,
but
they
are
in
conceit
wiser
than
I
,
and
are
still
in
the
right
,
and
I
am
in
the
wrong
,
in
things
Natural
,
Civil
,
Religious
,
or
almost
any
thing
we
talk
of
,
if
I
say
not
as
they
say
;
and
it
is
so
hard
to
abate
their
confidence
,
or
convince
them
,
that
I
have
half
ceased
to
endeavour
it
,
but
let
every
one
believe
and
say
what
he
will
,
so
it
be
not
to
the
dishonour
of
God
,
the
wrong
of
others
,
and
the
hazard
of
his
Salvation
:
For
I
take
it
for
granted
before-hand
,
that
contradiction
ofter
causeth
strife
than
instruction
;
and
when
they
take
not
themselves
for
Scholars
,
they
seldom
learn
much
of
any
but
themselves
:
And
their
own
thoughts
and
experience
must
teach
them
that
in
many
years
which
from
an
Experienced
man
they
might
have
cheaplier
learnt
,
in
a
few
days
.
Obj.
IV.
You
speak
against
taking
things
on
trust
,
and
so
would
keep
Children
from
Believing
and
Learning
of
their
Parents
and
Masters
,
and
from
growing
wise
.
Ans.
I
oft
tell
you
that
humane
faith
is
a
necessary
help
to
Divine
Faith
;
But
it
must
not
be
mistaken
for
Divine
Faith.
Men
are
to
be
believed
as
fallible
men
:
But
in
some
things
with
diffidence
;
and
in
some
things
with
confidence
,
and
in
some
things
,
(
where
it
is
not
the
speakers
credit
that
we
rely
upon
,
but
a
Concurrence
of
Testimonies
,
which
make
up
a
natural
certainty
)
Belief
and
Knowledge
go
together
,
and
the
thing
is
sure
.
But
man
is
not
God.
Obj.
V.
May
not
a
man
more
safely
and
Confidently
believe
by
the
Churches
Faith
,
than
his
own
!
That
is
,
take
that
for
more
certain
which
all
men
believe
,
than
that
which
I
think
I
see
a
Divine
word
for
my self
?
Ans.
This
is
a
Popish
Objection
thus
confusedly
and
fallaciously
often
made
.
1.
Properly
,
No
man
can
believe
by
any
faith
but
his
own
,
any
more
than
understand
with
any
understanding
but
his
own
.
But
the
meaning
being
,
that
we
may
better
trust
to
the
Churches
Judgment
,
that
this
or
that
is
Gods
word
,
than
to
our
own
perswasion
that
it
is
Gods
word
,
from
the
Evidence
of
the
Revelation
.
I
further
answer
,
2.
That
the
Churches
Judgment
is
one
part
of
our
subordinate
motive
;
and
therefore
not
to
be
put
in
competition
with
that
Divine
Evidence
which
it
is
always
put
in
Conjunction
with
.
And
the
Churches
Teaching
,
is
the
means
of
my
coming
to
know
the
true
Evidences
of
Divinity
in
the
word
.
And
the
Churches
real
Holiness
caused
by
that
word
,
is
one
of
the
Evidences
themselves
,
and
not
the
least
.
Now
to
put
the
question
,
Whether
I
must
know
the
Scripture
to
be
Gods
word
because
I
discern
the
Evidences
of
its
Divinity
,
or
rather
because
the
Church
Teacheth
me
that
it
is
Gods
word
,
or
because
the
Church
saith
it
is
Gods
word
,
or
because
the
Church
is
Sanctified
by
it
,
are
all
vain
questions
;
setting
things
conjunct
and
co-ordinate
as
opposite
.
1.
By
the
Churches
Judgment
or
Belief
,
I
am
moved
to
a
high
Reverence
of
Gods
word
,
by
a
very
high
Humane
Faith
,
supposing
it
credible
that
it
may
be
Gods
word
indeed
.
2.
Next
by
the
Churches
(
or
Ministers
)
Teaching
,
the
Evidences
of
Divinity
are
made
known
to
me
.
3.
The
Effect
of
it
,
in
the
Churches
Holiness
is
one
of
these
Evidences
.
4.
And
by
that
and
all
other
Evidences
,
I
know
that
it
is
Gods
word
.
5.
And
therefore
believe
it
to
be
true
.
This
is
the
true
Order
and
Resolution
of
our
Faith.
3.
But
because
the
Popish
Method
is
,
barely
to
believe
the
Scripture
to
be
Gods
word
,
because
a
Pope
and
his
Council
judgeth
so
,
I
add
,
1.
That
we
have
even
of
that
humane
sort
of
Testimony
far
more
than
such
.
For
theirs
is
the
Testimony
of
a
self
exalting
Sect
of
Christians
,
about
the
third
part
of
the
Christian
world
:
But
we
have
also
the
Testimony
of
them
and
of
all
other
Christians
;
and
in
most
or
much
of
the
matter
of
Fact
,
(
that
the
Scriptures
were
delivered
down
from
the
Apostles
)
the
Testimony
of
some
Heathens
and
abundance
of
Hereticks
.
2.
And
with
these
we
have
the
Evidences
of
Divinity
themselves
.
3.
But
if
we
had
their
Churches
(
or
Pope
and
Councils
)
Decrees
for
it
alone
,
we
should
take
it
but
for
a
humane
Fallible
Testimony
.
For
,
1.
They
cannot
plead
Gods
word
here
as
the
proof
of
their
Infallibility
:
For
it
is
the
supposed
question
,
what
is
Gods
word
,
which
(
they
say
)
cannot
be
known
but
by
their
Infallible
Judgment
.
2.
And
they
cannot
plead
number
;
for
,
1.
The
Mahometans
are
more
than
the
Christians
in
the
world
(
Brierwood
reckoneth
that
they
are
six
parts
of
thirty
,
&
we
but
five
.
)
And
yet
not
therefore
Infallible
nor
Credible
.
2.
And
the
Heathens
are
more
than
the
Mahometans
and
Christians
(
being
four
sixth
parts
,
of
the
world
,
)
and
yet
not
infallible
.
But
of
this
I
have
the
last
week
wrote
a
Book
of
the
certainty
of
Christianity
without
Popery
;
and
heretofore
my
safe
Religion
and
others
.
Obj.
VI.
At
least
this
way
of
Believing
and
Knowing
things
by
proper
Evidences
of
Truth
,
will
loosen
the
common
sort
of
Christians
,
(
even
the
godly
)
from
their
Faith
and
Religion
:
For
whereas
now
they
quietly
go
on
without
doubting
,
as
receiving
the
Scriptures
from
the
Church
or
their
Teachers
as
the
word
of
God
,
when
they
fall
on
searching
after
proofs
,
they
will
be
in
danger
of
being
overcome
by
difficulties
,
and
filled
with
doubts
,
if
not
apostatizing
to
Infidelity
,
or
turning
Papists
.
Ans.
Either
these
persons
have
already
the
Knowledge
of
Certain
Evidence
of
the
Divinity
of
the
Scripture
,
or
Christianity
,
or
they
have
none
.
If
they
have
any
the
way
of
studying
it
more
will
not
take
it
from
them
,
but
increase
it
:
Else
you
dishonour
Christianity
to
think
that
he
that
knoweth
it
to
be
of
God
,
will
think
otherwise
if
he
do
but
better
try
it
.
Upon
search
he
will
not
know
less
,
but
more
.
But
if
he
have
no
such
certainty
already
,
2.
I
further
answer
,
that
I
take
away
from
him
none
of
that
humane
belief
which
he
had
before
:
If
the
belief
of
his
Parents
,
Teachers
or
the
Church
only
,
did
satisfy
him
before
,
which
was
but
a
strong
probability
,
I
leave
with
him
the
same
help
,
and
probability
and
only
perswade
him
to
add
more
,
and
surer
arguments
.
And
therefore
that
should
not
weaken
,
but
confirm
his
Faith.
Obj.
But
you
tell
him
that
the
Churches
or
his
Teachers
Judgment
or
word
is
uncertain
,
and
that
sets
him
on
doubting
.
Ans.
1.
I
tell
him
of
all
the
Strength
and
Credibility
that
is
in
it
,
which
I
would
have
him
make
use
of
.
2.
And
it
is
not
alone
,
but
by
his
Teachers
help
that
I
would
have
him
seek
for
certainty
.
3.
But
if
he
did
take
that
Testimony
for
certain
which
was
not
certain
;
If
he
took
man
for
God
,
or
took
his
Teachers
,
or
Pope
for
inspired
Prophets
,
and
a
humane
Testimony
for
Divine
,
do
you
think
that
this
errour
should
be
cherished
,
or
cured
?
I
think
that
God
nor
Man
have
no
true
need
of
a
lie
in
this
case
;
and
that
lies
seldom
further
mens
Salvation
?
And
that
though
they
do
some
job
of
present
service
the
next
way
,
at
the
end
we
shall
find
that
they
did
more
harm
than
good
.
And
that
to
say
the
contrary
,
and
that
men
will
cease
to
be
Christians
unless
they
be
kept
to
it
by
deceit
,
is
the
way
to
downright
infidelity
.
And
yet
that
you
may
see
how
much
more
than
ordinary
I
favour
the
weaknesses
of
such
,
I
will
here
answer
a
great
question
.
Quest.
Whether
a
Man
can
have
true
saving
Faith
,
who
believeth
the
Gospel
or
Scripture
to
be
Gods
word
,
and
Christ
to
be
the
Saviour
of
the
World
,
upon
reasons
or
grounds
not
sure
nor
cogent
and
concluding
;
yea
possibly
not
true
,
for
the
most
part
.
Ans.
He
that
readeth
Mr.
Pinks
excellent
Sermons
,
and
many
other
such
Divines
,
will
find
them
thus
describing
the
Faith
of
Hypocrites
,
(
that
they
conclude
have
no
true
saving
Faith
)
that
they
believe
in
Christ
,
but
on
the
same
or
like
reasons
as
a
Turk
may
believe
in
Mahomet
,
that
is
,
because
the
most
,
the
greatest
,
the
Learnedst
and
the
best
,
and
all
the
Countrey
are
of
their
minds
,
and
in
that
way
their
Parents
did
educate
them
in
.
For
my
part
,
I
easily
confess
,
1.
That
such
a
belief
which
buildeth
on
unsound
grounds
,
is
wanting
proportionably
in
its
own
soundness
;
2.
And
that
it
should
not
be
rested
in
;
3.
Much
less
cherished
against
all
counsels
that
would
cure
it
.
4.
And
that
though
uncertain
reasons
are
,
1.
The
first
,
2.
And
the
most
prevailing
with
him
afterwards
,
yet
every
true
Believer
discerneth
some
intrinsick
Signs
of
Divinity
at
least
as
probable
in
the
Word
it self
.
But
yet
supposing
that
wrong
motives
be
his
chief
,
and
that
he
discerneth
not
that
in
the
word
it self
which
most
prevaileth
with
him
,
I
am
of
opinion
that
,
1.
If
the
end
of
such
a
Believer
be
sound
,
(
the
reducing
of
the
Soul
to
God
,
and
attainment
of
Glory
,
and
the
perfect
Love
of
God.
)
2.
And
if
that
man
unfeignedly
believe
all
that
is
Gods
Word
to
be
true
.
3.
And
if
he
believe
all
the
substance
of
the
Gospel
to
be
Gods
word
,
though
by
an
unsound
and
non-concluding
medium
as
his
chief
.
4.
And
if
he
by
this
belief
be
brought
himself
to
the
actual
love
of
God
as
God
;
This
unsound
Believer
is
sound
in
the
Essentials
of
Christianity
,
and
shall
be
saved
.
The
objection
is
,
An
uncertain
,
yea
deceived
belief
upon
false
suppositions
,
is
no
true
belief
,
and
therefore
cannot
save
.
I
answer
,
There
is
a
double
Truth
in
such
a
belief
,
1.
That
all
Gods
Word
is
true
.
2.
That
this
Gospel
is
Gods
Word
,
and
Christ
is
the
Messiah
.
You
will
say
that
there
can
be
no
more
,
no
surer
,
no
better
in
the
Conclusion
,
than
is
in
the
weaker
of
the
Premises
.
[
*
](A27051-e37610-b)
*
Of
which
see
Smiglicius
Logicks
,
and
Albertinus
in
his
Philosoph.
Disputat
.
at
large
.
I
answer
,
I
grant
it
.
And
all
that
will
follow
is
,
that
the
Conclusion
is
not
necessary
from
these
Premises
;
and
that
the
believer
was
mistaken
in
the
reason
of
his
inference
,
and
that
he
concluded
a
truth
upon
an
unsound
medium
;
I
grant
all
this
,
and
consequently
that
his
Faith
hath
some
unsoundness
or
diseasedness
in
it
.
But
for
all
this
,
I
see
not
but
such
a
believer
may
be
saved
.
1.
Because
Christs
promise
is
,
that
whoever
believeth
in
him
shall
not
perish
,
but
have
everlasting
life
,
without
excepting
such
as
are
drawn
to
it
by
non-cogent
arguments
.
And
he
that
will
put
in
an
exception
against
the
Covenant
of
Grace
,
must
prove
it
,
or
be
injurious
to
Christ
,
to
his
Gospel
and
to
mens
Souls
.
2.
Because
by
experience
I
find
,
that
it
is
but
a
small
part
of
serious
Godly
Christians
,
who
believe
the
Scriptures
upon
cogent
evidence
,
(
or
at
least
many
do
not
:
)
But
abundance
take
it
upon
trust
from
Godly
Preachers
or
Parents
,
and
go
on
without
much
examining
of
their
grounds
;
And
are
not
able
to
bring
a
cogent
proof
of
the
Divinity
of
the
Scriptures
,
when
they
are
called
to
it
:
And
I
am
not
willing
to
conclude
so
great
a
part
of
humble
upright
Christians
,
to
Damnation
,
as
know
not
such
reasons
for
their
Faith
as
would
hold
good
in
strict
disputation
.
Not
that
our
Charity
must
bend
the
Scripture
to
it
.
But
that
Scripture
commandeth
such
Charity
;
and
it
no
where
condemneth
any
man
that
believeth
upon
uncogent
reasons
.
For
he
that
doth
so
,
may
yet
firmly
Trust
on
Jesus
Christ
,
and
firmly
believe
that
the
Gospel
is
true
,
as
being
the
very
Word
of
God
,
and
may
take
Heaven
for
his
Portion
,
and
Love
God
,
as
God
,
and
therefore
may
be
saved
.
Though
yet
I
think
it
impossible
that
any
man
should
truly
believe
the
Scriptures
,
and
not
perceive
in
them
some
Characters
of
Divinity
,
which
as
an
intrinsical
Evidence
much
encourage
and
induce
him
to
believe
them
;
And-though
this
secret
gust
and
perception
be
not
the
medium
that
he
useth
in
arguing
,
or
be
not
the
chief
,
yet
it
may
have
an
effectual
force
with
his
Soul
to
hold
him
close
to
Christ
.
But
if
you
suppose
the
man
to
have
no
Spiritual
sight
and
tast
of
a
difference
between
Gods
Word
and
a
common
Book
,
then
he
cannot
be
supposed
to
be
a
sound
believer
.
As
a
man
that
hath
one
ingredient
in
his
medicine
which
is
effectual
,
may
be
cured
,
though
in
the
composition
the
main
bulk
be
vanities
;
or
as
a
debtor
that
hath
many
insufficient
sureties
,
may
do
well
if
he
have
one
sufficient
one
,
though
he
more
trust
the
rest
;
or
as
a
mans
cause
may
go
for
him
in
Judgment
that
hath
one
or
two
good
Witnesses
,
and
twenty
bad
ones
which
he
put
more
trust
in
;
and
as
he
truly
proveth
his
position
,
who
bringeth
one
sound
argument
for
it
,
and
twenty
bad
ones
;
So
I
think
that
the
common
way
of
the
illiterate
in
believing
is
,
first
to
believe
Gods
Word
to
be
his
Word
by
humane
Faith
;
and
after
upon
trial
to
find
a
Spiritual
light
and
goodness
in
the
Word
it self
,
and
by
both
together
to
believe
that
it
is
Gods
Word
.
And
the
worser
reasons
may
be
the
more
powerful
with
him
,
and
yet
not
destroy
the
sincerity
of
his
Faith.
Nor
doth
this
make
his
Faith
meerly
humane
:
For
the
Question
now
is
not
,
why
he
believeth
God's
Word
to
be
True
,
&
trusteth
on
it
:
For
that
is
,
because
it
is
God's
Word
(
discerned
by
him
so
to
be
)
but
he
that
by
an
insufficient
Medium
(
at
least
with
a
Better
,
though
less
understood
)
doth
take
it
to
be
God's
,
may
yet
by
a
Divine
Faith
believe
it
,
because
he
judgeth
it
his
Word
.
If
a
man
should
counterfeit
himself
an
Angel
from
Heaven
,
and
come
in
some
splendid
deceitful
appearance
in
the
night
to
an
Heathen
,
and
tell
him
that
he
is
sent
from
God
to
bring
him
this
Bible
as
his
Certain
Word
,
and
if
the
man
receive
it
,
and
believe
it
on
his
credit
to
the
death
,
and
by
that
Believing
it
be
brought
to
see
an
excellency
and
credibility
,
and
taste
a
spiritual
sweetness
in
it
,
and
be
brought
by
it
(
as
he
may
be
)
to
Holiness
and
the
Love
of
God
,
that
man
shall
be
saved
,
though
I
cannot
say
that
the
Intrinsick
Evidence
of
the
Word
alone
would
have
prevailed
with
him
without
that
false
belief
of
a
deceiver
:
When
it
is
once
become
a
Sanctifying
Belief
,
then
there
is
no
doubt
but
the
Man
hath
better
Evidence
than
the
uncertain
word
of
man
:
He
hath
the
witness
in
himself
.
And
it
is
not
a
Glorifying
Faith
,
till
it
be
a
Sanctifying
Faith.
But
the
Question
is
,
What
soundness
of
Reason
or
proof
that
this
is
God's
Word
,
is
necessary
to
make
it
a
Sanctifying
Faith
?
at
least
,
as
most
prevalent
and
trusted
in
?
By
this
you
may
know
what
I
judge
of
the
Faith
of
honest
illiterate
Papists
,
and
of
illiterate
Protestants
,
for
a
great
number
of
them
,
who
live
in
Love
and
Obedience
to
God.
And
yet
to
speak
both
more
concisely
and
distinctly
,
I.
I
may
believe
by
Historical
Tradition
all
that
matter
of
Fact
,
which
those
that
saw
Christ's
and
the
Apostles
Miracles
,
and
heard
their
words
,
did
know
by
sense
,
and
those
that
saw
not
believed
on
the
credit
of
the
reporters
.
II.
And
yet
I
may
know
by
reason
,
through
God's
help
,
that
these
Miracles
,
and
this
Scripture
Impress
and
Efficacy
are
God's
attestation
;
and
none
but
God
could
do
it
.
And
of
this
all
Believers
have
some
perception
in
various
degrees
.
III.
And
then
we
know
it
to
be
true
,
because
it
is
sealed
by
those
attestations
,
and
is
the
Word
of
God.
Obj.
VII
.
But
would
you
have
men
take
the
matters
of
Fact
for
uncertain
(
that
this
is
a
true
Bible
and
Copy
,
and
was
given
the
Church
by
the
Apostles
,
&c.
)
and
so
not
pretend
to
be
certain
of
them
.
Ans.
I
have
oft
said
,
and
elsewhere
largely
proved
,
that
as
,
1.
A
Humane
Faith
of
highest
probability
prepareth
the
way
;
so
2.
These
things
are
known
by
an
Historical
Evidence
,
which
hath
a
proper
certainty
above
meer
Humane
Faith
:
For
Humane
Faith
resteth
on
mens
Veracity
or
Fidelity
,
which
is
uncertain
:
But
there
is
a
History
(
such
as
that
there
is
such
a
City
as
Rome
,
Venice
,
&c.
)
which
is
evident
by
a
surer
ground
than
mens
fidelity
;
even
from
such
a
concurrence
of
consenters
and
circumstances
,
as
will
prove
a
forgery
impossible
.
Obj.
VIII
.
You
seem
to
favour
the
Popish
Doctrine
of
Ignorance
,
while
you
would
have
all
our
Knowledge
confined
to
a
few
plain
and
easie
things
,
and
perswade
men
to
doubt
of
all
the
rest
.
Ans.
1.
I
perswade
no
man
to
doubt
of
that
which
he
is
certain
of
,
but
not
to
lie
,
and
say
he
is
certain
when
he
is
not
.
2.
I
am
so
far
from
encouraging
Ignorance
,
that
it
is
Ignorance
of
your
Ignorance
which
I
reprove
:
I
would
have
all
men
know
as
much
as
possibly
they
can
of
all
that
God
hath
revealed
.
And
if
the
self-conceited
knew
more
,
they
would
doubt
more
;
and
as
they
grow
wiser
,
will
grow
less
confident
in
uncertainties
.
It
is
not
knowing
,
but
false
pretending
to
know
,
that
I
am
against
.
Do
you
think
that
a
thousand
self-conceited
men
and
women
do
really
know
ever
the
more
,
for
saying
they
know
,
or
crying
down
that
Ignorance
,
Doubting
and
Uncertainty
which
they
have
themselves
?
How
many
a
one
(
yea
Preachers
)
have
cryed
down
the
Popish
Doctrine
of
Uncertainty
of
Salvation
,
who
had
no
Certainty
of
their
own
;
but
their
neighbours
thought
by
their
lives
were
certainly
in
the
way
to
Hell.
Obj.
IX
.
But
you
would
have
men
resist
the
Spirit
that
convinceth
them
,
and
make
so
long
a
work
in
doubting
,
and
questioning
,
and
proving
every
thing
,
as
that
Christians
will
come
but
to
little
knowledge
in
your
way
.
Ans.
They
will
have
the
more
knowledge
,
and
not
the
less
for
trying
.
Peremptory
confidence
is
not
knowledge
.
The
next
way
here
is
farthest
about
.
Receive
all
Evidence
from
God
and
Man
,
from
the
Word
and
Spirit
with
all
the
desire
,
and
all
the
delight
,
and
all
the
speed
that
possibly
you
can
:
Study
earnestly
;
Learn
willingly
;
Resist
no
Light
;
neglect
no
Truth
.
But
what
's
all
this
to
foolish
conceit
that
you
know
what
you
do
not
?
What
's
this
to
the
hasty
believing
of
falshoods
,
or
uncertainties
,
and
troubling
the
Church
and
World
with
self-conceit
and
dreams
?
I
remember
two
or
three
of
my
old
acquaintance
,
who
suddenly
received
from
a
Seducer
the
Opinion
of
Perfection
,
that
we
might
be
perfectly
sinless
in
this
life
:
And
because
I
denied
it
,
they
carryed
it
as
if
I
had
pleaded
for
sin
against
perfection
;
and
they
presently
took
themselves
to
be
perfect
and
sinless
,
because
they
had
got
the
Opinion
that
some
are
such
.
I
told
them
that
I
desired
Perfection
as
well
as
they
,
and
that
I
was
far
from
hindering
or
disswading
any
from
Perfection
;
but
wisht
them
to
let
us
see
that
they
are
so
indeed
,
and
never
to
sin
more
in
thought
,
word
or
deed
:
And
ere
long
they
forsook
all
Religion
,
and
by
Drunkenness
,
Fornication
and
Licentiousness
,
shewed
us
their
Perfection
.
So
here
,
it
is
not
a
conceit
that
men
have
Faith
and
Knowledge
,
and
quickly
saying
,
I
believe
;
or
turning
to
the
Priest
or
Party
that
perswadeth
them
,
which
maketh
them
ever
the
wiser
men
,
or
true
Believers
.
Obj.
X.
But
that
may
seem
certain
to
another
which
seemeth
uncertain
or
false
to
you
:
Therefore
every
man
must
go
according
to
his
own
Light.
Ans.
1.
Nothing
is
Certain
which
is
not
true
:
If
that
seem
True
to
you
which
is
False
,
this
is
your
Errour
:
And
is
every
man
,
or
any
man
bound
to
err
,
and
believe
a
falsehood
?
Being
is
before
Knowing
:
If
it
Be
not
true
,
you
may
Think
it
to
be
so
(
which
is
that
which
I
would
cure
;
)
but
you
cannot
Know
it
to
be
so
;
much
less
be
Certain
of
it
.
2.
If
it
be
Certain
to
you
,
it
is
Evidently
True
:
And
if
so
,
hold
it
fast
and
spare
not
:
It
is
not
any
mans
Certainty
,
but
Errour
,
which
I
oppose
.
Obj.
XI
.
But
if
we
must
write
or
utter
nothing
but
Certainties
,
you
would
have
but
a
small
Library
.
Ans.
1.
The
World
might
well
spare
a
great
many
uncertain
Writings
.
2.
But
I
say
not
that
you
must
think
,
say
or
write
nothing
but
Certainties
:
There
is
a
lawful
,
and
in
some
cases
necessary
exercise
of
our
understandings
about
Probabilities
and
Possibilities
.
The
Husbandman
when
he
ploweth
and
soweth
is
not
certain
of
an
increase
.
1.
But
call
not
that
certain
which
is
not
.
2.
And
be
not
as
vehement
and
peremptory
in
it
as
if
it
were
a
Certainty
.
3.
And
separate
your
Certainties
and
Probabilities
asunder
,
that
confusion
fill
not
your
minds
with
Errour
.
Obj.
XII
.
While
you
perswade
us
to
be
so
diffident
of
mens
reports
,
and
to
suspend
our
belief
of
what
men
say
,
you
speak
against
the
Laws
of
Converse
.
Ans.
I
perswade
you
not
to
deny
any
man
such
a
Belief
as
is
his
due
:
But
give
him
no
more
.
If
a
man
profess
himself
a
Christian
,
and
say
that
he
sincerely
believeth
in
Christ
,
and
consenteth
to
his
Covenant
,
though
you
may
perceive
no
ascertaining
Evidence
that
he
saith
true
,
yet
you
must
believe
him
,
because
he
is
the
only
opener
of
his
own
mind
,
and
the
Laws
of
God
,
and
Human
Converse
require
it
.
But
what
is
this
believing
him
?
Not
taking
it
for
a
certain
truth
:
But
taking
it
for
a
thing
probable
,
which
may
be
true
for
ought
you
know
,
and
which
you
must
hope
is
true
;
and
this
in
different
degrees
according
to
the
different
degrees
of
the
Persons
credibility
.
If
you
hear
men
confidently
report
any
News
in
these
times
,
when
half
that
we
hear
oft
proveth
false
,
you
may
believe
the
reporter
as
a
fallible
Person
,
that
is
,
believe
that
he
doth
not
wilfully
Lie
,
and
so
not
uncivilly
contradict
him
;
and
yet
suspend
your
belief
of
the
thing
it self
,
and
whether
he
took
it
up
rashly
on
uncertain
rumors
.
But
if
you
hear
a
man
speak
evil
of
another
behind
his
Back
,
when
the
thing
is
not
notorious
and
certain
otherways
,
the
Law
of
Justice
and
Charity
obligeth
you
not
to
believe
him
,
but
to
suspend
your
belief
till
you
hear
both
sides
,
or
have
surer
proof
;
yea
,
and
to
suspend
,
not
with
an
indifferency
,
but
with
a
hope
that
it
is
not
true
which
he
speaketh
.
Obj.
XIII
.
But
then
I
shall
be
as
uncharitable
in
judging
the
Reporter
(
who
perhaps
is
a
godly
man
)
to
be
a
Liar
and
Slanderer
,
as
I
should
be
in
believing
that
the
other
is
guilty
.
Ans.
1.
I
say
not
that
you
are
to
conclude
that
certainly
he
lieth
,
and
that
it
's
false
,
but
to
suspend
your
belief
,
and
to
hope
that
it
's
false
.
2.
He
that
maketh
himself
the
accuser
of
another
man
behind
his
Back
,
in
a
way
of
talk
,
doth
expose
himself
to
that
disadvantage
,
and
maketh
it
our
duty
to
begin
our
charitable
Opinion
on
the
side
of
him
that
is
accused
,
and
rather
to
hope
that
he
is
innocent
(
caeteris
paribus
)
than
the
accuser
.
For
God
forbiddeth
backbiting
and
slandering
,
and
biddeth
us
speak
evil
of
no
man
.
And
he
that
in
our
hearing
backbiteth
and
speaketh
evil
(
how
godly
otherwise
soever
)
without
a
clear
necessary
cause
,
doth
forfeit
our
Charity
and
Belief
,
more
than
a
man
can
do
whom
we
do
not
see
or
hear
.
For
if
I
was
bound
to
judge
him
innocent
before
this
backbiting
,
I
am
bound
so
to
judge
him
still
.
Therefore
I
do
but
continue
that
good
Opinion
of
my
Neighbour
which
I
was
bound
to
:
And
that
I
must
suspect
the
backbiter
of
a
Lie
,
is
the
consequent
of
his
own
act
,
and
long
of
himself
.
For
I
cannot
believe
contraries
:
And
it
is
not
his
backbiting
which
will
disoblige
me
from
my
former
duty
,
of
judging
the
other
innocent
.
So
that
it
is
the
reporter
that
casteth
away
the
reputation
of
his
own
veracity
.
Obj.
XIV
.
When
you
have
written
all
this
against
pretended
knowledge
,
who
is
more
guilty
than
your self
?
Who
so
oppresseth
his
Reader
with
distinctions
?
Are
all
your
large
Writings
evident
certainties
?
Even
those
Controversies
in
which
you
have
so
many
Adversaries
?
Ans.
I
put
in
this
objection
,
because
I
have
a
Book
(
called
Methodus
Theologiae
)
which
I
know
will
occasion
such
thoughts
in
many
Readers
.
But
1.
It
is
one
thing
to
assert
uncertainties
;
and
another
thing
to
anatomize
,
and
distinctly
,
and
methodically
,
explain
a
certain
truth
.
In
all
my
large
writings
,
if
you
find
that
I
call
any
thing
certain
which
is
uncertain
,
that
is
,
which
I
give
not
ascertaining
evidence
of
,
acquaint
me
with
the
particulars
,
and
I
shall
retract
them
.
2.
I
never
perswaded
any
man
to
write
or
say
no
more
than
all
men
certainly
know
already
,
no
not
all
Learned
Divines
:
For
then
how
should
we
receive
edification
.
Subjective
certainty
is
as
various
as
mens
Intellects
,
where
no
two
are
of
a
size
.
And
objective
certainty
must
be
tryed
by
the
evidence
,
and
not
by
other
mens
consenting
to
it
.
Nor
must
a
Major
Vote
of
Dissenters
go
for
a
proof
of
objective
uncertainty
:
For
Heathens
are
more
than
the
rest
of
the
World
;
and
Mahometans
more
than
Christians
;
and
Papists
more
than
Protestants
;
and
the
ungodly
more
than
the
godly
;
and
yet
this
is
no
proof
of
our
own
,
or
the
things
uncertainty
.
3.
Part
of
my
writings
are
against
uncertainties
;
and
to
deliver
the
Church
from
false
Opinions
that
go
for
certainties
;
and
these
are
they
that
have
most
contradicters
:
And
may
I
not
write
against
false
and
uncertain
Opinions
which
Religion
is
corrupted
with
,
and
defend
the
ancient
simplicity
,
without
being
guilty
of
the
introduction
of
uncertainties
my self
.
4.
I
deny
not
but
I
have
many
things
that
are
uncertain
:
But
then
I
acknowledge
them
uncertain
;
and
treat
of
them
but
as
they
are
.
5.
Lastly
,
If
really
my
writings
are
guilty
of
that
which
I
here
reprehend
,
(
false
pretended
knowledge
)
the
sin
is
never
the
better
for
that
,
nor
my
accusation
of
it
,
ever
the
less
true
,
nor
your
duty
to
avoid
it
ever
the
less
.
Think
what
you
will
of
me
,
so
you
will
but
think
rightly
of
sin
and
duty
.
If
I
go
contrary
to
my
Doctrine
,
and
you
can
prove
it
,
take
warning
by
me
,
and
do
not
you
the
like
.
Chap.
XXI
.
Directions
for
the
cure
of
Pretended
Knowledge
,
or
Self-conceit
.
Pretended
Knowledge
is
it
which
all
the
rest
is
written
for
;
and
must
now
be
the
last
in
Execution
as
it
was
the
first
in
my
intention
.
And
could
men
be
perswaded
to
this
following
course
it
might
be
done
:
But
natures
vitious
inclination
to
the
vice
,
and
the
Commonness
and
Strength
of
Temptations
to
it
,
do
make
me
expect
to
prevail
but
with
a
few
.
Direct
.
I.
Labour
to
understand
the
true
Nature
and
Principles
of
Certainty
before
opened
.
False
measures
will
make
you
judge
Certainties
to
be
Falshoods
or
Uncertain
,
and
Falshoods
to
be
certain
truths
.
And
when
you
know
the
conditions
of
certainty
,
try
all
things
by
them
accurately
;
And
if
any
would
by
art
,
perswade
you
of
the
uncertainty
of
Natures
just
perceptions
(
by
Sense
or
Intellect
)
remember
that
be
they
what
they
will
,
you
have
no
better
or
surer
:
They
are
such
as
our
Creator
hath
given
you
to
trust
to
for
your
use
,
even
for
the
ends
of
life
.
Direct
.
II.
Discern
the
helps
of
Knowledge
from
Knowledge
or
Certainty
itself
.
Believing
your
Teachers
as
men
,
and
believing
Historians
according
to
their
Credibility
and
Reverencing
the
Judgment
of
Seniors
,
and
of
the
Church
,
are
all
preparative
helps
to
Certainty
;
And
humane
Faith
is
such
as
to
Divine
Faith.
But
do
not
therefore
think
that
it
is
the
same
:
Nor
give
men
that
prerogative
of
Infallibility
which
belongeth
to
God
,
or
to
inspired
Prophets
who
prove
their
word
by
Gods
attestation
.
The
belief
of
Logicians
is
needful
to
your
understanding
Logick
,
and
Logick
is
a
great
help
to
your
certain
discerning
of
Physical
and
Metaphysical
and
Moral
Verities
.
And
yet
many
Rules
of
your
Logick
may
be
uncertain
,
and
you
must
not
take
the
helps
of
your
Knowledge
,
for
Evidence
it self
.
Some
think
that
nothing
is
known
till
we
have
Second
notions
for
it
,
or
can
define
it
:
When
things
sensible
are
better
known
by
sensing
them
,
and
usually
second
notions
deceive
men
and
make
them
doubt
of
what
they
better
apprehended
without
them
.
Be
very
suspicious
of
all
words
or
terms
;
1.
As
ambiguous
,
as
almost
all
are
:
And
therefore
he
that
cannot
distinguish
them
must
needs
err
by
confusion
:
2.
Lest
you
take
the
Names
for
Things
,
most
disputes
using
to
carry
Controversies
de
nomine
as
if
they
were
de
re
,
or
slide
from
this
into
that
.
Dir.
III.
Therefore
also
trust
not
too
far
to
the
artificial
forms
of
Argument
without
or
instead
of
the
Evidence
of
the
truth
of
the
thing
it self
.
For
there
are
many
things
supposed
to
the
infallibility
of
your
Art
,
which
may
not
themselves
be
infallibly
true
:
And
mans
wit
is
conscious
of
its
own
Fallibility
,
and
therefore
is
doubtful
lest
it
should
be
deceived
in
its
collections
and
ratiocinations
;
Especially
when
the
Engine
hath
many
tacklings
,
and
the
Chain
many
links
,
we
are
still
in
doubt
lest
some
one
should
break
:
But
the
Evidence
of
the
thing
in
its
own
reality
,
which
is
not
wholly
laid
on
the
form
of
an
artificial
argument
,
(
which
is
of
great
use
)
doth
satisfy
more
.
Direct
.
IV.
Take
truths
in
Order
;
the
Principles
first
,
and
the
rest
in
their
true
Exurgence
and
Dependance
upon
them
;
And
take
nothing
to
be
well
known
which
is
not
known
,
not
only
in
a
Method
,
but
in
a
Method
clearly
suitable
to
the
things
:
As
Words
and
Notions
,
so
Rules
and
Methods
must
be
fetcht
from
the
Things
,
and
fitted
to
the
Things
,
or
they
are
vain
.
Sense
,
and
Intellect
must
first
perceive
the
things
themselves
,
and
be
your
first
Tutors
in
Somatology
and
Pneumatology
;
And
then
these
must
do
much
in
making
your
Logick
.
The
Foot
must
be
the
measure
of
the
Shoe.
And
remember
that
you
have
but
a
half
,
fallacious
Knowledge
,
till
you
know
the
True
Place
and
Order
,
and
Respects
,
of
the
thing
,
as
well
as
the
nature
and
quality
of
it
in
it self
;
and
till
you
can
draw
up
a
True
Scheme
of
the
things
which
you
know
;
It
is
dreams
that
are
incoherent
.
Direct
.
V.
Let
the
great
Radical
Verities
have
your
greatest
confidence
,
and
not
only
so
,
but
the
most
of
your
thoughts
and
Estimation
and
time
;
and
proportionably
let
the
lesser
things
have
but
that
share
of
your
Esteem
and
Time
,
and
Studies
,
which
they
deserve
;
(
which
comparatively
will
be
little
.
)
And
make
them
the
test
of
what
is
further
offered
to
you
:
And
believe
nothing
which
is
certainly
contrary
to
them
.
Argue
always
à
notioribus
,
and
reduce
not
certainties
to
uncertainties
,
but
contrarily
.
Direct
.
VI.
Keep
all
your
perceptions
distinct
according
to
the
distinction
of
their
natures
;
Let
both
your
Books
and
your
Intellects
be
like
an
Apothecaries
Shop
,
where
there
are
different
Boxes
with
different
Titles
for
different
things
.
Let
sensible
perceptions
be
by
themselves
:
And
the
Intellective
perception
of
things
sensate
be
by
themselves
:
And
the
Intellective
perception
of
its
own
and
the
wills
Acts
be
by
themselves
:
And
the
collection
of
the
nature
of
Spirits
and
Intellective
Agents
thence
,
be
by
themselves
;
&
the
knowledge
of
Principles
,
Physical
and
Moral
,
be
by
themselves
:
And
the
certainty
of
Conclusions
be
ranked
according
to
the
Variety
of
their
degrees
:
The
confusion
of
these
different
things
,
causeth
so
confused
a
kind
of
Knowledge
,
as
is
next
to
no
Knowledge
,
and
fitter
to
trouble
than
to
satisfy
.
Direct
.
VII
.
Look
to
all
things
,
or
as
many
as
is
possible
:
When
half
is
unknown
the
other
half
is
not
half
known
.
Respicere
ad
omnia
is
proper
to
God
:
Respicere
ad
plurima
is
necessary
to
the
competent
wisdom
of
a
man
:
To
be
of
a
narrow
mind
and
prospect
,
is
the
property
of
the
Ignorant
and
Erroneous
.
He
that
seeth
only
a
hand
or
foot
knoweth
not
what
a
man
is
by
it
:
And
he
that
seeth
only
a
word
knoweth
not
by
that
what
a
Sentence
is
;
Gods
works
are
all
one
:
I
know
not
what
we
shall
see
in
Commenius
his
Pansophy
,
which
they
say
is
yet
to
see
the
Light
;
how
far
he
hath
reduced
all
Sciences
to
one
.
But
I
little
doubt
but
they
may
and
should
be
all
reduced
to
two
,
which
are
as
the
Soul
and
Body
that
yet
make
up
one
man
,
though
not
one
nature
,
viz.
1.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Real
part
,
distinguished
into
that
of
Substances
and
of
Modes
(
where
Morality
cometh
in
,
&c.
)
2.
The
Organical
part
,
which
fitteth
words
and
Notions
to
Things
.
And
I
am
sure
that
as
the
Knowledge
of
one
thing
or
of
many
much
conduceth
to
further
Knowledge
;
so
the
Ignorance
of
one
thing
conduceth
to
ignorance
and
error
about
others
:
It
is
here
as
in
the
Knowledge
of
a
Clock
or
Watch
or
Musical
Instrument
:
Know
all
or
you
know
little
,
and
next
to
none
.
No
man
is
a
fit
Judge
of
Church
affairs
,
who
hath
not
the
State
of
the
World
in
some
good
measure
in
his
Eye
;
else
he
will
be
like
most
Sectaries
who
Judge
and
Talk
and
Live
,
as
if
the
World
were
no
bigger
than
their
Synagogues
or
Sects
.
He
must
have
all
the
Scripture
in
his
Eye
,
and
all
the
Body
of
Divinity
and
all
the
World
in
his
Eye
;
and
God
himself
who
is
more
than
all
,
who
will
not
by
a
narrow
mind
be
cheated
into
a
multitude
of
Errours
.
There
are
abundance
of
truths
unknown
to
you
,
which
were
they
known
,
would
rectify
your
other
Errours
.
D.
VIII
.
Conclude
not
hastily
of
Negatives
.
You
may
easilier
know
that
you
do
know
what
you
do
know
,
than
know
what
it
is
that
you
do
not
know
.
It
doth
not
follow
that
there
is
no
more
,
because
you
know
no
more
.
St.
John
tells
you
,
that
if
all
that
Christ
did
should
be
written
,
the
World
could
not
contain
the
Books
:
You
cannot
therefore
conclude
from
what
is
recorded
,
that
he
said
and
did
no
more
than
is
recorded
:
Though
I
am
sure
against
Popery
,
by
my
sense
and
intellect
,
that
there
is
real
Bread
and
Wine
in
the
Sacrament
,
I
am
not
sure
by
sense
that
there
is
no
spiritual
Body
of
Christ
:
The
Negative
must
be
otherwise
proved
.
I
am
sure
by
my
five
senses
(
as
they
are
commonly
distinguished
and
numbred
)
that
there
are
existent
all
the
sensible
qualities
which
are
their
objects
:
But
whether
the
World
may
not
have
more
sensible
qualities
,
suited
to
many
other
sort
of
senses
,
which
we
have
no
conception
,
notion
or
name
of
,
is
a
thing
that
no
mortal
man
can
know
.
You
hear
many
things
,
and
know
many
things
by
another
man
,
which
make
his
cause
seem
bad
:
But
do
you
know
how
many
more
things
may
be
existent
unknown
to
you
,
which
if
you
knew
,
would
change
your
Judgment
?
Allow
still
room
and
supposition
for
abundance
of
unknown
things
,
which
may
come
hereafter
to
your
knowledge
,
and
make
things
seem
to
you
quite
other
than
they
do
.
How
can
you
possibly
know
how
much
more
may
be
unknown
to
you
?
If
I
have
a
Servant
that
stayeth
out
much
longer
than
I
expected
,
I
may
conjecture
that
he
could
have
no
business
to
stay
him
,
but
his
negligence
:
But
there
may
be
many
accidents
to
cause
it
,
which
I
cannot
judge
of
till
I
hear
him
speak
.
D.
IX
.
Be
sure
that
you
suspect
your
first
apprehensions
of
things
,
and
take
few
conceptions
(
conclusive
)
for
certain
that
are
not
digested
.
Fasten
not
over
tenaciously
upon
Opinions
in
the
beginning
at
the
first
hearing
:
Take
it
for
granted
that
your
first
conceptions
of
things
must
alter
,
either
as
to
the
Truth
,
or
the
Evidence
,
or
the
Order
,
or
the
Degree
.
Few
men
are
so
happy
in
youth
,
as
to
receive
at
first
such
right
impressions
,
which
need
not
after
to
be
much
altered
.
When
we
are
Children
,
we
know
as
Children
;
but
when
we
become
Men
,
childish
things
are
done
away
.
Where
we
change
not
our
Judgment
of
the
matter
,
yet
we
come
to
have
very
different
apprehensions
of
it
.
I
would
not
have
Boys
to
be
meer
Scepticks
(
for
they
must
be
Godly
and
Christians
.
)
But
I
would
have
them
leave
room
for
increase
of
knowledge
,
and
not
be
too
peremptory
with
their
juvenile
conceptions
,
but
suppose
that
a
further
light
will
give
them
another
prospect
of
the
same
things
.
D.
X.
Chuse
such
Teachers
,
if
possible
,
as
have
themselves
attained
the
things
you
seek
;
even
that
most
substantial
Wisdom
which
leadeth
to
Salvation
.
For
how
else
shall
they
teach
others
what
they
have
not
learnt
themselves
!
O
the
difference
between
Teachers
and
Teachers
!
between
a
rash
flashy
unexperienced
proud
wit
,
and
clear
headed
,
well
studied
,
much
experienced
,
and
godly
man
!
Happy
is
he
that
hath
such
a
Teacher
,
that
is
long
exercised
in
the
ways
of
Truth
,
and
Holiness
,
and
Peace
,
and
hath
a
heart
to
value
him
!
D.
XI
.
Value
Truth
for
Goodness
,
and
Goodness
above
Truth
;
and
estimate
all
Truths
and
Knowledge
by
their
usefulness
to
higher
Ends.
That
is
Good
as
a
Means
,
which
doth
Good.
There
is
nothing
besides
God
that
is
simply
Good
,
in
,
of
,
and
for
it self
;
all
else
is
only
Good
derivatively
from
God
the
Efficient
,
and
as
a
Means
to
God
the
final
Cause
.
As
a
pound
of
Gold
more
enricheth
than
many
loads
of
Dirt
:
so
a
little
Knowledge
of
great
and
necessary
matters
,
maketh
one
wiser
,
than
a
great
deal
of
pedantick
toyish
Learning
.
No
man
hath
time
and
capacity
for
all
things
:
He
is
but
a
proud
fool
that
would
seem
to
know
all
,
and
deny
his
ignorance
in
many
things
.
Even
he
that
with
Alstedius
,
&c.
can
write
an
Encyclopaedia
,
is
still
unacquainted
with
abundance
that
is
intelligible
.
For
my
own
part
,
I
humbly
thank
God
,
that
by
placing
my
dwelling
still
as
in
the
Church-yard
,
he
hath
led
me
to
chuse
still
the
studies
which
I
thought
were
fittest
for
a
man
that
is
posting
to
another
world
.
He
that
must
needs
be
ignorant
of
many
things
,
should
chuse
to
omit
those
which
he
can
best
spare
.
Distinguish
well
between
studying
and
knowing
for
Use
,
and
for
Lust
:
For
the
True
Ends
of
Knowledge
,
and
for
the
bare
delight
of
Knowing
.
One
thing
is
necessary
,
Luke
10.42
.
And
all
others
but
as
they
are
necessary
to
that
one
.
Mortifie
the
Lust
of
useless
Knowledge
as
well
as
other
lusts
of
flesh
and
fantasie
.
Dying
men
commonly
call
it
Vanity
.
Remember
what
a
deal
of
precious
Time
it
wasteth
;
and
from
how
many
greater
and
more
necessary
things
it
doth
divert
the
mind
;
and
with
what
wind
it
puffs
men
up
;
as
is
aforesaid
.
How
justly
did
the
rude
Tartarians
think
the
great
Libraries
,
and
multitudes
of
Doctors
,
and
idle
Priests
,
among
the
Chinenses
to
be
a
foolery
,
and
call
them
away
from
their
Books
to
Arms
(
as
Palafox
tells
us
)
when
all
their
Learning
was
to
so
little
purpose
as
it
was
,
and
led
them
to
no
more
high
and
necessary
things
?
D.
XII
.
Yet
because
many
smaller
parts
of
Knowledge
are
necessary
to
Kingdoms
,
Academies
and
Churches
,
which
are
not
necessary
nor
greatly
valuable
to
individual
persons
;
let
some
few
particular
persons
be
bred
up
to
an
eminency
in
those
studies
,
and
let
not
the
generality
of
Students
waste
their
time
therein
.
There
is
scarce
any
part
of
Knowledge
so
small
and
useless
,
but
it
is
necessary
to
great
Societies
that
some
be
Masters
of
it
,
which
yet
the
generality
may
well
spare
.
And
all
are
to
be
valued
and
honoured
according
to
their
several
excellencies
.
But
yet
I
cannot
have
while
to
study
as
long
as
Politian
how
Virgil
should
be
spelt
;
nor
to
decide
the
quarrels
between
Phil.
Pareus
and
Gruter
,
nor
to
digest
all
his
Grammatical
Collections
,
nor
to
read
all
over
abundance
of
Books
which
I
allow
house
room
to
.
Nor
to
learn
all
the
Languages
and
Arts
which
I
could
wish
to
know
,
if
I
could
know
them
without
neglecting
greater
things
.
But
yet
the
excellent
Professors
of
them
all
I
honour
.
D.
XIII
.
Above
all
,
Value
,
Digest
,
and
seriously
Live
upon
the
most
Great
and
Necessary
Certain
Truths
:
O
that
we
knew
what
Work
(
inward
and
outward
)
the
great
Truths
of
Salvation
call
for
from
us
all
!
If
you
do
not
faithfully
value
and
improve
these
,
you
prepare
for
delusion
:
You
forget
your
Premises
and
Principles
:
God
may
justly
leave
you
in
the
dark
,
and
give
you
up
to
believe
a
lie
.
Did
you
live
according
to
the
importance
of
your
certain
Principles
,
your
lives
would
be
filled
with
fruit
,
and
business
,
and
delight
,
and
all
this
Great
:
So
that
you
would
have
little
mind
or
leisure
for
little
and
unnecessary
things
.
