AN
EXPOSITION
OF
THE
XXXIX
ARTICLES
OF
THE
Church
of
England
.
TITLE
.
Articles
whereupon
it
was
agreed
by
the
Archbishops
and
Byshops
of
both
Provinces
and
the
whole
Cleargie
,
in
the
Convocation
holden
at
London
in
the
yeare
of
our
Lorde
GOD
1562.
according
to
the
computation
of
the
Church
of
Englande
,
for
the
avoiding
of
the
diversities
of
opinions
,
and
for
the
stablishing
of
consent
touching
true
Religion
.
Put
forth
by
the
Queens
authoritie
.
The
INTRODUCTION
.
THE
Title
of
these
Articles
leads
me
to
consider
,
1.
The
Time
,
the
Occasion
,
and
the
Design
of
Compiling
them
.
2dly
.
The
Authority
that
is
stampt
upon
them
both
by
Church
and
State
,
and
the
Obligation
that
lies
upon
all
of
our
Communion
to
Assent
to
them
,
and
more
particularly
the
Importance
of
the
Subscription
to
which
the
Clergy
are
obliged
.
As
to
the
1st
,
It
may
seem
somewhat
strange
to
see
such
a
Collection
of
Tenets
made
the
Standard
of
the
Doctrine
of
a
Church
,
that
is
deservedly
valued
by
reason
of
her
Moderation
:
This
seems
to
be
a
departing
from
the
Simplicity
of
the
First
Ages
,
which
yet
we
pretend
to
set
up
for
a
Pattern
.
In
those
times
,
the
owning
the
Belief
of
the
Creeds
then
received
,
was
thought
sufficient
:
And
when
some
Heresies
had
occasioned
great
Enlargements
to
be
made
in
the
Creeds
,
the
Third
General
Council
thought
fit
to
set
a
Bar
against
all
further
Additions
;
and
yet
all
those
Creeds
,
one
of
which
goes
far
beyond
the
Ephesine
Standard
,
make
but
One
Article
of
the
Thirty
nine
of
which
this
Book
consists
.
Many
of
these
do
also
relate
to
subtile
and
abstruse
Points
,
in
which
it
is
not
easy
to
form
a
clear
Judgment
;
and
much
less
can
it
be
convenient
to
Impose
so
great
a
Collection
of
Tenets
upon
a
whole
Church
,
to
Excommunicate
such
as
affirm
any
of
them
to
be
erroneous
,
and
to
reject
those
from
the
Service
of
the
Church
,
who
cannot
Assent
to
every
one
of
them
.
The
Negative
Articles
of
No
Infallibility
,
No
Supremacy
in
the
Pope
,
No
Transubstantiation
,
No
Purgatory
,
and
the
like
,
give
yet
a
further
Colour
to
Exceptions
;
since
it
may
seem
that
it
was
enough
,
not
to
have
mentioned
these
,
which
implied
a
tacit
rejecting
of
them
.
It
may
therefore
appear
to
be
too
rigorous
,
to
require
a
positive
condemning
of
those
Points
;
for
a
very
high
degree
of
Certainty
is
required
,
to
affirm
a
Negative
Proposition
.
In
order
to
the
explaining
this
matter
,
it
is
to
be
confessed
,
that
in
the
beginnings
of
Christianity
,
the
Declaration
that
was
required
even
of
a
Bishop's
Faith
,
was
conceived
in
very
general
Terms
.
There
was
a
Form
setled
very
early
in
most
Churches
.
This
St.
Paul
in
one
place
calls
,
The
Form
of
Doctrine
that
was
delivered
;
in
another
place
The
Form
of
Sound
Words
,
fixed
Formulary
,
by
which
all
Doctrines
were
to
be
examined
.
Some
have
inferred
from
them
,
that
the
Apostles
delivered
that
Creed
which
goes
under
their
Name
,
every
where
in
the
same
Form
of
Words
.
But
there
is
great
reason
to
doubt
of
this
,
since
the
first
Apologists
for
Christianity
,
when
they
deliver
a
short
Abstract
of
the
Christian
Faith
,
do
all
vary
from
one
another
,
both
as
to
the
Order
,
and
as
to
the
Words
themselves
;
which
they
would
not
have
done
,
if
the
Churches
had
all
received
one
setled
Form
from
the
Apostles
.
They
would
all
have
used
the
same
Words
,
and
neither
more
nor
less
.
It
is
more
probable
,
That
in
every
Church
there
was
a
Form
setled
,
which
was
delivered
to
it
by
some
Apostle
,
or
Companion
of
the
Apostles
,
with
some
Variation
;
of
which
at
this
distance
of
time
,
considering
how
defective
the
History
of
the
First
Ages
of
Christianity
is
,
it
is
not
possible
,
nor
very
necessary
for
us
to
be
able
to
give
a
clear
Account
.
For
Instance
;
In
the
whole
Extent
or
Neighbourhood
of
the
Roman
Empire
,
it
was
at
first
of
great
Use
to
have
this
in
every
Christian's
mouth
,
That
our
Saviour
suffered
under
Pontius
Pilate
;
because
this
fixed
the
Time
,
and
carried
in
it
an
Appeal
to
Records
and
Evidences
,
that
might
then
have
been
searched
for
.
But
if
this
Religion
went
at
first
far
to
the
Eastward
,
beyond
all
Commerce
with
the
Romans
,
there
is
not
that
reason
to
think
that
this
should
have
been
a
part
of
the
shortest
Form
of
this
Doctrine
;
it
being
enough
that
it
was
related
in
the
Gospel
.
These
Forms
of
the
several
Churches
were
preserved
with
that
Sacred
Respect
that
was
due
to
them
:
This
was
esteemed
the
Depositum
or
Trust
of
a
Church
,
which
was
chiefly
committed
to
the
keeping
of
the
Bishop
.
In
the
First
Ages
,
in
which
the
Bishops
or
Clergy
of
the
several
Churches
could
not
meet
together
in
Synods
to
examine
the
Doctrine
of
every
new
Bishop
,
the
Method
upon
which
the
Circumstances
of
those
Ages
put
them
,
was
this
;
The
New
Bishop
sent
round
him
,
and
chiefly
to
the
Bishops
of
the
more
Eminent
Sees
,
the
Profession
of
his
Faith
,
according
to
the
Form
that
was
fixed
in
his
Church
:
And
when
the
Neighbouring
Bishops
were
satisfied
in
this
,
they
held
Communion
with
him
,
and
not
only
owned
him
for
a
Bishop
,
but
maintained
such
a
Commerce
with
him
,
as
the
state
of
that
Time
did
admit
of
.
But
as
some
Heresies
sprung
up
,
there
were
Enlargements
made
in
several
Churches
,
for
the
condemning
those
,
and
for
excluding
such
as
held
them
from
their
Communion
.
The
Council
of
Nice
examined
many
of
those
Creeds
,
and
out
of
them
they
put
their
Creed
in
a
fuller
Form
.
The
Addition
made
by
the
Council
of
Constantinople
,
was
put
into
the
Creeds
of
some
particular
Churches
several
Years
before
that
Council
met
.
So
that
though
it
received
its
Authority
from
that
Council
,
yet
those
Fathers
rather
confirmed
an
Article
which
they
found
in
the
Creeds
of
some
Churches
,
than
made
a
New
one
.
It
had
been
an
unvaluable
Blessing
,
if
the
Christian
Religion
had
been
kept
in
its
first
Simplicity
.
The
Council
of
Ephesus
took
care
that
the
Creed
by
which
men
profess
their
Christianity
,
should
receive
no
new
Additions
,
but
be
fixed
according
to
the
Constantinoplitan
Standard
;
yet
they
made
Decrees
in
Points
of
Faith
;
and
the
following
Councils
went
on
in
their
steps
,
adding
still
new
Decrees
,
with
Anathematisms
against
the
contrary
Doctrines
;
and
declaring
the
Asserters
of
them
to
be
under
an
Anathema
,
that
is
,
under
a
very
heavy
Curse
of
being
totally
excluded
from
their
Communion
,
and
even
from
the
Communion
of
Jesus
Christ
.
And
whereas
the
New
Bishops
had
formerly
only
declared
their
Faith
,
they
were
then
required
besides
that
to
declare
,
That
they
received
such
Councils
,
and
rejected
such
Doctrines
,
together
with
such
as
favoured
them
;
who
were
sometimes
me●tioned
by
Name
.
This
increased
daily
.
We
have
a
full
Account
of
the
special
Declaration
that
a
Bishop
was
obliged
to
make
,
in
the
First
Canon
of
that
which
passeth
for
the
Fourth
Council
of
Carthage
.
But
while
by
reason
of
new
Emergencies
this
was
swelling
to
a
vast
Bulk
,
General
and
more
Implicit
Formularies
came
to
be
used
,
the
Bishops
declaring
that
they
received
and
would
observe
all
the
Decrees
and
Traditions
of
Holy
Co●●cils
and
Fathers
.
And
the
Papacy
coming
afterwards
to
carry
every
thing
before
it
,
a
Formal
Oath
,
that
had
many
loose
and
indefinite
words
in
it
,
which
were
very
large
and
comprehensive
,
was
added
to
all
the
Declarations
that
had
been
formerly
established
.
The
Enlargements
of
Creeds
were
at
first
occasioned
by
the
Prevarications
of
Hereticks
;
who
having
put
Senses
favouring
their
Opinions
,
on
the
simpler
Terms
in
which
the
First
Creeds
were
proposed
,
it
was
thought
necessary
to
use
more
express
words
.
This
was
absolutely
necessary
as
to
some
Points
;
for
they
being
obliged
to
shew
that
the
Christian
Religion
did
not
bring
in
that
Idolatry
which
it
condemned
in
Heathens
,
it
was
also
necessary
to
state
this
matter
so
,
that
it
should
appear
that
they
worshipped
no
Creature
;
but
that
the
Person
to
whom
all
agreed
to
pay
Divine
Adoration
was
truly
God
:
And
it
being
found
that
an
Equivocation
was
used
in
all
other
words
except
that
of
the
same
Substance
,
they
judged
it
necessary
to
fix
on
it
,
besides
some
other
words
that
they
at
first
brought
in
,
but
which
were
afterwards
made
more
doubtful
by
the
Glosses
that
were
put
on
them
.
At
all
times
it
is
very
necessary
to
free
the
Christian
Religion
from
the
Imputation
of
Idolatry
;
but
this
was
never
so
necessary
,
as
when
Christianity
was
engaged
in
such
a
Struggle
with
Paganism
:
And
since
the
main
Article
then
in
dispute
with
the
Heathens
was
Idolatry
,
and
the
Lawfulness
of
worshipping
any
besides
the
Great
and
Eternal
God
,
it
was
of
the
last
Importance
to
the
Christian
Cause
,
to
take
care
that
the
Heathens
might
have
no
reason
to
believe
that
they
worshipped
a
Creature
.
There
was
therefore
just
reason
given
to
secure
this
main
Point
,
and
to
put
an
end
to
Equivocation
,
by
establishing
a
Term
,
which
by
the
Confession
of
all
Parties
did
not
admit
of
any
.
It
had
been
a
great
Blessing
to
the
Church
,
if
a
Stop
had
been
put
here
;
and
that
those
nice
Descantings
that
were
afterwards
so
much
pursued
,
had
been
more
effectually
discouraged
than
they
were
.
But
men
ever
were
,
and
ever
will
be
men
.
Factions
were
formed
,
and
Interests
were
set
up
.
Hereticks
had
shewed
so
much
Dissimulation
when
they
were
low
,
and
so
much
Cruelty
when
they
prevailed
,
that
it
was
thought
necessary
to
secure
the
Church
from
the
Disturbances
that
they
might
give
them
:
And
thus
it
grew
to
be
a
Rule
to
enlarge
the
Doctrines
and
Decisions
of
the
Church
.
So
that
in
stating
the
Doctrines
of
this
Church
so
copiously
,
our
Reformers
followed
a
Method
that
had
been
used
in
a
course
of
many
Ages
.
There
were
,
besides
this
common
Practice
,
two
particular
Circumstances
in
that
time
,
that
made
this
seem
to
be
the
more
necessary
.
One
was
,
That
at
the
breaking
out
of
that
Light
,
there
sprang
up
with
it
many
impious
and
extravagant
Sects
,
which
broke
out
into
most
violent
Excesses
.
This
was
no
extraordinary
thing
,
for
we
find
the
like
happened
upon
the
first
spreading
of
the
Gospel
;
many
detestable
Sects
grew
up
with
it
,
which
tended
not
a
little
to
the
defaming
of
Christianity
,
and
the
obstructing
its
Progress
.
I
shall
not
examine
what
Influence
Evil
Spirits
might
have
both
in
the
one
and
the
other
:
B●t
one
visible
occasion
of
it
was
,
That
by
the
first
Preaching
of
the
Gospel
,
as
also
upon
the
opening
the
Reformation
,
an
Enquiry
into
the
Matters
of
Religion
being
then
the
Subject
of
mens
Studies
and
Discourses
,
many
men
of
warm
and
ill-govern'd
Imaginations
,
presuming
on
their
own
Talents
,
and
being
desirous
to
signalize
themselves
,
and
to
have
a
Name
in
the
World
,
went
beyond
their
Depth
in
S●udy
,
without
the
neces●ary
degrees
of
Knowledge
,
and
the
yet
more
necessary
dispositions
of
Mind
for
arriving
at
a
right
understanding
of
Divine
Matters
.
This
happening
soon
after
that
the
Reformation
was
first
set
on
foot
,
those
whose
Corruptions
were
struck
at
by
it
,
and
who
both
hated
and
persecuted
it
on
that
account
,
did
not
fail
to
lay
hold
of
and
to
improve
the
Advantage
which
these
Se●ts
gave
them
.
They
said
,
That
the
Sectaries
had
only
spoke
out
what
the
rest
thought
;
and
at
last
they
held
to
this
,
That
all
Sects
were
the
Natural
Consequences
of
the
Reformation
,
and
of
shaking
off
the
Doctrine
of
the
Infallibility
of
the
Church
.
To
stop
those
Calumnies
,
the
Protestants
in
Germany
prepared
that
Confession
of
their
Faith
which
they
offered
to
the
Diet
as
Ausburg
,
and
which
carries
its
name
.
And
after
their
Example
,
all
the
other
Churches
which
separated
from
the
Roman
Communion
,
published
the
Confessions
of
their
Faith
,
both
to
declare
their
Doctrine
for
the
Instruction
of
their
own
Members
,
and
for
covering
them
from
the
Slanders
of
their
Adversaries
.
Another
reason
that
the
first
Reformers
had
for
their
descending
into
so
many
Particulars
,
and
for
all
these
Negatives
that
are
in
their
Confessions
,
was
this
:
They
had
smarted
long
under
the
Tyranny
of
Popery
,
and
so
they
had
reason
to
secure
themselves
from
it
,
and
from
all
those
who
were
leavened
with
it
.
Those
here
in
England
had
seen
how
many
had
complied
with
every
Alteration
both
in
King
Henry
and
King
Edward's
Reign
,
who
not
only
declared
themselves
to
have
been
all
the
while
Papists
,
but
became
bloody
Persecutors
in
Q.
Mary's
Days
:
Therefore
it
was
necessary
to
keep
all
such
out
of
their
Body
,
that
they
might
not
secretly
undermine
and
betray
it
.
Now
since
the
Church
of
Rome
owns
all
that
is
positive
in
our
Doctrine
,
there
could
be
no
Discrimination
made
,
but
by
condemning
the
most
important
of
those
additions
that
they
have
brought
into
the
Christian
Religion
,
in
express
words
:
It
is
true
that
in
Matters
of
Fact
,
or
in
Theories
of
Nature
,
it
is
not
safe
to
affirm
a
Negative
,
because
it
is
seldom
possible
to
prove
it
;
yet
the
Fundamental
Article
upon
which
the
whole
Reformation
,
and
this
our
Church
depends
is
this
,
That
the
whole
Doctrines
of
the
Christian
Religion
are
contained
in
the
Scripture
,
and
that
therefore
we
are
to
admit
no
Article
as
a
part
of
it
till
it
is
proved
from
Scripture
.
This
being
laid
down
,
and
well
made
out
,
it
is
not
at
all
unreasonable
to
affirm
a
Negative
upon
an
Examination
of
all
those
places
of
Scripture
that
are
brought
for
any
Doctrine
,
and
that
seem
to
favour
it
,
if
these
are
found
not
at
all
to
support
it
,
but
to
bear
a
different
and
sometimes
a
contrary
sense
to
that
which
is
offered
to
be
proved
by
them
.
So
there
is
no
weight
in
this
cavil
,
which
yet
may
look
plausible
to
such
as
cannot
distinguish
common
Matters
from
Points
of
Faith
.
This
may
serve
in
general
to
justify
the
largeness
,
and
the
particularities
of
this
Confession
of
our
Faith
.
There
were
some
steps
made
to
it
in
K.
Henry's
Time
,
in
a
large
Book
that
was
then
published
under
the
Title
of
The
Necessary
Gru●ition
,
that
was
a
Treatise
set
forth
to
instruct
the
Nation
.
Many
of
th●
Errors
of
Popery
were
laid
open
and
condemned
in
it
:
but
none
were
obliged
to
assent
to
it
,
or
to
Subscribe
it
.
After
that
,
the
Worship
was
Reformed
,
as
being
that
which
pressed
most
:
And
in
that
a
Foundation
was
laid
,
for
the
Articles
that
came
quickly
after
it
.
How
or
by
whom
they
were
prepared
,
we
do
not
certainly
know
.
By
the
remains
of
that
time
it
appears
,
that
in
the
alterations
that
were
made
,
there
was
great
precaution
used
,
such
as
indeed
matters
of
that
Nature
required
,
Questions
were
framed
relating
to
them
,
these
were
given
about
to
many
Bishops
and
Divines
,
who
gave
in
their
several
Answers
;
those
were
collated
and
examined
very
carefully
,
all
sides
had
a
free
and
fair
hearing
before
Conclusions
were
made
.
In
the
fermentation
that
was
working
over
the
whole
Nation
at
that
time
,
it
was
not
possible
that
a
thing
of
that
nature
could
have
passed
by
the
methods
that
are
more
necessary
in
Regular
Times
:
And
therefore
they
could
not
be
offered
at
first
to
Synods
or
Convocations
.
The
Corruptions
complained
of
were
so
beneficial
to
the
whole
Body
of
the
Clergy
,
that
it
is
justly
to
be
wonder'd
at
,
that
so
great
a
number
was
prevailed
with
,
to
concur
in
Reforming
them
:
But
without
a
Miracle
they
could
not
have
been
agreed
to
by
the
Major
part
.
They
were
prepared
,
as
is
most
probable
,
by
Cranmer
and
Ridley
,
and
published
by
the
Regal
Authority
.
Not
as
if
our
Kings
had
pretended
to
an
Authority
to
judge
in
Points
of
Faith
,
or
to
decide
Controversies
:
But
as
every
private
man
must
chuse
for
himself
,
and
believe
according
to
the
convictions
of
his
Reason
and
Conscience
(
which
is
to
be
examined
and
proved
in
its
proper
place
)
so
every
Prince
(
or
Legislative
Power
)
must
give
the
publick
Sanction
and
Authority
according
to
his
own
Persuasion
;
this
makes
indeed
such
a
Sanction
to
become
a
Law
,
but
does
not
alter
the
Nature
of
Things
,
nor
oblige
the
Consciences
of
the
Subjects
,
unless
they
come
under
the
same
Persuasions
.
Such
Laws
have
indeed
the
Operation
of
all
other
Laws
,
but
the
Doctrines
Authorised
by
them
have
no
more
truth
than
they
had
before
,
without
any
such
Publication
.
Thus
the
part
that
our
Princes
had
in
the
Reformation
was
only
this
,
that
they
being
satisfied
with
the
Grounds
on
which
it
went
,
received
it
themselves
;
and
enacted
it
for
their
People
.
And
this
is
so
plain
and
so
just
a
consequence
of
that
liberty
which
every
man
has
of
believing
and
acting
according
to
his
own
Convictions
,
that
when
the
one
is
well
made
out
,
there
can
be
no
colour
to
question
the
other
.
It
was
also
remarkable
,
that
the
Law
which
stood
first
in
Iustinian's
Code
,
was
an
Edict
of
Theodosius's
;
who
finding
the
Roman
Empire
under
great
distractions
,
by
the
diversity
of
Opinions
in
Matter
of
Religion
,
did
appoint
that
Doctrine
to
be
held
which
was
received
by
Damasus
Bishop
of
Rome
,
and
Peter
Bishop
of
Alexandria
;
such
an
Edict
as
that
being
put
in
so
conspicuous
a
part
of
the
Law
,
was
a
full
and
soon-observ'd
Precedent
for
our
Princes
to
act
according
to
it
.
The
next
Thing
to
be
examined
is
the
Use
of
the
Articles
,
and
the
Importance
of
the
Subscriptions
of
the
Clergy
to
them
.
Some
have
thought
that
they
are
only
Articles
of
Union
and
Peace
;
that
they
are
a
Standard
of
Doctrine
not
to
be
contradicted
,
or
disputed
;
that
the
Sons
of
the
Church
are
only
bound
to
acquiesce
silently
in
them
;
and
that
the
Subscription
to
them
amounts
only
to
a
general
Compromise
upon
those
Articles
,
that
so
there
may
be
no
disputing
nor
wrangling
about
them
.
By
this
means
they
reckon
,
that
though
a
man
should
differ
in
his
Opinion
from
that
which
appears
to
be
the
clear
sense
of
any
of
the
Articles
;
yet
he
may
with
a
good
Conscience
subscribe
it
,
if
the
Article
appears
to
him
,
to
be
of
such
a
nature
,
that
though
he
thinks
it
wrong
,
yet
it
seems
not
to
be
of
that
consequence
,
but
that
it
may
be
born
with
,
and
not
contradicted
.
I
shall
not
now
examine
whether
it
were
more
fit
to
leave
men
to
the
due
freedom
of
their
thoughts
,
and
that
the
Subscription
did
run
no
higher
,
it
being
in
many
cases
a
great
hardship
to
exclude
some
very
deserving
persons
from
the
Service
of
the
Church
,
by
requiring
a
Subscription
to
so
many
particulars
,
concerning
some
of
which
they
are
not
fully
satisfied
.
I
am
only
now
to
consider
what
is
the
Importance
of
the
Subscriptions
required
among
us
,
and
not
what
might
be
reasonably
wisht
that
it
should
be
.
As
to
the
Laity
,
and
the
whole
Body
of
the
People
,
certainly
to
them
these
are
only
the
Articles
of
Church-Communion
;
so
that
every
person
,
who
does
not
think
that
there
is
some
proposition
in
them
that
is
Erroneous
to
so
high
a
degree
,
that
he
cannot
hold
Communion
with
such
as
profess
it
,
may
and
is
obliged
to
continue
in
our
Communion
:
For
certainly
there
are
many
Opinions
held
in
Matters
of
Religion
,
which
a
man
may
believe
to
be
false
,
and
yet
he
may
esteem
them
to
be
of
so
little
Importance
to
the
chief
design
of
Religion
,
that
he
may
well
hold
Communion
with
those
whom
he
thinks
to
be
so
mistaken
.
Here
a
necessary
distinction
is
to
be
remembred
between
Articles
of
Faith
,
and
Articles
of
Doctrine
:
The
one
are
held
necessary
to
Salvation
,
the
other
are
only
believed
to
be
true
;
that
is
,
to
be
revealed
in
the
Scriptures
,
which
is
a
sufficient
Ground
for
acknowledging
them
true
.
Articles
of
Faith
are
Doctrines
that
are
so
necessary
to
Salvation
,
that
without
believing
them
no
man
has
a
foederal
Right
to
the
Covenant
of
Grace
:
These
are
not
many
,
and
in
the
Establishment
of
any
Doctrine
for
such
,
it
is
necessary
both
to
prove
it
clearly
from
Scripture
,
and
to
prove
its
being
necessary
to
Salvation
,
as
a
mean
setled
by
the
Covenant
of
Grace
in
order
to
it
.
We
ought
not
indeed
to
hold
Communion
with
such
as
make
Doctrines
that
we
believe
not
to
be
true
,
to
pass
for
Articles
of
Faith
;
though
we
may
hold
Communion
with
such
as
do
think
them
true
,
without
stamping
so
high
an
Authority
upon
them
.
To
give
one
Instance
of
this
in
an
undeniable
particular
.
In
the
days
of
the
Apostles
there
were
Judaisers
of
two
sorts
;
some
thought
the
Iewish
Nation
was
still
obliged
to
observe
the
Mosaical
Law
;
but
others
went
further
,
and
thought
that
such
an
Observation
was
indispensably
necessary
in
all
men
to
Salvation
:
Both
these
Opinions
were
wrong
,
but
the
one
was
tolerable
,
and
the
other
was
intolerable
:
Because
it
pretended
to
make
that
a
necessary
condition
of
Salvation
,
which
God
had
not
commanded
.
The
Apostles
complied
with
the
Judaisers
of
the
first
sort
,
they
became
all
things
to
all
men
,
that
so
they
might
gain
some
of
every
sort
of
men
:
Yet
they
declared
openly
against
the
other
,
and
said
,
that
if
men
were
Circumcised
,
or
were
willing
to
come
under
such
a
Yoke
,
Christ
profited
them
nothing
;
and
upon
that
supposition
he
had
died
in
vain
.
From
this
plain
Precedent
we
see
what
a
difference
we
ought
to
make
between
the
holding
Errors
in
Doctrinal
Matters
,
But
I
come
in
the
next
place
to
consider
what
the
Clergy
is
bound
to
by
their
Subscriptions
.
The
meaning
of
every
Subscription
is
to
be
taken
from
the
design
of
the
Imposer
,
and
from
the
words
of
the
Subscription
it self
.
The
Title
of
the
Articles
bears
,
That
they
were
agreed
upon
in
Convocation
,
For
the
avoiding
of
diversities
of
Opinions
,
and
for
the
stablishing
consent
touching
true
Religion
.
Where
it
is
evident
,
that
a
Consent
in
Opinion
is
designed
.
If
we
in
the
next
place
consider
the
Declaration
that
the
Church
has
made
in
the
Canons
,
we
shall
find
,
that
though
by
the
Fifth
Canon
,
which
relates
to
the
whole
Body
of
the
People
,
such
are
only
declared
to
be
Excommunicated
ipso
facto
,
who
shall
affirm
any
of
the
Articles
to
be
Erroneous
,
or
such
as
he
may
not
with
a
good
Conscience
Subscribe
to
;
yet
the
36
th
Canon
is
express
for
the
Clergy
,
requiring
them
to
Subscribe
willingly
,
and
ex
animo
;
and
acknowledge
all
and
every
Article
to
be
agreeable
to
the
word
of
God
:
Upon
which
Canon
it
is
that
the
Form
of
the
Subscription
runs
in
these
words
,
which
seem
expresly
to
declare
a
man's
own
Opinion
,
and
not
a
bare
consent
to
an
Article
of
Peace
,
or
an
Engagement
to
silence
and
submission
.
The
Statute
of
the
13
th
of
Queen
Elizabeth
,
cap.
12.
which
gives
the
Legal
Authority
to
our
requiring
Subscriptions
,
in
order
to
a
man's
being
capable
of
a
Benefice
,
requires
that
every
Clergyman
should
read
the
Articles
in
the
Church
where
he
is
to
serve
,
with
a
Declaration
of
his
Unfeigned
Assent
to
them
.
These
things
make
it
very
plain
,
that
the
Subscriptions
of
the
Clergy
must
be
considered
as
a
Declaration
of
their
own
Opinion
,
and
not
as
a
bare
Obligation
to
silence
.
There
arose
in
K.
Iames
the
First
's
Reign
,
great
and
warm
Disputes
concerning
the
Decrees
of
God
,
and
those
other
Points
that
were
setled
in
Holland
by
the
Synod
of
Dort
against
the
Remonstrants
.
Divines
of
both
sides
among
us
appealed
to
the
Articles
,
and
pretended
they
were
favourable
to
them
:
For
though
the
first
appearance
of
them
seems
to
favour
the
Doctrine
of
Absolute
Decrees
,
and
the
Irresistibility
of
Grace
;
yet
there
are
many
expressions
that
have
another
face
,
and
so
those
of
the
other
Persuasion
pleaded
for
themselves
from
these
.
Upon
this
a
Royal
Declarations
was
set
forth
,
in
which
after
that
mention
is
made
of
those
Disputes
,
and
that
the
men
of
all
sides
did
take
the
Articles
to
be
for
them
;
order
is
given
for
stopping
those
Disputes
for
the
future
:
and
for
shutting
them
in
God's
promises
,
as
they
be
generally
set
forth
in
the
Holy
Scriptures
,
and
the
general
meaning
of
the
Articles
of
the
Church
of
England
,
according
to
them
;
and
that
no
man
thereafter
should
put
his
own
Sense
or
Comment
to
be
the
meaning
of
the
Article
,
but
should
take
it
in
the
Literal
and
Grammatical
Sense
.
In
this
there
has
been
such
a
general
acquiescing
,
that
the
fierceness
of
these
Disputes
has
gone
off
,
while
men
have
been
left
to
Subscribe
the
Articles
according
to
their
Literal
and
Grammatical
Sense
.
From
which
two
Things
are
to
be
inferred
:
The
one
is
,
that
the
Subscription
does
import
an
Assent
to
the
Article
;
and
the
other
is
,
that
an
Article
being
conceived
in
such
general
words
,
that
it
can
admit
of
different
Literal
and
Grammatical
Senses
,
even
when
the
Senses
given
are
plainly
contrary
one
to
another
,
both
sides
may
Subscribe
the
Article
with
a
good
Conscience
,
and
without
any
Equivocation
.
To
make
this
more
sensible
,
I
shall
give
an
instance
of
it
in
an
Article
concerning
which
there
is
no
Dispute
at
present
.
The
Third
Article
concerning
Christ's
descent
into
Hell
is
capable
of
Three
different
Senses
,
and
all
the
Three
are
both
Literal
and
Grammatical
.
The
First
is
,
that
Christ
descended
locally
into
Hell
,
and
preached
to
the
Spirits
there
in
prison
;
and
this
has
one
great
advantage
on
its
side
,
that
those
who
first
prepared
the
Articles
in
K.
Edward's
Time
were
of
this
Opinion
,
for
they
made
it
a
part
of
it
,
by
adding
in
the
Article
those
words
of
St.
Peter
as
the
Proof
or
Explanation
of
it
.
Now
though
that
period
was
left
out
in
Q.
Elizabeth's
Time
;
yet
no
Declaration
was
made
against
it
:
so
that
this
Sense
was
once
in
possession
,
and
was
never
expresly
rejected
:
Besides
that
it
has
great
support
from
the
Authority
of
many
Fathers
who
understood
the
descent
into
Hell
,
according
to
this
Explanation
.
A
Second
Sense
of
which
that
Article
is
capable
,
is
,
That
by
Hell
is
meant
the
Grave
,
according
to
the
Signification
of
the
Original
Word
in
the
Hebrew
;
and
this
is
supported
by
the
words
of
Christ's
descending
into
the
lower
parts
of
the
Earth
;
as
also
by
this
,
That
several
Creeds
that
have
this
Article
,
have
not
that
or
Christ's
being
buried
:
and
some
that
mention
his
Burial
,
have
not
this
of
his
Descent
into
Hell
.
A
Third
Sense
is
,
That
by
Hell
,
according
to
the
Signification
of
the
Greek
Word
,
is
to
be
meant
the
Place
or
Region
of
Spirits
separated
from
their
Bodies
:
So
that
by
Christ's
descent
into
Hell
is
only
to
be
meant
,
that
his
Soul
was
really
and
entirely
disunited
from
his
Body
,
not
lying
dead
in
it
as
in
an
Apoplectical
Fit
,
nor
hovering
about
it
,
but
that
it
was
translated
into
the
Seats
of
departed
Souls
.
All
these
Three
Senses
differ
very
much
from
one
another
,
and
yet
they
are
all
Senses
that
are
Literal
and
Grammatical
;
so
that
in
which
of
these
soever
a
man
conceives
the
Article
,
he
may
Subscribe
it
,
and
he
does
no
way
prevaricate
in
so
doing
.
If
men
would
therefore
understand
all
the
other
Articles
in
the
same
largeness
,
and
with
the
same
equity
,
there
would
not
be
that
occasion
given
for
unjust
Censure
that
there
has
been
.
Where
then
the
Articles
are
conceived
in
large
and
general
words
,
and
have
not
more
special
and
restrained
terms
in
them
,
we
ought
to
take
that
for
a
sure
Indication
,
that
the
Church
does
not
intend
to
tie
men
up
too
severely
to
particular
Opinions
,
but
that
she
leaves
all
to
such
a
liberty
as
is
agreeable
with
the
Purity
of
the
Faith
.
And
this
seems
sufficient
to
explain
the
Title
of
the
Articles
,
and
the
Subscriptions
that
are
required
of
the
Clergy
to
them
.
The
last
thing
to
be
setled
is
the
true
Reading
of
the
Articles
;
for
there
being
some
small
diversity
between
the
Printed
Editions
,
and
the
Manuscripts
that
were
signed
by
both
Houses
of
Convocation
;
I
have
desired
the
assistance
both
of
Dr.
Green
,
the
present
Worthy
Master
of
Corpus
Christi
College
in
Cambridge
,
and
of
some
of
the
Learned
Fellows
of
that
Body
;
That
they
would
give
themselves
the
trouble
to
collate
the
Printed
Editions
,
and
their
Manuscripts
,
with
such
a
scrupulous
exactness
as
becomes
a
Matter
of
this
Importance
;
which
they
were
pleased
to
do
very
minutely
.
I
will
set
down
Both
the
Collations
as
they
were
transmitted
to
me
;
beginning
with
that
which
I
had
from
the
Fellows
four
Years
ago
.
These
words
,
said
to
be
left
out
,
are
found
in
the
Original
Articles
,
Sign'd
by
the
Chief
Clergy
of
Both
Provinces
,
now
extant
in
the
Manuscript
Libraries
of
C.C.C.C.
in
the
Book
call'd
Synodalia
:
but
distinguish'd
from
the
rest
with
Lines
of
Minium
;
which
Lines
plainly
appear
to
have
been
done
afterwards
,
because
the
Leaves
and
Lines
of
the
Original
are
exactly
numbred
at
the
end
;
which
number
without
these
Lines
were
manifestly
false
.
In
the
Original
these
words
only
are
found
,
Testamentum
vetus
novo
contrarium
non
est
,
quandoquidem
,
&c.
The
Latin
of
the
Original
is
,
Et
quanquam
renatis
&
credentibus
nulla
propter
Christum
est
condemnatio
.
This
Article
is
not
found
in
this
Original
.
This
is
not
found
.
This
is
not
found
.
This
Article
agrees
with
the
Original
;
but
these
words
,
The
Church
hath
power
to
decree
Rites
and
Ceremonies
,
and
Authority
in
Controversies
of
Faith
,
suppos'd
to
begin
the
Article
,
are
not
found
in
any
part
thereof
.
In
the
fourteenth
Line
of
this
Article
,
immediately
after
these
words
,
(
But
yet
have
not
like
nature
with
Baptism
and
the
Lord's
Supper
)
follows
,
quomodo
nec
penitentia
,
which
being
mark'd
underneath
with
Minium
is
left
out
in
the
Translation
.
This
Article
agrees
with
the
Original
,
as
far
as
these
words
(
and
●ath
given
occasion
to
many
Superstitions
)
where
follows
,
Christus
in
coelum
ascendens
,
corpori
suo
immortalitatem
dedit
,
naturam
non
abstulit
,
humanae
enim
naturae
veritatem
(
juxta
Scripturas
)
perpetuo
retinet
,
quam
uno
&
definito
loco
esse
,
&
non
in
multa
vel
omnia
simul
loca
diffundi
oportet
;
quum
igitur
Christus
in
coelum
sublatus
,
ibi
usque
ad
finem
faeculi
sit
permansurus
,
atque
inde
,
non
aliunde
(
ut
loquitur
Augustinus
)
venturus
sit
,
ad
judicandum
vivos
&
mortuos
non
debet
quisquam
fidelium
,
carnis
&
ejus
&
sanguinis
realem
,
&
corporalem
(
ut
loquuntur
)
praesentiam
in
Eucharistia
vel
credere
vel
profiteri
.
These
words
are
mark'd
and
scrawl'd
over
with
Minium
,
and
the
words
immediately
following
,
(
Corpus
tamen
Christi
datur
,
accipitur
,
&
manducatur
in
coena
,
tantum
coelesti
&
spirituali
ratione
)
are
inserted
in
a
different
Hand
just
before
them
,
in
a
line
and
half
left
void
,
which
plainly
appears
to
be
done
afterwards
,
by
reason
the
same
Hand
has
alter'd
the
first
number
of
Lines
,
and
for
Viginti
quatuor
,
made
quatuordecem
.
The
Three
last
Articles
,
Viz.
The
39th
,
Of
the
Resurrection
of
the
Dead
;
the
40th
,
That
the
Souls
of
men
do
neither
perish
with
their
Bodies
,
(
neque
otiosi
dormiant
)
is
added
in
the
Original
.
And
the
42d
,
That
all
shall
not
be
saved
at
last
,
are
found
in
the
Original
,
distinguish'd
only
with
a
Marginal
Line
of
Minium
:
But
the
41st
of
the
Millenarians
is
wholly
left
out
.
The
number
of
Articles
does
not
exactly
agree
,
by
reason
some
are
inserted
,
which
are
found
only
in
King
Edward's
Articles
,
but
none
are
wanting
that
are
found
in
the
Original
.
ARTICLE
III.
Of
the
going
down
of
Christ
into
Hell·
AS
Christ
Died
for
us
,
and
was
Buried
;
so
also
it
is
to
be
believ'd
,
That
he
went
down
into
Hell
.
[
For
his
Body
lay
in
the
Grave
till
his
Resurrection
;
but
his
Soul
being
separate
from
his
Body
remain'd
with
the
Spirits
which
were
detain●d
in
Prison
;
that
is
to
say
,
in
Hell
,
and
there
preached
unto
them
.
]
ARTICLE
VI.
The
Old
Testament
is
not
to
be
rejected
as
if
it
were
contrary
to
the
New
,
but
to
be
retained
.
Forasmuch
,
&c.
ARTICLE
IX
.
And
although
there
is
no
Condemnation
to
them
that
believe
,
and
are
Baptiz'd
,
&c.
ARTICLE
X.
Of
Grace
.
The
Grace
of
Christ
,
or
the
Holy
Ghost
,
which
is
given
by
Him
,
doth
,
&c.
ARTICLE
XVI
.
Blasphemy
against
the
Holy
Ghost
.
The
Blasphemy
against
the
Holy
Ghost
is
then
committed
when
,
&c.
ARTICLE
XIX
.
All
men
are
bound
to
keep
the
Precepts
of
the
Moral
Law
,
although
the
Law
given
from
God
,
&c.
ARTICLE
XX.
Of
the
Authority
of
the
Church
.
It
is
not
lawful
for
the
Church
to
ordain
any
thing
that
is
contrary
to
God's
Words
written
,
&c.
ARTICLE
XXVI
.
Of
the
Sacraments
.
Sacraments
Ordain'd
of
Christ
,
&c.
ARTICLE
XXIX
.
Of
the
Lord's
Supper
.
The
Supper
of
the
Lord's
is
not
only
a
Sign
of
,
&c.
Corpus
Christi
Col.
Feb.
4
th
,
1695/6.
UPON
Examination
we
judge
these
to
be
all
the
material
differences
,
that
are
unobserv'd
,
between
the
Original
Manuscripts
,
and
the
B.
of
Salisbury's
Printed
Copy
.
Witness
our
Hands
.
-
Io.
Iaggard
,
Fellow
of
the
said
College
.
-
Roh
.
Mosse
,
Fellow
of
the
said
College
.
-
Will
.
Lunn
,
Fellow
of
the
said
College
.
After
I
had
procured
this
,
I
was
desirous
likewise
to
have
the
Printed
Editions
Collated
with
the
Second
Publication
of
the
Articles
in
the
Year
1571.
in
which
the
Convocation
reviewed
those
of
1562.
and
made
some
small
Alterations
:
And
these
were
very
lately
procured
for
me
by
my
Reverend
Friend
,
Dr.
Green
;
which
I
will
set
down
as
he
was
pleased
to
communicate
them
to
me
.
[
Note
,
MS.
stands
for
Manuscript
,
and
Pr.
for
Print
.
]
|
Art.
1.
|
MS.
|
and
true
God
,
and
he
is
everlasting
,
without
Body
.
|
|
|
Pr.
|
and
true
God
,
everlasting
,
without
Body
.
|
|
Art.
2.
|
MS.
|
but
also
for
all
actual
sins
of
men
.
|
|
|
Pr.
|
but
also
for
actual
sins
of
men
.
|
|
Art.
3.
|
MS.
|
so
also
it
is
to
be
believed
.
|
|
|
Pr.
|
so
also
is
it
to
be
believed
.
|
|
Art.
4.
|
MS.
|
Christ
did
truly
arise
again
.
|
|
|
Pr.
|
Christ
did
truly
rise
again
.
|
|
|
MS.
|
until
he
return
to
judge
all
men
at
the
last
day
.
|
|
|
Pr.
|
until
he
return
to
judge
men
at
the
last
day
.
|
|
Art.
6.
|
MS.
|
to
be
believed
as
an
Article
of
the
Faith
.
|
|
|
Pr.
|
to
be
believed
as
an
Article
of
Faith
.
|
|
|
MS.
|
requisite
as
necessary
to
Salvation
.
|
|
|
Pr.
|
requisite
or
necessary
to
Salvation
.
|
|
|
MS.
|
In
the
name
of
holy
Scripture
.
|
|
|
Pr.
|
In
the
name
of
the
holy
Scripture
.
|
|
|
MS.
|
but
yet
doth
it
not
apply
.
|
|
|
Pr.
|
but
yet
doth
not
apply
.
|
|
|
MS.
|
Baruch
.
|
|
|
Pr.
|
Baruch
the
Prophet
.
|
|
|
MS.
|
and
account
them
for
Canonical
.
|
|
|
Pr.
|
and
account
them
Canonical
.
|
|
Art.
8.
|
MS.
|
by
most
certain
warranties
of
Holy
Scripture
.
|
|
|
Pr.
|
by
most
certain
warrant
of
Holy
Scripture
.
|
|
Art.
9.
|
MS.
|
but
it
is
the
fault
.
|
|
|
Pr.
|
but
is
the
fault
.
|
|
|
MS.
|
whereby
man
is
very
far
gone
from
his
original
righteousness
.
|
|
|
Pr.
|
whereby
man
is
far
gone
from
original
righteousness
.
|
|
|
MS.
|
in
them
that
be
regenerated
.
|
|
|
Pr.
|
in
them
that
are
regenerated
.
|
|
Art.
De
Gratia
,
non
habetur
in
MS.
|
|
Art.
10.
|
MS.
|
a
good
will
and
working
in
us
.
|
|
|
Pr.
|
a
good
will
and
working
with
us
.
|
|
Art.
14.
|
MS.
|
cannot
be
taught
without
arrogancy
and
impiety
.
|
|
|
Pr.
|
cannot
be
taught
without
arrogancy
and
iniquity
.
|
|
|
MS.
|
we
be
unprofitable
Servants
.
|
|
|
Pr.
|
we
are
unprofitable
Servants
.
|
|
Art.
15.
|
MS.
|
sin
only
except
.
|
|
|
Pr.
|
sin
only
excepted
.
|
|
|
MS.
|
to
be
the
Lamb
without
spot
.
|
|
|
Pr.
|
to
be
a
Lamb
without
spot
.
|
|
|
MS.
|
but
we
the
rest
,
although
baptized
,
and
born
again
,
in
Christ
,
yet
we
all
offend
.
|
|
|
Pr.
|
but
all
we
the
rest
,
although
baptized
,
and
if
born
in
Christ
,
yet
offend
.
|
|
Art.
De
Blasphemia
in
Sp.
Sanct.
non
est
in
MS.
|
|
Art.
16.
|
MS.
|
wherefore
the
place
for
Penitence
.
|
|
|
Pr.
|
wherefore
the
grant
of
Repentance
.
|
|
Art.
17.
|
MS.
|
so
excellent
a
benefit
of
God
given
unto
them
,
be
called
according
.
|
|
|
Pr.
|
so
excellent
a
benefit
of
God
,
be
called
according
.
|
|
|
MS.
|
as
because
it
doth
fervently
kindle
their
love
.
|
|
|
Pr.
|
as
because
it
doth
frequently
kindle
their
love
.
|
Art
.
Omnes
Obligantur
,
&c.
non
est
in
MS.
|
Art.
18.
|
MS.
|
to
frame
his
life
according
to
the
Law
and
the
light
of
Nature
.
|
|
|
Pr.
|
to
frame
his
life
according
to
that
Law
,
and
the
light
of
Nature
.
|
|
Art.
19.
|
MS.
|
congregation
of
faithful
men
in
the
which
the
pure
Word
.
|
|
|
Pr.
|
congregation
of
faithful
men
in
which
the
pure
Word
.
|
|
Art.