It
is
the
neglect
of
things
necessary
,
which
fills
the
World
with
the
trouble
of
things
unnecessary
.
D.
XIV
.
Study
hard
,
and
search
diligently
and
deeply
,
and
that
with
unwearied
patience
and
delight
.
Unpleasant
studies
tire
and
seldom
prosper
.
Slight
running
thoughts
accomplish
little
.
If
any
man
think
that
the
Spirit
is
given
to
save
us
the
labour
of
hard
and
long
studies
,
Solomon
hath
spent
so
many
Chapters
in
calling
them
,
to
dig
,
search
,
cry
,
labour
,
wait
for
Wisdom
,
that
if
that
will
not
undeceive
them
,
I
cannot
:
They
may
as
well
say
,
that
God's
blessing
is
to
save
the
Husbandman
the
labour
of
plowing
and
sowing
:
And
that
the
Spirit
is
given
to
save
men
the
labour
of
learning
to
read
the
Bible
,
or
to
hear
it
,
or
think
of
it
,
or
to
pray
to
God.
Whereas
the
Spirit
is
given
us
to
provoke
and
enable
us
to
study
hard
,
and
read
,
and
hear
,
and
pray
hard
,
and
to
prosper
us
herein
.
And
as
vain
are
our
idle
Lads
that
think
that
their
natural
Wits
,
or
their
Abode
and
Degrees
in
the
Universities
,
will
serve
the
turn
instead
of
hard
studies
!
And
so
they
come
out
almost
as
ignorant
,
and
yet
more
proud
than
they
went
thither
,
to
be
Plagues
in
all
Countreys
where
they
come
,
to
teach
others
by
example
the
idleness
and
sensuality
which
they
learnt
themselves
;
and
being
ignorant
,
yet
the
honour
of
their
Functions
must
be
maintained
,
and
therefore
their
ignorance
must
be
hid
,
which
yet
themselves
do
weekly
make
ostentation
of
in
the
Pulpit
,
where
they
should
be
shining
lights
;
and
when
their
own
Tongues
have
proclaimed
it
,
those
of
understanding
that
observe
and
loath
it
,
must
be
maligned
and
railed
at
for
knowing
how
little
their
Teachers
know
.
Nothing
without
long
and
hard
studies
furnisheth
the
mind
with
such
a
stock
of
truth
,
as
may
be
called
real
wisdom
.
That
God
is
the
rewarder
of
them
that
diligently
seek
him
,
(
and
not
of
the
lazy
neglecters
of
him
)
is
the
second
Principle
in
Religion
,
Heb.
11.6
.
They
that
cannot
be
at
this
labour
,
must
be
content
to
know
but
little
,
and
not
take
on
them
to
know
much
.
For
they
are
not
able
to
discern
truth
from
falshood
:
But
while
they
sleep
the
Tares
are
sowed
:
Or
while
they
open
the
Door
,
all
croud
in
that
can
come
first
;
and
they
cannot
make
a
just
separation
.
Ignorant
Persons
will
swarm
with
errors
;
and
he
that
erreth
will
think
that
he
is
in
the
right
:
And
if
he
think
that
it
is
a
divine
and
necessary
truth
which
he
embraceth
,
how
zealously
may
he
pursue
it
?
D.
XV.
Take
heed
of
a
byas
of
Carnal
Interest
,
and
of
the
disturbing
Passions
which
selfish
partiality
will
be
apt
to
raise
.
Men
may
verily
think
that
they
sincerely
love
the
truth
,
when
the
secret
power
of
a
carnal
interest
,
their
honour
,
their
profit
or
pleasure
,
is
it
that
turneth
about
their
judgment
,
and
furnisheth
them
with
Arguments
,
and
whets
their
Wits
,
and
maketh
them
passionately
confident
,
and
they
are
not
aware
of
it
.
Is
your
worldly
interest
on
that
side
that
your
opinion
is
for
?
Though
that
prove
it
not
false
,
it
proveth
that
you
should
be
very
suspicious
of
your selves
.
D.
XVI
.
Keep
up
unfeigned
fervent
love
to
others
,
even
as
to
your selves
.
And
then
you
will
not
contemn
their
Persons
and
their
Arguments
,
beyond
certain
cause
.
You
will
not
turn
to
passionate
contentions
,
and
reproaches
of
them
when
you
differ
;
and
the
reverence
of
your
Elders
,
Teachers
,
Superiors
,
will
make
you
more
ready
to
suspect
your selves
than
them
.
Most
of
our
self-conceited
pretenders
to
knowledge
have
lost
their
love
and
reverence
of
Dissenters
,
and
are
bold
despisers
of
the
Persons
,
reasons
and
writings
of
all
that
contradict
their
errour
.
And
most
that
venture
to
cast
the
Churches
into
flames
,
and
their
Brethren
into
silence
and
sufferings
,
that
they
may
plant
their
own
opinions
,
are
great
despisers
of
those
that
they
afflict
,
and
either
hate
them
,
or
would
make
them
hateful
,
lest
they
should
be
thought
to
be
unjust
in
using
them
like
hateful
Persons
.
Love
that
thinketh
not
evil
of
others
,
D.
XVII
.
Reverence
the
Church
of
God
,
but
give
not
up
your
understandings
absolutely
to
any
men
;
but
take
heed
of
taking
any
Church
Sect
or
Party
instead
of
the
Infallible
God.
With
the
Universal
Church
you
must
Embody
and
hold
Concord
:
It
is
certain
that
it
erreth
not
from
the
Essentials
of
Christianity
:
Otherwise
the
Church
were
no
Church
,
no
Christians
,
and
could
not
be
saved
:
If
a
Papist
say
,
[
and
which
is
this
Church
?
]
I
answer
him
,
It
is
the
Universality
of
Christians
,
or
all
that
hold
these
Essentials
;
and
when
I
say
that
this
Church
cannot
fall
from
these
Essentials
,
I
do
but
say
it
cannot
cease
to
be
a
Church
:
The
Church
is
constituted
of
,
and
known
by
the
Essentials
of
Faith
;
and
not
the
Essentials
of
Faith
constituted
by
the
Church
,
nor
so
known
by
it
;
though
it
be
known
by
it
as
the
Teacher
of
it
.
He
that
deserteth
the
Christian
Universality
,
(
in
deed
though
not
in
words
)
and
cleaveth
too
close
to
any
Sect
,
(
whether
Papal
or
any
other
)
will
be
carried
down
the
stream
by
that
Sect
,
and
will
fill
his
understanding
with
all
their
errors
and
uncertainties
,
and
confound
them
with
the
certain
truths
of
God
,
to
make
up
a
mixt
Religion
with
;
and
the
reverence
of
his
Party
,
Church
or
Sect
,
will
blind
his
mind
,
and
make
him
think
all
this
his
duty
.
D.
XVIII
.
Fear
Error
and
ungrounded
Confidence
.
Consider
all
the
mischiefs
of
it
,
which
the
World
hath
long
felt
,
and
the
Churches
in
East
and
West
are
distracted
by
unto
this
day
;
and
which
I
have
opened
to
you
before
.
He
that
feareth
not
a
sin
and
mischief
is
most
unlikely
to
escape
it
.
A
tender
Conscience
cannot
be
bold
and
rash
,
where
the
interest
of
God
,
the
Church
,
and
his
own
and
others
Souls
is
so
much
concerned
:
When
you
are
invited
to
turn
Papist
,
or
Quaker
,
or
Anabaptist
,
or
Antinomian
,
or
Separatist
,
think
,
What
if
it
should
prove
an
Errour
;
and
as
great
an
Errour
as
many
godly
learned
men
affirm
it
to
be
?
Alas
what
a
gulf
should
I
plunge
my
Soul
in
?
What
injury
should
I
do
the
Truth
?
What
wrong
to
Souls
?
And
shall
I
rashly
venture
on
such
a
danger
,
any
more
than
I
would
do
on
Fornication
,
Drunkenness
,
or
other
sin
?
And
doth
not
the
sad
example
of
this
Age
,
as
well
as
all
former
Ages
warn
you
to
be
fearful
of
what
you
entertain
?
O
what
promising
,
what
hopeful
,
what
confident
Persons
,
have
dreadfully
miscarried
,
and
when
they
once
began
to
roll
down
the
Hill
,
have
not
stopt
till
some
of
them
arrived
at
Infidelity
and
Prophaneness
,
and
others
involved
us
all
in
confusions
?
And
yet
shall
we
not
fear
,
but
rage
and
be
confident
?
And
to
see
on
the
other
side
what
darkness
and
delusion
hath
faln
upon
thousands
of
the
Papal
Clergy
,
and
what
their
Errour
hath
cost
the
World
,
should
make
those
that
are
that
way
inclined
also
fear
.
Direct
.
XIX
.
Above
all
pray
and
labour
for
a
truely
humble
mind
,
that
is
well
acquainted
with
its
own
defects
;
and
fear
and
fly
from
a
proud
overvaluing
of
your
own
understanding
.
Be
thankful
for
any
Knowledge
that
you
have
,
but
take
heed
of
thinking
it
greater
than
it
is
.
The
Devils
Sin
,
and
the
imitation
of
Adam
,
are
not
the
way
to
have
the
illumination
of
Gods
Spirit
.
It
is
not
more
usual
with
God
to
bring
low
those
that
are
Proud
of
Greatness
,
than
to
leave
to
folly
,
deceit
and
errour
,
those
that
are
proud
of
Wisdom
;
and
to
leave
to
Sin
and
Wickedness
those
that
are
proud
of
Goodness
.
A
Proud
understanding
cannot
be
brought
to
suspect
it self
,
but
is
confident
of
its
first
undigested
apprehensions
:
It
either
feeleth
no
need
of
the
Spirits
light
,
but
despiseth
it
as
a
fancy
;
or
else
it
groweth
conceited
that
all
its
conceptions
are
of
the
Spirit
,
and
is
proud
of
that
Spirit
which
he
hath
not
.
Nothing
maketh
this
peremptory
confidence
in
false
conceits
so
common
,
as
Pride
of
a
knowledge
which
men
have
not
.
Would
the
Lord
but
humble
these
persons
throughly
,
they
would
think
,
Alas
!
What
a
dark
deceitful
mind
have
I
?
how
unfit
to
despise
the
judgment
of
them
that
have
laboured
for
knowledge
far
more
than
I
have
done
,
and
how
unfit
to
be
confident
against
such
as
know
much
more
than
I
?
But
so
deep
and
common
is
this
Pride
,
that
they
that
go
in
rags
,
and
they
that
think
themselves
unworthy
to
live
,
and
are
ready
to
despair
in
the
sense
of
Sin
,
do
yet
ordinarily
so
overvalue
their
own
apprehensions
,
that
even
these
will
stifly
hold
their
vain
and
unpeaceable
opinions
,
and
stifly
reject
the
judgment
and
arguments
,
of
the
wisest
and
best
that
will
not
be
as
envious
as
they
.
Direct
.
XX.
Lastly
,
Keep
in
a
Child-like
,
teachable
,
learning
resolution
,
with
a
sober
and
suspended
judgment
,
where
you
have
not
sure
evidence
to
turn
the
scales
.
When
Christ
saith
,
Mat.
18.3
.
Except
ye
be
converted
and
become
as
little
Children
,
ye
shall
in
no
wise
enter
into
the
Kingdom
of
Heaven
;
As
he
hath
respect
to
the
humility
of
Children
in
general
(
and
their
inception
of
a
new
life
)
so
in
special
he
seemeth
to
respect
them
as
Disciples
:
set
Children
to
School
and
their
business
is
to
hear
and
learn
all
day
;
They
set
not
their
wits
against
their
Masters
and
do
not
wrangle
and
strive
against
him
,
and
say
,
It
is
not
so
;
we
know
better
than
you
.
But
so
abominably
is
humane
nature
corrupted
by
this
Intellectual
Pride
,
that
when
once
Lads
are
big
enough
to
be
from
under
a
Tutor
,
commonly
instead
of
Learning
of
others
,
they
are
of
a
teaching
humour
,
and
had
rather
speak
two
hours
than
hear
one
;
And
set
their
wits
to
contradict
what
they
should
learn
,
and
to
conquer
those
that
would
instruct
them
;
and
to
shew
themselves
wiser
than
to
learn
to
be
more
wise
;
and
we
can
scarce
talk
with
Man
or
Woman
,
but
is
the
wisest
in
the
Company
,
and
hardliest
convinced
of
an
errour
.
But
two
things
here
I
earnestly
advise
you
:
1.
That
you
spend
more
time
in
Learning
than
in
Disputing
:
Not
but
that
disputing
in
its
season
is
necessary
to
defend
the
Truth
:
But
usually
it
engageth
mens
wits
in
an
eager
opposition
against
others
,
and
so
against
the
truth
which
they
should
receive
:
And
it
goeth
more
according
to
the
ability
of
the
disputants
,
than
the
merits
of
the
cause
.
And
he
that
is
worsted
is
so
galled
at
the
disgrace
,
that
he
hateth
the
truth
the
more
for
his
sake
that
hath
dishonoured
him
:
and
therefore
Paul
speaketh
so
oft
against
such
disputing
,
and
saith
that
the
Servant
of
the
Lord
must
not
strive
,
but
be
gentle
,
and
apt
to
teach
,
and
in
meekness
instruct
opposers
.
I
would
ordinarily
if
any
Man
have
a
mind
to
wrangle
with
me
,
tell
him
;
[
If
you
know
more
of
these
things
than
I
,
if
you
will
be
my
Teacher
,
I
shall
thankfully
hear
and
learn
]
and
desire
him
to
open
his
Judgment
to
me
in
its
fullest
evidence
:
And
I
would
weigh
it
as
the
time
and
case
required
;
And
if
I
were
fully
satisfied
against
it
,
I
would
crave
leave
to
tell
him
the
reasons
of
my
dissent
,
and
crave
his
patient
audience
to
the
end
.
And
when
we
well
understood
each
others
mind
and
reasons
,
I
would
crave
leave
then
to
end
in
peace
;
unless
the
safety
of
others
required
a
dispute
to
defend
the
Truth
.
2.
And
my
specially
repeated
counsel
is
,
that
you
suspend
your
judgment
till
you
have
cogent
evidence
to
determine
it
.
Be
no
further
of
either
side
than
you
know
they
are
in
the
right
,
cast
not
your self
into
other
mens
opinions
hastily
,
upon
slight
reasons
at
a
blind
adventure
.
If
you
see
not
a
Certainty
judge
it
not
Certain
,
If
you
see
but
a
Probability
,
judge
it
but
Probable
.
Prove
all
things
,
and
hold
fast
that
which
is
good
.
The
Bereans
are
commended
for
searching
the
Scripture
,
certain
,
resolve
in
the
strength
of
God
,
and
hold
fast
whatever
it
cost
you
,
even
to
the
death
,
and
never
fear
being
losers
by
God
,
by
his
Truth
,
or
by
Fidelity
in
your
Duty
.
PART
II.
Of
true
saving
Knowledge
:
I.
Causing
our
Love
to
God.
II.
Thereby
Qualifying
us
for
his
Love.
1
Cor.
8.3
.
But
if
any
man
Love
God
,
the
same
is
known
of
him
.
Chap.
I.
Knowledge
is
to
be
estimated
more
,
by
the
end
it
tendeth
to
,
than
by
it self
.
HAving
done
with
that
Epidemical
mortal
disease
,
(
SELF-CONCEITEDNESS
or
PREFIDENCE
or
overhasty
judging
,
and
Pretending
to
know
that
which
we
know
not
)
which
I
more
desire
than
hope
to
cure
;
I
have
left
but
a
little
room
for
the
nobler
part
of
my
Subject
,
True
saving
Knowledge
,
because
the
handling
of
it
was
not
my
principal
design
.
The
meaning
of
the
Text
I
gave
you
before
:
The
true
Paraphrase
of
it
is
as
followeth
:
As
if
Paul
had
said
;
[
You
overvalue
your
barren
notions
,
and
think
that
by
them
you
are
wise
;
whereas
Knowledge
is
a
means
to
a
higher
end
;
&
is
to
be
esteemed
of
as
it
attaineth
that
end
;
And
that
end
is
to
make
us
Lovers
of
God
,
that
so
we
may
be
known
with
Love
by
him
;
For
to
Love
God
and
be
beloved
by
him
is
mans
felicity
and
ultimate
end
;
and
therefore
that
which
we
must
seek
after
and
live
for
in
the
world
;
and
he
is
to
be
accounted
the
wisest
man
that
loveth
God
most
;
when
unsanctified
Notions
&
Speculations
will
prove
but
folly
.
]
This
being
the
true
meaning
of
the
Text
,
I
shall
briefly
speak
of
it
by
parts
,
as
it
containeth
these
several
Doctrines
or
Propositions
.
Doct.
1.
Knowledge
is
a
means
to
a
higher
end
,
according
to
which
it
is
to
be
estimated
.
Doct.
2.
The
End
of
Knowledge
is
to
make
us
Lovers
of
God
,
and
so
to
be
known
with
Love
by
him
.
Doct.
3.
Therefore
knowledge
is
to
be
valued
,
sought
and
used
,
as
it
tendeth
to
this
holy
blessed
end
.
Doct.
4.
And
therefore
those
are
to
be
accounted
the
wisest
or
best-knowing
men
,
that
Love
God
most
;
and
not
those
that
are
stored
with
unholy
knowledge
.
For
the
first
of
these
,
that
[
Knowledge
is
a
means
to
a
higher
end
]
I
shall
first
open
it
,
and
then
prove
it
.
I.
Aquinas
and
some
other
Schoolmen
make
the
Vision
or
Knowledge
of
God
,
to
be
the
highest
part
of
mans
Felicity
:
And
I
deny
not
but
that
the
three
faculties
of
mans
Soul
,
(
Vital
Activity
,
Intellect
and
Will
)
as
the
Image
of
the
Divine
Trinity
,
have
a
kind
of
inseparability
and
coequality
.
And
therefore
each
of
their
perfections
and
perfect
Receptions
from
God
,
and
operations
on
God
,
is
the
ultimate
end
of
man
:
But
yet
they
are
Distinguishable
,
though
not
divisible
;
and
there
is
such
an
Order
among
them
,
as
that
one
may
in
some
respects
be
called
the
Inceptor
and
another
the
Perfecter
of
humane
operations
;
and
so
the
Acts
of
one
be
called
a
means
to
the
Acts
of
the
other
.
And
thus
though
the
Vision
or
Knowledge
of
God
be
one
inadequate
conception
(
if
not
a
part
)
of
our
ultimate
end
;
yet
the
Love
of
God
,
and
Living
to
God
,
are
also
other
conceptions
or
parts
of
it
:
yea
and
the
more
completive
perfect
parts
,
which
we
call
finis
ultimate
ultimus
.
II.
The
proof
shall
be
fetcht
,
1.
From
the
Order
and
use
of
the
Faculties
of
the
Soul.
2.
From
the
Objects
.
3.
From
the
constitution
of
the
Acts.
4.
From
express
Scripture
.
I.
It
is
evident
to
our
internal
perception
,
1.
That
the
Understanding
is
but
the
Guide
of
the
Will
,
and
its
acts
but
mediate
to
determine
the
Will
:
As
the
Eye
is
to
lead
the
Appetitive
and
Executive
faculties
,
by
presenting
to
them
their
proper
objects
.
To
know
is
but
an
initial
introductory
act
.
Yea
,
2.
It
is
evident
that
the
Soul
is
not
Satisfied
with
bare
knowing
if
no
Delight
or
Complacency
follow
:
For
what
is
that
which
we
call
Satisfaction
but
the
Complacency
of
the
Will
?
Suppose
a
man
to
have
no
effect
upon
his
Will
,
no
Pleasure
,
no
Contentation
in
his
Knowledge
,
and
what
Felicity
or
Desireable
Good
to
him
,
would
there
be
,
in
all
the
Knowledge
in
the
world
?
Yea
when
I
name
either
[
Good
]
or
[
Desirable
]
every
one
knoweth
that
I
name
an
object
of
the
Will
.
Therefore
if
you
stop
at
bare
Intellection
,
it
is
not
to
be
called
Good
or
Desireable
as
to
the
Intellect
,
these
being
not
proper
intellectual
objects
:
Though
remotely
I
confess
they
are
;
that
is
,
that
which
is
called
Good
,
Amiable
and
Desireable
primarily
as
the
proper
object
of
the
Will
,
must
be
discerned
to
be
such
by
the
understanding
:
When
yet
the
Formal
notion
of
the
Intellects
object
,
is
but
quid
Intelligibile
,
which
materially
is
Ens
,
Unum
,
Verum
,
Bonum
:
But
Goodness
is
the
Formal
notion
of
the
object
of
the
will
,
and
not
only
the
material
.
Cicero's
Torquatus
)
who
erred
by
placing
the
chief
excellency
of
Virtue
in
the
Pleasure
of
it
;
and
consequently
making
any
thing
more
Excellent
which
is
more
Pleasant
,
though
it
be
sin
itself
;
I
answer
,
he
that
will
decide
that
great
controversy
,
must
distinguish
,
1.
Between
Sensitive
Pleasure
,
and
the
Complacency
of
the
Will
.
2.
Between
that
which
is
Good
only
to
me
,
and
that
which
is
Good
to
others
,
and
that
which
is
Good
in
relation
to
the
Supream
and
Final
Will
of
God.
3.
Between
the
Exterior
and
the
Interior
acts
of
Virtue
.
And
then
you
shall
see
Cicero
and
Torquatus
easily
reconciled
,
thus
.
1.
It
is
certain
that
GOODNESS
and
the
WILL
are
so
essentially
related
to
each
other
,
that
they
must
each
e●●●r
the
others
definition
.
To
be
Bonum
is
to
be
Volibile
;
and
to
Will
is
ever
Velle
Bonum
.
2.
It
is
certain
that
God's
Will
is
the
Original
and
End
of
all
Created
Good
,
which
hath
its
Essence
in
relation
to
His
Will
.
And
therefore
if
it
were
possible
for
Virtue
to
be
unpleasant
or
pernicious
to
the
possessor
,
it
would
be
Good
as
it
is
suited
and
related
to
the
Will
of
God.
3.
Therefore
it
cannot
be
said
,
that
Virtue
as
Virtue
is
better
than
Virtue
as
it
pleaseth
God
:
But
it
is
most
certain
that
Virtue
as
Virtue
is
pleasing
to
God
,
(
as
to
the
objective
aptitude
,
)
and
that
Virtue
as
pleasing
to
God
,
and
consequently
as
Virtue
,
is
Better
than
Virtue
,
as
it
is
pleasant
to
the
possessor
.
4.
And
it
is
certain
that
Virtue
,
as
it
is
profitable
,
and
justly
pleasing
to
Mankind
,
to
the
Church
,
to
Kingdoms
,
to
Publick
Societies
or
multitudes
,
is
better
than
as
it
is
pleasing
unto
one
:
Because
the
Good
of
many
is
better
than
of
one
.
5.
And
it
is
certain
that
Virtue
,
as
it
pleaseth
the
rational
Will
,
is
better
than
as
it
pleaseth
the
meer
Sensitive
Appetite
,
which
it
seldom
doth
:
And
therefore
Sensuality
hath
no
advantage
hence
.
6.
And
Virtue
as
it
profiteth
,
though
at
present
it
occasion
sorrow
or
displicence
in
its
consequents
,
is
better
than
that
which
at
the
present
only
pleaseth
;
and
quickly
vanisheth
.
But
that
Profit
lieth
in
this
,
that
it
prepareth
for
everlasting
▪
or
more
durable
Pleasure
.
And
a
long
Pleasure
attained
by
present
sorrow
,
is
better
than
a
momentany
pleasure
;
which
is
another
difference
between
sensual
sinful
;
and
spiritual
durable
delights
.
7.
And
to
end
all
this
Controversie
between
us
and
Epicurus
,
it
is
notorious
,
that
the
Internal
Vital
Acts
of
true
Virtue
,
are
nothing
else
radically
but
Pleasure
it self
:
For
it
is
radically
and
summarily
nothing
but
the
Love
of
God
and
Goodness
:
And
Love
in
its
properest
notion
is
nothing
but
the
Complacency
of
the
Will
.
To
say
,
I
love
it
,
is
but
to
say
,
It
pleaseth
me
;
unless
when
you
speak
of
either
sensual
appetite
and
delight
,
or
Love
as
conjunct
with
some
other
act
or
passion
.
And
(
though
Occam
here
stretch
it
a
little
too
far
)
it
is
certain
that
the
external
act
of
man
hath
no
Virtue
in
it
that
is
Moral
,
but
secondary
and
derived
from
the
Will
,
even
as
far
as
it
is
Voluntary
:
So
that
the
informing
root
of
all
Virtue
is
Will
,
Love
,
or
Complacency
;
which
Austin
useth
to
call
Delectation
,
asserting
what
I
now
assert
.
So
that
the
Question
now
is
,
Whether
Virtue
,
which
is
nothing
but
Complacency
in
Good
,
be
better
as
Complacency
or
as
Virtue
,
that
is
,
under
one
Name
or
another
?
or
whether
it
be
better
as
Virtue
,
or
as
Virtue
?
as
Complacency
,
or
as
Complacency
?
If
you
think
I
make
Cicero
and
the
older
Philosophers
fools
,
by
feigning
them
to
agitate
such
a
Question
;
I
answer
,
1.
If
they
do
so
,
it
is
not
my
doing
,
but
their
own
.
2.
But
I
think
Cicero
meant
not
so
foolishly
,
but
understood
Epicurus
only
of
sensual
pleasure
,
and
not
of
rational
.
3.
Or
at
least
of
private
pleasure
of
a
single
person
,
as
opposite
to
the
utility
and
pleasure
of
multitudes
.
4.
And
whether
he
had
so
much
Theology
as
to
remember
that
which
is
it
that
resolveth
the
whole
doubt
,
I
know
not
;
viz.
that
Virtus
as
Virtue
is
objectively
pleasing
to
the
Will
of
God
,
and
as
pleasing
to
God
,
it
is
better
than
as
pleasing
to
me
,
and
all
the
world
.
So
that
notwithstanding
this
Objection
(
thus
fully
answered
)
the
Acts
of
the
Intellect
meerly
as
such
,
without
their
respect
to
some
Will
(
either
of
God
or
Man
)
are
not
so
much
as
formally
Amiable
,
Desirable
or
Good.
3.
I
further
add
,
that
the
Acts
of
the
Intellect
may
be
forced
,
involuntary
,
displeasing
,
and
both
morally
and
penally
evil
.
A
man
may
by
God
be
forbidden
to
search
after
,
and
to
know
some
things
;
and
to
know
them
(
as
voluntarily
done
)
may
be
his
sin
.
And
all
know
that
a
man
may
be
necessitated
to
know
many
things
;
and
that
knowledge
may
torment
him
:
As
to
know
dangers
,
losses
,
enmities
,
injuries
,
future
evils
;
especially
sins
,
by
an
accusing
Conscience
,
and
God's
displeasure
:
And
Devils
and
damned
Souls
have
such
knowledge
.
Obj.
All
this
is
true
of
some
knowledge
,
but
not
of
the
knowledge
of
God
or
Goodness
.
Ans.
1.
It
is
granted
then
that
Knowledge
as
such
is
not
sufficient
to
be
man's
felicity
,
or
final
act.
2.
And
as
to
the
Object
,
I
easily
grant
that
the
true
Knowledge
of
God
is
the
initial
part
of
man's
felicity
:
But
that
is
much
,
because
it
ever
inferreth
that
Love
or
Complacency
of
the
Will
,
which
is
the
more
completive
part
.
3.
But
there
is
a
Knowledge
even
of
God
,
which
being
separated
from
Love
,
is
sin
and
misery
:
As
the
Devils
and
damned
that
believe
and
tremble
,
and
hate
and
suffer
,
are
not
without
all
knowledge
of
God.
So
much
for
the
first
proof
,
fetcht
from
the
order
of
the
faculties
of
the
Soul.
II.
The
second
proof
is
fetcht
from
the
Objects
:
It
is
not
meer
Intelligibility
that
blesseth
a
man
,
but
Goodness
,
which
as
such
is
the
formal
Object
of
the
Will
,
though
the
material
Object
of
the
Understanding
.
It
is
a
pleasant
thing
for
the
Eyes
to
behold
the
Sun
:
And
as
pleasant
,
it
is
good
;
and
also
as
useful
to
further
pleasure
of
our selves
or
others
.
Nothing
maketh
a
man
Good
or
Happy
but
as
it
is
Good.
Therefore
the
Goodness
of
God
,
(
his
transcendent
perfection
by
which
he
is
first
Essentially
Good
in
himself
,
and
amiable
to
himself
,
and
then
Good
and
Amiable
to
us
all
)
is
the
ultimately
ultimate
object
of
mans
Soul
,
to
which
his
Intelligibility
is
supposed
.
III.
The
third
proof
is
from
the
Constitution
of
these
several
〈◊〉
a
Knowledge
being
but
an
introductive
act
,
supposeth
not
Love
,
as
to
its
Essence
(
though
it
produce
it
as
an
Effect
:
)
But
Love
included
knowledge
in
it
;
as
the
number
of
two
includeth
one
,
when
one
doth
not
include
two
.
Therefore
〈◊〉
●ogether
must
needs
be
perfecter
than
one
alone
.
IV.
The
fourth
proof
is
from
express
Scripture
;
I
will
only
cite
some
plain
ones
which
need
no
tedious
comment
.
1.
For
Love
it
's
said
,
1
Joh.
4.16
,
17
,
18.
We
have
known
and
believed
the
Love
that
God
hath
to
us
:
God
is
Love
;
and
he
that
dwelleth
in
Love
,
dwelleth
in
God
,
and
God
in
him
.
Herein
is
our
Love
made
perfect
,
(
or
in
this
the
Love
with
us
is
perfected
)
that
we
have
boldness
in
the
day
of
Judgment
.
Because
as
he
is
,
so
are
we
,
in
this
world
:
There
is
no
fear
in
Love
,
but
perfect
Love
casteth
out
fear
.
He
that
feareth
is
not
made
perfect
in
Love.
]
So
that
Love
is
the
perfection
of
man
.
1
Cor.
12.31
.
and
13.2
,
&c.
Yet
shew
I
unto
you
a
more
excellent
way
:
Though
I
understand
all
mysteries
and
all
knowledge
,
and
have
not
Charity
,
I
am
nothing
.
—
Charity
never
faileth
—
13.
The
greatest
of
these
is
Charity
.
]
Rom.
8.35
.
Who
shall
separate
us
from
the
Love
of
God
,
&c.
Rom.
13.10
.
Love
is
the
fulfilling
of
the
Law.
Rom.
5.5
.
The
Love
of
God
is
poured
out
on
our
hearts
by
the
Holy-Ghost
which
is
given
to
us
.
]
Gal.
5.6
.
Faith
which
worketh
by
Love.
Mat.
22.37
.
The
first
and
great
Commandment
is
,
Thou
shalt
Love
the
Lord
thy
God
with
all
thy
heart
,
&c.
Luk.
10.27
.
Deut.
10.12
.
and
11.1.13.22
.
and
19.9
.
and
13.3
.
and
30.6.16.20
.
Josh.
22.5
.
and
23.11
.
Psal.
5.11
.
and
31.23
.
and
69.36
.
and
119.165
.
and
145.20
.
Jam.
1.12
.
He
shall
receive
the
Crown
of
life
,
which
the
Lord
hath
promised
to
them
that
Love
him
.
So
2.5
.
Prov.
8.17
.
I
love
them
that
love
me
.
See
Joh.
14.21
.
and
16.27
.
1
Joh.
4.19
.
Joh.
21.15
,
16
,
17.
1
Joh.
3.22
.
Heb.
11.6
,
&c.
And
of
Knowledge
it
is
said
,
[
Joh.
13.17
.
If
ye
knew
these
things
,
happy
are
ye
if
ye
do
them
.
See
Jam.
2.14
.
to
the
end
,
Joh.
15.24
.
But
now
they
have
both
seen
and
hated
,
both
me
and
my
Father
.
Luk.
12.47
.
Knowing
Gods
will
,
and
not
doing
it
prepareth
men
for
many
stripes
.
See
Rom.
2.
And
as
barren
knowledge
is
oft
made
the
aggravation
of
sin
,
so
true
knowledge
is
usually
made
the
cause
or
means
of
Love
and
Obedience
.
,
1
Joh.
4.8
.
He
that
loveth
not
,
knoweth
not
God.
2
Pet.
1.2
.
Grace
and
peace
be
multiplied
to
you
,
through
the
knowledge
of
God.
—
2
Pet.
2.20
.
and
many
such
like
.
I
conclude
therefore
that
the
knowledge
of
Creatures
is
not
desirable
ultimately
for
itself
,
but
as
it
leadeth
up
the
Soul
to
God.
And
the
knowledge
of
God
,
though
desirable
ultimately
for
it self
,
yet
not
as
the
perfect
,
but
the
initial
part
of
our
ultimate
act
or
end
,
and
as
the
means
or
cause
of
that
love
of
God
,
which
is
the
more
perfect
part
of
that
ultimate
Perfection
.
Chap.
II.
The
End
of
Knowledge
is
to
make
us
Lovers
of
God
,
and
so
to
be
known
with
Love
by
Him.
THis
is
the
second
Doctrine
contained
in
the
meaning
of
the
Text.
Where
is
included
,
1.
That
all
knowledge
of
Creatures
(
called
Learning
)
must
be
valued
and
used
but
as
a
means
to
the
knowledge
and
love
of
God
:
Which
is
most
evident
in
that
the
whole
Creation
is
the
work
of
God
,
bearing
the
Image
or
Impress
of
his
Perfections
,
to
reveal
him
to
the
Intellectual
Creature
,
and
to
be
the
means
of
provoking
us
to
his
love
,
and
helping
us
in
his
service
.
To
deny
this
therefore
is
to
subvert
the
use
of
the
whole
Creation
,
and
to
set
up
Gods
works
as
an
useless
shadow
,
or
as
an
Idol
in
his
place
.
2.
It
is
included
as
was
afore-proved
,
that
all
our
knowledge
of
God
himself
,
is
given
us
to
kindle
in
us
the
Love
of
God.
It
is
the
Bellows
to
blow
up
this
holy
Fire
.
If
it
do
not
this
it
is
unsound
and
dead
.
If
it
do
this
it
hath
attained
its
end
;
which
is
much
of
the
meaning
of
James
in
that
Chap.
2.
which
prejudice
hindereth
many
from
understanding
.
3.
This
love
of
God
hath
its
degrees
and
effects
:
Knowledge
first
kindleth
but
some
weak
initial
act
of
love
;
which
through
mixtures
of
fear
,
and
of
carnal
affections
is
hardly
known
to
be
sincere
by
him
that
hath
it
.
But
afterward
it
produceth
both
stronger
acts
,
and
the
Holy
Ghost
still
working
as
the
principal
cause
,
infuseth
or
operateth
a
radicated
Habit.
So
that
this
holy
love
becometh
like
a
nature
in
the
Soul
,
even
a
divine
nature
:
And
it
becometh
in
a
sort
natural
to
us
to
love
God
and
goodness
,
though
not
as
the
brutish
nature
,
which
is
exercised
by
necessity
and
without
reason
.
And
this
new
nature
of
holy
love
,
is
called
the
new
Creature
,
and
the
Holy
Ghost
dwelling
in
us
,
and
the
Spirit
of
Adoption
;
and
is
our
New-name
,
the
White-stone
,
the
Witness
in
our selves
that
Christ
is
the
Saviour
,
and
that
we
are
the
Regenerate
Children
of
God
,
the
Pledge
,
the
Earnest
,
the
First-fruits
,
and
the
Fore-taste
of
Life
Eternal
.
And
all
the
works
of
a
Christian
are
so
far
truly
holy
,
as
they
are
the
Effects
of
holy
love
:
For
1.
Holy
love
is
but
a
holy
will
;
and
the
will
is
the
man
,
in
point
of
Morality
.
2.
And
the
love
of
God
is
our
final
act
upon
the
final
object
;
and
all
other
gracious
acts
are
some
way
means
subservient
to
this
end
:
And
the
end
is
it
that
informeth
all
the
means
,
they
being
such
only
as
they
are
adapted
to
the
end
.
And
in
this
sense
it
is
true
which
is
said
in
the
Schools
(
though
many
Protestants
misunderstanding
it
,
have
contradicted
it
)
that
love
is
the
form
of
all
other
Graces
:
That
is
,
It
is
the
heart
of
the
new
Creature
;
or
it
is
that
by
which
the
man
is
Morally
to
be
reputed
and
denominated
:
And
it
is
the
final
Grace
which
animateth
or
informeth
the
rest
as
means
.
And
thus
it
is
true
,
that
when
you
will
prove
any
Grace
to
be
sincere
and
saving
,
or
any
evidence
certain
,
you
must
prove
it
to
participate
of
the
love
of
God
and
goodness
,
or
you
have
failed
and
said
nothing
.
(
Yea
,
you
must
prove
it
to
be
conjunct
with
predominant
love
,
which
setteth
God
above
all
Creatures
.
)
And
if
you
will
prove
any
good
work
to
be
acceptable
to
God
,
(
Prayer
,
Praise
,
Alms
,
Justice
,
&c.
)
you
must
prove
that
it
cometh
from
this
predominant
love
.
For
it
is
so
far
and
no
further
acceptable
to
God.
And
their
ignorance
is
but
to
be
pitied
,
who
tell
you
that
this
is
to
make
our
love
of
God
to
be
instead
of
Christ
to
us
,
or
to
set
up
an
acceptable
righteousness
or
merit
in
our selves
:
For
we
dream
not
that
our
love
of
God
was
a
Sacrifice
for
our
sins
,
and
the
Expiatory
Atonement
and
Satisfaction
to
Justice
,
nor
that
Merit
which
procured
us
Love
it self
,
or
purchased
us
the
Holy
Ghost
.
Our
meaning
is
that
goodness
is
the
only
proper
object
of
love
:
And
God
loveth
his
Essential
goodness
first
,
and
Created
goodness
next
:
And
our
Moral
goodness
which
is
his
Image
is
holy
love
(
produced
by
and
joined
with
holy
wisdom
and
vitality
.
)
And
so
though
God
love
us
in
Christ
,
or
as
Related
to
him
,
it
is
as
holy
Members
of
him
;
and
not
that
he
loveth
complacentially
the
haters
of
God
for
their
Relation
to
Christ
,
without
respect
to
any
goodness
in
themselves
.
And
to
say
that
Christ
maketh
us
acceptable
and
amiable
to
God
,
is
all
one
as
to
say
that
he
procureth
us
the
pardon
of
Sin
,
and
the
gift
of
the
Holy
Ghost
,
and
maketh
us
holy
Lovers
of
God
:
Or
that
he
is
indeed
our
Saviour
.
He
that
commendeth
health
as
wrought
by
his
Physician
,
doth
not
set
health
instead
of
the
Physician
.
Christ
is
the
Physician
;
the
Holy
Ghost
or
Holy
Love
in
us
,
is
our
health
:
To
procure
and
give
us
the
Holy
Ghost
,
is
Christs
Office.
He
pardoneth
our
sin
when
he
pardoneth
the
punishment
:
The
privation
of
the
Holy
Ghost
and
his
operations
is
our
principal
punishment
:
And
therefore
(
not
all
,
but
)
the
principal
part
of
our
pardon
lyeth
in
the
giving
us
the
Holy
Ghost
.
But
some
will
say
,
That
if
God
love
nothing
but
goodness
,
and
love
us
no
further
than
we
are
good
,
how
then
did
he
love
us
first
,
and
while
we
were
his
Enemies
?
Are
not
Election
,
Creation
,
Redemption
and
Conversion
acts
of
love
?
And
is
not
our
love
,
the
fruit
of
his
love
?
Ans.
Thus
Names
not
opened
,
by
confounding
Heads
,
are
made
the
matter
of
a
thousand
Controversies
.
As
our
love
is
nothing
but
our
will
,
so
the
word
love
is
taken
strictly
and
properly
,
or
largely
and
less
properly
.
A
mans
will
is
considered
as
efficient
or
as
final
.
As
it
respecteth
a
future
effect
,
or
a
present
existent
good
.
And
so
Gods
will
as
it
final
,
and
respecteth
things
existent
,
either
,
1.
In
esse
cognito
.
2.
Or
in
esse
reali
,
is
called
complacence
,
and
only
complacence
is
love
in
the
strict
and
properest
sense
.
But
Gods
will
as
efficient
of
good
,
may
in
a
laxer
sense
be
called
love
.
Gods
will
is
the
Fountain
or
efficient
cause
of
all
good
,
Natural
and
Moral
in
the
World.
And
so
you
may
call
Gods
causing
or
making
good
,
by
the
name
of
love
,
if
you
please
;
remembring
that
it
is
but
the
name
that
is
questioned
:
But
his
complacency
in
good
foreseen
or
existent
is
strictly
called
his
love
.
And
so
still
God
loveth
nothing
in
either
sense
but
good
.
For
1.
He
causeth
nothing
but
good
.
2.
And
he
is
pleased
in
nothing
but
good
as
good
.
Quest.
But
how
then
doth
God
love
his
Enemies
?
Ans.
1.
He
maketh
us
men
,
which
may
be
called
one
act
of
efficient
love
:
And
he
Redeemeth
them
;
and
he
giveth
them
all
the
good
things
which
they
possess
:
And
he
sanctifieth
some
,
and
maketh
them
lovers
of
him
,
that
is
,
holy
.
And
thus
he
willeth
their
good
,
while
they
are
Nothing
or
Evil
;
which
is
called
Benevolence
,
and
Love
efficient
.
2.
And
he
hath
true
love
of
complacency
in
them
.
1.
As
they
have
the
good
of
humane
nature
.
2.
And
thereby
are
capable
of
grace
,
and
all
the
love
and
service
which
after
they
may
perform
.
3.
And
as
they
are
Related
to
Christ
as
his
Redeemed
ones
.
4.
And
as
by
Relation
they
are
those
that
God
fore-knoweth
will
love
and
serve
him
here
,
and
in
the
perfections
of
Eternal
Glory
.
There
is
all
this
good
in
some
Enemies
of
God
,
to
be
the
matter
of
his
complacency
.
And
beyond
their
goodness
he
hath
no
complacency
in
them
.
3.
And
to
clear
up
all
this
,
still
remember
,
that
though
mans
will
is
changed
by
or
upon
the
various
objects
,
yet
so
is
not
the
will
of
God.
And
therefore
all
these
words
signifie
no
variety
or
change
in
God
;
but
only
how
his
simple
immutable
▪
Essential
will
is
variously
related
to
and
denominated
from
the
Connotation
of
Effects
and
Objects
.
4.
Also
it
must
be
noted
,
as
included
in
the
Text
,
that
God
loveth
all
that
truly
love
him
:
For
to
be
known
of
him
,
here
meaneth
,
to
be
known
with
approbation
and
love
as
his
peculiar
people
.
As
Psal.
1.6
.
It
is
said
,
The
Lord
knoweth
the
way
of
the
righteous
;
and
so
oft
:
And
of
the
wicked
,
Mat.
25.12
.
Depart
from
me
,
I
know
you
not
.
God
owneth
with
love
all
those
that
love
him
.
What
Parts
,
what
Quality
,
what
Degree
soever
men
are
of
,
whatever
difference
else
there
be
among
them
,
if
they
are
true
lovers
of
God
,
they
are
certainly
approved
and
beloved
by
him
.
This
being
the
very
Heart
and
Essence
of
the
new
Creature
,
and
the
Divine
Nature
in
us
,
must
needs
prove
that
man
to
be
Amiable
to
God
that
hath
it
.
Other
things
are
true
marks
of
a
Child
of
God
,
only
so
far
as
they
participate
of
love
:
But
love
is
the
primary
proper
Character
,
which
proveth
us
Adopted
directly
of
it self
.
And
here
you
may
resolve
the
question
that
seemeth
so
difficult
to
many
:
Whether
when
the
Scripture
either
by
describing
the
godly
,
or
by
promising
Life
,
doth
mention
some
one
Grace
or
Duty
,
as
the
Character
of
a
Saint
,
or
the
Condition
of
Salvation
,
it
be
to
be
understood
with
a
caeteris
paribus
,
if
other
Graces
and
Duties
concur
,
as
supposing
them
separable
?
Or
absolutely
,
as
supposing
that
one
mark
infallible
,
because
it
is
never
separated
from
the
rest
?
Ans.
The
New
Man
hath
1.
It
s
Essential
parts
;
and
2.
Its
Integrals
;
and
3.
Its
Accidents
.
The
Essentials
are
ever
infallible
marks
,
and
are
inseparable
from
each
other
:
Any
one
of
them
will
prove
us
Holy
,
and
will
prove
the
presence
of
the
rest
.
These
Essentials
are
an
united
Trinity
of
Graces
,
Holy
Life
,
Light
and
Love
;
where
each
one
hath
the
common
Essence
of
Holiness
,
which
is
their
objective
termination
upon
God
;
and
each
is
linked
by
participation
to
another
.
Holy
Vitality
is
Vital
Activity
towards
God
,
in
mind
,
will
and
practice
;
Holy
Light
is
that
Knowledge
and
Belief
which
kindleth
Love
,
and
causeth
a
Holy
Life
.
Holy
Love
is
that
complacency
of
the
Will
in
God
and
Goodness
,
which
is
kindled
by
Holy
Life
and
Light
,
and
operateth
in
Holy
practice
.
Any
one
of
these
thus
described
,
where
Love
is
the
Heart
of
all
,
is
an
infallible
mark
of
Holiness
.
But
all
other
Graces
and
Duties
which
are
but
the
Integrals
of
Holiness
,
are
in
all
Characters
and
Promises
to
be
understood
with
a
caeteris
paribus
,
that
is
,
supposing
them
to
be
animated
with
Holy
Love
,
and
caused
by
Holy
Life
and
Light
(
Knowledge
and
Belief
.
)
And
that
God
doth
most
certainly
Love
all
that
Love
him
,
besides
the
forementioned
proofs
from
Scripture
is
further
evident
.
1.
The
Love
of
God
and
Goodness
is
the
Divine
Nature
:
And
God
cannot
but
Love
his
own
Nature
in
us
:
It
is
his
Image
,
which
(
as
in
its
several
degrees
)
he
Loveth
for
himself
,
and
next
to
himself
.
2.
The
Love
of
God
is
the
Rectitude
of
Man's
Soul
;
its
soundness
,
health
and
beauty
:
And
God
Loveth
the
Rectitude
of
his
creatures
.
3.
The
Love
of
God
is
the
final
,
perfect
operation
of
the
Soul
;
even
that
end
which
it
was
created
and
redeemed
for
:
And
God
Loveth
to
have
his
works
attain
their
end
,
and
to
see
them
in
their
perfection
.
4.
The
Love
of
God
is
the
Goodness
of
the
Soul
it self
:
And
Goodness
is
Amiableness
,
and
must
needs
be
Loved
by
Him
that
is
Goodness
and
Perfection
Himself
.
5.
The
Love
of
God
is
our
uniting
adhesion
to
him
:
And
God
that
first
draweth
up
the
Soul
to
this
Union
,
will
not
himself
reject
us
,
and
avoid
it
.
6.
Love
is
a
pregnant
,
powerful
,
pleasing
Grace
:
It
delivereth
up
our selves
,
and
all
that
we
have
to
God
:
It
delighteth
in
duty
:
It
conquereth
difficulties
:
It
contemneth
competitors
,
and
trampleth
on
temptations
:
It
accounteth
nothing
too
much
,
nor
too
dear
for
God.
Love
is
the
Soul's
nature
,
appetite
and
pondus
,
according
to
which
it
will
ordinarily
act
.
A
man's
Love
,
is
his
Will
,
his
Heart
,
himself
:
And
if
God
have
our
Love
,
he
hath
our
selves
,
and
our
all
:
So
that
God
cannot
but
Love
the
Soul
that
truly
Loveth
him
as
God.
But
here
are
some
Doubts
to
be
resolved
.
Q.
1.
What
if
the
same
Soul
have
Love
and
Sin
mixed
;
or
sincere
Love
in
a
degree
that
is
sinfully
defective
,
and
so
is
consistent
with
something
of
its
contrary
:
God
must
hate
that
Sin
:
How
then
can
he
Love
that
Soul
?
Ans.
Remember
still
that
Diversity
is
only
in
us
,
and
not
in
God
:
Therefore
God's
Will
is
related
and
denominated
towards
us
,
just
as
its
object
is
.
All
that
is
Good
in
us
God
Loveth
:
All
that
is
Evil
in
us
he
hateth
.
Where
Goodness
is
predominant
,
there
God's
Love
is
predominant
,
or
greatest
(
from
this
Relation
and
Connotation
.
)
Where
Sin
is
predominant
,
God's
aversation
,
displicency
or
hatred
is
the
chief
.
And
we
may
well
expect
that
the
effects
be
answerable
.
Obj.
But
we
are
beloved
as
Elect
before
Conversion
.
Ans.
That
was
answered
before
.
That
is
,
God
from
Eternity
purposed
to
make
us
Good
,
and
Amiable
,
and
Happy
;
if
you
will
call
that
(
as
you
may
)
his
Love.
Obj.
But
we
are
beloved
in
Christ
,
for
his
Righteousness
and
Goodness
,
and
not
for
our
own
.
Ans.