20.
|
MS.
|
The
Church
hath
Power
to
decree
rites
or
ceremonies
,
and
authority
in
controversies
of
Faith
.
And
yet
.
|
|
|
|
These
words
are
not
in
the
Original
MS.
|
|
|
MS.
|
ought
it
not
to
enforce
any
thing
.
|
|
|
Pr.
|
it
ought
not
to
enforce
any
thing
.
|
|
Art.
21.
|
MS.
|
and
when
they
be
gathered
together
(
forasmuch
.
|
|
|
Pr.
|
and
when
they
be
gathered
(
forasmuch
.
|
|
Art.
22.
|
MS.
|
is
a
fond
thing
vainly
invented
.
|
|
|
Pr.
|
is
a
fond
thing
vainly
feigned
.
|
|
Art.
24.
|
MS.
|
in
a
Tongue
not
understanded
of
the
People
.
|
|
|
Pr.
|
in
a
Tongue
not
understood
of
the
People
.
|
|
Art.
25.
|
MS.
|
and
effectual
signs
of
grace
and
God's
good
will
towards
us
.
|
|
|
Pr.
|
and
effectual
signs
of
grace
and
God's
will
towards
us
.
|
|
|
MS.
|
and
extream
annoyling
.
|
|
|
Pr.
|
and
extream
unction
.
|
|
Art.
26.
|
MS.
|
in
their
own
name
,
but
do
minister
by
Christ's
Commission
and
authority
.
|
|
|
Pr.
|
in
their
own
name
,
but
in
Christ's
,
and
do
minister
by
his
Commission
and
authority
.
|
|
|
MS.
|
and
in
the
receiving
of
the
Sacraments
.
|
|
|
Pr.
|
and
in
the
receiving
the
Sacraments
.
|
|
|
MS.
|
and
rightly
receive
the
Sacraments
.
|
|
|
Pr.
|
and
rightly
do
receive
the
Sacraments
.
|
|
Art.
27.
|
MS.
|
from
others
that
be
not
christned
,
but
is
also
a
sign
.
|
|
|
Pr.
|
from
others
that
be
not
christned
,
but
it
is
also
a
sign
.
|
|
|
MS.
|
forgiveness
of
sin
,
and
of
our
adoption
.
|
|
|
Pr.
|
forgiveness
of
sin
,
of
our
adoption
.
|
|
Art.
28.
|
MS.
|
to
have
amongst
themselves
.
|
|
|
Pr.
|
to
have
among
themselves
.
|
|
|
MS.
|
the
bread
which
we
break
is
a
partaking
Communion
of
the
body
of
Christ
.
|
|
|
Pr.
|
the
bread
which
we
break
is
a
partaking
of
the
body
of
Thrist
.
|
|
|
MS.
|
and
likewise
the
Cup
of
blessing
is
a
partaking
Communion
of
the
blood
of
Christ
.
|
|
|
Pr.
|
and
likewise
the
Cup
of
blessing
is
a
partaking
of
the
blood
of
Christ
.
|
|
|
MS.
|
or
the
change
of
the
Substance
of
bread
and
wine
into
the
substance
of
Christ's
body
and
blood
cannot
be
proved
by
holy
Writ
,
but
is
repugnant
.
|
|
|
Pr.
|
or
the
change
of
the
substance
of
bread
and
wine
in
the
supper
of
the
Lord
cannot
be
proved
by
holy
Writ
,
but
it
is
repugnant
.
|
|
|
MS.
|
but
the
mean
whereby
the
body
of
Christ
is
received
.
|
|
|
Pr.
|
and
the
mean
whereby
the
body
of
Christ
is
received
.
|
|
|
MS.
|
lifted
up
or
worshipped
.
|
|
|
Pr.
|
lifted
up
and
worshipped
.
|
|
Art.
31.
|
MS.
|
is
the
perfect
redemption
.
|
|
|
Pr.
|
is
that
perfect
redemption
.
|
|
|
MS.
|
to
have
remission
of
pain
or
guilt
were
forged
Fables
.
|
|
|
Pr.
|
to
have
remission
of
pain
and
guilt
were
blasphemous
Fables
.
|
|
Art.
33.
|
MS.
|
that
hath
authority
thereto
.
|
|
|
Pr.
|
that
hath
authority
thereunto
.
|
|
Art.
34.
|
MS.
|
diversity
of
countries
,
times
,
and
mens
manners
.
|
|
|
Pr.
|
diversity
of
countries
and
mens
manners
.
|
|
|
MS.
|
and
be
ordained
and
appointed
by
common
autority
.
|
|
|
Pr.
|
and
be
ordained
and
approved
by
common
authority
.
|
|
|
MS.
|
the
consciences
of
the
weak
brethren
.
|
|
|
Pr.
|
the
consciences
of
weak
brethren
.
|
|
Art.
35.
|
MS.
|
of
Homilies
,
the
Titles
whereof
we
have
joined
under
this
Article
,
do
contain
.
|
|
|
Pr.
|
of
Homilies
,
the
several
Titles
whereof
we
have
joined
under
this
Article
,
doth
contain
.
|
|
|
MS.
|
wholesome
Doctrine
,
and
necessary
for
this
time
,
as
doth
the
former
book
which
was
set
forth
.
|
|
|
Pr.
|
wholesome
Doctrine
,
necessary
for
these
times
,
as
doth
the
former
book
of
Homilies
which
were
set
forth
.
|
|
|
MS.
|
and
therefore
are
to
be
read
in
our
Churches
by
the
Ministers
,
diligently
,
plainly
,
and
distinctly
,
that
they
may
be
understanded
of
the
people
.
|
|
|
Pr.
|
and
therefore
we
judge
them
to
be
read
in
Churches
by
the
Ministers
,
diligently
and
distinctly
,
that
they
may
be
understood
of
the
people
.
|
|
|
MS.
|
ministred
in
a
tongue
known
.
|
|
|
Pr.
|
ministred
in
a
known
tongue
.
|
|
Art.
De
Libro
Precationum
,
&c.
non
est
in
MS.
|
|
Art.
36.
|
MS.
|
in
the
time
of
the
most
noble
K.
Edward
the
Sixth
.
|
|
|
Pr.
|
in
the
time
of
Edward
the
Sixth
.
|
|
|
MS.
|
superstitious
or
ungodly
.
|
|
|
Pr.
|
superstitious
and
ungodly
.
|
|
Art.
37.
|
MS.
|
whether
they
be
Ecclesiastical
or
not
.
|
|
|
Pr.
|
whether
they
be
Ecclesiastical
or
Civil
.
|
|
|
MS.
|
the
minds
of
some
slanderous
folks
to
be
offended
.
|
|
|
Pr.
|
the
minds
of
some
dangerous
folks
to
be
offended
.
|
|
|
MS.
|
we
give
not
to
our
Princes
.
|
|
|
Pr.
|
we
give
not
our
Princes
.
|
|
|
MS.
|
or
of
Sacraments
.
|
|
|
Pr.
|
or
of
the
Sacraments
.
|
|
|
MS.
|
the
Injunctions
also
lately
set
forth
.
|
|
|
Pr.
|
the
Injunctions
also
set
forth
.
|
|
|
MS.
|
and
serve
in
the
Wars
.
|
|
|
Pr.
|
and
serve
in
lawful
Wars
.
|
|
Art.
38.
|
MS.
|
every
man
oughteth
of
such
things
.
|
|
|
Pr.
|
every
man
ought
of
such
things
.
|
|
Art.
39.
Edw.
6.
&
qui
sequuntur
,
non
sunt
in
MS.
|
WE
Th'
archbishops
and
Bishops
of
either
Province
of
this
Realm
of
England
,
lawfully
gathered
together
in
this
Provincial
Synod
holden
at
London
with
Continuations
and
Prorogations
of
the
same
,
do
receive
,
profess
and
acknowledge
the
xxxviii
Articles
before
written
in
xix
Pages
going
before
,
to
contain
true
and
sound
doctrine
,
and
do
approve
and
ratify
the
same
by
the
subscription
of
our
hands
the
xi
●h
day
of
May
in
the
year
of
our
Lord
1571.
and
in
the
year
of
the
Reign
of
our
Sovereign
Lady
Elizabeth
by
the
Grace
of
God
of
England
,
France
and
Ireland
,
Queen
,
Defender
of
the
Faith
,
&c.
the
thirteenth
.
-
Matthue
Cantuar.
-
Rob.
Winton
.
-
Jo.
Heref.
-
Richarde
Ely
.
-
Nic.
Wigorn.
-
Jo.
Sarisburien
.
-
Edm.
Roffen
.
-
N.
Bangor
.
-
Ri.
Cicestren
.
-
Thom.
Lincoln
.
-
Willhelmus
Exon.
From
these
Diversities
a
great
difficulty
will
naturally
arise
about
this
whole
Matter
.
The
Manuscripts
of
Corpus
Christi
are
without
doubt
Originals
.
The
hands
of
the
Subscribers
are
well
known
,
they
belonged
to
Archbishop
Parker
,
and
were
left
by
him
to
that
College
,
and
they
are
Signed
with
a
particular
care
;
for
at
the
end
of
them
there
is
not
only
a
Sum
of
the
number
of
the
Pages
,
but
of
the
Lines
in
every
Page
.
And
though
this
was
the
Work
only
of
the
Convocation
of
the
Province
of
Canterbury
;
yet
the
Archbishop
of
York
,
with
the
Bishops
of
Duresme
and
Chester
,
Subscribed
them
likewise
,
and
they
were
also
Subscribed
by
the
whole
Lower
House
.
But
we
are
not
sure
that
the
like
care
was
used
in
the
Convocation
Anno
1571.
for
the
Articles
are
only
Subscribed
by
the
Archbishop
of
Canterbury
,
and
Ten
Bishops
of
his
Province
;
nor
does
the
Subscription
of
the
Lower
House
appear
.
These
Articles
were
first
Printed
in
the
Year
1563.
conform
to
the
present
Impressions
which
are
still
in
use
among
us
.
So
the
Alterations
were
then
made
while
the
thing
was
fresh
and
well
known
,
therefore
no
Fraud
nor
Artifice
is
to
be
suspected
,
since
some
Objections
would
have
been
then
made
,
especially
by
the
great
Party
of
the
Complying
Papists
,
who
then
continued
in
the
Church
:
They
would
not
have
failed
to
have
made
much
use
of
this
,
and
to
have
taken
great
advantages
from
it
,
if
there
had
been
any
occasion
or
colour
for
it
;
and
yet
nothing
of
this
kind
was
then
done
.
One
Alteration
of
more
Importance
was
made
in
the
Year
1571.
Those
words
of
the
20
th
Article
,
The
Church
hath
power
to
Decree
Rites
or
Ceremonies
,
and
Authority
in
Controversies
of
Faith
,
were
left
out
both
in
the
Manuscripts
,
and
in
the
Printed
Editions
,
but
were
afterwards
restored
according
to
the
Articles
Printed
Anno
1563.
I
cannot
find
out
in
what
Year
they
were
again
put
in
the
Printed
Copies
.
They
appear
in
two
several
Impressions
in
Queen
Elizabeth's
Time
,
which
are
in
my
hands
:
It
passes
commonly
that
it
was
done
by
Archbishop
Laud
;
and
his
Enemies
laid
this
upon
him
among
other
things
,
That
he
had
corrupted
the
Doctrine
of
this
Church
by
this
addition
;
but
he
cleared
himself
of
that
,
as
well
he
might
;
and
in
a
Speech
in
the
Star-Chamber
,
appealed
to
the
Original
,
and
affirmed
these
words
were
in
it
.
The
true
account
of
this
difficulty
is
this
.
When
the
Articles
were
first
setled
,
they
were
Subscribed
by
Both
Houses
upon
Paper
;
but
that
being
done
,
they
were
afterward
Ingrossed
in
Parchment
,
and
made
up
in
Form
to
remain
as
Records
.
Now
in
all
such
Bodies
,
many
Alterations
are
often
made
after
a
minute
or
first
Draught
is
agreed
on
before
the
matter
is
brought
to
full
Perfection
;
so
these
Alterations
as
most
of
them
are
small
and
inconsiderable
,
were
made
between
the
time
that
they
were
first
Subscribed
,
and
the
last
Voting
of
them
.
But
the
Original
Records
,
which
if
extant
would
have
cleared
the
whole
matter
,
having
been
burnt
in
the
Fire
of
London
,
it
is
not
possible
to
Appeal
to
them
;
yet
what
has
been
proposed
,
may
serve
,
I
hope
,
fully
to
clear
the
difficulty
.
I
now
go
to
consider
the
Articles
themselves
.
ARTICLE
I.
Of
Faith
in
the
Holy
Trinity
.
There
is
but
one
living
and
true
God
,
everlasting
without
bodie
parts
or
passions
,
of
infinite
power
,
wisdom
,
and
goodness
,
the
maker
and
preserver
of
all
things
both
visible
and
invisible
;
and
in
the
unity
of
this
godhead
there
be
three
persons
of
one
substance
,
power
and
eternity
,
the
Father
,
the
Son
,
and
the
Holy
Ghost
.
THE
Natural
Order
of
Things
required
,
That
the
First
of
all
Articles
in
Religion
should
be
concerning
the
Being
and
Attributes
of
God
:
For
all
other
Doctrines
arise
out
of
this
.
But
the
Title
appropriates
this
to
the
Holy
Trinity
;
because
that
is
the
only
part
of
the
Article
which
peculiarly
belongs
to
the
Christian
Religion
;
since
the
rest
is
Founded
on
the
Principles
of
Natural
Religion
.
There
are
Six
Heads
to
be
Treated
of
,
in
order
to
the
full
opening
of
all
that
is
contained
in
this
Article
.
-
1.
That
there
is
a
God
.
-
2.
That
there
is
but
One
God
.
-
3.
Negatively
,
That
this
God
hath
neither
Body
,
Parts
,
nor
Passions
.
-
4.
Positively
,
That
he
is
of
Infinite
Power
,
Wisdom
,
and
Goodness
.
-
5.
That
he
at
first
Created
,
and
does
still
Preserve
all
things
,
not
only
what
is
Material
and
Visible
,
but
also
what
is
Spiritual
and
Invisible
.
-
6.
The
Trinity
is
here
Asserted
.
These
being
all
Points
of
the
highest
consequence
,
it
is
very
necessary
to
state
them
as
clearly
,
and
to
prove
them
as
fully
as
may
be
.
The
First
is
,
That
there
is
a
God
.
This
is
a
Proposition
which
in
all
Ages
has
been
so
universally
received
and
believed
,
some
very
few
Instances
being
only
assigned
of
such
as
either
have
denied
or
doubted
of
it
,
that
the
very
consent
of
so
many
Ages
and
Nations
,
of
such
different
Tempers
and
Languages
,
so
vastly
remote
from
one
another
,
has
been
long
esteemed
a
good
Argument
,
to
prove
that
either
there
is
somewhat
in
the
Nature
of
Man
,
that
by
a
secret
sort
of
Instinct
does
dictate
this
to
him
;
or
that
all
Mankind
has
descended
from
one
common
Stock
;
and
that
this
belief
has
passed
down
from
the
first
Man
to
all
his
Posterity
.
If
the
more
Polite
Nations
had
only
received
this
,
some
might
suggest
,
that
wise
men
had
introduced
it
as
a
mean
to
govern
human
Society
,
and
to
keep
it
in
order
:
Or
if
only
the
more
barbarous
had
received
this
,
it
might
be
thought
to
be
the
effe●t
of
their
Fear
,
and
their
Ignorance
;
but
since
all
Sorts
,
as
well
as
all
Ages
of
men
,
have
received
it
,
this
alone
goes
a
great
way
to
assure
us
of
the
Being
of
a
God
.
To
this
Two
things
are
Objected
,
1st
.
That
some
Nations
,
such
as
S●ldania
,
Formosa
,
and
some
in
America
,
have
been
discovered
in
these
last
Ages
that
seem
to
acknowledge
no
Deity
.
But
to
this
,
Two
things
are
to
be
opposed
:
1st
.
That
those
who
first
discovered
these
Countries
,
and
have
given
that
account
of
them
,
did
not
know
them
enough
,
nor
understand
their
Language
so
perfectly
as
was
necessary
to
enable
them
to
comprehend
all
their
Opinions
:
And
this
is
the
more
probable
,
because
others
that
have
writ
after
them
,
assure
us
,
that
they
are
not
without
all
sense
of
Religion
,
which
the
first
discoveries
had
too
hastily
affirmed
:
Some
prints
of
Religion
begin
to
be
observed
among
those
of
Soldania
,
though
it
is
certainly
one
of
the
most
degenerated
of
all
Nations
.
But
a
2d
Answer
to
this
,
is
,
That
those
Nations
of
whom
these
Reports
are
given
out
,
are
so
extremely
sunk
from
all
that
is
wise
or
regular
,
great
and
good
in
human
Nature
,
so
rude
and
untractable
,
and
so
incapable
of
Arts
and
Discipline
,
that
if
the
Reports
concerning
them
are
to
be
believed
,
and
if
that
weakens
the
Argument
from
the
common
consent
of
Mankind
of
the
one
hand
,
it
strengthens
it
on
another
,
while
it
appears
that
Human
Nature
,
when
it
wants
this
Impression
,
it
wants
with
it
all
that
is
great
or
orderly
in
it
;
and
shews
a
brutality
almost
as
low
and
base
as
is
that
of
Beasts
.
Some
men
are
born
without
some
of
their
Senses
,
and
others
without
the
use
of
Reason
and
Memory
:
And
yet
those
exceptions
do
not
prove
that
the
imperfections
of
such
persons
are
not
irregularities
against
the
common
course
of
Things
:
The
monstrousness
as
well
as
the
miseries
of
persons
so
unhappily
born
,
tend
to
recommend
more
effectually
the
perfection
of
human
Nature
.
So
if
these
Nations
which
are
supposed
to
be
without
the
belief
of
a
God
,
are
such
a
low
and
degenerated
piece
of
human
Nature
,
that
some
have
doubted
whether
they
are
a
perfect
Race
of
Men
,
or
not
;
this
does
not
derogate
from
,
but
rather
confirms
the
force
of
this
Argument
,
from
the
general
consent
of
all
Nations
.
A
Second
Exception
to
this
Argument
is
,
That
men
have
not
agreed
in
the
same
Notions
concerning
the
Deity
:
Some
believing
Two
Gods
,
a
Good
and
Bad
,
that
are
in
a
perpetual
contest
together
:
Others
holding
a
vast
number
of
Gods
,
either
all
equal
or
subaltern
to
one
another
:
And
some
believing
God
to
be
a
corporeal
Being
,
and
that
the
Sun
,
Moon
,
and
Stars
,
and
a
great
many
other
Beings
are
Gods
:
Since
then
,
though
all
may
acknowledge
a
Deity
in
general
,
they
are
yet
subdivided
into
so
many
different
conceits
about
it
,
no
Argument
can
be
drawn
from
this
supposed
Consent
,
which
is
not
so
great
in
reality
,
as
it
seems
to
be
.
But
in
Answer
to
this
we
must
observe
,
That
the
constant
sense
of
Mankind
agreeing
in
this
,
That
there
is
a
Superior
Being
that
governs
the
World
,
shews
that
this
fixed
Persuasion
has
a
deep
Root
:
Though
the
weakness
of
several
Nations
being
practised
upon
by
designing
men
,
they
have
in
many
things
corrupted
this
Notion
of
God
.
That
might
have
arisen
from
the
Tradition
of
some
true
Doctrines
vitiated
in
the
conveyance
.
Spirits
made
by
God
to
govern
the
World
by
the
Order
,
and
under
the
Direction
of
the
Supreme
Mind
,
might
easily
come
to
be
lookt
on
as
subordinate
Deities
:
Some
evil
and
lapsed
Spirits
might
in
a
course
of
some
Ages
pass
for
evil
Gods
.
The
Apparitions
of
the
Deity
under
some
Figures
might
make
these
Figures
to
be
adored
:
And
God
being
considered
as
the
Supreme
Light
,
this
might
lead
men
to
Worship
the
Sun
as
his
chief
Vehicle
:
And
so
by
degrees
he
might
pass
for
the
Supreme
God
.
Thus
it
is
easy
to
trace
up
these
mistakes
to
what
may
justly
be
supposed
to
be
their
first
Source
and
Rise
.
But
still
the
Foundation
of
them
all
,
was
a
firm
belief
of
a
Superior
Nature
that
govern'd
the
World
.
Mankind
agreeing
in
that
,
an
occasion
was
given
thereby
to
bad
and
designing
men
to
graft
upon
it
such
other
Tenets
as
might
feed
Superstition
and
Idolatry
,
and
furnish
the
Managers
of
those
Impostures
with
advantages
to
raise
their
own
Authority
.
But
how
various
soever
the
several
Ages
and
Nations
of
the
World
may
have
been
as
to
their
more
special
Opinions
and
Rites
;
yet
the
General
Idea
of
a
God
remain'd
still
unalter'd
,
even
amidst
all
the
changes
that
have
happened
in
the
particular
Forms
and
Doctrines
of
Religion
.
Another
Argument
for
the
Being
of
God
,
is
taken
from
the
Visible
World
,
in
which
there
is
a
vast
variety
of
Beings
curiously
framed
,
and
that
seem
designed
for
great
and
noble
ends
.
In
these
we
see
clear
Characters
of
God's
Eternal
Power
,
and
Wisdom
.
And
that
is
thus
to
be
made
out
.
It
is
certain
,
that
nothing
could
give
Being
to
it self
;
so
the
things
which
we
see
,
either
had
their
Being
from
all
Eternity
,
or
were
made
in
time
:
And
either
they
were
from
all
Eternity
in
the
same
State
,
and
under
the
same
Revolutions
of
the
Heavens
,
as
they
are
at
present
,
or
they
fell
into
the
Order
and
Method
in
which
they
do
now
rowl
,
by
some
happy
chance
;
out
of
which
all
the
Beauty
and
Usefulness
of
the
Creation
did
arise
.
But
if
all
these
suppositions
are
manifestly
false
,
then
it
will
remain
,
That
if
things
neither
were
from
all
Eternity
as
they
now
are
,
nor
fell
into
their
present
State
by
chance
,
then
there
is
a
Superior
Essence
,
that
gave
them
Being
,
and
that
moulded
them
as
we
see
they
now
are
.
The
First
Branch
of
this
,
That
they
were
not
as
now
they
are
from
all
Eternity
,
is
to
be
proved
by
two
sorts
of
Arguments
;
the
one
Intrinsical
,
by
demonstrating
this
to
be
impossible
;
the
other
Moral
,
by
shewing
that
it
is
not
at
all
credible
.
As
to
the
first
,
it
is
to
be
considered
,
that
a
successive
duration
made
up
of
Parts
,
which
is
called
Time
,
and
is
measured
by
a
successive
Rotation
of
the
Heavens
,
cannot
possibly
be
Eternal
.
For
if
there
were
Eternal
Revolutions
of
Saturn
in
his
course
of
Thirty
Years
,
and
Eternal
Revolutions
of
Days
as
well
as
Years
,
of
Minutes
as
well
as
Hours
,
then
the
one
must
be
as
infinite
as
the
other
;
so
that
the
one
must
be
equal
to
the
other
,
both
being
infinite
;
and
yet
the
latter
are
some
Millions
of
times
more
than
the
other
;
which
is
impossible
.
Further
;
Of
ev'ry
past
duration
,
as
this
is
true
,
That
once
it
was
present
;
so
this
is
true
,
That
once
it
was
to
come
;
This
being
a
necessary
affection
of
every
thing
that
exists
in
time
:
If
then
all
past
durations
were
all
once
future
,
or
to
be
,
then
we
cannot
conceive
such
a
Succession
of
Durations
Eternal
,
since
once
every
one
of
them
was
to
come
.
Nor
can
all
this
,
or
any
part
of
it
,
be
turned
against
us
,
who
believe
that
some
Beings
are
immortal
,
and
shall
never
cease
to
be
;
for
all
those
future
durations
have
never
actually
been
,
but
are
still
produced
of
new
,
and
so
continued
in
being
.
This
Argument
may
seem
to
be
too
subtile
,
and
it
will
require
some
attention
of
mind
to
observe
and
discover
the
force
of
it
;
but
after
we
have
turned
it
over
and
over
again
,
it
will
be
found
to
be
a
true
demonstration
.
The
chief
Objection
that
lies
against
it
,
is
,
That
in
the
Opinion
of
those
who
deny
that
there
are
any
indivi●●ble
points
of
Matter
,
and
that
believe
that
Matter
is
infinitely
divisible
,
it
is
not
absurd
to
say
,
That
one
Infinite
is
more
than
another
:
For
the
smallest
crumb
of
Matter
is
Infinite
,
as
well
as
the
whole
Globe
of
the
Earth
:
And
therefore
the
Revolutions
of
Saturn
may
be
infinite
as
well
as
the
Revolutions
of
Days
,
though
the
one
be
vastly
more
numerous
than
the
other
.
But
there
is
this
difference
betwixt
the
Succession
of
Time
,
and
the
Composition
of
Matter
;
That
those
who
deny
Indivisibles
,
say
,
That
no
one
Point
can
be
assigned
:
For
if
Points
could
be
assigned
or
number'd
,
it
is
certain
that
they
could
not
be
Infinite
:
For
an
infinite
Number
seems
to
be
a
contradiction
;
but
if
the
Series
of
Mankind
were
Infinite
,
since
this
is
visibly
divided
into
single
Individuals
,
as
the
Units
in
that
Series
,
then
here
arises
an
Infinite
Number
composed
of
Units
or
Individuals
,
that
can
be
assigned
.
The
same
is
to
be
said
of
Minutes
,
Hours
,
Days
,
and
Years
:
Nor
can
it
be
said
with
equal
reason
,
that
every
portion
of
Time
is
divisible
to
Infinity
,
as
well
as
every
parcel
of
Matter
.
It
seems
evident
,
that
there
is
a
present
time
;
and
that
past
,
present
and
to
come
,
cannot
be
said
to
be
true
of
any
thing
all
at
once
:
Therefore
the
Objection
against
the
assigning
points
in
Matter
,
does
not
overthrow
the
truth
of
this
Argument
.
But
if
it
is
thought
that
this
is
rather
a
slight
of
Metaphisicks
that
intangles
one
,
than
a
plain
and
full
conviction
;
Let
us
turn
next
to
such
Reasonings
as
are
more
obvious
,
and
that
are
more
easily
apprehended
.
The
other
Moral
Arguments
are
more
sensible
as
well
as
they
are
of
a
more
complicated
Nature
;
and
proceed
thus
.
The
History
of
all
Nations
,
of
all
Governments
,
Arts
,
Sciences
,
and
even
instituted
Religions
;
the
peopling
of
Nations
,
the
progress
of
Commerce
and
of
Colonies
,
are
plain
Indications
of
the
Novelty
of
the
World
:
No
sort
of
Trace
remaining
by
which
we
can
believe
it
to
be
Ancienter
than
the
Books
of
Moses
represent
it
to
be
:
For
though
some
Nations
,
such
as
the
Egyptians
and
the
Chineses
have
boasted
of
a
much
greater
Antiquity
;
yet
it
is
plain
,
we
hear
of
no
series
of
History
for
all
those
Ages
;
so
that
what
they
had
relating
to
them
,
if
it
is
not
wholly
a
Fiction
,
might
have
been
only
in
Astronomical
Tables
,
which
may
be
easily
run
backwards
as
well
as
forward
.
The
very
few
Eclipses
which
Ptolomy
could
hear
of
,
is
a
remarkable
instance
of
the
Novelty
of
History
;
since
the
observing
such
an
extraordinary
Accident
in
the
Heavens
,
in
so
pure
an
Air
,
where
the
Sun
was
not
only
observed
,
but
adored
,
must
have
been
one
of
the
first
effe●ts
of
Learning
or
Industry
.
All
these
Characters
of
the
Novelty
of
the
World
have
been
so
well
considered
by
Lucretius
,
and
other
Atheists
,
that
they
gave
up
the
Point
,
and
thought
it
evident
that
this
present
frame
of
Things
had
certainly
a
beginning
.
The
Solution
that
those
men
who
found
themselves
driven
from
this
of
the
World
's
being
Eternal
,
have
given
to
this
difficulty
,
by
saying
that
all
things
have
run
by
chance
into
the
Combinations
and
Channels
in
which
we
see
Nature
run
,
is
so
absurd
,
that
it
looks
like
men
who
are
resolved
to
believe
any
thing
,
how
absurd
soever
,
rather
than
to
acknowledge
Religion
.
For
what
a
strange
conceit
is
it
,
to
think
that
Chance
could
settle
on
such
a
regular
and
useful
frame
of
things
,
and
continue
so
fixed
and
stable
in
it
;
and
that
Chance
could
do
so
much
at
once
,
and
should
do
nothing
ever
since
?
The
Constancy
of
the
Celestial
Motions
;
the
Obliquity
of
the
Zodiack
,
by
which
different
Seasons
are
assigned
to
different
Climates
;
the
Divisions
of
this
Globe
into
Sea
and
Land
,
to
Hills
and
Vales
;
the
Productions
of
the
Earth
,
whether
latent
,
such
as
Mines
,
Minerals
,
and
other
Fossils
;
or
visible
,
such
as
Grass
,
Grain
,
Herbs
,
Flowers
,
Shrubs
,
and
Trees
;
the
small
beginnings
,
and
the
curious
Compositions
of
them
:
The
Variety
and
curious
Structure
of
Insects
;
the
disposition
of
the
Bodies
of
perfecter
Animals
;
and
above
all
,
the
Fabrick
of
the
Body
of
Man
,
especially
the
curious
Discoveries
that
Anatomy
and
Microscopes
have
given
us
;
the
strange
beginning
and
progress
of
those
;
the
Wonders
that
occur
in
every
Organ
of
Sense
,
and
the
amazing
Structure
and
Use
of
the
Brain
,
are
all
such
things
,
so
Artificial
,
and
yet
so
regular
,
and
so
exactly
shap'd
and
fitted
for
their
several
Uses
,
that
he
who
can
believe
all
this
to
be
Chance
,
seems
to
have
brought
his
mind
to
digest
any
Absurdity
.
That
all
Men
should
resemble
one
another
in
the
main
things
,
and
yet
that
every
Man
should
have
a
peculiar
Look
,
Voice
,
and
way
of
Writing
,
is
necessary
to
maintain
Order
and
Distinction
in
Society
:
By
these
we
know
men
if
we
either
see
them
,
hear
them
speak
in
the
dark
,
or
receive
any
Writing
from
them
at
a
distance
;
without
these
,
the
whole
Commerce
of
Life
would
be
one
continued
course
of
Mistake
and
Confusion
.
This
,
I
say
,
is
such
an
Indication
of
Wisdom
,
that
it
looks
like
a
Violence
to
Nature
to
think
it
can
be
otherwise
.
The
only
Col●ur
that
has
supported
this
monstrous
Conceit
,
That
things
arise
out
of
Chance
,
is
,
That
it
has
long
passed
current
in
the
World
,
That
great
Varieties
of
Insects
do
arise
out
of
corrupted
Matter
.
They
argue
,
That
if
the
Sun
's
shining
on
a
Dunghil
can
give
Life
to
such
Swarms
of
curious
Creatures
,
it
is
but
a
little
more
extraordinary
to
think
that
Animals
and
Men
might
have
been
formed
out
of
well-disposed
Matter
,
under
a
peculiar
Aspect
of
the
Heavens
.
But
the
exa●ter
Observations
that
have
been
made
in
this
Age
by
the
help
of
Glasses
,
have
put
an
end
to
this
Answer
,
which
is
the
best
that
Lucretius
and
other
Atheists
found
to
rest
in
.
It
is
now
fully
made
out
,
That
the
Production
of
all
Insects
whatsoever
,
is
in
the
way
of
Generation
:
H●at
and
Corruption
do
only
hatch
those
Eggs
,
that
Insects
leave
to
a
prodigious
quantity
every
where
.
So
that
this
,
which
is
the
only
specious
thing
in
the
whole
Plea
for
Atheism
,
is
now
given
up
by
the
Universal
Consent
of
all
the
Enquirers
into
Nature
.
And
now
to
bring
the
force
of
this
long
Argument
to
a
head
:
If
this
World
was
neither
from
all
Eternity
in
the
state
in
which
it
is
at
present
,
nor
could
fall
into
it
by
Chance
or
Accident
,
then
it
must
follow
,
That
it
was
put
into
the
state
in
which
we
now
see
it
,
by
a
Being
of
vast
Power
and
Wisdom
.
This
is
the
great
and
solid
Argument
on
which
Religion
rests
;
and
it
receives
a
vast
accession
of
strength
from
this
,
That
we
plainly
see
Matter
has
not
Motion
in
or
of
it self
:
Every
part
of
it
is
at
quiet
till
it
is
put
in
motion
,
that
is
not
natural
to
it
,
for
many
Parts
of
Matter
fall
into
a
state
of
rest
and
quiet
;
so
that
Motion
must
be
put
in
them
by
some
Impulse
or
other
.
Matter
,
after
it
has
pass'd
through
the
highest
Refinings
and
Rectifyings
possible
,
becomes
only
more
capable
of
Motion
than
it
was
before
,
but
still
it
is
a
Passive
Principle
,
and
must
be
put
in
Motion
by
some
other
Being
.
This
has
appeared
so
necessary
even
to
those
who
have
tried
their
utmost
Force
to
make
God
as
little
needful
as
is
possible
in
the
Structure
of
the
Universe
,
that
they
have
yet
been
forced
to
own
,
That
there
must
have
been
once
a
vast
Motion
given
to
Matter
by
the
Supreme
Mind
.
A
Third
Argument
for
the
Being
of
a
God
,
is
,
That
upon
some
great
Occasions
,
and
before
a
vast
Number
of
Witnesses
,
some
Persons
have
wrought
Miracles
:
That
is
,
they
have
put
Nature
out
of
its
Course
,
by
some
Words
or
Signs
,
that
of
themselves
could
not
produce
those
extraordinary
Effects
:
And
therefore
such
Persons
were
assisted
by
a
Power
superior
to
the
Course
of
Nature
;
and
by
consequence
there
is
such
a
Being
,
and
That
is
God
.
To
this
the
Atheists
do
First
say
,
That
we
do
not
know
the
secret
Virtues
that
are
in
Nature
;
The
Loadstone
and
Opium
produce
wonderful
Effects
;
therefore
unless
we
knew
the
whole
Extent
of
Nature
,
we
cannot
define
what
is
Supernatural
and
Miraculous
,
and
what
is
not
so
.
But
though
we
cannot
tell
how
far
Nature
may
go
,
yet
of
some
things
we
may
without
hesitation
say
they
are
beyond
Natural
Powers
.
Such
were
the
Wonders
that
Moses
wrought
in
Egypt
and
in
the
Wilderness
,
by
the
speaking
a
few
Words
,
or
the
stretching
out
of
a
Rod.
We
are
sure
these
could
not
by
any
Natural
Efficiency
produce
those
Wonders
.
And
the
like
is
to
be
said
of
the
Miracles
of
Christ
,
particularly
of
his
raising
the
Dead
to
life
again
,
and
of
his
own
Resurrection
.
These
we
are
sure
did
not
arise
out
of
Natural
Causes
.
The
next
thing
Atheists
say
to
this
,
is
to
dispute
the
Truth
of
the
Facts
:
But
of
that
I
shall
treat
in
another
place
,
when
the
Authority
of
Revealed
Religion
comes
to
be
proved
from
those
Facts
.
All
that
is
necessary
to
be
added
here
,
is
,
That
if
Facts
that
are
plainly
Supernatural
,
are
proved
to
have
been
really
done
,
then
here
is
another
clear
and
full
Argument
,
to
prove
a
Being
superior
to
Nature
,
that
can
dispose
of
it
at
pleasure
:
And
that
Being
must
either
be
God
,
or
some
other
Invisible
Being
,
that
has
a
Strength
superior
to
the
setled
Course
of
Nature
.
And
if
Invisible
Beings
,
superior
to
Nature
,
whether
good
or
bad
,
are
once
acknowledged
,
a
great
Step
is
made
to
the
Proof
of
the
Supreme
Being
.
There
is
another
famed
Argument
taken
from
the
Idea
of
God
;
which
is
laid
thus
:
That
because
one
frames
a
Notion
of
Infinite
Perfection
,
therefore
there
must
be
such
a
Being
,
from
whom
that
Notion
is
conveyed
to
us
.
This
Argument
is
also
managed
by
other
Methods
,
to
give
us
a
Demonstration
of
the
Being
of
a
God
.
I
am
unwilling
to
say
any
thing
to
derogate
from
any
Argument
that
is
brought
to
prove
this
Conclusion
;
but
when
he
who
insists
on
this
,
lays
all
other
Arguments
aside
,
or
at
least
slights
them
as
not
strong
enough
to
prove
the
Point
,
this
naturally
gives
Jealousy
,
when
all
those
Reasons
that
had
for
so
many
Ages
been
considered
as
solid
Proofs
,
are
neglected
,
as
if
this
only
could
amount
to
a
Demonstration
.
But
besides
,
this
is
an
Argument
that
cannot
be
offered
by
any
to
another
Person
,
for
his
Conviction
;
since
if
he
denies
that
he
has
any
such
Idea
,
he
is
without
the
reach
of
the
Argument
.
And
if
a
man
will
say
that
any
such
Idea
which
he
may
raise
in
himself
,
is
only
an
Aggregate
that
he
makes
of
all
those
Perfections
,
of
which
he
can
form
a
Thought
,
which
he
lays
together
,
separating
from
them
every
Imperfection
that
he
observes
to
be
often
mixed
with
some
of
those
Perfections
:
If
,
I
say
,
a
Man
will
affirm
this
,
I
do
not
see
that
the
Inference
from
any
such
Thought
that
he
has
formed
within
himself
,
can
have
any
great
force
to
persuade
him
that
there
is
any
such
Being
.
Upon
the
whole
,
it
seems
to
be
fully
proved
,
That
there
is
a
Being
that
is
Superior
to
Matter
,
and
that
gave
both
Being
and
Order
to
it
,
and
to
all
other
things
.
This
may
serve
to
prove
the
Being
of
a
God
:
It
is
fit
in
the
next
place
to
consider
with
all
humble
Modesty
,
what
Thoughts
we
can
or
ought
to
have
of
the
Deity
.
That
Supreme
Being
must
have
its
Essence
of
it self
necessarily
and
Eternally
;
for
it
is
impossible
that
any
thing
can
give
it self
Being
;
so
it
must
be
Eternal
.
And
though
Eternity
in
a
Succession
of
Determinate
Durations
was
proved
to
be
impossible
,
yet
it
is
certain
that
something
must
be
Eternal
;
either
Matter
,
or
a
Being
superior
to
it
that
has
not
a
Duration
defined
by
Succession
,
but
is
a
simple
Essence
,
and
Eternally
was
,
is
,
and
shall
be
the
same
.
There
is
nothing
contradictory
to
it self
in
this
Notion
:
It
is
indeed
above
our
Capacity
to
form
a
clear
Thought
of
it
;
but
it
is
plain
it
must
be
so
,
and
that
this
is
only
a
defect
in
our
Nature
and
Capacity
,
that
we
cannot
distinctly
apprehend
that
which
is
so
far
above
us
.
Such
a
Being
must
have
also
necessary
Existence
in
its
Notion
;
for
whatsoever
is
infinitely
perfect
,
must
necessarily
exist
;
since
we
plainly
perceive
,
that
necessary
Existence
is
a
Perfection
,
and
that
contingent
Existence
is
an
Imperfection
,
which
supposes
a
Being
that
is
produced
by
another
,
and
that
depends
upon
it
:
And
as
this
Superior
Being
did
exist
from
all
Eternity
,
so
it
is
impossible
it
should
cease
to
be
;
since
nothing
that
once
has
actually
a
Being
,
can
ever
cease
to
be
,
but
by
an
Act
of
a
Superior
Being
annihilating
it
.
But
there
being
nothing
superior
to
the
Deity
,
it
is
impossible
that
it
should
ever
cease
to
be
:
What
was
self-existent
from
all
Eternity
,
must
also
be
so
to
all
Eternity
;
and
it
is
as
impossible
that
a
simple
Essence
can
annihilate
it self
,
as
that
it
can
make
it self
.
So
much
concerning
the
First
and
Capital
Article
of
all
Religion
,
The
Existence
and
Being
of
a
God
;
which
ought
not
to
be
proved
by
any
Authorities
from
Scripture
,
unless
from
the
Recitals
that
are
given
in
it
concerning
Miracles
,
as
was
already
hinted
at
.
But
as
to
the
Authority
of
such
Passages
in
Scripture
,
which
affirm
,
That
there
is
a
God
;
it
is
to
be
considered
,
that
before
we
can
be
bound
to
submit
to
them
,
we
must
believe
Three
Propositions
antecedent
to
that
.
1.
That
there
is
a
God
.
2.
That
all
his
Words
are
true
.
3.
That
these
are
his
Words
.
What
therefore
must
be
believed
before
we
acknowledge
the
Scriptures
,
cannot
be
proved
out
of
them
.
It
is
then
a
strange
Assertion
,
to
say
,
That
the
Being
of
a
God
cannot
be
proved
by
the
Light
of
Nature
,
but
must
be
proved
by
the
Scriptures
;
since
our
being
assured
,
That
there
is
a
God
,
is
the
First
Principle
upon
which
the
Authority
of
the
Scriptures
depends
.
The
Second
Proposition
in
the
Article
is
,
That
there
is
but
one
God
.
As
to
this
,
the
common
Argument
by
which
it
is
proved
,
is
the
order
of
the
World
;
from
whence
it
is
inferred
,
That
there
cannot
be
more
Gods
than
one
,
since
where
there
are
more
than
one
,
there
must
happen
diversity
and
confusion
.
This
is
by
some
thought
to
be
no
good
reason
;
for
if
there
are
more
Gods
,
that
is
,
more
Beings
infinitely
perfect
,
they
will
always
think
the
same
thing
,
and
be
knit
together
with
an
intire
love
.
It
is
true
,
in
things
of
a
Moral
Nature
this
must
so
happen
:
For
Beings
infinitely
perfect
must
ever
agree
:
But
in
Physical
things
,
capable
of
no
Morality
,
as
in
creating
the
World
sooner
or
later
,
and
the
different
Systems
of
Beings
,
with
a
thousand
other
things
that
have
no
Moral
Goodness
in
them
,
different
Beings
infinitely
perfect
might
have
different
Thoughts
.
So
this
Argument
seems
still
of
great
force
to
prove
the
Unity
of
the
Deity
.
The
other
Argument
from
Reason
to
prove
the
Unity
of
God
,
is
from
the
Notion
of
a
Being
infinitely
perfect
.
For
a
Superiority
over
all
other
Beings
comes
so
naturally
into
the
Idea
of
infinite
Perfection
,
that
we
cannot
separate
it
from
it
.
A
Being
therefore
,
that
has
not
all
other
Beings
inferior
and
subordinate
to
it
,
cannot
be
infinitely
perfect
;
whence
it
is
evident
,
That
there
is
but
one
God
.
But
besides
all
this
,
the
Unity
of
God
seems
to
be
so
frequently
and
so
plainly
asserted
in
the
Scripture
,
that
we
see
it
was
the
chief
Design
of
the
whole
Old
Testament
,
both
of
Moses
and
the
Prophets
to
establish
it
,
in
opposition
to
the
false
opinions
of
the
Heathen
,
concerning
a
diversity
of
Gods
.
This
is
often
repeated
in
the
most
solemn
Words
,
as
Hear
O
Israel
,
the
Lord
our
God
is
one
God
.
It
is
the
First
of
the
Ten
Commandments
,
Thou
shalt
have
no
other
Gods
but
me
.
And
all
things
in
Heaven
and
Earth
are
often
said
to
be
made
by
this
one
God
.
Negative
words
are
also
often
used
,
There
is
none
other
God
but
one
:
besides
me
there
is
none
else
,
and
I
know
no
other
;
the
going
after
other
Gods
is
reckon'd
the
highest
,
and
the
most
unpardonable
act
of
Idolatry
.
The
New
Testament
goes
on
in
the
same
strain
.
Christ
speaks
of
the
only
true
God
,
and
that
he
alone
ought
to
be
worshipped
and
served
;
there
is
one
God
,
one
Lord
,
one
Faith
,
one
Baptism
.
Now
since
we
are
sure
that
there
is
but
one
Messias
and
one
Doctrine
delivered
by
him
,
it
will
clearly
follow
,
that
there
must
be
but
one
God
.
So
the
Unity
of
the
Divine
Essence
is
clearly
proved
both
from
the
Order
and
Government
of
the
World
,
from
the
Idea
of
Infinite
Perfection
,
and
from
those
express
Declarations
that
are
made
concerning
it
in
the
Scriptures
;
which
last
is
a
full
proof
to
all
such
as
own
and
submit
to
them
.
The
Third
Head
in
this
Article
,
is
that
which
is
negatively
expressed
,
That
God
is
without
Body
,
Parts
,
or
Passions
.
In
general
,
all
these
are
so
plainly
contrary
to
the
Ideas
of
Infinite
Perfection
,
and
they
appear
so
evidently
to
be
Imperfections
,
that
this
part
of
the
Article
will
need
little
Explanation
.
We
do
plainly
perceive
that
our
Bodies
are
clogs
to
our
Minds
:
And
all
the
use
that
even
the
purest
sort
of
Body
in
an
Estate
conceived
to
be
glorified
,
can
be
of
to
a
Mind
,
is
to
be
an
Instrument
of
local
Motion
,
or
to
be
a
repository
of
Ideas
for
Memory
and
Imagination
:
But
God
,
who
is
every
where
,
and
is
one
pure
and
simple
Act
,
can
have
no
such
use
for
a
Body
.
A
Mind
dwelling
in
a
Body
,
is
in
many
respects
superior
to
it
;
yet
in
some
respects
is
under
it
.
We
who
feel
how
an
Act
of
our
Mind
can
so
direct
the
Motions
of
our
Body
,
that
a
thought
sets
our
Limbs
and
Joints
a-going
,
can
from
thence
conceive
,
how
that
the
whole
extent
of
Matter
,
should
receive
such
Motions
as
the
Acts
of
the
Supreme
Mind
give
it
:
But
yet
not
as
a
Body
united
to
it
,
or
that
the
Deity
either
needs
such
a
Body
,
or
can
receive
any
trouble
from
it
.
Thus
far
the
apprehension
of
the
thing
is
very
plainly
made
out
to
us
.
Our
thoughts
put
some
parts
of
our
Body
in
a
present
Motion
,
when
the
Organization
is
regular
,
and
all
the
parts
are
exact
;
and
when
there
is
no
Obstruction
in
those
Vessels
or
Passages
through
which
that
heat
,
and
those
Spirits
do
pass
that
cause
the
motion
.
We
do
in
this
perceive
,
that
a
thought
does
command
matter
;
but
our
Minds
are
limited
to
our
Bodies
,
and
these
do
not
obey
them
,
but
as
they
are
in
an
exact
disposition
and
a
fitness
to
be
so
moved
.
Now
these
are
plain
Imperfections
;
but
removing
them
from
God
,
we
can
from
hence
apprehend
that
all
the
Matter
in
the
Universe
may
be
so
intirely
subject
to
the
Divine
Mind
,
that
it
shall
move
and
be
whatsoever
,
and
wheresoever
he
will
have
it
to
be
.
This
is
that
which
all
men
do
agree
in
.
But
many
of
the
Philosophers
thought
that
Matter
,
though
it
was
moved
and
moulded
by
God
,
at
his
pleasure
,
yet
was
not
made
by
him
,
but
was
self-existent
,
and
was
a
Passive
Principle
,
but
coexistent
to
the
Deity
,
which
they
thought
was
the
Active
Principle
:
From
whence
some
have
thought
,
that
the
belief
of
two
Gods
,
one
good
and
another
bad
,
did
spring
:
Though
others
imagine
that
the
belief
of
a
bad
God
did
arise
from
the
corruption
of
that
Tradition
concerning
fallen
Angels
,
as
was
before
suggested
.
The
Philosophers
could
not
apprehend
that
things
could
be
made
out
of
nothing
,
and
therefore
they
believed
that
Matter
was
co-eternal
with
God
.
But
it
is
as
hard
to
apprehend
how
a
Mind
by
its
Thought
should
give
Motion
to
Matter
,
as
how
it
should
give
it
Being
.
A
Being
not
made
by
God
,
is
not
so
easily
conceivable
to
be
under
the
acts
of
his
Mind
,
as
that
which
is
made
by
him
.
This
conceit
plainly
destroys
infinite
Perfection
,
which
cannot
be
in
God
,
if
all
Beings
are
not
from
him
,
and
under
his
Authority
;
besides
that
successive
duration
has
been
already
proved
inconsistent
with
Eternity
.
This
Opinion
of
the
World
's
being
a
Body
to
God
,
as
the
Mind
that
dwells
in
it
,
and
actuates
it
,
is
the
foundation
of
Atheism
:
For
if
it
be
once
thought
that
God
can
do
nothing
without
such
a
Body
;
then
,
as
this
destroys
the
Idea
of
Infinite
Perfection
,
so
it
makes
way
to
this
conceit
,
That
since
Matter
is
Visible
,
and
God
Invisible
,
there
is
no
other
God
,
but
the
vast
extent
of
the
Universe
:
It
is
true
God
has
often
shewed
himself
in
visible
Appearances
;
but
that
was
only
his
putting
a
special
quantity
of
Matter
into
such
Motions
,
as
should
give
a
great
and
astonishing
Idea
of
his
Nature
,
from
that
Appearance
:
Which
was
both
the
effect
of
his
Power
,
and
the
symbol
of
his
Presence
.
And
thus
what
glorious
Representations
soever
were
made
either
on
Mount
Sinai
,
or
in
the
Pillar
of
the
Cloud
,
and
Cloud
of
Glory
,
those
were
no
Indications
of
God's
having
a
Body
;
but
were
only
Manifestations
,
suited
to
beget
such
thoughts
in
the
Minds
of
Men
,
that
dwelt
in
Bodies
,
as
might
lay
the
Principles
and
Foundations
of
Religion
deep
in
them
:
The
Language
of
the
Scriptures
speaks
to
the
Capacities
of
men
,
and
even
of
rude
men
in
dark
times
,
in
which
most
of
the
Scriptures
were
writ
:
But
though
God
is
spoke
of
as
having
a
face
,
eyes
,
ears
,
a
smelling
,
hands
and
feet
,
and
as
coming
down
to
view
Things
on
Earth
,
all
this
is
expressed
after
the
manner
of
men
,
and
is
to
be
understood
in
a
way
suitable
to
a
pure
Spirit
.
For
the
great
care
that
was
used
even
under
the
most
imperfect
State
of
Revelation
,
to
keep
men
from
framing
any
Image
or
Similitude
of
the
Deity
,
shewed
that
it
was
far
from
the
meaning
of
those
expressions
,
that
God
had
an
Organized
Body
.
These
do
therefore
signify
only
the
several
Varieties
of
Providence
.
When
God
was
pleased
with
a
Nation
,
his
face
was
said
to
shine
upon
it
;
for
so
a
man
looks
towards
those
whom
he
loves
.
The
particular
care
he
takes
of
them
,
and
the
answering
their
Prayers
,
is
expressed
by
Figures
borrowed
from
Eyes
and
Ears
:
The
peculiar
Dispensations
of
Rewards
and
Punishments
are
expressed
by
his
hands
;
and
the
exactness
of
his
Justice
and
Wisdom
,
is
expressed
by
coming
down
to
view
the
State
of
human
Affairs
.
Thus
it
is
clear
that
God
has
no
Body
:
Nor
has
he
Parts
,
for
we
can
apprehend
no
Parts
but
of
a
Body
:
So
since
it
is
certain
that
God
has
no
Body
,
he
can
have
no
Parts
:
Something
like
Parts
does
indeed
belong
to
Spirits
,
which
are
their
Thoughts
distinct
from
their
Being
,
and
they
have
a
Succession
of
them
,
and
do
oft
change
them
.
But
Infinite
Perfection
excludes
this
from
the
Idea
of
God
;
successive
Thoughts
as
well
as
successive
Duration
,
seem
inconsistent
both
with
Eternity
,
and
with
Infinite
Perfection
.
Therefore
the
Essence
of
God
is
one
perfect
Thought
,
in
which
he
both
views
and
wills
all
Things
:
And
though
his
Transient
Acts
that
pass
out
of
the
Divine
Essence
,
such
as
Creation
,
Providence
,
and
Miracles
,
are
done
in
a
Succession
of
time
;
yet
his
Immanent
Acts
,
his
Knowledge
and
his
Decrees
are
one
with
his
Essence
.
Distinct
Thoughts
are
plainly
an
Imperfection
,
and
argue
a
Progress
in
Knowledge
,
and
a
Deliberation
in
Council
,
which
carry
Defect
and
Infirmity
in
them
.
To
conceive
how
this
is
in
God
,
is
far
above
our
Capacity
:
Who
though
we
feel
our
imperfection
in
successive
Acts
;
yet
cannot
apprehend
how
all
things
can
be
both
seen
and
determined
by
one
single
Thought
.
But
the
Divine
Essence
being
so
infinitely
above
us
,
it
is
no
wonder
if
we
can
frame
no
distinct
Act
concerning
its
Knowledge
or
Will
.
There
is
indeed
a
vast
difficulty
that
arises
here
;
for
those
Acts
of
God
are
supposed
free
;
so
that
they
might
have
been
otherwise
than
we
see
they
are
:
And
then
it
is
not
easy
to
imagine
how
they
should
be
one
with
the
Divine
Essence
;
to
which
necessary
Existence
does
certainly
belong
.
It
cannot
be
said
that
those
acts
are
necessary
,
and
could
not
be
otherwise
:
For
since
all
God's
Transient
Acts
are
the
certain
Effects
of
his
Immanent
ones
,
if
the
Immanent
ones
are
necessary
,
then
the
Transient
must
be
so
likewise
,
and
so
every
thing
must
be
necessary
:
A
Chain
of
necessary
Fa●e
must
run
through
the
whole
Order
of
Things
:
And
God
himself
then
is
no
free
Being
,
but
acts
by
a
necessity
of
Nature
.
This
some
have
thought
was
no
Absurdity
:
God
is
necessarily
just
,
true
,
and
good
,
not
by
any
extrinsick
Necessity
,
for
that
would
import
an
outward
limitation
,
which
destroys
the
Idea
of
God
;
but
by
an
Intrinsick
Necessity
that
arises
from
his
own
Infinite
Perfection
;
some
have
from
hence
thought
that
since
God
acts
by
Infinite
Wisdom
and
Goodness
,
things
could
not
have
been
otherwise
than
they
are
:
For
what
is
infinitely
wise
or
good
cannot
be
altered
,
or
made
either
better
or
worse
.
But
this
seems
on
the
other
hand
very
hard
to
conceive
:
For
it
would
follow
from
thence
that
God
could
neither
have
made
the
World
sooner
nor
later
,
nor
any
other
way
than
as
now
it
is
:
Nor
could
he
have
done
any
one
thing
otherwise
than
as
it
is
done
.
This
seems
to
establish
Fate
,
and
to
destroy
Industry
,
and
all
Prayers
and
Endeavours
.
Thus
there
are
such
great
difficulties
on
all
hands
in
this
matter
,
That
it
is
much
the
wisest
and
safest
course
to
adore
what
is
above
our
Apprehensions
,
rather
than
to
enquire
too
curiously
,
or
determine
too
boldly
in
it
.
It
is
certain
that
God
Acts
both
freely
and
perfectly
:
Nor
is
he
a
Being
subject
to
change
,
or
to
new
acts
;
but
he
is
what
he
is
,
both
Infinite
and
Incomprehensible
:
We
can
neither
apprehend
how
he
made
,
nor
how
he
executes
his
Decrees
.
So
we
must
leave
this
difficulty
,
without
pretending
that
we
can
explain
it
,
or
answer
the
Objections
that
arise
against
all
the
several
ways
by
which
Divines
have
endeavoured
to
resolve
it
.
The
Third
thing
under
the
Head
I
now
consider
,
is
,
God's
being
without
Passions
.
That
will
be
soon
explained
.
Passion
is
an
Agitation
that
supposes
a
Succession
of
Thoughts
,
together
with
a
Trouble
for
what
is
past
,
and
a
fear
of
missing
what
is
aimed
at
.
It
arises
out
of
a
Heat
of
Mind
,
and
produces
a
Vehemence
of
Action
:
Now
all
these
are
such
manifest
imperfections
,
that
it
does
plainly
appear
they
cannot
consist
with
Infinite
Perfection
.
Yet
after
all
this
,
there
are
several
Passions
,
such
as
Anger
,
Fury
,
Iealousy
,
and
Revenge
,
Bowels
of
Mercy
,
Compassion
and
Pity
,
Ioy
and
Sorrow
,
that
are
ascribed
to
God
in
the
common
Forms
of
Spe●ch
,
that
occur
often
in
Scripture
,
as
was
form●rly
observed
,
with
relation
to
those
Figures
that
are
taken
from
the
Parts
of
a
Human
Body
.
Passion
produces
a
Vehemence
of
A●tion
;
So
when
ther●
is
in
the
Providences
of
God
such
a
Vehemence
as
according
to
the
manner
of
men
would
import
a
Passion
,
then
that
Passion
is
ascribed
to
God
:
When
he
punishes
men
for
Sin
,
he
is
said
to
be
Angry
:
when
he
does
that
by
severe
and
redoubled
Strokes
,
he
is
said
to
be
full
of
Fury
and
Revenge
:
When
he
punishes
for
Idolatry
,
or
any
dishonour
done
himself
,
he
is
said
to
be
Iealous
:
When
he
changes
the
Course
of
his
Proceedings
,
he
is
said
to
Repent
:
When
his
Dispensations
of
Providence
are
very
gentle
,
and
his
Judgments
come
slowly
from
him
,
he
is
said
to
have
Bowels
.
And
thus
all
the
Varieties
of
Providence
come
to
be
expressed
by
all
that
Variety
of
Passions
,
which
among
men
might
give
oceasion
to
such
a
Variety
of
Proceeding
.
The
Fourth
Head
in
this
Article
is
concerning
the
Power
,
Wisdom
,
and
Goodness
,
of
God
,
that
he
is
Infinite
in
them
.
If
he
can
give
Being
to
things
that
are
not
,
and
can
also
give
all
the
possibilities
of
Motion
,
Size
and
Shape
,
to
Beings
that
do
exist
,
here
is
Power
without
bounds
.
A
Power
of
Creating
must
be
Infinite
;
since
nothing
can
resist
it
.
If
some
things
are
in
their
own
nature
impossible
,
that
does
not
arise
from
the
want
of
Power
in
God
,
which
extends
to
every
thing
that
is
possible
:
But
that
which
is
supposed
to
be
impossible
of
its
own
nature
,
cannot
actually
be
:
Otherwise
a
thing
might
both
be
and
not
be
;
and
it
is
pe●ceptible
to
every
man
that
this
is
impossible
.
It
is
not
want
of
Power
in
God
that
he
cannot
lye
nor
sin
:
It
is
the
Infinite
Purity
of
the
Divine
Nature
that
makes
this
impossible
,
by
reason
of
his
Infinite
Perfection
.
Nor
is
it
a
want
of
Power
in
God
,
That
the
Truth
of
Propositions
concerning
things
that
are
past
,
as
that
Yesterday
once
was
,
is
unalterable
.
Among
Impossibilities
,
one
is
,
To
take
from
any
Being
that
which
is
essential
to
it
.
God
can
annihilate
every
Being
at
his
Pleasure
;
for
as
he
gave
Being
with
a
Thought
,
so
he
can
destroy
it
with
another
:
And
this
does
fully
assert
the
Infinite
Power
of
God
.
But
if
he
has
made
Beings
with
such
peculiar
Essences
,
as
that
Matter
must
be
extended
and
impenetrable
,
and
that
it
is
capable
of
peculiar
Surfaces
and
other
Modes
,
which
are
only
its
different
Sizes
and
Shapes
,
then
Matter
cannot
be
and
yet
not
be
extended
;
nor
can
these
Modes
subsist
,
if
the
Matter
of
which
they
are
the
Modes
,
is
withdrawn
.
The
Infinite
Power
of
God
is
fully
believed
by
those
who
acknowledge
both
his
Power
of
Creating
and
Annihilating
;
together
with
a
Power
of
disposing
of
the
whole
Creation
,
according
to
the
possibilities
of
every
Part
or
Individual
of
it
;
though
they
cannot
conceive
a
possibility
of
separating
the
essential
Properties
of
any
Being
from
it
s●lf
;
that
is
to
say
,
That
it
may
both
be
,
and
not
be
,
at
the
same
time
;
since
an
essential
Property
is
that
which
cannot
be
without
that
Substance
to
which
it
belongs
.
The
Wisdom
of
God
consists
first
in
his
seeing
all
the
possibilities
of
things
,
and
then
in
his
knowing
all
things
that
either
are
,
or
ever
were
or
shall
be
:
The
former
is
called
the
knowledge
of
simple
Intelligence
or
Apprehension
;
the
other
is
called
the
knowledge
of
Vision
.
The
one
arises
from
the
Perfection
of
the
Divine
Essence
,
by
which
he
apprehends
whatever
is
possible
;
the
other
arises
from
his
own
Decrees
,
in
which
the
whole
Order
of
things
is
fixed
.
But
besides
these
two
Ideas
that
w●
can
frame
of
the
Knowledge
of
God
,
some
have
imagined
a
third
Knowledge
;
which
because
it
is
of
a
middle
Order
b●twixt
Intelligence
and
Vision
,
th●y
have
called
a
middle
Knowledge
;
which
is
the
knowing
certainly
how
,
according
to
all
the
possibilities
of
Circumstances
in
which
Free
Agents
might
be
put
,
they
should
chuse
and
act
.
Some
have
thought
that
this
was
a
vain
and
needless
Conceit
;
and
that
it
is
impossible
that
such
Knowledge
should
be
certain
,
or
more
than
conjectural
;
and
since
Conjecture
implies
Doubt
,
it
is
an
Imp●rfect
Act
,
and
so
does
not
become
a
Being
of
Infinite
Perf●ction
.
But
others
have
thought
,
that
the
Infinite
Perfection
of
the
Divine
Mind
must
go
so
far
as
to
foresee
certainly
what
Free
Creatures
are
to
do
;
since
upon
this
Foresight
only
they
imagine
that
the
Justice
or
Goodness
of
God
in
his
Providence
can
be
made
out
or
defended
.
It
seemed
fit
to
mention
this
upon
the
present
occasion
;
but
it
will
be
then
proper
to
enquire
more
carefully
about
it
,
when
the
Article
of
Predestination
is
explained
.
It
is
necessary
to
state
the
Idea
of
the
Goodness
of
God
most
carefully
;
for
we
naturally
enough
frame
great
and
just
Ideas
of
Power
and
Wisdom
,
but
we
easily
fall
into
false
Conceits
of
Goodness
.
This
is
that
of
all
the
Divine
Perfections
in
which
we
are
the
most
concerned
,
and
so
we
ought
to
be
the
most
careful
to
frame
true
Ideas
of
it
:
It
is
also
that
,
of
all
God's
Attributes
,
of
which
the
Scriptures
speak
most
copiously
.
Infinite
Goodness
is
a
Tendency
to
communicate
the
Divine
Perfections
to
all
created
Beings
,
according
to
their
several
Capacities
.
God
is
Original
Goodness
,
all
perfect
and
happy
in
himself
,
acting
and
seeing
every
thing
in
a
perfect
Light
;
and
he
having
made
Rational
Beings
capable
of
some
degrees
of
his
Light
,
Purity
,
and
Perfection
,
the
first
and
primary
Act
of
Goodness
is
to
propose
to
them
such
Means
as
may
raise
them
to
these
,
to
furnish
them
with
them
,
to
move
them
oft
to
them
,
to
accept
and
to
assist
their
sincere
Endeavours
after
them
.
A
second
Act
of
Goodness
,
which
is
but
in
order
to
the
first
,
is
to
pity
those
Miseries
into
which
men
fall
as
long
as
there
is
any
Principle
or
Possibility
left
in
them
of
their
becoming
good
;
to
pardon
all
such
sins
as
men
have
committed
,
who
turn
to
the
purposes
of
becoming
seriously
good
,
and
to
pass
by
all
the
fralities
and
errors
of
those
who
are
truly
and
upon
the
main
good
,
though
Surprize
and
strong
Temptations
prove
often
too
hard
for
them
.
These
two
give
us
as
full
an
Idea
as
we
can
have
,
of
perfect
Goodness
;
whose
first
Aim
must
be
the
making
us
good
,
and
like
to
that
Original
Goodness
;
Pity
and
Pardon
coming
in
but
in
a
subsidiary
way
,
to
carry
on
the
main
design
of
making
men
truly
good
.
Therefore
the
chief
Act
and
Design
of
Goodness
,
is
the
making
us
truly
good
;
and
when
any
person
falls
below
that
possibility
,
he
is
no
more
the
Object
of
Pity
or
Pardon
,
because
he
is
no
more
capable
of
becoming
good
.
Pardon
is
offered
on
design
to
make
us
really
good
;
so
it
is
not
to
be
sought
for
,
nor
rested
in
,
but
in
order
to
a
further
End
,
which
is
the
reforming
our
Natures
,
and
the
making
us
Partakers
of
the
Divine
Nature
.
We
are
not
therefore
to
frame
Ideas
of
a
feeble
Goodness
in
God
,
that
yields
to
importunate
Cries
,
or
that
melts
at
a
vast
degree
of
Misery
.
Tenderness
in
Human
Nature
is
a
great
Ornament
and
Perfection
,
necessary
to
dispose
us
to
much
Benignity
and
Mercy
:
But
in
the
common
Administration
of
Justice
,
this
Tenderness
must
be
restrained
;
otherwise
it
would
slacken
the
Rigor
of
Punishment
too
much
,
which
might
dissolve
the
Order
and
Peace
of
Human
Societies
.
But
since
we
cannot
see
into
the
truth
of
mens
hearts
,
a
charitable
Disposition
and
a
compassionate
Temper
are
necessary
,
to
make
men
sociable
and
kind
,
gentle
and
human
.
God
,
who
sees
our
hearts
,
and
is
ever
assisting
all
our
Endeavours
to
become
truly
good
,
needs
not
this
Tenderness
,
nor
is
he
indeed
capable
of
it
;
for
after
all
its
Beauty
with
relation
to
the
State
wherein
we
are
now
put
,
yet
in
it self
it
implies
Imperfection
.
Nor
can
the
Miseries
and
Howlings
of
wicked
Beings
,
after
all
the
Seeds
and
Possibilities
of
Goodness
are
utterly
extinguished
in
them
,
give
any
Pity
to
the
Divine
Being
:
These
are
no
longer
the
Objects
of
the
Primary
Act
of
his
Goodness
,
and
therefore
they
cannot
come
under
its
Secondary
Acts.
It
is
of
such
great
Consequence
to
settle
this
Notion
right
in
our
minds
,
that
it
well
deserves
to
be
so
copiously
opened
;
since
we
now
see
in
what
respects
God's
Goodness
is
without
bounds
,
and
Infinite
;
that
is
,
it
reaches
to
all
men
,
after
all
Sins
whatsoever
,
as
long
as
they
are
capable
of
becoming
good
.
It
is
not
a
Limitation
of
the
Divine
Goodness
to
say
,
that
some
Men
and
some
States
are
beyond
it
;
no
more
than
it
is
a
Limitation
of
his
Power
,
to
say
that
He
cannot
sin
,
or
cannot
do
Impossibilities
:
For
a
Goodness
towards
Persons
not
capable
of
becoming
good
,
is
a
Goodness
that
does
not
agree
with
the
Infinite
Purity
and
Holiness
of
God
.
It
is
such
a
Goodness
,
that
if
it
were
proposed
to
the
World
,
it
would
encourage
men
to
live
in
Sin
,
and
to
think
that
a
sew
Acts
of
Homage
offered
to
God
,
perhaps
in
our
last
Extremities
,
could
so
far
please
him
,
as
to
bribe
and
corrupt
him
.
This
is
that
which
makes
Idolatry
so
great
a
Sin
,
so
often
forbid
by
God
,
and
so
severely
punished
,
not
only
as
it
is
injurious
to
the
Majesty
of
God
,
but
because
it
corrupts
the
Ideas
or
Notions
of
God
.
Those
Ideas
rightly
formed
,
are
the
Basis
upon
which
all
Religion
is
built
.
The
Seeds
and
Principles
of
a
new
and
a
Godlike
nature
spring
up
in
us
,
as
we
form
our selves
upon
the
true
Ideas
or
Notions
of
God
.
Therefore
when
God
is
proposed
to
be
adored
by
us
under
a
Visible
Shape
or
Image
,
all
the
Acts
of
Religion
offered
to
it
are
only
so
many
pieces
of
Pageantry
,
and
end
in
the
flatterings
and
the
magnifyings
of
it
,
with
much
Pomp
,
Cruelty
,
or
Lasciviousness
,
according
to
the
different
Genius
of
several
Nations
.
So
the
forming
a
false
Notion
of
the
Goodness
of
God
,
as
a
Tenderness
that
is
to
be
overcome
with
Importunities
and
Howlings
,
and
other
Submissions
,
and
not
to
be
gained
only
by
becoming
like
him
,
is
a
Capital
and
Fundamental
Error
in
Religion
.
The
next
Branch
of
this
Article
is
,
God's
creating
and
preserving
of
all
things
;
and
that
both
Material
Substances
,
which
are
Visible
,
and
Immaterial
and
Spiritual
Substances
,
which
are
Invisible
.
God's
creating
all
things
,
has
been
already
made
out
:
If
Matter
could
neither
be
Eternal
,
nor
give
it self
a
Being
,
then
it
must
have
its
Being
from
God
.
Creating
does
naturally
import
Infinite
Power
;
for
that
Power
is
clearly
without
bounds
,
that
can
make
things
out
of
nothing
:
A
bounded
Power
,
which
can
only
shape
and
mould
Matter
,
must
suppose
it
to
have
a
Being
,
before
it
can
work
upon
it
.
We
cannot
indeed
form
a
distinct
Thought
of
Creation
,
for
we
cannot
apprehend
what
nothing
is
.
The
nearest
approach
we
can
bring
our selves
to
a
true
Idea
of
this
,
is
the
considering
our
own
Thoughts
;
especially
our
Ideas
of
Mathematical
Proportions
,
and
the
other
Affections
of
Bodies
:
Those
Ideas
are
the
Modes
of
a
Spiritual
Substance
;
and
there
is
no
likeness
nor
resemblance
between
them
,
and
the
Modes
of
Material
Substances
,
which
are
only
the
occasions
of
our
having
those
Ideas
,
and
not
in
any
wise
the
Matter
out
of
which
they
are
formed
.
Here
seems
to
be
a
sort
of
Beings
brought
out
of
nothing
;
but
after
all
,
this
is
vastly
below
Creation
,
and
is
only
a
faint
resemblance
of
it
.
With
the
Power
of
Creating
we
must
also
join
that
of
Annihilating
,
which
is
equal
to
it
,
and
must
necessarily
be
supposed
to
be
in
God
,
because
we
plainly
perceive
it
to
be
a
Perfection
.
The
recalling
into
Nothing
,
a
Being
brought
out
of
Nothing
,
is
a
necessary
consequence
of
Infinite
Power
,
when
it
thinks
fit
so
to
exert
it self
.
There
is
a
common
Notion
in
the
World
;
That
things
would
fall
back
into
Nothing
of
themselves
,
if
they
were
not
preserved
by
the
same
Infinite
Power
that
made
them
:
But
without
question
it
is
an
Act
of
the
same
Infinite
Power
to
reduce
a
Being
to
Nothing
,
that
it
is
to
bring
a
Being
out
of
Nothing
:
So
whatever
has
once
a
Being
,
must
of
its
Nature
continue
still
to
be
,
without
any
new
Causality
or
Influence
.
This
must
be
acknowledged
,
unless
it
can
be
said
,
That
a
Tendency
to
Annihilation
is
the
Consequent
of
a
Created
Being
:
But
as
this
would
make
the
Preservation
of
the
World
to
be
a
continued
Violence
to
a
Natural
Tendency
that
is
in
all
things
;
so
there
is
no
more
reason
to
imagine
that
Beings
have
a
Tendency
to
Annihilation
,
than
that
Nothing
had
a
Tendency
to
Creation
.
It
is
absurd
to
think
that
any
thing
can
have
a
Tendency
to
that
which
is
essentially
opposite
to
it self
,
and
is
destructive
of
it
.
The
Preservation
of
things
,
is
the
keeping
the
Frame
of
Nature
and
the
Order
of
the
Universe
in
such
a
state
as
is
suitable
to
the
Purposes
of
the
Supreme
Mind
.
It
is
true
,
Natural
Agents
must
ever
keep
the
Course
in
which
they
are
once
put
;
and
the
great
Heavenly
Orbs
,
as
well
as
all
smaller
Motions
,
must
ever
have
rowled
on
in
one
constant
Channel
,
when
they
were
once
put
into
it
;
so
in
this
respect
it
may
seem
that
Conservation
by
a
special
Act
is
not
necessary
.
But
we
perceive
a
Freedom
in
our
own
Natures
,
and
a
Power
that
our
Minds
have
,
not
only
to
move
our
own
Bodies
,
but
by
them
,
and
by
the
help
of
such
Engines
as
we
can
invent
,
we
make
a
vast
change
in
this
Earth
from
what
it
would
be
,
if
it
were
left
unwrought
.
In
a
course
of
some
Ages
,
the
whole
World
,
by
the
Natural
Progress
of
things
,
would
be
a
Forest
:
Both
Earth
and
Air
are
very
much
different
from
what
they
would
be
,
if
Men
were
not
Free
Agents
,
and
did
not
cultivate
the
Earth
,
and
thereby
purify
the
Air.
The
working
of
Mines
,
Minerals
,
and
other
Fossils
,
makes
also
a
great
change
in
its
Bowels
;
it
gives
Vent
to
some
Damps
which
might
much
affect
the
Air
,
and
it
frees
the
Earth
from
Earthquakes
.
Thus
the
Industry
of
Man
has
in
many
respects
changed
both
Earth
and
Air
very
sensibly
from
what
it
would
have
been
,
if
the
World
had
not
those
Inhabitants
in
it
.
Nor
do
we
know
what
Natural
Force
other
Spirits
inhabiting
in
or
about
it
,
or
at
least
using
subtiller
Bodies
,
may
have
,
or
in
what
Influences
or
Operations
they
may
exert
that
Force
on
Material
Substances
.
Upon
all
these
accounts
it
is
,
that
the
World
could
not
be
preserved
in
a
constant
and
regular
state
,
if
the
Supreme
Mind
had
not
a
direction
both
of
mens
Wills
and
Actions
,
and
of
the
Course
of
Nature
:
For
unless
it
is
thought
that
Man
is
really
no
Free
Agent
,
but
a●ts
in
a
Chain
as
certainly
as
other
Natural
Agents
do
,
it
must
be
acknowledged
,
that
by
the
Interposition
of
mens
Minds
,
together
with
their
Power
over
Matter
,
the
Course
of
the
first
Motion
that
was
given
to
the
Universe
,
is
so
changed
,
that
if
there
is
not
a
constant
Providence
,
the
Frame
of
Nature
must
go
out
of
the
Channel
into
which
God
did
at
first
put
it
.
The
Order
of
Things
on
this
Earth
,
takes
a
great
Turn
from
the
Wind
,
both
as
to
the
Fruitfulness
of
the
Earth
,
and
to
the
Operations
on
the
Sea
,
and
has
likewise
a
great
Influence
on
the
Purity
of
the
Air
,
and
by
consequence
on
mens
good
or
ill
Health
;
and
the
Wind
,
or
the
Agitation
of
the
Air
,
turns
so
often
and
so
quick
,
that
it
seems
to
be
the
great
Instrument
of
Providence
,
upon
which
an
unconceivable
variety
of
things
does
naturally
depend
.
I
do
not
deny
,
but
that
it
may
be
said
,
that
all
those
Changes
in
the
Air
arise
from
Certain
and
Mechanical
,
though
to
us
unknown
Causes
;
which
may
be
supported
from
this
,
That
between
the
Tropicks
,
where
the
Influence
of
the
Heavenly
Bodies
is
stronger
,
the
Wind
and
Weather
are
more
Regular
;
though
even
that
admits
of
great
Exceptions
:
Yet
it
has
been
the
common
Sense
of
Mankind
,
That
besides
the
Natural
Causes
of
the
Alterations
in
the
Air
,
they
are
under
a
particular
Influence
and
Direction
of
Providence
:
And
it
is
in
it self
highly
probable
,
to
say
no
more
of
it
.
This
may
either
be
managed
immediately
by
the
Acts
of
the
Divine
Mind
,
to
which
Nature
readily
obeys
,
or
by
some
subaltern
Mind
or
Angel
,
which
may
have
as
Natural
an
Efficiency
over
an
Extent
of
Matter
proportioned
to
its
Capacity
,
as
a
Man
has
over
his
own
Body
,
and
over
that
compass
of
Matter
that
is
within
his
reach
.
Which
way
soever
God
governs
the
World
,
and
what
Influence
soever
he
has
over
Mens
Minds
,
we
are
sure
that
the
governing
and
preserving
his
own
Workmanship
is
so
plainly
a
Perfection
,
that
it
must
belong
to
a
Being
infinitely
perfect
:
And
there
is
such
a
Chain
in
things
,
those
of
the
greatest
consequence
arising
often
from
small
and
inconsiderable
ones
,
that
we
cannot
imagine
a
Providence
,
unless
we
believe
every
thing
to
be
within
its
Care
and
View
.
The
only
difficulty
that
has
been
made
in
apprehending
this
,
has
arisen
from
the
Narrowness
of
Mens
Minds
,
who
have
measured
God
rather
by
their
own
Measure
and
Capacity
,
than
by
that
of
Infinite
Perfection
,
which
as
soon
as
it
is
considered
,
will
put
an
end
to
all
further
doubtings
about
it
.
When
we
perceive
that
a
vast
Number
of
Objects
enter
in
at
our
Eye
by
a
very
small
Passage
,
and
yet
are
so
little
jumbled
in
that
Crowd
,
that
they
open
themselves
regularly
,
though
there
is
no
great
space
for
that
neither
;
and
that
they
give
us
a
distinct
apprehension
of
many
Objects
that
lye
before
us
,
some
even
at
a
vast
distance
from
us
,
both
of
their
Nature
,
Colour
,
and
Size
;
and
by
a
secret
Geometry
,
from
the
Angles
that
they
make
in
our
Eye
,
we
judge
of
the
distance
of
all
Objects
both
from
us
,
and
from
one
another
.
If
to
this
we
add
the
vast
Number
of
Figures
that
we
receive
and
retain
long
,
and
with
great
order
in
our
Brains
,
which
we
easily
fetch
up
either
in
our
Thoughts
or
in
our
Discourses
;
we
shall
find
it
less
difficult
to
apprehend
how
an
Infinite
Mind
should
have
the
Universal
View
of
all
things
ever
present
before
it
.
It
is
true
,
we
do
not
so
easily
conceive
how
Free
Minds
are
under
this
Providence
,
as
how
Natural
Agents
should
always
move
at
its
direction
.
But
we
perceive
that
one
Mind
can
work
upon
another
:
A
man
raises
a
sound
of
Words
,
which
carry
such
signs
of
his
inward
Thoughts
,
that
by
this
Motion
in
the
Air
another
Man's
Ear
is
so
struck
upon
,
that
thereby
an
impression
is
made
upon
his
Brain
,
by
which
he
not
only
conceives
what
the
other
Man's
Thought
was
,
but
is
very
powerfully
inclined
to
consent
to
it
,
and
to
concur
with
it
.
All
this
is
a
great
way
about
,
and
could
not
be
easily
apprehended
by
us
,
if
we
had
not
a
clear
and
constant
Perception
of
it
.
Now
since
all
this
is
brought
about
by
a
Motion
upon
our
Brains
,
according
to
the
force
with
which
we
are
more
or
less
affected
,
it
is
very
reasonable
for
us
to
apprehend
that
the
Supreme
Mind
can
,
besides
many
other
ways
to
us
less
known
,
put
such
Motions
in
our
Brain
,
as
may
give
us
all
such
Thoughts
as
it
intends
to
impress
upon
us
,
in
as
strong
and
effectual
a
manner
,
as
may
fully
answer
all
its
purposes
.
The
great
Objection
that
lies
against
the
Power
and
the
Goodness
of
Providence
,
from
all
that
Evil
that
is
in
the
World
,
which
God
is
either
not
willing
,
or
not
able
to
hinder
,
will
be
more
properly
considered
in
another
place
;
at
present
it
is
enough
in
general
to
observe
,
That
God's
Providence
must
carry
on
every
thing
according
to
its
Nature
;
and
since
he
has
made
some
Free
Beings
capable
of
Thought
,
and
of
Good
and
Evil
,
we
must
believe
,
That
as
the
Course
of
Nature
is
not
oft
put
out
of
its
Channel
,
unless
when
some
extraordinary
thing
is
to
be
done
,
in
order
to
some
great
End
;
so
in
the
Government
of
free
Agents
,
they
must
be
generally
left
to
their
liberty
,
and
not
put
too
oft
off
of
their
Biass
:
This
is
a
hint
to
resolve
that
difficulty
by
,
concerning
all
the
Moral
Evil
which
is
,
generally
speaking
,
the
occasion
of
most
of
the
Physical
Evil
that
is
in
the
World
.
A
Providence
thus
setled
,
that
extends
it self
to
all
things
both
natural
and
free
,
is
necessary
to
preserve
Religion
,
to
engage
us
to
Prayers
,
Praises
,
and
to
a
dependence
on
it
,
and
a
submission
to
it
.
Some
have
thought
it
was
necessary
to
carry
this
further
,
and
so
they
make
God
to
be
the
first
and
immediate
cause
of
every
Action
or
Motion
.
This
some
Modern
Writers
have
taken
from
the
Schools
,
and
have
drest
it
in
new
Phrases
of
General
Laws
,
Particular
Wills
,
and
Occasional
Causes
;
and
so
they
express
or
explain
God's
producing
every
Motion
that
is
in
Matter
,
and
his
raising
every
Sensation
,
and
by
the
same
parity
of
Reason
,
every
Cogitation
in
Minds
:
This
they
think
arises
out
of
the
Idea
of
Infinite
Perfection
,
and
fully
answers
these
words
of
the
Scriptures
,
That
in
God
we
live
,
move
,
and
have
our
being
.
To
others
all
this
seems
first
unnecessary
;
for
if
God
has
made
Matter
capable
of
Motion
,
and
capable
of
receiving
it
from
the
Stroke
or
Impulse
that
another
piece
of
Matter
gives
it
,
This
comes
as
truly
from
God
,
as
if
he
did
immediately
give
every
Motion
by
an
act
of
his
own
Will
.
It
seems
more
suitable
to
the
Beauty
of
his
Workmanship
,
to
think
that
he
has
so
framed
things
that
they
hold
on
in
that
course
in
which
he
has
put
them
,
than
to
make
him
perpetually
produce
every
new
Motion
.
And
the
bringing
God
immediately
into
every
thing
,
may
by
an
Odd
Reverse
of
Effects
,
make
the
World
think
that
every
thing
is
done
as
much
without
him
,
as
others
are
apt
to
imagine
that
every
thing
is
done
by
him
.
And
though
it
is
true
that
we
cannot
distinctly
apprehend
how
a
Motion
in
our
Brain
should
raise
such
a
Thought
as
Answers
to
it
in
our
Minds
;
yet
it
seems
more
reasonable
to
think
that
God
has
put
us
under
such
an
Order
of
Being
from
which
that
does
naturally
follow
,
than
that
he
himself
should
interpose
in
every
Thought
.
The
difficulty
of
apprehending
how
a
thing
is
done
,
can
be
no
prejudice
to
the
belief
of
it
,
when
we
have
the
Infinite
Power
of
God
in
our
Thoughts
,
who
may
be
as
easily
conceived
to
have
once
for
all
put
us
in
a
method
of
receiving
such
Sensations
,
by
a
general
Law
or
Course
of
Nature
,
as
to
give
us
new
ones
at
every
Minute
.
But
the
greatest
difficulty
against
this
is
,
That
it
makes
God
the
first
Physical
cause
of
all
the
Evil
that
is
in
the
World
:
Which
as
it
is
contrary
to
his
Nature
,
so
it
absolutely
destroys
all
Liberty
,
and
this
puts
an
end
to
all
the
distinctions
between
Good
and
Evil
,
and
consequently
to
all
Religion
.
And
as
for
those
large
Expressions
that
are
brought
from
Scripture
,
every
word
in
Scripture
is
not
to
be
stretched
to
the
utmost
Physical
sense
to
which
it
can
be
carried
:
It
is
enough
if
a
sense
is
given
to
it
,
that
agrees
to
the
Scope
of
it
:
Which
is
fully
Answered
by
acknowledging
,
That
the
Power
and
Providence
of
God
is
over
all
things
,
and
that
it
directs
every
thing
to
Wise
and
Good
Ends
,
from
which
nothing
is
hid
,
by
which
nothing
is
forgot
,
and
to
which
nothing
can
resist
.
This
Scheme
of
Providence
fully
agrees
with
the
Notion
of
a
Being
Infinitely
perfect
,
and
with
all
that
the
Scriptures
affirm
concerning
it
;
and
it
lays
down
a
firm
Foundation
for
all
the
Acts
and
Exercises
of
Religion
.
As
to
the
Power
and
Providence
of
God
with
relation
to
Invisible
Beings
,
we
plainly
perceive
that
there
is
in
us
a
Principle
capable
of
Thought
and
Liberty
,
of
which
,
by
all
that
appears
to
us
,
Matter
is
not
at
all
capable
;
After
its
utmost
Refinings
by
Fires
and
Furnaces
,
it
is
still
passive
,
and
has
no
Self-Motion
,
much
less
Thought
in
it
.
Thought
seems
plainly
to
arise
from
a
single
Principle
,
that
has
no
Parts
,
and
is
quite
another
thing
than
the
Motion
of
one
subtle
piece
of
Matter
upon
another
can
be
supposed
to
be
.
If
Thought
is
only
Motion
,
then
no
part
of
us
thinks
,
but
as
it
is
in
Motion
:
So
that
only
the
moving
Particles
,
or
rather
their
Surfaces
,
that
strike
upon
one
another
,
do
think
:
But
such
a
Motion
must
end
quickly
,
in
the
Dissipation
and
Evaporation
of
the
whole
thinking-Substance
;
nor
can
any
of
the
quiescent
Parts
have
any
Perception
of
such
Thoughts
,
or
any
Reflection
upon
them
.
And
to
say
that
Matter
may
have
other
Affections
unknown
to
us
besides
Motion
,
by
which
it
may
think
,
is
to
affirm
a
thing
without
any
sort
of
Reason
:
It
is
rather
a
flying
from
an
Argument
,
than
an
Answering
it
:
No
man
has
any
reason
to
affirm
this
,
nor
can
he
have
any
.
And
besides
,
all
our
Cogitations
of
Immaterial
Things
,
Proportions
,
and
Numbers
,
do
plainly
show
that
we
have
a
Being
in
us
distinct
from
Matter
,
that
rises
above
it
,
and
commands
it
:
We
perceive
we
have
a
freedom
of
Moving
and
Acting
at
pleasure
.
All
these
Things
give
us
a
clear
Perception
of
a
Being
that
is
in
us
distinct
from
Matter
,
of
which
we
are
not
able
to
form
a
compleat
Idea
:
We
having
only
four
Perceptions
of
its
Nature
and
Operations
.
1.
That
it
thinks
.
2.
That
it
has
an
inward
Power
of
Choice
.
3.
That
by
its
Will
it
can
move
and
command
the
Body
.
And
4.
That
it
is
in
a
close
and
intire
Union
with
it
,
That
it
has
a
dependance
on
it
,
as
to
many
of
its
Acts
,
as
well
as
an
Authority
over
it
in
many
other
Things
.
Such
a
Being
that
has
no
Parts
must
be
immortal
in
its
Nature
,
for
every
single
Being
is
immortal
.
It
is
only
the
Union
of
Parts
that
is
capable
of
being
dissolved
;
that
which
has
no
parts
,
is
indissoluble
.
To
this
Two
Objections
are
made
:
One
is
,
That
Beasts
seem
to
have
both
Thought
and
Freedom
,
though
in
a
lower
Order
;
if
then
Matter
can
be
capable
of
this
in
any
Degree
,
how
low
soever
,
a
higher
Rectification
of
Matter
may
be
capable
of
a
higher
Degree
of
it
.
It
is
therefore
certain
,
That
either
Beasts
have
no
Thought
or
Liberty
at
all
,
and
are
only
pieces
of
finely
Organised
Matter
,
capable
of
many
subtile
Motions
,
that
come
to
them
from
Objects
without
them
,
but
that
they
have
no
Sensation
nor
Thought
at
all
about
them
;
or
,
since
how
prettily
soever
some
may
have
dressed
up
this
Notion
,
it
is
that
which
Human
Nature
cannot
receive
or
bear
;
there
being
such
evident
Indications
of
even
high
degrees
of
Reason
among
the
Beasts
;
it
is
more
reasonable
to
imagine
,
That
there
may
be
Spirits
of
a
lower
order
in
Beasts
,
that
have
in
them
a
capacity
of
Thinking
and
Chusing
;
but
that
so
intirely
under
the
Impressions
of
Matter
,
that
they
are
not
capable
of
that
largeness
either
of
Thought
or
Liberty
,
that
is
necessary
to
make
them
capable
of
Good
or
Evil
,
of
Rewards
and
Punishments
:
And
that
therefore
they
may
be
perpetually
rouling
about
from
one
Body
to
another
.