The
latter
is
false
:
The
former
is
thus
true
:
For
the
Merits
of
Christ's
Righteousness
and
Goodness
,
God
will
pardon
our
sins
,
and
make
us
Good
,
Holy
and
Happy
;
and
will
Love
us
as
the
Holy
Members
of
his
Son
;
that
is
,
both
as
Related
to
him
,
and
as
Holy.
Obj.
But
if
God
must
needs
Love
sincere
imperfect
Lovers
of
him
as
such
,
with
a
predominant
Love
(
which
will
not
damn
them
)
then
sin
might
have
been
pardoned
without
Christ's
death
,
and
the
sinner
be
loved
without
his
Righteousness
,
if
he
had
but
sincerely
loved
God.
Ans.
The
supposition
is
false
,
that
a
sinner
could
have
Loved
God
without
Pardon
and
the
Spirit
,
purchased
by
the
Death
and
Righteousness
of
Christ
.
God
perfectly
Loveth
the
perfected
Souls
in
Glory
for
their
own
holy
perfection
:
But
they
never
attained
it
but
by
Christ
.
And
God
Loveth
us
here
according
to
the
measure
of
our
Love
to
him
:
But
no
man
can
thus
Love
him
,
till
his
sin
be
pardoned
,
for
which
he
was
deprived
of
the
Spirit
which
must
kindle
Love.
And
imperfect
Love
is
ever
joyned
with
imperfect
Pardon
(
whatever
some
falsly
say
to
the
contrary
;
)
I
mean
that
Love
which
is
sinfully
imperfect
.
Quest.
2.
Doth
not
God's
Loving
us
make
us
Happy
?
And
if
so
,
it
must
make
us
Holy.
And
then
none
that
he
Loveth
will
fall
away
from
him
:
Whereas
the
fallen
Angels
and
Adam
Loved
him
,
and
yet
fell
from
him
:
How
then
were
they
beloved
by
him
?
Ans.
I
before
told
you
that
God's
Will
(
or
Love
)
is
first
Efficient
causing
Good
,
and
then
Final
,
being
pleased
in
the
Good
that
is
caused
.
God's
Efficient
Will
or
Love
,
doth
so
far
make
men
Holy
and
Happy
as
they
are
such
,
even
efficiently
.
But
God's
Will
or
Love
,
as
it
is
our
Causa
finalis
,
and
the
termiting
Object
of
our
Love
,
and
is
pleased
in
us
,
and
approveth
us
,
is
not
the
Efficient
Cause
of
our
Holiness
and
Happiness
;
but
the
objective
and
perfect
constitutive
Cause
.
Now
you
must
further
note
,
that
God's
Benevolent
Efficient
Will
or
Love
,
doth
give
men
various
degrees
of
Holiness
.
To
Adam
in
Innocency
he
gave
but
such
a
degree
,
and
upon
such
terms
as
he
could
lose
and
cast
away
;
which
he
did
.
But
to
the
blessed
in
Glory
,
he
giveth
that
which
they
shall
never
lose
.
These
degrees
are
from
God's
Efficient
Love
or
Will
,
which
therefore
causeth
some
to
persevere
,
when
it
left
Adam
to
himself
to
stand
or
fall
.
But
it
is
not
God's
Final
Love
of
Complacency
as
such
,
that
causeth
our
perseverance
:
For
Adam
had
this
Love
as
long
as
he
Loved
God
and
stood
,
and
he
after
lost
it
;
so
that
it
is
not
that
Final
Complacency
which
is
the
Terminus
of
our
Holiness
,
and
Constitutive
Cause
of
our
Happiness
,
which
alone
will
secure
the
perpetuity
of
either
of
them
.
Obj.
Thus
you
make
God
mutable
in
his
Love
,
as
Loving
Adam
more
before
his
fall
than
after
.
Ans.
I
told
you
,
Loving
and
not
Loving
the
Creature
,
are
no
changes
in
God
,
but
in
the
Creature
.
It
is
Man
that
is
mutable
,
and
not
God.
It
is
only
the
Relation
of
God's
Will
to
the
Creature
as
varying
in
it self
,
and
the
extrinsick
denomination
,
by
connotation
of
a
changed
Object
,
which
is
changed
as
to
God.
As
the
Sun
is
not
changed
when
you
wink
,
and
when
you
open
your
Eyes
:
Nor
a
Pillar
changed
when
your
motion
sets
it
sometimes
on
your
right
hand
,
and
sometimes
on
your
left
.
5.
Lastly
,
It
must
be
noted
as
included
in
the
Text
,
That
our
own
Loving
God
is
not
the
only
or
total
notion
of
our
end
,
perfection
or
felicity
;
but
to
be
Known
and
Loved
by
God
is
the
other
part
,
which
must
be
taken
in
,
to
make
up
the
total
notion
of
our
end
.
In
our
Love
,
God
is
considered
as
the
Object
:
But
in
God's
Complacential
Love
to
us
,
he
is
considered
as
Active
,
and
his
Love
as
an
Act
,
and
Man
as
the
Object
:
But
yet
not
as
an
Object
of
Efficiency
,
but
of
Approbation
and
a
Pleased
Will
or
Delight
.
Here
then
the
great
difficulty
is
in
resolving
which
of
these
is
the
highest
perfective
notion
of
man's
felicity
,
perfection
or
ultimate
end
;
Our
Love
to
God
,
or
God's
Love
to
us
.
Ans.
It
is
mutual
Love
and
Union
which
is
the
true
and
compleat
notion
of
our
End
:
And
to
compare
God's
Love
and
ours
as
the
parts
,
and
tell
which
is
the
final
principal
part
or
notion
,
is
not
easy
,
nor
absolutely
necessary
.
But
I
conceive
,
1.
That
our
Love
to
God
is
Objectively
or
as
to
the
Object
of
it
,
infinitely
more
excellent
than
Gods
Love
to
us
as
to
the
Object
:
Which
is
but
to
say
,
that
God
is
Infinitely
better
than
man
:
God
loveth
man
who
is
a
worm
:
But
we
Love
God
who
is
perfect
goodness
.
2.
Gods
Love
to
us
as
to
the
Agent
and
the
Act
ex
parte
Agentis
,
is
Infinitely
more
excellent
than
our
Love
to
him
:
For
it
is
Gods
Essential
will
which
loveth
us
;
and
it
is
the
will
of
a
worm
that
loveth
God.
3.
That
mans
Felicity
as
such
,
is
not
the
chief
notion
of
his
ultimate
end
:
But
he
must
Love
God
as
God
better
than
his
own
Felicity
as
such
,
or
better
than
God
as
our
Felicity
.
4.
That
mans
true
ultimate
end
,
containeth
these
five
inadequate
conceptions
.
1.
The
lowest
notion
or
part
of
it
is
our
own
holiness
and
felicity
.
2.
The
next
notion
of
it
is
the
perfection
of
the
Church
and
Universe
,
to
which
we
contribute
,
and
which
we
must
value
above
our
own
;
Including
the
Glory
of
Christs
Humanity
.
3.
The
third
notion
is
the
Glory
or
Lustre
of
Gods
perfections
as
they
shine
forth
in
us
and
all
his
perfected
glorious
works
.
4.
The
fourth
notion
is
,
Gods
own
Essential
goodness
as
the
Object
of
our
Knowledge
,
Love
and
Praise
.
5.
The
fifth
and
highest
notion
is
,
the
Active
Love
or
Complacency
of
Gods
fulfilled
Will
,
in
us
and
in
the
whole
Creation
.
So
that
the
Pleasing
of
Gods
will
is
the
highest
notion
of
mans
ultimate
end
.
Though
all
these
five
are
necessarily
contained
in
it
.
Chap.
III.
Doct.
3.
Therefore
Knowledge
is
to
be
valued
,
sought
and
used
,
as
it
tendeth
to
our
Love
of
God.
THis
third
Doctrine
is
much
of
the
Scope
of
the
Text
:
All
means
are
for
their
end
:
So
far
as
Knowledge
is
a
means
of
love
,
it
must
needs
hence
have
the
measure
of
its
worth
,
and
we
the
motives
of
our
desires
of
it
,
and
the
direction
for
our
using
of
it
.
1.
All
knowledge
that
kindleth
not
the
love
of
God
in
us
,
is
so
narrow
,
and
small
that
it
deserveth
not
indeed
the
name
of
Knowledge
:
For
the
necessary
things
that
such
a
person
is
Ignorant
of
,
are
a
thousand
times
more
or
greater
,
than
that
little
which
he
knoweth
:
For
,
1.
What
is
it
that
he
is
Ignorant
of
?
1.
He
hath
no
sound
and
real
Knowledge
of
God.
For
if
he
knew
God
,
truly
,
he
could
not
but
love
him
:
Goodness
is
so
naturally
the
Object
of
the
will
,
that
if
men
well
knew
the
infinite
Good
,
they
must
needs
love
him
:
However
there
is
a
partial
knowledge
that
is
separable
from
sincere
Love.
2.
He
that
knoweth
not
and
loveth
not
God
,
neither
knoweth
nor
loveth
any
creature
truly
and
effectually
either
as
it
is
of
God
,
or
Through
him
,
or
To
him
;
Either
as
it
beareth
the
Impress
of
the
Glorious
Efficient
,
or
as
it
is
ordered
to
its
end
by
the
most
wise
Director
,
or
as
it
is
a
means
to
lead
up
Souls
to
God
,
or
to
Glorify
and
please
him
,
no
nor
to
make
man
truly
happy
.
And
can
he
be
said
indeed
to
know
any
Creature
that
knoweth
it
not
in
any
of
these
respects
that
knoweth
neither
its
Original
,
Order
or
Use
?
Doth
a
Dog
or
a
Goose
know
a
Book
of
Philosophy
,
because
he
looketh
on
it
,
and
seeth
the
bulk
?
Doth
he
know
a
Clock
or
Watch
,
who
knoweth
no
more
of
it
,
but
that
it
hath
such
Parts
and
Shapes
,
made
of
Iron
and
Brass
?
It
is
most
evident
that
an
unholy
person
knoweth
nothing
,
that
is
,
no
one
Being
,
though
he
may
know
aliquid
de
re
aliqua
,
something
of
some
Being
:
For
he
that
knoweth
not
the
Nature
,
Order
or
Use
and
End
of
a
Being
,
cannot
properly
be
said
to
know
that
Being
,
but
only
secundum
quid
,
or
some
Accidents
of
it
,
or
to
have
a
general
Knowledge
that
it
is
a
Substance
,
or
a
something
,
he
knoweth
not
what
.
As
an
Epicurean
can
call
all
things
compacted
Atomes
,
or
Matter
and
Motion
.
An
ungodly
man
is
just
like
one
that
studieth
the
art
of
a
Scrivener
or
Printer
,
to
make
the
Letters
,
and
place
them
by
art
,
but
never
learnt
to
read
or
know
the
signification
of
the
Letters
which
he
maketh
or
composeth
.
Or
if
any
may
be
said
to
have
a
Speculative
knowledge
of
all
this
in
the
Creature
(
the
Nature
,
Order
,
and
Use
,
)
yet
he
is
without
the
true
Practical
Knowledge
,
which
is
it
that
only
is
Knowledge
indeed
,
and
of
use
and
benefit
to
man
.
For
to
be
able
to
speak
or
write
a
true
Proposition
about
God
or
the
Creature
,
is
not
properly
to
know
God
or
the
Creature
,
but
to
know
names
and
words
concerning
them
:
It
is
but
a
Logical
Knowledge
of
Notions
,
and
not
the
knowledge
of
the
Thing
it self
,
to
be
able
to
say
and
know
that
this
or
that
concerning
it
,
is
true
or
false
.
Nothing
more
deceiveth
mankind
,
both
in
point
of
Learning
and
of
Religion
,
and
Salvation
,
than
mistaking
the
Organical
or
Logical
Knowledge
of
second
Notions
,
Words
,
Propositions
,
Inferences
and
Methods
,
for
the
Real
Knowledge
of
the
Things
themselves
;
And
thinking
that
they
know
a
thing
,
because
they
know
what
to
say
of
it
.
He
knoweth
not
a
Countrey
,
who
is
only
able
by
the
Map
or
hear-say
to
describe
it
.
He
knoweth
not
Motion
,
Light
,
Heat
,
Cold
,
Sweet
,
Bitter
,
that
knoweth
no
more
than
to
give
a
true
definition
of
it
.
And
as
this
is
true
of
things
sensible
,
which
must
themselves
be
perceived
first
by
sense
,
so
is
it
of
things
spiritual
,
which
must
themselves
be
perceived
first
by
Intellection
,
and
not
only
the
notions
and
definitions
of
them
.
He
that
doth
not
intuitively
or
by
internal
immediate
perception
,
know
what
it
is
to
Understand
,
to
Remember
,
to
Will
and
Nill
,
to
Love
and
Hate
,
and
consequently
to
be
able
to
do
these
acts
,
doth
not
know
what
a
man
is
,
or
what
a
Reasonable
Soul
is
,
and
what
an
Intellectual
Spirit
is
,
though
he
could
(
were
it
possible
)
without
these
,
learn
the
Definition
of
a
Man
,
a
Soul
,
a
Spirit
.
A
definition
or
word
of
art
spoken
by
a
Parrot
,
or
a
madman
proveth
not
that
he
knoweth
the
thing
.
Practical
objects
are
not
truly
known
without
a
Practical
Knowledge
of
them
.
He
knoweth
not
what
meat
is
,
that
knoweth
not
that
it
must
be
eaten
,
and
how
to
eat
it
.
He
only
knoweth
his
clothing
that
knoweth
how
to
put
it
on
.
He
only
knoweth
a
Pen
,
a
Gun
,
or
other
instrument
,
that
knoweth
how
to
use
it
.
Now
the
ungodly
,
not
knowing
how
any
creature
signifieth
the
Divine
perfections
,
nor
how
by
it
to
ascend
to
the
Knowledge
and
Love
of
God
,
do
indeed
know
nothing
with
a
proper
formal
Knowledge
.
2.
And
what
is
it
that
such
men
know
or
seem
to
know
,
which
may
be
compared
with
their
Ignorance
?
To
give
them
their
due
praise
,
they
know
how
to
eat
as
well
as
a
Dog
,
though
not
so
subtilly
as
an
Ox
or
Sheep
,
that
can
distinguish
grass
before
he
taste
it
.
He
can
tell
how
to
drink
,
tho'
not
by
so
constant
a
temperance
as
a
Beast
.
He
can
speak
better
than
a
Parrot
:
He
can
build
him
a
house
as
apt
for
his
use
,
as
a
Swallow
or
other
Birds
can
do
for
theirs
.
He
can
lay
up
for
the
time
to
come
,
more
subtilly
than
a
Fox
,
or
Ant
,
though
nothing
so
orderly
and
by
wonderful
self-conficiency
,
as
the
Bees
:
He
can
look
upwards
,
and
see
the
Birds
that
soar
and
fly
in
the
Air
,
though
he
cannot
imitate
them
:
He
can
look
into
the
surface
of
the
Waters
,
and
Artificially
pass
over
them
in
Ships
,
though
he
cannot
live
in
them
,
or
glide
through
them
as
the
fish
:
He
can
master
those
that
are
weaker
than
himself
,
as
the
great
Dogs
do
the
little
ones
,
and
carry
away
the
bone
from
them
all
:
He
can
glory
in
his
Strength
,
though
it
be
less
than
a
Horse's
,
an
Oxe's
,
an
Elephant's
,
or
a
Whale's
.
He
can
kill
and
eat
his
fellow
Animals
,
as
well
as
a
Pike
among
the
Fishes
,
a
Kite
among
the
Birds
,
or
a
Wolf
or
Dog
among
the
Beasts
:
He
can
more
craftily
than
the
Fox
entrap
and
ensnare
them
(
the
Fishes
,
Birds
and
Beasts
;
)
yea
as
artificially
as
a
Spider
doth
the
Flies
,
to
make
up
what
he
wants
,
of
the
Hawk
,
or
Dog
for
swift
pursuit
,
or
of
the
Lyon
for
rapacious
Strength
.
He
can
sing
;
and
so
can
the
Linnet
,
the
Owsel
the
Lark
and
Nightingale
:
He
can
make
his
Bed
as
soft
as
the
Birds
their
Nests
,
or
as
other
creatures
that
love
their
ease
:
He
can
generate
and
breed
up
his
Off-spring
,
though
not
with
that
constancy
of
affection
,
and
accurateness
of
Skill
and
Industry
,
as
a
Hen
her
Chickens
,
or
most
other
animals
do
their
young
.
Yea
he
can
live
in
Society
,
Families
,
Commonwealths
▪
though
much
more
disorderly
,
contentiously
and
to
the
disturbance
if
not
destruction
of
each
other
,
than
Pigeons
in
their
Dove-house
or
the
flight
of
Stares
,
or
Larks
,
or
Lapwings
,
or
the
flocks
of
Sheep
,
and
less
accurately
than
the
Bees
do
in
their
Hive
.
All
this
and
more
we
can
speak
of
the
praises
of
the
Knowledge
or
Wisdom
of
an
ungodly
man
,
that
never
learnt
to
Know
and
Love
his
God
,
nor
any
thing
truly
worthy
of
a
man
:
And
is
all
this
worthy
the
name
of
Knowledge
?
Their
Character
could
not
be
fitlier
given
,
than
here
it
is
by
the
Apostle
:
They
know
nothing
as
they
ought
to
know
.
But
of
this
more
next
.
Chap.
IV.
And
therefore
those
are
to
be
accounted
the
wisest
and
best
knowing
men
,
that
love
God
most
;
and
not
those
that
are
stored
with
unholy
knowledge
.
THis
fourth
Doctrine
,
is
also
a
discernable
part
of
the
meaning
of
the
Apostle
in
the
Text.
His
purpose
is
to
humble
those
that
judge
themselves
wise
for
that
which
is
no
wisdom
,
but
useless
,
ludicrous
notions
and
self-conceitedness
:
And
to
shew
men
wherein
true
wisdom
doth
consist
.
Many
thousands
there
are
that
heartily
love
God
,
and
are
devoted
to
him
,
and
live
to
his
service
in
the
World
,
who
never
read
Logick
,
Physicks
,
Metaphysicks
or
Mathematicks
;
nor
laid
in
that
stock
of
artificial
notions
,
which
are
the
Glory
and
Utensils
of
the
Learned
World.
And
yet
that
these
are
truly
and
happily
wise
and
knowing
,
the
Apostle
judgeth
,
and
I
thus
further
prove
.
1.
Because
they
know
the
things
themselves
,
and
not
only
the
names
and
definitions
of
them
:
As
he
that
knoweth
food
by
eating
it
,
the
Military
Art
,
or
Navigation
by
Experience
,
or
a
Countrey
by
travelling
or
dwelling
in
it
.
Others
lick
the
outside
of
the
Glass
,
but
taste
not
the
sweet
that
is
within
.
2.
Because
they
know
the
greatest
and
most
excellent
things
:
God
is
infinitely
greater
and
better
than
the
Creatures
:
And
Heaven
incomparably
better
than
the
riches
and
pleasures
of
this
Earth
.
To
know
how
to
Build
a
City
,
or
a
Navy
,
and
how
to
Govern
an
Army
or
a
Kingdom
,
is
more
than
to
know
how
to
pick
Sticks
or
Straws
,
or
to
dress
and
undress
us
.
Understanding
is
valuable
by
the
dignity
of
its
objects
;
therefore
how
much
doth
the
wisdom
of
a
holy
Soul
excell
all
the
Craft
and
Learning
of
the
ungodly
?
Let
not
the
rich
man
glory
in
his
riches
—
But
let
him
that
glorieth
glory
in
this
,
that
he
knoweth
God
;
if
he
so
know
him
as
to
love
him
.
3.
Because
they
know
the
most
Necessary
things
,
and
the
most
Profitable
.
They
know
how
to
be
Good
,
and
how
to
do
their
duty
,
and
how
to
attain
their
End
,
and
how
to
please
God
,
and
how
to
escape
damnation
,
and
how
to
be
happy
in
everlasting
joy
and
glory
.
And
I
think
he
is
wise
,
that
is
wise
enough
to
be
Happy
,
and
to
attain
all
that
the
Soul
of
man
can
well
desire
.
But
who
will
desire
the
Wisdom
that
maketh
a
man
never
the
better
?
and
that
will
not
save
his
Soul
from
Hell
?
What
Soul
in
Hell
doth
think
that
Wisdom
brought
him
thither
?
It
were
a
thousand
times
better
,
not
to
know
how
to
speak
or
go
,
to
dress
or
undress
us
,
than
not
to
know
how
to
be
holy
and
happy
,
and
to
escape
sin
and
everlasting
misery
.
4.
A
holy
Soul
understandeth
that
which
his
understanding
was
made
for
;
and
for
which
he
hath
his
life
,
and
time
,
and
teaching
;
which
is
but
to
be
good
,
and
Love
God
and
Goodness
,
and
to
do
good
.
And
Wisdom
,
as
is
afore
proved
,
as
as
all
other
means
,
is
to
be
estimated
by
its
end
.
But
an
ungodly
man
knoweth
not
that
which
he
was
made
for
.
He
is
like
a
Knife
that
cannot
cut
;
a
Ship
that
will
not
endure
the
Water
;
a
House
that
is
not
fit
to
dwell
in
.
What
is
a
man's
wit
worth
,
but
for
its
proper
end
?
If
man
was
made
but
to
eat
,
and
drink
,
and
play
,
and
sleep
,
and
build
,
and
plant
,
and
stir
a
while
about
the
Earth
,
and
have
his
will
over
others
,
and
his
fleshly
pleasure
,
and
then
die
,
then
the
ungodly
may
be
called
wise
:
But
if
he
be
made
to
prepare
for
another
world
,
and
to
Know
,
and
Love
,
and
Live
to
God
,
they
are
then
worse
than
Bedlams
,
and
more
dangerously
beside
themselves
.
5.
A
holy
Soul
knowing
God
the
beginning
and
end
,
knoweth
all
things
;
Because
he
knoweth
them
,
1.
In
the
chiefest
excellency
of
their
natures
,
as
they
bear
the
Impress
of
God
;
2.
And
in
their
Order
as
governed
by
him
;
3.
And
in
their
Usefulness
as
tending
to
him
:
Though
neither
they
,
nor
any
others
,
be
well
acquainted
with
their
material
part
,
which
the
Philosopher
thinketh
that
he
knoweth
best
.
Who
think
you
best
knoweth
what
Money
is
?
He
that
knoweth
the
King's
Impress
,
and
the
Value
,
and
what
it
is
good
for
,
and
how
to
get
and
use
it
?
or
he
that
can
only
tell
you
whether
it
be
Copper
or
Silver
,
or
Gold
(
not
knowing
well
what
any
of
these
are
,
)
and
knoweth
nothing
of
the
Impress
,
or
Value
,
or
Use
?
I
tell
you
,
the
humble
holy
person
,
that
seeth
God
in
all
,
and
knoweth
all
things
to
be
Of
Him
,
and
By
Him
,
and
To
Him
,
and
Loveth
Him
in
and
for
all
,
and
serveth
Him
by
all
,
is
the
best
Philosopher
,
and
hath
the
greatest
,
most
excellent
and
profitable
Knowledge
.
In
comparison
of
which
,
the
unholy
Learning
of
the
world
is
well
called
Foolishness
with
God.
(
For
I
believe
not
that
Paraphraser
who
would
perswade
us
,
that
it
is
but
the
Phanatick
conceits
and
pretensions
of
the
Gnosticks
,
that
the
Apostle
here
and
elsewhere
speaketh
of
.
But
I
rest
satisfied
that
it
is
primarily
the
unholy
Arts
and
Sciences
of
the
Philosophical
Heathens
;
and
secondarily
the
Platonick
Hereticks
pretensions
to
extraordinary
Wisdom
,
because
of
their
speculations
about
Angels
,
Spirits
,
and
other
invisible
and
mysterious
things
,
which
they
thought
were
peculiarly
opened
unto
them
.
)
Doting
about
questions
that
engender
strife
,
and
not
edification
,
and
do
increase
to
more
ungodliness
,
is
the
true
description
of
unholy
Learning
.
6.
The
Lovers
of
God
are
wise
for
perpetuity
:
They
see
before
them
:
They
know
what
is
to
come
;
even
as
far
as
to
Eternity
:
They
know
what
will
be
best
at
last
,
and
what
will
be
valued
,
and
serve
our
turn
in
the
hour
of
our
extremity
:
They
judge
of
things
as
all
will
judge
of
them
,
and
as
they
shall
constantly
judge
of
them
for
ever
.
But
others
are
wise
but
for
a
few
hours
,
or
a
present
job
:
They
see
not
before
them
:
They
are
preparing
for
repentance
:
They
are
shamefully
mutable
in
their
Judgments
;
magnifying
those
pleasures
,
wealth
and
honours
to
day
,
which
they
vilifie
and
cry
out
against
at
death
and
to
eternity
!
A
pang
of
sickness
,
the
sight
of
a
grave
,
the
sentence
of
death
,
the
awakening
of
Conscience
,
can
change
their
Judgments
,
and
make
them
speak
in
other
Language
,
and
confess
a
thousand
times
over
that
they
were
fools
:
And
if
they
come
to
any
thing
like
Wisdom
,
't
is
too
late
,
when
time
is
past
,
and
hope
is
gone
.
But
the
godly
know
the
day
of
their
visitation
,
and
are
wise
in
time
;
as
knowing
the
season
of
all
duties
,
and
the
duties
of
every
season
.
And
as
some
Schoolmen
say
,
that
All
things
are
known
to
the
Glorified
,
in
speculo
Trinitatis
;
so
I
may
say
,
that
All
things
are
morally
and
savingly
known
,
to
him
that
knoweth
and
Loveth
God
,
as
the
Efficient
,
Governour
and
End
of
all
.
Yet
,
to
avoid
mistakes
and
cavils
,
remember
,
that
I
take
no
true
Knowledge
as
contemptible
.
And
when
I
truly
say
,
that
he
knoweth
nothing
as
he
ought
to
know
,
that
doth
not
know
and
Love
his
God
,
and
is
not
wise
to
his
duty
and
salvation
;
yet
if
this
Fundamental
Knowledge
be
presupposed
,
we
should
build
all
other
useful
Knowledge
on
it
,
to
the
utmost
of
our
capacity
:
And
from
this
one
stock
,
may
spring
and
spread
a
thousand
branches
,
which
may
all
bear
fruit
.
I
would
put
no
limits
to
a
Christian's
desires
and
endeavours
to
know
,
but
that
he
desire
only
to
know
useful
and
revealed
things
.
Every
degree
of
knowledge
tendeth
to
more
:
And
every
known
Truth
befriendeth
others
;
and
like
Fire
,
tendeth
to
the
spreading
of
our
knowledge
,
to
all
neighbour
Truths
that
are
intelligible
.
And
the
want
of
acquaintance
with
some
one
Truth
among
an
hundred
,
may
hinder
us
from
knowing
rightly
most
of
the
rest
;
or
may
breed
an
hundred
Errours
in
us
.
As
the
absence
of
one
wheel
or
particle
in
a
Watch
,
or
the
ignorance
of
it
,
may
put
all
the
rest
into
an
useless
disorder
.
What
if
I
say
that
Wisdom
lieth
more
,
in
knowing
the
things
that
belong
to
salvation
,
to
publick
good
,
to
life
,
health
,
and
solid
comfort
,
than
in
knowing
how
to
sing
,
or
play
on
the
Lute
,
or
to
speak
or
carry
our selves
with
commendable
decency
,
&c.
It
doth
not
follow
that
all
these
are
of
no
worth
at
all
;
and
that
in
their
places
these
little
matters
may
not
be
allowed
and
desired
:
For
even
Hair
and
Nails
are
appurtenances
of
a
man
,
which
a
wise
man
would
not
be
without
;
though
they
are
small
matters
in
comparison
of
the
animal
,
vital
and
nobler
parts
.
And
indeed
he
that
can
see
God
in
all
things
,
and
hath
all
this
sanctified
by
the
Love
of
God
,
should
above
all
men
value
each
particle
of
Knowledge
,
of
which
so
holy
an
use
may
be
made
:
As
we
value
every
grain
of
Gold.
Chap.
V.
The
first
Inference
:
By
what
measures
to
estimate
mens
Knowledge
.
FRom
hence
then
we
may
learn
how
to
value
the
understandings
of
our selves
,
and
others
:
That
is
Good
which
doth
good
.
Would
God
but
give
me
one
beam
more
of
the
heavenly
light
,
and
a
little
clearer
knowledge
of
himself
,
how
joyfully
could
I
exchange
a
thousand
lower
notions
for
it
!
I
feel
not
my self
at
all
miserable
,
for
want
of
knowing
the
number
and
order
of
the
Stars
,
the
nature
of
the
Meteors
,
the
causes
of
the
ebbing
and
flowing
of
the
Sea
,
with
many
hundred
other
questions
in
Physicks
,
Metaphysicks
,
Mathematicks
:
Nor
do
I
feel
it
any
great
addition
to
my
happiness
,
when
I
think
I
know
somewhat
of
such
things
which
others
know
not
.
But
I
feel
it
is
my
misery
to
be
ignorant
of
God
,
and
ignorant
of
my
state
and
duty
,
and
ignorant
of
the
world
where
I
must
live
for
ever
.
This
is
the
Dungeon
where
my
wretched
Soul
doth
lie
in
captivity
night
and
day
,
groaning
and
crying
out
,
O
when
shall
I
know
more
of
God!
and
more
of
the
Coelestial
Habitations
!
and
more
of
that
which
I
was
made
to
know
!
O
when
shall
I
be
delivered
from
this
darkness
and
captivity
!
Had
I
not
one
beam
that
pierceth
through
this
Lanthorn
of
flesh
,
this
Dungeon
were
a
Hell
,
even
the
outer
darkness
.
I
find
Books
that
help
me
to
names
,
and
notions
:
But
O
for
that
Spirit
that
must
give
me
Light
to
know
the
Things
,
the
spiritual
,
great
and
excellent
things
,
which
these
names
import
!
O
how
ignorant
am
I
of
those
same
things
,
which
I
can
truly
and
methodically
speak
and
write
of
!
O
that
God
would
have
mercy
on
my
dark
understanding
that
I
be
not
as
a
Clock
,
to
tell
others
that
which
it self
understandeth
not
!
O
how
gladly
would
I
consent
to
be
a
fool
in
all
common
Arts
and
Sciences
,
if
I
might
but
be
ever
the
wiser
in
the
Knowledge
of
God!
Did
I
know
better
Him
by
whom
I
live
,
who
upholdeth
all
things
,
before
whom
my
Soul
must
shortly
appear
;
whose
favour
is
my
life
,
whom
I
hope
to
love
and
praise
for
ever
;
what
were
all
other
things
to
me
?
O
for
one
beam
more
of
his
Light
!
For
one
tast
of
his
Love
!
for
one
clear
conception
of
the
heavenly
glory
!
I
should
then
scarce
have
leisure
,
to
think
of
a
thousand
inferiour
speculations
,
which
are
now
magnified
and
agitated
in
the
world
.
But
much
more
miserable
do
I
find
my self
,
for
want
of
more
Love
to
the
blessed
God
,
who
is
Love
it self
.
O
happy
exchange
!
did
I
part
with
all
the
pleasures
of
the
world
,
for
one
flame
,
one
spark
more
of
the
Love
of
God
?
I
hate
not
my self
for
my
ignorance
in
the
common
Arts
and
Sciences
:
But
my
God
knoweth
,
that
I
even
abhor
and
loath
my self
,
because
I
love
and
delight
in
him
no
more
!
O
what
a
Hell
is
this
dead
and
disaffected
heart
!
O
what
a
foretast
of
Heaven
would
it
be
,
could
I
but
feel
the
fervours
of
Divine
Love
!
Well
may
that
be
called
the
First-fruits
of
Heaven
,
and
the
Divine
Nature
and
Life
,
which
so
uniteth
Souls
to
God
,
and
causeth
them
to
live
in
the
pleasures
of
his
Goodness
.
I
dare
not
beg
hard
for
more
common
knowledge
:
But
my
Soul
melteth
with
grief
for
want
of
Love
;
and
forceth
out
tears
,
and
sighs
,
and
cries
;
O
when
will
Heaven
take
acquaintance
with
my
heart
,
and
shine
into
it
,
and
warm
and
revive
it
,
that
I
may
truly
experience
the
delightful
life
of
holy
Love
!
I
cannot
think
them
loathsom
and
unlovely
,
that
are
unlearned
,
and
want
the
ornaments
of
Art.
But
I
abhor
and
curse
those
hateful
sins
,
which
have
raised
the
clouds
,
and
shut
the
windows
,
and
hindred
me
from
the
more
lively
Knowledge
,
and
Love
of
God.
Would
God
but
number
me
with
his
zealous
Lovers
,
I
would
presume
to
say
,
that
he
had
made
me
wise
,
and
initially
happy
.
But
,
alas
!
such
high
and
excellent
things
will
not
be
gotten
with
a
lazy
wish
,
nor
will
holy
Love
dwell
with
iniquity
in
unholy
and
defiled
Souls
.
But
if
Wisdom
were
justified
of
none
but
her
Children
,
how
confidently
durst
I
call
my self
a
Son
of
Wisdom
?
For
all
my
Reason
is
fully
satisfied
,
that
the
learned
ungodly
Doctors
are
meer
fools
,
and
the
Lovers
of
God
are
only
wise
:
And
O
that
my
Lot
may
be
with
such
,
however
I
be
esteemed
by
the
dreaming
world
!
Chap.
VI.
The
second
Inference
:
To
abate
our
Censures
and
Contempt
of
the
less
Learned
Christians
and
Churches
upon
Earth
.
I
Must
confess
that
Ignorance
is
the
great
Enemy
of
Holiness
in
the
world
;
and
the
Prince
of
Darkness
,
in
his
Kingdom
of
Darkness
,
oppugneth
the
Light
,
and
promoteth
the
works
of
Darkness
by
it
:
And
it
is
found
that
where
Vision
ceaseth
,
the
People
perish
,
even
for
lack
of
knowledge
:
And
the
ignorantest
Countreys
are
the
most
ungodly
.
But
I
must
recant
some
former
apprehensions
:
I
have
thought
the
Armenians
,
the
Syrians
,
the
Georgians
,
the
Copties
,
the
Abassines
,
the
Greeks
,
more
miserable
for
want
of
Polite
Literature
,
than
now
I
judge
them
.
Though
I
contemn
it
not
as
the
Turks
do
,
and
the
Moscovites
;
yet
I
perceive
that
had
men
but
the
knowledge
of
the
holy
Scriptures
,
yea
of
the
summaries
of
true
Religion
,
they
might
be
good
and
happy
men
,
without
much
more
.
If
there
be
but
some
few
among
them
,
skill'd
in
all
the
Learning
of
the
world
,
and
expert
in
using
the
Adversaries
weapons
against
themselves
,
as
Champions
of
the
Truth
,
the
rest
might
do
well
with
the
bare
Knowledge
of
God
,
and
a
Crucified
Christ
.
It
is
the
malice
of
assaulting
Enemies
,
that
maketh
all
other
Learning
needful
in
some
for
our
defence
.
But
the
New
Creature
liveth
not
on
such
food
,
but
on
the
bread
of
life
,
and
living
waters
,
and
the
sincere
Milk
of
the
sacred
Word
.
The
old
Albigenses
and
Waldenses
in
Piedmont
,
and
other
Countreys
,
did
many
Ages
keep
up
the
life
and
comfort
of
true
Religion
,
even
through
murders
and
unparallel'd
cruelties
of
the
worldly
Learned
Church
;
when
they
had
little
of
the
Arts
and
common
Sciences
.
But
necessary
Knowledge
was
propagated
by
the
industry
of
Parents
and
Pastors
:
Their
Children
could
say
over
their
Catechisms
,
and
could
give
account
of
the
Principles
of
Religion
,
and
recite
many
practical
parts
of
Scripture
:
And
they
had
much
Love
and
Righteousness
,
and
little
Division
or
Contention
among
them
;
which
made
the
moderate
Emperor
Maximilian
profess
to
Crato
,
that
he
thought
the
Picards
of
all
men
on
Earth
were
likest
the
Apostolick
Primitive
Churches
.
And
Brocardus
,
who
dwelt
among
them
in
Judea
,
tells
us
that
the
Christians
there
that
by
the
Papists
are
accounted
Hereticks
,
(
as
Nestorians
or
Eutychians
)
were
indeed
good
harmless
simple
men
,
and
lived
in
Piety
,
and
mortifying
Austerities
,
even
beyond
the
very
Religious
sort
(
the
Monks
and
Fryars
)
of
the
Church
of
Rome
,
and
shamed
the
wickedness
of
our
Learned
part
of
the
World.
And
though
there
be
sad
mixtures
of
such
Superstitions
and
Traditions
,
as
ignorance
useth
to
breed
and
cherish
,
yet
the
great
devotion
and
strictness
of
many
of
the
Abassines
,
Armenians
,
and
other
of
those
ruder
sort
of
Christians
,
is
predicated
by
many
Historians
and
Travellers
.
And
who
knoweth
but
there
may
be
among
their
vulgar
,
more
love
to
God
and
Heaven
,
and
Holiness
,
than
among
the
contentious
Learned
Nations
,
where
the
Pastors
strive
who
shall
be
the
greatest
,
and
Preach
up
that
Doctrine
and
Practice
which
is
conformable
to
their
own
Wills
and
worldly
Interests
;
and
where
the
people
by
the
oppositions
of
their
Leaders
,
are
drawn
into
several
Sides
and
Factions
,
which
as
Armies
,
Militate
against
each
other
.
Is
not
the
love
of
God
like
to
be
least
,
where
Contentions
and
Controversies
divert
the
peoples
minds
from
God
and
necessary
saving
Truths
?
And
where
men
least
love
one
another
?
And
where
mutual
Hatred
,
Cruelty
and
Persecution
,
proclaim
them
much
void
of
that
love
which
is
the
Christian
Badge
?
I
will
not
cease
praying
for
the
further
Illumination
and
Reformation
of
those
Churches
:
But
I
will
repent
of
my
hard
thoughts
of
the
Providence
of
God
,
as
if
he
had
cast
them
almost
off
,
and
had
few
holy
Souls
among
them
.
For
ought
I
know
they
may
be
better
than
most
of
Europe
.
And
the
like
I
say
of
many
unlearned
Christians
among
our selves
!
we
know
not
what
love
to
God
and
goodness
doth
dwell
in
many
that
we
have
a
very
mean
esteem
of
.
The
Breathings
of
poor
Souls
towards
God
by
Christ
,
and
their
desires
after
greater
holiness
is
known
to
God
that
kindleth
it
in
them
,
but
not
to
us
.
Chap.
VII
.
The
third
Inference
:
By
what
measures
to
judge
of
the
Knowledge
necessary
to
Church
Communion
.
I
Know
that
there
are
some
that
would
make
Christ
two
Churches
;
one
Political
and
Congregate
(
as
they
phrase
it
)
and
the
other
Regenerate
:
Or
one
Visible
and
the
other
Invisible
:
And
accordingly
they
say
that
professed
Faith
is
the
qualification
of
a
Member
of
the
Church-Congregate
(
and
Obedience
to
the
Pope
,
say
the
Papists
,
)
and
real
love
is
the
qualification
of
the
Church-Regenerate
.
But
as
there
is
but
one
Catholick
Church
of
Christ
,
so
is
there
but
one
Faith
,
and
one
Baptism
,
by
which
men
are
stated
as
Members
in
that
Church
.
But
as
Heart-consent
and
Tongue-consent
are
two
things
,
but
the
latter
required
only
as
the
Expression
and
Profession
of
the
former
;
so
Heart-consenters
and
Tongue-consenters
should
be
the
same
men
;
as
Body
and
Soul
make
not
two
men
,
but
one
.
But
if
the
Tongue
speak
that
consent
which
is
not
in
the
Heart
,
that
Person
is
an
Hypocrite
;
and
is
but
analogically
or
equivocally
called
a
Christian
or
Member
of
Christ
:
And
such
among
the
sincere
are
not
a
distinct
Church
or
Society
,
(
if
they
were
,
they
should
be
called
the
Hypocritical
Church
,
and
not
the
Political
or
Congregate
Church
.
)
But
they
are
as
Traytors
in
an
Army
,
or
as
stricken
Ears
in
a
Corn
Field
.
But
the
true
Church
being
One
is
considered
,
as
consenting
with
Heart
and
with
the
Tongue
:
As
a
Corn
Field
hath
Straw
,
Chaff
and
Grain
;
and
as
a
Man
hath
Soul
and
Body
.
So
that
it
is
the
same
Church
that
is
visible
by
Baptism
and
Profession
,
and
Invisible
by
Heart-consent
or
Sincerity
.
But
it
is
the
same
thing
(
and
not
divers
)
that
is
in
the
Hearts
of
the
sincere
,
and
that
is
to
be
professed
by
the
Tongue
:
Even
that
voluntary
practical
Faith
which
is
described
in
Baptism
,
and
no
other
.
The
same
Faith
which
is
accepted
to
Salvation
in
the
sincere
and
invisible
Members
of
the
Church
(
as
they
are
called
)
must
be
professed
by
all
that
will
(
at
Age
)
be
visible
Members
.
And
the
Knowledge
and
Belief
required
in
Baptism
is
so
much
as
prevaileth
with
the
Person
to
give
up
himself
to
God
the
Father
,
Son
and
Holy
Ghost
,
as
his
Reconciled
Creator
,
his
Saviour
and
Sanctifier
.
And
he
that
hath
so
much
knowledge
as
will
do
this
,
hath
as
much
as
is
necessary
to
his
reception
into
the
Church
.
Doubtless
he
that
is
capable
of
Baptism
,
is
capable
of
Church
Membership
;
and
he
that
is
capable
of
Church
Membership
,
is
capable
de
jure
as
to
right
,
of
so
much
Church
Communion
as
he
is
capable
of
by
real
aptitude
:
An
Infant
is
not
naturally
capable
of
the
actions
of
the
Adult
;
nor
half-witted
Persons
,
of
the
receptions
and
performances
of
the
judicious
;
some
cannot
understand
a
Sermon
,
or
Prayer
,
or
Praise
,
the
twentieth
part
so
well
as
others
can
do
,
and
so
cannot
receive
and
do
beyond
their
understanding
:
Some
may
not
so
well
understand
the
nature
of
the
Lords
Supper
,
as
to
be
really
fit
at
present
to
receive
it
:
And
some
may
be
unfit
through
some
extraordinary
doubts
,
opinions
,
or
lapses
:
But
still
de
jure
a
Church
Member
hath
right
to
so
much
Church
Communion
as
their
real
qualifications
make
them
capable
of
.
For
that
right
is
part
of
the
definition
of
a
Church
member
;
And
to
be
made
a
Church
member
is
the
work
of
Baptism
.
And
here
we
must
consider
of
the
reason
,
why
God
would
have
Baptism
to
be
the
Profession
of
that
Faith
which
maketh
us
Christians
:
Sometime
we
are
called
Believers
,
and
said
to
be
Justified
by
Faith
,
as
if
it
were
Faith
alone
that
were
our
Christianity
:
And
yet
when
it
cometh
to
Church
entrance
,
and
to
the
solemn
profession
of
our
faith
,
and
reception
of
a
Sealed
and
Delivered
pardon
,
we
must
do
more
than
profess
that
we
believe
with
the
understanding
;
We
must
give
up
our selves
absolutely
by
a
Vow
and
Covenant
,
to
God
the
Father
Son
and
Holy-Ghost
,
renouncing
the
flesh
,
the
World
and
the
Devil
;
which
is
the
act
of
a
resolved
Will
.
And
to
Will
,
is
rationally
to
Love
and
Choose
.
By
which
Christ
telleth
us
,
that
(
as
words
of
Knowledge
in
Scripture
usually
imply
affection
,
so
)
the
Faith
that
he
means
and
requireth
to
our
justification
,
is
not
a
meer
assent
or
act
of
intellection
;
but
it
is
also
the
wills
consent
,
and
a
practical
Affiance
:
As
a
man
Believing
the
Skill
and
Fidelity
of
a
Physician
,
doth
Desire
,
Will
or
Choose
him
for
his
Physician
,
and
Practically
Trust
him
,
or
cast
himself
upon
his
Fidelity
and
care
for
cure
.
Therefore
Christ
joyneth
both
together
,
Mark
16.16
.
He
that
Believeth
and
is
baptized
shall
be
saved
,
not
principally
intending
the
washing
of
the
flesh
,
but
the
answer
of
a
good
Conscience
,
as
Peter
expoundeth
it
;
that
is
,
[
He
that
so
believeth
as
by
hearty
consent
to
devote
and
give
up
himself
openly
and
absolutely
,
and
presently
to
God
the
Father
,
Son
and
Holy
Ghost
,
shall
be
saved
.
]
And
so
the
Apostle
saith
,
Eph.
4.4
,
5.
There
is
one
Baptism
,
as
part
of
the
uniting
bond
of
Christians
:
That
is
there
is
one
solemn
Covenant
between
God
and
Man
,
in
which
we
profess
our
Faith
,
and
give
up
our selves
to
God
the
Father
Son
,
and
Holy
Ghost
,
and
are
stated
in
a
gracious
Relation
to
him
and
one
another
.
]
And
thus
it
is
that
Baptism
is
reckoned
,
Heb.
6.
among
the
principles
;
And
that
the
ancient
Doctors
unanimously
conclude
,
that
Baptism
washeth
away
all
sin
,
and
certainly
puts
us
into
a
present
state
of
life
;
That
is
,
The
delivering
up
our selves
sincerely
to
God
in
the
Baptismal
Covenant
,
is
the
condition
of
our
right
to
the
benefits
of
that
Covenant
from
God.
From
all
which
it
is
plain
,
that
the
Head
is
but
the
guide
of
the
Heart
,
and
that
God
looketh
more
to
the
Heart
than
to
the
Head
,
and
to
the
Head
for
the
Heart
:
And
that
we
are
not
Christians
indeed
,
till
Christ
have
our
Hearts
indeed
;
Nor
Christians
by
profession
,
till
by
Baptismal
Covenant
and
profession
we
deliver
up
the
Heart
to
Christ
;
Now
so
far
as
Consent
and
Will
may
be
called
Love
,
so
far
even
Love
is
Essential
to
our
Christianity
,
and
to
this
faith
,
which
is
required
to
our
baptism
and
justification
.
And
no
other
faith
is
Christianity
,
nor
will
justify
us
.
But
to
them
that
are
here
stalled
with
the
great
difficulty
,
How
Love
is
that
grace
of
the
Holy
Ghost
which
is
promised
to
believers
,
in
the
Covenant
,
as
consequent
,
if
it
go
before
it
in
the
Covenanters
,
I
answer
at
present
,
that
they
must
distinguish
between
,
1.
Love
to
Christ
as
a
Saviour
of
our selves
,
proceeding
principally
from
the
just
Love
of
our selves
,
and
our
Salvation
;
and
Love
to
God
above
our selves
,
for
his
own
Infinite
Goodness
,
as
our
ultimate
end
:
2.
Between
the
Act
of
Love
,
and
a
Habit
;
3.
Between
that
spark
of
Love
which
consisteth
in
the
said
consent
,
and
is
contained
in
true
Faith
;
and
that
Flame
of
Love
which
it self
carryeth
the
name
,
as
being
the
most
eminent
operation
of
the
Soul.
And
if
hereupon
they
cannot
answer
this
question
themselves
,
I
must
refer
them
to
the
Appendix
of
the
third
Chapter
of
my
Christian
Directory
,
in
which
I
have
largely
opened
this
case
,
with
as
much
exactness
as
I
could
reach
unto
.
All
that
remaineth
very
difficult
then
as
to
our
judging
of
the
Knowledge
of
men
to
be
admitted
to
Christian
Church
Communion
,
is
but
,
what
knowledge
is
necessary
in
the
adult
unto
their
lawful
Baptism
?
And
to
that
I
say
,
so
much
as
is
necessary
to
an
understanding
consent
to
the
Baptismal
Covenant
,
or
to
an
hearty
giving
up
themselves
to
God
the
Father
Son
and
Holy-Ghost
:
And
here
we
must
know
that
the
same
Covenanting
words
being
comprehensive
,
are
understood
in
different
degrees
,
according
to
mans
different
Capacities
,
even
of
true
believers
:
Insomuch
that
I
do
not
think
that
any
two
men
in
the
world
,
have
in
all
notions
and
degrees
just
the
same
understanding
of
them
.
And
therefore
it
is
not
the
same
distinctness
and
clearness
of
understanding
which
we
must
expect
in
all
,
which
is
found
in
some
,
or
which
is
desireable
.
When
one
man
nameth
GOD
,
he
hath
an
orderly
conception
of
his
several
Attributes
(
in
which
yet
all
men
are
defective
,
and
most
Divines
themselves
are
culpably
ignorant
:
)
When
another
man
conceiveth
but
of
fewer
of
them
,
and
that
disorderly
:
And
yet
these
must
not
be
accounted
Atheists
,
or
denied
to
believe
in
the
same
God
,
or
refused
Baptism
,
nor
is
it
several
Gods
that
men
so
differently
believe
in
.
I.
He
that
knoweth
God
to
be
a
most
perfect
Spirit
,
most
powerful
,
Wise
and
Good
,
the
Father
Son
and
Holy
Ghost
,
the
Creator
of
the
world
,
our
Owner
,
Governour
and
most
Amiable
Lover
,
(
Benefactor
and
End
)
I
think
knoweth
as
much
of
God
as
is
of
necessity
to
Baptism
and
Church
Communion
.