Another
Objection
to
the
belief
of
an
Immaterial
Substance
in
us
,
is
,
That
we
feel
it
depends
so
intirely
on
the
Fabrick
and
State
of
the
Brain
,
that
a
Disorder
,
a
Vapour
,
or
Humour
in
it
,
defaces
all
our
Thoughts
,
our
Memory
,
and
Imagination
;
and
since
we
find
that
which
we
call
Mind
,
sinks
so
low
upon
a
disorder
of
the
Body
,
it
may
be
reasonable
to
believe
,
That
it
Evaporates
,
and
is
quite
Dissipated
upon
the
Dissolution
of
our
Bodies
:
So
that
the
Soul
is
nothing
but
the
livelier
Parts
of
the
Blood
,
called
the
Animal
Spirits
.
In
Answer
to
this
,
we
know
that
those
Animal
Spirits
are
of
such
an
Evanid
and
Subtile
Nature
,
that
they
are
in
a
perpetual
Waste
,
new
ones
always
succeeding
as
the
former
go
off
;
but
we
perceive
at
the
same
time
that
our
Soul
is
a
Stable
and
Permanent
Being
,
by
the
steddiness
of
its
Acts
and
Thoughts
:
We
being
for
many
Years
plainly
the
same
Beings
,
and
therefore
our
Souls
cannot
be
such
a
Loose
and
Evaporating
Substance
,
as
those
Spirits
are
.
The
Spirits
are
indeed
the
inward
Organs
of
the
Mind
,
for
Memory
,
Speech
,
and
bodily
Motion
;
and
as
these
flatten
or
are
wasted
,
the
Mind
is
less
able
to
Act
:
As
when
the
Eye
or
any
other
Organ
of
Sense
is
weakned
,
the
Sensations
grow
feeble
on
that
side
:
And
as
a
Man
is
less
able
to
work
when
all
those
Instruments
he
makes
use
of
are
blunted
;
so
the
Mind
may
sink
upon
a
decay
or
disorder
in
those
Spirits
,
and
yet
be
of
a
Nature
wholly
different
from
them
.
How
a
Mind
should
work
on
Matter
,
cannot
,
I
confess
,
be
clearly
comprehended
.
It
cannot
be
denied
by
any
that
is
not
a
direct
Atheist
,
That
the
Thoughts
of
the
Supreme
Mind
give
Impressions
and
Motions
to
Matter
.
So
our
Thoughts
may
give
a
Motion
,
or
the
Determination
of
Motion
to
Matter
,
and
yet
rise
from
Substances
wholly
different
from
it
.
Nor
is
it
unconceivable
,
That
the
Supreme
Mind
should
have
put
our
Minds
likewise
under
such
a
Subordination
to
some
material
Motions
,
that
out
of
them
peculiar
Thoughts
should
arise
in
us
.
And
though
this
Union
is
that
which
we
cannot
distinctly
conceive
;
yet
there
is
no
difficulty
in
it
,
equal
to
that
of
our
imagining
that
Matter
can
think
or
move
it self
.
We
perceive
that
we
our selves
,
and
the
rest
of
Mankind
have
thinking
Principles
within
us
;
so
from
thence
it
is
easy
enough
to
us
to
apprehend
,
That
there
may
be
other
thinking
Beings
,
which
either
have
no
Bodies
at
all
,
but
act
purely
as
Intellectual
Substances
;
or
if
they
have
Bodies
,
that
they
are
so
subtilised
as
to
be
capable
of
a
vast
quickness
of
Motion
,
such
in
proportion
as
we
perceive
to
be
in
our
Animal
Spirits
,
which
in
the
Minute
that
our
minds
command
them
,
are
raising
Motions
in
the
remotest
parts
of
our
Bodies
.
Such
Bodies
may
also
be
so
thin
as
to
be
invisible
to
us
;
and
as
among
Men
some
are
Good
and
some
Bad
,
and
of
the
Bad
some
seem
to
be
determinedly
,
and
as
to
all
appearance
,
incurably
Bad
:
so
there
may
have
been
a
Time
and
State
of
Liberty
,
in
which
those
Spirits
were
left
to
their
choice
,
whether
they
would
continue
in
their
Innocency
,
or
fall
from
it
;
and
such
as
continued
,
might
be
for
ever
fixed
in
that
State
,
or
Exalted
to
higher
Degrees
in
it
:
And
such
as
fell
from
it
might
fall
irrecoverably
into
a
state
of
utter
Apostacy
from
God
,
and
of
Rebellion
against
him
.
There
is
nothing
in
this
Theory
that
is
incredible
:
Therefore
if
the
Scriptures
have
told
us
any
thing
concerning
it
,
we
have
no
reason
to
be
prejudiced
against
them
upon
that
account
:
Besides
that
,
there
are
innumerable
Histories
in
many
several
Countries
and
Ages
of
the
World
,
of
extraordinary
Apparitions
,
and
other
unaccountable
Performances
that
could
only
have
been
done
by
Invisible
Powers
.
Many
of
those
are
so
well
attested
,
that
it
argues
a
strange
pitch
of
Obstinacy
,
to
refuse
to
believe
a
Matter
of
Fact
when
it
is
well
vouched
,
and
when
there
is
nothing
in
reason
to
oppose
it
,
but
an
unwillingness
to
believe
Invisible
Beings
.
It
is
true
,
this
is
an
Argument
in
which
a
fabulous
Humour
will
go
far
,
and
in
which
some
are
so
credulous
as
to
swallow
down
every
thing
:
Therefore
all
wise
men
ought
to
suspend
their
belief
,
and
not
to
go
too
fast
;
but
when
things
are
so
undeniably
attested
,
that
there
is
no
reason
to
question
the
exactness
or
the
credit
of
the
Witnesses
,
it
argues
a
Mind
unreasonably
prepossessed
to
reject
all
such
Evidence
.
All
those
Invisible
Beings
were
created
by
God
,
and
are
not
to
be
considered
as
Emanations
or
Rays
of
his
Essence
,
which
was
a
gross
Conceit
of
such
Philosophers
as
fancied
that
the
Deity
had
Parts
.
They
are
Beings
Created
by
him
,
and
are
capable
of
passing
through
various
Scenes
,
in
Bodies
more
or
less
refined
:
In
this
Life
the
State
of
our
Minds
receives
vast
Alterations
from
the
State
of
our
Bodies
,
which
ripen
gradually
:
And
after
they
are
come
to
their
full
growth
,
they
cannot
hold
in
that
condition
long
,
but
sink
down
much
faster
than
they
grew
up
;
some
Humours
or
Diseases
discomposing
the
Brain
,
which
is
the
Seat
of
the
Mind
so
entirely
,
that
it
cannot
serve
it
,
at
least
so
far
as
to
Reflex
Acts.
So
in
the
next
State
it
is
possible
that
we
may
at
first
be
in
a
less
perfect
condition
by
reason
of
this
,
that
we
may
have
a
less
perfect
Body
,
to
which
we
may
be
united
between
our
Death
,
and
the
General
Resurrection
;
and
there
may
be
a
time
in
which
we
may
receive
a
vast
Addition
and
Exaltation
in
that
State
,
by
the
raising
up
of
our
former
Bodies
,
and
the
reuniting
us
to
them
,
which
may
give
us
a
greater
compass
,
and
a
higher
Elevation
.
These
things
are
only
proposed
as
Suppositions
,
that
have
no
Absurdity
in
them
:
So
that
if
they
should
happen
to
be
the
Parts
of
a
Revealed
Religion
,
there
is
no
reason
to
doubt
of
it
,
or
to
reject
it
on
such
an
Account
.
The
Last
Branch
of
this
Article
is
,
The
Assertion
of
that
great
Doctrine
of
the
Christian
Religion
concerning
the
Trinity
,
or
Three
Persons
in
one
Divine
Essence
.
It
is
a
vain
attempt
to
go
about
to
prove
this
by
Reason
:
For
it
must
be
confessed
,
That
we
should
have
had
no
cause
to
have
thought
of
any
such
thing
,
if
the
Scriptures
had
not
Revealed
it
to
us
.
There
are
indeed
Prints
of
a
very
Ancient
Tradition
in
the
World
,
of
Three
in
the
Deity
;
called
the
Word
,
or
the
Wisdom
,
and
the
Spirit
,
or
the
Love
,
besides
the
Fountain
of
both
these
,
God
:
This
was
believed
by
those
from
whom
the
most
Ancient
Philosophers
had
their
Doctrines
.
The
Author
of
the
Book
of
Wisdom
,
Philo
,
and
the
Chaldee
Paraphrasts
,
have
many
things
that
shew
that
they
had
received
those
Traditions
from
the
former
Ages
;
but
it
is
not
so
easy
to
determine
what
gave
the
first
rise
of
them
.
It
has
been
much
argued
,
whether
this
was
Revealed
in
the
Old
Testament
or
not
;
some
from
the
Plural
Termination
of
Elohim
,
which
is
joined
to
Singular
Verbs
,
and
from
that
of
the
Lord
Raining
Fire
from
the
Lord
upon
Sodom
(
Iehovah
from
Iehovah
)
;
from
the
Description
of
the
Wisdom
of
God
in
the
8
th
of
the
Proverbs
,
as
a
person
with
God
from
all
Eternity
;
and
from
the
mention
that
is
often
made
of
the
Spirit
,
as
well
as
the
Word
of
God
that
came
to
the
Prophets
;
they
have
,
I
say
,
from
all
these
places
,
and
some
others
,
concluded
,
that
this
is
contained
in
the
Old
Testament
.
Others
have
doubted
of
this
,
and
have
said
,
that
the
Name
Elohim
,
though
of
a
Plural
Termination
,
being
often
joined
to
a
Singular
Verb
,
makes
it
reasonable
to
think
it
was
a
Singular
:
which
by
somewhat
peculiar
to
that
Language
,
might
be
of
a
Plural
Termination
.
Nor
have
they
thought
,
That
since
Angels
carry
the
Name
of
God
,
when
they
went
on
special
Deputations
from
him
,
the
Angels
being
called
Iehovah
,
could
be
very
confidently
urged
:
That
Sublime
Description
of
the
Wisdom
of
God
in
the
Proverbs
,
seems
not
to
them
to
be
a
full
proof
in
this
Matter
:
For
the
Wisdom
there
mentioned
seems
to
be
the
Wisdom
of
Creation
and
Providence
,
which
is
not
personal
,
but
belongs
to
the
Essence
:
Nor
do
they
think
that
those
places
in
the
Old
Testament
,
in
which
mention
is
made
of
the
Word
,
or
of
the
Spirit
ofGod
,
can
settle
this
Point
;
for
these
may
only
signify
God's
Revealing
himself
to
his
Prophets
.
Therefore
whatever
secret
Tradition
the
Iews
might
have
had
among
them
concerning
this
,
from
whom
perhaps
the
Greeks
might
have
also
had
it
;
yet
many
do
not
pretend
to
prove
this
from
passages
in
the
Old
Testament
alone
:
Though
the
Expositions
given
to
some
of
them
in
the
New
Testament
prove
to
us
who
acknowledge
it
,
what
was
the
true
meaning
of
those
Passages
;
yet
take
the
Old
Testament
in
it self
without
the
New
,
and
it
must
be
confessed
,
That
it
will
not
be
easy
to
prove
this
Article
from
it
.
But
there
are
very
full
and
clear
proofs
of
it
in
the
New
Testament
;
And
they
had
need
be
both
full
and
clear
before
a
Doctrine
of
this
Nature
can
be
pretended
to
be
proved
by
them
.
In
order
to
the
making
this
Mystery
to
be
more
distinctly
Intelligible
,
different
Methods
have
been
taken
.
By
one
Substance
many
do
understand
a
Numerical
or
Individual
Unity
of
Substance
;
and
by
Three
Persons
they
understand
Three
distinct
Subsistences
in
that
Essence
.
It
is
not
pretended
by
these
,
that
we
can
give
a
distinct
Idea
of
Person
or
Subsistence
,
only
they
hold
it
imports
a
real
diversity
in
one
from
another
,
and
even
such
a
diversity
from
the
Substance
of
the
Deity
it self
,
that
some
things
belong
to
the
Person
,
that
do
not
belong
to
the
Substance
:
For
the
Substance
neither
begets
,
nor
is
begotten
;
neither
breathes
,
nor
proceeds
.
If
this
carries
in
it
somewhat
that
is
not
agreeable
to
our
Notions
,
nor
like
any
thing
that
we
can
apprehend
;
to
this
it
is
said
,
That
if
God
has
Revealed
that
in
the
Scripture
which
is
thus
expressed
,
we
are
bound
to
believe
it
,
though
we
can
frame
no
clear
apprehension
about
it
.
God's
Eternity
,
his
being
all
one
single
Act
,
his
Creating
and
Preserving
all
things
,
and
his
being
every
where
,
are
things
that
are
absolute
riddles
to
us
:
We
cannot
bring
our
Minds
to
conceive
them
,
and
yet
we
must
believe
that
they
are
so
;
because
we
see
much
greater
Absurdities
must
follow
upon
our
conceiving
that
they
should
be
otherwise
.
So
if
God
has
declared
this
inexplicable
thing
concerning
himself
to
us
,
we
are
bound
to
believe
it
,
though
we
cannot
have
any
clear
Idea
how
it
truly
is
.
For
there
appear
as
strange
and
unanswerable
difficulties
in
many
other
things
,
which
yet
we
know
to
be
true
;
so
if
we
are
once
well
assured
,
that
God
has
Revealed
this
Doctrine
to
us
,
we
must
silence
all
Objections
against
it
,
and
believe
it
:
Reckoning
that
our
not
understanding
it
,
as
it
is
in
it self
,
makes
the
difficulties
seem
to
be
much
greater
than
otherwise
they
would
appear
to
be
if
we
had
light
enough
about
it
,
or
were
capable
of
forming
a
more
perfect
Idea
of
it
while
we
are
in
this
depressed
State
.
Others
give
another
view
of
this
Matter
,
that
is
not
indeed
so
hard
to
be
apprehended
:
But
that
has
an
Objection
against
it
,
that
seems
as
great
a
prejudice
against
it
,
as
the
difficulty
of
apprehending
the
other
way
is
against
that
:
It
is
this
;
They
do
hold
,
That
there
are
Three
Minds
:
That
the
first
of
these
Three
,
who
is
from
that
called
the
Father
,
did
from
all
Eternity
by
an
Emanation
of
Essence
beget
the
Son
,
and
by
another
Emanation
that
was
from
Eternity
likewise
,
and
was
as
Essential
to
him
as
the
former
,
both
the
first
and
the
second
,
did
jointly
breathe
forth
the
Spirit
;
and
that
these
are
Three
distinct
Minds
,
every
one
being
God
,
as
much
as
the
other
:
Only
the
Father
is
the
Fountain
,
and
is
only
self-originated
.
All
this
is
in
a
good
degree
Intelligible
,
but
it
seems
hard
to
reconcile
it
both
with
the
Idea
of
Unity
,
which
seems
to
belong
to
a
Being
of
Infinite
Perfection
;
and
with
the
many
express
Declarations
that
are
made
in
the
Scriptures
concerning
the
Unity
of
God
.
Instead
of
going
farther
into
Explanations
of
that
which
is
certainly
very
far
beyond
all
our
apprehensions
,
and
that
ought
therefore
to
be
let
alone
;
I
shall
now
consider
what
Declarations
are
made
in
the
Scriptures
concerning
this
Point
.
The
First
and
the
Chief
is
in
that
Charge
and
Commission
which
our
Saviour
gave
to
his
Apostles
,
to
go
and
make
Disciples
to
him
among
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
.
Father
,
Son
,
and
Holy
Ghost
.
Either
of
these
Senses
,
as
it
proves
them
all
to
be
Persons
;
so
it
sets
them
in
an
equality
,
in
a
thing
that
can
only
belong
to
the
Divine
Nature
.
Baptism
is
the
receiving
Men
from
a
State
of
Sin
and
Wrath
,
into
a
State
of
Favour
,
and
into
the
Rights
of
the
Sons
of
God
,
and
the
Hopes
of
Eternal
Happiness
,
and
a
calling
them
by
the
Name
of
God
.
These
are
things
that
can
only
be
offered
and
assured
to
Men
in
the
Name
of
the
Great
and
Eternal
God
;
and
therefore
since
without
any
Distinction
or
Note
of
Inequality
,
they
are
all
Three
set
together
as
Persons
in
whose
Name
this
is
to
be
done
,
they
must
be
all
Three
the
True
God
;
otherwise
it
looks
like
a
just
Prejudice
against
our
Saviour
,
and
his
whole
Gospel
,
That
by
his
express
Direction
the
first
entrance
to
it
,
which
gives
the
Visible
and
Foederal
Right
to
those
great
Blessings
that
are
offered
by
it
,
or
their
Initiation
into
it
,
should
be
in
the
Name
of
Two
Created
Beings
(
if
the
one
can
be
called
properly
so
much
as
a
Being
,
according
to
their
Hypothesis
)
and
that
even
in
an
equality
with
the
Supream
and
Increated
Being
.
The
plainness
of
this
Charge
,
and
the
great
occasion
upon
which
it
was
given
,
makes
this
an
Argument
of
such
Force
and
Evidence
,
that
it
may
justly
determine
the
whole
Matter
.
A
Second
Argument
is
taken
from
this
,
That
we
find
St.
Paul
begins
or
ends
most
of
his
Epistles
with
a
Salutation
in
the
Form
of
a
Wish
,
Grace
,
Mercy
,
and
Peace
,
from
God
the
Father
,
and
the
Lord
Iesus
Christ
;
which
is
an
Invocation
of
Christ
in
conjunction
with
the
Father
,
for
the
greatest
Blessings
of
Favour
and
Mercy
:
That
is
a
strange
Strain
,
if
he
was
only
a
Creature
;
which
yet
is
delivered
without
any
mitigation
or
softning
in
the
most
remarkable
parts
of
his
Epistles
.
This
is
carried
further
in
the
Conclusion
of
the
Second
Epistle
to
the
Corinthians
;
The
Grace
of
the
Lord
Iesus
Christ
,
the
Love
of
God
,
and
the
Fellowship
of
the
Holy
Ghost
be
with
you
.
It
is
true
,
this
is
expressed
as
a
Wi●h
,
and
not
in
the
nature
of
a
Prayer
,
as
the
common
Salutations
are
:
But
here
Three
great
Blessings
are
wished
to
them
as
from
Three
Fountains
,
which
imports
that
they
are
Three
different
Persons
,
and
yet
equal
:
For
though
in
order
the
Father
is
first
,
and
is
generally
put
first
;
yet
here
Christ
is
first
named
,
which
seems
to
be
a
strange
reversing
of
things
,
if
they
are
not
equal
as
to
their
Essence
or
Substance
.
It
is
true
,
the
Second
is
not
named
here
,
The
Father
,
as
elsewhere
,
but
only
God
;
yet
since
he
is
mentioned
as
distinct
from
Christ
and
the
Holy
Ghost
,
it
must
be
understood
of
the
Father
;
for
when
the
Father
is
named
with
Christ
,
sometimes
he
is
called
God
simply
,
and
sometimes
God
the
Father
.
This
Argument
from
the
Threefold
Salutation
,
appears
yet
stronger
,
in
the
Words
in
which
St.
Iohn
addresses
himself
to
the
Seven
Churches
in
the
beginning
of
the
Revelations
:
Grace
and
Peace
from
him
which
is
,
which
was
,
and
which
is
to
come
;
and
from
the
seven
Spirits
which
are
before
his
Throne
;
and
from
Iesus
Christ
.
By
the
Seven
Spirits
must
be
meant
one
or
more
Persons
,
since
he
wishes
or
declares
Grace
and
Peace
from
them
:
Now
either
this
must
be
meant
of
Angels
,
or
of
the
Holy
Ghost
.
There
are
no
where
Prayers
made
,
or
Blessings
given
,
in
the
Name
of
Angels
:
This
were
indeed
a
worshipping
them
;
against
which
there
are
express
Authorities
not
only
in
the
other
Books
of
the
New
Testament
,
but
in
this
Book
in
particular
.
Nor
can
it
be
imagined
that
Angels
could
have
been
named
before
Iesus
Christ
:
So
then
it
remains
,
that
Seven
being
a
Number
that
imports
both
Variety
and
Perfection
,
and
that
was
the
Sacred
Number
among
the
Iews
,
this
is
a
Mystical
Expression
;
which
is
no
extraordinary
thing
in
a
Book
that
is
all
over
mysterious
:
And
it
imports
one
Person
from
whom
all
that
variety
of
Gifts
,
Administrations
,
and
Operations
that
were
then
in
the
Church
,
did
flow
:
And
this
is
the
Holy
Ghost
:
But
as
to
his
being
put
in
order
before
Christ
,
as
upon
the
supposition
of
an
Equality
,
the
going
out
of
the
common
order
is
no
great
matter
;
so
since
there
was
to
come
after
this
a
full
Period
that
concerned
Christ
,
it
might
be
a
natural
way
of
Writing
,
to
name
him
last
.
Against
all
this
it
is
objected
,
That
the
Designation
that
is
given
to
the
first
of
these
in
a
Circumlocution
that
imports
Eternity
,
shews
that
the
Great
God
,
and
not
the
Person
of
the
Father
,
is
to
be
meant
:
But
then
how
could
St.
Iohn
,
writing
to
the
Churches
,
wish
them
Grace
and
Peace
from
the
other
Two
?
A
few
Verses
after
this
,
the
same
Description
of
Eternal
Duration
is
given
to
Christ
,
and
is
a
strong
Proof
of
his
Eternity
,
and
by
consequence
of
his
Divinity
:
So
what
is
brought
so
soon
after
as
a
Character
of
the
Eternity
of
the
Son
,
may
be
also
here
used
to
denote
the
Eternal
Father
.
These
are
the
Chief
Places
in
which
the
Trinity
is
mentioned
all
together
.
I
do
not
insist
on
that
contested
Passage
of
St.
Iohn's
Epistle
:
There
are
great
doubtings
made
about
it
:
It
is
no
small
Confirmation
of
the
Truth
of
this
Doctrine
,
that
we
are
certain
it
was
universally
received
over
the
whole
Christian
Church
long
before
there
was
either
a
Christian
Prince
to
support
it
by
his
Authority
,
or
a
Council
to
establish
it
by
Consent
:
And
indeed
the
Council
of
Nice
did
nothing
but
declare
what
was
the
Faith
of
the
Christian
Church
,
with
the
addition
only
of
the
Word
Consubstantial
:
For
if
all
the
other
Words
of
the
Creed
settled
at
Nice
are
acknowledged
to
be
true
,
that
of
the
Three
Persons
being
of
one
Substance
will
follow
from
thence
by
a
just
consequence
.
We
know
both
by
what
Tertullian
and
Novatian
writ
,
what
was
the
Faith
both
of
the
Roman
and
the
African
Churches
.
From
Irenaeus
we
gather
the
Faith
both
of
the
Gallican
and
the
Asiatick
Churches
.
And
the
whole
proceedings
in
the
Case
of
Samosatenus
,
that
was
the
solemnest
business
that
past
while
the
Church
was
under
Oppression
and
Persecution
,
give
us
the
most
convincing
Proof
possible
,
not
only
of
the
Faith
of
the
Eastern
Churches
at
that
time
,
but
of
their
Zeal
likewise
in
watching
against
every
Breach
that
was
made
in
so
Sacred
a
part
of
their
Trust
and
Depositum
.
These
things
have
been
fully
opened
and
enlarged
on
by
others
,
to
whom
the
Reader
is
referred
:
I
shall
only
desire
him
to
make
this
Reflection
on
the
state
of
Christianity
at
that
time
:
The
Disputes
that
were
then
to
be
managed
with
the
Heathens
,
against
the
Deifying
or
Worshipping
of
Men
,
and
those
extravagant
Fables
concerning
the
Genealogies
of
their
Heroes
and
Gods
,
must
have
obliged
the
Christians
rather
to
have
silenced
and
supprest
the
Doctrine
of
the
Trinity
,
than
to
have
owned
and
published
it
:
So
that
nothing
but
their
being
assured
that
it
was
a
Necessary
and
Fundamental
Article
of
their
Faith
,
could
have
led
them
to
own
it
in
so
publick
a
manner
;
since
the
Advantages
that
the
Heathen
would
have
taken
from
it
,
must
be
too
visible
not
to
be
soon
observed
.
The
Heathens
retorted
upon
them
their
Doctrine
of
a
Man's
being
a
God
,
and
of
God's
having
a
Son
:
And
every
one
who
engaged
in
this
Controversy
,
framed
such
Answers
to
these
Objections
,
as
he
thought
he
could
best
maintain
:
This
,
as
it
gave
the
Rise
to
the
Errors
which
some
brought
into
the
Church
,
so
it
furnishes
us
with
a
Copious
Proof
of
the
common
Sense
of
the
Christians
of
those
Ages
,
who
all
agreed
in
general
to
the
Doctrine
,
though
they
had
many
different
,
and
some
very
Erroneous
ways
of
explaining
it
among
them
.
I
now
come
to
the
special
Proofs
concerning
each
of
the
Three
Persons
:
But
there
being
other
Articles
relating
to
the
Son
and
the
Holy
Ghost
,
the
Proofs
of
these
Two
will
belong
more
properly
to
the
Explanation
of
those
Articles
:
Therefore
all
that
belongs
to
this
Article
is
to
prove
that
the
Father
is
truly
God
;
but
that
needs
not
be
much
insisted
on
,
for
there
is
no
dispute
about
it
:
None
deny
that
he
is
God
;
many
think
that
he
is
so
truly
God
,
that
there
is
no
other
that
can
be
called
God
besides
him
,
unless
it
be
in
a
larger
sense
of
the
word
:
And
therefore
I
will
here
conclude
all
that
seems
necessary
to
be
said
on
this
first
Article
;
on
which
if
I
have
dwelt
the
longer
,
it
was
because
the
stating
the
Idea
of
God
right
,
being
the
Fundamental
Article
of
all
Religion
,
and
the
Key
into
every
part
of
it
,
this
was
to
be
done
with
all
the
Fulness
and
Clearness
possible
.
In
a
word
,
to
recapitulate
a
little
what
has
been
said
;
The
liveliest
way
of
framing
an
Idea
of
God
,
is
to
consider
our
own
Souls
,
which
are
said
to
be
made
after
the
Image
of
God
.
An
attentive
Reflection
on
what
we
perceive
in
our selves
,
will
carry
us
further
than
any
other
thing
whatsoever
,
to
form
just
and
true
Thoughts
of
God
.
We
perceive
what
Thought
is
,
but
with
that
we
do
also
perceive
the
advantage
of
such
an
easy
Thought
as
arises
out
of
a
Sensation
,
such
as
Seeing
or
Hearing
,
which
gives
us
no
trouble
;
we
think
without
any
trouble
of
many
of
the
Objects
that
we
see
all
at
once
,
or
so
near
all
at
once
,
that
the
progression
from
one
Object
to
another
is
scarce
perceptible
;
but
the
labour
of
Study
,
and
of
pursuing
Consequences
wearies
us
;
though
the
Pleasure
or
the
Vanity
of
having
found
them
out
,
compensates
for
the
Pain
they
gave
us
,
and
sets
men
on
to
new
Enquiries
.
We
perceive
in
our selves
a
love
of
Truth
,
and
a
vexation
when
we
see
we
are
in
Error
,
or
are
in
the
dark
;
and
we
feel
that
we
act
the
most
perfectly
,
when
we
act
upon
the
clearest
Views
of
Truth
,
and
in
the
strictest
pursuance
of
it
;
and
the
more
present
and
regular
,
the
more
calm
and
steady
that
our
Thoughts
of
all
things
are
,
that
lye
in
our
compass
to
know
,
present
,
past
,
or
to
come
,
we
do
plainly
perceive
that
we
do
thereby
become
perfecter
and
happier
Beings
.
Now
out
of
all
this
we
can
easily
rise
up
in
our
Thoughts
to
an
Idea
of
a
Mind
that
sees
all
things
by
a
clear
and
full
Intuition
,
without
the
possibility
of
being
mistaken
;
and
that
ever
acts
in
that
Light
,
upon
the
surest
Prospect
,
and
with
the
perfectest
Reason
;
and
that
does
therefore
always
rejoice
in
every
thing
it
does
,
and
has
a
constant
Perception
of
all
Truth
ever
present
to
it
.
This
Idea
does
so
genuinely
arise
from
what
we
perceive
both
of
the
Perfections
and
the
Imperfections
of
our
own
Minds
,
that
a
very
little
Reflection
will
help
us
to
form
it
to
a
very
high
degree
.
The
Perception
also
that
we
have
of
Goodness
,
of
a
desire
to
make
others
good
,
and
of
the
pleasure
of
effecting
it
;
of
the
joy
of
making
any
one
wiser
or
better
,
of
making
any
one's
Life
easy
,
and
of
raising
his
Mind
higher
,
will
also
help
us
in
the
forming
of
our
Ideas
of
God
.
But
in
this
we
meet
with
much
difficulty
and
disappointment
.
So
this
leads
us
to
apprehend
how
diffusive
of
it self
Infinite
Goodness
must
needs
be
;
and
what
is
the
Eternal
Joy
that
Infinite
Love
has
,
in
bringing
so
many
to
that
exalted
state
of
endless
Happiness
.
We
do
also
feel
a
Power
issuing
from
us
by
a
Thought
,
that
sets
our
Bodies
in
motion
:
The
Varieties
in
our
Thoughts
create
a
vast
Variety
in
the
state
of
our
Bodies
;
but
with
this
,
as
that
Power
is
limited
to
our
own
Bodies
,
so
it
is
often
check'd
by
Disorders
in
them
,
and
the
Soul
suffers
a
great
deal
from
those
painful
Sensations
that
its
Union
with
the
Body
subjects
it
to
.
From
hence
we
can
easily
apprehend
how
the
Supreme
Mind
can
by
a
Thought
set
Matter
into
what
Motions
it
will
,
all
Matter
being
constantly
subject
to
such
Impressions
as
the
Acts
of
the
Divine
Mind
give
it
.
This
Absolute
Dominion
over
all
Matter
makes
it
to
move
,
and
shapes
it
according
to
the
Acts
of
that
Mind
;
and
Matter
has
no
Power
by
any
Irregularity
it
falls
into
,
to
resist
those
Impressions
which
do
immediately
command
and
govern
it
,
nor
can
it
throw
any
uneasy
Sensations
into
that
Perfect
Being
.
This
conduces
also
to
give
us
a
distinct
Idea
of
Miracles
.
All
Matter
is
uniform
;
and
it
is
only
the
variety
of
its
Motions
and
Texture
,
that
makes
all
the
variety
that
is
in
the
World
.
Now
as
the
Acts
of
the
Eternal
Mind
gave
Matter
its
first
Motion
,
and
put
it
into
that
Course
that
we
do
now
call
the
Course
of
Nature
;
so
another
Act
of
the
same
Mind
can
either
suspend
,
stop
,
or
change
that
Course
at
pleasure
,
as
he
who
throws
a
Bowl
may
stop
it
in
its
Course
,
or
throw
it
back
if
he
will
;
this
being
only
the
altering
that
Impulse
which
himself
gave
:
So
if
one
Act
of
the
Infinite
Mind
puts
things
in
a
regular
Course
,
another
Act
interposed
may
change
that
at
pleasure
.
And
thus
with
Relation
to
God
,
Miracles
are
no
more
difficult
than
any
other
Act
of
Providence
:
They
are
only
more
amazing
to
us
,
because
they
are
less
ordinary
,
and
go
out
of
the
Common
and
Regular
Course
of
Things
.
By
all
this
it
appears
how
far
the
Observation
of
what
we
perceive
concerning
our selves
,
may
carry
us
to
form
livelier
and
clearer
Thoughts
of
God
.
So
much
may
suffice
upon
the
First
Article
.
ARTICLE
II.
Of
the
Word
or
Son
of
God
,
which
was
made
very
Man
.
The
Son
which
is
the
Word
of
the
Father
,
begotten
from
Everlasting
of
the
Father
;
the
very
and
Eternal
God
,
of
One
Substance
with
the
Father
,
took
Man's
Nature
in
the
Womb
of
the
Blessed
Uirgin
of
her
Substance
;
so
that
two
whole
and
perfect
Natures
,
that
is
,
the
Godhead
and
Manhood
were
joined
together
in
one
Person
;
never
to
be
divided
:
whereof
is
one
Christ
,
very
God
and
very
Man
;
who
truly
suffered
,
was
dead
and
buried
,
to
reconcile
his
Father
to
us
,
and
to
be
a
Sacrifice
not
only
for
Original
guilt
,
but
also
for
actual
Sins
of
Men.
THERE
are
in
this
Article
Five
Heads
to
be
Explained
:
-
I.
That
the
Son
or
Word
is
of
the
same
Substance
with
the
Father
,
begotten
of
him
from
all
Eternity
.
-
II.
That
he
took
Man's
Nature
upon
him
in
the
Womb
of
the
Blessed
Virgin
,
and
of
her
Substance
.
-
III.
That
the
Two
Natures
of
the
Godhead
and
Manhood
,
both
still
perfect
,
were
in
him
joined
in
one
Person
never
to
be
divided
.
-
IV.
That
Christ
truly
suffered
,
was
Crucified
,
Dead
and
Buried
.
-
V.
That
he
was
our
Sacrifice
to
Reconcile
the
Father
to
us
,
and
that
not
only
for
Original
Guilt
,
but
for
Actual
Sins
.
The
first
of
these
leads
me
to
prosecute
what
was
begun
in
the
former
Article
:
And
to
prove
,
That
the
Son
or
Word
,
was
from
all
Eternity
begotten
of
the
same
Substance
with
the
Father
.
It
is
here
to
be
noted
,
That
Christ
is
in
Two
respects
the
Son
,
and
the
only
begotten
Son
of
God
.
The
one
is
,
As
he
was
Man
;
the
Miraculous
overshadowing
of
the
B.
Virgin
by
the
H.
Ghost
,
having
without
the
ordinary
course
of
Nature
,
formed
the
first
beginnings
of
Christ's
Human
Body
in
the
Womb
of
the
Virgin
.
Thus
that
Miracle
being
instead
of
a
Natural
begetting
,
he
may
in
that
respect
be
called
the
begotten
,
and
the
only
begotten
Son
of
God
.
The
other
sense
is
,
That
the
Word
or
the
Divine
Person
was
in
and
of
the
Substance
of
the
Father
,
and
so
was
truly
God
.
It
is
also
to
be
considered
,
That
by
the
Word
one
Substance
,
is
to
be
understood
that
this
second
Person
is
not
a
Creature
of
a
Pure
and
Excellent
Nature
,
like
God
,
Holy
and
Perfect
as
we
are
called
to
be
;
but
is
truly
God
as
the
Father
is
.
Begetting
is
a
term
that
naturally
signifies
the
Relation
between
the
Father
and
the
Son
:
But
what
it
strictly
signifies
here
is
not
possible
for
us
to
understand
till
we
comprehend
this
whole
Matter
:
nor
can
we
be
able
to
assign
a
Reason
why
the
Emanation
of
the
Son
,
and
not
that
of
the
H.
Ghost
likewise
is
called
begetting
.
In
this
we
use
the
Scripture
Terms
,
but
must
confess
we
cannot
frame
a
distinct
Apprehension
of
that
which
is
so
far
above
us
.
This
begetting
was
from
all
Eternity
:
If
it
had
been
in
time
,
the
Son
and
H.
Ghost
must
have
been
Creatures
;
but
if
they
are
truly
God
,
they
must
be
Eternal
,
and
not
produced
by
having
a
Being
given
them
,
but
educed
of
a
Substance
that
was
Eternal
,
and
from
which
they
did
Eternally
spring
.
All
these
are
the
Natural
Consequences
of
the
main
Article
that
is
now
to
be
proved
,
and
when
it
is
once
proved
clearly
from
Scripture
,
these
do
follow
by
a
natural
and
necessary
deduction
.
The
first
and
great
proof
of
this
is
taken
from
the
words
with
which
St.
Iohn
begins
his
Gospel
.
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
,
the
same
was
in
the
beginning
with
God
.
All
things
were
made
by
him
,
and
without
him
was
not
any
thing
made
that
was
made
.
Here
it
is
to
be
observed
,
That
these
words
are
set
down
here
,
before
St.
Iohn
comes
to
speak
of
Christ's
being
made
in
our
Nature
:
This
passage
belongs
to
another
Precedent
Being
that
he
had
.
The
beginning
also
here
is
set
to
import
,
That
it
was
before
Creation
or
Time
:
Now
a
Duration
before
Time
is
Eternal
.
So
this
beginning
can
be
no
other
than
that
Duration
which
was
before
all
things
that
were
made
.
It
is
also
plainly
said
over
and
over
again
,
That
all
things
were
made
by
this
Word
:
A
Power
to
Create
must
be
Infinite
;
for
it
is
certain
,
That
a
Power
which
can
give
Being
,
is
without
Bounds
.
And
although
the
Word
make
may
seem
capable
of
a
larger
Sense
,
yet
as
in
other
places
of
the
New
Testament
,
the
stricter
Word
Create
is
used
and
applied
to
Christ
,
as
the
Maker
of
all
things
in
Heaven
and
Earth
,
Visible
and
Invisible
;
so
the
Word
Make
,
is
used
through
the
whole
Old
Testament
for
Create
;
so
that
God's
making
the
Heaven
and
the
Earth
is
the
Character
frequently
given
of
him
to
distinguish
him
from
Idols
and
false
Gods
.
And
of
this
Word
it
is
likewise
said
,
That
he
was
with
God
,
and
was
God
.
These
words
seem
very
plain
,
and
the
place
where
they
are
put
by
St.
Iohn
,
in
the
Front
of
his
Gospel
,
as
it
were
an
Inscription
upon
it
,
or
an
Introduction
to
it
,
makes
it
very
evident
,
That
he
who
of
all
the
Writers
of
the
New
Testament
has
the
greatest
Plainness
and
Simplicity
of
Stile
,
would
not
have
put
words
here
,
such
as
were
not
to
be
understood
in
a
plain
and
literal
Signification
,
without
any
Key
to
lead
us
to
any
other
sense
of
them
.
This
had
been
to
lay
a
Stone
of
Stumbling
in
the
very
Threshold
;
particularly
to
the
Iews
,
who
were
apt
to
cavil
at
Christianity
;
and
were
particularly
jealous
of
every
thing
that
savoured
of
Idolatry
,
or
of
the
Plurality
of
Gods
:
And
upon
this
occasion
I
desire
one
thing
to
be
observed
,
with
relation
to
all
those
Subtile
Expositions
which
those
who
oppose
this
Doctrine
put
upon
many
of
those
places
by
which
we
prove
it
:
That
they
represent
the
Apostles
as
magnifying
Christ
in
words
that
at
first
sound
seem
to
Import
his
being
the
True
God
;
and
yet
they
hold
that
in
all
these
they
had
another
Sense
,
and
a
Reserve
of
some
other
Interpretation
,
of
which
their
words
were
capable
.
But
can
this
be
thought
fair
dealing
?
Does
it
look
like
honest
Men
to
write
thus
;
not
to
say
,
Men
Inspired
in
what
they
Preached
and
Writ
?
and
not
rather
like
Impostors
,
to
use
so
many
Sublime
and
Lofty
Expressions
concerning
Christ
as
God
,
if
all
these
must
be
taken
down
to
so
low
a
Sense
,
as
to
signify
only
that
he
was
miraculously
Formed
,
and
Endued
with
an
Extraordinary
Power
of
Miracles
,
and
an
Authority
to
deliver
a
New
Religion
to
the
World
.
And
that
he
was
in
consideration
of
his
Exemplary
Death
which
he
underwent
so
patiently
,
raised
up
from
the
Grave
,
and
had
Divine
Honours
conferred
upon
him
.
In
such
an
Hypothesis
as
this
,
the
World
going
in
so
naturally
to
the
excessive
Magnifying
,
and
even
the
Deifying
of
Wonderful
Men
,
it
had
been
necessary
to
have
prevented
any
such
mistakes
,
and
to
have
guarded
against
the
belief
of
them
;
rather
than
to
have
used
a
continued
strain
or
Expressions
,
that
seem
to
carry
Men
violently
into
them
,
and
that
can
hardly
,
nay
very
hardly
be
softened
by
all
the
Skill
of
Criticks
,
to
bear
any
other
Sense
.
It
is
to
be
considered
further
,
That
when
St.
Iohn
writ
his
Gospel
,
there
were
Three
sorts
of
Men
particularly
to
be
considered
.
The
Iews
,
who
could
bear
nothing
that
savoured
of
Idolatry
;
so
no
Stumbling-block
was
to
be
laid
in
their
way
,
to
give
them
deeper
Prejudices
against
Christianity
.
Next
to
these
were
the
Gentiles
;
who
having
Worshipped
a
variety
of
Gods
,
were
not
to
be
indulged
in
any
thing
that
might
seem
to
favour
their
Polytheism
:
In
Fact
we
find
particular
caution
used
in
the
New
Testament
,
against
the
Worshipping
Angels
or
Saints
:
How
can
it
therefore
be
imagined
,
That
words
would
have
been
used
,
that
in
the
plain
Signification
that
did
arise
out
of
the
first
hearing
of
them
,
imported
that
a
Man
was
God
,
if
this
had
not
been
strictly
true
?
The
Apostles
ought
,
and
must
have
used
a
particular
care
to
have
avoided
all
such
Expressions
,
if
they
had
not
been
literally
true
.
The
Third
sort
of
Men
in
St.
Iohn's
Time
were
those
of
whom
Intimation
is
frequently
given
through
all
the
Epistles
,
who
were
then
endeavouring
to
corrupt
the
Purity
of
the
Christian
Doctrine
,
and
to
accommodate
it
so
,
both
to
the
Iew
,
and
to
the
Gentile
,
as
to
avoid
the
Cross
and
Persecution
upon
the
account
of
it
.
Church-History
,
and
the
Earliest
Writers
after
St.
Iohn
assure
us
,
That
Ebion
and
Cerinthus
denied
the
Divinity
of
Christ
,
and
asserted
that
he
was
a
mere
Man
.
Controversy
naturally
carries
men
to
speak
exactly
;
and
among
Human
Writers
those
who
let
things
fall
more
carelesly
from
their
Pens
,
when
they
apprehend
no
danger
or
difficulty
,
are
more
correct
both
in
their
Thoughts
,
and
in
their
Expressions
,
when
things
are
disputed
;
therefore
if
we
should
have
no
other
regard
to
St.
Iohn
,
but
as
an
ordinary
,
cautious
,
and
careful
man
,
we
must
believe
that
he
weighed
all
his
words
in
that
Point
,
which
was
then
the
Matter
in
Question
;
and
to
clear
which
,
we
have
good
Ground
to
believe
both
from
the
Testimony
of
Ancient
Writers
,
and
from
the
Method
that
he
pursues
quite
through
it
all
,
that
he
Writ
his
Gospel
:
And
that
therefore
every
part
of
it
,
but
this
Beginning
of
it
more
signally
,
was
Writ
,
and
is
to
be
understood
in
the
Sense
which
the
Words
naturally
Import
:
That
the
Word
which
took
Flesh
,
and
assumed
the
Human
Nature
,
had
a
Being
before
the
worlds
were
made
,
and
that
this
Word
was
God
,
and
made
the
World
.
Another
eminent
Proof
of
this
is
in
St.
Paul's
Epistle
to
the
Philippians
;
in
which
when
he
is
exhorting
Christians
to
Humility
,
That
he
was
in
the
form
of
God
,
and
that
he
thought
it
no
robbery
to
be
equal
with
God
:
Then
his
Humiliation
comes
,
That
he
made
himself
of
no
reputation
,
but
took
on
him
the
form
of
a
servant
(
the
same
Word
with
that
used
in
the
former
Verse
)
;
after
which
follows
his
Exaltation
,
and
a
Name
or
Authority
above
every
Name
or
Authority
is
said
to
be
given
him
;
so
that
all
in
Heaven
,
Earth
,
and
under
the
Earth
(
which
seems
to
Import
Angels
,
Men
,
and
Devils
)
should
bow
at
his
Name
,
and
confess
that
he
is
the
Lord
.
Now
in
this
Progress
that
is
made
in
these
words
,
it
is
plain
That
the
Dignity
of
Christ's
Person
is
represented
as
Antecedent
both
to
his
Humiliation
,
and
to
his
Exaltation
.
It
was
that
which
put
the
value
on
his
Humiliation
,
as
his
Humiliation
was
rewarded
by
his
Exaltation
.
This
Dignity
is
expressed
first
,
That
he
was
in
the
Form
of
God
,
before
he
humbled
himself
:
He
was
certainly
in
the
form
of
a
Servant
,
that
is
,
really
a
Servant
as
other
Servants
are
:
He
was
obedient
to
his
Parents
,
he
was
under
the
Authority
both
of
the
Romans
,
of
Herod
,
and
of
the
Sanhedrim
:
Therefore
since
his
being
really
a
Servant
is
expressed
by
his
being
in
the
form
of
a
Servant
,
his
being
in
the
form
of
God
,
must
also
import
,
That
he
was
truly
God
,
But
the
●ollowing
words
,
That
he
thought
it
not
robbery
to
be
equal
,
or
be
held
equal
(
for
so
the
word
may
be
rendred
)
with
God
,
carry
such
a
natural
Signification
of
his
being
neither
a
Made
nor
Subordinate
God
,
and
that
his
Divinity
is
neither
precarious
,
nor
by
concession
,
that
fuller
words
cannot
be
devised
for
expressing
an
entire
Equality
.