II.
He
that
knoweth
[
that
Jesus
Christ
is
God
and
man
,
the
Redeemer
of
the
sinful
world
,
and
the
Mediator
between
God
and
Man
,
who
was
conceived
by
the
Holy-Ghost
in
the
Virgin
Mary
,
fulfilled
all
righteousness
,
was
crucified
as
a
Sacrifice
for
mans
sin
;
and
being
dead
and
buried
rose
again
,
and
ascended
into
Heaven
,
and
is
the
Teacher
,
King
and
Intercessor
of
his
Church
,
and
hath
made
the
new
Covenant
,
and
giveth
the
Holy-Ghost
to
sanctify
believers
,
and
pardoneth
their
sins
,
and
will
raise
our
Bodies
at
last
,
and
Judge
the
World
in
righteousness
according
to
his
Gospel
,
and
will
give
everlasting
happiness
to
the
Sanctified
]
I
think
knoweth
as
much
of
Christ
as
is
necessary
to
Baptism
and
Church
Communion
.
III.
He
that
knoweth
that
[
the
Holy
Ghost
is
God
,
proceeding
from
the
Father
and
the
Son
,
the
sanctifier
of
Souls
,
by
Holy
Life
and
Light
,
and
Love
,
by
the
Holy
Gospel
of
which
he
is
the
Inditer
and
the
Seal
]
I
think
knoweth
all
that
is
necessary
unto
Baptism
,
concerning
the
Holy
Ghost
.
IV.
And
as
to
the
Act
of
Knowing
this
Trinity
of
Objects
,
there
is
great
difference
between
,
1.
Knowing
the
Notions
or
Words
,
and
the
matter
.
2.
Between
an
orderly
clear
,
and
a
dark
and
more
confused
Knowledge
.
3.
And
between
apt
significant
words
,
and
such
as
any
way
notify
a
necessary
true
conception
of
the
mind
.
4.
Between
such
a
Knowledge
as
maketh
a
man
Willing
,
and
Consent
to
give
up
himself
to
this
Trinity
in
Covenant
,
and
that
which
prevaileth
not
for
such
consent
.
And
so
,
1.
It
's
true
that
we
know
not
the
Heart
immediately
;
and
therefore
must
judge
by
Words
and
Deeds
:
But
yet
it
is
the
Knowledge
of
the
Things
(
as
is
aforesaid
)
that
is
necessary
to
Salvation
,
because
it
is
the
Love
of
the
Things
,
is
chiefly
necessary
.
But
by
what
words
to
express
that
Love
or
Knowledge
,
is
not
of
equal
necessity
in
itself
.
2.
There
being
no
man
whose
conceptions
of
God
,
Christ
,
the
Holy
Ghost
,
the
Covenant
,
&c.
are
not
guilty
of
darkness
and
disorder
,
a
great
degree
of
darkness
and
disorder
of
conceptions
,
may
consist
with
true
grace
in
those
of
the
lowest
rank
of
Christians
.
3.
The
second
Notions
and
Conceptions
of
things
(
and
so
of
God
our
Redeemer
,
and
Sanctifier
)
as
they
are
verba
mentis
in
the
mind
itself
,
are
but
Logical
,
Artificial
Organs
;
and
are
not
of
that
necessity
to
Salvation
as
the
conception
of
the
matter
or
incomplex
objects
.
4.
Many
a
man
in
his
studies
findeth
that
he
hath
oft
a
general
and
true
Knowledge
of
Things
in
themselves
,
before
he
can
put
names
and
notions
on
them
,
and
set
those
in
due
Order
,
and
long
before
he
can
find
fit
words
to
express
his
mental
notions
by
;
which
must
cost
him
much
study
afterward
.
And
as
Children
are
long
learning
to
speak
,
and
by
degrees
come
to
speak
orderly
and
composedly
and
aptly
(
mostly
not
till
many
years
use
hath
taught
them
;
)
So
the
expressive
ability
is
as
much
matter
of
art
,
and
got
by
use
,
in
men
at
age
:
And
they
must
be
taught
yet
as
Children
to
speak
of
any
thing
,
new
and
Strange
,
and
which
they
learned
not
before
.
As
we
see
in
learning
Arithmetick
,
Geometry
,
and
all
the
Arts
and
Sciences
.
Even
so
men
,
how
holy
internally
soever
,
must
by
study
and
use
(
by
the
help
of
Gods
Spirit
)
learn
how
to
speak
of
holy
things
,
in
Prayer
,
in
Conference
,
in
answering
such
as
ask
an
account
of
their
Faith
and
Knowledge
:
And
hypocrites
that
are
bred
up
in
the
use
of
such
things
,
can
speak
excellently
in
Prayer
,
Conference
or
Preaching
:
When
true
Christians
at
first
that
never
used
them
,
nor
were
bred
up
where
they
heard
them
used
,
cannot
tell
you
intelligibly
what
is
in
their
minds
,
but
are
like
men
that
are
yet
to
learn
the
very
Language
in
which
they
are
to
talk
in
,
I
know
this
by
true
experience
of
my self
,
and
many
others
,
that
I
have
examined
.
5.
Therefore
,
I
say
again
,
if
men
cannot
aptly
answer
me
of
the
very
Essentials
of
Religion
,
but
speak
that
which
in
its
proper
sense
is
Heresie
,
or
unsound
and
false
:
Yet
if
when
I
open
the
questions
to
them
my self
,
and
put
the
Article
of
Faith
into
the
question
,
and
ask
them
(
e.
g.
)
Do
you
believe
that
there
is
but
One
God
?
or
,
are
there
many
?
Doth
God
know
all
things
,
or
not
?
Is
he
our
Owner
,
or
not
?
Doth
he
rule
us
by
a
Law
,
or
not
,
&
c
?
If
they
by
Yea
or
Nay
,
do
speak
the
truth
,
and
profess
to
believe
it
,
I
will
not
reject
them
for
lack
of
knowledge
,
if
the
rest
concur
.
I
meet
with
few
censorious
Professors
(
to
say
nothing
of
Teachers
)
that
will
not
answer
me
with
some
nonsense
or
falseness
,
or
ineptitude
,
or
gross
confusion
,
or
defectiveness
,
if
I
examine
them
of
the
foregoing
Notions
of
the
very
baptismal
Covenant
:
As
,
what
is
a
Spirit
?
what
doth
the
word
[
God
]
signifie
?
what
is
Power
in
God
?
what
Knowledge
?
what
Will
?
what
Goodness
?
what
Holiness
?
what
is
a
Person
in
the
Trinity
?
what
is
the
difference
between
the
three
Persons
?
How
is
God
our
End
?
Had
Christ
his
humane
Soul
from
the
Virgin
,
or
only
his
flesh
?
Had
he
his
Manhood
from
Man
,
if
not
his
Soul
,
which
is
the
chief
essential
part
?
what
is
the
Union
of
the
Divine
and
Humane
Nature
?
wherein
different
from
the
Union
of
God
and
Saints
,
or
every
Creature
?
with
an
hundred
such
.
In
which
I
must
bear
with
ignorant
false
answers
from
eminent
Professors
,
that
separate
from
others
as
too
ignorant
for
their
Communion
:
And
why
then
must
I
not
bear
with
more
in
those
that
are
new
beginners
,
and
have
not
had
their
time
and
helps
?
6.
But
if
a
man
can
speak
never
so
well
,
and
profess
never
so
confident
a
belief
,
if
he
Consent
not
to
the
Covenant
and
Vow
of
Baptism
,
to
give
up
himself
presently
and
absolutely
to
Christ
,
I
must
reject
that
man
from
the
Communion
of
the
Church
.
But
if
these
two
things
do
but
concur
in
any
,
1.
The
foresaid
signification
of
a
tolerable
Knowledge
and
Belief
,
by
yea
or
nay
,
(
Dost
thou
Believe
in
God
,
&c.
as
the
Ancient
Churches
used
to
ask
the
Baptized
;
)
2.
And
a
ready
professed
consent
to
be
engaged
by
that
holy
Vow
and
Covenant
to
God
the
Father
,
Son
and
Holy
Ghost
;
I
will
not
deny
Baptism
to
such
,
if
Adult
,
nor
after
Church
Communion
to
them
,
if
they
are
already
in
the
Covenant
.
And
all
this
is
because
that
the
Will
is
the
Man
;
and
if
any
Man
truely
love
Jesus
Christ
,
he
is
a
true
Believer
in
Christ
;
and
if
any
Man
love
God
,
the
same
Man
is
known
and
loved
of
him
,
and
hath
so
much
knowledge
as
will
save
his
Soul.
I
confess
in
private
Catechizing
and
Conference
I
have
met
with
some
ancient
Women
that
have
long
lived
as
godly
Persons
,
in
constant
affectionate
use
of
means
,
and
an
honest
godly
Life
,
and
been
of
good
repute
in
the
Church
where
they
lived
,
who
yet
have
spoken
downright
Heresie
to
me
,
through
ignorance
,
in
answering
some
questions
about
Jesus
Christ
:
But
I
durst
not
therefore
suspend
their
Communion
,
nor
condemn
their
former
Communion
:
For
as
soon
as
I
told
them
better
,
they
have
yielded
,
and
I
could
not
perceive
whether
it
was
from
gross
ignorance
,
or
from
unreadiness
of
notions
,
or
from
the
want
of
memory
,
or
what
,
that
they
spake
amiss
before
.
So
that
I
shall
be
very
loth
to
reject
one
from
Communion
,
that
sheweth
a
love
of
God
,
and
Jesus
Christ
,
and
Holiness
,
by
diligent
use
of
means
,
and
an
upright
Life
.
7.
And
he
that
will
impartially
be
ruled
by
the
Holy
Scriptures
,
will
be
of
the
same
mind
.
For
no
one
was
ever
taken
to
be
a
Church
Member
at
Age
,
without
so
full
a
consent
,
as
was
willingly
exprest
by
devotedness
to
God
in
the
Solemn
Covenant
:
The
Jews
by
the
Sign
of
Circumcision
,
and
the
Christians
by
Baptism
;
and
both
by
Covenanting
with
God
were
initiated
:
And
consent
is
love
.
But
the
Articles
and
objective
Degrees
of
Knowledge
and
Belief
have
greatly
varied
.
The
Jews
were
to
know
and
profess
more
than
the
Gentiles
;
and
the
Jews
since
the
Egyptian
Deliverance
,
more
than
before
;
And
John
Baptized
upon
a
shorter
Profession
than
the
Apostles
did
;
And
the
Apostles
till
Christs
Resurrection
,
believed
not
many
great
Articles
of
our
Faith
,
not
knowing
that
Christ
must
die
,
and
be
an
Expiatory
Sacrifice
for
Sin
,
and
Sin
to
be
pardoned
by
his
Blood
;
nor
that
he
was
to
rise
again
,
and
send
the
Holy
Ghost
for
the
work
which
he
was
sent
for
,
&c.
And
Acts
19.
there
were
Disciples
that
had
not
heard
that
there
was
a
Holy
Ghost
(
I
confidently
think
,
twice
Baptized
.
)
And
if
we
mark
how
the
Apostles
Baptized
,
with
what
Orders
for
it
they
received
from
Christ
,
it
will
confirm
my
conclusion
.
For
Christ
could
have
given
a
particular
Creed
,
and
Profession
of
Faith
,
if
he
had
pleased
;
but
he
taketh
up
with
the
General
three
Articles
,
of
Believing
in
the
Father
,
Son
,
and
Holy
Ghost
,
Mat.
28.19
,
20.
lest
any
should
cast
out
his
weak
ones
for
want
of
distinctness
of
Knowledge
and
Belief
.
And
he
maketh
the
Covenant-consent
in
Baptism
the
necessary
Thing
,
as
the
End
and
Measure
of
their
Knowledge
.
He
that
hath
Knowledge
enough
to
cause
him
to
thirst
,
may
come
and
drink
of
the
waters
of
Life
,
Rev.
22.17
.
And
he
that
hungreth
and
thirsteth
after
righteousness
shall
be
satisfied
;
and
he
that
cometh
to
Christ
he
will
in
no
wise
cast
out
.
And
the
Apostles
Baptized
so
many
thousands
in
a
short
time
,
that
they
could
not
examine
each
Person
about
a
more
particular
Knowledge
and
Belief
,
Acts
2.
&c.
Nor
do
we
read
in
Scripture
of
such
particular
large
Professions
,
as
go
much
beyond
the
words
of
Baptism
.
And
though
,
no
doubt
,
they
did
endeavour
to
make
the
ignorant
understand
what
they
profest
and
did
,
and
so
had
some
larger
Creed
,
yet
was
it
not
all
so
large
,
as
the
short
Creed
called
the
Apostles
now
is
;
several
of
its
Articles
having
been
long
since
added
.
I
have
spoken
all
this
,
not
only
to
Ministers
,
who
have
the
Keys
of
Admission
,
but
especially
for
the
Religious
Persons
sakes
,
who
are
too
much
enclined
to
place
godliness
in
words
and
ability
to
speak
well
,
in
Prayer
or
Conference
,
or
answering
Questions
,
and
that
make
a
more
distinct
Knowledge
and
Profession
necessary
than
God
hath
made
:
Yea
,
if
all
the
Articles
of
the
Creed
are
professed
,
when
the
understanding
of
them
is
not
clear
and
distinct
,
they
deride
it
,
and
say
,
A
Parrot
may
be
taught
as
much
;
and
they
separate
from
those
Pastors
and
Churches
that
receive
such
to
their
Communion
.
Many
do
this
of
a
godly
Zeal
,
lest
ignorance
and
formality
be
encouraged
,
and
the
godly
and
ungodly
not
sufficiently
distinguished
:
But
their
Zeal
is
not
according
to
Knowledge
,
nor
to
the
holy
Rule
;
and
they
little
know
how
much
Pride
oft
lurketh
unobserved
,
in
such
desires
to
be
publickly
differenced
from
others
,
as
below
us
,
and
unmeet
for
our
Communion
:
And
less
know
they
how
much
they
injure
and
displease
our
gracious
Lord
,
who
took
little
Children
in
his
Arms
,
and
despiseth
not
the
weak
,
and
carrieth
the
Lambs
,
and
refuseth
no
one
any
further
than
they
refuse
him
.
I
tell
you
,
if
you
see
but
true
love
and
willingness
in
a
diligent
,
reformed
,
pious
and
righteous
Life
,
there
is
,
certainly
there
is
,
saving
Knowledge
and
Faith
within
;
and
if
words
do
not
satisfactorily
express
it
,
you
are
to
think
that
it
is
not
for
want
of
the
thing
it self
,
but
for
want
of
use
and
exercise
,
and
for
want
of
well
studied
Notions
,
or
for
want
of
natural
Parts
,
Education
or
Art
to
enable
them
to
act
that
part
aright
.
But
if
God
know
the
meaning
of
Abba
,
Father
,
and
of
the
groans
of
the
Spirit
,
in
his
Beloved
Infants
,
I
will
not
be
one
that
shall
condemn
and
reject
a
lover
of
God
and
Christ
,
and
Holiness
,
for
want
of
distinct
particular
Knowledge
,
or
of
words
to
utter
it
aright
.
Chap.
VIII
.
The
fourth
Inference
:
The
aptness
of
the
Teaching
of
Christ
,
to
ingenerate
the
Love
of
God
and
Holiness
.
IF
Love
be
the
End
and
Perfection
of
our
Knowledge
,
then
hence
we
may
perceive
,
that
no
Teacher
that
ever
appeared
in
the
World
,
was
so
fit
for
the
ingenerating
of
true
saving
knowledge
as
Jesus
Christ
.
For
none
ever
so
promoted
the
love
of
God.
1.
It
was
he
only
that
rendered
God
apparently
lovely
to
sinful
man
,
by
reconciling
us
to
God
,
and
rendering
him
apparently
propitious
to
his
Enemies
,
pardoning
sin
,
and
tendering
Salvation
freely
to
them
that
were
the
Sons
of
Death
.
Self-love
will
not
give
men
leave
to
love
aright
a
God
that
will
damn
them
,
though
deservedly
for
sin
.
But
it
is
Christ
that
hath
made
Atonement
,
and
is
the
Propitiation
for
our
sins
,
and
proclaimeth
Gods
love
,
even
to
the
Rebellious
:
Which
is
more
effectually
to
kindle
holy
love
in
us
,
than
all
the
Precepts
of
Naturalists
without
this
could
ever
have
been
.
His
Cross
,
and
his
Wounds
and
Blood
were
the
powerful
Sermons
,
to
Preach
Gods
winning
love
to
sinners
.
2.
And
the
benefits
are
so
many
and
so
great
which
he
hath
purchased
and
revealed
to
man
,
that
they
are
abundant
fewel
for
the
Flames
of
Love.
We
are
set
by
Christ
in
the
way
of
Mercy
,
in
the
Houshold
of
God
,
under
the
Eye
and
special
Influence
of
his
love
;
all
our
sins
pardoned
,
our
Everlasting
punishment
remitted
,
our
Souls
renewed
,
our
wounded
Consciences
healed
,
our
Enemies
conquered
,
our
fears
removed
,
our
wants
supplied
,
our
Bodies
,
and
all
that
is
ours
under
the
protection
of
Almighty
love
;
and
we
are
secured
by
Promise
,
that
all
our
Sufferings
shall
work
together
for
our
good
.
And
what
will
cause
love
if
all
this
will
not
?
When
we
perceive
with
what
love
the
Father
hath
loved
us
,
that
of
Enemies
we
should
be
made
the
Sons
of
God
,
and
of
condemned
Sinners
we
should
be
made
the
Heirs
of
endless
Glory
,
and
this
so
freely
,
and
by
so
strange
a
means
,
we
may
conclude
that
this
is
the
Doctrine
of
Love
,
which
is
taught
us
from
Heaven
by
love
it self
.
3.
And
especially
this
work
of
love
is
promoted
,
by
opening
the
Kingdom
of
Heaven
to
the
foresight
of
our
Faith
;
and
shewing
us
what
we
shall
enjoy
for
ever
;
and
assuring
us
of
the
Fruition
of
our
Creators
Everlasting
Love
;
yea
,
by
making
us
fore-know
that
Heaven
consisteth
in
perfect
mutual
endless
love
.
This
will
both
of
it self
,
draw
up
our
Hearts
,
and
engage
all
our
Reason
and
Endeavours
,
in
beginning
that
work
which
we
must
do
for
ever
,
and
to
learn
on
Earth
to
love
in
Heaven
.
4.
And
besides
all
these
objective
helps
,
Christ
giveth
to
Believers
the
Spirit
of
Love
,
and
maketh
it
become
as
a
nature
in
us
;
which
no
other
Teacher
in
the
World
could
do
.
Others
can
speak
reason
to
our
Ears
,
but
it
is
Christ
that
sendeth
the
warming
Beams
of
holy
Love
into
our
Hearts
.
If
the
love
of
God
and
holiness
were
no
better
than
common
Philosophical
Speculations
,
then
Aristotle
,
or
Plato
,
or
such
other
Masters
of
names
and
notions
,
might
compare
with
Christ
and
his
Apostles
,
and
Athens
with
the
Primitive
Church
;
and
the
Schoolmen
might
be
thought
the
best
Improvers
of
Theology
.
But
if
thousands
of
dreaming
Disputers
wrangle
the
World
into
misery
,
and
themselves
into
Hell
,
and
are
ingenious
Artificers
of
their
own
damnation
;
and
if
the
love
of
God
and
Goodness
,
be
the
healthful
constitution
of
the
Soul
,
its
natural
content
and
pleasure
,
the
business
and
end
of
life
,
and
all
its
helps
and
blessings
,
the
Soder
of
just
Societies
,
the
Union
of
Man
with
God
in
Christ
,
and
with
all
the
Blessed
;
and
the
Fore-taste
and
First-fruits
of
endless
Glory
;
then
Christ
the
Messenger
of
Love
,
the
Teacher
of
Love
,
the
Giver
of
Love
,
the
Lord
and
Commander
of
Love
,
is
the
best
Promoter
of
Knowledge
in
the
World.
And
as
Nicodemus
knew
that
he
was
a
Teacher
come
from
God
,
because
no
man
could
do
such
works
unless
God
were
with
him
;
so
may
we
conclude
the
same
,
because
no
man
could
so
reveal
,
so
cause
,
and
communicate
Love
,
the
holy
Love
of
God
and
Goodness
,
unless
the
God
of
Love
had
sent
him
.
Love
is
the
very
end
and
work
of
Christ
,
and
of
his
Word
and
Spirit
.
Chap.
IX
.
The
fifth
Inference
:
What
great
cause
men
have
to
be
thankful
to
God
for
the
Constitution
of
the
Christian
Religion
:
And
how
unexcusable
they
are
that
will
not
learn
so
short
and
sweet
,
and
safe
a
Lesson
.
SO
excellent
and
every
way
suitable
to
our
case
is
the
Religion
taught
and
instituted
by
Christ
,
as
should
render
it
very
acceptable
to
Mankind
.
And
that
on
several
accounts
.
1.
The
brevity
and
plainness
of
Christian
Precepts
,
greatly
accommodateth
the
necessity
of
Mankind
.
I
say
his
necessity
,
lest
you
think
it
is
but
his
sloth
.
Ars
longa
,
Vita
brevis
,
is
the
true
and
sad
complaint
of
Students
.
Had
our
Salvation
been
laid
upon
our
Learning
a
Body
of
true
Philosophy
,
how
desperate
would
our
case
have
been
?
For
,
1.
Mans
great
Intellectual
weakness
;
2.
His
want
of
leisure
would
not
have
allowed
him
a
knowledge
that
requireth
a
subtile
wit
and
tedious
studies
.
1.
Most
men
have
wits
of
the
duller
sort
:
Such
quickness
,
subtilty
and
solidity
,
as
is
necessary
to
great
and
difficult
studies
,
are
very
rare
.
So
rare
,
as
that
few
such
are
found
even
amongst
the
Preachers
of
the
Gospel
:
Of
a
multitude
who
by
hard
Studies
and
honest
Hearts
,
are
fit
to
Preach
the
Doctrine
of
Salvation
,
scarce
one
or
two
are
found
of
so
fine
and
exact
a
wit
as
to
be
fit
judiciously
to
manage
the
curious
Controversies
of
the
Schools
.
What
a
case
then
had
Mankind
been
in
,
if
none
could
have
been
wise
and
happy
indeed
,
but
these
few
of
extraordinary
capacity
?
The
most
publick
and
common
good
is
the
best
.
God
is
more
merciful
than
to
confine
Salvation
to
subtilty
of
wit
:
Nor
indeed
is
it
a
thing
it self
so
pleasing
to
him
as
a
Holy
,
Heavenly
Heart
and
Life
.
2.
And
we
have
Bodies
that
must
have
Provision
and
Employment
:
We
have
Families
and
Kindred
that
must
be
maintained
:
We
live
in
Neighbourhoods
and
publick
Societies
,
which
call
for
much
Duty
,
and
take
up
much
time
.
And
our
sufferings
and
crosses
will
take
up
some
thoughts
.
Were
it
but
Poverty
alone
,
how
much
of
our
time
will
it
alienate
from
contemplation
?
whilst
great
necessities
call
for
great
care
and
continual
labour
?
Can
our
common
poor
Labourers
,
(
especially
Husbandmen
)
have
leisure
to
inform
their
minds
with
Philosophy
or
curious
Speculations
?
Nay
,
we
see
by
experience
,
that
the
more
subtile
and
most
vacant
wits
,
that
wholly
addict
themselves
to
Philosophy
can
bring
it
to
no
considerable
certainty
,
and
consistency
to
this
day
,
except
in
the
few
Rudiments
or
common
Principles
that
all
are
agreed
in
.
Insomuch
that
those
do
now
take
themselves
to
be
the
chief
or
only
wits
,
who
are
pulling
down
that
which
through
so
many
Ages
,
from
the
beginning
of
the
World
,
hath
with
so
great
wit
and
study
been
concluded
on
before
them
;
and
are
now
themselves
no
higher
than
new
Experimenters
,
who
are
beginning
all
anew
again
,
to
try
whether
they
can
retrieve
the
errours
of
Mankind
,
and
make
any
thing
of
that
which
they
think
the
World
hath
been
so
long
unacquainted
with
:
And
they
are
yet
but
beginning
at
the
Skin
or
Superficies
of
the
World
,
and
are
got
no
further
with
all
their
wit
,
than
Matter
and
Motion
,
with
Figure
,
Site
,
Contexture
,
&c.
But
if
they
could
live
as
long
as
Methusalem
,
it
is
hoped
they
might
come
to
know
that
besides
Matter
and
Motion
;
there
are
Essential
Virtues
called
substantial
Forms
,
or
active
Natures
,
and
that
there
is
a
Vis
Motiva
,
which
is
the
cause
of
Motion
,
and
a
Virtus
Intellectiva
,
and
Wisdom
which
is
the
cause
of
the
Order
of
Motion
,
and
a
Vital
Will
and
Love
which
is
the
perfection
and
end
of
all
:
In
a
word
,
they
may
live
to
know
that
there
is
such
a
thing
in
the
World
as
Life
,
and
such
a
thing
as
Active
Nature
,
and
such
a
thing
as
Sense
and
Soul
,
besides
Corporeal
Matter
and
Motion
,
and
consequently
that
man
is
indeed
man.
But
,
alas
,
they
must
die
sooner
,
perhaps
before
they
attain
so
far
,
and
their
Successors
must
begin
all
anew
again
,
as
if
none
of
all
these
great
attempts
had
been
made
by
their
Predecessours
,
and
so
(
by
their
method
)
we
shall
never
reach
deeper
than
the
Skin
,
nor
learn
more
than
our
,
A
B
C
And
would
we
have
such
a
task
made
necessary
to
the
Common
Salvation
,
even
for
all
the
Poor
and
Vulgar
,
wits
,
which
is
so
much
too
hard
for
our
most
subtile
Students
?
2.
And
Christianity
is
as
suitable
to
us
,
in
the
Benefit
and
Sweetness
of
it
.
What
a
happy
Religion
is
it
that
employeth
men
in
nothing
but
receiving
good
to
themselves
,
and
in
doing
good
to
themselves
and
others
.
Whose
work
is
only
the
Receiving
and
Improving
of
Gods
Mercies
,
and
Loving
and
Delighting
in
all
that
is
good
,
rejoycing
in
the
tasts
of
Gods
Love
on
Earth
,
and
in
the
Hopes
of
perfect
Felicity
,
Love
and
Joy
for
ever
.
Is
not
this
a
sweeter
life
,
than
tiresom
,
unprofitable
Speculations
.
O
then
how
unexcuseable
are
our
contemners
of
Religion
,
that
live
in
wilful
Ignorance
and
ungodliness
,
and
think
this
easy
and
sweet
Religion
,
to
be
a
tedious
and
intolerable
thing
!
What
impudent
Calumniators
and
Blasphemers
are
they
of
Christ
and
Holiness
,
who
deride
and
revile
this
sweet
and
easy
way
to
life
,
as
if
it
were
a
slavery
and
an
irksom
toil
,
unnecessary
to
our
Salvation
,
and
unfit
for
a
freeman
,
or
at
least
a
Gentleman
,
(
or
a
Servant
of
the
flesh
and
world
)
to
practise
.
If
Christ
had
set
you
but
such
a
task
as
Aristotle
,
or
Plato
did
to
their
disciples
;
so
many
notions
,
and
so
many
Curiosities
to
learn
;
If
he
had
written
for
you
as
many
Books
as
Chrysippus
did
;
If
he
had
made
necessary
to
your
Salvation
,
all
the
arbitrary
notions
of
Lullius
,
&
all
the
Fanatick
conceits
of
Campanella
,
and
all
the
dreaming
Hypotheses
of
Cartesius
,
and
all
the
Astronomical
&
Cosmographical
difficulties
of
Ptolomy
,
Tycho-Brache
,
Copernicus
and
Galilaeus
,
and
all
the
Chronological
difficulties
handled
by
Eusebius
,
Scaliger
,
Functius
,
Capellus
,
Petavius
,
&c.
And
all
the
curiosities
in
Philosophy
and
Theology
of
Cajetane
,
Scotus
,
Ockam
,
Gabriel
,
&c.
Then
you
might
have
had
some
excuse
for
your
aversation
:
But
to
accuse
and
refuse
,
and
reproach
so
Compendious
,
so
Easie
,
so
Sweet
,
so
Necessary
a
Doctrine
and
Religion
,
as
that
which
is
brought
and
taught
by
Christ
,
this
is
an
ingratitude
that
hath
no
excuse
,
unless
Sensuality
and
Malignant
enmity
may
pass
for
an
excuse
.
Doth
Christ
deliver
you
from
the
maze
of
Imaginary
Curiosities
,
and
from
the
burdens
of
worldly
wisdom
called
Philosophy
,
and
of
Pharisaical
Traditions
,
and
Jewish
Ceremonies
,
and
make
you
a
light
burden
,
an
easy
Yoak
,
and
Commandments
that
are
not
grievous
,
and
after
all
this
,
must
he
be
requited
with
Rejection
and
Reproach
,
and
your
Burdens
and
Snares
be
taken
for
more
tolerable
than
your
deliverance
?
You
make
a
double
forfeiture
of
Salvation
,
who
are
so
unwilling
to
be
saved
.
Be
thankful
,
O
Christians
,
to
your
heavenly
Master
,
for
tracing
you
out
so
plain
and
sweet
a
way
.
Be
thankful
that
he
hath
cut
short
those
tiresom
studies
,
by
which
your
task-masters
would
confound
you
,
under
pretence
of
making
you
like
Gods
,
in
some
more
subtile
and
sublime
Speculations
than
Vulgar
wits
can
reach
.
Now
all
that
are
willing
may
be
Religious
,
and
be
saved
:
It
is
not
confined
to
men
of
learning
.
The
way
is
so
sweet
,
as
sheweth
it
suitable
to
the
end
.
It
is
but
[
Believe
Gods
Love
and
Promises
of
Salvation
by
Christ
,
till
you
are
filled
with
Love
and
its
delights
,
and
live
in
the
pleasures
of
Gratitude
and
Holiness
,
and
in
the
Joyful
hopes
of
endless
Glory
:
]
And
is
not
this
an
easy
Yoak
!
Saith
our
Heavenly
Poet
Mr.
G.
Herbert
,
in
his
Poem
called
Divinity
p.
127.
As
men
for
fear
the
Stars
should
Sleep
and
Nod
,
And
trip
at
night
,
have
Spheres
supply'd
;
As
if
a
Star
were
duller
than
a
clod
,
Which
knows
his
way
without
a
guide
,
Just
so
the
other
Heaven
they
also
serve
,
Divinities
transcendent
Sky
,
Which
with
the
Edge
of
wit
they
Cut
and
Carve
,
Reason
Triumphs
,
and
Faith
lies
by
.
—
But
all
his
Doctrine
which
he
taught
and
gave
,
Was
clear
as
heav'n
from
whence
it
came
;
At
least
those
Beams
of
truth
which
only
save
,
Surpass
in
Brightness
any
Flame
:
Love
God
,
and
Love
your
Neighbours
,
watch
and
pray
,
Do
as
you
would
be
done
unto
.
O
dark
instructions
!
even
as
dark
as
day
!
Who
can
these
Gordian
Knots
undo
?
Chap.
10.
The
sixth
Inference
:
How
little
reason
ungodly
men
have
to
be
proud
of
their
Learning
,
or
of
any
sort
of
Knowledge
or
Wisdom
whatsoever
.
AS
the
ancient
Gnosticks
,
being
puffed
up
with
their
corrupt
Platonick
Speculations
,
lookt
down
with
contempt
upon
ordinary
Christians
,
as
silly
ignorants
in
comparison
of
them
,
and
yet
had
not
wisdom
enough
to
preserve
them
from
the
Lusts
and
Pollutions
of
the
world
;
Even
so
is
it
with
abundance
of
the
worldly
Clergy
and
ungodly
Scholars
in
this
age
.
They
think
their
Learning
setteth
them
many
degrees
above
the
Vulgar
,
and
giveth
them
right
to
be
Reverenced
as
the
Oracles
or
Rabbies
of
the
World
;
When
yet
(
poor
Souls
!
)
They
have
not
learned
(
by
all
their
Reading
,
Studies
and
Disputings
)
to
Love
God
and
Holiness
,
better
than
the
Riches
and
Preferments
of
the
World.
And
some
of
them
not
better
than
a
Cup
of
strong
drink
,
or
than
the
brutish
pleasures
of
Sense
and
Flesh
.
It
is
a
pitiful
thing
to
see
the
Pulpit
made
a
Stage
for
the
ostentation
of
this
self-shaming
,
self-condemning
Pride
and
Folly
:
For
a
man
under
pretence
of
serving
God
,
and
helping
other
men
to
Heaven
,
to
make
it
his
errand
to
tell
the
hearers
,
that
he
is
a
very
Wise
and
Learned
man
;
who
hath
not
wit
enough
to
choose
a
holy
,
humble
life
,
nor
to
make
sure
of
Heaven
or
to
save
his
Soul
;
nor
perhaps
to
keep
out
of
the
Tavern
,
or
Ale-house
the
next
week
,
nor
the
same
day
to
forbear
the
venting
of
his
worldly
,
carnal
mind
.
What
is
such
Learning
,
but
a
Game
of
Imagination
,
in
which
the
Phantasie
sports
it self
with
names
and
notions
;
or
worse
,
the
materials
which
are
used
in
the
service
of
sin
,
the
fuel
of
pride
,
the
blinder
and
deceiver
of
such
as
were
too
ignorant
before
,
being
a
meer
shadow
and
name
of
Knowledge
?
What
good
will
it
do
a
man
tormented
with
the
Gout
,
or
Stone
,
or
by
miserable
poverty
,
to
know
the
names
of
various
herbs
,
or
to
read
the
titles
of
the
Apothecaries
boxes
,
or
to
read
on
a
sign-post
,
Here
is
a
good
ordinary
?
And
what
good
will
it
do
a
carnal
,
unsanctified
Soul
,
that
must
be
in
Hell
for
ever
,
to
know
the
Hebrew
roots
or
points
,
or
to
discourse
of
Cartesius
his
materia
subtilis
&
globuli
aetherei
,
&c.
Or
of
Epicurus
and
Gassendus
Atomes
,
or
to
look
on
the
Planets
in
Galileus
Glasses
,
while
he
casteth
away
all
his
hopes
of
Heaven
,
by
his
unbelief
,
and
his
preferring
the
pleasures
of
the
flesh
?
Will
it
comfort
a
man
that
is
cast
out
of
Gods
presence
,
and
condemned
to
utter
darkness
,
to
remember
,
that
he
was
once
a
good
Mathematician
,
or
Logician
,
or
Musician
,
or
that
he
had
wit
to
get
riches
and
preferments
in
the
world
,
and
to
climb
up
to
the
heighth
of
honour
and
dominion
?
It
is
a
pitiful
thing
to
hear
,
a
man
boast
of
his
wit
,
while
he
is
madly
rejecting
the
only
felicity
,
forsaking
God
,
esteeming
vanity
,
and
damning
his
Soul
!
The
Lord
deliver
us
from
such
wit
and
learning
.
Is
it
not
enough
to
refuse
Heaven
and
choose
Hell
(
in
the
certain
causes
)
to
lose
the
only
day
of
their
hopes
,
and
in
the
midst
of
light
,
to
be
incomparably
worse
than
mad
,
but
they
must
needs
be
accounted
wise
and
learned
,
in
all
this
self-destroying
folly
?
As
if
(
like
the
Physician
who
boasted
that
he
killed
men
according
to
the
Rules
of
art
)
it
were
the
heighth
of
their
ambition
to
go
learnedly
to
Hell
,
and
with
Reverend
gravity
and
wit
,
to
live
here
like
brutes
,
and
hereafter
with
Devils
for
evermore
.
Chap.
11.
The
seventh
Inference
:
Why
the
ungodly
world
hateth
Holiness
,
and
not
Learning
.
FRom
my
very
Child-hood
,
when
I
was
first
sensible
of
the
concernments
of
mens
Souls
,
I
was
possest
with
some
admiration
,
to
find
that
every
where
the
Religious
,
godly
sort
of
people
,
who
did
but
exercise
a
serious
care
of
their
own
and
other
mens
Salvation
,
were
made
the
wonder
and
obloquy
of
the
world
;
Especially
of
the
most
vitious
and
flagitious
men
,
so
that
they
that
professed
the
same
Articles
of
faith
,
the
same
Commandments
of
God
to
be
their
Law
,
and
the
same
Petitions
of
the
Lords
Prayer
to
be
their
desire
,
and
so
professed
the
same
Religion
,
did
every
where
revile
those
that
did
endeavour
to
live
according
to
that
same
profession
,
and
to
seem
to
be
in
good
sadness
in
what
they
said
.
I
thought
that
this
was
impudent
Hypocrisie
in
the
ungodly
,
worldly
sort
of
men
!
To
take
them
for
the
most
intolerable
persons
in
the
Land
,
who
are
but
serious
in
their
own
Religion
,
and
do
but
endeavour
to
perform
,
what
all
their
Enemies
also
vow'd
and
promised
.
If
religion
be
bad
,
and
our
faith
be
not
true
,
why
do
these
men
profess
it
?
If
it
be
true
and
good
,
why
do
they
hate
and
revile
them
that
would
live
in
the
serious
practice
of
it
,
if
they
will
not
practise
it
themselves
?
But
we
must
not
expect
Reason
,
when
sin
and
sensuality
have
made
men
unreasonable
.
But
I
must
profess
that
since
I
observed
the
course
of
the
world
,
and
the
concord
of
the
Word
and
Providences
of
God
,
I
took
it
for
a
notable
proof
of
mans
fall
,
and
of
the
verity
of
the
Scripture
,
and
the
supernatural
Original
of
true
Sanctification
,
to
find
such
an
universal
enmity
between
the
holy
and
the
serpentine
seed
,
and
to
find
Cain
and
Abels
case
so
ordinarily
exemplified
,
and
him
that
is
born
after
the
Flesh
to
persecute
him
that
is
born
after
the
Spirit
.
And
methinks
to
this
day
it
is
a
great
and
visible
help
for
the
confirmation
of
our
Christian
Faith.
But
that
which
is
much
Remarkable
in
it
is
,
that
nothing
else
in
the
world
(
except
the
Crossing
of
mens
carnal
interest
)
doth
meet
with
any
such
universal
enmity
.
A
man
may
be
as
learned
as
he
can
,
and
no
man
hate
him
for
it
.
If
he
excel
all
others
,
all
men
will
praise
him
and
proclaim
his
excellency
:
He
may
be
an
excellent
Linguist
,
an
excellent
Philosopher
,
an
excellent
Physician
,
an
excellent
Logician
,
an
excellent
Orator
,
and
all
commend
him
.
Among
Musicians
,
Architects
,
Souldiers
,
Seamen
,
and
all
Arts
and
Sciences
,
men
value
,
prefer
and
praise
the
best
;
Yea
even
Speculative
Theology
,
such
wits
as
the
Schoolmen
and
those
that
are
called
great
Divines
,
are
honoured
by
all
,
and
meet
,
(
as
such
)
with
little
Enmity
,
Persecution
or
Obloquy
in
the
world
.
Though
I
know
that
even
a
Galilaeus
,
a
Campanella
,
and
many
such
have
suffered
by
the
Roman
Inquisitors
,
that
was
not
so
much
in
enmity
to
their
Speculations
or
Opinions
,
as
through
a
fear
lest
new
Philosophical
notions
should
unsettle
mens
minds
,
and
open
the
way
to
new
opinions
in
Theology
,
and
so
prove
injurious
to
the
Kingdom
and
Interest
of
Rome
.
I
know
also
that
Demosthenes
,
Cicero
,
Seneca
,
Lucan
,
and
many
other
learned
men
,
have
died
by
the
hands
or
power
of
Tyrants
.
But
that
was
not
for
their
Learning
,
but
for
their
opposition
to
those
Tyrants
Wills
and
Interests
.
And
I
know
that
some
Religious
men
have
suffered
for
their
Sins
and
Follies
,
and
some
for
their
medling
too
much
with
secular
affairs
,
as
the
Councellours
of
Princes
,
as
Functius
,
Justus
Jonas
,
and
many
others
.
But
yet
no
Parts
,
no
Excellency
,
no
Skill
or
Learning
is
hated
commonly
,
but
honoured
in
the
World
,
no
not
Theological
Learning
,
save
only
this
practical
Godliness
and
Religion
,
and
the
Principles
of
it
,
which
only
rendereth
men
amiable
to
God
(
through
Christ
)
and
saveth
mens
Souls
.
To
know
and
love
God
,
and
live
as
those
that
know
and
love
him
,
to
seek
first
his
Kingdom
and
the
Righteousness
thereof
,
to
walk
circumspectly
,
in
a
holy
and
heavenly
Conversation
,
and
studiously
to
obey
the
Laws
of
God
,
this
which
must
save
us
,
this
which
God
loveth
and
the
Devil
hateth
,
is
hated
also
by
all
his
Children
;
for
the
same
malignity
hath
the
same
effect
.
But
methinks
this
should
teach
all
considering
men
to
perceive
what
Knowledge
it
is
that
is
best
,
and
most
desirable
to
all
that
love
their
happiness
.
Sure
this
sort
of
Learning
,
Wit
and
Art
,
which
the
Devil
and
the
malignant
World
do
no
more
dispraise
,
oppose
and
persecute
,
(
though
as
it
is
sanctified
to
higher
ends
it
be
good
,
yet
)
of
it self
is
comparatively
no
very
excellent
and
amiable
thing
.
I
know
Satan
laboureth
to
keep
out
Learning
it self
(
that
is
truly
such
)
from
the
world
,
because
he
is
the
Prince
and
Promoter
of
darkness
,
and
the
Enemy
of
all
useful
light
:
And
lower
Knowledge
is
some
help
to
higher
,
and
speculative
Theology
may
prepare
for
practical
;
and
the
most
gross
and
brutish
ignorance
best
serveth
the
Devils
designs
and
turn
.
And
even
in
Heathen
Rome
the
Arts
prepared
men
for
the
Gospel
;
and
Learning
in
the
Church
Reformers
hath
ever
been
a
great
help
and
furtherance
of
Reformation
.
But
yet
if
you
stop
in
Learning
and
Speculation
,
and
take
it
as
for
it self
alone
,
and
not
as
a
means
to
holiness
of
Heart
and
Life
,
it
is
as
nothing
.
It
is
Paul's
express
resolution
of
the
case
,
that
if
we
have
all
Knowledge
without
this
holy
Love
,
we
are
nothing
,
but
as
sounding
Brass
or
a
tinkling
Cymbal
,
1
Cor.
13.
But
surely
there
is
some
special
excellency
in
this
holy
knowledge
,
and
Love
,
and
Obedience
,
which
the
Devil
and
the
malignant
World
so
hate
,
in
high
and
low
,
in
rich
and
poor
,
in
Kindred
,
Neighbours
,
Strangers
,
or
any
,
where
they
meet
with
it
.
It
is
not
for
nothing
.
This
is
the
Image
of
God
;
this
is
it
that
is
contrary
to
their
carnal
Minds
,
and
to
their
fleshly
Lusts
,
and
sinful
Pleasures
.
This
tells
them
what
they
must
be
and
do
(
or
be
undone
for
ever
)
which
they
cannot
abide
to
be
or
do
.
Let
us
therefore
be
somewhat
the
wiser
for
this
discovery
of
the
mind
of
the
Devil
and
all
his
Instruments
:
I
will
love
and
honour
all
Natural
,
Artificial
,
acquired
Excellencies
,
in
Philology
,
Philosophy
,
and
the
rest
:
As
these
expose
not
men
to
the
Worlds
Obloquy
,
so
neither
unto
mine
or
any
sober
mans
.
In
their
low
places
they
are
good
,
and
may
be
used
to
a
greater
good
.
But
let
that
holy
knowledge
and
love
be
mine
,
which
God
most
loveth
,
and
the
World
most
hateth
,
and
costeth
us
dearest
upon
Earth
,
but
hath
the
blessed
end
of
a
Heavenly
Reward
.
Chap.
XII
.
The
eighth
Inference
:
What
is
the
work
of
a
faithful
Preacher
,
and
how
it
is
to
be
done
.
IF
that
Knowledge
which
kindleth
in
us
the
Love
of
God
,
be
the
only
saving
Knowledge
,
then
this
is
it
that
Ministers
must
principally
preach
up
and
promote
.
Could
we
make
all
our
hearers
never
so
learned
,
that
will
not
save
their
Souls
:
But
if
we
could
make
them
holy
,
and
kindle
in
them
the
love
of
God
and
goodness
,
they
should
certainly
be
saved
.
The
holy
practical
Preacher
therefore
is
the
best
Preacher
,
because
the
holy
practical
Christian
is
the
best
and
only
true
Christian
.
We
work
under
Christ
,
and
therefore
must
carry
on
the
same
work
on
Souls
which
Christ
came
into
the
World
to
carry
on
.
All
our
Sermons
must
be
fitted
to
change
mens
Hearts
,
from
Carnal
into
Spiritual
,
and
to
kindle
in
them
the
love
of
God.
When
this
is
well
done
,
they
have
learnt
what
we
were
sent
to
teach
them
;
and
when
this
is
perfect
,
they
are
in
Heaven
.
Those
Preachers
that
are
Enemies
to
the
godliest
of
the
people
,
and
would
make
their
Hearers
take
them
all
for
Hypocrites
,
that
go
any
further
than
obedience
to
their
Pastors
,
in
Church-forms
and
Orders
,
Observances
and
Ceremonies
,
and
a
civil
Life
,
are
the
great
Enemies
of
Christ
,
his
Spirit
,
his
Gospel
and
the
Peoples
Souls
;
and
the
Eminent
Servants
of
the
Devil
,
in
his
malignant
War
against
them
all
.
All
that
Knowledge
,
and
all
those
Formalities
,
which
are
set
up
instead
of
divine
Love
and
holy
Living
,
are
but
so
many
cheats
,
to
deceive
poor
Souls
till
time
be
past
,
and
their
convictions
come
to
late
.
I
confess
that
ignorance
is
the
calamity
of
our
times
,
and
people
perish
for
lack
of
Knowledge
:
And
that
the
Heart
be
without
Knowledge
it
is
not
good
:
And
lamentable
ignorance
is
too
visible
in
a
great
degree
,
among
the
religious
sort
themselves
;
as
their
manifold
differences
and
errours
too
openly
proclaim
:
And
therefore
to
Build
up
men
in
Knowledge
,
is
much
of
the
Ministerial
work
.
But
what
Knowledge
must
it
be
?
Not
dead
Opinions
,
or
uneffectual
Notions
,
or
such
Knowledge
as
tendeth
but
to
teach
men
to
talk
,
and
make
them
pass
for
men
of
parts
:
But
it
is
the
Knowledge
of
God
and
our
Redeemer
,
the
Knowledge
of
Christ
Crucified
,
by
which
we
Crucifie
the
Flesh
with
all
its
Affections
and
Lusts
:
And
by
which
the
World
is
Crucified
to
us
,
and
we
to
it
.
If
the
Gospel
be
hid
it
is
hid
to
them
that
are
lost
in
whom
the
God
of
this
World
hath
blinded
their
Eyes
;
when
there
is
no
truth
and
mercy
,
and
knowledge
of
God
in
the
Land
,
no
wonder
if
such
a
Land
be
clad
in
mourning
.
When
men
have
not
so
much
Knowledge
of
the
evil
of
sin
,
and
their
own
sin
and
misery
,
and
of
the
need
and
worth
of
Christ
,
of
the
truth
of
Gods
Word
,
of
the
vanity
of
the
World
,
of
the
greatness
,
wisdom
and
goodness
of
God
,
and
of
certain
,
most
desirable
Glory
of
Heaven
,
as
shall
humble
their
Souls
,
and
turn
them
from
the
World
to
God
,
and
absolutely
deliver
them
up
to
Christ
,
and
mortifie
fleshly
Lusts
,
and
overcome
temptations
,
and
renew
them
unto
the
Love
of
God
and
goodness
,
and
set
their
Hearts
and
Hopes
on
Heaven
.
This
is
the
ignorance
that
is
mens
damnation
:
And
the
contrary
effectual
Knowledge
is
it
which
saveth
Souls
.
Chap.
XIII
.
The
ninth
Inference
:
Those
that
Know
God
so
far
as
to
Love
him
above
all
,
may
have
comfort
notwithstanding
their
remaining
ignorance
.
A
Great
number
of
upright
hearted
Christians
,
who
Love
God
sincerely
,
and
obey
him
faithfully
,
are
yet
under
so
great
want
of
further
knowledge
,
as
is
indeed
a
great
dishonour
to
them
,
and
a
hinderance
of
them
in
their
duty
and
comfort
,
and
to
many
a
great
discouragement
:
And
O
that
we
knew
how
to
cure
this
imperfection
,
that
Ignorance
might
not
feed
so
many
Errours
,
and
cause
so
many
fractions
and
disturbances
in
the
Church
,
and
so
many
sinful
miscarriages
in
its
members
!