Those
who
deny
this
,
are
aware
of
it
;
and
therefore
they
have
put
another
sense
on
the
words
,
in
the
form
of
God
.
They
think
,
That
they
signify
his
appearing
in
the
World
,
as
one
sent
in
the
Name
of
God
,
representing
him
,
Working
Miracles
,
and
delivering
a
Law
in
his
Name
:
and
the
words
rendred
,
he
thought
it
no
robbery
,
they
render
,
he
did
not
catch
at
,
or
vehemently
desire
to
be
held
in
equal
honour
with
God
.
And
some
Authorities
are
found
in
Eloquent
Greek
Authors
,
who
use
the
words
rendred
,
he
thought
it
not
robbery
,
in
a
figurative
sense
,
for
the
earnestness
of
desire
,
or
the
pursuing
after
a
thing
greedily
,
as
Robbers
do
for
their
Prey
.
This
rendring
represents
St.
Paul
,
as
Treating
so
sacred
a
Point
in
the
Figures
of
a
high
and
seldom-used
Rhetorick
,
which
one
would
think
ought
to
have
been
expressed
more
exactly
.
But
if
even
this
sense
is
allowed
,
it
will
make
a
strange
Period
,
and
a
very
odd
sort
of
an
Argument
,
to
enforce
Humility
upon
us
,
because
Christ
,
though
Working
Miracles
,
did
not
desire
or
snatch
at
Divine
Adorations
,
in
an
Equality
with
God
.
The
Sin
of
Lucifer
,
and
the
cause
of
his
Fall
,
is
commonly
believed
to
be
his
desire
to
be
equal
to
God
;
and
yet
this
seems
to
be
such
an
extravagant
piece
of
pride
,
that
it
is
scarce
possible
to
think
,
That
even
the
Sublimest
of
Created
Beings
should
be
capable
of
it
.
To
be
next
to
God
,
seems
to
be
the
utmost
heigth
,
to
which
even
the
Diabolical
Pride
could
aspire
:
So
that
here
by
the
Sense
which
the
Socinians
put
on
those
words
,
they
will
import
,
That
we
are
persuaded
to
be
humble
from
the
Example
of
Christ
,
who
did
not
affect
an
Equality
with
God
:
The
bare
repeating
of
this
seems
so
fully
to
expose
and
overthrow
it
,
that
I
think
it
is
not
necessary
to
say
more
upon
this
place
.
the
Blood
of
God
;
God
is
said
to
have
laid
down
his
life
for
us
;
Christ
is
called
the
true
God
,
the
great
God
,
the
Lord
of
Glory
,
the
King
of
Kings
,
and
the
Lord
of
Lords
;
and
more
particularly
the
Name
Iehovah
is
ascribed
to
him
in
the
same
word
in
which
the
LXX
Interpreters
had
Translated
it
throughout
the
whole
Old
Testament
.
by
him
were
all
things
created
,
that
are
in
heaven
,
and
that
are
in
earth
,
Visible
and
Invisible
:
Whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
;
all
things
were
created
by
him
,
and
for
him
:
And
he
is
before
all
things
,
and
by
him
all
things
consist
.
He
is
said
to
have
known
what
was
in
man
,
to
have
known
mens
secret
thoughts
,
and
to
have
known
all
things
:
That
as
the
Father
was
known
of
none
,
but
of
the
Son
;
so
none
know
the
Son
but
the
Father
.
He
pardons
Sin
,
sends
the
Spirit
,
gives
Grace
and
Eternal
Life
,
and
he
shall
raise
the
dead
at
the
last
day
.
When
all
these
things
are
laid
together
in
that
variety
of
Expressions
in
which
they
lie
scattered
in
the
New
Testament
,
it
is
not
possible
to
retain
any
reverence
for
those
Books
,
if
we
imagine
that
they
are
writ
in
a
Stile
so
full
of
approaches
to
the
Deifying
of
a
mere
Man
,
that
without
a
very
Critical
studying
of
Languages
and
Phrases
,
it
is
not
possible
to
understand
them
otherwise
.
Idolatry
,
and
a
Plurality
of
Gods
,
seem
to
be
the
main
things
that
the
Scriptures
warn
us
against
;
and
yet
here
is
a
pursued
Thread
of
Passages
and
Discourses
,
that
do
naturally
lead
a
man
to
think
that
Christ
is
the
True
God
,
who
yet
according
to
these
men
,
only
acted
in
his
Name
,
and
has
now
a
high
Honour
put
on
him
by
him
.
This
carries
me
to
another
Argument
to
prove
that
the
Word
that
was
made
Flesh
,
was
truly
God
.
Nothing
but
the
True
God
can
be
the
proper
Object
of
Adoration
.
This
is
one
of
those
Truths
that
seems
almost
so
evident
,
that
it
needs
not
to
be
proved
.
Adoration
is
the
humble
Prostration
of
our selves
before
God
,
in
Acts
that
own
our
dependance
upon
him
,
both
for
our
Being
,
and
for
all
the
Blessings
that
we
do
either
enjoy
or
hope
for
,
and
also
in
earnest
Prayers
to
him
for
the
continuance
of
these
to
us
.
This
is
testified
by
such
outward
Gestures
and
Actions
as
are
most
proper
to
express
our
Humility
and
Submission
to
God
:
All
this
has
so
clear
a●d
so
inseparable
a
Relation
to
the
only
True
God
,
as
its
proper
Object
,
that
it
is
scarce
possible
to
apprehend
how
it
should
be
separated
from
him
,
and
given
to
any
other
.
And
as
this
seems
evident
from
the
Nature
of
things
,
so
it
is
not
possible
to
imagine
how
any
thing
could
have
been
prohibited
in
more
express
and
positive
,
and
in
more
frequently-repeated
Words
,
and
longer
Reasonings
,
than
the
offering
of
Divine
Worship
or
any
part
of
it
to
Creatures
.
The
chief
design
of
the
Mosaical
Religion
was
to
banish
all
Idolatry
and
Polytheism
out
of
the
Minds
of
the
Iews
,
and
to
possess
them
with
the
Idea
of
One
God
,
and
of
One
Object
of
Worship
.
The
Reasons
upon
which
those
Prohibitions
are
founded
,
are
universal
;
which
are
,
The
Unity
of
God's
Essence
,
and
his
Jealousy
in
not
giving
his
Honour
to
another
.
It
is
not
said
that
they
should
not
worship
any
as
God
,
till
they
had
a
Precept
or
Declaration
for
it
.
There
is
no
Reserve
for
any
such
time
;
but
they
are
plainly
forbid
to
worship
any
but
the
Great
God
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
The
Apostles
charged
all
Idolaters
to
forsake
those
Idols
,
and
to
serve
the
living
God
.
The
Angel
refused
St.
Iohn's
Worship
,
commanding
him
to
worship
God
.
The
Christian
Faith
does
in
every
particular
raise
the
Ideas
of
God
and
of
Religion
to
a
much
gr●ater
Purity
and
Sublimity
than
the
Mosaical
Dispensation
had
done
;
so
it
is
not
to
be
imagined
that
in
the
chief
Design
of
Revealed
Religion
,
which
was
the
bringing
men
from
Idolatry
to
the
Worship
of
One
God
,
it
should
make
such
a
Breach
,
and
extend
it
to
a
Creature
.
All
this
seems
fully
to
prove
the
first
Proposition
of
this
Argument
,
That
God
is
the
only
proper
Object
of
Adoration
.
The
next
is
,
That
Christ
is
proposed
in
the
New
Testament
as
the
Object
of
Divine
Worship
.
I
do
not
in
proof
of
this
urge
,
the
Instances
of
those
who
fell
down
at
Christ's
Feet
and
worshipped
him
,
while
he
was
on
Earth
;
for
it
may
be
well
answered
to
that
,
That
a
Prophet
was
worshipped
with
the
civil
Respect
of
falling
down
before
him
,
among
the
Iews
;
as
appears
in
the
History
of
Elijah
and
Elisha
;
nor
does
it
appear
that
those
who
worshipped
Chris●
,
had
any
apprehension
of
his
being
God
;
they
only
considered
him
as
the
Messias
,
or
as
some
eminent
Prophet
.
But
the
mention
that
St.
Luke
makes
in
his
Gospel
,
Grace
,
Mercy
,
and
Peace
are
wished
from
God
the
Father
,
and
the
Lord
Iesus
Christ
,
are
implied
Invocations
of
him
.
It
is
also
plain
,
that
it
was
to
him
that
St.
Paul
prayed
,
when
he
was
under
the
Temptations
of
the
Devil
;
as
they
are
commonly
understood
;
to
the
end
Every
knee
must
bow
to
him
:
The
An●els
of
God
worship
him
:
All
the
hosts
in
heaven
are
represented
in
St.
Iohn's
Visions
,
as
falling
down
prostrate
before
him
,
and
worshipping
him
as
they
worship
the
Father
.
He
is
proposed
as
the
Object
of
our
Faith
,
Hope
,
and
Love
;
as
the
Person
whom
we
are
to
obey
,
to
pray
to
,
and
to
praise
;
so
that
every
Act
of
Worship
,
both
External
and
Internal
,
is
directed
to
him
as
to
its
proper
Object
.
But
the
Instance
of
all
others
that
is
the
clearest
in
this
Point
,
is
in
the
last
Words
of
St.
Stephen
,
who
was
the
first
Martyr
,
and
whose
Martyrdom
is
so
particularly
related
by
St.
Luke
:
He
then
in
his
last
Minutes
saw
Christ
at
the
right
hand
of
God
;
and
in
his
last
Breath
he
worshipped
him
in
two
short
Prayers
,
that
are
upon
the
matter
the
same
with
those
in
which
our
Blessed
Saviour
worshipped
his
Father
on
the
Cross
;
Lord
Iesus
,
receive
my
spirit
:
Lord
,
lay
not
this
sin
to
their
charge
.
It
is
plain
that
when
this
Religion
was
first
published
,
together
with
these
Duties
in
it
as
a
part
of
it
,
the
Iews
,
though
implacably
set
against
it
,
yet
never
accused
it
of
Idolatry
;
though
that
Charge
of
all
others
had
served
their
purposes
the
best
,
who
intended
to
blacken
and
blast
it
.
Nothing
would
have
been
so
well
heard
,
and
so
easily
apprehended
,
as
a
just
Prejudice
against
it
,
as
this
.
The
Argument
would
have
appeared
as
strong
as
it
was
plain
:
And
as
the
Iews
could
not
be
ignorant
of
the
Acts
of
the
Christian
Worship
,
when
so
many
fell
back
to
them
from
it
,
who
were
offended
at
other
parts
of
it
;
so
they
had
the
Books
in
which
it
was
contained
,
in
their
hands
.
Notwithstanding
all
which
,
we
have
all
possible
reason
to
believe
that
this
Objection
against
it
was
never
made
by
any
of
them
,
in
the
First
Age
of
Christianity
:
Upon
all
which
,
I
say
,
it
is
not
to
be
imagined
that
they
could
have
been
silent
on
this
head
,
if
a
mere
Man
had
been
thus
proposed
among
the
Christians
as
the
Object
of
Divine
Worship
.
The
Silence
of
the
Apostles
in
not
mentioning
nor
answering
this
,
is
such
a
Proof
of
the
Silence
of
the
Iews
,
that
it
would
indeed
disparage
all
their
Writings
,
if
we
could
think
that
while
they
mentioned
and
answered
the
other
Prejudices
of
the
Iews
,
which
in
comparison
to
this
are
small
and
inconsiderable
matters
,
they
should
have
passed
over
this
,
which
must
have
been
the
greatest
and
the
plausiblest
of
them
all
,
if
it
was
one
at
all
.
Therefore
as
the
Silence
of
the
Apostles
is
a
clear
Proof
that
the
Iews
were
silent
also
,
and
did
not
object
this
;
and
since
their
silence
could
neither
flow
from
their
Ignorance
,
nor
their
undervaluing
of
this
Religion
,
it
seems
to
be
certain
that
the
first
opening
of
the
Christian
Doctrine
did
not
carry
any
thing
in
it
that
could
be
called
the
Worshiping
of
a
Creature
.
It
follows
from
hence
that
the
Iews
must
have
understood
this
part
of
our
Religion
in
such
a
manner
as
agreed
with
their
former
Ideas
.
So
we
must
examine
these
:
They
had
this
settled
among
them
,
That
God
dwelt
in
the
Cloud
of
Glory
,
and
that
by
virtue
of
that
Inhabitation
,
Divine
Worship
was
paid
to
God
as
dwelling
in
the
Cloud
;
that
it
was
called
God
,
God's
Throne
,
his
Holiness
,
his
Face
,
and
the
Light
of
his
Countenance
:
They
went
up
to
the
Temple
to
worship
God
,
as
dwelling
there
bodily
,
that
is
,
substantially
,
so
bodily
sometimes
signifies
,
or
in
a
Corporeal
Appearance
:
This
seems
to
have
been
a
Person
that
was
truly
God
,
and
yet
was
distinct
from
that
which
appeared
and
spake
to
Moses
;
for
this
seems
to
be
the
Importance
of
these
words
:
Behold
,
I
send
an
Angel
before
thee
to
keep
thee
in
the
way
,
and
to
bring
thee
to
the
place
which
I
have
prepared
:
Beware
of
him
,
and
obey
his
voice
,
provoke
him
not
,
for
he
will
not
pardon
your
transgressions
;
for
my
Name
is
in
him
.
These
words
do
plainly
import
a
Person
to
whom
they
belong
;
and
yet
they
are
a
pitch
far
above
the
Angelical
Dignity
.
So
that
Angel
must
here
be
understood
in
a
large
sense
,
for
one
sent
of
God
;
and
it
can
admit
of
no
sense
so
properly
,
as
,
That
the
Eternal
Word
which
dwelt
afterwards
in
the
Man
Christ
Jesus
,
dwelt
then
in
that
Cloud
of
Glory
:
It
was
also
one
of
the
Prophecies
received
by
the
Iews
,
That
the
Glory
of
the
second
Temple
was
to
exceed
the
Glory
of
the
first
.
If
the
Son
or
Word
is
truly
God
,
he
must
be
from
all
Eternity
,
and
must
also
be
of
the
same
Substance
with
the
Father
,
otherwise
he
could
not
be
God
;
since
a
God
of
another
Substance
,
or
of
another
Duration
,
is
a
Contradiction
.
The
last
Argument
that
I
shall
offer
,
is
taken
from
the
beginning
of
the
Epistle
to
the
Hebrews
:
To
the
apprehending
the
Force
of
which
,
this
must
be
premised
,
That
all
those
who
acknowledge
that
Christ
ought
to
be
honoured
and
worshipped
as
the
Father
,
must
say
that
this
is
due
to
him
either
because
he
is
truly
God
,
or
because
he
is
a
Person
of
such
a
high
and
exalted
Dignity
,
that
God
has
upon
the
consideration
of
that
appointed
him
to
be
so
worshipped
.
Now
this
second
Notion
may
fall
under
another
distinction
;
that
either
he
was
of
a
very
sublime
Order
by
Nature
,
as
some
Angelical
Being
,
that
though
he
was
created
,
yet
had
this
high
Priviledge
bestowed
upon
him
;
or
that
he
was
a
Prophet
illuminated
and
authorized
in
so
particular
a
manner
beyond
all
others
,
that
out
of
a
regard
to
that
,
he
was
exalted
to
this
Honour
of
being
to
be
worshipped
.
One
of
these
must
be
chosen
by
all
who
do
not
believe
him
to
be
truly
God
:
And
indeed
one
of
these
was
the
Arian
,
as
the
other
is
the
Socinian
Hypothesis
.
For
how
much
soever
the
Arians
might
exalt
him
in
words
,
yet
if
they
believed
him
to
be
a
Creature
made
in
time
,
so
that
once
he
was
not
;
all
that
they
said
of
him
can
amount
to
no
more
,
but
that
he
was
a
Creature
of
a
Spiritual
Nature
,
and
this
is
plainly
the
Notion
which
the
Scripture
gives
us
of
Angels
.
Artemon
,
Samosatenus
,
Photinus
,
and
the
Socinians
in
our
days
,
consider
our
Saviour
as
a
great
Prophet
and
Lawgiver
,
and
into
this
they
resolve
his
Dignity
.
In
opposition
to
both
these
,
that
Epistle
begins
with
Expressions
that
are
the
more
severe
,
because
they
are
Negative
,
which
are
to
be
understood
more
strictly
than
Positive
words
.
Christ
is
not
only
preferred
to
Angels
,
but
is
set
in
opposition
to
them
,
as
one
of
another
Order
of
Beings
.
Made
so
much
better
than
angels
,
as
he
hath
by
inheritance
obtained
a
more
excellent
name
than
they
.
For
unto
which
of
the
Angels
said
he
at
any
time
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
?
When
he
bringeth
in
the
first-begotten
into
the
world
,
he
saith
,
And
let
all
the
angels
of
God
worship
him
.
Of
the
angels
he
saith
,
Who
maketh
his
angels
spirits
,
and
his
ministers
a
flame
of
fire
.
But
unto
the
Son
he
saith
,
Thy
throne
,
O
God
,
is
for
ever
and
ever
.
And
,
Thou
Lord
in
the
beginning
hast
laid
the
foundation
of
the
earth
;
and
the
heavens
are
the
works
of
thy
hands
.
Thou
art
the
same
,
and
thy
years
shall
not
fail
.
But
to
which
of
the
angels
said
he
at
any
time
,
Sit
on
my
right
hand
,
till
I
make
thine
enemies
thy
footstool
?
Are
they
not
all
ministring
spirits
,
sent
forth
to
minister
for
them
who
shall
be
heirs
of
salvation
?
This
opposition
is
likewise
carried
on
through
the
whole
second
Chapter
;
one
Passage
in
it
being
most
express
to
shew
both
that
his
Nature
had
a
Subsistence
before
his
Incarnation
,
and
that
it
was
not
of
an
Angelical
Order
of
Beings
,
since
he
took
not
on
him
the
nature
of
Angels
,
but
the
seed
of
Abraham
.
Thus
in
a
great
variety
of
Expressions
,
consider
the
Apostle
and
High-priest
of
our
Profession
:
faithful
to
him
who
had
appointed
him
:
But
how
eminent
soever
Moses
was
,
above
all
other
Prophets
,
and
how
harshly
soever
it
must
have
sounded
to
the
Iews
to
have
stated
the
difference
in
terms
so
distant
as
that
of
a
Servant
and
a
Son
,
of
one
who
built
the
house
,
and
of
the
House
it self
:
yet
we
see
the
Apostle
does
not
only
prefer
Christ
to
Moses
,
but
puts
him
in
another
Order
and
Rank
;
which
could
not
be
done
according
to
the
Socinian
Hypothesis
.
From
all
which
this
Conclusion
naturally
follows
,
That
if
Christ
is
to
be
worshipped
,
and
that
this
Honour
belongs
to
him
neither
as
an
Angel
,
nor
as
a
Prophet
,
That
then
it
is
due
to
him
because
he
is
truly
God
.
The
Second
Branch
of
this
Article
is
,
That
he
took
man's
Nature
upon
him
in
the
Womb
of
the
Blessed
Uirgin
,
and
of
her
Substance
.
This
will
not
need
any
long
or
laboured
Proof
,
since
the
Texts
of
Scripture
are
so
express
,
that
nothing
but
wild
Extravagance
can
withstand
them
.
Christ
was
in
all
things
like
unto
us
,
except
his
miraculous
Conception
by
the
Virgin
:
He
was
the
Son
of
Abraham
and
of
David
.
But
among
the
Frantick
Humours
that
appeared
at
the
Reformation
,
some
in
opposition
to
the
Superstition
of
the
Church
of
Rome
,
studied
to
derogate
as
much
from
the
Blessed
Virgin
on
the
one
hand
,
as
she
had
been
over-exalted
on
the
other
;
So
they
said
,
that
Christ
had
only
gone
through
her
.
But
this
Impiety
sunk
so
soon
,
that
it
is
needless
to
say
any
thing
more
to
refute
it
.
The
Third
Branch
of
the
Article
is
,
That
these
two
Natures
were
joined
in
one
Person
,
never
to
be
divided
.
What
a
Person
is
that
results
from
a
close
Conjunction
of
Two
Natures
,
we
can
only
judge
of
it
by
considering
Man
,
in
whom
there
is
a
Material
and
a
Spiritual
Nature
joined
together
.
They
are
Two
Natures
as
different
as
any
we
can
apprehend
among
all
created
Beings
;
yet
these
make
but
One
Man
.
The
Matter
of
which
the
Body
is
composed
,
does
not
subsist
by
it self
,
is
not
under
all
those
Laws
of
Motion
to
which
it
would
be
subject
,
if
it
were
mere
inanimated
Matter
;
but
by
the
Indwelling
and
Actuation
of
the
Soul
,
it
has
another
Spring
within
it
,
and
has
another
Course
of
Operations
.
According
to
this
then
,
to
subsist
by
another
,
is
when
a
Being
is
acting
according
to
its
Natural
Properties
,
but
yet
in
a
constant
dependance
upon
another
Being
;
so
our
Bodies
subsist
by
the
Subsistence
of
our
Souls
.
This
may
help
us
to
apprehend
how
that
as
the
Body
is
still
a
Body
,
and
operates
as
a
Body
,
though
it
subsists
by
the
Indwelling
and
Actuation
of
the
Soul
;
so
in
the
Person
of
Jesus
Christ
the
Human
Nature
was
entire
,
and
still
acted
according
to
its
own
Character
;
yet
there
was
such
an
Union
and
Inhabitation
of
the
Eternal
Word
in
it
,
that
there
did
arise
out
of
that
a
Communication
of
Names
and
Characters
as
we
find
in
the
Scriptures
.
A
man
is
called
Tall
,
Fair
,
and
Healthy
,
from
the
state
of
his
Body
;
and
Learned
,
Wise
,
and
Good
,
from
the
qualities
of
his
Mind
:
So
Christ
is
called
holy
,
harmless
,
and
undefiled
;
is
said
to
have
died
,
risen
,
and
ascended
up
into
Heaven
,
with
relation
to
his
Human
Nature
:
He
is
also
said
to
be
in
the
form
of
God
,
to
have
created
all
things
,
to
be
the
brightness
of
the
Father's
glory
,
and
the
express
image
of
his
person
,
with
relation
to
his
Divine
Nature
.
The
Ideas
that
we
have
of
what
is
Material
and
what
is
Spiritual
,
The
design
of
the
Definition
that
was
made
by
the
Church
concerning
Christ's
having
one
Person
,
was
chiefly
to
distinguish
the
nature
of
the
Indwelling
of
the
Godhead
in
him
,
from
all
Prophetical
Inspirations
.
The
Mosaical
degree
of
Prophecy
was
in
many
respects
superior
to
that
of
all
the
subsequent
Prophets
:
Yet
the
difference
is
stated
between
Christ
and
Moses
,
in
terms
that
import
things
quite
of
another
nature
;
the
one
being
mentioned
as
a
Servant
,
the
other
as
the
Son
that
built
the
House
.
It
is
not
said
that
God
appeared
to
Christ
,
or
that
he
spoke
to
him
;
but
God
was
ever
with
him
,
and
in
him
;
the
Word
was
made
flesh
,
yet
still
his
glory
was
as
the
glory
of
the
only
begotten
Son
of
God
.
The
Glory
that
Isaiah
saw
,
was
called
his
Glory
;
and
on
the
other
hand
God
,
is
said
to
have
purchased
his
Church
with
his
own
Blood
.
If
Nestorius
in
opposing
this
,
meant
only
,
as
some
think
it
appears
by
many
Citations
out
of
him
,
that
the
Blessed
Virgin
was
not
to
be
called
simply
the
Mother
of
God
,
but
the
Mother
of
him
that
was
God
;
and
if
that
of
making
Two
Persons
in
Christ
,
was
only
fasten'd
on
him
as
a
Consequence
,
we
are
not
at
all
concerned
in
the
Matter
of
Fact
,
whether
Nestorius
was
misunderstood
and
hardly
used
,
or
not
;
but
the
Doctrine
here
asserted
is
plain
in
the
Scriptures
,
That
though
the
Human
Nature
in
Christ
acted
still
according
to
its
proper
Character
,
and
had
a
peculiar
Will
;
yet
there
was
such
a
constant
Presence
,
Indwelling
,
and
Actuation
on
it
from
the
Eternal
Word
,
as
did
constitute
both
Human
and
Divine
Nature
one
Person
.
As
these
are
thus
so
entirely
united
,
so
they
are
never
to
be
separated
.
Christ
is
now
exalted
to
the
highest
degrees
of
Glory
and
Honour
;
and
the
Characters
of
Blessing
,
Honour
,
and
Glory
,
are
represented
in
St.
Iohn's
Visions
as
offered
to
the
Lamb
for
ever
and
ever
.
It
is
true
,
St.
Paul
speaks
as
if
Christ's
Mediatory
Office
and
Kingdom
were
to
cease
after
the
Day
of
Judgment
,
The
Fourth
Branch
of
the
Article
is
concerning
the
Truth
of
Christ's
Crucifixion
,
his
Death
and
Burial
.
The
Matter
of
Fact
concerning
the
Death
of
Christ
is
denied
by
no
Christian
;
the
Iews
do
all
acknowledge
it
;
the
first
Enemies
to
Christianity
did
all
believe
this
,
and
reproached
his
Followers
with
it
.
This
was
that
which
all
Christians
gloried
in
and
avowed
;
so
that
no
question
was
made
of
his
Death
,
except
by
a
small
number
called
Docetae
,
who
were
not
esteemed
Christians
,
till
Mahomet
denied
it
in
his
Alcoran
,
who
pretends
that
he
was
withdrawn
,
and
that
a
Iew
was
crucified
in
his
stead
.
But
this
corruption
of
the
History
of
the
Gospel
came
too
late
afterwards
,
to
have
any
shadow
of
credit
due
to
it
;
nor
was
there
any
sort
of
Proof
offered
to
support
it
.
So
this
Doctrine
concerning
the
Death
of
Christ
is
to
be
received
as
an
unquestionable
Truth
.
There
is
no
part
of
the
Gospel
writ
with
so
copious
a
Particularity
,
as
the
History
of
his
Sufferings
and
Death
;
as
there
was
indeed
no
part
of
the
Gospel
so
important
as
this
is
.
The
Fifth
Branch
of
the
Article
is
,
That
he
was
a
true
Sacrifice
to
reconcile
the
Father
to
us
,
and
that
not
only
for
Original
,
but
for
Actual
Sins
.
The
Notion
of
an
Expiatory
Sacrifice
,
which
was
then
,
when
the
New
Testament
was
writ
,
well
understood
all
the
World
over
,
both
by
Iew
and
Gentile
,
was
this
,
That
the
Sin
of
one
Person
was
transferred
on
a
Man
or
a
Beast
,
who
was
upon
that
devoted
and
offered
up
to
God
,
and
suffered
in
the
room
of
the
offending
Person
;
and
by
this
Oblation
the
Punishment
of
the
Sin
being
laid
on
the
Sacrifice
,
an
Expiation
was
made
for
Sin
,
and
the
Sinner
was
believed
to
be
reconciled
to
God
.
This
,
as
appears
through
the
whole
Book
of
Leviticus
,
was
the
design
and
effect
of
the
Sin
and
Trespass-Offerings
among
the
Iews
,
and
more
particularly
of
the
Goat
that
was
offered
up
for
the
Sins
of
the
whole
People
on
the
day
of
Atonement
.
This
was
a
piece
of
Religion
well
known
both
to
Iew
and
Gentile
,
that
had
a
great
many
Phrases
belonging
to
it
,
such
as
the
Sacrifices
being
offered
for
,
or
instead
of
Sin
,
and
in
the
name
,
or
on
the
account
of
the
Sinner
;
it
s
bearing
of
Sin
,
and
becoming
Sin
,
or
the
Sin-offering
;
it
s
being
the
Reconciliation
,
the
Atonement
,
and
the
Redemption
of
the
Sinner
,
by
which
the
Sin
was
no
more
imputed
,
but
forgiven
,
and
for
which
the
Sinner
was
accepted
.
When
therefore
this
whole
set
of
Phrases
in
its
utmost
extent
,
is
very
often
,
and
in
a
great
variety
,
applied
to
the
Death
of
Christ
,
it
is
not
possible
for
us
to
preserve
any
Reverence
for
the
New
Testament
,
or
the
Writers
of
it
,
so
far
as
to
think
them
even
honest
men
,
not
to
say
Inspired
men
,
if
we
can
imagine
,
That
in
so
Sacred
and
Important
a
Matter
they
could
exceed
so
much
as
to
represent
that
to
be
our
Sacrifice
which
is
not
truly
so
:
This
is
a
Point
that
will
not
bear
Figures
and
Amplifications
;
it
must
be
treated
of
strictly
,
and
with
a
just
exactness
of
Expression
.
Christ
is
called
the
lamb
of
God
that
taketh
away
the
sins
of
the
world
;
he
is
said
to
have
born
our
sins
on
his
own
body
;
to
have
been
made
sin
for
us
;
he
gave
his
life
a
ransom
for
many
.
That
he
was
the
propitiation
for
the
sins
of
the
whole
world
:
and
that
we
have
redemption
through
his
blood
,
even
the
remission
of
our
sins
:
It
is
said
That
he
hath
reconciled
us
to
his
Father
in
his
cross
,
and
in
the
body
of
his
flesh
through
death
:
That
he
by
his
own
blood
entred
in
once
into
the
Holy
place
,
having
obtained
Eternal
Redemption
for
us
:
That
once
in
the
end
of
the
world
hath
he
appeared
to
put
away
sin
,
by
the
sacrifice
of
himself
:
That
he
was
once
offered
to
bear
the
sins
of
many
:
That
we
are
sanctified
by
the
offering
of
the
body
of
Christ
once
for
all
:
And
,
That
after
he
had
offered
one
sacrifice
for
sin
,
he
sate
down
for
ever
at
the
right
hand
of
God
.
It
is
said
,
That
we
enter
into
the
holiest
by
the
blood
of
Christ
,
That
is
the
blood
of
the
New
Covenant
,
by
which
we
are
sanctified
:
That
he
hath
sanctified
the
people
with
his
own
blood
:
and
was
the
great
shepherd
of
his
people
,
through
the
blood
of
the
everlasting
Covenant
:
That
we
are
redeemed
with
the
precious
blood
of
Christ
,
as
of
a
Lamb
without
blemish
,
and
without
spot
.
And
,
That
Christ
suffered
once
for
sins
,
the
just
for
the
unjust
,
that
he
might
bring
us
to
God
.
In
these
and
a
great
many
more
passages
that
he
spread
in
all
the
parts
of
the
New
Testament
,
it
is
as
plain
as
words
can
make
any
thing
,
That
the
Death
of
Christ
is
proposed
to
us
as
our
Sacrifice
and
Reconciliation
,
our
Atonement
and
Redemption
.
So
it
is
not
possible
for
any
man
,
that
considers
all
this
,
to
imagine
,
That
Christ's
Death
was
only
a
Confirmation
of
his
Gospel
,
a
Pattern
of
a
holy
and
patient
suffering
of
Death
,
and
a
necessary
preparation
to
his
Resurrection
;
by
which
he
gave
us
a
clear
proof
of
a
Resurrection
,
and
by
consequence
of
Eternal
Life
,
as
by
his
Doctrine
he
had
shewed
us
the
way
to
it
.
By
this
all
the
high
commendations
of
his
Death
,
amount
only
to
this
,
That
he
by
dying
has
given
a
vast
Credit
and
Authority
to
his
Gospel
,
which
was
the
powerfullest
mean
possible
to
redeem
us
from
Sin
,
and
to
reconcile
us
to
God
:
But
this
is
so
contrary
to
the
whole
design
of
the
New
Testament
,
and
to
the
true
Importance
of
that
great
variety
of
Phrases
,
in
which
this
Matter
is
set
out
,
that
at
this
rate
of
Expounding
Scripture
,
we
can
never
know
what
we
may
build
upon
,
especially
when
the
great
Importance
of
this
thing
,
and
of
our
having
right
Notions
concerning
it
,
is
well
considered
.
St.
Paul
does
,
in
his
Epistle
to
the
Romans
,
state
an
opposition
between
the
Death
of
Christ
,
to
the
end
.
and
the
Sin
of
Adam
;
the
ill
effects
of
the
one
being
removed
by
the
other
;
but
he
plainly
carries
the
Death
of
Christ
much
further
,
than
that
it
had
only
healed
the
Wound
that
was
given
by
Adam's
Sin
;
for
as
the
judgment
was
of
one
(
sin
)
to
Condemnation
,
the
free
gift
is
of
many
offences
to
justification
;
but
in
the
other
places
of
the
New
Testament
,
Christ's
Death
is
set
forth
so
fully
,
as
a
Propitiation
for
the
Sins
of
the
whole
World
,
that
it
is
a
very
false
way
of
arguing
to
inferr
,
That
because
in
one
place
That
is
set
in
opposition
to
Adam's
Sin
,
that
therefore
the
virtue
of
it
was
to
go
no
further
,
than
to
take
away
that
Sin
.
It
has
indeed
removed
that
,
but
it
has
done
a
great
deal
more
besides
.
Thus
it
is
plain
,
That
Christ's
Death
was
our
Sacrifice
,
The
meaning
of
which
is
this
,
That
God
intending
to
reconcile
the
World
to
himself
,
and
to
encourage
Sinners
to
repent
and
turn
to
him
,
thought
fit
to
offer
the
pardon
of
Sin
,
together
with
the
other
Blessings
of
his
Gospel
,
in
such
a
way
as
should
demonstrate
both
the
Guilt
of
Sin
,
and
his
Hatred
of
it
;
and
yet
with
that
,
his
love
of
Sinners
,
and
his
compassions
towards
them
.
A
free
Pardon
without
a
Sacrifice
had
not
been
so
agreeable
neither
to
the
Majesty
of
the
Great
Governor
of
the
World
,
nor
the
Authority
of
his
Laws
,
nor
so
proper
a
method
to
oblige
men
to
that
strictness
and
holiness
of
Life
that
he
designed
to
bring
them
to
:
And
therefore
he
thought
fit
to
offer
his
Pardon
,
and
those
other
Blessings
through
a
Mediator
,
who
was
to
deliver
to
the
World
this
new
and
holy
Rule
of
Life
,
and
to
confirm
it
by
his
own
unblemisht
Life
:
And
in
conclusion
,
when
the
Rage
of
Wicked
men
who
hated
him
for
the
Holiness
both
of
his
Life
,
and
of
his
Doctrine
,
did
work
them
up
into
such
a
fury
,
as
to
pursue
him
to
a
most
Violent
and
Ignominious
Death
,
he
in
compliance
with
the
secret
design
of
his
Father
,
did
not
only
go
through
that
dismal
series
of
Sufferings
,
with
the
most
intire
Resignation
to
his
Father's
Will
,
and
with
the
highest
Charity
possible
towards
those
who
were
his
most
Unjust
and
Malicious
Murderers
;
but
he
at
the
same
time
underwent
great
Agonies
in
his
Mind
;
which
struck
him
with
such
an
Amazement
and
Sorrow
even
to
the
Death
,
that
upon
it
he
did
sweat
great
drops
of
Blood
,
and
on
the
Cross
he
felt
a
withdrawing
of
those
comforts
,
that
till
then
had
ever
supported
him
,
when
he
cried
out
,
My
God
,
My
God
,
Why
hast
thou
forsaken
me
?
It
is
not
easy
for
us
to
apprehend
in
what
that
Agony
consisted
:
For
we
understand
only
the
Agonies
of
Pain
,
or
of
Conscience
,
which
last
arise
out
of
the
Horror
of
Guilt
,
or
the
Apprehension
of
the
Wrath
of
God
;
It
is
indeed
certain
,
That
he
who
had
no
Sin
could
have
no
such
horror
in
him
;
and
yet
it
is
as
certain
,
That
he
could
not
be
put
into
such
an
Agony
only
through
the
Apprehension
and
Fear
of
that
violent
Death
,
which
he
was
to
suffer
next
day
:
Therefore
we
ought
to
conclude
,
That
there
was
an
inward
Suffering
in
his
Mind
,
as
well
as
an
outward
visible
one
in
his
Body
.
We
cannot
distinctly
apprehend
what
that
was
,
since
he
was
sure
both
of
his
own
spotless
Innocence
,
and
of
his
Father's
unchangeable
love
to
him
.
We
can
only
imagine
a
vast
sense
of
the
heinousness
of
Sin
,
and
a
deep
Indignation
at
the
Dishonour
done
to
God
by
it
,
a
melting
Apprehension
of
the
Corruption
and
Miseries
of
Mankind
by
reason
of
Sin
,
together
with
a
never-before-felt
withdrawing
of
those
Consolations
that
had
always
filled
his
Soul
.
But
what
might
be
further
in
his
Agony
,
and
in
his
last
Dereliction
,
we
cannot
distinctly
apprehend
;
only
this
we
perceive
,
That
our
Minds
are
capable
of
great
pain
as
well
as
our
Bodies
are
.
Deep
horror
,
with
an
inconsolable
sharpness
of
Thought
,
is
a
very
intolerable
thing
.
Notwithstanding
the
Bodily
or
Substantial
Indwelling
of
the
fulness
of
the
Godhead
in
him
;
yet
he
was
capable
of
feeling
vast
pain
in
his
Body
:
So
that
he
might
become
a
compleat
Sacrifice
,
and
that
we
might
have
from
his
Sufferings
,
a
very
full
and
amazing
apprehension
of
the
Guilt
of
Sin
;
all
those
Emanations
of
joy
with
which
the
Indwelling
of
the
Eternal
Word
had
ever
till
then
filled
his
Soul
,
might
then
when
he
needed
them
most
be
quite
withdrawn
,
and
he
be
left
merely
to
the
firmness
of
his
Faith
,
to
his
patient
Resignation
to
the
Will
of
his
heavenly
F●ther
,
and
to
his
willing
readiness
of
drinking
up
that
Cup
which
his
Father
had
put
in
his
hand
to
drink
.
There
remains
but
one
thing
to
be
remembred
here
,
though
it
will
come
to
be
more
specially
Explained
,
when
other
Articles
are
to
be
opened
;
which
is
,
That
this
Reconciliation
which
is
made
by
the
Death
of
Christ
,
between
God
and
Man
,
is
not
absolute
and
without
conditions
.
He
has
Established
the
Covenant
,
and
has
performed
all
that
was
Incumbent
on
him
,
as
both
the
Priest
and
the
Sacrifice
,
to
do
and
to
suffer
;
and
he
offers
this
to
the
World
,
that
it
may
be
closed
with
by
them
,
on
the
terms
on
which
it
is
proposed
;
and
if
they
do
not
accept
of
it
upon
these
conditions
,
and
perform
what
is
enjoined
them
,
they
can
have
no
share
in
it
.
ARTICLE
III.
Of
the
going
down
of
Christ
into
Hell
.
As
Christ
died
for
us
and
was
buried
,
so
also
is
it
to
be
believed
,
that
he
went
down
into
Hell
.
THIS
was
much
fuller
when
the
Articles
were
at
first
prepared
and
published
in
King
Edward's
Reign
:
For
these
words
were
added
to
it
,
That
the
body
of
Christ
lay
in
the
Grave
untill
his
Resurrection
;
but
his
Spirit
which
he
gave
up
,
was
with
the
Spirits
which
were
detained
in
Prison
,
or
in
Hell
,
and
preached
to
them
,
as
the
place
in
St.
Peter
testifieth
.
Thus
a
determined
sense
was
put
upon
this
Article
,
which
is
now
left
more
at
large
,
and
is
conceived
in
words
of
a
more
general
Signification
.
In
order
to
the
explaining
this
,
it
is
to
be
premised
,
That
the
Article
in
the
Creed
,
of
Christ's
descent
into
Hell
is
mentioned
by
no
Writer
before
Ruffin
,
who
in
the
beginning
of
the
Fifth
Century
does
indeed
speak
of
it
:
But
he
tells
us
,
That
it
was
neither
in
the
Symbol
of
the
Roman
,
nor
of
the
Oriental
Churches
;
and
that
he
found
it
in
the
Symbol
of
his
own
Church
at
Aquileia
.
But
as
there
was
no
other
Article
in
that
Symbol
that
related
to
Christ's
Burial
;
so
the
words
which
he
gives
us
,
descendit
ad
Inferna
,
he
descended
to
the
lower
parts
,
do
very
naturally
signify
Burial
,
according
to
these
words
of
St.
Paul
,
He
ascended
;
what
is
it
but
that
he
also
descended
first
to
the
lower
parts
of
the
Earth
?
and
Ruffin
himself
understood
these
words
in
that
sense
.
None
of
the
Fathers
in
the
first
Ages
,
neither
Irenaeus
,
Tertullian
,
Clemens
,
nor
Origen
,
in
the
short
Abstracts
that
they
give
us
of
the
Christian
Faith
,
mention
any
thing
like
this
:
And
in
all
that
great
variety
of
Creeds
that
was
proposed
by
the
many
Councils
that
met
in
the
Fourth
Century
,
this
is
not
in
any
one
of
them
,
except
in
that
which
was
agreed
to
at
Arimini
,
and
was
pretended
,
though
falsly
,
to
have
been
made
at
Sirmium
:
In
that
it
is
set
down
in
a
Greek
word
that
does
exactly
answer
Ruffin's
Inferna
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
And
it
stood
there
instead
of
Buried
.
When
it
was
put
in
the
Creed
that
carries
Athanasius's
Name
,
tho'
made
in
the
Sixth
or
Seventh
Century
,
the
word
was
changed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Hell
:
But
yet
it
seems
to
have
been
understood
to
signify
Christ's
Burial
,
there
being
no
other
word
put
for
it
in
that
Creed
:
Afterwards
it
was
put
into
the
Symbol
of
the
Western
Church
:
That
was
done
at
first
in
the
words
in
which
Ruffin
had
expressed
it
,
as
appears
by
some
Ancient
Copies
of
Creeds
which
were
published
the
Great
Primate
Usher
.
We
are
next
to
consider
,
what
the
Importance
of
these
words
in
themselves
is
;
for
it
is
plain
that
the
use
of
them
in
the
Creed
is
not
very
Ancient
nor
Universal
.
We
have
a
most
unquestionable
Authority
for
this
,
that
our
Saviour's
Soul
was
in
Hell
.
In
the
Acts
o●
the
Apostles
,
St.
Peter
in
the
first
Sermon
that
was
preached
after
the
wonderful
Effusion
of
the
Spirit
at
Pentecost
,
applies
these
words
of
David
,
concerning
God's
not
leaving
his
Soul
in
Hell
,
nor
suffering
his
Holy
one
to
see
corruption
,
to
the
Resurrection
of
Christ
.
Now
since
in
the
composition
of
a
Man
,
there
is
a
Body
and
a
Spirit
,
and
since
it
is
plain
that
the
raising
of
Christ
on
the
Third
day
,
was
before
that
his
Body
in
the
course
of
Nature
was
corrupted
.
The
other
Branch
seems
to
relate
to
his
Soul
;
though
it
is
not
to
be
denied
,
but
that
in
the
Old
Testament
Soul
in
some
places
stands
for
a
dead
Body
:
But
if
that
were
the
sense
of
the
word
,
there
will
be
no
opposition
in
the
two
Parts
of
this
period
:
The
one
will
be
only
a
redundant
repetition
of
the
other
:
Therefore
it
is
much
more
natural
to
think
,
that
this
other
Branch
concerning
Christ's
Soul's
being
left
in
Hell
,
must
relate
to
that
which
we
commonly
understand
by
Soul
;
if
then
his
Soul
was
not
to
be
left
in
Hell
,
then
from
thence
it
plainly
follows
,
that
once
it
was
in
Hell
,
and
by
consequence
that
Christ's
Soul
descended
into
Hell
.
Some
very
Modern
Writers
have
thought
,
that
this
is
to
be
understood
Figuratively
of
the
Wrath
of
God
due
for
Sin
,
which
Christ
bore
in
his
Soul
,
besides
the
Torments
that
he
suffered
in
his
Body
:
And
they
think
,
that
these
are
here
mentioned
by
themselves
,
after
the
Enumeration
of
the
several
steps
of
his
bodily
Sufferings
:
And
this
being
equal
to
the
Torments
of
Hell
,
as
it
is
that
which
delivers
us
from
them
,
might
in
a
large
way
of
Expression
be
called
a
descending
into
Hell
.
But
as
neither
the
word
descend
,
nor
Hell
,
are
to
be
found
in
any
other
place
of
Scripture
in
this
sense
,
nor
in
any
of
the
Ancients
,
among
whom
the
Signification
of
this
Phrase
is
more
likely
to
be
found
,
than
among
Moderns
;
So
this
being
put
after
Buried
,
it
plainly
shews
that
it
belongs
to
a
period
subsequent
to
his
Burial
:
There
is
therefore
no
regard
to
be
had
to
this
Notion
.
Othets
have
thought
,
That
by
Christ's
descent
into
Hell
▪
is
to
be
understood
his
continuing
in
the
State
of
the
Dead
for
some
time
:
But
there
is
no
Ground
for
this
conceit
neither
,
these
words
being
to
be
found
in
no
Author
in
that
Signification
.
Many
of
the
Fathers
thought
,
That
Christ's
Soul
went
locally
into
Hell
,
and
preached
to
some
of
the
Spirits
there
in
Prison
;
triumphed
over
Satan
,
and
spoiled
him
,
and
carried
some
Souls
with
him
into
Glory
.
But
the
account
that
the
Scriptures
give
us
of
the
Exaltation
of
Christ
,
begins
it
always
at
his
Resurrection
:
Nor
can
it
be
imagined
,
That
so
memorable
a
Transaction
as
this
,
would
have
been
passed
over
by
the
Three
first
Evangelists
,
and
least
of
all
by
St.
Iohn
,
who
coming
after
the
rest
,
and
designing
to
supply
what
was
wanting
in
them
,
and
intending
particularly
to
magnify
the
Glory
of
Christ
,
could
not
have
passed
over
so
wonder●ul
an
Instance
of
it
.
We
have
no
reason
to
think
,
that
such
a
matter
would
have
been
only
insinuated
in
general
words
,
and
not
have
been
plainly
related
.
The
Triumph
of
Christ
over
Principalities
and
Powers
,
is
ascribed
by
St.
Paul
to
his
Cross
,
and
was
the
Effect
and
Result
of
his
Death
.
The
place
of
St.
Peter
seems
to
relate
to
the
Preaching
to
the
Gentile
World
,
by
virtue
of
that
Inspiration
that
was
derived
from
Christ
;
which
was
therefore
called
his
Spirit
;
and
the
Spirits
in
Prison
were
the
Gentiles
,
who
were
shut
up
in
Idolatry
as
in
Prison
,
Prince
of
the
Power
of
the
Air
,
who
is
called
the
God
of
this
World
;
that
is
,
of
the
Gentile
World
;
It
being
one
of
the
ends
for
which
Christ
was
Anointed
of
his
Father
,
to
open
the
prisons
to
them
that
were
bound
.
So
then
,
though
there
is
no
harm
in
this
Opinion
,
yet
it
not
being
Founded
on
any
part
of
the
History
of
the
Gospel
,
and
it
being
supported
only
by
passages
that
may
well
bear
another
sense
,
we
may
lay
it
aside
,
notwithstanding
the
Reverence
we
bear
to
those
that
asserted
it
;
and
that
the
rather
,
because
the
first
Fathers
that
were
next
the
Source
,
say
nothing
of
it
.
Another
Counceit
has
had
a
great
course
among
some
of
the
latest
Fathers
and
the
Schoolmen
:
They
have
fancied
that
there
was
a
place
▪
to
which
they
have
given
a
peculiar
name
,
Limbus
Patrum
,
a
sort
of
a
Partition
in
Hell
,
where
all
the
Good
Men
of
the
Old
Dispensation
,
that
had
died
before
Christ
,
were
detained
;
and
they
hold
that
our
Saviour
went
thither
,
and
emptied
that
Place
,
carrying
all
the
Souls
that
were
in
it
,
with
him
to
Heaven
.
Of
this
the
Scriptures
say
nothing
;
not
a
word
either
of
the
Patriarchs
going
thither
,
or
of
Christ's
delivering
them
out
of
it
:
And
though
there
are
not
in
the
Old
Testament
express
Declarations
and
Promises
made
concerning
a
Future
State
,
Christ
having
brought
life
and
immortality
to
light
through
his
Gospel
;
yet
all
the
Hints
given
of
it
,
shew
that
they
looked
for
an
Immediate
Admission
to
Blessedness
after
death
.
So
David
,
Thou
wilt
shew
me
the
path
of
life
,
in
thy
presence
is
fulness
of
joy
,
and
at
thy
right
hand
are
pleasures
for
evermore
.
Thou
shalt
guide
me
here
by
thy
counsel
,
and
afterwards
receive
me
to
glory
.
Isaiah
says
,
That
the
righteous
when
they
dye
enter
into
peace
.
In
the
New
Testament
there
is
not
a
Hint
given
of
this
;
for
though
some
Passages
may
seem
to
favour
Christ's
delivering
some
Souls
out
of
Hell
,
yet
there
is
nothing
that
by
any
management
can
be
brought
to
look
this
way
.
There
is
another
Sense
of
which
these
words
[
descended
into
Hell
]
are
capable
:
See
Bishop
Person
on
the
Creed
,
by
Hell
may
be
meant
the
Invisible
Place
to
which
departed
Souls
are
carried
after
their
death
:
For
though
the
Greek
word
so
rendred
,
does
now
commonly
stand
for
the
Place
of
the
Damned
,
and
for
many
Ages
has
been
so
understood
;
yet
at
the
time
of
writing
the
New
Testament
it
was
among
Greek
Authors
used
indifferently
for
the
place
of
all
departed
Souls
,
whether
good
or
bad
;
and
by
it
were
meant
the
Invisible
Regions
where
those
Spirits
were
lodged
:
So
if
these
words
are
taken
in
this
large
sense
,
we
have
in
them
a
clear
and
literal
account
of
our
Saviour's
Soul
descending
into
Hell
;
it
imports
that
he
was
not
only
dead
in
a
more
common
acceptation
,
as
it
is
usual
to
say
a
man
is
dead
when
there
appear
no
signs
of
life
in
him
;
and
that
he
was
not
as
in
a
deep
Extasy
or
Fit
that
seemed
Death
,
but
that
he
was
truly
dead
;
that
his
Soul
was
neither
in
his
Body
,
no●
hovering
about
it
,
ascending
and
descending
upon
it
,
as
some
of
the
Iews
fancied
Souls
did
for
some
time
after
death
;
but
that
his
Soul
was
really
removed
out
of
his
Body
,
and
carried
to
those
unseen
Regions
of
departed
Spirits
,
among
whom
it
continued
till
his
Resurrection
.
That
the
Regions
of
the
Blessed
were
known
then
to
the
Iews
by
the
name
of
Paradise
,
as
Hell
was
known
by
the
name
of
Gehenna
,
is
very
clear
from
Christ's
last
Words
,
To
day
thou
shalt
be
with
me
in
Paradise
;
into
thy
hands
do
I
commend
my
spirit
.
This
is
a
plain
and
full
account
of
a
good
Sense
that
may
be
well
put
on
the
Words
;
though
after
all
,
it
is
still
to
be
remembred
,
That
in
the
first
Creeds
that
have
this
Article
,
that
of
Christ's
Burial
not
being
mentioned
in
them
,
it
follows
from
thence
,
as
well
as
from
Ruffin's
own
Sense
of
it
,
that
they
understood
this
only
of
Christ's
Burial
.
ARTICLE
IV.
Of
the
Resurrection
of
Christ
.
Christ
did
truly
rise
again
from
Death
,
and
took
again
his
Body
,
with
Flesh
,
Bones
,
and
all
things
appertaining
to
the
Perfection
of
Man's
Nature
,
wherewith
he
ascended
into
Heaven
,
and
there
sitteth
,
until
he
return
to
judge
all
Men
at
the
Last
Day
.
THere
are
Four
Branches
of
this
Article
:
The
First
is
concerning
the
Truth
of
Christ's
Resurrection
.
The
Second
concerning
the
Compleatness
of
it
,
That
he
took
to
him
again
his
whole
Body
.
The
Third
is
concerning
his
Ascension
and
Continuance
in
Heaven
.
And
the
Fourth
is
concerning
his
returning
to
judge
all
men
at
the
Last
Day
.
These
things
are
all
so
expresly
affirmed
,
and
that
in
so
particular
a
manner
in
the
New
Testament
,
that
if
the
Authority
of
that
Book
is
once
well
proved
,
little
doubting
will
remain
concerning
them
.
It
is
punctually
told
in
it
,
That
the
Body
of
Christ
was
laid
in
the
Sepulchre
:
That
a
Stone
was
laid
to
the
Mouth
of
it
:
That
it
was
rolled
away
,
and
upon
that
Christ
arose
and
left
the
Death-Cloaths
behind
him
:
That
those
who
viewed
the
Sepulchre
,
saw
no
Body
there
:
That
in
the
same
Body
Christ
shewed
himself
to
his
Disciples
,
so
that
they
all
knew
him
,
he
talked
with
them
,
and
they
did
eat
and
drink
with
him
,
and
he
made
Thomas
feel
to
the
Print
of
the
Nails
and
Spear
.
It
is
as
plainly
told
,
That
the
Apostles
look'd
on
,
and
saw
him
ascend
up
to
Heaven
,
and
that
a
Cloud
received
him
out
of
their
sight
.
It
is
also
said
very
plainly
,
that
he
shall
come
again
at
the
Last
Day
,
and
judge
all
men
both
the
Quick
and
the
Dead
.
So
that
if
the
Truth
of
the
Gospels
is
once
fully
proved
,
it
will
not
be
necessary
to
insist
long
upon
the
special
Proof
of
these
Particulars
:
Somewhat
will
only
be
necessary
to
be
said
in
Explanation
of
them
.
The
Gospel
was
first
Preached
,
and
soon
after
put
in
Writing
;
in
which
these
Particulars
are
not
only
delivered
,
but
are
set
forth
with
many
Circumstances
relating
to
them
.
The
Credit
of
the
Whole
is
put
on
that
Issue
concerning
the
Truth
of
Christ's
Resurrection
;
so
that
the
overthrowing
the
Truth
of
That
,
was
the
overturning
the
whole
Gospel
,
and
struck
at
the
Credit
of
it
all
.
This
was
transacted
as
well
as
first
published
at
Ierusalem
,
where
the
Enemies
of
it
had
all
possible
Advantages
in
their
hands
;
their
Interest
was
deeply
concerned
▪
as
well
as
their
Malice
was
much
kindled
at
it
.
They
had
both
Power
and
Wealth
in
their
hands
,
as
well
as
Credit
and
Authority
among
the
People
.
The
Romans
left
them
at
full
liberty
,
as
they
did
the
other
Nations
whom
they
conquered
,
to
order
their
own
Concerns
as
they
pleased
.
And
even
the
Romans
themselves
began
quickly
to
hate
and
persecute
the
Christians
:
They
became
the
Objects
of
Popular
Fury
,
as
Tacitus
tells
us
.
The
Romans
look'd
upon
Christ
as
one
that
set
on
the
Iews
to
those
Tumults
that
were
then
so
common
among
them
,
as
Suetonius
affirms
:
Which
shews
both
how
ignorant
they
were
of
the
Doctrine
of
Christ
,
and
how
much
they
were
prejudiced
against
it
.
Yet
this
Gospel
did
spread
it self
,
and
was
believed
by
great
multitudes
both
at
Ierusalem
and
in
all
Iudea
;
and
from
thence
it
was
propagated
in
a
very
few
Years
to
a
great
many
remoteCountries
.
Among
all
Christians
the
Article
of
the
Resurrection
and
Ascension
of
Christ
was
always
look'd
on
as
the
Capital
one
,
upon
which
all
the
rest
depended
.
This
was
attested
by
a
considerable
number
of
men
,
against
whose
Credit
no
Objection
was
made
;
who
affirmed
that
they
all
had
seen
him
,
and
conversed
frequently
with
him
after
his
Resurrection
;
that
they
saw
him
ascend
up
into
Heaven
;
and
that
according
to
a
Promise
he
had
made
them
,
they
had
received
extraordinary
Powers
from
him
to
work
Miracles
in
his
Name
,
and
to
speak
in
divers
Languages
.
This
last
was
a
most
amazing
Character
of
a
Supernatural
Power
lodged
with
them
;
and
was
a
thing
of
such
a
nature
,
that
it
must
have
been
evident
to
every
man
whether
it
was
true
or
false
:
So
that
the
Apostles
relating
this
so
positively
,
and
making
such
frequent
Appeals
to
it
,
that
way
of
proceeding
carries
a
strong
and
undeniable
Evidence
of
Truth
in
it
.
These
Wonders
were
gathered
together
in
a
Book
,
and
published
in
the
very
Time
in
which
they
were
transacted
:
The
Acts
of
the
Apostles
were
writ
two
Years
after
St.
Paul
was
carried
Prisoner
to
Rome
;
and
St.
Luke
begins
that
Book
with
the
mention
of
the
Gospel
that
he
had
formerly
writ
,
as
that
Gospel
begins
with
the
mention
of
some
other
Gospels
that
were
writ
before
it
.
Almost
all
the
Epistles
speak
of
the
Temple
of
Ierusalem
as
yet
in
being
;
of
the
Iews
as
then
in
Peace
and
Prosperity
,
hating
and
persecuting
the
Christians
,
every
where
:
They
do
also
frequently
intimate
the
Assurance
they
had
of
a
great
Deliverance
that
was
to
happen
quickly
to
the
Christians
,
and
of
terrible
Judgments
that
were
to
be
poured
out
on
the
Iews
;
which
was
soon
after
that
accomplish'd
in
the
most
signal
manner
of
any
thing
that
is
recorded
in
History
.
These
things
do
clearly
prove
,
That
all
the
Writings
of
the
New
Testament
were
both
Composed
and
Published
in
the
Age
in
which
that
Matter
was
transacted
:
The
Iews
,
who
from
all
the
places
of
their
Dispersion
went
frequently
to
Ierusalem
,
to
keep
the
great
Festivities
of
their
Religion
there
,
had
occasion
often
to
examine
upon
the
place
,
the
Truth
of
the
Resurrection
and
Ascension
of
Christ
,
and
of
the
Effusion
of
the
Holy
Ghost
:
Yet
even
in
that
Infancy
of
Christianity
,
in
which
it
had
so
little
visible
Strength
,
no
Proof
was
so
much
as
ever
pretended
in
opposition
to
those
great
and
essential
Points
;
which
being
Matters
of
Fact
,
and
related
with
a
great
Variety
of
Circumstances
,
had
been
easily
confuted
,
if
there
had
been
any
ground
for
it
.
The
great
Darkness
at
the
time
of
Christ's
Death
,
the
rending
the
Veil
of
the
Temple
in
two
,
as
well
as
what
was
more
publick
,
the
renting
of
the
Rocks
at
his
death
:
His
being
laid
in
a
new
Sepulchre
,
and
a
Watch
being
set
about
it
;
and
the
Watchmen
reporting
,
That
while
they
slept
,
the
Body
of
Christ
was
carried
away
:
The
Apostles
breaking
out
all
of
the
sudden
into
that
variety
of
Tongues
on
Pentecost
;
the
Miracles
that
they
wrought
,
and
the
proceedings
of
the
Sanhedrim
with
them
,
were
all
things
so
publickly
done
,
that
as
the
discovery
of
Falshood
in
any
one
of
these
was
in
the
power
of
the
Iews
,
if
any
such
was
;
so
That
alone
had
most
effectually
destroyed
the
Credit
of
this
Religion
,
and
stopt
its
Progress
.
The
Writings
of
the
New
Testament
were
at
that
time
no
Secrets
,
they
were
in
all
mens
hands
,
and
were
copied
out
freely
by
every
one
that
desired
it
.
We
find
within
an
Hundred
Years
after
that
time
,
both
by
the
Epistle
of
the
Church
of
Smyrna
,
by
Iustin
,
and
Irenaeus
,
not
to
mention
Clemens
of
Rome
,
who
lived
in
that
time
,
or
Ignatius
and
Polycarp
,
who
lived
very
near
it
;
That
the
Authority
of
these
Writings
was
early
received
and
submitted
to
;
That
they
were
much
read
,
and
well
known
;
and
that
they
began
very
soon
to
be
read
at
the
Meetings
of
the
Christians
for
Worship
;
and
were
esteemed
by
the
several
Churches
as
the
great
Trust
and
Depositum
that
was
lodged
with
them
.
So
that
though
by
the
Negligence
of
Copiers
some
small
Variations
might
happen
among
some
of
the
Copies
;
yet
as
they
do
all
agree
in
the
main
,
and
most
signally
in
those
Particulars
that
are
mentioned
in
this
Article
;
so
it
was
not
possible
for
any
that
should
have
had
the
wickedness
to
set
about
it
,
to
have
corrupted
the
New
Testament
by
any
Additions
or
Alterations
;
it
being
so
early
spread
into
so
many
hands
,
and
that
in
so
many
different
places
.
When
all
this
matter
is
laid
together
,
it
appears
to
have
as
full
an
Evidence
to
support
it
,
as
any
Matter
of
Fact
can
possibly
have
.
The
Narration
gave
great
scope
to
a
variety
of
Enquiries
;
it
raised
much
Disputing
,
Opposition
,
and
Persecution
;
and
yet
nothing
was
ever
pretended
to
be
proved
,
that
could
subvert
its
Credit
:
Great
Multitudes
received
this
Doctrine
,
and
died
for
it
in
the
Age
in
which
the
Matters
of
Fact
upon
which
its
Credit
was
built
,
were
well
attested
,
and
in
which
the
Truth
or
Falshood
of
them
might
have
been
easily
known
;
which
it
is
reasonable
to
believe
that
all
men
would
carefully
examine
,
before
they
embraced
and
assented
to
that
which
was
like
to
draw
on
them
Sufferings
that
would
probably
end
in
Death
.
Those
who
did
spread
this
Doctrine
,
as
well
as
those
who
first
received
it
,
had
no
Interest
beside
that
of
Trut●
to
engage
them
to
it
.
They
could
expect
neither
Wealth
nor
Greatness
from
it
:
They
were
obliged
to
Travel
much
,
and
to
Labour
hard
;
to
wrestle
through
great
Difficulties
,
and
to
endure
many
Indignities
.
They
saw
others
die
on
the
account
of
it
,
and
had
reason
to
look
for
the
like
usage
themselves
.
The
Doctrine
that
they
preached
related
either
to
the
Facts
concerning
the
Person
of
Christ
,
or
to
the
Rules
of
Life
which
they
delivered
.
These
were
all
pure
,
just
,
and
good
;
they
tended
to
settle
the
World
upon
the
Foundations
of
Truth
and
Sincerity
,
and
that
sublime
Pitch
of
Righteousness
,
of
doing
as
they
would
be
done
by
;
they
tended
to
make
men
Sober
and
Temperate
,
Chaste
and
Modest
,
Meek
and
Humble
,
Merciful
and
Charitable
;
so
that
from
thence
there
was
no
Colour
given
for
suspecting
any
Fraud
or
Design
in
it
.
The
Worship
of
God
in
this
Religion
was
Pure
and
Simple
,
free
from
Cost
or
Pomp
,
from
Theatrical
Shews
,
as
well
as
Idolatrous
Rites
,
and
had
in
it
all
possible
Characters
becoming
the
Purity
of
the
Supreme
Mind
.
When
therefore
so
much
concurs
to
give
Credit
to
a
Religion
,
there
ought
to
be
evident
Proofs
brought
to
the
contrary
,
before
it
can
be
disbelieved
or
rejected
.
So
many
men
forsaking
the
Religion
in
which
they
were
born
and
bred
,
which
has
always
a
strong
Influence
even
upon
the
greatest
Minds
;
and
there
being
so
many
particular
Prejudices
both
upon
Iews
and
Gentiles
,
by
the
Opinions
in
which
they
had
been
bred
,
and
the
Impressions
which
had
gone
deep
in
them
,
it
could
be
no
slight
matter
that
could
overcome
all
that
.
The
Iews
expected
a
Conqueror
for
their
Messias
,
who
should
have
raised
both
the
Honour
of
their
Law
and
their
Nation
,
and
so
were
much
possessed
against
one
of
a
mean
Appearance
;
and
when
they
saw
that
their
Law
was
to
be
superseded
,
and
that
the
Gentiles
were
to
be
brought
in
to
equal
Privileges
with
themselves
,
they
could
not
but
be
deeply
prejudiced
both
against
the
Person
and
Doctrine
of
Christ
.
The
Philosophers
despised
Divine
Inspiration
,
and
secret
Assistances
,
and
had
an
ill
Opinion
of
Miracles
:
And
the
Herd
among
the
Gentiles
were
so
accustomed
to
Pomp
and
Shew
in
their
Religious
Performances
,
that
they
must
have
nauseated
the
Christian
Simplicity
,
and
the
corruption
of
their
Morals
must
have
made
them
uneasy
at
a
Religion
of
so
much
strictness
.
All
sorts
of
men
lay
under
very
strong
Prejudices
against
this
Religion
;
nor
was
there
any
one
Article
or
Branch
of
it
,
that
f●attered
any
of
the
Interests
,
Appetites
,
Passions
,
or
Vanities
of
Men
,
but
all
was
very
much
to
the
contrary
.
They
were
warned
to
prepare
for
Trials
and
Crosses
,
and
in
particular
for
a
severe
and
fiery
Trial
that
was
speedily
to
come
upon
them
.
There
was
nothing
of
the
way
or
manner
of
Impostors
that
appeared
in
the
Methods
in
which
the
Gospel
was
propagated
.
When
the
Apostles
saw
that
some
were
endeavouring
to
lessen
them
and
their
Authority
,
they
took
no
fawning
ways
:
They
neither
flattered
nor
spared
those
Churches
that
were
under
their
care
:
They
charged
them
home
with
their
faults
,
and
asserted
their
own
Character
in
a
strain
that
shewed
they
were
afraid
of
no
discoveries
.
They
appeal'd
to
the
Miracles
that
they
had
wrought
,
and
to
those
Gifts
and
Divine
Virtues
of
which
they
were
not
only
possessed
themselves
,
but
which
were
by
their
Ministry
conferred
on
others
.
The
demonstration
of
the
Spirit
,
or
Inspiration
that
was
in
them
,
appeared
in
the
power
,
that
is
,
A
Miracle
is
a
Work
that
exceeds
all
the
known
Powers
of
Nature
,
and
that
carries
in
it
plain
Characters
of
a
Power
Superior
to
any
Human
power
.
We
cannot
indeed
fix
the
bounds
of
the
Powers
of
Nature
;
but
yet
we
can
plainly
apprehend
what
must
be
beyond
them
.
For
Instance
,
We
do
not
know
what
secret
Virtues
there
may
be
in
Plants
and
Minerals
;
But
we
do
know
that
bare
words
can
have
no
Natural
Virtue
in
them
to
cure
Diseases
,
much
less
to
raise
the
Dead
:
We
know
not
what
force
Imagination
or
Credulity
may
have
in
Critical
Diseases
;
but
we
know
that
a
Dead
man
has
no
Imagination
:
We
know
also
,
That
Blindness
,
Deafness
,
and
an
Inveterate
Palsey
,
cannot
be
cured
by
Conceit
:
Therefore
such
Miracles
as
the
giving
Sight
to
a
Man
born
Blind
,
Speech
to
the
Deaf
and
Dumb
,
and
Strength
to
the
Paralytick
;
but
most
of
all
,
the
giving
Life
to
the
Dead
,
and
that
not
only
to
Persons
laid
out
as
Dead
,
but
to
one
that
was
carried
out
to
be
Buried
,
and
to
another
that
had
been
four
days
Dead
,
and
in
his
Grave
;
all
this
was
done
with
a
bare
Word
,
without
any
sort
of
External
Application
;
This
,
I
say
,
as
it
is
clearly
above
the
Force
of
Imagination
,
so
it
is
beyond
the
Powers
of
Nature
.
These
things
were
not
done
in
the
dark
,
nor
in
the
presence
of
a
few
,
in
whom
a
particular
confidence
was
put
;
but
in
full
day-light
,
and
in
the
sight
of
great
Numbers
,
Enemies
as
well
as
Friends
,
and
some
of
those
Enemies
were
both
the
most
enraged
,
and
the
most
capable
of
making
all
possible
Exceptions
to
what
was
done
.
Such
were
the
Rulers
of
the
Synagogues
,
and
the
Pharisees
in
our
Saviour's
Time
:
And
yet
they
could
neither
deny
the
Facts
,
nor
pretend
that
there
was
any
Deceit
or
Juglary
in
them
.
We
have
in
this
all
possible
reason
to
conclude
,
That
both
the
things
w●re
truly
done
as
they
are
related
,
and
that
no
just
Exception
was
or
could
be
made
to
them
.
If
it
is
pretended
,
That
those
wonderful
things
were
done
by
the
Power
of
an
Evil
Spirit
;
That
does
both
acknowledge
the
Truth
of
the
Relation
,
and
also
its
being
Supernatural
.
This
Answer
taken
from
the
Power
of
Evil
Spirits
,
is
sometimes
to
be
made
use
of
,
when
extraordinary
things
are
well
attested
,
and
urged
in
proof
of
that
which
upon
other
Reasons
we
are
assured
is
false
.
It
is
certain
,
That
as
we
have
a
great
power
over
vast
quantities
of
gross
and
heavy
Matter
,
which
by
the
motion
of
a
very
subtile
Body
,
our
Animal
Spirits
we
can
master
and
manage
:
So
Angels
Good
,
or
Bad
,
may
by
virtue
of
subtile
Bodies
,
in
which
they
may
dwell
,
or
which
upon
occasion
they
may
assume
,
do
many
things
vastly
above
either
our
Force
to
do
,
or
our
Imagination
to
apprehend
how
it
is
done
by
them
.
Therefore
an
Action
,
that
exceeds
all
the
known
Powers
in
Nature
,
may
yet
be
done
by
an
Evil
Spirit
that
is
in
Rebellion
against
its
Maker
,
and
that
designs
to
impose
upon
us
by
such
a
mighty
performance
.
But
then
the
measure
by
which
we
must
judge
of
this
,
is
by
considering
what
is
the
End
or
Design
driven
at
in
such
a
wonderful
Work
:
If
it
is
a
good
one
,
if
it
tends
to
reform
the
Manners
of
Men
,
to
bring
them
off
from
Magick
,
Idolatry
and
Superstition
,
to
the
Worship
of
one
Pure
and
Eternal
Mind
:
And
if
it
tends
to
Reform
their
Actions
,
as
well
as
their
Speculations
,
and
their
Worship
;
to
turn
them
from
Immorality
,
Falsehood
,
and
Malice
,
to
a
Pure
,
a
Sincere
,
and
a
Mild
Temper
;
if
it
tends
to
Regulate
Society
,
as
well
as
to
Perfect
the
Nature
and
Faculties
of
every
single
man
;
Then
we
may
well
conclude
,
That
no
evil
Spirit
can
so
far
depart
from
its
own
Nature
,
as
to
join
its
Forces
,
and
co-operate
in
such
a
Design
:
Kingdom
of
Satan
could
not
stand
,
if
he
were
thus
divided
against
himself
,
according
to
what
our
Saviour
said
,
when
this
was
Objected
against
the
Miracles
that
he
wrought
.
These
are
all
the
General
Considerations
that
concur
to
prove
the
Truth
of
the
History
of
the
Gospel
,
of
which
the
Resurrection
and
Ascension
of
Christ
are
the
Two
main
Articles
;
for
they
being
well
proved
,
give
Authority
to
all
the
rest
.
As
to
the
Resurrection
in
particular
,
it
is
certain
the
Apostles
could
not
be
deceived
in
that
matter
:
They
saw
Christ
frequently
after
he
Rose
from
the
Dead
;
they
met
him
once
with
a
great
Company
of
Five
hundred
with
them
:
They
heard
him
Talk
and
Argue
with
them
;
he
opened
the
Scriptures
to
them
with
so
peculiar
an
Energy
,
that
they
felt
their
Hearts
set
on
fire
,
even
when
they
did
not
yet
perceive
that
it
was
He
himself
:
They
did
not
at
first
either
look
for
his
Resurrection
,
nor
believe
those
who
reported
him
risen
:
They
made
all
due
Enquiry
,
and
some
of
them
went
beyond
all
reasonable
bounds
in
their
doubting
:
So
far
were
they
from
an
easy
and
scon-imposed-on
Credulity
.
His
Sufferings
and
their
own
Fears
had
so
amazed
them
,
that
they
were
contriving
how
to
separate
and
disperse
themselves
,
when
he
at
first
appeared
to
them
.
Men
so
full
of
Fear
,
and
so
far
from
all
Hope
,
are
not
apt
to
be
easy
in
believing
.
So
it
must
be
concluded
,
That
either
the
account
which
the
Apostles
gave
the
World
of
Christ's
Resurrection
is
true
,
or
they
were
gross
Impostors
:
since
it
is
clear
,
That
the
Circumstances
and
Numbers
mentioned
in
that
History
,
shew
there
could
be
no
deception
in
it
.
And
it
is
as
little
possible
to
conceive
,
that
there
could
be
any
Imposture
in
it
:
For
not
to
repeat
again
,
what
has
been
already
said
,
That
they
were
under
no
Temptations
to
set
about
any
such
Deceit
,
but
very
much
to
the
contrary
;
and
that
there
is
no
reason
to
think
they
were
either
bad
enough
to
enter
upon
such
a
design
,
or
capable
and
skilful
enough
to
manage
it
;
they
being
many
of
'em
illiterate
Fishermen
of
Galilee
,
who
had
no
Acquaintance
at
Ierusalem
to
furnish
them
with
that
which
might
be
necessary
for
executing
such
a
contrivance
.
The
Circumstan●es
of
that
Transaction
are
to
be
well
examined
,
and
then
it
will
appear
,
that
no
Number
of
bold
and
dextrous
men
,
furnished
with
all
Advantages
whatsoever
,
could
have
effected
this
matter
.
Great
Numbers
had
been
engaged
in
the
procuring
our
Saviour
to
be
Crucified
:
The
whole
Sanhedrim
,
besides
Multitudes
of
the
People
,
who
upon
all
occasions
are
easily
drawn
in
to
engage
in
Tumultuary
Commotions
:
All
these
were
concerned
to
examine
the
Event
of
this
matter
.
He
was
Buried
in
a
New
Sepulchre
lately
hewed
out
of
a
Rock
,
so
that
there
was
no
coming
at
it
by
any
secret
ways
:
A
Watch
was
set
;
and
all
this
at
a
time
,
in
which
the
Full-Moon
gave
a
great
Light
all
the
Night
long
:
And
Ierusalem
being
very
full
of
People
,
who
were
then
there
in
great
Numbers
to
keep
the
Passover
,
that
being
the
second
Night
of
so
vast
a
Rendevouz
,
it
is
reasonable
to
think
,
That
great
Numbers
were
walking
in
the
Fields
,
or
at
least
might
be
so
,
some
later
,
and
some
earlier
.
Now
if
an
Imposture
was
to
be
set
about
,
the
Guard
was
to
be
frighted
or
mastered
,
which
could
not
be
done
without
giving
the
Alarm
,
and
that
must
have
quickly
brought
a
Multitude
upon
them
.
Christ's
Body
must
have
been
disposed
of
:
Some
other
Tomb
was
to
be
lookt
for
to
lodge
it
in
:
The
Wounds
that
were
in
it
would
have
made
it
to
be
soon
known
if
found
.
Here
a
bold
Attempt
was
to
be
undertaken
,
by
a
company
of
poor
irresolute
Men
,
who
must
trust
one
another
intirely
,
otherways
they
knew
all
might
be
soon
discovered
.
One
of
their
Number
had
betrayed
Christ
a
few
days
before
:
Another
had
forsworn
him
,
and
all
had
forsaken
him
:
And
yet
these
men
are
supposed
all
of
the
sudden
so
firm
in
themselves
,
and
so
sure
of
one
another
,
as
to
venture
on
the
most
daring
thing
that
was
ever
undertaken
by
men
,
when
not
a
Circumstance
could
ever
be
found
out
to
fix
upon
them
the
least
suspicion
.
The
Priests
and
the
Pharisees
must
be
thought
a
strange
stupid
fort
of
Creatures
,
if
they
did
not
examine
where
the
Apostles
were
all
that
Night
:
Besides
many
other
particulars
,
which
might
have
been
a
thread
to
lead
them
into
strict
Inquiries
,
unless
it
was
because
they
believed
the
Report
that
the
Watch
had
brought
them
of
Christ's
Rising
again
.
When
they
had
this
certain
reason
to
believe
it
,
and
yet
resolved
to
oppose
it
,
the
only
thing
they
could
do
,
was
to
seem
to
neglect
the
Matter
,
and
only
to
decry
it
in
general
as
an
Imposture
,
without
going
into
Particulars
;
which
certainly
they
would
not
have
done
,
if
they
themselves
had
not
been
but
too
sure
of
the
Truth
of
it
.
When
all
this
is
laid
together
,
it
is
the
most
unreasonable
thing
imaginable
,
to
think
that
there
was
an
Imposture
in
this
Matter
,
when
no
Colour
nor
shadow
of
it
ever
appeared
,
and
when
all
the
Circumstances
,
and
not
only
probabilities
,
but
even
Moral
possibilities
are
so
full
to
the
contrary
.
The
Ascension
of
Christ
has
not
indeed
so
full
a
proof
:
Nor
is
it
capable
of
it
,
neither
does
it
need
it
;
for
the
Resurrection
well
proved
,
makes
that
very
credible
.
For
this
we
have
only
the
Testimony
of
the
Apostles
,
who
did
all
attest
that
they
saw
it
,
being
all
together
in
an
open
Field
:
When
Christ
was
Walking
and
Discoursing
with
them
;
and
when
he
was
Blessing
them
,
he
was
parted
from
them
:
They
saw
him
Ascend
,
till
a
Cloud
received
him
,
and
took
him
out
of
their
sight
.
And
then
Two
Angels
appeared
to
them
,
and
assured
them
,
he
should
come
again
in
like
manner
as
they
had
seen
him
Ascend
.
Here
is
a
very
particular
Relation
,
with
many
Circumstances
in
it
,
in
which
it
was
not
possible
for
the
Apostles
to
be
mistaken
:
So
that
there
being
no
reason
to
suspect
their
Credit
,
this
rests
upon
that
Authority
.
But
Ten
days
after
,
it
received
a
much
clearer
Proof
:
When
the
Holy
Ghost
was
poured
out
on
them
in
so
visible
a
manner
,
and
with
most
remarkable
effects
.
Immediately
upon
it
they
spoke
with
divers
Tongues
,
and
wrought
many
Miracles
,
and
all
in
the
Name
of
Christ
.
They
did
often
and
solemnly
disclaim
their
doing
any
of
those
wonderful
things
by
any
power
of
their
own
:
They
owned
that
all
that
they
had
or
did
was
derived
to
them
from
Iesus
of
Nazareth
,
Christ's
coming
again
to
judge
the
World
at
the
last
day
,
is
so
often
affirmed
by
himself
in
the
Gospel
,
and
is
so
frequently
mentioned
in
the
Writings
of
his
Apostles
,
that
this
is
a
main
part
of
his
Doctrine
:
So
that
his
Resurrection
,
Ascension
,
together
with
the
Effusion
of
the
Holy
Ghost
,
having
in
general
proved
his
Mission
,
and
his
whole
Doctrine
,
this
is
also
proved
by
them
.
Enough
seems
to
be
said
in
Proof
of
all
the
parts
of
this
Article
;
it
remains
only
that
somewhat
should
be
added
in
Explanation
of
them
.
As
to
the
Resurrection
,
it
is
to
little
purpose
to
Enquire
,
whether
our
Saviour's
Body
was
kept
all
the
while
in
a
compleat
Organisation
,
that
so
by
this
Miracle
it
might
be
preserved
in
a
Natural
State
for
his
Soul
to
re-enter
it
:
Or
whether
by
the
Course
of
Nature
the
vast
Number
of
the
inward
Conveyances
that
are
in
the
Body
were
stopt
;
and
if
all
of
a
sudden
,
when
the
time
of
the
Resurrection
came
,
all
was
again
put
in
a
vital
State
,
fit
to
be
animated
by
his
Soul
.
There
must
have
been
a
Miracle
either
way
:
So
it
is
to
little
purpose
to
enquire
into
it
.
The
former
,
though
a
continued
Miracle
,
yet
seemes
to
agree
more
fully
to
these
words
,
Thou
wilt
not
suffer
thy
Holy
One
to
see
corruption
.
It
is
to
as
little
purpose
to
enquire
how
our
Saviour's
new
Body
was
supplied
with
Blood
;
Since
he
had
lost
the
greatest
part
of
it
on
the
Cross.
Whether
that
was
again
by
the
power
of
God
brought
back
into
his
Veins
,
or
whether
as
he
himself
had
formerly
said
,
That
Man
lives
not
by
bread
alone
,
but
by
every
word
that
proceeds
out
of
the
mouth
of
God
,
Blood
was
supplied
by
Miracle
:
Or
whether
his
Body
that
was
then
of
the
Nature
of
a
Glorified
Body
,
though
yet
on
Earth
,
needed
the
supplies
of
Blood
to
furnish
new
Spirits
,
for
serving
the
natural
Functions
;
He
Eating
and
Drinking
so
seldom
,
that
we
may
well
believe
it
was
done
rather
to
satisfy
his
Apostles
,
than
to
answer
the
Necessities
of
Nature
:
These
are
Curiosities
that
signify
so
little
,
if
we
could
certainly
resolve
them
,
that
it
is
to
no
purpose
to
enquire
about
them
,
since
we
cannot
know
what
to
determine
in
them
.
This
in
general
is
certain
,
that
the
same
Soul
returned
back
to
the
same
Body
;
so
that
the
same
Man
who
died
,
rose
again
;
and
that
is
our
Faith
.
We
need
not
trouble
our selves
with
enquiring
how
to
make
out
the
Three
Days
of
Christ's
being
in
the
Grave
;
Days
stand
in
the
common
acceptation
,
for
a
Portion
of
a
Day
.
We
know
the
Iews
were
very
exact
to
the
Rest
on
the
Sabbath
,
so
the
Body
was
without
question
laid
in
the
Grave
before
the
Sun-set
on
Friday
;
so
that
was
the
First
day
;
the
Sabbath
was
a
compleat
one
;
and
a
good
part
of
the
Third
day
,
that
is
,
the
Night
,
with
which
the
Iews
began
to
count
the
day
,
was
over
before
he
was
raised
up
.
As
for
his
stay
on
Earth
forty
days
,
we
cannot
pretend
to
give
an
account
of
it
;
whether
his
Body
was
passing
through
a
slow
and
Physical
Purification
,
to
be
meet
for
Ascending
;
or
whether
he
intended
to
keep
a
proportion
between
his
Gospel
and
the
Law
of
Moses
;
that
as
he
suffered
at
the
time
of
their
killing
the
Passover
,
so
the
Effusion
of
the
Holy
Ghost
was
fixed
for
Pentecost
,
and
that
therefore
he
●ould
stay
on
Earth
till
that
time
was
near
,
not
to
put
his
Apostles
upon
too
long
an
expectation
without
his
Presence
;
which
might
be
necessary
to
animate
them
,
till
they
should
be
endued
with
Power
from
on
high
.
As
to
the
manner
of
his
Ascension
,
it
is
also
questioned
whether
the
Body
of
Christ
as
it
asc●nded
,
was
so
wonderfully
changed
,
as
to
put
on
the
Subtility
and
Purity
of
an
Ethereal
Body
;
or
whether
it
〈…〉
same
Form
in
Heaven
that
it
had
on
Earth
;
or
i●
it
pu●
on
a
new
one
:
It
is
more
probable
that
it
did
;
and
that
the
wonderful
Glory
that
appeared
in
his
Countenance
and
whole
Person
at
his
Tr●●s●●gur●tion
,
was
a
manifestation
of
that
more
permanent
Glory
to
which
it
was
to
be
afterwards
exalted
.
It
seems
probable
from
what
St.
Paul
says
,
(
That
flesh
and
blood
shall
not
inherit
the
kingdom
of
God
,
which
relates
to
our
glorified
Bodies
,
when
we
shall
bear
the
Image
of
the
second
and
the
heavenly
Adam
)
that
Christ's
Body
has
no
more
the
modifications
of
Flesh
and
Blood
in
it
;
and
that
the
Glory
of
the
Celestial
Body
is
of
another
Nature
and
Texture
than
that
of
the
Terrestrial
.
It
is
easily
imagined
how
this
may
be
,
and
yet
the
Body
to
be
numerically
the
same
:
Christ
as
he
went
up
into
Heaven
,
so
he
had
the
whole
Government
of
this
World
put
into
his
hands
,
and
the
whole
Ministry
of
Angels
put
under
his
Command
,
even
in
his
Human
Nature
.
So
that
all
things
are
now
in
subjection
to
him
.
All
Power
and
Authority
is
derived
from
him
,
In
him
all
fulness
dwells
.
And
as
the
Mosaical
Tabernacle
being
filled
with
Glory
,
the
Emanations
of
it
did
by
the
Urim
and
Thummim
enlighten
and
direct
that
People
;
so
out
of
that
Fulness
that
dwelt
Bodily
in
Christ
,
there
is
a
constant
Emanation
of
his
Grace
and
Spirit
descending
on
his
Church
.
He
does
also
intercede
for
us
at
his
Father's
Right-hand
,
where
he
is
preparing
a
place
for
us
.
The
meaning
of
all
which
is
this
,
That
as
he
is
vested
with
an
unccnceivable
high
degree
of
Glory
,
even
as
Man
,
so
the
Merit
of
his
Death
is
still
fresh
and
entire
;
and
in
the
virtue
of
that
,
the
Sins
of
all
that
come
to
God
thro●gh
him
,
claiming
to
his
Death
as
to
their
Sacrifice
,
and
obeying
his
Gospel
,
are
pardoned
,
and
they
are
sealed
by
his
Spirit
until
the
day
of
Redemption
.
In
conclusion
,
when
all
God's
design
with
this
World
is
accomplished
,
it
shall
be
set
on
Fire
,
and
all
the
great
Parts
of
which
it
is
composed
,
as
of
Elements
,
shall
be
melted
and
burnt
down
;
and
then
when
by
that
Fire
probably
the
Portions
of
Matter
which
was
in
the
Bodies
of
all
who
have
lived
upon
Earth
,
shall
be
so
far
refined
and
fixed
,
as
to
become
both
Incorruptible
and
Immortal
,
then
they
shall
be
made
meet
for
the
Souls
that
formerly
animated
them
,
to
re-enter
every
one
into
his
own
Body
,
which
shall
be
then
so
moulded
as
to
be
a
Habitation
fit
to
give
it
everlasting
Joy
or
everlasting
Torment
.
Then
shall
Christ
appear
visibly
in
some
very
conspicuous
Place
,
in
the
Clouds
of
Heaven
,
where
every
Eye
shall
see
him
;
He
shall
appear
in
his
own
glory
,
that
is
,
in
his
Human
glorified
Body
:
glory
of
his
angels
,
having
vast
Numbers
of
these
about
him
,
attending
on
him
:
But
which
is
above
all
,
he
shall
appear
in
his
Father's
glory
,
that
is
,
there
shall
be
then
a
most
wonderful
Manifestation
of
the
Eternal
Godhead
dwelling
in
him
;
and
then
shall
he
pass
a
final
Sentence
upon
all
that
ever
lived
upon
Earth
,
according
to
all
that
they
have
done
in
the
Body
,
whether
it
be
good
or
bad
.
The
Righteous
shall
ascend
as
he
did
,
and
shall
meet
him
in
the
Clouds
,
and
be
for
ever
with
him
;
and
the
Wicked
shall
sink
into
a
state
of
Darkness
and
Misery
,
of
unspeakable
Horror
of
Mind
,
and
everlasting
Pain
and
Torment
.
ARTICLE
V.
Of
the
Holy
Ghost
.
The
Holy
Ghost
proceeding
from
the
Father
and
the
Son
,
is
of
one
Substance
,
Majesty
,
and
Glory
with
the
Fathei
and
the
Son
,
very
and
Eternal
God
.
IN
order
to
the
explaining
this
Article
,
we
must
consider
,
First
,
The
Importance
of
the
Term
Spirit
,
or
Holy
Spirit
.
Secondly
,
His
Procession
from
the
Father
and
the
Son
.
And
Thirdly
,
That
he
is
truly
God
,
of
the
same
Substance
with
the
Father
and
the
Son
.
Spirit
signifies
Wind
or
Breath
,
and
in
the
Old
Testament
it
stands
frequently
in
that
Sense
:
The
Spirit
of
God
,
or
Wind
of
God
,
stands
sometimes
for
a
high
and
strong
Wind
;
but
more
frequently
it
signifies
a
secret
Impression
made
by
God
on
the
Mind
of
a
Prophet
:
So
that
the
Spirit
of
God
,
and
the
Spirit
of
Prophecy
are
set
in
opposition
to
the
vain
Imaginations
,
the
false
Pretences
,
or
the
Diabolical
Illusions
of
those
who
assumed
to
themselves
the
Name
and
the
Authority
of
a
Prophet
,
without
a
true
Mission
from
God
:
But
when
God
made
Representations
either
in
a
Dream
,
or
in
an
Extasy
,
to
any
Person
,
or
imprinted
a
sense
of
his
Will
on
their
Minds
,
together
with
such
necessary
Characters
as
gave
it
Proof
and
Authority
,
this
was
an
Illapse
from
God
,
as
a
Breathing
from
him
on
the
Soul
of
the
Prophet
.