But
yet
we
must
conclude
that
the
person
that
hath
knowledge
enough
to
renew
his
Soul
to
the
Love
of
God
,
shall
be
loved
by
him
,
and
shall
never
perish
,
and
therefore
may
have
just
comfort
under
all
the
imperfections
of
his
knowledge
.
More
wisdom
might
make
him
a
better
and
more
useful
Christian
:
But
while
he
is
a
Christian
indeed
,
he
may
rejoyce
in
God.
I
blame
not
such
for
complaining
of
the
dulness
of
their
Understandings
,
the
badness
of
their
Memories
,
their
little
profiting
by
the
means
of
Grace
:
I
should
blame
them
if
they
did
not
complain
of
these
:
And
I
think
their
case
far
more
dangerous
to
the
Church
and
to
themselves
,
who
have
as
much
ignorance
and
know
it
not
,
but
proudly
glory
in
the
wisdom
which
they
have
not
.
But
many
a
thousand
Christians
,
that
have
little
of
the
Notional
and
Organical
part
of
Knowledge
,
have
powerful
apprehensions
of
the
Power
,
Wisdom
and
Love
of
God
,
and
of
the
great
Mercy
of
Redemption
,
and
of
the
Evil
of
Sin
,
the
Worth
of
Holiness
,
and
the
Certainty
and
Weight
of
the
Heavenly
Glory
:
And
by
how
much
these
men
love
God
and
Holiness
more
than
the
more
Learned
that
have
less
Grace
;
by
so
much
they
are
more
beloved
of
God
,
and
accounted
wiser
by
the
God
of
wisdom
;
and
therefore
may
rejoice
in
the
greatness
of
their
felicity
.
I
would
have
none
so
weak
as
to
under-value
any
real
useful
Learning
:
But
if
Pharisees
will
cry
out
against
unlearned
,
godly
Christians
,
[
These
people
know
not
the
Law
and
are
accursed
;
]
Remember
the
Thanksgiving
of
your
Lord
,
I
thank
thee
,
Father
,
Lord
of
Heaven
and
Earth
,
that
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
to
Babes
.
And
as
the
(
reputed
)
foolishness
of
God
(
that
is
,
of
Gods
Evangelical
Mysteries
)
will
shortly
prove
wiser
,
than
all
the
reputed
wisdom
of
men
;
so
he
that
hath
wisdom
enough
to
love
God
and
be
saved
,
shall
quickly
be
in
that
World
of
light
,
where
he
shall
know
more
than
all
the
Doctors
and
subtile
disputers
upon
Earth
,
and
more
(
in
a
moment
)
than
all
the
Books
of
men
can
teach
him
,
or
all
their
Authors
did
ever
(
here
)
know
.
Jer.
9.23
,
24.
Thus
saith
the
Lord
,
Let
not
the
wise
man
glory
in
his
wisdom
,
neither
let
the
mighty
man
glory
in
his
might
,
let
not
the
rich
man
glory
in
his
riches
.
But
let
him
that
glorieth
glory
in
this
,
that
he
understandeth
and
knoweth
me
,
that
I
am
the
Lord
,
which
exercise
loving
kindness
and
righteousness
in
the
Earth
:
For
in
these
things
do
I
delight
,
saith
the
Lord
.
Chap.
XIV
.
Questions
and
Objections
answered
.
Quest.
1.
IF
so
much
knowledge
will
save
a
man
as
helpeth
him
to
love
God
as
God
,
may
not
Heathens
or
Infidels
at
least
be
saved
?
For
they
know
that
there
is
one
God
who
is
Infinitely
Good
and
Perfect
,
and
more
amiable
than
all
the
World
,
and
the
great
Benefactor
of
man
,
and
of
the
whole
Creation
:
So
that
there
is
no
goodness
but
what
is
in
him
,
or
from
him
,
and
through
him
,
and
finally
to
him
:
And
mans
will
is
made
to
love
apprehended
good
,
and
followeth
the
last
practical
act
of
the
Intellect
,
at
least
where
there
is
no
Competitor
,
but
omnimoda
ratio
boni
.
And
all
men
know
that
God
is
not
only
Best
in
himself
,
but
Good
,
yea
Best
to
them
,
because
that
all
they
have
is
from
him
:
And
they
have
daily
Experience
of
pardoning
Grace
contrary
to
their
Commerit
.
It
seemeth
therefore
that
they
may
love
God
as
God.
Ans.
1.
To
cause
a
man
to
Love
God
as
God
,
there
is
necessary
both
Objective
Revelation
of
God's
Amiableness
,
and
such
Subjective
Grace
which
consisteth
in
a
right
Disposition
of
the
Soul.
2.
Objective
Revelation
is
considered
as
sufficient
either
to
well
disposed
,
or
to
an
ill
disposed
Soul.
3.
This
Right
disposition
consisteth
both
in
the
abatement
of
mens
Inclinations
to
contrary
(
sensual
)
objects
,
and
in
the
inclining
them
to
that
which
is
Divine
and
Spiritual
.
And
now
I
answer
,
1.
It
cannot
be
denied
but
that
so
much
of
God's
Amiableness
or
Goodness
is
revealed
to
Infidels
that
have
not
the
Gospel
,
by
the
means
mentioned
in
the
Objection
,
as
is
sufficient
to
bring
men
under
an
obligation
to
love
God
as
God
,
and
to
leave
them
unexcusable
that
do
not
.
2.
Therefore
to
such
the
Impossibility
is
not
Physical
,
but
Moral
.
3.
And
there
is
in
that
objective
Revelation
,
so
much
sufficiency
,
as
that
if
the
Soul
it self
were
sanctified
and
well
disposed
,
it
might
love
God
upon
such
revelation
.
(
Which
Amyraldus
hath
largely
proved
.
)
4.
But
to
an
unholy
and
undisposed
Soul
no
objective
Revelation
is
sufficient
without
the
Spirits
help
and
operations
.
6.
Whether
ever
the
Spirit
of
Christ
doth
thus
operate
on
any
that
hear
not
of
Christs
Incarnation
,
must
be
known
either
by
the
Scripture
or
by
experience
.
By
the
Scripture
I
am
not
able
to
prove
the
Universal
Negative
,
though
it
's
easy
to
prove
sanctification
incomparably
more
common
in
the
Church
,
than
on
those
without
,
if
any
there
have
it
.
The
case
of
Infants
,
and
of
the
Churches
,
and
the
World
before
Christs
Incarnation
,
must
here
come
into
consideration
.
2.
And
by
experience
no
man
can
prove
the
Negative
;
because
no
man
hath
experience
what
is
in
the
Hearts
of
all
the
persons
in
the
World.
Q.
2.
May
a
Papist
or
an
Heretick
by
his
knowledge
be
a
lover
of
God
as
God
?
Ans.
What
is
said
to
the
former
question
is
here
to
be
reviewed
.
And
further
,
1.
A
Papist
and
such
Heretick
as
positively
holdeth
all
the
essentials
of
Christianity
,
and
seeth
not
the
opposition
of
his
false
opinions
hereto
,
and
holdeth
Christianity
more
practically
than
those
false
opinions
,
may
be
saved
in
that
state
,
for
he
is
a
Lover
of
God
:
But
no
other
Papists
or
Hereticks
can
be
saved
but
by
a
true
conversion
.
2.
There
is
a
sufficiency
in
the
Doctrine
of
Christianity
which
they
hold
,
to
save
them
,
as
to
Objective
Sufficiency
.
And
that
God
giveth
not
subjective
Grace
(
of
Sanctification
)
to
any
such
,
notwithstanding
their
errours
,
is
a
thing
that
no
man
can
prove
,
nor
any
sober
charitable
Christian
easily
believe
:
And
experience
of
the
piety
of
many
maketh
it
utterly
improbable
,
though
we
know
not
certainly
the
Heart
of
another
.
There
are
many
murmurings
against
me
in
this
City
(
behind
my
back
:
for
never
one
man
of
them
to
my
remembrance
to
this
day
,
did
ever
use
any
charitable
endeavour
to
my
face
to
convince
me
of
my
supposed
errour
)
as
one
that
holds
that
a
Papist
may
be
saved
,
yea
,
that
we
are
not
certain
that
none
in
the
World
are
saved
besides
Christians
;
and
the
Sectaries
whisper
me
to
one
another
to
be
like
Origen
,
a
person
in
these
dangerous
opinions
,
forsaken
of
God
,
in
comparison
of
them
:
What
really
I
assert
about
these
Questions
,
I
have
here
briefly
hinted
;
but
more
largely
opened
in
my
Catholick
Theology
:
But
I
will
confess
that
I
find
no
inclination
in
my
Soul
,
to
desire
that
their
doctrine
may
prove
true
,
who
hide
the
Glorified
love
of
God
,
and
would
contract
his
Mercy
and
Mans
Salvation
into
so
narrow
a
Room
,
as
to
make
it
hardly
discernable
by
man
,
and
the
Church
to
be
next
to
no
Church
,
and
a
Saviour
to
save
so
very
few
,
as
seem
scarce
considerable
among
the
rest
that
are
left
remediless
.
And
who
would
make
us
believe
that
the
way
appointed
to
bring
men
to
the
Love
of
God
,
is
,
to
believe
that
he
hath
elected
that
particular
person
,
and
left
almost
all
the
World
(
many
score
or
hundreds
to
one
)
unredeemed
,
and
without
any
promise
or
possibility
of
Salvation
:
I
am
sure
that
the
covenant
of
Innocency
is
ceased
;
And
I
am
sure
that
all
the
World
was
brought
under
a
Law
of
Grace
made
after
the
fall
to
Adam
and
Noe
:
And
that
this
Law
is
still
in
force
to
those
that
have
not
the
more
perfect
edition
in
the
Gospel
.
And
that
Christ
came
not
to
bring
the
World
that
never
hear
of
him
nor
can
do
,
into
a
worse
condition
than
Jews
and
Gentiles
were
in
before
:
nor
hath
he
repealed
that
Law
of
Grace
which
he
before
made
them
;
nor
hath
God
changed
that
Gracious
Name
which
he
proclaimed
even
to
Moses
,
Exod.
34.6
,
7.
And
I
am
sure
that
Abraham
the
Father
of
the
Faithful
conjectured
once
,
even
when
God
told
him
that
Sodom
was
ripe
for
destruction
,
that
yet
there
might
be
fifty
Righteous
persons
in
it
;
By
which
we
may
conjecture
what
he
thought
of
all
the
World
[
*
](A27051-e54200-b)
*
Read
,
Ma●.
1.14
.
with
all
the
old
Translations
in
the
Polyglot
Bible
,
and
consider
it
.
.
And
I
know
that
in
every
Nation
he
that
feareth
God
,
and
worketh
righteousness
,
is
accepted
of
him
;
And
that
he
that
cometh
to
God
must
believe
that
God
is
,
and
that
he
is
the
Rewarder
of
them
that
diligently
seek
him
,
and
therefore
without
Faith
none
can
please
God
:
And
that
men
shall
be
judged
by
that
same
Law
which
they
were
under
and
obliged
by
,
whatever
it
be
.
And
they
that
have
sinned
under
the
Law
(
of
Moses
)
shall
be
judged
by
it
;
And
they
that
sinned
without
that
Law
shall
be
judged
without
it
.
And
I
know
that
God
is
LOVE
it self
and
Infinitely
Good
;
and
will
shew
us
his
goodness
in
such
Glorious
Effects
to
all
eternity
as
shall
satisfy
us
and
fill
us
with
Joyful
praise
:
And
as
for
the
Papists
,
I
know
that
they
are
seduced
by
a
worldly
Clergy
,
and
that
by
consequence
many
of
the
Errours
in
that
Church
do
subvert
the
Fundamentals
;
And
so
do
many
Errors
of
the
Antinomians
and
others
among
us
that
are
taken
for
religious
persons
;
yea
and
as
notoriously
as
any
Doctrines
of
the
Popish
Councils
do
:
But
I
know
that
as
a
Logical
Faith
or
Orthodoxness
,
which
consisteth
in
holding
right
Notions
and
Words
,
deceiveth
thousands
that
have
no
sound
belief
of
the
things
themselves
expressed
by
these
words
;
So
also
Logical
errors
about
Words
,
Notions
and
Sentences
,
may
in
unskilful
men
consist
with
a
Sound
Belief
of
the
Things
which
must
necessarily
be
believed
.
And
that
Christ
and
Grace
may
be
thankfully
received
by
many
that
have
false
Names
and
Notions
,
and
Sayings
about
Christ
and
Grace
.
And
I
know
the
great
Power
of
Education
and
Converse
,
and
what
advantage
an
opinion
hath
even
with
the
upright
,
which
is
commonly
extolled
by
Learned
,
Godly
,
Religious
men
,
especially
if
by
almost
all
.
Therefore
I
make
no
doubt
but
God
hath
many
among
the
Papists
,
and
the
Antinomians
,
(
to
name
no
others
)
who
are
truly
Godly
,
though
they
Logically
or
Notionally
hold
such
errours
as
if
Practically
held
would
be
their
damnation
,
and
if
the
consequents
were
known
and
held
:
Much
more
when
thousands
of
the
Common
People
,
hold
not
the
errours
of
the
Church
which
they
abide
in
.
And
it
shall
not
be
my
way
of
perswading
my
own
Soul
or
others
to
Love
God
,
by
first
perswading
them
that
he
Loveth
but
few
besides
them
.
And
when
such
have
narrowed
Gods
Love
and
mercy
to
all
save
their
own
party
,
and
made
themselves
easily
believe
that
he
will
damn
the
rest
of
the
world
,
even
such
as
are
desirous
to
please
God
as
they
are
,
they
have
but
prepared
a
Snare
for
their
own
Consciences
,
which
may
perhaps
when
it
is
awakened
as
easily
believe
that
he
will
damn
themselves
.
Let
us
give
all
diligence
to
make
our
own
calling
and
election
sure
,
and
leave
others
to
the
righteous
God
,
to
whose
Judgment
they
and
we
must
stand
or
fall
.
Who
art
thou
that
judgest
anothers
Servant
?
As
the
Covenant
of
Peculiarity
was
made
only
with
the
Israelites
,
though
the
Common
Law
of
grace
(
made
to
Adam
and
Noe
)
was
in
force
to
other
Nations
of
the
World
;
So
the
more
excellent
Covenant
of
Peculiarity
is
since
Christs
Incarnation
made
only
with
the
Christian
Church
,
though
the
foresaid
Common
Law
of
Grace
be
not
repealed
to
all
others
:
Nor
can
it
be
said
that
they
sin
not
against
a
Law
of
Grace
;
or
mercy
leading
to
repentance
.
And
as
the
Covenant
of
Peculiarity
was
not
repealed
to
the
ten
tribes
(
though
the
benefit●s
were
much
forfeited
by
their
violation
;
)
but
God
had
still
Thousands
among
them
in
Elias
time
that
bowed
not
the
knee
to
Baal
,
and
such
as
Obadiah
to
hide
the
Prophets
;
though
yet
the
Jews
were
the
more
Orthodox
:
Even
so
though
the
Reformed
Churches
,
as
the
two
Tribes
,
stick
closer
to
the
truth
,
the
Kingdoms
where
Popery
prevaileth
,
have
yet
many
thousands
that
God
will
save
;
and
notwithstanding
their
errours
and
corrupt
additions
,
they
have
the
same
Articles
of
Faith
and
Baptismal
Covenant
as
we
.
And
if
any
man
think
himself
the
wiser
or
the
happier
man
than
I
,
for
holding
the
contrary
,
and
thinking
so
many
are
hated
of
God
more
than
I
do
(
and
consequently
rendering
him
less
lovely
to
them
,
)
I
envy
not
such
the
honour
nor
comfort
of
their
wisdom
.
Obj.
III.
You
will
thus
confirm
our
Ignorant
people
in
their
presumption
,
that
tell
Professors
of
Godliness
,
I
Love
God
above
all
,
and
my
Neighbour
as
my self
,
though
I
do
not
know
and
talk
,
and
pray
so
much
as
you
do
.
Ans.
Either
they
do
so
Love
God
and
Man
,
or
they
do
not
:
If
they
do
,
they
are
good
and
happy
men
,
though
you
call
them
ignorant
:
Yea
he
is
far
from
being
an
Ignorant
man
that
knoweth
God
and
Christ
,
and
Heaven
and
Holiness
so
well
as
to
be
unfeignedly
in
Love
with
them
.
But
if
he
do
not
,
what
say
I
to
his
encouragement
in
presumption
!
But
you
must
take
another
course
to
cure
him
,
than
by
calling
him
to
a
barren
sort
of
Knowledge
.
You
must
shew
him
that
the
Love
of
God
is
an
operative
principle
,
and
where
it
is
will
have
dominion
and
be
highest
in
the
Soul
,
and
that
telling
God
that
we
Love
him
,
while
we
love
not
his
Law
,
his
Service
,
or
his
Children
,
yea
while
we
love
our
Appetite
,
our
Wealth
,
our
Credit
,
and
every
beastly
lust
above
him
,
and
while
we
cannot
abide
much
to
think
or
hear
talk
of
him
,
this
is
but
odious
Hypocrisie
,
which
deceiveth
the
sinner
,
and
maketh
him
more
abominable
to
God.
But
if
really
you
see
a
poor
Neighbour
whom
you
count
ignorant
,
live
as
one
that
loveth
God
and
Goodness
,
take
heed
that
you
proudly
despise
not
Christs
little
ones
;
but
Love
and
Cherish
those
sparks
that
are
kindled
and
Loved
by
Christ
:
The
least
are
called
by
Christ
,
his
Brethren
,
and
their
interest
made
as
his
own
,
Mat.
25.
And
the
least
have
their
Angels
which
see
the
face
of
God
in
Heaven
.
Qu.
IV.
How
then
are
Infants
saved
that
neither
have
knowledge
nor
Love.
Ans.
1.
While
they
have
no
Wills
of
their
own
,
which
are
capable
of
holy
duties
,
they
are
as
members
of
their
Parents
whose
Wills
are
theirs
;
and
who
know
God
and
Love
him
,
for
themselves
and
their
Infants
:
As
the
Hand
and
Foot
doth
not
know
or
Love
God
in
itself
,
and
yet
is
holy
,
in
that
it
is
the
Hand
or
Foot
of
one
that
doth
know
and
Love
him
.
2.
Sanctified
Infants
have
that
Grace
which
is
the
seed
of
holy
Love
,
though
they
have
not
yet
the
Act
nor
proper
habit
of
Love.
I
call
it
as
seed
,
because
it
is
a
holy
disposition
of
the
Soul
,
by
which
it
is
(
not
only
Physically
as
all
are
,
but
)
Morally
able
to
Love
God
,
when
they
come
to
the
use
of
reason
,
or
at
least
mediately
to
do
that
which
shall
conduce
to
holy
Love.
3.
And
in
this
state
being
Loved
of
God
and
known
of
him
as
the
Children
of
his
Grace
and
Promise
,
they
are
happy
in
his
Love
to
them
:
For
he
will
give
their
natures
their
due
capacity
in
his
way
which
we
are
not
yet
fit
to
be
fully
acquainted
with
,
and
he
will
fill
up
that
Capacity
with
his
Love
and
Glory
.
Obj.
V.
If
this
hold
,
away
with
universities
,
and
all
our
Volumes
and
Studies
of
Physicks
,
Mathematicks
and
other
Sciences
;
for
they
must
needs
divert
our
thoughts
from
the
Love
of
God!
And
then
Turks
,
Muscovites
and
other
contemners
of
Learning
are
in
the
right
.
Ans.
There
is
a
right
and
a
wrong
use
of
all
these
:
As
there
is
of
Arts
and
business
of
the
world
:
One
man
so
followeth
his
trade
and
worldly
business
as
to
divert
,
distract
or
corrupt
his
mind
,
and
drown
all
holy
thoughts
and
Love
;
and
leave
no
due
place
for
holy
diligence
.
And
another
man
so
followeth
his
calling
,
as
that
Heaven
hath
still
his
heart
and
hope
,
and
his
labour
is
made
but
part
of
his
obedience
to
God
,
and
his
way
to
life
eternal
,
and
all
is
Sanctified
by
holy
Principles
,
End
and
Manner
:
And
so
it
is
about
common
Learning
,
Sciences
or
Arts
:
And
I
have
proved
to
you
,
that
among
too
many
called
great
Scholars
in
the
world
,
many
books
and
much
reading
and
acquaintance
with
all
the
arts
of
speaking
,
with
Grammar
,
Logick
,
Oratory
,
Metaphysicks
,
Physicks
,
History
,
Laws
,
&c.
is
but
one
of
Satans
Last
and
Subtlest
means
of
wasting
precious
time
,
deceiving
Souls
,
and
keeping
such
persons
from
pursuing
the
ends
of
their
excellent
wit
,
and
of
life
itself
,
that
would
not
have
been
cheated
,
diverted
and
undone
,
by
the
grosser
way
of
brutish
pleasures
:
But
holy
Souls
have
a
Sanctified
use
of
all
their
common
knowledge
,
making
it
serve
their
high
and
holy
ends
.
But
O
that
some
Learned
men
would
in
time
,
as
well
understand
the
difference
between
common
Learning
(
which
serveth
fancy
,
pride
or
worldly
hopes
)
and
the
Love
of
God
and
a
heavenly
life
,
as
they
must
know
it
when
they
come
to
die
.
Chap.
XV.
Use
,
Exhort
.
Not
to
deceive
our selves
by
over-valuing
a
dead
or
an
unholy
Knowledge
.
IT
grieveth
my
Soul
to
observe
how
powerfully
,
and
how
commonly
Satan
still
playeth
his
first
deceiving
game
,
of
calling
off
man
from
Love
,
Trust
and
Obedience
,
to
an
ensnaring
and
troublesome
,
or
unprofitable
sort
of
Knowledge
:
And
how
the
Lust
of
knowing
carryeth
away
many
unsuspected
to
misery
,
who
escape
the
more
dishonourable
sort
of
lust
!
And
especially
what
abundance
in
several
ways
,
take
Notional
Knowledge
,
which
is
but
an
Art
of
thinking
and
talking
,
for
real
Knowledge
,
which
is
our
acquaintance
with
God
and
Grace
,
and
which
changed
the
Soul
into
the
Image
of
him
that
we
seek
and
know
,
and
filleth
us
with
Love
,
and
Trust
,
and
Joy.
Two
sorts
are
especially
here
guilty
.
-
I.
The
Learned
Students
before
described
.
-
II.
The
superficial
sort
of
people
accounted
Religious
.
I.
I
have
already
shewed
how
pitiful
a
thing
it
is
,
that
so
many
Academical
Wits
,
and
so
many
Preachers
,
(
to
say
nothing
of
the
grosly
proud
,
tyrannical
and
worldly
Clergy
)
do
spend
so
many
years
in
studies
,
that
are
used
but
in
the
service
of
the
flesh
,
to
their
own
condemnation
,
and
never
bend
their
minds
to
kindle
in
themselves
the
Love
of
God
,
nor
a
heavenly
Desire
or
Hope
,
nor
to
live
in
the
comfortable
prospect
of
Glory
:
How
many
preach
up
that
Love
and
Holiness
,
(
as
the
Trade
that
they
must
live
by
)
which
they
never
fervently
preached
to
themselves
,
nor
practised
sincerely
one
hour
in
their
lives
!
How
many
use
to
preach
Funeral
Sermons
,
and
bury
the
dead
,
that
are
unprepared
for
death
themselves
,
and
hardened
in
their
security
and
unholy
state
,
by
those
sights
,
those
studies
,
those
words
which
should
awaken
and
convince
them
,
and
which
they
plead
themselves
for
the
conviction
of
their
hearers
!
O
miserable
Scholars
!
Miserable
Preachers
!
Miserable
Doctors
and
Prelates
,
who
study
and
preach
to
their
own
condemnation
,
and
have
not
knowledge
enough
to
teach
them
to
Love
God
,
nor
to
set
more
by
the
heavenly
Glory
,
than
this
World
;
but
by
spiritual
words
do
both
hide
and
cherish
a
fleshly
and
a
worldly
mind
!
You
will
find
at
Death
that
all
your
Learning
was
but
a
Dream
,
and
one
of
the
Vanities
that
entangle
fools
,
and
you
will
die
as
sadly
as
the
unlearned
,
and
be
beaten
with
more
stripes
than
they
that
knew
not
their
Masters
will
.
1.
Unholy
Knowledge
is
but
a
carkass
,
a
shadow
,
the
activity
of
a
vain
mind
,
or
a
means
without
the
end
,
and
unfit
to
attain
it
.
A
Map
is
not
a
Kingdom
,
nor
doth
it
much
enrich
the
owner
.
The
names
of
meats
and
drinks
will
not
nourish
you
:
And
to
know
names
and
notions
giveth
you
no
title
to
the
things
so
named
.
You
may
as
well
think
to
be
saved
for
being
good
Musicians
,
Physicians
,
or
Astronomers
,
as
for
being
Learned
Divines
,
if
your
Knowledge
cause
not
holy
Love
:
It
may
help
others
to
Heaven
,
but
it
will
be
but
vanity
to
you
,
and
you
will
be
a
sounding
Brass
,
or
a
tinkling
Cymbal
,
1
Cor.
13.1
.
You
glory
in
a
lifeless
picture
of
Wisdom
,
and
Hell
may
shortly
tell
you
that
you
had
better
have
chosen
any
thing
to
play
the
fools
with
,
than
with
the
notions
and
words
of
Wisdom
mortified
.
2.
Nay
,
such
prophanation
of
holy
things
is
a
heinous
sin
.
Who
is
liker
the
Devil
than
he
that
knoweth
most
,
and
loveth
God
least
?
To
know
that
you
should
love
,
and
seek
God
most
,
and
not
to
do
it
,
is
wilfully
to
despise
him
in
the
open
light
.
As
the
privation
of
God's
Love
is
the
chief
part
of
Hell
;
so
the
privation
of
our
Love
to
God
is
the
chief
part
of
ungodliness
or
sin
;
yea
and
much
of
Hell
it self
.
Knowledge
puffeth
up
,
but
Charity
edifieth
.
Unholy
Knowledge
is
a
powerful
Instrument
of
Satan's
service
;
in
the
service
of
Pride
,
and
Ambition
,
and
Heresie
;
one
Learned
and
witty
ungodly
man
,
will
merit
more
of
the
Devil
by
mischieving
Mankind
,
than
many
of
the
common
unlearned
sort
:
And
none
are
so
like
impenitently
to
glory
in
this
sin
:
They
will
be
proud
of
such
adorned
Fetters
;
that
they
can
sin
Philosophically
,
and
Metaphysically
,
in
Greek
and
Hebrew
,
and
with
Logical
subtilty
,
or
Oratorical
fluency
,
prove
against
unlearned
men
,
that
they
do
well
in
damning
their
own
Souls
,
and
that
God
and
Heaven
are
not
worthy
of
their
chiefest
love
and
diligence
;
such
men
will
offend
God
more
judiciously
than
the
ignorant
,
and
will
more
discreetly
and
honourably
fool
away
their
hopes
of
Heaven
,
and
more
successfully
deceive
the
simple
:
Their
Wisdom
,
like
Achitophel's
,
will
serve
turn
to
bring
them
to
destroy
themselves
:
And
is
it
any
wonder
if
this
be
foolishness
with
God
?
1
Cor.
3.19
.
The
understanding
of
a
man
is
a
faculty
unfit
to
be
abused
and
prostituted
to
the
slavery
of
the
Flesh
.
The
abuse
of
the
senses
is
bad
,
but
of
the
understanding
worse
;
because
it
is
a
nobler
faculty
.
When
they
that
knew
God
,
glorified
him
not
as
God
,
but
became
vain
in
their
imagination
,
their
foolish
heart
was
darkened
,
and
professing
themselves
wise
(
Philosophers
or
Gnosticks
)
they
became
fools
,
Rom.
1.21
,
28.
And
as
they
did
not
like
to
retain
God
in
their
knowledge
,
God
gave
them
up
to
vile
affections
.
And
yet
many
are
proud
of
this
mortal
Tympanite
,
as
if
it
were
a
sound
and
healthful
Constitution
!
And
think
they
have
the
surest
right
to
Heaven
for
neglecting
it
knowingly
,
and
going
learnedly
in
the
way
to
Hell.
3.
You
lose
the
chiefest
delight
of
knowledge
:
O
that
you
knew
what
holy
quietness
and
peace
,
what
solid
pleasure
that
knowledge
bringeth
,
which
kindleth
and
cherisheth
holy
love
,
and
leadeth
the
Soul
to
Communion
with
God
;
and
how
much
sweeter
it
is
to
have
a
powerful
and
experimental
knowledge
,
than
your
trifling
dreams
?
The
Learnedst
of
you
all
have
but
the
Husks
or
Shells
of
knowledge
;
and
what
great
sweetness
is
in
Shells
,
when
the
poorest
holy
experienced
Christian
hath
the
Kernel
,
which
is
far
more
pleasant
?
O
try
a
more
serious
practical
Religion
,
and
I
dare
assure
you
,
it
will
afford
you
a
more
solid
kind
of
nourishment
and
delight
.
The
pleasure
of
the
speculative
Divine
in
knowing
,
is
but
like
the
pleasure
of
a
Mathematician
or
other
Speculator
of
Nature
;
yea
below
that
of
the
Moral
Philosopher
:
It
is
but
like
my
pleasure
in
reading
a
Book
of
Travels
or
Geography
;
in
comparison
of
the
true
practical
Christians
,
which
is
like
their
pleasure
that
live
in
those
Countreys
,
and
possess
the
Lands
and
Houses
which
I
read
of
.
4.
Nay
,
(
yet
worse
)
this
unholy
knowledge
doth
often
make
men
the
Devils
most
powerful
and
mischievous
Instruments
:
For
though
Christ
oft
also
so
over-rule
the
Hearts
of
Men
,
and
the
Course
of
the
World
,
as
to
make
the
knowledge
and
gifts
of
bad
Men
serviceable
to
his
Church
(
as
wicked
Souldiers
oft
fight
in
a
good
Cause
,
and
save
the
lives
of
better
men
)
yet
a
worldly
mind
is
likest
to
follow
the
way
of
worldly
interest
;
and
it
is
but
seldom
that
worldly
interest
doth
suite
with
,
and
serve
the
interest
of
truth
and
holiness
,
but
more
commonly
is
its
greatest
adversary
:
Therefore
most
usually
it
must
be
expected
that
such
worldly
men
should
be
adversaries
to
the
same
truth
and
holiness
which
their
worldly
interest
is
adverse
to
.
And
hence
hath
arisen
that
Proud
and
Worldly
,
and
Tyrannical
Clergy
,
which
hath
set
up
and
maintained
the
Roman
Kingdom
,
under
the
Name
of
the
Holy
Catholick
Church
;
and
which
hath
by
their
Pope
and
pretended
General
Councils
usurped
a
Legislative
and
Executive
Power
over
the
whole
Christian
World
,
and
made
great
numbers
of
Laws
without
Authority
,
and
contrary
to
the
Laws
of
Christ
;
multiplying
Schisms
on
pretence
of
suppressing
them
,
and
making
so
many
things
necessary
to
the
Concord
of
Christians
,
as
hath
made
such
Concord
become
impossible
;
presumptuously
voting
other
men
to
be
Hereticks
,
while
their
own
Errours
are
of
as
odious
a
kind
,
yea
,
when
holy
Truth
is
sometime
branded
by
them
as
Heresie
.
And
when
they
cannot
carry
the
Judgments
,
Consciences
and
Wills
of
all
men
along
in
obedience
to
their
Tyrannical
Pride
and
Lust
,
and
Interest
,
they
stir
up
Princes
and
States
to
serve
them
by
the
Sword
,
and
Murder
,
and
Persecute
their
own
Subjects
,
and
raise
bloody
Wars
against
their
Neighbours
,
to
force
them
to
obey
these
proud
Seducers
:
Yea
,
and
if
Kings
and
States
be
wiser
than
thus
to
be
made
their
Hangmen
or
bloody
Executioners
(
to
the
ruine
of
their
best
Subjects
,
and
their
own
Everlasting
Infamy
and
Damnation
)
they
stir
up
the
foolish
part
of
the
Subjects
against
such
Rulers
,
and
in
a
word
,
they
will
give
the
World
no
peace
:
So
that
I
am
past
all
doubt
that
the
Ten
Heathen
Persecutions
so
much
cryed
out
of
,
was
but
a
small
matter
as
against
the
Christians
Blood
,
in
comparison
of
what
hath
been
done
by
this
Tyrannical
Clergy
:
And
the
cruelest
Magistrates
still
seem
to
come
short
of
them
in
cruelty
,
and
seldom
are
very
bloody
or
persecuting
,
but
when
a
worldly
or
proud
Clergy
stirs
them
up
to
it
.
And
all
the
Heresies
that
ever
sprang
up
in
the
Church
,
do
seem
to
have
done
less
harm
on
one
side
,
than
by
pretences
of
Unity
,
Order
and
Government
,
they
have
done
on
the
other
.
O
how
unspeakably
have
been
and
still
are
the
Churches
Sufferings
,
by
a
proud
and
worldly
Clergy
,
and
by
mens
abuse
of
pretended
Learning
and
Authority
!
5.
I
will
add
yet
one
more
considerable
mischief
;
that
is
,
that
your
unholiness
and
carnal
minds
for
all
your
Learning
,
corrupteth
your
judgments
,
and
greatly
hindereth
you
from
receiving
many
excellent
truths
,
and
inclineth
you
to
many
mortal
errours
.
To
instance
in
some
particulars
.
1.
About
the
Attributes
and
Government
of
God
,
a
bad
man
is
inclined
to
doubt
of
Gods
particular
Providence
,
his
holy
Truth
and
Justice
,
and
to
think
God
is
such
a
one
as
he
would
have
him
to
be
.
Whereas
they
that
have
the
love
of
God
and
goodness
,
have
his
Attributes
as
it
were
written
on
their
Hearts
;
that
he
is
Good
,
and
Wise
,
and
Holy
,
and
Just
,
and
True
,
they
know
by
an
Experimental
certain
knowledge
,
which
is
to
them
like
Nature
and
Life
it self
.
Joh.
17.3
.
Hos.
2.20
.
Psal.
34.8
.
&c.
2.
The
very
truth
of
the
Gospel
and
Mystery
of
Redemption
is
far
hardlier
believed
by
a
man
that
never
felt
his
need
of
Christ
,
nor
ever
had
the
operations
of
that
Spirit
on
his
Soul
,
which
are
its
Seal
,
than
by
them
that
have
the
witness
in
themselves
,
and
have
found
Christ
actually
save
them
from
their
sins
:
Who
are
regenerated
by
this
holy
Seed
,
and
nourished
by
this
Milk.
1
Joh.
5.10
,
11
,
12.
1
Pet.
1.22
,
23.
and
1
Pet.
2.2
.
3.
Yea
the
very
truth
of
our
Souls
Immortality
,
and
the
Life
and
Glory
to
come
,
is
far
hardlier
believed
by
them
who
feel
no
inclination
to
suc●
a
future
Glory
,
4.
The
evil
of
sin
in
general
,
and
consequently
what
is
sin
in
particular
,
is
hardlier
known
by
a
man
that
loveth
it
,
and
would
not
have
it
to
be
sin
,
than
by
one
that
hateth
it
,
5.
Most
Controversies
about
the
Nature
of
Grace
,
are
hardlier
understood
by
them
that
have
it
not
,
than
by
them
that
have
it
as
a
new
Nature
in
them
.
And
consequently
what
kind
of
Persons
are
to
be
well
thought
of
as
the
Children
of
God
?
The
Pharisees
were
strict
,
and
yet
haters
of
Christ
and
Christians
:
Many
Preach
and
Write
for
godliness
,
that
yet
when
it
cometh
to
a
particular
judgment
,
deride
the
godly
as
Hypocrites
or
Superstitious
.
6.
In
cases
about
the
worship
of
God
,
a
carnal
Mind
,
how
Learned
soever
,
is
apt
to
relish
most
an
outside
,
carnal
,
ceremonious
way
,
and
to
be
all
for
a
dead
formality
,
or
else
for
a
proud
ostentation
of
their
own
Wits
,
Opinions
and
Parts
,
or
some
odd
singularity
that
sets
them
up
to
be
admired
as
some
extraordinary
Persons
,
or
teacheth
their
own
Consciences
so
to
flatter
them
:
When
a
Spiritual
Man
is
for
worshipping
God
(
though
with
all
decent
Externals
,
yet
)
in
Spirit
and
in
Truth
;
and
in
the
most
understanding
,
sincere
and
humble
manner
,
and
yet
with
the
greatest
joy
and
praise
.
Rom.
8.16
,
26
,
&c.
7.
Specially
in
the
work
of
self-judging
,
how
hard
a
work
have
the
most
Learned
that
are
ungodly
truely
to
know
themselves
?
When
Learning
doth
but
help
their
Pride
to
blind
them
?
And
yet
none
so
apt
to
say
as
the
Pharisees
,
John
9.10
.
Are
we
blind
also
?
And
to
hate
those
that
honour
them
not
as
erroneously
as
they
do
themselves
:
And
therefore
Augustine
so
lamenteth
the
misery
of
the
Clergy
,
and
saith
that
the
unlearned
take
Heaven
by
violence
,
when
the
Learned
are
thrust
down
to
Hell
with
all
their
learning
!
who
are
prouder
and
more
self-ignorant
Hypocrites
in
the
World
(
expecting
that
all
should
bow
to
them
and
reverence
them
,
and
cry
them
up
as
wise
and
excellent
men
)
than
the
Unholy
,
Worldly
Fleshly
Clergy
.
8.
And
in
every
case
that
themselves
are
much
concerned
in
,
their
Learning
will
not
keep
them
from
the
most
blind
in
Justice
:
Let
the
case
be
but
such
as
their
honour
,
or
profit
,
or
relations
and
friends
are
much
concerned
in
,
and
they
presently
take
all
Right
to
be
on
their
side
;
and
all
these
to
be
honest
men
that
are
for
them
,
and
all
those
to
be
wicked
Hypocrites
,
Hereticks
,
Schismaticks
,
Factious
,
or
Liars
,
that
are
against
them
;
and
dare
print
to
the
world
that
most
notorious
truths
in
matters
of
fact
are
lies
,
and
lies
are
truths
,
and
corrupt
all
History
where
they
are
but
concerned
:
So
that
experience
hath
taught
me
to
give
little
credit
to
any
History
written
by
men
,
in
whom
I
can
perceive
this
double
Character
,
1.
That
they
are
worldly
and
unconscionable
;
2.
And
concerned
by
a
personal
Interest
;
especially
when
they
revile
their
Adversaries
.
And
money
,
friends
or
honour
will
make
any
Cause
true
and
just
with
them
,
and
can
confute
all
evidences
of
truth
and
innocency
.
Learned
Judges
are
too
oft
corrupt
.
9.
And
in
cases
of
great
Temptation
,
how
insufficient
is
Learning
to
repel
the
Tempter
,
when
it
's
easily
done
by
the
holy
Love
of
God
and
Goodness
?
How
easily
is
a
man's
Judgment
tempted
to
think
well
of
that
which
he
loveth
,
and
ill
of
that
which
his
heart
is
against
?
Many
such
Instances
I
might
give
you
,
but
these
fully
shew
the
misery
and
folly
of
ungodly
Scholars
,
that
are
but
blinded
by
dead
notions
,
and
words
of
Art
,
to
think
they
know
something
,
when
they
know
nothing
as
they
ought
to
know
;
and
to
hate
truth
and
goodness
,
and
speak
evil
of
the
things
they
know
not
,
while
for
want
of
holy
Love
,
these
tinkling
Cymbals
do
but
deceive
themselves
,
and
ascertain
their
own
damnation
.
II.
I
should
next
have
said
as
much
of
the
vanity
and
snare
of
the
Knowledge
of
such
Gnosticks
,
as
in
an
over-valuing
of
their
own
Religious
skill
and
gifts
,
cry
out
as
the
Pharisees
,
This
people
that
know
not
the
Law
are
cursed
.
But
what
is
said
is
applicable
to
them
.
Chap.
XVI
.
Love
best
the
Christians
that
have
most
Love
to
God
and
Man
.
IF
God
Love
those
most
that
have
most
Love
,
and
not
those
that
have
most
barren
Knowledge
;
then
so
must
we
,
even
all
that
take
God's
Wisdom
as
infallible
:
Of
whom
can
we
know
better
whom
to
Love
and
Value
,
than
of
him
that
is
Wisdom
and
Love
it self
?
There
is
more
savoury
worth
in
the
experience
,
affections
,
and
heavenly
tendency
of
holy
Souls
,
than
in
all
the
subtilties
of
Learned
Wits
.
When
a
man
cometh
to
die
,
who
savoureth
not
more
Wisdom
in
the
Sacred
Scripture
,
and
in
holy
Treatises
,
than
in
all
Aristotle's
Learned
works
?
And
who
had
not
then
rather
hear
the
talk
and
prayers
of
a
holy
person
,
than
the
most
accurate
Logick
or
Mathematicks
?
Alas
!
what
are
these
but
trifles
to
a
dying
man
?
And
what
they
will
be
to
a
dying
man
,
they
should
be
much
to
us
all
our
life
;
unless
we
would
never
be
wise
till
it
is
too
late
.
And
among
men
seeming
Religious
,
it
is
not
the
Religious
wrangler
or
disputer
,
nor
the
Zealous
reviler
of
his
Brethren
,
that
can
hotly
cry
down
on
one
side
,
These
men
are
Heretical
;
or
on
the
other
,
These
are
Antichristian
,
that
are
the
Lovely
persons
:
Not
they
that
on
one
side
cry
out
,
Away
with
these
from
the
Ministry
and
Church
as
disobedient
to
us
?
Or
on
the
other
,
Away
with
these
from
our
Communion
as
not
holy
enough
to
join
with
us
?
It
is
not
they
that
proudliest
persecute
to
prove
their
Zeal
,
nor
they
that
proudliest
separate
from
others
to
prove
it
;
but
it
is
they
that
live
in
the
love
of
God
and
Man
,
that
are
beloved
of
God
and
Man
.
Nature
teacheth
all
men
to
love
those
that
love
them
.
And
the
Divine
Nature
teacheth
us
to
love
those
much
more
that
love
God
and
goodness
.
Though
love
be
an
act
of
obedience
as
commanded
,
yet
hath
it
a
Nature
also
above
meer
obedience
;
and
bare
commanding
will
not
cause
it
.
No
man
loveth
God
or
man
only
because
he
is
commanded
so
to
do
;
but
because
he
perceiveth
them
to
be
good
and
amiable
.
And
the
most
loving
are
the
most
lovely
so
be
it
their
love
be
rightly
guided
.
Doth
it
not
kindle
love
in
you
to
others
,
more
,
to
hear
their
Breathings
after
God
,
and
Grace
,
and
Glory
,
and
to
see
them
loving
and
kind
to
all
,
and
delighting
to
do
all
the
good
they
can
,
and
covering
tenderly
the
infirmities
of
others
,
and
practising
,
1
Cor.
13.
and
living
at
peace
among
themselves
,
and
as
much
as
is
possible
with
all
men
,
and
loving
their
Enemies
,
and
blessing
those
that
curse
them
,
and
patiently
bearing
and
forgiving
wrongs
,
than
to
come
into
one
Congregation
and
hear
a
Priest
teach
the
people
to
hate
their
Brethren
as
Schismaticks
or
Hereticks
;
or
in
another
,
and
hear
a
man
teach
his
Followers
to
hate
others
as
Antichristian
or
Ceremonious
?
Or
to
hear
silly
Men
and
Women
talk
against
things
that
are
quite
beyond
their
reach
;
and
shaking
the
Head
to
talk
against
Dissenters
,
and
say
,
Such
a
one
is
an
erroneous
or
dangerous
man
,
take
heed
of
hearing
him
?
Such
a
one
is
for
or
against
Reprobation
,
Free
Will
,
Universal
Redemption
,
Mans
Power
,
and
such
like
,
which
they
little
understand
.
In
a
word
,
the
proudly
Tyrannical
,
and
the
proudly
Schismatical
,
with
all
their
pretence
of
Learning
on
one
side
,
or
of
the
Spirit
and
Holiness
,
and
Gifts
on
the
other
,
are
no
whit
so
amiable
as
the
single-hearted
,
honest
,
peaceable
Christian
,
who
preacheth
love
,
and
prayeth
love
,
and
liveth
,
and
breatheth
,
and
practiseth
love
.
Paul
saith
,
that
all
the
Law
is
fulfilled
in
love
;
and
fulfilling
is
more
than
knowing
it
.
And
Christ
himself
did
not
in
vain
sum
up
all
the
Commandments
in
the
love
of
God
and
Man
,
Nor
in
vain
ask
Peter
thrice
:
Lovest
thou
me
?
nor
in
vain
so
often
charge
it
on
them
,
as
his
new
(
that
is
his
last
)
Commandment
,
that
they
love
one
another
?
Nor
doth
his
beloved
Apostle
John
in
vain
so
earnestly
write
for
love
.
Chap.
XVII
.
Exhort
.
Plead
not
against
Love
or
works
of
Love
,
upon
pretence
of
a
cross
Interest
of
Learning
,
Knowledge
,
Gifts
,
Church-order
,
Discipline
,
&c.
or
any
other
thing
.
IF
LOVE
be
that
which
is
most
amiable
in
us
to
the
God
of
Love
,
then
as
nothing
in
the
World
can
excuse
him
that
is
without
it
,
nor
render
him
lovely
indeed
to
God
and
Man
,
so
nothing
must
be
made
a
pretence
against
it
.
And
no
pretence
will
excuse
that
man
,
or
that
Society
that
is
against
it
.
Even
corrections
and
severities
when
they
must
be
used
,
must
come
from
love
,
and
be
wholly
ordered
to
the
ends
and
interest
of
love
.
And
when
necessity
calls
for
destructive
Executions
,
which
tend
not
to
the
good
of
him
that
is
Executed
,
yet
must
they
tend
to
the
good
of
the
Community
or
of
many
,
and
come
from
a
greater
love
than
is
due
to
one
,
or
else
that
which
otherwise
would
be
laudable
Justice
,
is
but
Cruelty
:
For
the
punishment
of
Offenders
is
good
and
just
,
because
tending
to
the
common
good
,
Debentur
Reipublicae
,
the
Community
have
Jus
,
a
Right
to
them
as
a
means
to
their
good
:
So
that
it
is
Love
that
is
the
Amiableness
of
Justice
it self
.
If
any
think
that
Gods
Justice
is
a
cross
instance
,
let
him
consider
,
1.
That
though
the
most
publick
or
common
good
be
our
end
next
the
ultimate
,
yet
the
true
ultimate
end
of
all
things
,
is
God
himself
:
And
the
love
of
God
is
the
highest
love
:
And
Gods
Justice
is
not
without
that
love
of
himself
,
and
tendeth
to
that
good
which
he
is
capable
of
receiving
,
which
is
but
the
fulfilling
or
complacency
of
his
own
will
,
which
is
but
improperly
called
his
Receiving
.
2.
And
we
little
know
how
many
in
another
World
,
or
in
the
renewed
Earth
,
are
to
be
profited
by
his
Justice
on
the
damned
,
as
Angels
and
Men
are
by
his
Justice
on
the
Devils
.
1.
LOVE
is
the
Life
of
Religion
,
and
of
the
Soul
,
and
of
the
Church
:
And
what
can
be
a
just
pretence
for
any
,
to
destroy
or
oppose
the
very
Life
of
Religion
,
the
Life
of
Souls
,
and
the
Life
of
the
Church
of
Christ
!
Physick
,
Blood-letting
and
Dismembring
may
be
used
for
Life
:
But
to
take
away
Life
,
except
necessarily
for
a
Good
that
is
better
than
that
life
,
is
Murder
:
And
what
is
it
that
is
better
than
the
Life
of
Religion
in
all
matters
of
Religion
?
Or
than
the
life
of
the
Church
in
all
Church
affairs
?
Or
than
the
life
of
mens
Souls
in
all
matters
of
Soul
concernment
?
2.
LOVE
is
the
great
command
and
summary
of
all
the
Law
:
And
what
can
be
a
just
pretence
for
breaking
the
greatest
command
,
yea
,
and
the
whole
Law
?
3.
LOVE
is
Gods
Image
,
and
he
that
dwelleth
in
Love
,
dwelleth
in
God
,
who
is
LOVE
,
and
God
in
him
:
And
what
can
be
a
pretence
sufficient
for
destroying
the
Image
of
God
,
which
is
called
by
his
name
?
4.
There
is
nothing
in
man
that
God
himself
loveth
better
than
our
love
▪
And
therefore
nothing
that
as
better
can
be
set
against
it
.
And
yet
alas
,
what
enmity
is
used
in
the
World
against
the
Love
of
God
and
Man
?
and
many
things
alledged
as
pretences
to
justify
it
?
Let
us
consider
of
some
few
of
them
.
1.
The
great
Tyrants
of
the
World
,
such
as
in
several
ages
have
been
the
Plagues
of
their
own
and
neighbour
Nations
,
care
not
what
havock
they
make
of
Religion
,
and
of
mens
lives
,
by
Bloody
Wars
and
Cruel
Persecutions
▪
destroying
many
thousands
,
and
undoing
far
more
thousands
of
the
Country
Families
where
their
armies
come
,
and
sacrificing
the
lives
of
the
best
of
their
subjects
by
butcheries
or
flames
?
And
what
is
the
pretence
for
all
this
?