In
the
New
Testament
this
word
Holy
Ghost
stands
most
commonly
for
that
wonderful
Effusion
of
those
Miraculous
Virtues
that
was
poured
out
at
Pentecost
on
the
Apostles
;
by
which
their
Spirits
were
not
only
exalted
with
extraordinary
degrees
of
Zeal
and
Courage
,
of
Authority
and
U●terance
,
but
they
were
furnished
with
the
Gifts
of
Tongues
and
of
Miracles
.
And
besides
that
first
and
great
Effusion
,
several
Christians
received
particular
Talents
and
Inspirations
,
which
are
most
commonly
expressed
by
the
word
Spirit
or
Inspiration
.
Those
inward
Assistances
.
by
which
the
Frame
and
Temper
of
Mens
Minds
are
changed
and
renewed
,
are
likewise
called
the
Spirit
,
or
the
Holy
Spirit
,
or
Holy
Ghost
.
So
Christ
said
to
Nicodemus
,
except
a
man
was
born
of
water
and
of
the
Spirit
,
he
cannot
see
the
kingdom
of
God
;
and
that
his
heavenly
Father
would
give
the
Holy
Spirit
to
every
one
that
asked
him
.
By
these
it
is
plain
,
that
extraordinary
or
miraculous
Inspirations
are
not
meant
,
for
these
are
not
every
Christian's
Portion
;
there
is
no
question
made
of
all
this
.
The
main
question
is
,
Whether
by
Spirit
,
or
Holy
Spirit
,
we
are
to
understand
one
Person
,
that
is
the
Fountain
of
all
those
Gifts
and
Operations
;
or
whether
by
One
Spirit
is
only
to
be
meant
the
Power
of
God
flowing
out
and
shewing
it self
in
many
wonderful
Operations
.
The
Adversaries
of
the
Trinity
will
have
the
Spirit
or
Holy
Spirit
to
signify
no
Person
,
but
only
the
Divine
Gifts
or
Operations
.
But
in
opposition
to
this
it
is
plain
,
that
in
our
Saviour's
last
and
long
Discourse
to
his
Disciples
,
another
Comforter
,
to
be
sent
in
his
stead
,
or
to
supply
his
Absence
;
and
the
whole
Tenor
of
the
Discourse
runs
on
him
as
a
Person
:
He
shall
abide
with
you
:
He
shall
guide
you
into
all
truth
;
and
shew
you
things
to
come
:
He
shall
bring
all
things
into
your
remembrance
:
He
shall
convince
the
world
of
sin
,
of
righteousness
,
and
of
judgment
.
In
all
those
places
he
is
so
plainly
spoken
of
,
not
as
a
Quality
or
Operation
,
but
as
a
Person
;
and
that
without
any
Key
or
Rule
to
understand
the
Words
otherwise
,
that
this
alone
may
serve
to
determine
the
matter
now
in
dispute
.
Christ's
Commission
to
Preach
and
Baptize
in
the
Name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
does
plainly
make
him
a
Person
,
since
it
cannot
be
said
that
we
are
to
be
called
by
the
Name
of
a
Virtue
or
Operation
.
St.
Paul
does
also
in
a
long
Discourse
upon
the
Diversity
of
Gifts
,
one
Spirit
,
as
their
Autho●
and
Fountain
;
of
whom
he
speaks
as
of
a
Person
,
distributing
these
in
order
to
several
Ends
,
and
in
different
Measures
.
searching
all
things
,
of
his
interceeding
for
us
,
of
our
grieving
the
Spirit
,
by
which
we
are
sealed
.
This
is
the
Language
used
concerning
a
Person
,
not
a
Quality
.
All
these
,
says
he
,
worketh
that
one
and
the
self-same
Spirit
,
dividing
to
every
man
severally
as
he
will
.
Now
it
is
not
to
be
conceived
,
how
that
both
our
Saviour
and
his
Apostles
should
use
the
Phrase
of
a
Person
so
constantly
in
speaking
of
the
Spirit
,
and
should
so
critically
and
in
the
way
of
Argument
pursue
that
Strain
,
if
he
is
not
a
Person
:
They
not
only
insist
on
it
,
and
repeat
it
frequently
,
but
they
draw
an
Argument
from
it
for
Union
and
Love
,
and
for
mutual
Condescension
and
Sympathy
.
Upon
all
these
grounds
it
is
evident
,
that
the
Holy
Spirit
is
in
the
Scripture
proposed
to
us
as
a
Person
,
under
whose
Oeconomy
all
the
various
Gifts
,
Administrations
,
and
Operations
that
are
in
the
Church
,
are
put
.
The
Second
Particular
relating
to
this
Article
,
is
the
Procession
of
this
Spirit
from
the
Father
and
the
Son
.
The
Word
Procession
,
or
as
the
Schoolmen
term
it
,
Spiration
,
is
only
made
use
of
in
order
to
the
naming
this
Relation
of
the
Spirit
to
the
Father
and
Son
,
in
such
a
manner
as
may
best
answer
the
sense
of
the
word
Spirit
:
For
it
must
be
confessed
that
we
can
frame
no
explicite
Idea
of
this
matter
:
and
therefore
we
must
speak
of
it
either
strictly
in
Scripture-Words
,
or
in
such
Words
as
arise
out
of
them
,
and
that
have
the
same
Signification
with
them
.
It
is
therefore
a
vain
Attempt
of
the
Schoolmen
,
to
undertake
to
give
a
reason
why
the
Second
Person
is
said
to
be
generated
,
and
so
is
called
Son
,
and
the
Third
to
proceed
,
and
so
is
called
Spirit
.
All
these
Subtilties
can
have
no
Foundation
,
and
signify
nothing
towards
the
clearing
this
matter
,
which
is
rather
darkned
than
cleared
by
a
pretended
Illustration
.
In
a
word
,
as
we
should
never
have
believed
this
Mystery
if
the
Scripture
had
not
revealed
it
to
us
,
so
we
understand
nothing
concerning
it
,
besides
what
is
contained
in
the
Scriptures
:
And
therefore
,
if
in
any
thing
,
we
must
think
soberly
upon
those
Subjects
.
The
Scriptures
call
the
Second
,
Son
,
and
the
Third
,
Spirit
;
so
Generation
and
Procession
are
words
that
may
well
be
used
,
but
they
are
words
concerning
which
we
can
form
no
distinct
Conception
.
We
only
use
them
because
they
belong
to
the
words
Son
and
Spirit
.
The
Spirit
,
in
things
that
we
do
understand
,
is
somewhat
that
proceeds
,
and
the
Son
is
a
Person
begotten
,
we
therefore
believing
that
the
Holy
Ghost
is
a
Person
,
apply
the
word
Procession
to
the
manner
of
his
Emanation
from
the
Father
;
though
at
the
same
time
we
must
acknowledge
that
we
have
no
distinct
Thought
concerning
it
.
So
much
in
general
concerning
Procession
.
It
has
been
much
controverted
whether
the
Holy
Spirit
proceeds
from
the
Father
only
,
or
from
the
Father
and
the
Son
.
In
the
first
Disputes
concerning
the
Divinity
of
the
Holy
Ghost
with
the
Macedonians
who
denied
it
,
there
was
no
other
Contest
,
but
whether
he
was
truly
God
,
or
not
.
When
that
was
settled
by
the
Council
of
Constantinople
,
it
was
made
a
part
of
the
Creed
;
but
it
was
only
said
that
he
Proceeded
from
the
Father
:
And
the
Council
of
Ephesus
soon
after
that
,
fixed
on
that
Creed
,
decreeing
that
no
Additions
should
be
made
to
it
:
Yet
about
the
end
of
the
Sixth
Century
,
in
the
Western
Church
an
Addition
was
made
to
the
Article
,
by
which
the
Holy
Ghost
was
affirmed
to
proceed
from
the
Son
as
well
as
from
the
Father
.
And
when
the
Eastern
and
Western
Churches
in
the
Ninth
Century
fell
into
an
humour
of
quarrelling
upon
the
account
of
Jurisdiction
,
after
some
time
of
Anger
,
in
which
they
seem
to
be
searching
for
matter
to
reproach
one
another
with
,
they
found
out
this
difference
:
The
Greeks
reproached
the
Latins
for
thus
adding
to
the
Faith
,
and
corrupting
the
Ancient
Symbol
,
and
that
contrary
to
the
Decree
of
a
General
Council
.
The
Latins
on
the
other
hand
,
charged
them
for
detracting
from
the
Dignity
of
the
Son
:
And
this
became
the
chief
Point
in
Controversy
between
them
.
Here
was
certainly
a
very
unhappy
Dispute
;
inconsiderable
in
its
Original
,
but
fatal
in
its
Consequences
.
We
of
this
Church
,
though
we
abhor
the
Cruelty
of
condemning
the
Eastern
Churches
for
such
a
difference
,
yet
do
receive
the
Creed
according
to
the
usage
of
the
Western
Churches
;
And
therefore
though
we
do
not
pretend
to
explain
what
Procession
is
,
we
believe
according
to
the
Article
,
That
the
Holy
Ghost
proceeds
both
from
the
Father
and
the
Son
:
Because
in
that
Discourse
of
our
Saviour's
that
contains
the
Promise
of
the
Spirit
,
and
that
long
Description
of
him
as
a
Person
,
Christ
not
only
says
,
That
the
Father
will
send
the
Spirit
in
his
name
,
but
adds
,
That
he
will
send
the
Spirit
;
who
proceedeth
from
the
Father
,
yet
since
he
sends
him
,
The
Third
Branch
of
the
Article
is
,
That
this
Holy
Ghost
or
Person
thus
proceeding
,
is
truly
God
,
of
the
same
Substance
with
the
Father
and
the
Son
.
That
he
is
God
,
was
formerly
proved
by
those
Passages
in
which
the
whole
Trinity
in
all
the
Three
Persons
is
affirm'd
:
But
besides
that
,
the
lying
to
the
Holy
Ghost
by
Ananias
and
Saphira
,
is
said
to
be
a
lying
not
unto
men
,
but
to
God
.
His
being
called
another
Comforter
;
his
teaching
all
things
;
his
guiding
into
all
truth
;
his
telling
things
to
come
;
his
searching
all
things
,
even
the
deep
things
of
God
;
his
being
called
the
Spirit
of
the
Lord
,
in
opposition
to
the
spirit
of
a
man
;
his
making
intercession
for
us
;
his
changing
us
into
the
same
image
with
Christ
;
are
all
such
plain
Characters
of
his
being
God
,
that
those
who
deny
that
,
are
well
aware
of
this
,
That
if
it
is
once
proved
that
he
is
a
Person
,
it
will
follow
that
he
must
be
God
;
therefore
all
that
was
said
to
prove
him
a
Person
,
is
here
to
be
remembred
as
a
Proof
that
he
is
truly
God
.
So
that
though
there
is
not
such
a
variety
of
Proofs
for
this
,
as
there
was
for
the
Divinity
of
the
Son
,
yet
the
Proof
of
it
is
plain
and
clear
.
And
from
what
was
said
upon
the
First
Article
concerning
the
Unity
of
God
,
it
is
also
certain
,
that
if
he
is
God
,
he
must
be
of
one
Substance
,
Majesty
,
and
Glory
,
with
the
Father
and
the
Son
.
ARTICLE
VI.
Of
the
Sufficiency
of
Holy
Scriptures
for
Salvation
.
Holy
Scripture
containeth
all
things
necessary
to
Salvation
:
So
that
whatsoevet
is
not
read
therein
,
nor
may
be
proved
thereby
,
is
not
to
be
required
of
any
Man
,
that
it
should
be
believed
as
an
Article
of
Faith
,
or
be
thought
requisite
or
necessary
to
Salvation
.
In
the
Name
of
the
Holy
Scripture
we
do
understand
those
Canonical
Books
of
the
Old
and
New
Testament
,
of
whose
Authority
was
never
any
doubt
in
the
Church
.
Of
the
Names
and
Number
of
the
Canonical
Books
,
|
Genesis
|
The
First
Book
of
Samuel
|
The
Book
of
Hester
|
|
Exodus
|
The
Second
Book
of
Samuel
|
The
Book
of
Iob
|
|
Leviticus
|
The
First
Book
of
Kings
|
The
Psalms
|
|
Numbers
|
The
Second
Book
of
Kings
|
The
Proverbs
|
|
Deuteronomy
|
The
First
Book
of
Chronicles
|
Ecclesiastes
or
Preacher
|
|
Ioshua
|
The
Second
Book
of
Chronicles
|
Cantica
or
Song
of
Solomon
|
|
Iudges
|
The
First
Book
of
Esdras
|
Four
Prophets
the
greater
|
|
Ruth
|
The
Second
Book
of
Esdras
|
Twelve
Prophets
the
less
.
|
And
the
other
Books
(
as
Hierom
saith
)
the
Church
doth
read
for
Example
of
Life
,
and
Instruction
of
Manners
,
but
yet
it
doth
not
apply
them
to
Establish
any
Doctrine
:
Such
are
these
following
.
-
The
Third
Book
of
Esdras
-
The
Fourth
Book
of
Esdras
-
The
Book
of
Tobias
-
The
Book
of
Iudith
-
The
rest
of
the
Book
of
Esther
-
The
Book
o●
Wisdom
-
Iesus
the
Son
of
Syrach
-
Baruch
the
Prophet
-
The
Song
of
the
Three
Children
-
The
History
of
Susanna
-
Of
Bel
and
the
Dragon
-
The
Prayer
of
Manasses
-
The
First
Book
of
Maccabees
-
The
Second
Book
of
Maccabees
.
All
the
Books
of
the
New
Testament
as
they
are
commonly
received
,
we
do
receive
,
and
account
them
Canonical
.
IN
this
Article
are
Two
important
Heads
,
and
to
each
of
them
a
proper
consequence
does
belong
.
The
First
is
,
That
the
Holy
Scriptures
do
contain
all
things
necessary
to
Salvation
;
The
Negative
Consequence
that
ariseth
out
of
that
,
is
,
That
no
Article
that
is
not
either
Read
in
it
,
or
that
may
not
be
proved
by
it
,
is
to
be
required
to
be
believed
as
an
Article
of
Faith
,
or
to
be
thought
necessary
to
Salvation
.
The
Second
is
,
The
settling
the
Canon
of
the
Scripture
both
of
Old
and
New
Testament
;
and
the
consequence
that
arises
out
of
that
,
is
,
The
rejecting
the
Books
commonly
called
Apocryphal
,
which
though
they
may
be
Read
by
the
Church
,
for
Example
of
Life
,
and
Instruction
of
Manners
;
yet
are
no
part
of
the
Canon
,
nor
is
any
Doctrine
to
be
Established
by
them
.
After
the
main
Foundations
of
Religion
in
General
in
the
belief
of
a
God
,
or
more
specially
of
the
Christian
Religion
in
the
Doctrine
of
the
Trinity
,
and
of
the
Death
,
Resurrection
,
and
Ascension
of
Christ
,
are
laid
down
;
The
next
Point
to
be
settled
,
is
,
What
is
the
Rule
of
this
Faith
,
where
is
it
to
be
found
,
and
with
whom
is
it
lodged
?
The
Church
of
Rome
and
We
do
both
agree
,
that
the
Scriptures
are
of
Divine
Inspiration
:
Those
of
that
Communion
acknowledge
,
That
every
thing
which
is
contained
in
Scripture
,
is
true
,
and
comes
from
God
;
but
they
add
to
this
,
That
the
Books
of
the
New
Testament
were
occasionally
written
,
and
not
with
the
design
of
making
them
the
full
Rule
of
Faith
,
but
that
many
things
were
delivered
Orally
by
the
Apostles
;
which
if
they
are
faithfully
Transmitted
to
us
,
are
to
be
received
by
us
with
the
same
Submission
and
Respect
that
we
pay
to
their
Writings
:
And
they
also
believe
,
That
these
Traditions
are
conveyed
down
infallibly
to
us
,
and
that
to
distinguish
betwixt
true
and
false
Doctrines
and
Traditions
,
there
must
be
an
infallible
Authority
lodged
by
Christ
with
his
Church
.
We
on
the
contrary
affirm
,
That
the
Scriptures
are
a
compleat
Rule
of
Faith
,
and
that
the
whole
Christian
Religion
is
contained
in
them
,
and
no
where
else
;
and
although
we
make
great
use
of
Tradition
,
especially
that
which
is
most
Ancient
and
nearest
the
Source
,
to
help
us
to
a
clear
understanding
of
the
Scriptures
;
yet
as
to
Matters
of
Faith
we
reject
all
Oral
Tradition
,
as
an
incompetent
mean
of
conveying
down
Doctrines
to
us
,
and
we
refuse
to
receive
any
Doctrine
,
that
is
not
either
expresly
contained
in
Scripture
,
or
clearly
proved
from
it
.
In
order
to
the
opening
and
proving
of
this
,
it
is
to
be
considered
,
what
God's
design
in
first
ordering
Moses
,
and
after
him
all
Inspired
Persons
to
put
things
in
Writing
,
could
be
:
it
could
be
no
other
than
to
free
the
World
from
the
Uncertainties
and
Impostures
of
Oral
Tradition
.
All
Mankind
being
derived
from
one
common
Source
,
it
seems
it
was
much
easier
in
the
first
Ages
of
the
World
,
to
preserve
the
Tradition
pure
,
than
it
could
possibly
be
afterwards
:
There
were
only
a
few
things
then
to
be
delivered
concerning
God
;
as
,
That
he
was
one
Spiritual
Being
,
That
he
had
Created
all
things
,
That
he
alone
was
to
be
Worshipped
and
Served
;
the
rest
relating
to
the
History
of
the
World
,
and
chiefly
of
the
first
Man
that
was
made
in
it
.
There
were
also
great
advantages
on
the
side
of
Oral
Tradition
,
the
first
men
were
very
long-liv'd
,
and
they
saw
their
own
Families
spread
extreamly
,
so
that
they
had
on
their
side
both
the
Authority
which
long
Life
always
has
,
particularly
concerning
Matters
of
Fact
,
and
the
credit
that
Parents
have
naturally
with
their
own
Children
,
to
secure
Tradition
.
Two
Persons
might
have
conveyed
it
down
,
from
Adam
so
Abraham
;
Methuselah
lived
above
Three
hundred
years
while
Adam
was
yet
alive
,
and
Sem
was
almost
an
hundred
when
he
died
,
and
he
lived
much
above
an
hundred
years
in
the
same
time
with
Abraham
,
according
to
the
Hebrew
.
Here
is
a
great
period
of
Time
filled
up
by
Two
or
Three
Persons
:
And
yet
in
that
Time
the
Tradition
of
those
very
few
things
in
which
Religion
was
then
comprehended
,
was
so
Universally
and
Intirely
corrupted
,
that
it
was
necessary
to
correct
it
by
immediate
Revelation
to
Abraham
:
God
intending
to
have
a
peculiar
People
to
himself
out
of
his
Posterity
,
commanded
him
to
forsake
his
Kindred
and
Country
,
that
he
might
not
be
corrupted
with
an
Idolatry
,
that
we
have
reason
to
believe
was
then
but
beginning
among
them
.
We
are
sure
his
Nephew
Laban
was
an
Idolater
:
And
the
danger
of
mixing
with
the
rest
of
Mankind
was
then
so
great
,
that
God
ordered
a
Mark
to
be
made
on
the
Bodies
of
all
descended
from
him
,
to
be
the
Seal
of
the
Covenant
,
and
the
Badge
and
Cognisance
of
his
Posterity
:
By
that
distinction
,
and
by
their
living
in
a
wandring
and
unfixed
manner
,
they
were
preserved
for
some
time
from
Idolatry
:
God
intending
afterwards
to
settle
them
in
an
Instituted
Religion
.
But
though
the
Beginnings
of
it
,
I
mean
the
Promulgation
of
the
Law
on
Mount
Sinai
,
was
one
of
the
most
amazing
things
that
ever
happened
,
and
the
fittest
to
be
Orally
conveyed
down
,
the
Law
being
very
short
,
and
the
Circumstances
in
the
delivery
of
it
most
astonishing
;
and
though
there
were
many
Rites
,
and
several
Festivities
appointed
chiefly
for
the
carrying
down
the
Memory
of
it
;
though
there
was
also
in
that
dispensation
,
the
greatest
advantage
imaginable
for
securing
this
Tradition
,
all
the
main
Acts
of
their
Religion
being
to
be
performed
in
one
Place
,
and
by
men
of
one
Tribe
and
Family
;
as
they
were
also
all
the
Inhabitants
of
a
small
Tract
of
Ground
,
of
one
Language
,
and
by
their
Constitutions
oblig'd
to
maintain
a
constant
Commerce
among
themselves
:
They
having
further
a
continuance
of
Signal
Characters
of
God's
Miraculous
Presence
among
them
,
such
as
the
Operation
of
the
Water
of
Jealousy
,
the
Plenty
of
the
Sixth
Year
to
supply
them
all
the
Sabbatical
Year
,
and
til●
the
Harvest
of
the
following
Year
:
Together
with
a
Succession
of
Prophets
that
followed
one
another
,
either
in
a
constant
course
,
or
at
least
soon
after
one
another
;
but
above
all
,
the
Presence
of
God
which
appeared
in
the
Cloud
of
Glory
,
and
in
those
Answers
that
were
given
by
the
Urim
and
Thummim
,
all
which
must
be
confessed
to
be
advantages
on
the
side
of
Tradition
,
vastly
beyond
any
that
can
be
pretended
to
have
been
in
the
Christian
Church
.
Yet
notwithstanding
all
these
,
God
commanded
Moses
to
write
all
their
Law
,
as
the
Ten
Commandments
were
by
the
Immediate
Power
or
Finger
of
God
,
writ
on
Tables
of
Stone
.
When
all
this
is
laid
together
and
well
considered
,
it
will
appear
,
That
God
by
a
particular
Oeconomy
intended
then
to
secure
Revealed
Religion
from
the
doubtfulness
and
uncertainties
of
Oral
Tradition
.
It
is
much
more
reasonable
to
believe
,
That
the
Christian
Religion
,
which
was
to
be
spread
to
many
remote
Regions
,
among
whom
there
could
be
little
Communication
,
should
have
been
fixed
in
its
first
beginnings
by
putting
it
in
▪
Writing
,
and
not
left
to
the
looseness
of
Reports
and
Stories
.
We
do
plainly
see
,
That
though
the
methods
of
knowing
and
communicating
Truth
,
are
now
furer
and
better
fixed
,
than
they
have
been
in
most
of
the
Ages
which
have
passed
since
the
beginnings
of
this
Religion
;
yet
in
every
Matter
of
Fact
such
additions
are
daily
made
,
as
it
happens
to
be
Reported
,
and
every
Point
of
Doctrine
is
so
variously
stated
,
that
if
Religion
had
not
a
more
assured
bottom
than
Tradition
,
it
could
not
have
that
Credit
paid
to
it
that
it
ought
to
have
;
If
we
had
no
greater
certainty
for
Religion
,
than
Report
,
we
could
not
believe
it
very
firmly
,
nor
venture
upon
it
:
So
in
order
to
the
giving
this
Doctrine
such
Authority
as
is
necessary
for
attaining
the
great
ends
proposed
in
it
,
the
conveyance
of
it
must
be
clear
and
unquestionable
;
otherwise
as
it
would
grow
to
be
much
mixed
with
Fable
,
so
it
would
come
to
be
looked
on
as
all
a
Fable
.
Since
then
Oral
Tradition
,
when
it
had
the
utmost
Advantages
possible
of
its
side
,
failed
so
much
in
the
conveyance
both
of
Natural
Religion
,
and
of
the
Mosaical
,
we
see
that
it
cannot
be
relied
on
as
a
certain
method
of
preserving
the
Truths
of
Revealed
Religion
.
In
our
Saviour's
Time
,
Tradition
was
set
up
on
many
occasions
against
him
,
but
he
never
submitted
to
it
:
On
the
contrary
he
reproached
the
Iews
with
this
,
That
they
had
made
the
Laws
of
God
of
no
effect
by
their
Traditions
;
worshipped
God
in
vain
,
when
they
taught
for
Doctrines
the
Commandments
of
men
.
In
all
his
Disputes
with
the
Pharisees
,
he
appealed
to
Moses
and
the
Prophets
,
he
bade
them
search
the
scriptures
,
for
in
them
,
said
he
,
ye
think
ye
have
eternal
life
,
and
they
testify
of
me
.
Ye
think
is
by
the
Phraseology
of
that
time
,
a
word
that
does
not
refer
to
any
particular
Conceit
of
theirs
;
but
imports
,
That
as
they
thought
,
so
in
them
they
had
Eternal
Life
.
Our
Saviour
justifies
himself
and
his
Doctrine
often
by
words
of
Scripture
,
but
never
once
by
Tradition
.
We
see
plainly
,
That
in
our
Saviour's
Time
,
the
Tradition
of
the
Resurrection
was
so
doubtful
among
the
Iews
,
that
the
Sadducees
,
a
formed
Party
among
them
,
did
openly
deny
it
.
The
Authority
of
Tradition
had
likewise
imposed
two
very
mischievous
Errors
upon
the
strictest
Sect
of
the
Iews
,
that
adhered
the
most
firmly
to
it
:
The
one
was
,
That
they
understood
the
Prophecies
concerning
the
Messias
sitting
on
the
Throne
of
David
literally
:
They
thought
that
in
imitation
of
David
,
he
was
not
only
to
free
his
own
Country
from
a
Foreign
Yoke
,
but
that
he
was
to
subdue
,
as
David
had
done
,
all
the
Neighbouring
Nations
.
This
was
to
them
a
Stone
of
Stumbling
and
a
Rock
of
Offence
;
so
their
adhering
to
their
Traditions
proved
their
ruin
in
all
Respects
.
The
other
Error
,
to
which
the
Authority
of
Tradition
led
them
,
was
their
preferring
the
Rituals
of
their
Religion
to
the
Moral
Precepts
that
it
contained
:
This
not
only
corrupted
their
own
Manners
,
while
they
thought
that
an
Exactness
of
Performing
,
and
a
Zeal
in
Asserting
,
not
only
the
Ritual
Precepts
that
Moses
gave
their
Fathers
,
but
those
Additions
to
them
which
they
had
from
Tradition
,
that
were
accounted
hedges
about
the
Law
:
That
this
,
I
say
,
might
well
excuse
or
atone
for
the
most
heinous
Violations
of
the
Rules
of
Justice
and
Mercy
:
But
this
had
yet
another
worse
effect
upon
them
,
while
it
possessed
them
with
such
prejudices
against
our
Saviour
and
his
Apostles
,
when
they
came
to
see
that
they
set
no
value
on
those
practices
that
were
recommended
by
Tradition
,
and
that
they
preferred
pure
and
sublime
Morals
,
even
to
Mosaical
Ceremonies
themselves
,
and
set
the
Gentiles
at
liberty
from
those
observances
.
So
that
the
ruin
of
the
Iews
,
their
rejecting
the
Messias
,
and
their
persecuting
his
followers
,
arose
chiefly
from
this
Principle
that
had
got
in
among
them
of
believing
Tradition
,
and
of
being
guided
by
it
.
The
Apostles
in
all
their
Disputes
with
the
Iews
,
make
their
Appeals
constantly
to
the
Scriptures
;
they
set
a
high
Character
on
those
of
Berea
for
examining
them
,
and
comparing
the
Doctrine
that
they
preached
,
Romans
,
Galatians
and
Hebrews
,
in
which
they
pursue
a
thread
of
Argument
,
with
relation
to
the
Prejudices
that
the
Iews
had
taken
up
against
Christianity
,
they
never
once
argue
●rom
Tradition
,
but
always
from
the
Scriptures
;
They
do
not
pretend
only
to
disparage
Modern
Tradition
,
and
to
set
up
that
which
was
more
Ancient
:
They
make
no
such
distinction
,
but
hold
close
to
the
Scriptures
.
When
St.
Paul
sets
out
the
Advantages
that
Timothy
had
by
a
Religious
Education
,
he
mentions
this
,
That
of
a
Child
he
had
known
the
holy
Scriptures
,
which
were
able
to
make
him
wise
unto
Salvation
,
through
Faith
which
was
in
Christ
Iesus
:
That
is
,
the
Belief
of
the
Christian
Religion
was
a
Key
to
give
him
a
right
understanding
of
the
Old
Testament
;
and
upon
this
occasion
St.
Paul
adds
,
All
Scripture
(
that
is
,
the
whole
Old
Testament
)
is
given
by
Divine
Inspiration
;
(
or
as
others
render
the
words
)
All
the
divinely
Inspired
Scripture
is
profitable
for
Doctrine
,
for
Reproof
,
for
Correction
,
for
Instruction
in
Righteousness
,
that
the
man
of
God
may
be
perfect
,
throughly
furnished
unto
all
good
works
.
The
New
Testament
was
writ
on
the
same
design
with
the
Old
;
that
as
St.
Luke
expresses
it
,
We
might
know
the
certainty
of
those
things
wherein
we
have
been
instructed
:
These
things
were
written
,
saith
St.
Iohn
,
that
ye
might
believe
,
that
Iesus
is
the
Christ
,
the
Son
of
God
,
and
that
believing
ye
might
have
life
through
his
Name
.
When
St.
Peter
knew
by
a
special
Revelation
that
he
was
near
his
End
,
he
writ
his
Second
Epistle
,
those
things
always
in
remembrance
after
his
death
,
Nor
do
the
Apostles
give
us
any
hints
of
their
having
left
any
thing
with
the
Church
to
be
conveyed
down
by
an
Oral
Tradition
,
which
they
themselves
had
not
put
in
writing
:
They
do
sometimes
refer
themselves
to
such
things
as
they
had
delivered
to
particular
Churches
;
but
by
Tradition
in
the
Apostles
days
,
and
for
some
Ages
after
,
it
is
very
clear
,
that
they
meant
only
the
conveyance
of
the
Faith
,
and
not
any
unwritten
Doctrines
:
They
reckoned
the
Faith
was
a
sacred
depositum
which
was
committed
to
them
;
and
that
was
to
be
preserved
pure
among
them
.
But
it
were
very
easy
to
shew
in
the
continued
Succession
of
all
the
first
Christian
Writers
,
That
they
still
Appealed
to
the
Scriptures
,
That
they
Argued
from
them
,
That
they
Condemned
all
Doctrines
that
were
not
contained
in
them
;
and
when
at
any
time
they
brought
human
Authorities
to
justify
their
Opinions
or
Expressions
,
they
contented
themselves
with
a
very
few
,
and
those
very
late
Authorities
:
So
that
their
design
in
vouching
them
seems
to
be
rather
to
clear
themselves
from
the
Imputation
of
having
innovated
any
thing
in
the
Doctrine
,
or
in
the
ways
of
expressing
it
,
than
that
they
thought
those
Authorities
were
necessary
to
prove
them
by
.
For
in
that
case
they
must
have
taken
a
great
deal
more
pains
than
they
did
,
to
have
followed
up
,
and
proved
the
Tradition
much
higher
than
they
went
.
We
do
also
plainly
see
that
such
Traditions
as
were
not
founded
on
Scripture
,
were
easily
corrupted
,
and
on
that
account
were
laid
aside
by
the
succeeding
Ages
:
Such
were
the
Opinion
of
Christ's
Reign
on
Earth
for
a
Thousand
years
;
The
Saints
not
seeing
God
till
the
Resurrection
;
The
necessity
of
giving
Infants
the
Eucharist
;
The
Divine
Inspiration
of
the
70
Interpreters
;
besides
some
more
important
Matters
,
which
in
respect
to
those
Times
are
not
to
be
too
much
descanted
upon
.
It
is
also
plain
,
That
the
Gnosticks
,
the
Valentinians
,
and
other
Hereticks
,
began
very
early
to
set
up
a
Pretension
to
a
Tradition
delivered
by
the
Apostles
to
some
particular
persons
,
as
a
Key
for
understanding
the
secret
meanings
that
might
be
in
Scripture
;
in
opposition
to
which
,
both
Irenaeus
,
Tertullian
,
and
others
,
When
this
whole
Matter
is
considered
in
all
its
parts
,
such
as
,
1st
,
That
nothing
is
to
be
believed
as
an
Article
of
Faith
,
unless
it
appears
to
have
been
Revealed
by
God
.
2dly
,
That
Oral
Tradition
app●ars
both
from
the
Nature
of
Man
,
and
the
Experience
of
former
Times
,
to
be
an
incompetent
conve●er
of
Truth
.
3dly
,
That
some
Books
were
written
for
the
conveyance
of
those
Matters
,
which
have
been
in
all
Ages
carefully
preserved
and
esteemed
sacred
.
4thly
,
That
the
Writers
of
the
First
Ages
do
always
Argue
from
,
and
Appeal
to
these
Books
:
And
5thly
,
That
what
they
have
said
without
Authority
from
them
,
has
been
rejected
in
succeeding
Ages
;
the
Truth
of
this
Branch
of
our
Article
is
fully
made
out
.
If
what
is
contain'd
in
theScripture
in
express
words
,
is
theObject
of
our
Faith
;
then
it
will
follow
,
That
whatsoever
may
be
proved
from
thence
,
by
a
just
and
lawful
consequence
,
is
also
to
be
believed
.
Men
may
indeed
Err
in
framing
these
Consequences
and
Deductions
,
they
may
mistake
or
stretch
them
too
far
;
but
though
there
is
much
Sophistry
in
the
World
,
yet
there
is
also
true
Logick
,
and
a
certain
Thread
of
Reasoning
.
And
the
sense
of
every
Proposition
being
the
same
,
whether
expressed
always
in
the
same
or
in
different
words
;
then
whatsoever
appears
to
be
clearly
the
sense
of
any
place
of
Scripture
,
is
an
Object
of
Faith
,
tho
it
should
be
otherwise
expressed
than
as
it
is
in
Scripture
,
and
every
just
Inference
from
it
must
be
as
true
as
the
Proposition
it self
is
:
Therefore
it
is
a
vain
cavil
to
ask
express
words
of
Scripture
for
every
Article
.
That
was
the
Method
of
all
the
Anci●nt
Hereticks
:
Christ
and
his
Apostles
Argued
from
the
words
and
passages
in
the
Old
Testament
,
to
prove
such
things
as
agreed
with
the
true
sense
of
them
,
and
so
did
all
the
Fathers
;
and
therefore
so
may
we
do
.
The
great
Objection
to
this
,
is
,
That
the
Scriptures
are
dark
,
That
the
same
place
is
capable
of
different
Senses
,
the
Literal
and
the
Mystical
:
And
therefore
since
we
cannot
understand
the
true
Sense
of
the
Scripture
,
we
must
not
Arguefrom
it
,
but
seek
for
an
Interpreterofit
,
on
whom
we
may
depend
.
All
Sects
Argue
from
thence
,
and
fancy
that
they
find
their
Tenets
in
it
:
And
therefore
this
can
be
no
sure
way
of
finding
out
sacred
Truth
,
since
so
many
do
err
that
follow
it
.
In
Answer
to
this
,
it
is
to
be
considered
,
That
the
Old
Testament
was
delivered
to
the
whole
Nation
of
the
Iews
;
that
Moses
was
read
in
the
Synagogue
,
in
the
hearing
of
the
Women
and
Children
;
that
whole
Nation
was
to
take
their
Doctrine
and
Rules
from
it
:
All
Appeals
w●re
made
to
the
Law
and
to
the
Prophets
among
them
:
And
though
the
Prop●●cies
of
the
Old
Testament
were
in
their
Stile
and
whole
Contexture
dark
,
and
hard
to
be
understood
;
yet
when
so
great
a
Question
as
this
,
Who
was
the
true
Messias
?
came
to
be
examined
,
the
proofs
urged
for
it
,
were
Passages
in
the
Old
Testament
.
Now
the
Question
was
,
How
these
were
to
be
understood
?
No
Appeal
was
here
made
to
Tradition
,
or
to
Church-Authority
,
but
only
by
the
Enemies
of
our
Saviour
.
Whereas
he
and
his
Disciples
urge
these
passages
in
their
true
sense
,
and
in
the
consequences
that
arose
out
of
them
.
They
did
in
that
,
Appeal
to
the
rational
Faculties
of
those
to
whom
they
spoke
.
The
Christian
Religion
was
at
first
delivered
to
poor
and
simple
Multitudes
,
who
were
both
illiterate
and
weak
;
the
Epistles
,
which
are
by
much
the
hardest
to
be
understood
of
the
whole
New
Testament
,
were
Addressed
to
the
whole
Churches
to
all
the
Faithful
or
Saints
;
that
is
,
to
all
the
Christians
in
those
Churches
.
These
were
afterwards
read
in
all
th●ir
Assemblies
.
Upon
this
it
may
reasonably
be
asked
,
Were
these
Writings
clear
in
that
Age
,
or
were
they
not
?
If
they
were
not
,
it
is
unaccountable
why
they
were
addressed
to
the
whole
Body
,
and
how
they
came
to
be
received
and
entertained
as
they
were
.
It
is
the
End
of
Speech
and
Writing
,
to
make
things
to
be
understood
,
and
it
is
not
supposable
,
That
Men
Inspired
by
the
Holy
Ghost
,
either
could
not
or
would
not
express
themselves
so
as
that
they
should
be
clearly
understood
.
It
is
also
to
be
observed
,
That
the
New
Dispensation
is
opposed
to
the
Old
,
as
Light
is
to
Darkness
,
an
Open
Face
to
a
Veiled
,
and
Substance
to
Shadows
.
Since
then
the
Old
Testament
was
so
clear
,
that
David
both
in
the
19
th
,
and
most
copiously
in
the
119
th
Psalm
,
sets
out
very
fully
,
the
Light
which
the
Laws
of
God
gave
them
in
that
darker
State
,
we
have
much
more
reason
to
conclude
,
That
the
New
Dispensation
should
be
much
brighter
:
If
there
was
no
need
of
a
certain
Expounder
of
Scripture
then
,
there
is
much
less
now
.
Nor
is
there
any
Provision
made
in
the
New
for
a
sure
Guide
:
No
Intimations
are
given
where
to
find
one
:
From
all
which
we
may
conclude
,
That
the
Books
of
the
New
Testament
were
clear
in
those
days
,
and
might
well
be
understood
by
those
to
whom
they
were
at
first
addressed
.
If
they
were
clear
to
them
,
they
may
be
likewise
clear
to
us
:
For
though
we
have
not
a
full
History
of
that
Time
,
or
of
the
Phrases
and
Customs
,
and
particular
Opinions
of
that
Age
;
yet
the
vast
Industry
of
the
succeeding
Ages
,
of
these
two
last
in
particular
,
has
made
such
discoveries
,
besides
the
other
collateral
advantages
which
Learning
and
a
Niceness
in
Reasoning
has
given
us
,
that
we
may
justly
reckon
,
that
though
some
Hints
in
the
Epistles
,
which
relate
to
the
particulars
of
that
Time
,
may
be
so
lost
,
that
we
can
at
best
but
make
conjectures
about
them
;
yet
upon
the
whole
matter
,
we
may
well
understand
all
that
is
necessary
to
Salvation
,
in
the
Scripture
.
We
may
indeed
fall
into
Mistakes
as
well
as
into
Sins
;
And
into
Errors
of
Ignorance
,
as
well
as
into
Sins
of
Ignorance
.
God
has
dealt
with
our
Understandings
as
he
has
dealt
with
our
Wiils
:
He
proposes
our
Duty
to
us
,
with
strong
Motives
to
Obedience
;
he
promises
us
inward
Assistances
,
and
accepts
of
our
sincere
Endeavours
:
And
yet
this
does
not
hinder
many
from
perishng
Eternally
,
and
others
from
falling
into
great
Sins
,
and
so
running
great
danger
of
Eternal
Damnation
;
and
all
this
is
because
God
has
left
our
Wills
free
,
and
does
not
constrain
us
to
be
good
:
He
deals
with
our
Understandings
in
the
same
manner
;
he
has
set
his
Will
,
and
the
knowledge
of
Salvation
before
us
,
in
Writings
that
are
framed
in
a
simple
and
plain
Stile
,
in
a
Language
that
was
then
common
,
and
is
still
well
understood
,
that
were
at
first
designed
for
common
Use
:
They
are
soon
read
,
and
it
must
be
confessed
that
a
great
part
of
them
is
very
clear
:
So
we
have
reason
to
conclude
,
that
if
a
man
reads
these
carefully
and
with
an
honest
Mind
;
if
he
prays
to
God
to
direct
him
,
and
follows
sincerely
what
he
apprehends
to
be
true
,
and
practises
diligently
those
Duties
that
do
unquestionably
appear
to
be
bound
upon
him
by
them
,
that
then
he
shall
find
out
enough
to
save
his
Soul
;
and
that
such
Mistakes
as
lye
still
upon
him
,
shall
either
be
cleared
up
to
him
by
some
happy
Providence
,
or
shall
be
forgiven
him
by
that
Infinite
Mercy
,
to
which
his
Sincerity
and
Diligence
is
well
known
.
That
bad
men
should
fall
into
grievous
Errors
,
is
no
more
strange
,
than
that
they
should
commit
heinous
Sins
:
And
the
Errors
of
good
men
,
in
which
they
are
neither
wilful
nor
insolent
,
will
certainly
be
forgiven
,
as
well
as
their
Sins
of
Infirmity
.
Therefore
all
the
ill
use
that
is
made
of
the
Scripture
,
and
all
the
Errors
that
are
pretended
to
be
proved
by
it
,
do
not
weaken
its
Authority
or
Clearness
.
This
does
only
shew
us
the
danger
of
Studying
them
with
a
biassed
or
corrupted
mind
,
of
reading
them
too
carelesly
,
of
being
too
curious
in
going
farther
than
as
they
open
matters
to
us
;
and
in
being
too
implicite
in
adhering
to
our
Education
,
or
in
Submitting
to
the
Dictates
of
others
.
So
far
I
have
explained
the
First
Branch
of
this
Article
.
The
Consequence
that
arises
out
of
it
is
so
clear
,
that
it
needs
not
be
proved
:
That
therefore
nothing
ought
to
be
esteemed
an
Article
of
Faith
,
but
what
may
be
found
in
it
,
or
proved
from
it
.
If
this
is
our
Rule
,
our
entire
and
only
Rule
,
then
such
Doctrines
as
are
not
in
it
,
ought
to
be
rejected
;
and
any
Church
that
adds
to
the
Christian
Religion
,
is
erroneous
for
making
such
Additions
,
and
becomes
Tyrannical
if
she
imposes
them
upon
all
her
Members
,
and
requires
positive
Declarations
,
Subscriptions
,
and
Oaths
concerning
them
.
In
so
doing
she
forces
such
as
cannot
have
Communion
with
her
,
but
by
affirming
what
they
believe
to
be
false
,
to
withdraw
from
that
which
cannot
be
had
without
departing
from
the
Truth
.
So
all
the
Additions
of
the
Five
Sacraments
,
of
the
Invocation
of
Angels
and
Saints
,
of
the
worshipping
of
Images
,
Crosses
and
Relicks
;
of
the
Corporal
Presence
in
the
Eucharist
;
of
the
Sacrifice
offered
in
it
,
for
the
dead
as
well
as
for
the
living
,
together
with
the
Adoration
offered
to
it
,
with
a
great
many
more
,
are
certainly
Errors
,
unless
they
can
be
proved
from
Scripture
;
and
they
are
intolerable
Errors
,
if
as
the
Scripture
is
express
in
opposition
to
them
,
so
they
defile
the
Worship
of
Christians
with
Idolatry
:
But
they
become
yet
most
intolerable
,
if
they
are
imposed
upon
all
that
are
in
that
Communion
,
and
if
Creeds
or
Oaths
in
which
they
are
affirmed
,
are
required
of
all
in
their
Communion
.
Here
is
the
main
ground
of
justifying
our
forming
our selves
into
a
distinct
Body
from
the
Roman
Church
,
and
therefore
it
is
well
to
be
considered
.
The
further
discussing
of
this
will
come
properly
in
,
when
other
Particulars
come
to
be
examined
.
From
hence
I
go
to
the
Second
Branch
of
this
Article
,
which
gives
us
the
Canon
of
the
Scripture
.
Here
I
shall
begin
with
the
New
Testament
;
for
though
in
order
the
Old
Testament
is
before
the
New
,
y●t
the
Proof
of
the
one
being
more
distinctly
made
out
by
the
concurring
Testimonies
of
other
Writers
,
than
can
possibly
be
pretended
for
the
other
,
and
the
New
giving
an
Authority
to
the
Old
,
by
asserting
it
so
expresly
,
I
shall
therefore
prove
first
the
Canon
of
the
New
Testament
.