Perhaps
they
would
be
Lords
of
more
of
the
World
,
and
would
have
larger
Kingdoms
:
Or
more
honour
:
Perhaps
some
Prince
hath
spoken
a
hard
word
of
them
,
or
done
them
some
wrong
:
Perhaps
some
subjects
believe
not
as
they
bid
them
believe
;
or
forbear
not
to
worship
God
in
a
manner
which
they
forbid
them
:
Perhaps
Daniel
will
not
give
over
praying
for
a
time
,
or
the
Apostles
will
not
give
over
preaching
,
or
the
three
Confessors
will
not
fall
down
to
the
Golden
Image
;
and
so
Nebuchadnezzar
,
or
the
other
Rulers
seem
despised
:
And
their
wills
and
honour
are
an
Interest
that
with
them
seemeth
to
warrant
all
this
.
But
how
long
will
it
seem
so
?
I
had
rather
any
friend
of
mine
had
the
Sins
of
a
Thief
or
Drunkard
or
the
most
infamous
Sinner
among
us
to
answer
for
,
than
the
Sins
of
a
Bloody
Alexander
,
Caesar
or
Tamerlane
.
2.
The
Roman
Clergy
set
up
Inquisitions
,
force
men
by
cruelties
to
submit
to
their
Church
Keys
,
whose
very
nature
is
to
be
used
without
force
,
and
they
silence
,
yea
torment
the
faithful
Ministers
of
Christ
,
and
have
murdered
thousands
of
his
faithful
people
raised
rebellions
against
Princes
and
Wars
in
Kingdoms
;
and
taught
men
to
hate
Gods
Servants
as
Hereticks
,
Schismaticks
,
Rebels
,
Factious
,
and
what
not
?
And
what
pretence
must
justify
all
this
?
Why
the
Interest
of
the
Pope
and
Clergy
,
called
in
ignorance
or
craft
by
the
name
of
the
Holy
Church
,
Religion
,
Unity
,
and
such
other
honourable
name
.
But
must
their
Church
live
on
Blood
?
and
holy
Blood
?
And
be
built
or
preserved
by
the
destruction
of
Christs
Church
?
Must
their
doctrine
be
kept
up
by
silencing
faithful
Ministers
?
and
their
worship
by
destroying
or
undoing
the
true
worshippers
of
Christ
?
Are
all
these
precious
things
which
die
with
Love
,
no
better
than
to
be
sacrificed
to
the
Clergies
Pride
and
Worldly
lusts
?
3.
Among
many
Schismaticks
and
Sectaries
(
that
are
not
miscalled
so
,
but
are
such
indeed
)
their
Discipline
consisteth
in
separating
from
most
other
Christians
,
as
too
bad
(
and
that
is
,
too
unlovely
)
to
be
of
their
Communion
;
and
their
Preaching
is
much
to
make
those
seem
bad
(
that
is
,
unlovely
)
that
are
not
of
their
way
;
and
their
worship
is
much
such
as
relisheth
of
the
same
envy
and
strife
,
to
add
affliction
or
reproaches
to
their
Brethren
;
or
to
draw
the
people
from
the
Love
of
others
unto
them
;
And
their
ordinary
talk
is
back-biting
others
for
things
that
they
understand
not
,
and
reporting
any
lie
that
is
brought
them
,
and
telling
the
hearers
something
of
this
Minister
,
or
that
person
or
the
other
,
that
is
unlovely
,
as
if
Satan
had
hired
them
to
Preach
down
Love
,
and
prate
and
pray
down
Love
,
and
all
this
in
the
name
of
Christ
:
And
the
third
chapter
of
James
is
harder
than
Hebrew
to
them
;
they
do
not
understand
it
,
but
though
they
tear
it
not
out
of
the
Bible
,
they
leave
it
out
of
the
Law
in
their
Hearts
,
as
much
as
the
Papists
leave
the
Second
Commandment
out
of
their
Books
.
And
it
is
one
of
the
marks
of
a
good
man
among
them
to
talk
against
other
parties
,
and
make
others
odious
,
to
set
up
them
.
And
what
are
the
Pretences
for
all
this
?
Why
Truth
and
Holiness
.
1.
Others
have
not
the
Truth
which
they
have
.
And
2.
Others
are
not
against
the
same
Doctrines
and
Ceremonies
,
and
Bishops
and
Church
Orders
and
ways
of
worship
which
they
are
against
;
and
therefore
are
ungodly
,
antichristian
or
men
of
no
Religion
.
But
Truth
seldom
dwelleth
with
the
Enemies
of
Love
and
Peace
:
They
that
are
Strangers
and
Enemies
to
it
indeed
do
often
cry
it
up
,
and
cry
down
those
as
Enemies
to
it
that
possess
it
:
The
wisdom
that
hath
bitter
envying
and
heart-strife
is
from
beneath
;
and
is
earthly
,
sensual
and
devilish
.
I
admonish
all
that
care
for
their
Salvation
that
they
set
up
nothing
upon
love
killing
terms
:
If
you
are
Christs
disciples
you
are
taught
of
God
to
love
each
other
,
you
are
taught
it
as
Christs
last
and
great
Commandment
:
You
are
taught
it
by
the
wonderful
example
of
his
life
,
and
specially
,
Joh.
13.14
.
By
his
washing
hi●
disciples
feet
:
You
are
taught
it
by
the
Holy
Ghosts
uniting
the
hearts
of
the
disciples
,
and
making
them
by
Charity
to
live
as
in
Community
,
Acts
3.
and
4.
You
are
taught
it
by
the
Effective
operation
of
the
Spirit
on
your
own
hearts
:
The
new
nature
that
is
in
you
inclineth
you
to
it
.
And
will
you
now
pretend
the
necessity
of
your
own
Interest
,
Reputation
,
your
Canons
,
and
things
indifferent
,
your
little
Church
orders
of
your
own
making
,
yea
or
the
positive
institutions
of
Christ
himself
,
as
to
the
present
exercise
,
against
this
Love
?
Hath
Christ
commanded
you
any
thing
before
it
,
except
the
Love
of
God
?
You
say
,
if
such
and
such
men
be
suffered
,
this
and
that
disorder
and
inconvenience
will
follow
:
But
is
it
a
greater
thing
than
Love
that
you
would
maintain
?
Is
it
a
greater
evil
than
the
destruction
of
Love
that
you
would
avoid
?
Did
not
Christ
prefer
mercy
before
Sabbath
rest
,
and
before
the
avoiding
familiarity
with
sinners
?
Pretend
nothing
against
Love
that
is
not
better
than
Love.
Obj.
But
what
is
this
to
the
Love
of
God
which
the
Text
speaketh
of
?
Ans.
As
God
is
here
seen
as
in
a
Glass
,
so
is
he
loved
:
He
that
Loveth
not
his
Brother
whom
he
seeth
daily
,
how
shall
he
Love
God
,
whom
he
never
saw
?
He
that
saith
he
loveth
God
,
and
hateth
his
Brother
,
is
a
Liar
?
What
you
do
to
his
Brethren
you
do
as
to
Christ
:
If
you
can
find
as
full
a
promise
of
Salvation
to
those
that
observe
your
Canons
,
Ceremonies
,
Orders
,
or
are
of
your
Opinion
and
Sect
,
as
I
can
shew
you
for
them
that
Love
Christ
and
his
Servants
,
then
prefer
the
former
before
Love.
I
know
that
the
Love
and
Good
of
Church
and
State
and
of
many
must
be
preferred
before
the
love
and
good
of
few
.
But
take
heed
of
their
hypocrisie
that
make
these
also
inconsistent
when
they
are
not
;
and
make
publick
good
and
peace
a
meer
pretence
for
their
Persecutions
on
one
side
,
or
their
Schisms
on
the
other
.
Love
is
so
amiable
to
nature
itself
,
that
few
of
its
Enemies
oppose
it
but
under
pretence
of
its
own
interest
and
name
:
It
is
as
in
love
to
the
Church
&
to
mens
Souls
that
the
Inquisition
hath
murdered
so
many
,
and
the
Laws
de
Hereticis
comburendis
have
been
made
and
Executed
.
But
this
Burning
,
Hanging
,
Tormenting
,
and
undoing
kind
of
Love
,
needeth
very
clear
proof
to
make
good
its
name
and
pretences
,
before
impartial
men
will
take
it
for
love
indeed
.
Whatever
good
you
seem
to
do
,
by
the
detriment
of
Love
to
God
and
Man
,
you
will
find
it
will
not
bear
your
charges
.
Chap.
18.
Exh.
Bend
all
your
Studies
and
Labours
to
the
exercise
and
increase
of
Love
,
both
of
God
and
Man
,
and
all
good
works
.
THE
greatest
,
best
and
sweetest
work
should
have
the
greatest
diligence
.
This
great
Commandment
must
be
obeyed
with
the
greatest
care
.
The
work
of
love
must
be
the
work
of
our
whole
life
:
If
you
cannot
learn
to
pray
and
preach
,
no
nor
to
follow
a
worldly
trade
,
without
study
and
much
Exercise
,
how
think
you
to
be
proficients
in
the
love
of
God
without
them
?
Do
this
well
,
and
all
is
done
.
O
happy
Souls
that
are
habituated
and
daily
exercised
in
this
work
!
Whose
new
nature
,
and
life
and
study
,
and
business
,
is
holy
Love.
1.
How
Divine
,
how
High
and
Noble
is
this
life
;
To
live
in
a
humble
friendship
with
God
and
all
his
holy
ones
?
All
animals
naturally
Love
their
like
,
and
converse
according
to
their
Love
:
And
men
as
men
have
as
much
sociable
Love
to
men
as
the
love
of
sin
and
inordinate
self-love
will
allow
them
:
And
they
that
truly
love
God
and
Holiness
,
and
Saints
,
do
shew
that
they
have
some
connatural
suitableness
to
these
excellent
Objects
of
their
love
.
Nothing
more
aptly
denominateth
any
man
Divine
and
Holy
,
than
Divine
and
Holy
Love.
How
else
should
Souls
have
Communion
with
God
?
His
common
Influx
all
creatures
receive
?
In
him
all
live
and
move
and
have
their
being
:
But
when
his
Love
kindleth
in
us
a
reflecting
Love
,
this
is
felicity
itself
.
Yea
it
is
much
nobler
than
our
felicity
:
For
though
our
felicity
consist
in
Loving
God
,
and
being
Beloved
of
him
,
yet
it
is
a
far
more
excellent
thing
by
reason
that
God
is
the
Object
of
our
love
,
than
by
reason
that
it
is
our
felicity
:
Gods
interest
advanceth
it
more
than
ours
:
And
though
they
are
not
separable
,
yet
being
distinguishable
,
we
should
love
God
far
more
as
God
,
and
perfect
goodness
in
himself
,
than
as
he
or
this
love
is
our
own
felicity
.
2.
This
life
of
love
is
the
true
improvement
of
all
Gods
Doctrines
,
Ordinances
,
Mercies
,
Afflictions
,
and
other
Providences
whatsoever
!
For
the
use
of
them
all
is
to
lead
us
up
to
Holy
Love
,
and
to
help
us
in
the
daily
exercise
of
it
.
What
is
the
Bible
else
written
for
,
but
to
teach
us
to
Love
and
to
exercise
the
fruits
of
Love
?
What
came
Christ
from
Heaven
for
,
but
to
demonstrate
and
reveal
Gods
love
and
loveliness
to
man
,
and
by
reconciling
us
to
God
,
and
freely
pardoning
all
our
sins
,
and
promising
us
both
Grace
and
Glory
,
to
shew
us
those
motives
which
should
kindle
Love
,
and
to
shew
us
that
God
is
most
suitable
and
worthy
of
our
Love
,
and
to
fill
us
with
the
Spirit
of
love
,
which
may
give
us
that
which
he
commandeth
us
.
What
is
it
that
we
read
books
for
,
and
hear
Sermons
for
,
but
to
kindle
and
exercise
holy
Love
?
What
joyn
we
for
in
the
Sacred
worship
of
the
assemblies
,
but
that
in
an
united
flame
of
holy
love
,
we
might
all
mount
up
in
praise
to
Jehovah
?
What
is
the
Lords
day
separated
to
,
but
the
tidings
of
love
,
the
Sufferings
Victories
,
and
Triumphs
of
our
Saviours
love
,
the
Tasts
and
Prospects
of
Gods
love
to
us
,
and
the
lively
and
joyful
exercise
of
ours
to
him
,
and
to
each
other
?
What
use
are
the
Sacraments
of
,
but
that
being
entertained
at
the
most
wonderful
Feast
of
Love
,
we
should
tast
its
sweetness
and
pour
out
the
grateful
sense
of
it
in
holy
Thanksgiving
and
Praise
,
and
the
exercise
of
uniting
love
to
one
another
?
What
are
Church
Societies
or
Combinations
for
but
the
loving
Communion
of
Saints
?
Which
the
primitive
Christians
expressed
by
selling
all
,
and
living
in
a
Community
of
love
,
and
stedfastly
continuing
in
the
Apostles
Doctrine
,
and
Fellowship
,
and
breaking
of
bread
and
Prayer
?
What
are
all
Gods
mercies
for
but
that
as
by
Love
tokens
we
should
tast
that
he
is
Love
and
Good
,
and
should
by
that
tast
be
inclined
to
returns
of
Love
?
Nay
what
are
Civil
Societies
,
but
loving
Communions
,
if
used
according
to
their
natures
.
Did
they
not
love
each
other
,
so
many
Bees
would
never
hive
and
work
together
,
nor
so
many
Pigeons
dwell
peaceably
in
one
Dove-house
,
nor
fly
together
in
so
great
flocks
.
What
is
the
whole
Christian
Faith
for
,
but
the
doctrine
of
holy
love
believed
,
for
the
kindling
and
exercise
of
our
love
?
what
is
faith
itself
but
the
bellows
of
love
?
What
is
the
excellency
of
all
good
works
,
and
gifts
and
endowments
,
but
to
be
the
exercises
of
love
to
God
and
man
,
and
the
incentives
of
our
brethrens
Love
?
Without
love
all
these
are
dead
Carkasses
,
and
as
nothing
,
and
without
it
we
our selves
are
as
nothing
;
yea
though
we
give
all
that
we
have
to
the
poor
,
or
give
our
bodies
like
martyrs
to
be
burnt
,
or
could
speak
with
the
tongue
)
the
Orthodoxness
and
Elegancy
)
of
Angels
,
we
were
but
as
sounding
brass
and
as
a
tinkling
Cymbal
.
James
knew
what
he
said
,
when
he
said
that
Faith
without
works
is
dead
,
because
without
love
it
is
dead
,
which
those
works
are
but
the
body
or
the
fruit
of
.
3.
This
life
of
Love
is
the
perfection
of
mans
faculties
as
to
their
intended
end
and
use
.
As
all
the
operations
of
the
lower
faculties
,
(
Vegetative
and
Sensitive
)
are
subordinate
to
the
use
and
operations
of
the
Intellectual
part
,
which
is
the
higher
,
so
all
the
Acts
of
the
Intellect
itself
,
are
but
subservient
and
Dirigent
to
the
Will
(
or
Love
)
and
Practice
.
The
understanding
is
but
the
Eye
by
which
the
Soul
seeth
what
to
love
,
and
choose
or
refuse
,
and
what
to
do
or
to
avoid
.
Love
is
the
highest
act
of
our
highest
faculty
;
And
complacency
in
the
highest
infinite
good
,
is
the
highest
of
all
the
acts
of
Love.
This
is
the
State
of
the
Soul
in
its
Ripeness
and
Mellow
Sweetness
,
when
it
is
delightful
,
embracing
its
most
desired
object
,
and
is
blessed
in
the
fruition
of
its
ultimate
end
.
All
other
Graces
and
Duties
are
Servants
unto
this
.
They
are
the
parts
indeed
of
the
same
new
creature
,
but
the
Hands
and
Feet
are
not
the
Heart
.
4.
For
Love
is
the
very
foretast
of
Heaven
;
the
beginning
of
that
felicity
which
shall
there
be
perfect
.
In
Heaven
all
Saints
shall
be
as
One
;
and
all
united
to
their
glorious
Head
,
as
he
is
united
to
the
Father
(
disparities
allowed
,
)
Joh.
17.24
.
And
what
more
uniteth
Souls
than
Love
?
Heaven
is
a
state
of
Joyful
Complacence
;
and
what
is
that
but
Perfect
Love
?
The
Heavenly
work
is
perfect
Obedience
and
Praise
:
And
what
are
these
but
the
actions
and
the
breath
of
Love
?
5.
Therefore
they
that
live
this
life
of
Love
,
are
fitter
to
die
,
and
readier
for
Heaven
,
than
any
others
.
Belief
is
a
foresight
of
it
;
but
Love
is
a
foretast
;
the
first
fruits
,
and
our
earnest
and
pledge
.
He
that
Loveth
God
,
and
Christ
,
and
Angels
,
and
Saints
,
and
perfect
Holiness
,
and
Divine
Praise
,
is
ready
for
Heaven
,
as
the
Infant
in
the
womb
is
ready
for
birth
,
at
the
fulness
of
his
time
:
But
other
Christians
,
whose
Love
is
true
,
but
little
to
their
fears
,
and
damped
by
darkness
,
and
too
much
love
of
the
body
and
this
world
,
do
go
as
it
were
by
untimely
birth
to
Heaven
;
and
those
in
whom
the
love
of
the
body
is
predominant
,
come
not
thither
(
in
that
state
)
at
all
.
The
God
of
Grace
and
Glory
will
meet
that
Soul
with
his
felicitating
embracements
,
who
panteth
and
breatheth
after
him
by
Love
:
And
as
Love
is
a
kind
of
Union
with
the
Heavenly
Society
,
the
Angels
,
who
love
us
better
than
we
love
them
,
will
be
ready
to
convey
such
Souls
to
God.
As
the
living
dwell
not
in
the
graves
among
the
dead
,
and
the
dead
are
buried
from
among
the
living
;
so
holy
Souls
,
who
have
this
life
of
Love
,
cannot
be
among
the
miserable
in
Hell
,
nor
the
dead
in
sin
among
the
blessed
.
6.
Therefore
this
life
of
holy
Love
,
doth
strengthen
our
Belief
it self
.
Strong
Reasons
that
are
brought
for
the
Immortality
of
Souls
,
and
the
future
Glory
,
are
usually
lost
upon
unsanctified
hearers
;
yea
with
the
Doctors
themselves
that
use
them
:
When
they
have
perswaded
others
that
there
is
a
Heaven
for
Believers
,
and
that
by
Arguments
in
themselves
unanswerable
,
they
have
not
perswaded
their
own
hearts
;
but
the
predominant
Love
of
Flesh
and
Earth
,
doth
byass
their
understandings
,
and
maketh
them
think
that
they
can
confute
themselves
.
Their
gust
and
inclination
prevaileth
against
Belief
:
And
therefore
the
greatest
Scholars
are
not
always
the
strongest
Believers
.
But
holy
Love
,
when
it
is
the
Habit
of
the
Soul
,
as
it
naturally
ascendeth
;
so
it
easily
believeth
that
God
,
that
Glory
to
which
it
doth
ascend
.
The
gust
and
experience
of
such
a
Soul
assureth
it
that
it
was
made
for
Communion
with
God
,
and
that
even
in
this
life
such
Communion
is
obtained
in
some
degree
;
and
therefore
it
easily
believeth
that
it
is
Redeemed
for
it
,
and
that
it
shall
perfectly
enjoy
it
in
Heaven
for
ever
.
Though
Glory
be
here
but
seminally
in
Grace
,
and
this
world
be
but
as
the
womb
of
that
better
world
for
which
we
hope
,
yet
the
life
that
is
in
the
Embrio
and
seed
,
is
a
confirming
Argument
for
the
perfection
which
they
tend
to
.
O
that
men
knew
what
holy
Love
doth
signifie
and
foretel
!
As
the
seed
or
Embrio
of
a
man
becometh
not
a
Beast
or
Serpent
;
so
he
that
hath
the
habitual
Love
of
God
,
and
Heaven
,
and
Holiness
,
is
not
capable
of
Hell
,
no
more
than
the
Lovers
of
worldliness
and
sensuality
are
capable
of
present
Communion
with
God
,
and
of
his
Glory
.
God
doth
not
draw
mens
Hearts
to
Himself
,
nor
kindle
Heavenly
desires
in
them
in
vain
.
He
that
hath
the
Spirit
of
Christ
,
hath
the
Witness
in
himself
,
that
Christ
and
his
Promises
of
Life
are
true
,
1
John
5.10
,
11
,
12.
And
what
is
this
Spirit
,
but
the
Habit
of
Divine
and
Heavenly
Love
,
and
its
concomitants
?
May
I
but
feel
my
Soul
inflamed
with
the
fervent
Love
of
the
Heavenly
Perfection
,
surely
it
will
do
more
to
put
me
quite
out
of
doubt
of
the
certainty
of
that
blessed
state
,
than
all
Arguments
without
that
Love
can
do
.
7.
And
holy
Love
will
be
the
surest
Evidence
of
our
Sincerity
;
which
many
old
Writers
meant
,
that
called
it
,
The
Form
of
Faith
and
other
graces
:
As
means
,
as
means
,
are
informed
by
their
aptitudinal
respect
unto
the
End
;
so
Love
,
as
it
is
the
Final
Act
upon
God
the
Final
Object
,
thus
informeth
all
subordinate
Graces
and
Duties
as
they
are
means
.
And
as
all
Morality
is
subjected
in
the
Will
as
the
proper
primary
seat
,
and
is
in
the
Intellect
,
executive
power
,
and
senses
only
by
participation
,
so
far
as
their
acts
are
imperate
by
the
Will
;
so
Love
and
Volition
being
really
the
same
thing
,
it
may
accordingly
be
said
,
that
nothing
is
any
further
acceptable
to
God
,
than
it
is
Good
;
and
nothing
is
morally
Good
any
further
than
it
is
voluntary
or
willed
;
and
to
be
willed
(
as
Good
,
as
End
,
or
as
Means
)
and
to
be
Loved
,
are
words
that
signifie
the
same
.
No
preaching
,
praying
,
fasting
,
&c.
no
fear
of
punishment
,
no
belief
of
the
Truth
,
&c.
will
prove
us
sincere
and
justified
,
any
further
than
we
can
prove
,
that
all
this
either
cometh
from
,
or
is
accompanied
with
Love
,
that
is
,
with
a
Consenting
Will
.
With
the
heart
man
believeth
unto
righteousness
,
Rom.
10.
And
,
If
thou
believe
with
all
thy
heart
,
thou
mayest
be
baptized
,
saith
Philip
to
the
Eunuch
,
Acts
8.
My
Son
,
give
me
thy
heart
,
is
Wisdom's
invitation
.
All
's
nothing
without
the
heart
,
that
is
,
without
willingness
or
Love.
They
that
love
most
are
sureliest
forgiven
,
and
have
most
holiness
or
grace
,
how
unskifull
soever
they
may
be
in
their
expressions
.
The
sealing
Spirit
of
Adoption
,
is
the
Spirit
of
Love
,
and
the
Abba
Father
,
and
the
unexpressed
groans
of
filial
Love
,
are
understood
and
acceptable
to
God.
A
Loving
Desire
after
God
and
Holiness
,
is
a
better
Evidence
,
than
the
most
taking
Tongue
,
or
largest
Knowledge
.
8.
This
life
of
Holy
Love
will
make
all
our
Religion
and
Obedience
easy
to
us
;
It
will
give
us
an
alacrity
to
the
performance
,
and
a
pleasure
in
the
practice
of
it
;
and
so
our
obedience
will
be
hearty
,
willing
and
universal
.
Who
is
averse
to
that
which
he
Loveth
(
unless
for
something
in
it
which
he
hateth
?
)
All
men
go
willingly
and
readily
to
that
which
they
truly
Love.
Therefore
it
is
said
that
the
Law
is
not
made
for
a
Righteous
man
:
that
is
,
a
man
that
Loveth
Piety
,
Temperance
and
Justice
,
and
their
several
works
,
so
far
hath
no
need
of
Threatning
Laws
and
Penalties
to
constrain
him
to
it
:
And
he
that
hateth
sin
,
so
far
hath
no
need
of
Legal
Penalties
to
restrain
him
from
it
.
Thus
is
the
Law
said
to
be
written
in
our
Hearts
;
not
as
it
is
meerly
in
our
knowledge
and
memory
,
but
as
the
matter
commanded
is
truly
Loved
by
us
,
and
the
sin
forbidden
truly
hated
.
Even
our
Horses
will
carry
us
cheerfully
that
way
which
they
Love
to
go
,
and
go
heavily
where
they
go
against
their
Wills.
Win
mens
Love
,
and
the
life
and
lips
and
all
(
according
to
power
)
will
follow
it
.
9.
And
such
persons
therefore
are
likest
to
persevere
:
men
go
unweariedly
(
if
they
be
but
able
)
where
they
go
with
Love.
Especially
such
a
Love
,
which
groweth
stronger
as
it
draweth
nearer
the
state
of
perfection
which
it
loveth
;
and
groweth
by
daily
renewed
experiences
and
mercies
,
as
Rivers
grow
bigger
as
they
draw
nearer
to
the
Sea
.
We
easily
hold
on
in
that
we
Love
;
But
that
which
men
loath
,
and
their
hearts
are
against
;
they
are
quickly
weary
of
:
And
the
weary
person
will
easily
be
perswaded
to
lie
down
:
The
root
of
a
Apostasie
is
already
in
those
persons
,
who
Love
not
the
end
which
they
pretend
to
seek
,
nor
the
work
which
they
pretend
to
do
.
10.
Lastly
,
holy
Love
is
a
pregnant
,
spreading
,
fruitful
grace
:
It
kindleth
a
desire
to
do
good
to
others
,
and
to
draw
men
to
Love
the
same
God
and
Heaven
,
and
Holiness
which
we
love
.
It
made
Gods
word
to
be
to
Jeremy
as
a
burning
Fire
shut
up
in
his
Bones
,
he
was
weary
of
forbearing
,
Jer.
20.9
.
As
fire
kindleth
fire
,
and
is
the
active
principle
of
vegetation
(
as
I
suppose
)
so
Love
kindleth
Love
,
and
is
a
kind
of
generative
principle
of
Grace
.
Gods
Love
is
the
first
cause
;
but
Mans
Love
maketh
them
meet
Instruments
of
Gods
Love
:
For
Love
will
be
oft
praising
the
God
and
Holiness
which
is
loved
;
and
earnestly
desireth
that
all
others
may
Love
and
praise
the
same
.
The
Soul
is
not
indeed
converted
,
till
its
Love
is
won
to
God
and
Goodness
:
A
man
may
be
terrified
into
some
austerities
,
superstitions
or
reformations
,
but
he
is
not
further
holy
than
his
Heart
is
won
.
And
as
every
thing
that
generateth
is
apt
to
produce
its
like
,
so
is
Love
,
and
the
words
and
works
of
Love.
And
as
Love
is
the
Heart
of
Holiness
,
so
must
it
be
of
all
fruitful
Preaching
and
conversation
,
whatever
the
Words
or
Actions
are
,
they
are
like
no
farther
to
win
Souls
,
than
they
demonstrate
the
Love
of
God
,
and
of
Holiness
,
and
of
the
hearers
or
spectators
.
As
among
amorous
and
vain
persons
strong
Love
appearing
though
by
a
look
or
word
,
doth
kindle
the
like
more
than
all
complements
that
are
known
to
be
but
feigned
and
affected
words
;
so
usually
Souls
are
won
to
God
,
as
by
the
Preachers
words
and
works
of
Love
,
the
love
and
loveliness
of
God
in
Christ
,
are
fulliest
made
known
.
Quest.
But
how
should
we
reach
this
excellent
Life
of
holy
Love
,
which
doth
so
far
excel
all
knowledge
.
Ans.
I
have
said
so
much
of
this
in
the
first
part
of
my
Christian
Directory
,
and
other
writings
,
that
I
must
here
say
but
little
of
it
,
lest
I
be
overmuch
guilty
of
repetitions
.
Briefly
,
Direct
.
I.
Believe
Gods
Goodness
to
be
equal
to
his
Greatness
.
Gods
three
great
primary
Attributes
are
coequal
,
viz.
His
Power
,
his
Wisdom
,
and
his
Goodness
!
And
then
look
up
to
the
Heavens
and
think
how
Great
and
Powerful
is
that
God
that
made
and
continueth
such
a
frame
,
as
that
Sun
,
and
those
Stars
,
and
those
Glorious
unmeasureable
Regions
where
they
are
:
Think
what
a
World
of
Creatures
God
maintaineth
in
life
,
on
this
little
lower
Orb
of
Earth
,
both
in
the
Seas
and
on
the
Land
.
And
then
think
,
O
what
is
the
Goodness
which
is
equal
to
all
this
Power
!
Direct
.
2.
Consider
how
communicative
this
Infinite
Goodness
is
:
Why
else
is
he
called
LOVE
it self
?
Why
else
made
he
all
the
World
?
And
why
did
he
make
the
Sun
so
Glorious
?
Why
else
did
he
animate
and
beautify
the
Universe
,
with
the
Life
and
Ornaments
of
Created
Goodness
?
All
his
works
shine
by
the
splendor
of
that
excellency
which
he
hath
put
upon
them
;
all
are
not
equal
,
but
all
are
Good
,
and
their
inequality
belongeth
to
the
Goodness
of
the
Universe
.
The
Communicative
Nature
with
which
God
hath
endowed
all
active
Beings
,
(
and
the
most
Noble
most
)
is
an
Impress
of
the
Infinite
communicative
LOVE
.
Fire
would
communicate
its
Light
,
Heat
and
Motion
to
all
passive
objects
which
are
capable
of
receiving
it
:
How
pregnant
and
fertile
is
the
very
Earth
,
with
plants
,
flowers
and
fruits
of
wonderful
variety
,
usefulness
and
beauty
!
What
plant
is
not
natured
to
the
propagation
of
its
kind
,
yea
to
a
plenteous
multiplication
?
How
many
Seeds
which
are
Virtual
Plants
,
doth
each
of
them
bring
forth
at
once
;
and
yet
the
same
plant
,
with
all
its
off-spring
,
perhaps
liveth
many
years
for
further
multiplication
:
so
that
did
not
the
far
greatest
part
of
Seeds
yearly
perish
,
there
must
be
very
many
such
Earths
to
receive
and
propagate
them
:
This
Earth
hath
not
room
for
the
hundredth
part
:
To
shew
us
that
the
Active
natures
even
of
Vegetatives
,
do
quite
exceed
in
their
pregnant
communicative
activity
,
the
receptive
capacity
of
all
passive
matter
:
which
teacheth
us
to
observe
that
all
created
Patients
are
unconceiveably
too
narrow
to
receive
such
Communicative
Influences
,
as
Infinite
pregnant
LOVE
can
communicate
,
were
there
subjects
to
receive
them
.
It
is
wonderful
to
observe
in
all
sorts
of
Animals
,
the
same
multiplying
communicative
inclination
!
and
what
use
the
God
of
nature
maketh
even
of
sensual
LOVE
to
all
Generation
?
Uniting
and
Communicative
LOVE
is
in
all
Creatures
the
incentive
Principle
of
Procreation
.
And
what
a
multitude
of
young
ones
will
some
one
Creature
Procreate
,
especially
Fishes
to
admiration
?
So
that
if
other
Fishes
,
with
Men
and
other
Creatures
did
not
devour
them
,
all
the
Waters
on
Earth
could
not
contain
them
.
Yea
our
Moral
Communicativeness
also
hath
the
same
indication
:
He
that
knoweth
much
would
fain
have
others
know
the
same
;
secret
knowledge
kept
to
our selves
only
hath
its
excellent
use
;
but
it
satisfieth
not
the
mind
,
nisi
te
scire
hoc
sciat
alter
,
unless
others
know
that
you
have
such
knowledge
,
and
unless
you
can
make
them
know
what
you
know
:
Holy
Souls
therefore
have
a
fervent
,
but
a
regular
desire
,
and
endeavour
by
communicative
Teaching
to
make
others
wise
:
But
proud
Heretical
Persons
,
that
overvalue
their
conceits
,
have
an
irregular
Fornicating
Lust
of
Teaching
;
and
adulterously
invade
the
charge
of
others
,
presuming
that
none
can
do
it
so
wisely
and
so
well
as
they
.
Men
will
compass
Sea
and
Land
to
make
a
Proselyte
;
and
Tares
and
Weeds
are
as
much
inclined
to
propagation
as
the
Wheat
.
There
is
a
marvellous
desire
in
the
Nature
of
man
to
make
others
of
their
own
Opinion
;
and
when
it
is
governed
by
Gods
Laws
,
it
is
greatly
beneficial
to
the
World.
And
even
in
Affections
,
as
well
as
Knowledge
,
it
is
so
:
We
would
have
others
love
those
that
we
love
,
and
hate
what
we
hate
.
Though
where
,
by
the
insufficiency
of
the
narrow
Creature
,
Men
must
lose
and
want
that
themselves
,
which
they
Communicate
to
others
,
selfishness
forbiddeth
such
Communication
.
And
doubtless
all
the
Creatures
in
their
several
Ranks
,
have
some
such
Impresses
from
the
Creator
,
by
which
his
transcendent
perfections
may
be
somewhat
observed
.
That
God
is
now
so
Communicative
as
to
give
to
all
Creatures
in
the
World
,
whatever
Being
,
Motion
,
Life
,
Order
,
Beauty
,
Harmony
,
Reason
,
Grace
,
Glory
,
any
of
them
possess
is
past
all
question
to
considering
sober
reason
.
Which
tempted
Aristotle
to
think
that
the
World
was
Eternal
,
and
some
Christians
to
think
that
though
this
present
Heaven
and
Earth
were
Created
,
as
in
Gen.
1.
is
said
,
yet
that
from
Eternity
some
Intellectual
World
at
least
,
if
not
also
Corporeal
,
did
flow
from
the
Creator
as
an
Eternal
Effect
of
an
Eternal
Cause
;
or
an
Eternal
Accident
of
the
Deity
:
Because
they
could
not
receive
it
,
that
a
God
so
unspeakably
Communicative
now
(
who
hath
made
the
Sun
to
be
an
Emblem
of
his
Communicativeness
,
)
should
from
all
Eternity
be
solitary
and
not
communicative
,
when
yet
to
all
Eternity
he
will
be
so
.
But
these
are
questions
which
uncapable
Mortals
,
were
far
better
let
alone
than
meddle
with
,
unless
we
desire
rather
to
be
lost
than
to
be
blessed
in
the
Abyss
of
Eternity
,
and
the
thoughts
of
infinite
pregnant
LOVE
.
But
it
is
so
natural
for
man
and
every
Animal
to
love
that
love
and
goodness
which
is
beneficent
,
(
not
only
to
us
,
but
to
all
)
rather
than
a
meer
self-lover
,
that
doth
no
good
to
others
,
that
it
must
needs
conduce
much
to
our
love
of
God
,
to
consider
that
he
is
good
to
all
,
and
his
mercy
is
over
all
his
works
;
and
that
as
there
is
no
light
in
the
Air
but
from
the
Sun
,
so
there
is
no
goodness
but
from
God
in
all
the
World
,
who
is
more
to
the
Creation
than
the
Sun
is
to
this
lower
World.
And
a
Sun
that
lighteth
all
the
Earth
,
is
much
more
precious
than
my
Candle
:
A
Nilus
which
watereth
the
Land
of
Egypt
,
is
more
precious
than
a
private
Well
:
It
is
the
Excellency
of
Kings
and
publick
Persons
,
that
if
they
are
good
,
they
are
good
to
many
:
And
O
what
innumerable
Animals
in
Sea
and
Land
,
besides
the
far
greater
Worlds
of
nobler
Wights
do
continually
live
by
one
God
of
Love
!
Study
this
Universal
,
Infinite
Love.
Direct
.
3.
Especially
study
Divine
LOVE
and
Goodness
in
the
Face
of
our
Redeemer
Jesus
Christ
,
and
all
the
Grace
which
he
hath
purchased
and
conferreth
.
As
we
may
see
that
magnitude
of
the
Stars
in
a
Telescope
,
which
without
it
no
Eye
can
discern
;
so
may
we
see
that
glory
of
the
love
of
God
,
by
the
Gospel
of
Jesus
,
which
all
common
natural
helps
are
insufficient
to
discover
to
such
minds
as
ours
.
LOVE
is
the
great
Attribute
which
Christ
came
principally
to
manifest
,
(
as
was
afore-said
)
Joh.
3.16
.
1
Joh.
3.1
,
&c.
And
love
is
the
great
Lesson
which
he
came
to
teach
us
;
and
love
is
the
new
nature
which
by
his
Spirit
he
giveth
us
.
And
love
is
the
great
duty
,
which
by
Law
and
Gospel
he
requireth
of
us
.
Love
hath
wrought
its
Miracles
in
Christ
to
the
posing
of
the
understandings
of
Men
and
Angels
.
There
we
may
see
God
in
the
nearest
condescending
Unity
with
Man
:
In
Christ
we
may
see
the
divine
wisdom
and
word
incorporate
in
such
Flesh
as
ours
,
conceived
in
a
Virgin
by
the
power
of
the
Spirit
of
Love
;
by
which
Spirit
this
Incorporate
Word
did
Live
,
Preach
,
Converse
familiarly
with
Man
;
work
Miracles
,
heal
Diseases
,
suffer
reproachful
Calumnies
and
Death
;
Rising
,
Triumphing
,
Ascending
,
Interceeding
,
sending
the
Embassies
of
Love
to
the
World
,
calling
Home
the
greatest
sinners
unto
God
,
reconciling
Enemies
,
and
making
them
the
Adopted
Sons
of
God
,
forgiving
all
sin
to
penitent
Believers
,
quickening
dead
Souls
,
illuminating
the
Blind
,
and
sanctifying
the
Wicked
by
the
Spirit
of
Life
,
and
Light
,
and
Love
;
and
making
it
his
Office
,
his
Work
,
his
Delight
and
Glory
,
to
rescue
the
miserable
Captives
of
the
Devil
,
and
to
make
Heirs
of
Heaven
of
those
that
were
condemned
to
Hell
,
and
had
forsaken
Life
in
forsaking
God.
As
this
is
shining
,
burning
love
,
so
it
is
approaching
and
self-applying
love
;
which
cometh
so
near
us
,
in
ways
and
benefits
so
necessary
to
us
,
and
so
exceeding
congruous
to
our
case
,
as
that
it
is
easier
for
us
to
perceive
and
feel
it
,
than
we
can
do
things
of
greater
distance
.
The
clearer
the
Eye
of
Faith
is
,
by
which
we
look
into
this
mysterious
Glass
,
the
more
the
wonders
of
Love
will
be
perceived
in
it
.
He
never
knew
Christ
,
nor
understood
the
Gospel
,
that
wondered
not
at
Redeeming
saving
love
;
nor
did
he
ever
learn
of
Christ
indeed
,
that
hath
not
learned
the
Lesson
,
Work
and
Life
of
love
.
Direct
.
4.
Keep
as
full
Records
as
you
can
of
the
particular
Mercies
of
God
to
your selves
;
and
frequently
peruse
them
,
and
plead
them
with
your
frozen
Hearts
.
These
are
not
the
chiefest
reasons
of
Christian
love
;
because
we
are
such
poor
inconsiderable
Worms
,
that
to
do
good
to
one
of
us
,
is
a
far
smaller
matter
,
than
many
things
else
that
we
have
to
think
of
for
that
end
.
But
yet
when
love
doth
chuse
a
particular
Person
for
its
object
,
and
there
bestow
its
obliging
Gifts
,
it
helpeth
that
Person
far
more
than
others
to
returns
of
thankfulness
and
love
:
It
's
that
place
,
that
Glass
which
the
Sun
doth
shine
upon
,
doth
reflect
its
Beams
,
rather
than
those
that
are
shut
up
in
darkness
.
Self-love
may
and
must
be
regulated
and
sanctified
,
to
the
furthering
of
higher
love
.
It
is
not
unmeet
to
say
with
David
,
Psal.
116.1
.
I
love
the
Lord
,
because
he
hath
heard
the
voice
of
my
supplication
.
We
should
say
as
heartily
,
I
love
the
Lord
because
he
hath
prospered
,
recovered
,
comforted
my
Neighbour
:
But
this
is
not
all
so
easie
as
the
other
:
And
where
God
by
personal
application
,
maketh
our
greatest
duty
easie
,
we
should
use
his
helps
.
Obj.
But
if
it
be
selfishness
as
some
tell
us
,
to
love
one
that
loveth
us
,
better
than
another
of
equal
worth
,
who
doth
not
love
us
,
is
it
not
selfishness
to
love
God
on
so
low
an
account
as
loving
us
?
God
may
say
well
,
I
love
those
that
love
me
,
Prov.
8.17
.
because
to
love
him
is
the
highest
virtue
,
but
to
love
us
is
as
inconsiderable
as
we
are
.
Ans.
1.
You
may
love
another
the
more
for
loving
you
on
several
accounts
.
1.
As
it
is
a
duty
which
God
requireth
him
to
perform
(
but
so
you
must
love
him
equally
for
loving
others
also
.
)
2.
As
he
rendereth
himself
more
congruous
and
obliging
to
you
,
by
chusing
you
for
the
special
object
of
his
love
,
by
which
he
taketh
the
advantage
of
your
natural
self-love
,
to
make
your
love
to
him
both
due
and
easie
,
(
as
is
said
of
the
reflection
of
the
Sun-beams
before
.
)
2.
But
two
things
you
must
take
heed
of
,
1.
That
you
under-value
not
your
Neighbours
good
,
but
love
another
for
loving
your
Neighbours
also
,
and
doing
them
good
;
and
he
that
arriveth
at
that
impartial
Unity
as
to
make
the
smallest
difference
between
his
Neighbour
and
himself
,
doth
seem
to
me
to
be
arrived
at
the
state
that
is
likest
to
theirs
that
are
One
in
Heaven
.
2.
And
you
must
not
over-love
any
man
by
a
fond
partiality
for
his
love
to
you
;
as
if
that
made
a
bad
man
good
,
or
fitter
for
your
love
:
They
that
can
love
the
worst
that
love
them
,
and
cannot
love
the
best
that
set
light
by
them
(
deservedly
,
or
upon
mistake
)
do
shew
that
self-love
overcometh
the
love
of
God.
But
God
cannot
be
loved
too
much
,
though
he
may
be
loved
too
selfishly
and
carnally
.
His
greatest
Amiableness
is
his
Essential
Goodness
and
Infinite
Perfection
:
The
next
is
his
Glory
shining
in
the
Universe
,
and
so
in
the
Heavenly
Society
,
especially
(
Christ
and
all
his
Holy
Ones
;
)
and
so
in
the
publick
blessings
of
the
World
,
and
all
Societies
.
And
next
his
goodness
to
your selves
,
not
only
as
parts
of
the
said
Societies
,
but
as
Persons
whose
Natures
are
formed
by
God
himself
,
to
a
capacity
,
of
Receiving
and
Reflecting
Love.
Who
findeth
not
by
Experience
that
God
is
most
loved
,
when
we
are
most
sensible
of
his
former
love
to
us
,
in
the
thankful
review
of
all
his
Mercies
,
and
most
assured
or
perswaded
of
his
future
love
in
our
Salvation
.
Therefore
make
the
renewed
Commemoration
of
Gods
Mercies
,
the
incentives
of
your
love
.
Direct
.
5.
But
yet
could
you
get
a
greater
Union
and
Communion
not
only
with
Saints
as
Saints
,
but
with
Mankind
as
Men
,
it
would
greatly
help
you
in
your
Love
to
God
:
For
when
you
love
your
neighbours
as
your selves
,
you
would
love
God
for
your
neighbours
mercies
,
as
well
as
for
your
own
.
And
if
you
feel
that
God's
Love
and
special
mercies
to
one
person
,
even
your selves
,
can
do
so
much
in
causing
your
Love
,
what
would
your
Love
amount
to
,
if
thousand
thousands
of
persons
to
whom
God
sheweth
mercy
,
were
every
one
to
you
as
your selves
,
and
all
their
mercies
as
your
own
?
Thus
graces
mutually
help
each
other
.
We
love
Man
,
because
we
love
God
;
and
we
love
God
the
more
for
our
love
to
Man
.
Direct
.
6.
Especially
dwell
by
Faith
in
Heaven
where
Love
is
perfect
,
and
there
you
will
learn
more
of
the
work
of
Love.
To
think
believingly
that
Mutual
Love
is
Heaven
it self
,
and
that
this
is
our
Union
with
God
,
and
Christ
,
and
all
the
holy
ones
,
and
that
Love
will
be
an
everlasting
employment
,
pleasure
and
felicity
,
this
will
breed
in
us
a
desire
to
begin
that
happy
life
on
Earth
.
And
as
he
that
heareth
excellent
Musick
will
long
to
draw
near
,
and
joyn
in
the
consort
or
the
pleasure
;
so
he
that
by
Faith
doth
dwell
much
in
Heaven
,
and
hear
how
Angels
and
blessed
Souls
do
there
praise
God
in
the
highest
fervours
of
rejoycing
Love
,
will
be
inclined
to
imitate
them
,
and
long
to
partake
of
their
felicity
.
Direct
.
7.
Exercise
that
measure
of
Love
which
you
have
in
the
constant
Praises
of
the
God
of
Love.
For
exercise
exciteth
,
and
naturally
tendeth
to
increase
,
and
Praise
is
the
duty
in
which
pure
Love
to
God
above
our selves
and
all
,
even
as
good
and
perfect
in
himself
,
is
exercised
.
As
Love
is
the
Highest
Grace
,
or
Inward
Duty
;
so
praise
is
the
Highest
Outward
Duty
,
(
when
God
is
praised
both
by
Tongue
and
Life
.
)
And
as
Soul
and
Body
make
one
Man
,
of
whose
existence
Generation
is
the
cause
;
so
Love
and
Praise
(
of
Mouth
and
Works
)
do
make
one
Saint
,
who
is
Regenerated
such
by
Believing
in
the
Redeemer
,
who
hath
power
to
give
the
Spirit
of
Holiness
to
whom
he
pleaseth
.
But
of
this
more
afterwards
.
Direct
.
8.
Exercise
your
Love
to
Man
,
especially
to
Saints
,
in
doing
them
all
the
good
you
can
;
and
that
for
what
of
God
is
in
them
.
For
as
this
is
the
fruit
of
the
Love
of
God
,
and
the
evidence
of
it
;
so
doth
it
tend
to
the
increase
of
its
cause
:
Partly
as
it
is
an
exercise
of
it
,
and
partly
as
it
is
a
duty
which
God
hath
promised
to
the
reward
.
As
it
is
the
Spirit
of
Christ
,
even
of
Adoption
,
which
worketh
both
the
lov●
of
our
Father
,
and
our
Brethren
in
us
;
so
God
will
bless
those
that
exercise
Love
,
(
especially
at
the
dearest
rates
,
and
with
the
fullest
devotedness
of
all
to
God
,
with
the
larger
measures
of
the
same
Spirit
.
)
Chap.
XIX
.
Exh.
V.
Place
your
Comforts
in
health
and
sickness
in
Mutual
Divine
Love.
2.
See
that
you
sincerely
love
God.
How
known
?
Doubts
answered
.
IT
is
of
greatest
importance
to
all
Mankind
,
to
know
what
is
best
for
them
,
and
in
what
they
should
place
and
seek
their
comforts
:
To
place
them
most
with
the
Proud
,
in
the
applauding
thoughts
or
words
of
others
,
that
magnifie
them
for
their
wit
,
their
beauty
,
their
wealth
,
or
their
pomp
and
power
in
the
world
,
is
to
chuse
somewhat
less
than
a
shadow
for
felicity
,
and
to
live
on
the
Air
;
even
an
unconstant
Air
:
And
will
such
a
life
be
long
,
or
happy
?
Should
not
a
man
in
misery
rather
take
it
for
a
stinging
deriding
mockery
or
abuse
,
to
be
honoured
and
praised
for
that
which
he
hath
not
,
or
for
that
which
is
his
snare
,
or
consisteth
with
his
calamity
?
Would
not
a
Malefactor
at
the
Gallows
take
it
for
his
reproach
to
hear
an
Oration
of
his
happiness
?
Will
it
comfort
them
in
Hell
to
be
praised
on
Earth
?
This
common
reason
may
easily
call
,
An
empty
Vanity
.
To
place
our
Comforts
in
the
delights
of
Sensuality
,
had
somewhat
a
fairer
shew
of
Reason
,
if
Reason
were
made
for
nothing
better
;
and
if
these
were
the
noble
sort
of
pleasures
that
advanced
man
above
the
brutes
;
and
if
they
would
continue
for
ever
,
and
the
end
of
such
mirth
were
not
heaviness
and
repentance
,
and
they
did
not
deprave
and
deceive
mens
Souls
,
and
leave
behind
them
disappointment
and
a
sting
.
But
he
is
unworthy
the
honour
and
pleasures
of
Humanity
,
who
preferreth
the
pleasures
of
a
beast
,
when
he
may
have
better
.
To
place
our
Comforts
in
those
Riches
,
which
do
but
serve
this
Sensuality
with
provisions
,
and
leave
posterity
in
as
vain
and
dangerous
a
state
as
their
progenitors
were
,
is
but
the
foresaid
folly
aggravated
.
To
place
them
in
Domination
,
and
having
our
Wills
on
others
,
and
being
able
to
do
hurt
,
and
exercise
revenge
,
is
but
to
account
the
Devils
happier
than
men
,
and
to
desire
to
be
as
the
Wolf
among
the
Sheep
,
or
as
the
Kite
among
the
Chickens
,
or
as
the
great
Dogs
among
the
little
ones
.
To
place
them
in
much
Knowledge
of
Arts
and
Sciences
,
as
they
concern
only
the
Interests
of
the
body
in
this
life
;
or
as
Knowledge
is
but
the
delight
of
the
natural
phantasie
or
mind
,
doth
seem
a
little
finer
,
and
sublime
,
and
manly
,
but
it
is
of
the
same
nature
and
vanity
as
the
rest
.
For
all
Knowledge
is
for
the
guidance
of
the
Will
and
Practice
;
and
therefore
meer
knowing
matters
that
tend
to
Pride
,
Sensuality
,
Wealth
or
Domination
,
is
less
than
the
enjoyment
of
sensual
pleasures
in
the
things
themselves
.
And
the
contemplation
of
superiour
Creatures
,
which
hath
no
other
end
than
the
delight
of
knowing
,
is
but
a
more
refined
sort
of
vanity
,
and
like
the
minds
activity
in
a
dream
.
But
whether
it
be
the
Knowledge
or
the
love
of
God
,
that
man
should
place
his
highest
felicity
in
,
is
become
among
the
Schoolmen
and
some
other
Divines
,
a
controversy
that
seemeth
somewhat
hard
.
But
indeed
to
a
considering
man
,
the
seeming
difficulty
may
be
easily
overcome
:
The
Understanding
and
Will
and
Executive
activity
,
are
not
several
Souls
,
but
several
faculties
of
one
Soul
;
And
their
Objects
and
Order
of
operation
easily
tell
us
,
which
is
the
first
,
and
which
the
last
which
tendeth
to
the
other
as
its
end
,
and
which
object
is
the
most
delightful
and
most
felicitating
to
the
man
,
viz.
That
Truth
is
for
Goodness
,
and
that
Good
as
Good
is
the
amiable
,
delectable
and
felicitating
object
;
And
therefore
that
the
Intellect
is
the
guide
of
the
Will
,
and
Faith
and
Knowledge
are
for
Love
and
its
Delight
.
And
yet
that
mans
felicity
is
in
both
and
not
in
one
alone
,
as
one
faculty
alone
is
not
the
whole
Soul
,
(
though
it
be
the
whole
Soul
that
acteth
by
that
faculty
.
)
Therefore
the
later
Schoolmen
have
many
of
them
well
confuted
Aquinas
in
this
point
.
And
it
is
of
great
importance
in
our
Christian
practice
.
As
the
desire
of
more
Knowledge
first
corrupted
our
nature
,
so
corrupted
nature
,
is
much
more
easily
drawn
to
seek
after
knowledge
,
than
after
love
.
Many
men
are
bookish
that
cannot
endure
to
be
Saints
:
Many
can
spend
their
lives
in
the
studies
of
Nature
and
Theology
,
and
Delight
,
to
find
increase
of
Knowledge
,
who
are
Strangers
to
the
Sanctifying
,
Uniting
,
delightful
exercise
of
holy
love
.
Appetite
is
the
pondus
or
first
Spring
of
our
moral
actions
,
yea
and
of
our
natural
,
though
the
sense
and
intellect
intromit
or
illuminate
the
Object
.
And
the
first
act
of
natural
Appetite
(
Sensitive
and
Intellectual
)
is
necessitated
.
And
accordingly
the
Appetite
as
pleased
is
as
much
the
end
of
our
Acts
and
Objects
,
as
the
Appetite
as
Desiring
is
the
beginning
:
Even
as
(
si
parvis
magna
,
&c.
)
Gods
Will
as
Efficient
is
the
absolutely
first
cause
,
and
his
will
as
done
and
pleased
is
the
ultimate
end
of
all
things
.
It
is
Love
by
which
man
cleaveth
unto
God
,
as
Good
,
and
as
our
ultimate
end
.
Love
ever
supposeth
knowledge
;
and
is
its
end
and
perfection
.
Neither
alone
,
but
both
together
are
mans
highest
State
;
Knowledge
as
discerning
what
is
to
be
Loved
,
and
Love
as
our
uniting
and
Delighting
adherence
to
it
.
I.
Labour
therefore
with
all
your
industry
,
to
know
God
that
you
may
love
him
;
It
is
that
love
that
must
be
your
comforting
grace
,
both
by
signification
,
and
by
its
proper
Effective
Exercise
.
1.
True
love
will
prove
that
your
Knowledge
and
Faith
are
true
and
saving
,
which
you
will
never
be
sure
of
,
without
the
Evidence
of
this
and
the
consequent
Effects
.
If
your
expressive
art
or
gifts
be
never
so
low
,
so
that
you
scarce
know
what
to
say
to
God
or
man
,
yet
if
you
so
far
know
God
as
sincerely
to
love
him
,
it
is
certainly
true
saving
knowledge
,
and
that
which
is
the
beginning
of
eternal
life
.
Knowledge
,
Belief
,
Repentance
,
Humility
,
Meekness
,
Patience
,
Zeal
,
Diligence
,
&c.
are
so
far
,
and
no
further
sure
marks
of
Salvation
,
as
they
cause
or
prove
true
love
to
God
and
Man
,
Predominant
.
It
is
a
hard
thing
any
otherwise
to
know
whether
our
Knowledge
,
Repentance
,
Patience
,
Zeal
or
any
of
the
rest
be
any
better
than
what
an
unjustifyed
person
may
attain
:
But
if
you
can
find
that
they
cause
or
come
from
,
or
accompany
a
sincere
Love
of
God
,
you
may
be
sure
that
they
all
partake
of
sincerity
,
and
are
certain
signs
of
a
Justified
Soul.
It
is
hard
to
know
what
sins
for
number
,
or
nature
,
or
magnitude
,
are
such
as
may
or
may
not
consist
with
a
State
of
saving
grace
.
He
that
considereth
of
the
sins
of
Lot
,
David
,
Solomon
and
Peter
will
find
the
case
exceeding
difficult
:
But
this
much
is
sure
,
that
so
much
sin
may
consist
with
a
Justified
State
,
as
may
consist
with
sincere
love
to
God
and
Goodness
.
While
a
man
truly
loveth
God
above
all
,
his
sin
may
cause
Correction
,
but
not
DAMNATION
;
unless
it
could
extinguish
or
overcome
this
Love.
Some
question
whether
that
the
sin
of
Lot
or
David
,
for
the
present
stood
with
justification
:
If
it
excussed
not
predominant
habitual
love
,
it
intercepteth
not
justification
:
If
we
could
tell
whether
any
or
many
heathens
that
hear
not
of
Christ
,
have
the
true
love
of
God
and
Holiness
,
we
might
know
whether
they
are
saved
.
The
reason
is
,
because
that
the
will
is
the
man
in
Gods
account
;
And
as
Voluntariness
is
essential
to
sin
,
so
a
Holy
Will
doth
prove
a
Holy
person
.
God
hath
the
heart
of
him
that
loveth
him
.
He
that
loveth
him
would
fain
please
him
,
glorify
him
,
and
enjoy
him
:
And
he
that
loveth
holiness
would
fain
live
a
holy
life
.
Therefore
it
is
that
Divines
say
here
that
desire
of
grace
is
a
certain
sign
of
grace
,
because
it
is
an
act
of
Will
and
Love.
And
it
is
true
,
if
that
desire
be
greater
or
more
powerful
than
our
Averseness
,
and
than
our
desire
after
contrary
things
,
that
so
it
may
put
us
on
necessary
duty
,
and
overcome
the
lusts
and
temptations
which
oppose
them
:
Though
cold
wishes
which
are
conquered
by
greater
unwillingness
and
prevailing
lusts
,
will
never
save
men
.
2.
And
as
love
is
our
more
comforting
Evidence
,
so
it
is
our
most
comforting
Exercise
.
Those
acts
of
religion
which
come
short
of
this
,
come
short
of
the
proper
life
and
sweetness
of
true
religion
.
They
are
but
either
lightnings
in
the
brain
that
have
no
heat
;
or
a
feaverish
zeal
which
destroyeth
or
troubleth
,
but
doth
not
perform
the
acts
of
life
;
or
else
(
even
where
love
is
true
,
but
little
;
and
opprest
by
fears
and
grief
,
and
trouble
,
)
it
is
like
Fire
in
green
Wood
,
or
like
young
green
Fruits
,
which
is
not
come
to
mellow
ripeness
.
Love
of
Vanity
is
disappointing
,
unsatisfactory
and
tormenting
:
Most
of
the
Calamities
of
this
life
proceed
from
creature-love
:
The
greatest
tormentor
in
this
world
is
the
inordinate
love
of
life
;
and
the
next
is
the
love
of
the
pleasures
and
accommodations
of
life
;
which
cause
so
much
care
to
get
and
keep
,
and
so
much
fear
of
losing
,
and
grief
for
our
losses
,
especially
fear
of
dying
,
that
were
it
not
for
this
,
our
lives
would
be
much
easier
to
us
(
as
they
are
to
the
fearless
sort
of
brutes
.
)
And
the
next
tormenting
affection
is
the
love
of
Children
,
which
prepareth
men
for
all
the
Calamity
that
followeth
their
miscarriages
in
Soul
and
Body
:
Their
unnatural
ingratitude
,
their
Lewdness
,
and
Debauchery
,
and
Prodigality
,
their
Folly
and
Impiety
would
nothing
so
much
torment
us
,
were
they
no
more
loved
than
other
men
.
And
our
dearest
Friends
do
usually
cost
us
much
dearer
than
our
sharpest
enemies
.
But
the
love
of
God
and
Satisfying
everlasting
good
is
our
very
life
,
our
pleasure
,
our
Heaven
on
Earth
.
As
it
is
Purest
and
Highest
,
above
all
other
because
of
the
Object
,
so
is
it
yet
more
pleasant
and
contenting
,
because
it
includeth
the
hopes
of
more
,
even
of
those
greater
delights
of
heavenly
everlasting
love
,
which
as
a
pledge
and
earnest
it
doth
presignify
.
As
in
nature
,
conception
and
the
stirring
the
Child
in
the
womb
do
signify
that
same
life
is
begun
,
which
must
shortly
appear
and
be
exercised
in
the
open
world
.
So
the
stirrings
of
holy
love
&
desires
towards
God
,
do
signify
the
beginning
of
the
heavenly
life
.
Humility
and
Patience
,
and
diligent
obedience
do
comfort
us
by
way
of
Evidence
,
and
as
removing
many
hinderances
of
our
comfort
,
and
somewhat
further
they
go
.
But
Faith
,
Hope
and
Love
,
do
comfort
us
by
way
of
direct
efficiency
:
Faith
seeth
the
matter
of
our
Joy
;
love
first
tasteth
it
so
far
as
to
stir
up
desires
after
it
.
Then
Hope
giveth
some
pleasure
to
us
in
expecting
it
.
And
lastly
,
complacential
love
delightfully
embraceth
it
,
and
is
our
very
Joy
itself
,
and
is
that
blessed
union
with
God
and
holy
Souls
,
the
amiable
Objects
of
true
love
,
which
is
our
felicity
it self
.
To
work
out
our
comforts
by
the
view
of
Evidences
and
Signs
,
is
a
necessary
thing
indeed
,
but
it
requireth
a
considerate
search
,
by
an
understanding
and
composed
mind
;
and
it
's
often
much
hindered
and
interrupted
,
by
mens
ignorance
of
themselves
,
and
weakness
of
grace
,
and
darkness
or
smalness
of
Evidence
,
and
divers
passions
,
especially
fear
(
which
in
some
is
so
Tyrannical
that
it
will
not
suffer
to
believe
or
feel
any
thing
that
is
comfortable
.
)
But
love
taketh
in
the
sweetness
of
that
good
which
is
its
object
,
by
a
nearer
and
effectual
way
,
even
by
immediate
taste
;
As
we
feel
in
the
exercise
of
our
Love
to
a
dear
Friend
,
or
any
thing
that
is
amiable
and
enjoyed
.
The
readiest
and
surest
way
therefore
to
a
contented
and
comfortable
life
is
,
(
to
keep
clear
indeed
our
evidence
,
especially
,
sincere
Obedience
,
but
)
especially
to
bend
all
our
Studies
and
Religious
endeavours
,
to
the
kindling
and
exercise
of
holy
love
,
and
to
avoid
all
(
though
it
may
come
on
religious
pretence
of
humiliation
or
fear
)
which
tendeth
to
quench
or
hinder
it
.
I.
In
Health
and
Prosperity
as
you
live
upon
Gods
love
,
be
sure
that
you
do
not
atheistically
overlook
it
,
but
take
all
as
from
it
,
and
savouring
of
it
.
The
hand
of
divine
love
perfumeth
each
mercy
with
the
pleasant
odour
of
itself
,
which
it
reacheth
to
us
.
Every
bit
that
we
eat
is
a
love
token
,
and
every
hour
or
minute
that
we
live
;
All
our
health
,
wealth
,
Friends
and
Peace
are
the
Streams
which
still
flow
from
the
Spring
of
unexhausted
love
.
Love
shineth
upon
us
by
the
Sun
;
love
maketh
our
Land
fruitful
,
or
Cattel
useful
,
our
Habitations
convenient
for
us
,
our
Garments
warm
,
our
Food
pleasant
and
nourishing
;
Love
keepeth
us
from
a
thousand
unknown
dangers
night
and
day
:
It
giveth
us
the
comforts
of
our
Callings
,
our
Company
,
our
Books
,
our
lawful
Recreations
;
It
blesseth
means
of
Knowledge
to
our
understandings
,
and
means
of
Holiness
to
our
Wills
,
and
means
of
Health
and
Strength
to
our
bodies
:
Mercies
are
Sanctified
to
us
when
we
tast
Gods
love
in
them
,
and
love
him
for
them
,
and
are
led
up
by
them
to
himself
,
and
so
love
him
ultimately
for
himself
,
even
for
his
Infinite
Essential
Goodness
.
As
God
is
the
efficient
life
of
our
mercies
,
and
all
the
world
without
his
Love
could
never
give
us
what
we
have
,
so
is
Gods
love
the
Objective
life
of
all
our
mercies
,
and
we
have
but
the
Corps
or
Carkass
of
them
,
and
love
them
but
as
such
,
if
we
love
not
in
them
the
Love
that
giveth
them
.
II.
And
even
in
adversity
and
pain
,
and
sickness
,
whilst
Gods
love
is
unchanged
,
and
is
but
changing
the
way
of
doing
good
,
our
thoughts
of
it
should
be
unchanged
also
.
We
must
not
think
that
the
Sun
is
lost
when
it
is
set
,
or
clouded
:
we
live
by
its
influence
in
the
night
,
though
we
see
not
its
light
,
unless
as
reflected
from
the
Moon
:
Our
Mothers
brought
us
into
the
World
in
sorrow
;
and
yet
they
justly
accounted
it
a
mercy
that
we
were
born
:
Our
lives
are
spent
in
the
midst
of
sorrows
;
&
yet
it
is
a
mercy
that
we
live
:
and
though
we
die
by
dolour
,
all
is
still
mercy
to
believers
,
which
faith
perceiveth
contrary
to
sense
:
And
here
is
the
greatest
and
final
victory
which
Faith
obtaineth
against
the
flesh
,
to
believe
even
the
ruine
of
it
to
be
for
our
good
.
Even
Antonine
the
Emperor
could
say
that
it
was
the
same
good
God
who
is
the
cause
of
our
birth
and
of
our
death
:
one
as
well
as
the
other
is
his
work
,
and
therefore
good
:
It
was
not
a
Tyrant
that
made
us
,
and
it
is
not
a
Tyrant
that
dissolveth
us
.
And
that
is
the
best
man
,
and
the
best
will
,
which
is
most
pleased
with
the
Will
of
God
,
because
it
is
his
Will
.
Yet
just
self-love
is
here
a
true
coadjutor
of
our
joy
:
for
it
is
the
will
of
God
that
the
Justified
be
Glorified
.
And
Infinite
love
is
saving
us
when
it
seemeth
to
destroy
us
.
To
live
upon
the
comforts
of
Divine
love
in
sickness
,
and
when
death
approacheth
,
is
a
sign
that
it
is
not
the
welfare
of
the
body
that
we
most
esteem
,
and
that
we
rejoice
not
in
God
only
as
the
preserver
and
prosperer
of
our
flesh
,
but
for
himself
and
the
blessings
of
immortality
.
It
is
a
mercy
indeed
which
a
dying
man
must
with
thankfulness
acknowledge
,
if
God
have
given
him
a
clear
understanding
of
the
excellent
mysteries
of
Salvation
:
knowledge
as
it
kindleth
and
promoteth
love
,
is
a
precious
gift
of
grace
,
and
is
with
pleasure
exercised
,
and
may
with
pleasure
be
acknowledged
.
But
all
other
knowledge
is
like
the
Vanities
of
this
World
,
which
approaching
death
doth
take
down
our
esteem
of
,
and
causeth
us
to
number
it
with
other
forsaking
and
forsaken
things
:
All
the
unsanctified
learning
and
knowledge
in
the
World
,
will
afford
no
solid
peace
at
death
▪
but
rather
aggravate
natures
sorrows
,
to
think
that
this
also
must
be
left
.
But
love
and
its
comforts
(
if
not
hindered
by
ignorance
or
some
strong
temptation
)
do
then
shew
their
immortal
nature
:
And
even
here
we
feel
the
words
of
the
Apostle
verified
,
of
the
vanishing
nature
of
Knowledge
,
and
the
perpetuity
of
holy
love
,
whilst
all
our
learning
and
knowledge
will
not
give
so
much
comfort
to
a
dying
man
,
as
one
act
of
true
love
to
God
and
Holiness
kindled
in
us
by
the
communication
of
his
love
.
Make
it
therefore
the
work
of
your
Religion
,
and
the
work
of
your
whole
lives
,
to
possess
your
minds
with
the
liveliest
sense
of
the
infinite
goodness
and
amiableness
of
God
,
and
hereby
to
live
in
the
constant
exercise
of
Love.
II.
And
though
some
men
hinder
love
by
an
over
fearful
questioning
whether
they
have
it
,
or
not
;
and
spend
that
time
in
doubting
,
and
complaining
that
they
have
it
not
,
which
they
should
spend
in
exciting
and
exercising
it
,
yet
reason
requireth
us
to
take
heed
lest
a
carnal
mind
deceive
us
with
any
counterfeits
of
holy
love
:
Of
which
having
written
more
in
my
Christian
Directory
,
I
shall
here
give
you
but
these
brief
instructions
following
.
It
is
here
of
grand
importance
,
I.
To
have
a
true
conception
of
God
as
he
must
be
loved
;
II.
And
then
to
know
practically
how
it
is
that
love
must
be
exercised
towards
him
.
I.
GOD
must
be
conceived
of
at
once
,
both
1.
As
in
his
essence
,
2.
And
as
in
his
relations
to
the
world
and
to
our selves
,
3.
And
as
in
his
works
.
And
those
that
will
separate
these
,
and
while
they
fix
only
on
one
of
them
leave
out
the
other
,
do
not
indeed
love
God
as
God
,
&
as
he
must
be
loved
.
1.
To
think
in
general
that
there
is
an
infinite
eternal
Spirit
of
Life
,
Light
and
Love
,
and
not
to
think
of
him
as
related
to
the
world
,
as
its
Creator
,
Preserver
and
Governor
,
nor
as
related
to
us
and
to
mankind
as
our
Owner
,
Ruler
and
Benefactor
,
is
not
to
think
of
him
as
a
God
to
us
or
to
any
but
himself
:
And
a
love
thus
exercised
cannot
be
true
saving
love
.
2.
And
because
his
relations
to
us
result
from
his
works
,
either
which
he
hath
done
already
,
or
which
he
will
do
hereafter
,
therefore
without
the
knowledge
of
his
works
,
and
their
goodness
,
we
cannot
truly
know
and
love
God
in
his
relations
to
us
.
3.
And
yet
when
we
know
his
works
,
we
know
but
the
medium
,
or
that
in
which
he
himself
is
made
known
to
us
;
And
if
by
them
we
come
not
to
know
him
and
love
him
in
his
perfect
Essence
,
it
is
not
God
that
we
know
and
love
.
And
if
we
knew
him
only
as
Related
to
us
and
the
World
,
(
as
that
he
is
our
Creator
,
Owner
,
Mover
,
Ruler
and
Benefactor
,
)
and
yet
know
not
what
he
is
in
his
essence
that
is
thus
related
viz
,
that
he
is
(
the
Perfect
,
First
,
Being
,
Life
,
Wisdom
and
Love
,
)
this
were
not
truly
to
know
and
love
him
as
he
is
God.
These
conceptions
therefore
must
be
conjunct
.
God
is
not
here
known
to
us
but
by
the
revelation
of
his
works
and
word
,
nor
can
we
conceive
of
him
but
by
the
similitude
of
some
of
his
works
:
not
that
we
must
think
that
he
is
just
such
as
they
,
or
picture
him
like
a
creature
;
for
he
is
infinitely
above
them
all
:
but
yet
it
is
certain
that
he
hath
made
some
impressions
of
his
perfections
upon
his
works
;
and
on
some
of
them
so
clear
as
that
they
are
called
his
Image
.
Nothing
is
known
to
us
but
either
,
1.
By
sense
immediately
perceiving
things
external
and
representing
them
to
the
phantasie
and
intellect
,
or
2.
By
the
Intellects
own
conceiving
of
other
things
by
the
similitude
of
things
sensed
;
3.
Or
by
immediate
internal
Intuition
or
Sensation
of
the
acts
of
the
Soul
in
it self
:
4.
Or
by
reasons
collection
of
the
nature
of
other
things
,
from
the
similitude
and
effect
of
such
perceived
operations
.
I.
By
the
external
Senses
,
we
perceive
all
external
sensed
things
,
and
we
imagine
and
know
them
as
so
perceived
.
II.
By
the
Intellection
of
these
,
we
conceive
of
other
things
as
like
them
,
forming
Universal
conceptions
,
and
applying
them
to
such
individuals
as
are
beyond
the
reach
of
our
Senses
.
(
As
we
think
of
Men
,
Trees
,
Beasts
,
Fishes
,
&c.
in
the
Indies
as
like
those
which
we
have
seen
;
and
of
sounds
there
as
like
those
which
we
have
heard
,
and
of
the
taste
of
Fruits
by
the
similitude
of
such
as
we
have
tasted
,
&c.
III.
How
Sense
it self
,
Intellection
it self
,
Volition
it self
,
and
internal
Affections
are
perceived
,
is
no
small
controversie
among
Philosophers
.
That
we
do
perceive
them
,
(
by
the
great
wisdom
and
goodness
of
our
Creator
)
we
are
sure
;
but
how
we
do
it
we
can
scarce
describe
,
as
knowing
it
better
by
the
experience
of
that
perception
it self
than
by
a
knowledge
of
the
Causes
and
Nature
of
the
acts
.
It
is
most
commonly
said
that
the
Intellect
knoweth
its
own
acts
by
Reflection
,
or
as
Ockam
,
by
Intuition
,
and
that
it
knoweth
what
Sense
is
,
and
what
Volition
by
some
Species
or
Image
of
them
in
the
phantasie
which
it
beholdeth
.
But
such
words
give
no
man
a
true
knowledge
of
the
thing
enquired
of
,
unless
withal
he
read
the
solution
experimentally
in
his
own
Soul.
I
know
not
what
the
meaning
of
a
Reflect
act
is
:
Is
it
the
same
act
which
is
called
Direct
and
Reflect
?
And
doth
the
Intellect
know
that
it
knoweth
by
the
very
same
act
by
which
it
knoweth
other
things
?
If
so
,
why
is
it
called
Reflect
,
and
what
is
that
reflection
?
But
the
contrary
is
commonly
said
,
that
divers
objects
make
divers
acts
,
and
therefore
to
know
e.g.
that
this
is
Paper
,
and
to
know
that
I
know
this
,
are
two
acts
,
and
the
latter
is
a
reflecting
of
the
former
.
But
the
former
act
is
gone
,
and
nothing
in
the
instant
that
it
is
done
,
and
therefore
is
in
it self
no
intelligible
object
of
a
reflecting
act
:
But
as
remembred
it
may
be
known
,
or
rather
that
remembring
is
knowing
what
is
past
,
by
a
marvellous
retention
of
some
impress
of
it
which
no
man
can
well
comprehend
,
so
as
to
give
an
account
of
it
:
And
why
may
not
the
same
memory
which
retaineth
the
unexpressible
Record
of
an
Act
past
an
hour
or
many
years
ago
,
be
also
the
Book
where
the
Intellect
readeth
its
own
Act
as
past
immediately
in
the
foregoing
instant
?
But
sure
this
is
not
the
first
knowing
that
we
know
?
Before
the
act
of
memory
,
the
Intellect
immediately
perceiveth
its
own
particular
acts
:
And
so
doth
the
sense
:
By
one
and
the
same
act
we
see
and
perceive
that
we
see
;
and
by
one
and
the
same
act
(
I
think
)
we
know
and
know
that
we
know
,
and
this
by
a
consciousness
or
internal
sense
which
is
the
immediate
act
of
the
Essence
of
the
faculty
:
And
chuse
whether
you
will
say
that
such
two
objects
may
constitute
one
act
?
Or
whether
you
will
say
that
the
latter
(
the
act
it self
)
is
not
properly
to
be
called
an
object
:
For
the
various
senses
of
the
word
object
must
be
considered
in
the
decision
of
that
:
Mans
Soul
is
Gods
Image
:
When
God
knoweth
himself
and
his
own
knowledge
,
and
when
he
willeth
or
loveth
himself
,
and
his
own
will
or
love
,
here
we
must
either
say
that
himself
,
his
knowledge
and
will
is
not
properly
to
be
called
an
Object
,
or
else
that
the
Object
and
the
Act
are
purely
the
same
,
without
the
least
real
difference
;
but
we
name
them
differently
as
inadequate
conceptions
of
one
Being
:
And
why
may
it
not
be
so
in
a
lower
sort
in
the
Soul
that
is
Gods
Image
?
That
is
,
that
the
understandings
most
internal
act
,
viz.
the
knowing
or
perceiving
when
it
knoweth
any
thing
that
it
knoweth
.
It
is
not
really
compounded
of
an
act
and
an
object
(
as
the
knowledge
of
distinct
objects
is
;
)
but
that
either
its
act
is
not
properly
to
be
called
its
object
,
or
that
act
and
object
are
not
two
things
,
but
two
inadequate
conceptions
of
one
thing
.
And
how
doth
the
Soul
perceive
its
own
Volitions
?
To
say
that
Volitions
which
are
acts
of
the
Intellectual
Soul
must
be
sensate
,
and
so
make
a
Species
on
the
phantasie
,
as
sensate
things
do
,
and
be
known
only
in
that
Species
,
is
to
bring
down
the
higher
faculty
,
and
subordinate
it
to
the
lower
,
that
it
may
be
intelligible
;
while
it
is
certain
that
we
shall
never
here
perfectly
understand
the
solution
of
these
difficulties
,
is
it
not
pardonable
,
among
other
mens
conjectures
,
to
say
,
That
the
noble
faculty
of
Sense
(
because
Brutes
have
it
)
is
usually
too
basely
described
by
Philosophers
?
And
that
Intellection
and
Volition
in
the
rational
Soul
are
a
superior
eminent
sort
of
sensation
transcending
that
of
Brutes
;
and
that
Intelligere
&
Velle
are
eminenter
sentire
;
and
that
the
Intellect
doth
by
understanding
other
things
,
eminently
see
or
sense
,
and
so
understand
that
it
understandeth
:
And
that
the
will
doth
by
willing
feel
that
it
willeth
:
When
I
consult
my
Experience
,
I
must
either
say
thus
,
or
else
that
Intellection
and
Volition
so
immediately
ever
move
the
Internal
sense
,
that
they
are
known
by
us
only
as
acts
compounded
with
that
sense
.
But
I
am
gone
too
far
before
I
was
aware
.
IV.
The
Soul
thus
knowing
or
feeling
its
own
acts
,
doth
in
the
next
place
rationally
gather
,
1.
That
it
hath
power
to
perform
them
,
and
is
a
substance
so
empowered
.
2.
That
there
are
other
such
substances
with
the
like
acts
.
3.
And
there
is
one
prime
transcendant
substance
,
which
is
the
cause
of
all
the
rest
which
hath
infinitely
nobler
acts
than
ours
.
And
thus
Sense
and
Reason
concur
to
our
knowledge
of
God
,
by
shewing
us
,
and
perceiving
that
Image
in
which
by
similitude
we
must
know
him
.
The
Fiery
,
Ethereal
or
Solar
Nature
is
(
at
least
)
the
similitude
of
Spirits
:
And
by
condescending
similitude
God
in
Scripture
is
called
LIGHT
,
and
the
FATHER
of
LIGHTS
,
in
whom
is
no
darkness
,
allowing
and
inviting
us
to
think
of
his
Glory
by
the
similitude
of
the
Sun
or
Light.
But
Intellectual
Spirits
are
the
highest
Nature
known
to
us
,
and
these
we
know
intimately
by
most
near
perception
:
By
the
similitude
of
these
therefore
we
must
conceive
of
God.
A
Soul
is
a
self-moving
Life
or
vital
Substance
;
actuating
the
Body
to
which
it
is
united
.
God
is
super-eminently
Essential-Life
,
perfect
in
himself
,
as
living
Infinitely
and
Eternally
,
and
giving
Being
to
all
that
is
,
and
Motion
to
all
that
moveth
,
and
Life
to
all
that
liveth
.
A
reasonable
Soul
is
Essentially
an
understanding
power
:
And
God
is
super-eminently
an
Infinite
understanding
knowing
himself
and
all
things
perfectly
.
A
reasonable
Soul
is
Essentially
a
rational
Appetite
or
Will
,
necessarily
loving
himself
,
and
all
that
is
apprehended
every
way
,
and
congruously
good
.
God
is
super-eminently
an
Infinite
Will
or
Love
,
necessarily
loving
himself
;
and
his
own
Image
,
which
yet
he
freely
made
by
communicative
Love.
All
things
that
were
made
by
this
Infinite
Goodness
,
were
made
good
and
very
good
.
All
his
works
of
Creation
and
Providence
(
however
misconceived
of
by
sinners
)
are
still
very
good
.
All
the
good
of
the
whole
Creation
is
as
the
heat
of
this
Infinite
,
Eternal
Fire
of
Love.
And
having
made
the
World
good
,
in
the
good
of
Nature
,
and
the
good
of
Order
,
and
the
good
of
mutual
Love
,
he
doth
by
his
continual
influx
maintain
and
perfect
it
.
His
Power
moveth
,
his
Wisdom
governeth
,
and
his
Love
felicitateth
.
And
man
he
moveth
as
man
,
he
Ruleth
him
by
Moral
Laws
as
man
;
and
he
is
his
perfect
Lo●er
,
and
perfect
amiable
Object
and
End.
As
our
Creator
making
us
in
this
natural
capacity
and
Relation
;
as
our
Redeemer
restoring
and
advancing
us
to
blessed
Union
with
himself
;
and
as
our
Sanctifier
and
Glorifier
preparing
us
for
,
and
bringing
us
to
Coelestial
perfection
.
And
thus
must
God
be
conceived
of
that
we
may
love
him
:
And
false
and
defective
conceptions
of
him
,
as
the
great
impediments
of
our
love
:
And
we
love
him
so
little
,
(
much
)
because
we
so
little
know
him
:
And
therefore
it
is
not
the
true
knowledge
of
God
,
which
Paul
here
maketh
a
competitor
with
love
.
II.
And
as
we
know
God
by
ascending
from
his
Works
and
Image
,
in
the
same
order
must
our
love
ascend
.
The
first
acts
of
it
will
be
towards
God
in
his
works
,
and
the
next
will
be
towards
God
in
his
Relation
to
us
,
and
the
highest
towards
God
as
Essentially
perfect
and
amiable
in
himself
.
I
will
therefore
now
apply
this
to
the
Soul
that
feareth
lest
he
love
not
God
,
because
he
perceiveth
not
himself
either
to
know
or
love
him
immediately
in
the
perfection
of
his
Essence
.
1.
Do
you
truely
love
the
Image
of
God
on
the
Soul
of
Man
?
That
is
,
a
Heavenly
Life
,
and
Light
,
and
Love
?
Do
you
not
only
from
bare
conviction
commend
,
but
truly
love
a
Soul
devoted
to
God
,
full
of
his
love
,
and
living
in
obedience
to
his
Laws
,
and
doing
good
to
others
according
to
his
power
?
This
is
to
love
God
in
his
Image
!
God
is
Infinite
Power
,
Wisdom
and
Goodness
,
or
Love
▪
To
love
true
wisdom
and
goodness
as
such
is
to
love
God
in
his
Works
.
Especially
with
these
two
qualifications
;
1.
Do
you
love
to
have
Wisdom
and
Goodness
,
and
Love
as
Universal
as
is
possible
?
Do
you
long
to
have
Families
,
Cities
,
Kingdoms
and
all
the
World
,
made
truly
Holy
,
Wise
and
united
in
Love
to
one
another
?
The
most
Universal
Wisdom
and
Goodness
is
most
like
to
God
:
and
to
love
this
is
to
love
God
in
his
Image
.
2.
Do
you
love
Wisdom
and
Goodness
in
your selves
,
and
not
in
others
only
?
Do
you
long
to
be
liker
to
God
in
your
capacity
,
and
more
near
him
and
united
to
him
?
That
is
,
Do
you
long
to
know
him
,
and
his
will
more
clearly
and
to
enjoy
a
holy
communion
with
him
and
his
holy
ones
in
the
fullest
mutual
love
,
(
loving
and
being
beloved
)
and
to
delight
your
Souls
in
his
joyful
praises
,
in
the
communion
of
Saints
?
This
is
certainly
the
love
of
God.
Our
union
is
by
love
;
he
that
would
be
united
to
God
and
his
Saints
in
Jesus
Christ
,
that
would
fain
know
him
more
,
and
love
him
better
,
and
praise
and
obey
him
joyfully
in
perfection
,
doth
undoubtedly
love
him
.
And
here
I
would
earnestly
caution
you
against
two
common
deceits
of
men
by
counterfeit
love
.
I.
Some
think
that
they
love
God
savingly
because
they
love
him
as
the
God
of
Nature
,
and
cause
of
all
the
Natural
Being
,
Order
and
Goodness
which
is
in
the
whole
frame
of
Heaven
and
Earth
;
This
is
to
love
somewhat
of
God
,
or
to
love
him
secundum
quid
,
in
one
respect
:
But
if
they
love
him
not
also
as
he
is
the
Wise
and
Holy
,
and
Righteous
Ruler
of
Mankind
,
and
as
he
requireth
,
us
to
be
holy
,
and
would
make
us
holy
,
and
love
not
to
please
his
Governing
will
,
they
love
him
not
as
God
with
a
saving
love
.
I
have
elsewhere
mentioned
the
saying
of
Adrian
(
after
Pope
)
in
his
Quodlib
.
that
an
unholy
person
may
not
only
love
God
as
he
is
the
glorious
cause
of
the
World
and
natural
good
,
but
may
rather
choose
to
be
himself
annihilated
,
and
be
no
man
,
than
that
there
should
be
no
God
,
were
it
a
thing
that
could
be
made
the
matter
of
his
choice
:
And
indeed
I
dare
not
say
that
every
man
is
holy
who
had
rather
be
annihilated
than
one
Kingdom
should
be
annihilated
,
when
many
Heathens
would
die
to
save
their
Countrey
or
their
Prince
;
much
less
dare
I
say
that
all
shall
be
saved
that
had
rather
be
annihilated
than
there
should
be
no
world
,
or
be
no
God
:
But
(
saith
the
foresaid
Schoolman
)
it
is
the
love
of
God
as
our
holy
Governour
,
and
a
love
of
his
holy
will
,
and
of
our
conformity
thereto
,
that
is
saving
love
.
II.
And
I
fear
that
no
small
number
do
deceive
themselves
in
thinking
that
they
love
Holiness
as
the
Image
of
God
in
themselves
and
others
,
when
they
understand
not
truly
what
Holiness
is
,
but
take
something
for
it
that
is
not
it
.
Holiness
is
this
Uniting
love
to
God
and
Man
,
and
a
desire
of
more
perfect
Union
!
To
love
Holiness
,
is
to
love
this
love
it self
;
to
love
all
of
God
that
is
in
the
World
,
and
to
desire
that
all
men
may
be
united
in
holy
love
to
God
and
one
another
,
and
live
in
his
praise
and
the
obedience
of
his
will
.
But
I
fear
too
many
take
up
some
opinions
that
are
stricter
than
other
mens
,
and
call
some
things
Sin
which
others
do
not
,
and
get
a
high
esteem
of
some
particular
Church
order
,
and
form
of
manner
of
worshiping
God
,
which
is
not
of
the
essence
or
holiness
,
and
then
they
take
themselves
for
a
holy
people
,
and
other
men
for
prophane
and
loose
,
and
so
they
love
their
own
Societies
,
for
this
which
they
mistake
for
holiness
;
and
instead
of
that
uniteing
love
which
is
holiness
indeed
,
they
grow
into
a
factious
enmity
to
others
,
reproaching
them
as
rejoicing
in
their
hurt
as
taking
them
for
the
enemies
of
God.
2.
And
as
God
must
be
loved
in
his
Image
on
his
servants
,
so
must
he
in
his
Image
on
his
word
.
Do
you
love
the
holy
Laws
of
God
,
as
they
express
that
holy
Wisdom
and
Love
,
which
is
his
perfection
?
Do
you
love
them
as
they
would
rule
the
World
in
Holiness
,
and
bring
mankind
to
true
wisdom
and
mutual
love
?
Do
you
love
this
word
as
it
would
make
you
Wise
and
Holy
;
and
therefore
love
it
most
when
you
use
it
most
,
in
reading
,
hearing
,
meditation
and
practice
▪
surely
to
love
the
Wisdom
and
Holiness
of
Gods
Laws
and
Promises
,
is
to
love
God
in
his
Image
there
imprinted
,
even
in
that
Glass
where
he
hath
purposely
shewed
us
that
of
himself
which
we
must
love
.
3.
But
no
where
is
Gods
Image
so
refulgent
to
us
,
as
in
his
Son
our
Saviour
Jesus
Christ
:
In
him
therefore
must
God
be
loved
:
Though
we
never
saw
him
,
yet
what
he
was
,
even
the
holy
Son
of
God
,
separate
from
sinners
,
the
Gospel
doth
make
known
to
us
:
as
also
what
wonderous
love
he
hath
manifested
to
lost
mankind
!
In
him
are
all
the
treasures
of
Wisdom
and
Goodness
:
both
an
example
,
and
a
doctrine
and
law
of
wisdom
,
holiness
and
peace
he
hath
given
to
the
World
:
In
this
Gospel
,
Faith
seeth
him
,
yea
seeth
him
as
now
Glorified
in
Heaven
,
and
made
Head
over
all
things
to
the
Church
;
the
King
of
love
,
the
great
high
Priest
of
love
,
the
Teacher
of
love
,
and
the
express
Image
of
the
Fathers
person
:
Are
the
thoughts
of
this
glorious
Image
of
God
now
pleasing
to
you
,
and
is
the
wisdom
,
holiness
and
love
of
Christ
now
amiable
to
you
in
believing
?
If
so
,
you
Love
God
in
his
blessed
Son.
And
as
he
that
hath
seen
the
Son
hath
seen
the
Father
,
so
he
that
loveth
the
Son
loveth
the
Father
also
.
4.
Yet
further
,
the
glory
of
God
will
shine
most
clearly
in
the
Celestial
glorified
Church
,
containing
Christ
and
all
the
blessed
Angels
and
Saints
who
shall
for
ever
see
the
glory
of
God
and
Love
,
obey
and
praise
him
,
in
perfect
Unity
,
Harmony
and
Fervency
!
You
see
not
this
heavenly
Society
and
Glory
,
but
the
Gospel
revealeth
it
,
and
Faith
believeth
it
:
Doth
not
this
blessed
Society
and
their
holy
work
,
seem
to
you
the
most
lovely
in
all
the
world
?
Is
it
not
pleasing
to
you
to
think
in
what
perfect
joy
and
concord
they
love
and
magnify
God
,
without
all
sinful
ignorance
,
disaffection
,
dullness
,
discord
or
any
other
culpable
imperfection
?
I
ask
not
only
whether
your
opinion
will
make
you
say
that
this
Society
and
State
is
best
?
but
whether
you
do
not
so
really
esteem
it
as
that
it
hath
the
pleasing
desires
of
your
Souls
?
Would
you
not
fain
be
one
of
them
and
be
united
to
them
,
and
joyn
in
their
perfect
Love
and
Praise
?
If
so
,
this
is
to
Love
God
in
that
most
glorious
appearance
where
he
will
shew
forth
himself
to
man
to
be
beloved
.
But
here
true
believers
may
be
stopt
with
doubting
because
they
are
unwilling
to
die
,
and
till
we
die
this
glory
is
not
seen
.
But
it
's
one
thing
to
love
Heaven
and
God
there
manifested
,
and
another
thing
to
love
death
which
standeth
in
the
way
.
Nature
teacheth
us
to
loath
death
as
death
,
and
to
desire
,
if
it
might
be
,
that
this
Cup
might
pass
by
us
?
Though
faith
make
it
less
dreadful
,
because
of
the
blessed
State
that
followeth
:
But
he
that
loveth
not
blood-letting
or
Physick
,
may
love
health
.
It
is
not
death
,
but
God
and
the
heavenly
perfection
in
glory
which
we
are
called
to
Love.
What
if
you
could
come
to
this
glory
,
without
dying
as
Henoch
and
Elias
did
,
would
you
not
be
willing
to
go
thither
?
5.
And
he
that
loveth
God
in
all
these
his
appearances
to
man
,
in
his
works
and
Image
on
his
Saints
,
in
the
wisdom
,
holiness
and
goodness
of
his
word
,
in
the
wisdom
,
love
and
holiness
of
his
Son
,
and
in
the
perfection
of
his
glory
in
the
heavenly
Society
,
doth
certainly
also
love
him
in
the
highest
respect
,
even
as
he
is
himself
that
blessed
essence
,
that
perfect
greatness
,
Wisdom
and
Goodness
,
or
Life
,
Light
and
Love
,
which
is
the
beginning
and
end
of
all
things
,
and
the
most
amiable
object
of
all
illuminated
minds
,
and
of
every
Sanctified
will
,
and
of
all
our
harmonious
praise
for
ever
.
For
whatever
become
of
that
dispute
,
whether
we
shall
see
Gods
essence
in
itself
,
as
distinct
from
all
created
glory
,
(
the
word
seeing
being
here
ambiguous
)
it
is
sure
that
we
can
even
now
have
abstracting
thoughts
of
the
Essence
of
God
as
distinct
from
all
creatures
,
and
our
knowledge
of
him
then
will
be
far
more
perfect
.
It
should
be
most
pleasant
to
every
believer
to
think
that
GOD
IS
;
Even
that
such
a
perfect
glorious
being
is
existent
:
As
if
we
heard
of
one
man
in
another
land
whom
we
were
never
like
to
see
,
who
in
wisdom
,
love
,
and
all
perfections
excelled
all
men
that
ever
were
in
the
world
,
the
thoughts
of
that
man
would
be
pleasing
to
us
,
and
we
should
love
him
because
he
is
amiable
in
his
excellency
.
And
so
doth
the
holy
Soul
when
it
thinketh
of
the
infinite
amiableness
of
God.
6.
But
the
highest
Love
of
the
Soul
to
God
,
is
in
taking
in
all
his
amiableness
together
,
and
when
we
think
of
him
as
related
to
our selves
,
as
our
Creater
,
Redeemer
,
Sanctifier
and
Glorifier
,
and
as
related
to
all
his
Church
and
to
all
the
world
,
as
the
cause
and
end
of
all
that
is
amiable
,
and
when
we
think
of
all
those
amiable
works
which
these
Relations
do
respect
,
his
Creation
and
Conservation
of
the
whole
world
,
his
Redemption
of
mankind
,
his
Sanctifying
and
Glorifying
of
all
his
chosen
ones
,
his
wonderful
mercies
to
our selves
for
Soul
and
Body
,
his
mercies
to
his
Church
on
earth
,
his
unconceivable
mercies
to
the
glorified
Church
in
Heaven
,
the
Glory
of
Christ
,
Angels
and
Men
,
and
their
perfect
Knowledge
Love
,
and
joyful
praises
,
and
then
think
what
that
God
is
in
himself
that
doth
all
this
?
This
Complexion
of
considerations
causeth
the
fullest
Love
to
God.
And
though
unlearned
persons
cannot
speak
or
think
of
all
these
distinctly
and
clearly
as
the
Scripture
doth
express
them
,
yet
all
this
is
truly
the
Object
of
their
Love
,
though
with
confusion
of
their
apprehensions
of
it
.
But
I
have
not
yet
done
,
nor
indeed
come
up
to
the
point
of
tryal
.
It
is
not
every
kind
or
degree
of
Love
to
God
in
these
respects
that
will
prove
to
be
saving
.
He
is
mad
that
thinks
there
is
no
God
:
And
he
that
believeth
that
there
is
a
God
doth
believe
that
he
is
most
powerful
,
wise
and
good
,
and
therefore
must
needs
have
some
kind
of
Love
to
him
.
And
I
find
that
there
are
a
sort
of
Deists
or
Infidels
now
springing
up
among
us
,
who
are
confident
,
That
all
,
or
almost
all
men
shall
be
saved
,
because
say
they
,
all
men
do
love
God.
It
is
not
possible
say
they
that
a
man
can
believe
God
to
be
God
,
that
is
,
to
be
the
Best
,
and
to
be
love
itself
,
and
the
cause
of
all
that
is
good
and
amiable
in
Heaven
and
Earth
,
and
yet
not
love
him
:
The
will
is
not
so
contrary
to
the
understanding
,
nor
can
be
.
And
say
the
same
men
,
he
that
loveth
his
neighbour
,
loveth
God
;
for
it
is
for
his
goodness
that
he
loveth
his
Neighbour
,
and
that
goodness
is
Gods
goodness
appearing
in
man
:
He
that
loveth
Sun
and
Moon
,
and
Stars
,
Meat
and
Drink
,
and
pleasure
loveth
God
,
for
all
this
is
Gods
goodness
in
his
works
;
and
out
of
his
works
he
is
unknown
to
us
;
and
therefore
they
say
,
that
all
men
Love
God
,
and
all
men
shall
be
saved
,
or
at
least
all
that
love
their
Neighbours
;
for
God
by
is
us
no
otherwise
to
be
loved
.
For
answer
to
these
men
,
1.
It
is
false
that
God
is
no
otherwise
to
be
loved
than
as
in
our
Neighbour
:
I
have
told
you
before
undeniably
of
several
other
respects
or
appearances
of
God
,
in
which
he
is
to
be
loved
:
And
he
that
is
not
known
to
us
as
separate
from
all
Creatures
,
is
yet
known
to
us
as
distinct
from
all
Creatures
,
and
is
,
and
must
be
so
loved
by
us
:
Else
we
are
Idolaters
if
we
suppose
the
Creatures
to
be
God
themselves
,
and
love
,
and
honour
them
as
God
:
Even
those
Philosophers
that
took
God
for
the
inseparable
Soul
of
the
World
,
yet
distinguished
him
from
the
World
which
they
thought
he
animated
,
(
and
indeed
doth
more
than
animate
.
)
2.
And
it
is
false
that
every
one
loveth
God
who
loveth
his
Neighbour
,
or
his
Meat
,
Drink
and
fleshly
Pleasure
,
or
any
of
the
accommodations
of
his
sense
.
For
Nature
causeth
all
men
to
love
life
,
and
self
,
and
pleasure
for
themselves
:
And
these
are
beloved
even
by
Atheists
that
believe
not
that
there
is
a
God!
And
consequently
such
men
love
their
Neighbours
not
for
God
,
but
for
themselves
,
either
because
they
are
like
them
,
or
because
they
please
them
,
or
serve
their
interest
,
or
delight
them
by
society
and
converse
,
as
Birds
and
Beasts
do
love
each
other
that
think
not
of
a
God.
And
if
all
should
be
saved
that
so
love
one
another
,
or
that
love
their
own
pleasure
,
and
that
which
serveth
it
,
not
only
all
wicked
men
,
but
most
Brute
Creatures
should
be
saved
.
If
you
say
,
they
shall
not
be
damned
,
it
's
true
,
because
they
are
not
Moral
Agents
,
capable
of
Salvation
or
Damnation
,
nor
capable
of
Moral
Government
and
Obedience
;
and
therefore
even
the
Creatures
that
kill
one
another
are
not
damned
for
it
:
But
certainly
as
man
is
capable
of
Salvation
or
Damnation
,
so
is
he
of
somewhat
more
as
the
means
or
way
,
than
Brutes
are
capable
of
,
and
he
is
saved
or
damned
for
somewhat
which
Brutes
never
do
.
Many
a
thousand
love
the
pleasure
of
their
sense
,
and
all
things
and
persons
which
promote
it
,
that
never
think
of
God
or
love
him
.
And
it
is
not
enough
to
say
that
even
this
natural
good
is
of
God
,
and
therefore
it
is
God
in
it
which
they
love
;
for
it
will
only
follow
that
it
is
something
made
and
given
by
God
which
they
love
,
while
they
leave
out
God
himself
.
That
God
is
Essentially
in
all
things
good
and
pleasant
which
they
love
,
doth
not
prove
that
it
is
God
which
they
love
,
while
their
thoughts
and
affections
,
do
not
include
him
.
3.
But
suppose
it
were
so
that
to
love
the
Creature
were
to
love
God
,
is
not
then
the
hating
of
the
Creature
the
hating
of
God
?
If
those
same
men
that
love
Meat
and
Drink
,
and
sensual
Delight
,
and
love
their
Neighbours
for
the
sake
of
these
,
or
for
themselves
,
as
a
Dog
doth
love
his
Master
,
do
also
hate
the
holiness
of
Gods
Servants
,
and
the
holiness
and
justice
of
his
Word
and
Government
,
and
that
holiness
and
order
of
Heart
and
Life
which
he
commandeth
them
,
do
not
these
men
hate
God
in
hating
these
?
And
that
they
hate
them
,
their
obstinate
aversation
sheweth
,
when
no
reason
,
no
mercy
,
no
means
,
can
reconcile
their
Hearts
and
Lives
thereto
.
4.
I
therefore
ask
the
Infidel
Objector
,
whether
he
shall
be
saved
that
loveth
God
in
one
respect
,
and
hateth
him
in
another
?
That
loveth
him
as
he
causeth
the
Sun
to
shine
,
the
Rain
to
fall
,
the
Grass
to
grow
,
and
giveth
Life
and
Prosperity
to
the
World
,
but
hateth
him
as
he
is
the
Author
of
those
Laws
,
and
Duties
,
and
that
holy
Government
,
by
which
he
would
bring
them
to
a
voluntary
right
order
,
and
make
them
holy
,
and
fit
for
Glory
,
and
would
use
them
in
his
holy
Service
,
and
restrain
them
from
their
inordinate
Lusts
and
Wills
?
How
can
love
prepare
or
fit
any
man
for
that
which
he
hateth
or
doth
not
love
:
If
the
love
of
fleshly
interest
and
pleasure
prepare
or
fit
them
to
seek
that
,
and
to
enjoy
it
,
(
the
little
time
that
it
will
endure
)
how
should
this
love
make
them
fit
for
Heaven
,
for
a
Life
of
holiness
with
God
and
Saints
?
It
is
this
that
they
love
not
,
and
will
not
love
,
(
for
if
they
truely
loved
it
they
should
have
it
;
)
yea
,
it
is
this
that
they
hate
,
and
will
not
accept
or
be
perswaded
to
.
And
what
a
fond
conceit
then
is
it
to
think
that
they
shall
have
Heaven
that
never
loved
it
,
no
nor
the
small
beginnings
here
of
the
Heavenly
Nature
and
Life
,
and
all
because
they
loved
the
pleasures
of
the
Flesh
on
Earth
,
and
loved
God
and
their
Neighbours
for
promoting
it
?
5.
Yea
,
I
would
ask
the
Infidel
,
whether
God
will
save
men
for
rebelling
against
him
?
Their
love
to
their
Flesh
and
to
the
Creature
,
as
it
is
inordinate
,
and
taketh
Gods
place
,
and
shutteth
out
the
love
of
Holiness
and
Heaven
,
is
their
great
Sin
and
Idolatry
?
And
shall
this
be
called
a
saving
love
of
God
?
What
gross
self-deceit
hath
sensuality
taught
these
men
?
6.
I
grant
them
therefore
that
all
men
that
believe
that
there
is
a
God
,
do
love
somewhat
of
God
,
or
secundum
quid
,
or
in
some
partial
respect
have
some
kind
of
love
to
God.
But
it
is
not
a
love
to
that
of
God
,
which
must
save
,
felicitate
and
glorifie
Souls
:
Meat
and
Drink
,
and
fleshly
Sports
do
not
this
;
but
Heavenly
Glory
,
Wisdom
,
Holiness
and
Love
to
God
,
and
Man
for
God
,
and
this
they
love
not
,
and
therefore
never
shall
enjoy
:
Nay
,
that
of
God
which
should
save
and
felicitate
them
they
hate
,
and
hated
holiness
is
none
of
theirs
,
nor
ever
can
be
,
till
they
are
changed
.
And
so
much
to
the
Infidels
Objection
.
7.
I
add
therefore
in
the
last
place
to
help
men
in
the
tryal
of
their
love
to
God
,
that
their
love
must
have
these
two
qualifications
.
1.
They
must
love
that
of
God
which
maketh
man
happy
,
and
is
indeed
the
end
of
his
Nature
,
and
Sanctification
;
And
that
is
,
not
only
the
comforts
of
this
transitory
natural
Life
and
Flesh
,
but
the
fore
described
Union
and
Communion
with
God
,
in
perfect
knowledge
,
love
and
praise
.
2.
This
love
to
God
must
be
predominant
,
and
prevail
against
the
power
of
alluring
objects
,
which
Satan
would
use
to
turn
our
Hearts
from
him
,
and
to
keep
out
holy
Heavenly
love
.
Damning
sin
consisteth
in
loving
somewhat
that
is
good
and
lovely
,
and
that
is
of
God
;
but
it
is
not
simply
in
loving
it
,
but
in
loving
it
inordinately
,
instead
of
God
or
greater
things
,
and
out
of
its
due
time
and
rank
,
and
measure
,
and
so
as
to
hinder
that
love
which
is
our
holiness
and
happiness
.
Moral
Good
consisteth
not
in
meer
Entity
,
but
in
Order
;
and
disorderly
Love
even
of
real
good
is
sinful
Love.
Therefore
when
all
is
said
,
the
old
mark
which
I
have
many
and
many
times
repeated
,
is
it
that
must
try
the
sincerity
of
your
love
;
viz.
If
1.
in
the
esteem
of
a
believing
mind
,
2.
And
in
the
choice
and
adherence
of
a
resolved
will
,
3.
And
in
the
careful
,
serious
endeavours
of
your
lives
,
you
prefer
the
knowing
,
loving
,
obeying
and
joyful
praising
of
God
,
begun
here
and
perfected
in
Glory
,
as
the
benefit
of
our
Redemption
by
Christ
,
before
all
the
interests
of
this
fleshly
life
,
the
pleasures
,
profits
and
honours
of
this
World
,
that
is
,
before
the
pleasures
of
sin
and
sensuality
for
this
transitory
Season
.
Or
in
Christs
words
,
Mat.
6.33
.
If
you
SEEK
FIRST
THE
KINGDOM
OF
GOD
,
AND
HIS
RIGHTEOUSNESS
,
and
trust
him
to
superadd
all
other
things
.
This
is
that
love
of
God
and
goodness
which
must
save
us
:
And
he
that
loveth
God
even
in
these
high
respects
,
a
little
,
and
loveth
his
fleshly
pleasure
so
much
more
,
as
that
he
will
not
consent
to
the
regulating
of
his
Lusts
,
but
will
rather
venture
or
let
go
his
Salvation
than
his
sins
,
hath
no
true
saving
love
to
God.
Obj.
There
is
scarce
any
Fornicator
,
Drunkard
,
Glutton
,
Swearer
,
or
other
rash
and
sensual
sinner
,
but
believeth
that
God
is
better
than
the
creature
,
and
that
it
were
better
for
him
to
live
to
God
in
love
and
holiness
,
than
to
live
in
sinful
pleasures
:
and
therefore
though
he
live
in
sin
against
this
knowledge
,
it
seemeth
that
with
the
rational
will
he
loveth
God
and
Goodness
best
,
because
he
judgeth
them
best
.
Ans.
1.
It
is
one
thing
,
what
the
judgment
saith
;
and
another
thing
,
how
it
saith
it
.
A
speculative
judgment
may
drowsily
say
,
that
God
and
Holiness
are
best
▪
when
yet
it
saith
it
but
as
a
dreaming
opinion
,
which
prevaileth
not
with
the
will
to
choose
them
,
having
at
the
same
time
so
strong
an
apprehension
of
the
pleasures
of
sin
as
carryeth
away
the
will
and
practice
.
2.
It
is
one
thing
therefore
to
love
God
under
the
notion
of
being
best
,
and
another
thing
to
love
him
best
.
For
the
will
can
cross
such
a
notion
of
the
understanding
;
at
least
by
an
omission
,
as
appeareth
by
the
sin
of
Adam
,
which
began
in
the
will
(
or
else
had
been
necessitated
.
)
The
same
understanding
which
sluggishly
saith
,
God
or
Holiness
is
better
,
yet
may
more
clearly
and
vehemently
say
[
Lust
is
pleasant
,
or
Pleasure
of
the
flesh
is
good
]
and
being
herein
seconded
with
the
strong
apprehensions
of
sense
and
fantasie
,
the
will
may
follow
this
simple
judgment
,
and
neglect
the
comparate
.
3.
It
is
one
thing
for
the
understanding
to
say
,
that
God
is
more
amiable
to
one
that
hath
a
heart
to
love
him
,
and
a
suitable
disposition
;
and
another
thing
to
say
,
he
is
now
more
amiable
to
me
:
those
can
say
the
first
,
that
cannot
truly
say
the
latter
,
and
therefore
love
not
God
as
best
,
and
above
all
.
4.
It
is
one
thing
for
the
understanding
sometimes
under
conviction
to
say
,
God
and
Holiness
are
best
for
me
,
and
I
ought
to
love
them
best
,
and
then
to
lay
by
the
exercise
of
this
judgment
in
the
ordinary
course
of
life
,
(
though
it
be
not
contradicted
)
and
to
live
in
the
continual
apprehension
of
the
goodness
of
sensual
pleasure
;
and
another
thing
to
keep
the
judgment
that
God
and
Holiness
are
best
,
in
ordinary
exercise
.
For
the
will
doth
not
always
follow
the
judgment
that
we
had
before
,
but
that
which
we
have
at
present
:
and
that
which
we
exercise
not
,
we
have
not
at
that
time
in
act
:
and
it
is
not
a
meer
power
or
habit
of
knowledge
which
ruleth
the
will
,
but
the
present
act
.
Many
a
man
is
said
to
know
that
which
he
doth
not
think
of
,
when
indeed
he
doth
not
know
it
at
that
time
,
but
only
would
know
it
if
he
thought
of
it
:
As
a
man
in
his
sleep
is
said
to
know
what
he
knew
awake
,
when
indeed
he
knoweth
it
not
actually
till
he
be
awake
.
Obj.
But
true
grace
is
rather
to
be
judged
of
by
the
habit
,
than
by
the
present
acts
.
Ans.
By
the
habit
of
the
Will
it
is
,
that
is
,
by
habitual
love
,
for
that
will
command
the
most
frequent
acts
:
but
I
propose
it
to
the
consideration
of
the
judicious
,
whether
an
ordinary
habit
of
drowsy
knowledge
,
or
belief
that
God
and
Holiness
are
best
,
may
not
be
ordinarily
kept
out
of
act
,
and
consist
with
a
prevailing
habit
of
sensuality
or
love
of
forbidden
pleasure
in
the
will
,
and
with
a
privation
of
prevalent
habitual
love
to
God
and
Holiness
.
I
suppose
with
most
such
sinners
this
is
the
true
case
:
the
understanding
said
lately
,
It
is
best
for
thee
to
love
God
,
and
live
to
him
,
and
deny
thy
lust
:
And
it
oft
forgetteth
this
,
while
it
still
saith
with
sense
,
that
fleshly
pleasure
is
desireable
:
and
at
other
times
it
saith
,
Though
God
be
best
,
thou
maist
venture
at
the
present
on
this
pleasure
;
and
so
le
ts
loose
the
corrupted
will
,
reserving
a
purpose
to
repent
hereafter
,
as
apprehending
most
strongly
at
the
present
,
that
just
now
sensual
delight
may
be
chosen
,
though
holiness
will
be
best
hereafter
.
Obj.
But
if
a
habit
will
not
prove
that
we
sincerely
love
and
prefer
God
,
how
shall
any
man
know
that
he
loveth
and
preferreth
him
,
when
the
best
oft
sin
;
and
in
the
act
of
sin
God
is
not
actually
preferred
.
Ans.
1.
I
told
you
that
a
habit
of
true
love
will
prove
sincerity
,
though
not
a
habit
of
true
opinion
or
belief
,
which
is
not
brought
into
lively
and
ordinary
act
:
uneffectual
faith
may
be
habitual
.
Yea
such
an
uneffectual
counterfeit
half
love
,
which
I
before
described
to
you
,
may
be
habitual
,
and
yet
neither
act
nor
habit
saving
.
2.
The
Sins
of
godly
men
are
not
prevalent
absolutely
against
the
being
,
operation
or
effects
of
the
love
of
God
and
Holiness
;
For
even
when
they
sin
,
these
live
,
and
are
predominant
in
all
other
things
,
and
in
the
main
bent
and
course
of
life
;
but
only
they
prevail
against
some
Degree
of
holy
love
,
perhaps
both
in
the
act
and
habit
for
such
sins
are
not
ungodliness
,
but
imperfection
of
godliness
and
the
effects
of
that
imperfection
.
3.
When
godly
men
fall
into
a
great
extraordinary
sin
,
it
is
not
to
be
expected
that
they
should
comfortably
discern
the
sincerity
of
their
love
to
God
either
by
that
sin
,
or
in
that
sin
;
but
they
may
discern
it
,
1.
By
the
course
of
a
godly
life
,
where
the
prevalency
of
the
habit
appeareth
in
the
power
and
stream
of
acts
;
and
2.
By
their
Repentance
for
,
and
abhorring
and
forsaking
of
that
sin
,
which
stopt
and
darkened
their
love
to
God.
And
these
two
together
viz
,
A
resolved
course
of
living
unto
God
,
and
Repentance
and
Hatred
of
every
sin
which
is
against
it
,
and
especially
of
greater
sins
,
will
shew
the
sincerity
and
power
of
holy
love
.
Obj.
But
then
one
that
sinneth
daily
,
e.
g.
by
passion
,
or
too
much
love
to
the
World
,
or
creatures
,
and
by
omissions
,
&c.
shall
never
be
sure
that
he
sincerely
loveth
God
,
because
this
is
a
course
of
sin
,
and
he
cannot
have
such
assurance
till
he
forsake
it
.
Ans.
One
that
ordinarily
committeth
gross
and
wilful
sin
,
that
is
,
such
sin
as
he
had
rather
keep
than
leave
,
and
as
he
would
leave
if
he
were
but
sincerely
willing
,
hath
no
predominant
love
of
God
;
at
least
in
act
,
and
therefore
can
have
no
assurance
of
it
:
But
one
that
is
ordinarily
guilty
of
meer
infirmities
may
at
the
same
time
,
know
that
the
love
of
God
doth
rule
both
in
his
heart
and
life
.
The
Passion
of
fear
or
of
anger
,
or
of
sorrow
may
be
inordinate
,
and
yet
God
loved
best
,
because
the
will
hath
so
weak
a
power
over
them
,
that
a
man
that
is
guilty
of
them
may
truly
say
,
I
would
fain
be
delivered
from
them
.
And
some
inordinate
love
of
life
,
health
,
wealth
,
friends
,
honour
,
may
stand
with
a
more
prevailing
love
of
God
,
and
the
prevalency
be
well
perceived
.
But
what
greater
actual
sin
(
as
Noahs
or
Lots
Drunkenness
,
Davids
Adultery
and
Murder
,
Peters
denial
of
Christ
)
are
or
are
not
consistent
with
true
love
to
God
,
is
a
case
that
I
have
elsewhere
largely
handled
,
and
is
unmeet
for
a
short
decision
here
.
Obj.
But
when
I
feel
my
heart
,
desires
and
delights
all
cold
to
God
and
Holiness
,
and
too
hot
after
fleshly
,
worldly
things
,
may
I
not
conclude
that
I
love
these
better
?
Ans.
Sensible
near
things
may
have
much
more
of
the
passionate
part
of
our
love
,
our
desires
and
delights
,
and
yet
not
be
best
loved
by
us
.
For
God
and
Things
Spiritual
being
out
of
the
reach
of
sense
,
are
not
so
apt
or
like
to
move
our
sense
and
passion
immediately
to
and
by
themselves
.
As
I
said
before
,
that
is
best
loved
,
which
hath
,
1.
The
highest
esteem
of
the
understanding
.
2.
The
most
resolved
prevalent
choice
of
the
will
,
3.
And
the
most
faithful
endeavours
of
our
life
.
And
many
a
Christian
mistaketh
his
affection
to
the
thing
it self
,
because
of
his
strangeness
to
the
place
and
to
the
change
that
death
will
make
.
If
the
weakest
Christian
could
have
without
dying
,
the
clear
knowledge
of
God
,
the
communion
of
Faith
and
Love
by
his
Spirit
;
could
he
love
God
but
as
much
as
he
would
love
him
,
and
answerably
tast
his
love
,
in
every
prayer
,
in
every
promise
,
in
every
Sacrament
,
in
every
mercy
;
could
his
Soul
keep
a
continual
sabbath
of
delight
in
God
,
and
in
his
Saints
and
Holy
worship
,
this
seemeth
to
him
more
desireable
and
pleasing
than
all
the
treasures
of
the
World.
And
he
that
desireth
this
communion
with
God
desireth
Heaven
in
reality
,
though
he
fear
the
change
that
death
will
make
,
because
of
the
weakness
of
faith
,
and
our
strangeness
to
the
state
of
separated
Souls
.
Chap.
XX.
The
second
part
of
the
Exhortation
;
Rest
in
this
that
you
are
known
with
Love
to
God.
2.
TO
be
KNOWN
OF
GOD
here
signifieth
to
be
approved
and
Loved
of
him
,
and
consequently
that
all
our
concerns
are
perfectly
known
to
him
and
regarded
by
him
.
This
is
the
full
and
final
comfort
of
a
believer
.
Our
Knowledge
and
Love
of
God
in
which
we
are
agents
are
,
1.
The
evidence
that
we
are
known
with
Love
to
God
,
and
so
our
comfort
(
as
is
said
)
by
way
of
Evidence
;
2.
And
they
are
our
comfort
in
their
very
exercise
.
But
the
chief
part
of
our
comfort
is
from
God
,
not
only
as
the
Object
of
our
Love
,
but
as
the
Lover
of
us
and
all
his
Saints
,
even
in
our
passive
receiving
of
the
blessed
effects
of
his
Love
for
ever
:
When
a
Christian
therefore
hath
any
discerning
of
his
interest
in
this
Love
of
God
,
by
finding
that
he
Loveth
God
and
Goodness
,
here
he
must
finally
Anchor
his
Soul
,
and
quietly
rest
in
all
Temptations
,
Difficulties
,
and
Tribulations
.
1.
Our
enemies
know
us
not
,
but
judge
of
us
by
blinding
interest
,
and
the
biass
of
their
false
opinions
,
and
by
an
easy
belief
of
false
reports
,
or
by
their
own
ungrounded
suspicions
:
And
therefore
we
are
odious
to
them
,
and
abused
,
slandered
and
persecuted
by
them
.
But
God
knoweth
us
,
and
will
justify
our
righteousness
,
and
bring
all
our
innocency
into
light
,
and
stop
the
mouth
of
all
iniquity
.
2.
Strangers
know
us
not
,
but
receive
such
Characters
of
us
as
are
brought
to
them
with
the
greatest
advantage
:
And
even
good
men
may
think
and
speak
evil
of
us
(
as
Bernard
and
others
of
the
Waldenses
,
and
many
Fathers
of
many
Godly
Men
that
were
called
Hereticks
,
and
many
called
Hereticks
of
such
Fathers
.
)
But
to
us
it
is
a
small
thing
to
be
judged
of
man
,
that
is
not
our
final
judge
,
and
knoweth
not
our
cause
,
and
is
ready
to
be
judged
with
us
;
We
have
one
that
judgeth
us
and
them
,
even
the
omniscient
God
,
who
knoweth
every
Circumstance
of
our
cause
.
3.
Our
very
Friends
,
know
us
not
:
No
not
they
that
dwell
with
us
:
In
some
things
they
judge
us
better
than
we
are
,
and
in
some
things
worse
:
For
they
know
not
our
hearts
;
And
interests
and
cross
dispositions
may
deceive
them
;
and
even
our
bosom
Friends
may
slander
us
and
think
they
speak
the
truth
.
And
when
they
entirely
Love
us
,
their
Love
may
hurt
us
,
while
they
know
not
what
is
for
our
good
:
But
God
knoweth
us
perfectly
and
knoweth
how
to
Counsel
us
,
Conduct
us
,
and
Dispose
of
us
:
He
seeth
the
inwards
and
the
outwards
,
the
onwards
and
the
upwards
of
our
case
,
which
our
dearest
Friends
are
utter
strangers
to
.
4.
We
know
not
our
selves
throughly
,
nor
our
own
concerns
:
We
oft
take
our selves
to
be
better
or
worse
than
indeed
we
are
:
We
are
oft
mistaken
in
our
own
hearts
and
our
own
actions
,
and
in
our
interest
.
We
oft
take
that
to
be
good
for
us
that
is
bad
,
and
that
to
be
bad
which
is
good
and
necessary
:
We
long
for
that
which
would
undo
us
,
and
fear
and
fly
from
that
which
would
save
us
:
We
oft
rejoyce
when
we
are
going
to
the
slaughter
,
or
are
at
least
in
greatest
danger
;
and
we
lament
and
cry
when
God
is
saving
us
,
because
we
know
not
what
he
is
doing
.
Paul
saith
,
[
I
know
nothing
by
my self
,
yet
I
judge
not
my
own
self
,
]
that
is
,
though
I
have
a
good
Conscience
,
yet
that
is
not
my
final
judge
:
It
must
go
with
me
as
God
judgeth
of
me
,
and
not
as
others
or
my self
.
Is
it
not
then
an
unspeakable
comfort
in
all
these
cases
that
we
are
known
of
God
?
Desiring
to
know
inordinately
for
our selves
was
our
first
sin
;
And
this
sin
is
our
danger
and
our
constant
trouble
.
But
to
be
to
God
as
a
Child
to
his
Father
,
who
taketh
care
to
Love
him
and
obey
him
,
and
in
all
things
trusteth
his
Fathers
Love
,
as
knowing
that
he
careth
for
him
,
this
is
our
duty
,
our
interest
and
our
only
peace
.
Remember
then
with
comfort
,
O
my
Soul
;
1.
Thy
Father
knoweth
what
it
is
fittest
for
thee
to
do
.
His
precepts
are
wise
and
just
,
and
good
;
Thou
knowest
not
but
by
his
word
!
Love
therefore
and
submit
to
all
his
Laws
:
The
strictest
of
them
are
for
thy
good
:
Thy
Guide
,
and
not
thou
,
must
lead
the
way
;
Go
not
before
him
nor
without
him
;
nor
stay
behind
him
:
In
this
night
and
wilderness
if
thou
have
not
his
Light
and
Presence
,
how
forlorn
,
Erroneous
and
Comfortless
wilt
thou
be
?
He
knoweth
thy
heart
,
and
knoweth
thy
Enemies
,
Temptations
and
Dangers
,
and
therefore
best
knoweth
how
to
guide
thee
,
and
what
to
put
into
his
Laws
and
into
thy
duty
.
2.
He
knoweth
what
place
,
what
state
of
Life
,
of
Health
,
of
Wealth
,
of
Friends
,
is
best
for
thee
.
None
of
these
are
known
to
thee
:
He
knoweth
whether
ease
or
pain
be
best
:
The
flesh
is
no
fit
judge
,
nor
an
ignorant
mind
:
That
is
best
which
will
prove
best
at
last
;
Which
he
that
foreknoweth
all
events
knoweth
.
That
therefore
is
best
which
infinite
Wisdom
and
Love
doth
choose
.
Ease
and
Pain
will
have
their
end
:
It
is
the
end
that
must
teach
us
how
to
estimate
them
:
And
who
but
God
can
foretell
thee
the
end
?
He
knoweth
whether
Liberty
or
Imprisonment
be
best
:
Liberty
is
a
Prison
if
sin
prevail
,
and
God
be
not
there
.
A
Prison
is
a
Pallace
if
God
by
his
Love
will
dwell
there
with
us
.
There
is
no
thraldom
but
sin
and
Gods
displeasure
,
and
no
true
liberty
but
his
Love.
3.
He
knoweth
whether
Honour
or
Dishonour
be
best
for
thee
:
If
the
esteem
of
men
may
facilitate
their
reception
of
the
saving
truth
of
God
which
is
preached
to
them
,
God
will
procure
it
if
he
have
work
to
do
by
it
:
If
not
,
how
little
is
it
to
be
regarded
?
What
doth
it
add
to
me
to
be
highly
esteemed
or
applauded
by
men
,
who
are
hasting
to
the
dust
,
where
their
thoughts
of
me
and
all
the
world
are
at
an
end
?
When
I
see
the
Skulls
of
the
dead
who
perhaps
once
knew
me
,
how
little
doth
it
now
concern
me
what
thoughts
of
me
were
once
within
that
Skull
?
And
as
for
the
immortal
Soul
,
if
it
be
in
the
world
of
light
,
it
judgeth
as
God
judgeth
by
his
Light
:
If
in
hell
,
I
have
no
more
cause
to
be
troubled
at
their
malice
than
at
the
devils
?
And
I
have
little
cause
to
rejoyce
that
those
damned
Souls
did
once
applaud
me
.
Oh
miserable
men
that
have
no
better
than
the
Hypocrites
reward
,
to
be
seen
and
honoured
of
men
!
Gods
approbation
is
the
felicitating
honour
!
He
will
own
all
in
me
that
is
his
own
,
and
all
that
he
owneth
is
everlastingly
honoured
.
The
Lord
knoweth
the
way
of
the
Righteous
,
Psal.
1.6
.
For
it
is
his
way
:
The
way
which
he
prescribed
them
,
and
in
which
he
did
Conduct
them
.
Good
and
evil
are
now
so
mixed
in
me
,
that
it
is
hard
for
me
fully
to
discern
them
:
But
the
all-seeing
God
doth
discern
them
)
and
will
separate
them
.
4.
Thy
Heavenly
Father
knoweth
whether
it
be
best
for
thee
to
abound
or
want
:
And
with
what
measure
of
worldly
things
it
is
fittest
for
thee
to
be
entrusted
!
Abundance
hath
abundant
snares
and
cares
,
and
troubling
employments
which
divert
our
thoughts
from
things
of
real
and
perpetual
worth
:
Provision
is
desirable
according
to
its
usefulness
to
our
work
and
end
:
It
is
far
better
to
need
little
and
have
little
,
than
to
have
much
and
need
it
all
:
For
it
cannot
be
got
,
or
kept
,
or
used
,
without
some
troublesome
and
hurtful
effects
of
its
vanity
and
vexation
.
Let
the
foolish
desire
to
be
tired
and
burdened
with
Provision
,
and
lose
the
prize
by
turning
their
helps
into
a
snare
,
and
miss
of
the
end
by
over-loving
the
way
:
My
Father
knoweth
what
I
want
,
and
he
is
always
able
to
supply
me
with
a
word
:
It
doth
not
impoverish
him
to
maintain
all
the
World.
His
store
is
not
diminished
by
Communication
.
The
Lord
is
my
Shepherd
,
what
then
can
I
need
?
Psal.
23.1
.
How
oft
have
I
found
that
he
careth
for
me
,
and
that
it
is
better
to
be
at
his
finding
and
provision
,
than
to
have
been
my
own
Carver
,
and
to
have
cared
for
my self
?
Blessed
be
my
bounteous
Father
who
hath
brought
me
so
near
to
the
end
of
my
Race
,
with
very
little
care
for
provision
in
my
way
,
and
with
lesser
want
!
Necessaries
I
never
wanted
,
and
superfluities
are
not
wanted
.
Blessed
be
that
wise
and
gracious
Lord
,
that
hath
not
given
me
up
to
greedy
desires
;
nor
ensnared
and
burdened
me
with
needless
plenty
.
How
safe
,
how
easie
and
comfortable
a
life
is
it
,
to
live
in
the
Family
of
such
a
Father
,
and
with
a
thankful
carelesness
to
trust
his
will
,
and
take
that
portion
as
best
which
he
provideth
for
us
?
And
into
what
misery
do
foolish
Prodigals
run
,
who
had
rather
have
their
portion
in
their
own
hand
,
than
in
their
Fathers
?
5.
Thy
heavenly
Father
knoweth
with
what
kind
and
measure
of
Tryals
and
Temptations
it
is
fit
that
thou
shouldst
be
exercised
!
It
is
his
work
to
permit
and
bound
,
and
order
them
:
It
is
thy
work
to
beg
his
grace
to
overcome
them
,
and
watchfully
and
constantly
to
make
resistance
,
and
in
Tryal
to
approve
thy
faithfulness
to
God
:
Blessed
are
they
that
endure
Temptations
;
for
when
they
are
tryed
they
shall
receive
the
Crown
of
life
,
James
1.
If
he
will
try
thee
by
bodily
pain
and
sickness
,
he
can
make
it
turn
to
the
health
of
thy
Soul
:
Perhaps
thy
diseases
have
prevented
some
mortal
Soul-diseases
which
thou
didst
not
fear
.
If
he
will
try
thee
by
mens
malice
,
Injury
or
Persecution
,
he
knoweth
how
to
turn
it
to
thy
good
;
and
in
season
to
bring
thee
out
of
trouble
:
He
will
teach
thee
by
other
mens
wickedness
to
know
what
grace
hath
cured
or
prevented
in
thy self
;
and
to
know
the
need
of
trusting
in
God
alone
,
and
appealing
to
his
desireable
Judgment
:
He
that
biddeth
thee
when
thou
art
Reviled
,
and
Persecuted
,
and
loaded
with
false
reports
for
righteousness
sake
,
to
rejoyce
and
be
exceeding
glad
,
because
of
the
great
reward
in
heaven
,
can
easily
give
thee
what
he
doth
Command
,
and
make
thy
sufferings
a
help
to
this
exceeding
joy
.
If
he
will
try
thee
by
Satans
molesting
Temptations
,
and
suffer
him
to
buffet
thee
,
or
break
thy
peace
by
Melancholy
disquietments
and
vexatious
thoughts
(
from
which
he
hath
hitherto
kept
thee
free
)
he
doth
but
tell
thee
from
how
much
greater
evil
he
hath
delivered
thee
,
and
make
thy
fears
of
Hell
a
means
to
prevent
it
,
and
call
thee
to
thy
Saviour
to
seek
for
safety
and
peace
in
him
.
If
it
please
him
to
permit
the
malicious
tempter
to
urge
thy
thoughts
to
blasphemy
or
other
dreadful
sin
(
as
it
ordinarily
falleth
out
with
the
Melancholy
,
)
it
telleth
thee
from
what
malice
grace
preserveth
thee
,
and
what
Satan
would
do
were
he
let
loose
:
It
calleth
thee
to
remember
that
thy
Saviour
himself
was
tempted
by
Satan
to
as
great
sin
as
ever
thou
wast
,
even
to
worship
the
Devil
himself
;
And
that
he
suffered
him
to
carry
about
his
body
from
place
to
place
,
which
he
never
did
by
thee
:
It
tells
thee
therefore
that
it
is
not
sin
to
be
tempted
to
sin
,
but
to
consent
;
And
that
Satans
sin
is
not
laid
to
our
charge
:
And
though
our
corruption
is
such
,
as
that
we
seldom
are
tempted
but
some
culpable
blot
is
left
behind
in
us
,
(
for
we
cannot
say
as
Christ
,
that
Satan
hath
nothing
in
us
:
)
Yet
no
sin
is
less
dangerous
to
mans
damnation
,
than
the
Melancholy
thoughts
which
such
horrid
vexatious
Temptations
cause
;
both
because
the
person
being
distempered
by
a
disease
,
is
not
a
volunteer
in
what
he
doth
;
and
also
because
he
is
so
far
from
loving
and
desiring
such
kind
of
sin
,
that
it
is
the
very
burden
of
his
life
;
They
make
him
weary
of
himself
,
and
he
daily
groaneth
to
be
delivered
from
them
.
And
it
is
certain
that
Love
is
the
damning
malignity
of
sin
;
and
that
there
is
no
more
sin
than
there
is
will
;
And
that
no
sin
shall
damn
men
which
they
had
rather
leave
than
keep
;
and
therefore
forgiveness
is
joyned
to
Repentance
:
Drunkards
,
Fornicators
,
Worldlings
,
Ambitious
men
,
love
their
sin
:
But
a
poor
Melancholy
Soul
that
is
tempted
to
ill
thoughts
,
or
to
despair
,
or
terrour
,
or
to
excessive
griefs
,
is
far
from
loving
such
a
state
.
The
case
of
such
is
sad
at
present
:
But
O
how
much
sadder
is
the
case
of
them
that
are
Lovers
of
pleasure
more
than
of
God
,
and
prosper
and
delight
in
sin
.
6.
God
knoweth
how
long
it
is
best
for
me
to
live
.
Leave
then
the
determination
of
the
time
to
him
;
All
men
come
into
the
word
,
on
the
condition
of
going
out
again
:
Die
we
must
;
and
is
it
not
fitter
that
God
choose
the
time
than
we
?
Were
it
left
to
our
wills
how
long
we
should
live
on
Earth
,
alas
how
long
should
many
of
us
be
kept
out
of
heaven
,
by
our
own
desires
?
And
too
many
would
stay
here
till
misery
made
them
impatient
of
living
.
But
our
lives
are
his
gift
,
and
in
his
hand
,
who
knoweth
the
use
of
them
,
and
knoweth
how
to
proportion
them
to
that
use
;
which
is
the
justest
measure
of
them
.
He
chose
the
time
and
place
of
my
birth
,
and
he
chuseth
best
:
Why
should
I
not
willingly
leave
to
his
choice
also
,
the
time
and
place
,
and
manner
of
my
departure
.
I
am
known
of
him
;
and
my
concerns
are
not
despised
by
him
.
He
knoweth
me
as
his
own
,
and
as
his
own
he
hath
used
me
,
and
as
his
own
he
will
receive
me
,
Psal.
37.18
.
The
Lord
knoweth
the
days
of
the
upright
,
and
their
inheritance
shall
be
for
ever
.
And
if
he
bring
me
to
death
through
long
and
painful
sickness
,
he
knoweth
why
,
and
all
shall
end
in
my
Salvation
.
He
knoweth
the
way
that
is
with
me
,
and
when
he
hath
tryed
me
,
I
shall
come
forth
as
Gold
,
Job
23.10
.
He
forsaketh
us
not
in
sickness
or
in
death
.
[
Like
as
a
Father
pityeth
his
Children
,
the
Lord
pityeth
them
that
fear
him
;
For
he
knoweth
our
frame
,
he
remembreth
that
we
are
dust
:
As
for
man
his
days
are
as
grass
;
as
a
flower
of
the
Field
,
so
he
flourisheth
:
For
the
wind
passeth
over
it
,
and
it
is
not
,
and
the
place
thereof
shall
know
it
no
more
:
But
the
mercy
of
the
Lord
is
from
everlasting
to
everlasting
to
them
that
fear
him
.
]
If
the
Ox
should
not
know
his
owner
,
nor
the
Ass
his
Masters
Crib
,
the
owner
will
know
his
own
and
seek
them
.
That
we
understand
and
know
the
Lord
,
is
matter
of
greater
joy
and
glorying
,
than
all
other
wisdom
or
riches
in
the
world
,
Jer.
9.24
.
But
that
he
knoweth
us
in
Life
and
Death
,
on
Earth
and
in
Heaven
,
is
the
top
of
our
rejoycing
.
The
Lord
is
good
,
and
strength
in
the
day
of
trouble
;
and
he
knoweth
them
that
trust
in
him
,
Nah.
1.7
.
Sickness
may
so
change
my
flesh
that
even
my
Neighbours
shall
not
KNOW
ME
;
and
Death
will
make
the
change
so
great
,
that
even
my
friends
will
be
unwilling
to
see
such
an
unpleasing
,
loathsome
spectacle
:
But
while
I
am
carried
by
them
to
the
place
of
darkness
,
that
I
may
not
be
an
annoyance
to
the
living
,
I
shall
be
there
in
the
sight
of
God
,
and
my
Bones
and
Dust
shall
be
owned
by
him
,
and
none
of
them
forgotten
or
lost
.
7.
It
may
be
that
under
the
temptations
of
Satan
,
or
in
the
languishing
weakness
or
distempers
of
my
flesh
,
I
may
doubt
of
the
love
of
God
,
and
think
that
he
hath
withdrawn
his
mercy
from
me
;
or
at
least
may
be
unmeet
to
tast
the
sweetness
of
his
love
,
or
to
meditate
on
his
truth
and
mercies
:
But
God
will
not
lose
his
knowledge
of
me
,
nor
turn
away
his
mercy
from
me
.
The
foundation
of
God
standeth
sure
,
having
this
seal
,
the
Lord
knoweth
them
that
are
his
,
and
let
him
that
nameth
the
name
of
Christ
depart
from
iniquity
,
2
Tim.
2.19
.
He
can
call
me
his
Child
,
when
I
doubt
whether
I
may
call
him
Father
:
He
doubteth
not
of
his
right
to
me
,
nor
of
his
graces
in
me
,
when
I
doubt
of
my
sincerity
and
part
in
him
.
Known
unto
God
are
all
his
works
,
Act.
15.18
.
What
meaneth
Paul
thus
to
describe
a
state
of
grace
,
Gal.
4.9
.
Now
after
ye
have
known
God
,
or
rather
are
known
of
of
God
?
but
to
notify
to
us
,
that
though
our
knowledge
of
God
be
his
grace
in
us
,
and
our
evidence
of
his
love
,
and
the
beginning
of
life
eternal
,
(
Joh.
17.3
.
)
yet
that
we
are
loved
and
known
of
him
is
the
first
and
last
,
the
foundation
and
the
perfection
of
our
security
and
felicity
.
He
knoweth
his
Sheep
,
and
none
shall
take
them
out
of
his
hand
.
When
I
cannot
through
pain
or
distemper
remember
him
,
or
not
with
renewed
Joy
or
Pleasure
,
he
will
remember
me
,
and
delight
to
do
me
good
,
and
to
be
my
Salvation
.
8.
And
though
the
belief
of
the
unseen
World
be
the
principle
by
which
I
conquer
this
,
yet
are
my
conceptions
of
it
lamentably
dark
:
A
Soul
in
flesh
,
which
acteth
as
the
form
of
a
body
,
is
not
furnished
with
such
images
,
helps
,
or
light
,
by
which
it
can
have
clear
conceptions
of
the
state
and
operations
of
separated
Souls
:
But
I
am
known
of
God
,
when
my
knowledge
of
him
is
dark
and
small
:
And
he
knoweth
whither
it
is
that
he
will
take
me
,
&
what
my
state
and
work
shall
be
!
He
that
is
preparing
a
place
for
me
with
himself
,
is
well
acquainted
with
it
and
me
:
All
Souls
are
his
;
and
therefore
all
are
known
to
him
:
He
that
is
now
the
God
of
Abraham
,
Isaac
,
and
Jacob
,
as
being
living
with
him
while
they
are
dead
to
us
,
will
receive
my
departing
Soul
to
them
,
and
to
himself
,
to
be
with
Christ
,
which
he
hath
instructed
me
to
commend
into
his
hands
,
and
to
desire
him
to
receive
.
He
that
is
now
making
us
living
Stones
for
the
new
Jerusalem
,
and
his
heavenly
temple
,
doth
know
where
every
one
of
us
shall
be
placed
.
And
his
knowledge
must
now
be
my
satisfaction
and
my
peace
.
Let
unbelievers
say
,
How
doth
God
know
?
Psal.
73.11
.
But
shall
I
doubt
whether
he
that
made
the
Sun
,
be
Father
of
lights
,
and
whether
he
know
his
dwelling
,
and
his
continued
works
?
Be
still
O
my
Soul
,
and
know
that
he
is
God
,
Psal.
40.10
.
and
when
he
hath
guided
thee
by
his
counsel
he
will
take
thee
to
Glory
;
and
in
his
Light
thou
shalt
have
Light
:
And
though
now
it
appear
not
(
to
sight
,
but
to
Faith
only
)
what
we
shall
be
yet
we
known
that
we
shall
see
him
as
he
is
,
and
we
shall
appear
with
him
in
glory
.
And
to
be
KNOWN
of
God
undoubtedly
includeth
his
PRACTICAL
LOVE
,
which
secureth
our
Salvation
and
all
that
tendeth
thereunto
.
It
is
not
meant
of
such
a
knowledge
only
as
he
hath
of
all
things
,
or
of
such
as
he
hath
of
the
ungodly
.
And
why
should
it
be
hard
to
thee
,
O
my
Soul
,
to
be
perswaded
of
the
love
of
God
?
Is
it
strange
that
he
should
love
thee
who
is
Essential
Infinite
love
:
Any
more
than
that
the
Sun
should
shine
upon
thee
,
which
shineth
upon
all
capable
recipient
objects
,
though
not
upon
the
uncapable
,
which
through
interposing
things
cannot
receive
it
?
To
believe
that
Satan
or
wicked
men
,
or
deadly
Enemies
should
love
me
,
is
hard
:
But
to
believe
that
the
God
of
love
doth
love
me
,
should
in
reason
be
much
easier
than
to
believe
that
my
Father
or
Mother
,
or
dearest
friend
in
the
World
doth
love
me
:
If
I
do
not
make
and
continue
my self
uncapable
of
his
complacence
by
my
wilful
continued
refusing
of
his
grace
,
it
is
not
possible
that
I
should
be
deprived
of
it
,
Prov.
8.17
.
I
love
them
that
love
me
.
Psal.
146.8
.
The
Lord
loveth
the
righteous
.
John
16.27
.
2.
Why
should
it
be
hard
to
thee
to
believe
that
he
loveth
thee
,
who
doth
good
so
universally
to
the
World
,
and
by
his
love
doth
preserve
the
whole
Creation
,
and
give
all
Creatures
all
the
good
which
they
possess
?
When
his
mercy
is
over
all
his
works
,
and
his
Goodness
is
equal
to
his
wisdom
and
his
power
,
and
all
the
World
is
beautified
by
it
,
shall
I
not
easily
believe
that
it
will
extend
to
me
?
The
Lord
is
good
to
all
,
Psal.
145.9
.
Luk.
18.19
.
None
is
good
(
essentially
,
absolutely
and
transcendently
)
but
he
alone
,
Psal.
33.5
.
The
Earth
is
full
of
the
goodness
of
the
Lord
,
Psal.
52.1
.
The
goodness
of
God
endureth
continually
:
He
is
good
and
doth
good
,
Psal.
119.68
.
And
shall
I
not
expect
good
from
so
good
a
God
,
the
cause
of
all
the
good
that
is
in
the
World
?
3.
Why
should
I
not
believe
that
he
will
love
me
,
who
so
far
loved
the
World
,
yea
his
Enemies
,
as
to
give
his
only
begotten
Son
,
that
whoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
?
Joh.
3.16
.
Having
given
me
so
precious
a
gift
as
his
Son
,
will
he
think
any
thing
too
good
to
give
me
?
Rom.
8.32
.
yea
still
he
followeth
his
Enemies
with
his
mercies
,
not
leaving
himself
without
witness
to
them
,
but
filling
their
hearts
with
food
and
gladness
,
and
causing
his
Sun
to
shine
on
them
,
and
his
Rain
to
fall
on
them
,
and
by
his
goodness
leading
them
to
repentance
.
4.
Why
should
I
not
easily
believe
his
love
,
which
he
hath
sealed
by
that
certain
gift
of
love
,
the
Spirit
of
Christ
which
he
hath
given
?
The
giving
of
the
Holy
Ghost
is
the
shedding
abroad
of
his
love
upon
the
heart
,
Rom.
5.
I
had
never
known
,
desired
,
loved
,
or
served
him
sincerely
but
by
that
Spirit
:
And
will
he
deny
his
name
,
his
mark
,
his
seal
,
his
Pledge
,
and
Earnest
of
Eternal
life
?
Could
I
ever
have
truly
loved
Him
,
his
Word
,
his
Ways
and
Servants
,
but
by
the
reflection
of
his
love
?
shall
I
question
whether
he
love
those
whom
he
hath
caused
to
love
him
?
When
our
love
is
the
surest
gift
and
token
of
his
love
,
shall
I
think
that
I
can
love
him
more
than
he
loveth
me
,
or
be
more
willing
to
serve
him
than
he
is
willing
and
ready
to
reward
his
Servants
?
Heb.
11.6
.
1
Joh.
3.24
.
and
4.13
.
5.
Shall
I
not
easily
hope
for
good
from
him
,
who
hath
made
such
a
covenant
of
Grace
with
me
in
Christ
?
Who
giveth
me
what
his
Son
hath
purchased
,
who
accepteth
me
in
his
most
beloved
,
as
a
member
of
his
Son
?
Who
hath
bid
me
,
ask
and
I
shall
have
?
And
hath
made
to
Godliness
,
the
promise
of
this
life
and
that
to
come
,
and
will
with-hold
no
good
thing
from
them
that
walk
uprightly
?
Will
not
such
a
Gospel
,
such
a
Covenant
,
such
promises
of
love
secure
me
that
he
loveth
me
,
while
I
consent
unto
his
covenant
terms
?
6.
Shall
I
not
easily
believe
that
he
will
love
me
,
who
hath
loved
me
while
I
was
his
Enemy
,
and
called
me
home
when
I
went
astray
,
and
mercifully
received
me
when
I
returned
?
Who
hath
given
me
a
life
full
of
precious
mercies
,
and
so
many
experiences
of
his
love
as
I
have
had
?
Who
hath
so
often
signified
his
love
to
my
Conscience
?
So
often
heard
my
prayers
in
distress
,
and
hath
made
all
my
life
,
notwithstanding
my
sins
,
a
continual
wonder
of
his
mercies
?
O
unthankful
Soul
,
if
all
this
will
not
persuade
thee
of
the
love
of
him
that
gave
it
!
I
that
can
do
little
good
to
any
one
,
yet
have
abundance
of
friends
and
hearers
,
who
very
easily
believe
that
I
would
do
them
good
,
were
it
in
my
power
,
and
never
fear
that
I
should
do
them
harm
!
And
shall
it
be
harder
to
me
to
think
well
of
Infinite
Love
and
Goodness
,
than
for
my
neighbours
to
trust
me
and
think
well
of
such
a
wretch
as
I
?
What
abundance
of
love-tokens
have
I
yet
to
shew
,
which
were
sent
me
from
Heaven
to
perswade
me
of
my
Fathers
love
and
care
.
7.
Shall
I
not
easily
believe
and
trust
his
love
who
hath
promised
me
eternal
glory
with
his
Son
,
&
with
all
his
holy
ones
in
Heaven
?
Who
hath
given
me
there
a
great
Intercessor
to
prepare
Heaven
for
me
,
and
me
for
it
and
there
appeareth
for
me
before
God
?
Who
hath
already
brought
many
millions
of
blessed
Souls
to
that
glory
,
who
were
once
as
bad
and
low
as
I
am
?
And
who
hath
given
me
already
the
Seal
,
the
Pledge
,
the
Earnest
and
the
First-fruits
of
that
Felicity
.
Therefore
,
O
my
Soul
,
if
men
will
not
know
thee
,
if
thou
were
hated
of
all
men
for
the
cause
of
Christ
and
Righteousness
;
If
thine
uprightness
be
imputed
to
thee
as
an
odious
crime
;
If
thou
be
judged
by
the
blind
,
malignant
World
,
according
to
its
gall
and
interest
;
If
friends
misunderstand
thee
;
If
Faction
and
every
evil
cause
which
thou
disownest
,
do
revile
thee
,
and
rise
up
against
thee
:
It
is
enough
,
it
is
absolutely
enough
,
that
thou
art
known
of
God
:
God
is
All
;
and
All
is
nothing
that
is
against
him
,
or
without
him
:
If
God
be
for
thee
who
shall
be
against
thee
?
How
long
hath
he
kept
thee
safe
in
the
midst
of
dangers
?
and
given
thee
peace
in
the
midst
of
furious
Rage
and
Wars
?
He
hath
known
how
to
bring
thee
out
of
trouble
,
and
to
give
thee
tolerable
ease
,
while
thou
hast
carried
about
thee
night
and
day
the
usual
causes
of
continual
torment
!
His
loving
kindness
is
better
than
life
,
Psal.
63.3
.
but
thou
hast
had
a
long
unexpected
life
,
through
his
loving
kindness
.
In
his
favour
is
life
,
Psal.
30.
And
life
thou
hast
had
by
and
with
his
favour
.
Notwithstanding
thy
sin
,
while
thou
canst
truly
say
,
thou
lovest
him
,
he
hath
promised
that
all
shall
work
together
for
thy
good
,
Rom.
8.28
.
And
he
hath
long
made
good
that
promise
:
Only
ask
thy self
again
and
again
as
Christ
did
Peter
,
whether
indeed
thou
love
him
?
And
then
take
his
love
as
thy
full
,
and
sure
,
and
everlasting
portion
;
which
will
never
fail
thee
,
though
flesh
and
Heart
do
fail
;
For
thou
shalt
dwell
in
God
and
God
in
thee
for
evermore
1
Joh.
4.12
,
15
,
16.
Amen
.
FINIS
.