I
will
not
urge
that
of
the
Testimony
of
the
Spirit
,
which
many
have
had
recourse
to
:
This
is
only
an
Argument
to
him
that
feels
it
,
if
it
is
one
at
all
;
and
therefore
it
proves
nothing
to
another
person
;
besides
,
the
utmost
that
with
reason
can
be
made
of
this
,
is
that
a
good
man
feeling
the
very
powerful
Effects
of
the
Christian
Religion
on
his
own
Heart
,
in
the
reforming
his
Nature
,
and
the
calming
his
Conscience
,
together
with
those
Comforts
that
arise
out
of
it
,
is
convinced
in
general
of
the
Whole
of
Christianity
,
by
the
happy
Effects
that
it
has
upon
his
own
Mind
:
But
it
does
not
from
this
appear
how
he
should
know
that
such
Books
and
such
Passages
in
them
should
come
from
a
Divine
Original
,
or
that
he
should
be
able
to
distinguish
what
is
Genuine
in
them
from
what
is
Spurious
.
To
come
therefore
to
such
Arguments
as
may
be
well
insisted
upon
and
maintained
.
The
Canon
of
the
New
Testament
as
we
now
have
it
,
is
fully
proved
from
the
Quotations
out
of
the
Books
of
the
New
Testament
,
by
the
Writers
of
the
First
and
Second
Centuries
;
such
as
Clemens
,
Ignatius
,
Iustin
,
Irenaeus
,
and
several
others
.
Papias
,
who
conversed
with
the
Disciples
of
the
Apostles
,
is
cited
by
Eusebius
in
confirmation
of
St.
Matthew's
Gospel
,
which
he
says
was
writ
by
him
in
Hebrew
:
who
from
the
beginning
were
Eye-witnesses
and
Ministers
of
the
Word
;
though
the
whole
might
receive
its
full
Authority
from
St.
Paul's
Approbation
.
St.
Iohn
writ
later
than
the
other
Three
;
so
the
Testimonies
concerning
his
Gospel
are
the
fullest
and
the
most
particular
.
Next
to
these
Authorities
we
appeal
to
the
Catalogues
of
the
Books
of
the
New
Testament
,
that
are
given
us
in
the
Third
and
Fourth
Centuries
,
by
Origen
a
Man
of
great
Industry
,
and
that
had
examined
the
State
of
many
Churches
;
by
St.
Athanasius
,
by
the
Council
of
Laodicea
and
Carthage
;
Iustin
Martyr
,
and
the
Gentiles
,
Origen
,
Eusebius
,
and
Ierome
,
who
frequently
affirm
,
that
the
Latin
Church
,
or
the
Roman
,
did
not
receive
it
;
yet
Athanasius
reckons
both
this
and
the
Seven
General
Epistles
among
the
Canonical
Writings
.
Cyril
of
Ierusalem
,
who
had
occasion
to
be
well
informed
about
it
,
says
,
that
he
delivers
his
Catalogue
from
the
Church
,
as
she
had
received
it
from
the
Apostles
,
the
Ancient
Bishops
,
and
the
Governors
of
the
Church
;
and
reckons
up
in
it
both
the
Seven
General
Epistles
,
and
the
Fourteen
of
St.
Paul
.
So
does
Ruffin
,
and
so
do
the
Councils
of
Laodicea
and
Carthage
;
Universal
Church
.
Irenaeus
,
Origen
,
and
Clemens
of
Alexandria
,
cite
the
Epistle
to
the
Hebrews
frequently
.
Some
question
was
made
of
the
Epistle
of
St.
Iames
,
Rome
,
Ignatius
,
and
Origen
,
cite
St.
Iame's
Epistle
:
Eusebius
says
it
was
known
to
most
,
and
read
in
most
Christian
Churches
:
The
like
is
testified
by
St.
Ierom.
St.
Peter's
Second
Epistle
is
cited
by
Origen
and
Firmilian
;
and
Eusebius
says
it
was
held
very
useful
even
by
those
who
held
it
not
Canonical
;
But
since
the
First
Epistle
was
never
questioned
by
any
,
the
Second
that
carries
so
many
Characters
of
its
Genuineness
,
such
as
St.
Peter's
Name
at
the
Head
of
it
,
the
mention
of
the
Transfiguration
,
and
of
his
being
an
Eye-witness
of
it
,
Irenaeus
,
Clemens
,
and
Dennis
of
Alexandria
,
and
by
Tertullian
.
The
Epistle
of
St.
Iude
is
also
cited
by
Tertullian
.
Some
of
those
General
Epistles
were
not
addressed
to
any
particular
Body
or
Church
,
that
might
have
preserved
the
Originals
of
them
,
but
were
sent
about
in
the
nature
of
Circular
Letters
;
so
that
it
is
no
wonder
if
they
were
not
received
so
early
,
and
with
such
an
Unanimity
,
as
we
find
concerning
the
Four
Gospel's
,
the
Acts
of
the
Apostles
,
and
Thirteen
of
St.
Paul's
Epistles
.
These
being
first
fixed
upon
by
an
unquestioned
and
undisputed
Tradition
,
made
that
here
was
a
Standard
once
ascertained
to
judge
the
better
of
the
rest
:
So
when
the
matter
was
strictly
examined
,
so
near
the
Fountain
that
it
was
very
possible
and
easy
to
find
out
the
Certainty
of
it
,
then
in
the
beginning
of
the
Fourth
Century
the
Canon
was
settled
,
and
universally
agreed
to
.
The
Stile
and
Matter
of
the
Revelation
,
as
well
as
the
designation
of
Divine
given
to
the
Author
of
it
,
gave
occasion
to
many
Questions
about
it
:
Clemens
of
Rome
cites
it
as
a
Prophetical
Book
:
Iustin
Martyr
says
it
was
writ
by
Iohn
,
one
of
Christ's
Twelve
Apostles
:
Irenaeus
calls
it
the
Revelation
of
St.
Iohn
the
Disciple
of
our
Lord
,
writ
almost
in
our
own
Age
,
in
the
End
of
Domitian's
Reign
.
Melito
writ
upon
it
;
Theophilus
of
Antioch
,
Hyppolitus
,
Clemens
,
and
Dennis
of
Alexandria
,
Tertullian
,
Cyprian
,
and
Origen
do
cite
it
▪
And
thus
the
Canon
of
the
New
Testamentseems
to
be
fullymade
outbythe
concurrent
Testimony
of
the
several
Churches
immediately
after
the
Apostolicaltime
.
Here
it
is
to
be
observed
,
that
a
great
difference
is
to
be
made
between
all
this
and
the
Oral
Tradition
of
a
Doctrine
,
in
which
there
is
nothing
fixed
or
permanent
,
so
that
the
whole
is
only
Report
carried
about
and
handed
down
.
Whereas
here
is
a
Book
,
that
was
only
to
be
copied
out
and
read
publickly
,
and
by
all
Persons
,
between
which
the
difference
is
so
vast
,
that
it
is
as
little
possible
to
imagine
how
the
one
should
continue
pure
,
as
how
the
other
should
come
to
be
corrupted
.
There
was
never
a
Book
of
which
we
have
that
reason
to
be
assured
that
it
is
genuine
,
that
we
have
here
.
There
hapned
to
be
constant
Disputes
among
Christians
from
the
Second
Century
downward
,
concerning
some
of
the
most
important
Parts
of
this
Doctrine
;
and
by
both
sides
these
Books
were
appealed
to
:
And
though
there
might
be
some
Variations
in
Readings
and
Translations
,
yet
no
question
was
made
concerning
the
Canon
,
or
the
Authenticalness
of
the
Books
themselves
;
unless
it
were
by
the
Manichees
,
who
came
indeed
to
be
called
Christians
,
by
a
very
enlarged
way
of
speaking
;
since
it
is
justly
strange
how
men
who
said
that
the
Author
of
the
Universe
,
and
of
the
Mosaical
Dispensation
,
was
an
Evil
God
;
and
who
held
that
there
were
Two
Supreme
Gods
,
a
Good
and
an
Evil
one
;
how
such
men
,
I
say
,
could
be
called
Christians
.
The
Authority
of
those
Books
is
not
derived
from
any
Judgment
that
the
Church
made
concerning
them
;
but
from
this
,
That
it
was
known
that
they
were
writ
,
either
by
men
who
were
themselves
the
Apostles
of
Christ
,
or
by
those
who
were
their
Assistants
and
Companions
,
at
whose
Order
,
or
under
whose
Direction
and
Approbation
it
was
known
that
they
were
written
and
published
.
These
Books
were
received
and
known
for
such
,
in
the
very
Apostolical
Age
it self
;
so
that
many
of
the
Apostolical
men
,
such
as
Ignatius
and
Polycarp
,
lived
long
enough
to
see
the
Canon
generally
received
and
settled
.
The
suffering
and
depressed
state
of
the
First
Christians
was
also
such
,
that
as
there
is
no
reason
to
suspect
them
of
Imposture
,
so
it
is
not
at
all
credible
that
an
Imposture
of
this
kind
could
have
passed
upon
all
the
Christian
Churches
.
A
man
in
a
Corner
might
have
forged
the
Sibylline
Oracles
,
or
some
other
Pieces
which
were
not
to
be
generally
used
;
and
they
might
have
ap●●ared
soon
after
,
and
Cr●dit
might
have
been
given
too
easily
to
a
Book
or
Writing
of
that
kind
:
But
it
cannot
be
imagined
,
that
in
an
Age
in
which
the
belief
of
this
Doctrine
brought
men
under
great
Troubles
,
and
in
which
Miracles
and
other
extraordinary
Gifts
were
long
continued
in
the
Church
,
that
,
I
say
,
either
False
Books
could
have
been
so
early
obtruded
on
the
Church
as
True
,
or
that
True
Books
could
have
been
so
vitiated
as
to
lose
their
Original
Purity
,
while
they
were
so
universally
read
and
used
;
and
that
so
soon
;
or
that
the
Writers
of
that
very
Age
and
of
the
next
,
should
have
been
so
generally
and
so
grosly
imposed
upon
,
as
to
have
cited
Spurious
Writings
for
True
.
These
are
things
that
could
not
be
believed
in
the
Histories
or
Records
of
any
Nation
:
Though
the
Value
that
the
Christians
set
upon
these
Books
,
and
the
constant
use
they
made
of
them
,
reading
a
parcel
of
them
every
Lord's
Day
,
make
this
much
less
supposable
in
the
Christian
Religion
,
than
it
could
be
in
any
other
sort
of
History
or
Record
whatsoever
.
The
early
spreading
of
the
Christian
Religion
to
so
many
remote
Countries
and
Provinces
,
the
many
Copies
of
these
Books
that
lay
in
Countries
so
remote
,
the
many
Translations
of
them
that
were
quickly
made
,
do
all
concur
to
make
the
Impossibility
of
any
such
Imposture
the
more
sensible
.
Thus
the
Canon
of
the
New
Testament
is
fixed
upon
clear
and
sure
Grounds
.
From
thence
without
any
further
Proof
,
we
may
be
convinced
of
the
Canon
of
the
Old
Testament
.
Christ
does
frequently
cite
Moses
and
the
Prophets
;
he
appeals
to
them
;
and
though
he
charged
the
Iews
of
that
time
,
chiefly
their
Teachers
and
Rulers
,
with
many
Disorders
and
Faults
,
yet
he
never
once
so
much
as
insinuated
that
they
had
corrupted
their
Law
,
or
other
Sacred
Books
;
which
if
true
,
had
been
the
greatest
of
all
those
Abuses
that
they
had
put
upon
the
People
.
Our
Saviour
cited
their
Books
according
to
the
Translation
that
was
then
in
Credit
and
common
Use
amongst
them
.
When
one
asked
him
which
was
the
great
Commandment
,
he
answered
,
How
readest
thou
?
And
he
proved
the
chief
things
relating
to
himself
,
his
Death
and
Resurrection
,
from
the
Prophecies
that
had
gone
before
;
which
ought
to
have
been
fulfilled
in
him
:
He
also
cites
the
Old
Testament
,
Law
of
Moses
,
the
Prophets
,
and
the
Psalms
;
according
to
the
Three
Orders
of
Books
into
which
the
Iews
had
divided
it
.
The
Psalms
,
which
was
the
first
among
the
Holy
Writings
,
being
set
for
that
whole
Volume
.
St.
Paul
says
,
That
to
the
Iews
were
committed
the
Oracles
of
God
:
Moses
wrought
such
Miracles
both
in
Egypt
,
in
passing
through
the
Red-Sea
,
and
in
the
Wilderness
,
that
if
these
are
acknowledg'd
to
be
true
,
there
can
be
no
question
made
of
his
being
sent
of
God
,
and
authorized
by
him
to
deliver
his
Will
to
the
Iewish
Nation
.
The
Relation
given
of
those
Miracles
represents
them
to
be
such
in
themselves
,
and
to
have
been
acted
so
publickly
,
that
it
cannot
be
pretended
they
were
Tricks
,
or
that
some
bold
Asserters
gained
a
Credit
to
them
by
affirming
them
.
They
were
so
publickly
transacted
,
that
the
Relations
given
of
them
are
either
downright
Fables
,
or
they
were
clear
and
uncontested
Characters
of
a
Prophet
authorized
of
God
.
Nor
is
the
Relation
of
them
made
with
any
of
those
Arts
that
are
almost
necessary
to
Impostors
.
The
Iewish
Nation
is
all
along
represented
as
froward
and
disobedient
,
apt
to
murmur
and
rebel
.
The
Laws
it
contains
,
as
to
the
Political
part
,
are
calculated
to
advance
both
Justice
and
Compassion
,
to
awaken
Industry
,
and
yet
to
repress
Avarice
.
Liberty
and
Authority
are
duly
tempered
;
the
moral
part
is
pure
,
and
suitable
to
Human
Nature
,
though
with
some
Imperfections
and
Tolerances
which
were
connived
at
,
but
yet
regulated
:
And
for
the
Religious
part
,
Idolatry
,
Magick
,
and
all
Human
Sacrifices
were
put
away
by
it
:
When
we
consider
what
remains
are
left
us
of
the
Idolatry
of
the
Egyptians
,
and
what
was
afterward
among
the
Greeks
and
Romans
,
who
were
Polite
and
well
constituted
as
to
their
Civil
Laws
and
Rules
,
and
may
be
esteem'd
the
most
refin'd
Pieces
of
Heathenism
,
we
do
find
a
Simplicity
and
Purity
,
a
Majesty
and
Gravity
,
a
Modesty
with
a
Decencyin
the
Iewish
Rituals
,
to
which
the
others
can
in
no
sort
be
compar'd
.
In
the
Books
of
Moses
,
no
design
for
himself
appears
;
his
Posterity
were
but
in
the
Crowd
,
Levites
,
without
any
Character
of
Distinction
;
and
he
spares
neither
himself
nor
his
Brother
,
when
there
was
occasion
to
mention
their
Faults
,
no
more
than
he
does
the
rest
of
his
Countrymen
.
It
is
to
be
further
considered
,
that
the
Laws
and
Policy
appointed
by
Moses
,
settled
many
Rules
and
Rites
that
must
have
perpetuated
the
Remem●rance
of
them
.
The
Land
was
to
be
divided
by
Lot
,
and
every
Sha●e
was
to
descend
in
an
Inheritance
:
The
frequent
Assemblies
at
Ierusalem
on
the
Three
great
Festivals
,
the
Sabbaths
,
the
New
Moons
,
the
Sabbatical
Year
,
and
the
great
Jubilee
,
the
Law
of
the
double
Tythe
,
the
Sacrifices
of
so
many
different
kinds
,
the
distinctions
of
Meats
,
the
Prohibition
of
eating
Blood
,
together
with
many
other
Particulars
,
were
all
founded
upon
it
.
Now
let
it
be
a
little
considered
,
whether
the
Foundation
of
all
this
,
I
mean
the
Five
Books
of
Moses
could
be
a
Forgery
or
not
.
If
the
Pentateuch
was
delivered
by
Moses
himself
to
the
Iews
,
and
received
by
them
as
the
Rule
both
of
their
Religion
and
Policy
,
then
it
is
not
possible
to
conceive
,
but
that
the
Recital
of
all
that
is
contained
from
the
Book
of
Exodus
to
the
End
of
Deuteronomy
,
was
known
by
them
to
be
true
;
and
this
establishes
the
Credit
of
the
whole
.
But
if
this
is
not
admitted
,
then
let
it
be
considered
in
what
time
it
can
possibly
be
supposed
that
this
Imposture
could
have
appeared
.
There
is
a
continued
Series
of
Books
of
their
History
,
that
goes
down
to
the
Babylonish
Captivity
;
so
if
there
was
an
Imposture
of
this
sort
set
on
foot
in
that
time
,
all
that
History
must
have
been
made
upon
it
,
and
an
account
must
have
been
given
of
the
discovery
of
those
Books
;
otherwise
the
Imposture
must
have
been
too
weak
to
have
gain'dCredit
.
Whereas
on
the
contrary
,
thewholeThread
of
their
History
represents
these
Books
to
have
been
always
amongst
them
.
The
discovery
made
in
the
Reign
of
Iosias
,
cannot
be
supposed
to
be
of
this
sort
;
since
how
much
disorder
soever
the
long
and
wicked
Reign
of
Manasses
might
have
brought
them
under
,
and
what
havock
soever
might
have
been
made
of
the
Writings
that
were
held
Sacred
among
them
,
yet
it
was
impossible
that
a
Series
of
Forged
Laws
and
Histories
could
have
been
put
upon
them
;
of
which
there
was
still
a
conti●ued
Memory
preserved
among
them
,
and
that
they
could
be
brought
to
believe
that
a
Book
and
a
Law
full
of
so
much
History
,
and
of
so
many
various
and
unusual
Rites
founded
upon
it
,
had
been
held
Sacred
among
them
for
many
Ages
;
if
it
was
but
a
new
Invention
.
Therefore
this
is
an
extravagant
Conceit
:
So
that
the
Book
that
was
then
found
in
the
Temple
,
was
either
the
Original
of
the
Law
written
by
Moses's
own
hand
;
to
the
End
of
Deut.
which
seem
by
the
Tenor
of
them
to
have
been
at
first
a
Book
by
themselves
,
tho
afterwards
joined
to
the
rest
of
Deuteronomy
;
and
in
the
Collection
that
Iosias
was
making
,
these
might
be
wanting
at
first
;
and
in
these
there
are
such
severe
Threatnings
,
that
it
was
no
wonder
if
aHeart
so
tender
as
Iosias's
,
to
〈◊〉
End
.
was
verymuch
affected
at
the
readingthem
.
Upon
the
whole
matter
there
is
no
Period
in
the
whole
History
of
the
Iews
,
to
which
any
suspicion
of
such
an
Imposture
can
be
fasten'd
before
the
Babylonish
Captivity
:
So
it
must
be
laid
either
upon
the
tim●s
of
Captivity
,
or
soon
after
their
Return
out
of
it
.
Now
,
not
to
observe
that
men
in
such
Circumstances
,
are
seldom
capable
of
things
of
that
nature
,
Can
it
be
imagined
that
a
Series
of
Books
that
run
through
many
Ages
,
could
have
been
framed
so
particularly
,
and
yet
so
exactly
,
that
nothing
in
any
concurrent
History
could
ever
be
brought
to
disprove
any
part
of
it
?
That
such
a
thing
could
pass
in
so
short
a
time
upon
a
whole
Nation
,
while
so
many
men
remembred
or
might
well
remember
what
they
had
been
before
the
Captivity
,
if
they
had
not
all
known
that
it
was
true
,
is
a
most
inconceivable
thing
.
These
Books
were
so
far
from
being
disputed
,
though
we
see
their
Neighbours
the
Samaritans
were
inclined
enough
to
contest
every
thing
with
them
,
that
all
acquiesced
in
them
,
and
in
that
second
beginning
of
their
being
a
State
,
as
it
is
opened
in
the
Books
of
Esdras
and
Nehemiah
,
and
in
Daniel
,
and
theThree
Prophets
of
the
second
Temple
,
all
the
other
Books
were
received
among
them
without
dispute
:
And
their
Law
was
in
such
high
esteem
,
that
about
Two
hundredYears
after
that
,
theKing
of
Egypt
did
with
much
Entreaty
.
and
at
a
vast
Charge
,
procure
a
Translation
of
it
to
be
made
in
Greek
.
The
Iewish
Nation
,
as
they
live
much
within
themselves
,
where
it
is
safe
for
them
to
profess
their
Religion
,
so
they
have
had
the
Divine
Authority
of
their
Books
so
deeply
infused
into
them
from
Age
to
Age
,
that
now
above
Sixteen
hundred
Years
,
though
it
is
not
poss●ble
for
them
to
practise
the
main
parts
of
their
Religion
,
and
though
they
suffer
much
for
professing
it
,
yet
they
do
still
adhere
to
it
,
and
practise
as
much
of
it
as
they
can
by
the
Law
it self
,
which
ties
the
chief
Performances
of
that
Religion
to
one
determinate
Place
.
This
is
a
Firmness
which
has
never
yet
appeared
in
any
other
Religion
besides
the
Iewish
and
the
Christian
:
For
all
the
several
Shapes
of
Heathenism
have
often
changed
,
and
they
all
went
off
as
soon
as
the
Government
that
supported
them
fell
,
and
that
another
came
in
its
place
.
Whereas
these
have
subsisted
long
,
not
only
without
the
support
of
Civil
Power
,
but
under
many
severe
Persecutions
:
which
is
at
least
a
good
Moral
Argument
to
prove
,
that
these
Religions
had
another
Foundation
,
and
a
deeper
Root
than
any
other
Religion
could
ever
pretend
to
.
Yet
after
all
,
it
is
not
to
be
denied
,
but
that
in
the
Collection
that
was
made
of
the
Books
of
the
Old
Testament
after
the
Captivity
,
by
Ezra
and
others
,
or
after
that
burning
of
many
of
the
Books
of
their
Law
under
Antiochus
Epiphanes
mentioned
in
the
Book
of
Maccabees
,
that
some
disorder
might
happen
;
In
general
we
may
safely
rely
upon
the
Care
and
Providence
of
God
,
and
the
Industry
of
Men
,
who
are
naturally
apt
to
preserve
things
of
that
kind
entire
,
which
are
highly
valued
among
them
.
And
therefore
we
conclude
,
That
the
Books
of
the
Old
Testament
are
preserved
pure
down
to
us
,
as
to
all
those
things
for
which
they
were
written
;
that
is
,
in
every
thing
that
is
either
an
Object
of
Faith
,
or
a
Rule
of
Life
:
And
as
to
lesser
Matters
which
visibly
have
no
Relation
to
either
of
these
,
there
is
no
reason
to
think
that
every
Copier
was
so
divinely
guided
,
that
no
small
Error
might
surprize
him
.
In
Fact
,
we
know
that
there
are
many
various
Readings
,
which
might
have
arisen
from
the
haste
and
carelesness
of
Copiers
,
from
their
guessing
wrong
that
which
appeared
doubtful
or
imperfect
in
the
Copy
,
and
from
a
superstitious
adhering
to
some
apparent
Faults
,
when
they
found
them
in
Copies
of
a
Venerable
Antiquity
.
But
when
all
those
variousReadings
are
compar'd
together
,
it
appears
that
as
theyare
inconsiderable
,
so
they
do
not
concern
ourFaith
,
nor
ourMorals
;
the
setting
which
right
was
the
main
end
of
Revelation
.
The
most
important
diversity
relates
to
Chronology
;
But
the
account
of
time
,
especially
in
the
first
Ages
,
is
of
no
Consequence
to
our
believing
right
,
or
to
our
living
well
:
And
therefore
if
some
Errors
or
Mistakes
should
appear
to
be
among
those
different
Readings
,
these
give
no
just
cause
to
doubt
of
the
whole
:
And
indeed
,
considering
the
many
Ages
through
which
those
Books
have
past
,
we
have
much
more
reason
to
wonder
,
that
they
are
brought
down
to
us
so
entire
,
and
so
manifestly
genuine
in
all
their
main
and
important
parts
,
than
that
we
should
see
some
prints
of
the
frailty
of
those
who
copied
and
preserved
them
.
It
remains
only
upon
this
Head
to
consider
what
Inspiration
and
an
Inspired
Book
is
,
and
how
far
that
Matter
is
to
be
carried
.
When
we
talk
with
one
another
,
a
Noise
is
made
in
the
Air
that
strikes
with
such
Vibrations
on
the
Ears
of
others
,
that
by
the
motion
thereby
made
on
the
Brain
of
another
,
we
do
convey
our
Thoughts
to
another
person
:
So
that
the
Impression
made
on
the
Brain
is
that
which
communicates
our
Thoughts
to
another
.
By
this
we
can
easily
apprehend
how
God
may
make
such
Impressions
on
mens
Brains
,
as
may
convey
to
them
such
things
as
he
intends
to
make
known
to
them
.
This
is
the
General
Notion
of
Inspiration
;
in
which
the
manner
and
degree
of
the
Impression
,
may
make
it
at
the
least
as
certain
that
the
Motion
comes
from
God
,
as
a
Man
may
be
certain
that
such
a
thing
was
told
him
by
such
a
person
,
and
not
by
any
other
.
Now
there
may
be
different
degrees
both
of
the
Objects
that
are
revealed
,
and
of
the
manner
of
the
Revelation
.
To
some
it
may
be
given
in
charge
to
deliver
Rules
and
Laws
to
men
:
And
because
that
ought
to
be
expressed
in
plain
words
without
Pomp
or
Ornament
,
therefore
upon
such
occasions
the
Imagination
is
not
to
be
much
agitated
;
but
the
impression
must
be
made
so
naked
,
that
the
Understanding
may
clearly
apprehend
it
;
and
by
consequence
that
it
may
be
plainly
expressed
.
In
others
,
the
design
may
be
only
to
employ
them
in
order
to
the
awakening
men
to
observe
a
Law
already
received
and
owned
:
That
must
be
done
with
such
pompous
Visions
of
Judgments
coming
upon
the
Violation
of
those
Laws
,
as
may
very
much
alarm
those
to
whom
they
are
sent
:
Both
the
Representations
and
the
Expressions
must
be
fitted
to
excite
men
,
to
terrify
,
and
so
to
reform
them
.
Now
because
the
Imagination
,
whether
when
we
are
Transported
in
our
Thoughts
being
awake
,
or
in
Dreams
,
is
capable
of
having
those
Scenes
acted
upon
it
,
and
of
being
so
excited
by
them
,
as
to
utter
them
with
pompous
Figures
,
and
in
a
due
Rapidity
;
This
is
another
way
of
Inspiration
that
is
strictly
called
Prophecy
in
the
Old
Testament
.
A
great
deal
of
the
Stile
used
in
this
must
relate
to
the
particulars
of
the
time
to
which
it
belongs
:
Many
Allusions
,
Hints
,
and
Forms
of
Speech
must
be
used
,
that
are
Lively
and
Proverbial
;
which
cannot
be
understood
,
unless
we
had
all
those
concurrent
helps
which
are
lost
even
in
the
next
Age
,
if
not
preserved
in
Books
,
and
so
they
must
be
quite
lost
after
many
Ages
are
past
,
when
no
other
Memorials
are
left
of
the
time
in
which
they
were
transacted
.
This
must
needs
make
the
far
greater
part
of
all
the
Prophetick
Writings
to
be
very
dark
to
us
:
Not
to
insist
upon
the
peculiar
Genius
of
the
Language
in
which
the
Prophets
wrote
,
and
on
the
common
Customs
of
those
Climates
and
Nations
to
this
day
,
that
are
very
different
from
our
own
.
A
Third
degree
of
Inspiration
might
be
,
when
there
were
no
discoveries
of
Future
Events
to
be
made
;
but
good
and
holy
Men
were
to
be
inwardly
excited
by
God
,
to
compose
such
Poems
,
Hymns
,
and
Discourses
,
as
should
be
of
great
use
both
to
give
men
clearer
and
fuller
apprehensions
of
Divine
things
,
and
also
insensibly
to
charm
them
with
a
pleasant
and
exalted
way
of
Treating
them
.
And
if
the
Providence
of
God
should
so
order
them
in
the
management
of
their
Composures
,
that
it
may
afterwards
appear
that
Predictions
were
intermixed
with
them
;
yet
they
are
not
to
be
called
Prophets
,
unless
God
had
revealed
to
them
the
mystical
intent
of
such
Predictions
:
So
that
though
the
Spirit
of
God
Prophesied
in
them
,
yet
they
themselves
not
understanding
it
,
are
not
be
accounted
Prophets
.
Of
this
last
sort
are
the
Books
of
the
Psalms
,
Iob
,
Proverbs
,
Ecclesiastes
,
&c.
According
to
the
different
Order
of
these
Inspirations
was
the
Old
Testament
divided
into
Three
Volumes
.
The
Inspiration
of
the
New
Testament
,
is
all
to
be
reduced
to
the
first
sort
,
except
the
Revelation
,
which
is
purely
and
strictly
Prophetical
.
The
other
parts
of
the
New
Testament
are
writ
after
a
softer
and
clearer
Illumination
;
and
in
a
Style
suitable
to
it
.
Now
because
Enthusiasts
and
Impostors
may
●alsly
pretend
to
Divine
Commissions
and
Inspirations
,
it
is
necessary
(
both
for
the
undeceiving
of
those
who
may
be
mis-led
by
a
hot
and
ungoverned
Imagination
,
and
for
giving
such
an
Authority
to
men
truly
Inspired
,
as
may
distinguish
them
from
false
Pretenders
)
that
the
man
thus
Inspired
should
have
some
evident
Sign
or
other
,
either
some
miraculous
Action
that
is
visibly
beyond
the
Powers
of
Nature
,
or
some
particular
discovery
of
somewhat
that
is
to
come
,
which
must
be
so
expressed
,
that
the
accomplishment
of
it
may
shew
it
to
be
beyond
the
Conjectures
of
the
most
sagacious
:
By
one
or
both
of
those
a
Man
must
prove
,
and
the
World
must
be
convinced
,
that
he
is
sent
and
directed
by
God
.
And
if
such
men
deliver
their
Message
in
Writing
,
we
must
receive
such
Writings
as
Sacred
and
Inspired
.
In
these
Writings
some
parts
are
Historical
,
some
Doctrinal
,
and
some
Elenchtical
or
Argumentative
.
As
to
the
Historical
part
,
it
is
certain
that
whatsoever
is
delivered
to
us
,
as
a
matter
truly
transacted
,
must
be
indeed
so
:
But
it
is
not
necessary
when
Discourses
are
reported
,
that
the
Individual
words
should
be
set
down
just
as
they
were
said
,
it
is
enough
if
the
effect
of
them
is
reported
:
Nor
is
it
necessary
that
the
Order
of
Time
should
be
strictly
observed
,
or
that
all
the
Conjunctions
in
such
Relations
should
be
understood
severely
according
to
their
Grammatical
meaning
:
It
is
visible
that
all
the
Sacred
Writers
,
write
in
a
diversity
of
Style
,
according
to
their
different
Tempers
,
and
to
the
various
Impressions
that
were
made
upon
them
.
In
that
the
Inspiration
left
them
to
the
use
of
their
Faculties
,
and
to
their
previous
Customs
and
Habits
:
The
design
of
Revelation
as
to
this
part
of
its
Subject
,
is
only
to
give
such
Representations
of
Matters
of
Fact
,
as
may
both
work
upon
,
and
guide
our
belief
:
But
the
Order
of
Time
,
and
the
strict
words
having
no
influence
that
way
,
the
Writers
might
dispose
them
and
express
them
variously
,
and
yet
all
be
exactly
true
.
For
the
Conjunctive
Particles
do
rather
import
that
one
passage
comes
to
be
related
after
another
,
than
that
it
was
really
transacted
after
it
.
As
to
the
Doctrinal
parts
,
that
is
,
the
Rules
of
Life
which
these
Books
set
before
us
,
or
the
Propositions
that
are
offered
to
us
in
them
,
we
must
entirely
acquiesce
in
these
,
as
in
the
Voice
of
God
who
speaks
to
us
by
the
means
of
a
Person
,
whom
he
by
his
Authorizing
him
in
so
wonderful
a
manner
,
obliges
us
to
hear
and
believe
.
But
when
these
Writers
come
to
Explain
or
Argue
,
they
use
many
Figures
that
were
well
known
in
that
Age
:
But
because
the
Signification
of
a
Figure
is
to
be
taken
from
common
use
,
and
not
to
be
carried
to
the
utmost
extent
that
the
words
themselves
will
bear
,
we
must
therefore
enquire
as
much
as
we
can
,
into
the
Manner
and
Phraseology
of
the
time
in
which
such
Persons
lived
,
which
with
Relation
to
the
New
Testament
will
lead
us
far
:
And
by
this
we
ought
to
govern
the
Extent
and
Importance
of
these
Figures
.
As
to
their
Arguings
,
we
are
further
to
consider
,
that
sometimes
they
Argue
upon
certain
Grounds
,
and
at
other
times
they
go
upon
Principles
,
acknowledged
and
received
by
those
with
whom
they
dealt
.
It
ought
never
to
be
made
the
only
way
of
proving
a
thing
,
to
found
it
upon
the
concessions
of
those
with
whom
we
deal
;
yet
when
a
thing
is
once
truly
proved
,
it
is
a
just
and
usual
way
of
confirming
it
,
or
at
least
of
silencing
those
who
oppose
it
,
to
shew
that
it
follows
naturally
from
those
Opinions
and
Principles
that
are
received
among
them
.
Since
therefore
the
Iews
had
at
the
time
of
the
writing
of
the
New
Testament
,
a
peculiar
way
of
Expounding
many
Prophecies
and
Passages
in
the
Old
Testament
,
it
was
a
very
proper
way
to
convince
them
,
to
alledge
many
places
according
to
their
Key
and
Methods
of
Exposition
.
Therefore
when
Divine
Writers
argue
upon
any
point
,
we
are
always
bound
to
believe
the
Conclusions
that
their
Reasonings
end
in
,
as
parts
of
Divine
Revelation
:
But
we
are
not
bound
to
be
able
to
make
out
or
even
to
assent
to
all
the
Premises
made
use
of
by
them
in
their
whole
extent
;
unless
it
appears
plainly
that
they
affirm
the
Premises
as
expresly
as
they
do
the
Conclusions
proved
by
them
.
And
thus
far
I
have
laid
down
such
a
Scheme
concerning
Inspiration
and
Inspired
Writings
,
as
will
afford
,
to
such
as
apprehend
it
aright
,
a
Solution
to
most
of
these
difficulties
with
which
we
are
urged
on
the
account
of
some
passages
in
the
Sacred
Writings
.
The
laying
down
a
Scheme
that
asserts
an
immediate
Inspiration
which
goes
to
the
Stile
and
to
every
Tittle
,
and
that
denies
any
Error
to
have
crept
into
any
of
the
Copies
,
as
it
seems
on
the
one
hand
to
raise
the
Honour
of
the
Scriptures
very
highly
,
so
it
lies
open
on
the
other
hand
to
great
difficulties
which
seem
insuperable
in
that
Hypothesis
;
whereas
a
middle
way
as
it
settles
the
Divine
Inspiration
of
these
Writings
,
and
their
being
continued
down
genuine
and
unvitiated
to
us
,
as
to
all
that
,
for
which
we
can
only
suppose
that
Inspiration
was
given
;
so
it
helps
us
more
easily
out
of
all
difficulties
,
by
yielding
that
which
serves
to
answer
them
,
without
weakening
the
Authority
of
the
whole
.
I
come
in
the
last
place
to
examine
the
Negative
Consequence
,
that
arises
out
of
this
Head
,
which
excludes
those
Books
commonly
called
Apocryphal
,
that
are
here
rejected
,
from
being
a
part
of
the
Canon
:
And
this
will
be
easily
made
out
.
The
chief
reason
that
presses
us
Christians
to
acknowledge
the
Old
Testament
,
is
the
Testimony
that
Christ
and
his
Apostles
gave
to
those
Books
,
as
they
were
then
received
by
the
Iewish
Church
;
to
whom
were
committed
the
Oracles
of
God
.
Now
it
is
not
so
much
as
pretended
,
that
ever
these
Books
were
received
among
the
Iews
,
or
were
so
much
as
known
to
them
.
None
of
the
Writers
of
the
New
Testament
cite
or
mention
them
;
neither
Philo
nor
Iosephus
speak
of
them
.
Iosephus
on
the
contrary
says
,
they
had
only
22
Books
that
deserved
belief
,
but
that
those
which
were
written
after
the
time
of
Artaxerxes
,
were
not
of
equal
credit
with
the
rest
:
And
that
in
that
Period
they
had
no
Prophets
at
all
.
The
Christian
Church
was
for
some
Ages
an
utter
Stranger
to
those
Books
.
Melito
,
Bishop
of
Sardis
,
being
desired
by
Onesimus
to
give
him
a
perfect
Catalogue
of
the
Books
of
the
Old
Testament
,
took
a
Journey
on
purpose
to
the
East
to
examine
this
matter
at
its
Source
:
And
having
as
he
says
made
an
exact
Enquiry
,
he
sent
him
the
Names
of
them
just
as
we
receive
the
Canon
;
of
which
Eusebius
says
,
that
he
has
preserved
it
,
Athanasius
reckons
them
up
in
the
same
manner
to
be
22
,
and
he
more
distinctly
says
that
he
delivered
those
,
It
is
true
,
he
adds
,
That
besides
these
there
were
other
Books
which
were
not
put
into
the
Canon
,
but
yet
were
appointed
by
the
Fathers
to
be
read
by
those
who
first
come
to
be
instructed
in
the
way
of
Piety
:
And
then
he
reckons
up
most
of
the
Apocryphal
Books
.
Here
is
the
first
mention
we
find
of
them
,
as
indeed
it
is
very
probable
they
were
made
at
Alexandria
,
by
some
of
those
Iews
who
lived
there
in
great
Numbers
.
Both
Hilary
and
Cyril
of
Ierusalem
give
us
the
same
Catalogue
of
the
Books
of
the
Old
Testament
,
and
affirm
that
they
delivered
them
thus
according
to
the
Tradition
of
the
Ancients
.
Cyril
says
,
That
all
other
Books
are
to
be
put
in
a
Second
Order
.
Gregory
Nazienzen
reckons
up
the
22
Books
,
and
adds
that
none
besides
them
are
genuine
.
The
words
that
are
in
the
Article
are
repeated
by
St.
Ierom
in
several
of
his
Prefaces
.
And
that
which
should
determine
this
whole
matter
,
is
,
It
is
true
,
the
Book
of
the
Revelation
not
being
reckoned
in
it
,
this
may
be
urged
to
detract
from
its
Authority
:
But
it
was
already
proved
,
that
that
Book
was
received
much
Earlier
into
the
Canon
of
the
Scriptures
,
so
the
design
of
this
Canon
being
to
establish
the
Authority
of
those
Books
that
were
to
be
read
in
the
Church
,
the
darkness
of
the
Apocalypse
making
it
appear
reasonable
not
to
read
it
publickly
,
that
may
be
the
reason
why
it
is
not
mentioned
in
it
,
as
well
as
in
some
later
Catalogues
.
Here
we
have
four
Centuries
clear
for
our
Canon
,
in
Exclusion
to
all
Additions
.
It
were
easy
to
carry
this
much
further
down
,
and
to
shew
that
these
Books
were
never
by
any
express
definition
received
into
the
Canon
,
till
it
was
done
at
Trent
:
And
that
in
all
the
Ages
of
the
Church
even
after
they
came
to
be
much
esteemed
,
there
were
divers
Writers
,
and
those
generally
the
most
learned
of
their
time
,
who
denied
them
to
be
a
part
of
the
Canon
.
At
first
many
Writings
were
read
in
the
Churches
,
that
were
in
high
reputation
both
for
the
sake
of
the
Authors
,
and
of
the
Contents
of
them
,
though
they
were
never
lookt
on
as
a
part
of
the
Canon
:
It
remains
only
to
observe
the
Diversity
between
the
Articles
now
Established
,
and
those
set
forth
by
K.
Edward
.
In
the
latter
there
was
not
a
Catalogue
given
of
the
Books
of
Scripture
,
nor
was
there
any
distinction
stated
between
the
Canonical
,
and
the
Apocryphal
Books
.
In
those
there
is
likewise
a
Paragraph
,
or
rather
a
Parenthesis
added
after
the
words
proved
thereby
,
in
these
words
,
Although
sometimes
it
may
be
admitted
by
God's
faithful
People
as
Pious
,
and
conducing
unto
Order
and
Decency
:
Which
are
now
left
out
,
because
the
Authority
of
the
Church
as
to
matters
of
Order
and
Decency
,
which
was
only
intended
to
be
asserted
by
this
Period
,
is
more
fully
explained
and
stated
in
the
35
th
Article
.
ARTICLE
VII
.
Of
the
Old
Testament
.
The
Old
Testament
is
not
contrary
to
the
New
:
For
both
in
the
Old
and
New
Testament
Everlasting
Life
is
offered
to
Mankind
by
Christ
,
who
is
the
only
Mediator
between
God
and
Man
,
being
both
God
and
Man
.
Wherefore
they
are
not
to
be
heard
,
which
feign
that
the
Old
Fathers
did
look
only
for
Transitory
Promises
.
Although
the
Law
given
from
God
by
Moses
,
as
touching
Ceremonies
and
Rites
,
do
not
bind
Christian
Men
,
nor
the
Civil-Precepts
thereof
ought
of
necessity
to
be
received
in
any
Commonwealth
,
yet
notwithstanding
no
Christian
Man
whatsoever
is
free
from
the
Obedience
of
the
Commandments
which
are
called
Moral
.
THIS
Article
is
made
up
of
the
Sixth
and
the
Nineteenth
of
King
Edward's
Articles
laid
together
:
Only
the
Nineteenth
of
King
Edward's
has
these
words
after
Moral
:
Wherefore
they
are
not
to
be
heard
,
which
teach
that
the
Holy
Scriptures
were
given
to
none
but
to
the
weak
;
and
brag
continually
of
the
Spirit
,
by
which
they
do
pretend
that
all
whatsoever
they
Preach
is
suggested
to
them
;
though
manifestly
contrary
to
the
Holy
Scriptures
.
This
whole
Article
relates
to
the
Antinomians
,
as
these
last
words
were
added
by
reason
of
the
Extravagance
of
some
Enthusiasts
at
that
time
;
but
that
Madness
having
ceased
in
Queen
Elizabeth's
time
,
it
seems
it
was
thought
that
there
was
no
more
occasion
for
those
words
.
There
are
Four
heads
that
do
belong
to
this
Article
:
First
,
That
the
Old
Testament
is
not
contrary
to
the
New
.
Secondly
,
That
Christ
was
the
Mediator
in
both
Dispensations
,
so
that
Salvation
was
offered
in
both
by
him
.
Thirdly
,
That
the
Ceremonial
and
the
Judiciary
Precepts
in
the
Law
of
Moses
do
not
bind
Christians
.
Fourthly
,
That
the
Moral
Law
does
still
bind
all
Christians
.
To
the
first
of
these
,
The
Manichees
of
old
,
who
fancied
that
there
was
a
Bad
as
well
as
a
Good
God
,
thought
that
these
Two
Great
Principles
were
in
a
perpetual
struggle
;
and
they
believed
the
Old
Dispensation
was
under
the
Bad
One
,
which
was
taken
away
by
the
New
,
that
is
the
work
of
the
Good
God
.
But
they
who
held
such
monstrous
Tenets
,
must
needs
reject
the
whole
New
Testament
,
or
very
much
corrupt
it
:
since
there
is
nothing
plainer
,
than
that
the
Prophets
of
the
Old
foretold
the
New
with
approbation
;
and
the
Writers
of
the
New
prove
both
their
Commission
and
their
Doctrine
from
Passages
of
the
Old
Testament
.
This
therefore
could
not
be
affirmed
without
rejecting
many
of
the
Books
that
we
own
,
and
corrupting
the
rest
.
So
this
deserves
no
more
to
be
considered
.
Upon
this
occasion
it
will
be
no
improper
Digression
,
to
consider
what
Revelation
those
under
the
Mosaical
Law
,
or
that
lived
before
it
,
had
of
the
Messias
:
This
is
an
Important
Matter
:
It
is
a
great
Confirmation
of
the
Truth
of
the
Christian
Religion
,
as
it
will
furnish
us
with
proper
Arguments
against
the
Iews
.
It
is
certain
they
have
long
had
,
and
still
have
an
Expectation
of
a
Messias
:
Now
the
Characters
and
Predictions
concerning
this
Person
must
have
been
fulfilled
long
ago
,
or
the
Prophecies
will
be
found
to
be
false
;
and
if
they
do
meet
and
were
accomplish'd
in
our
Saviour's
Person
,
and
if
no
other
Person
could
ever
pretend
to
this
,
then
that
which
is
undertaken
to
be
proved
,
will
be
fully
performed
.
The
first
Promise
to
Adam
after
his
Sin
,
speaks
of
an
Enmity
between
the
Seed
of
the
Serpent
and
the
Seed
of
the
Woman
:
It
shall
bruise
thy
head
,
and
thou
shalt
bruise
his
heel
:
The
one
might
hurt
the
other
in
some
lesser
Instances
,
but
the
other
was
to
have
an
entire
Victory
at
last
;
which
is
plainly
signified
by
the
Figures
of
bruising
the
Heel
,
and
bruising
the
Head
,
which
was
to
be
performed
by
one
who
was
to
bear
this
Character
of
being
the
Woman's
Seed
.
The
next
Promise
was
made
to
Abraham
,
In
thee
shall
all
the
families
of
the
earth
be
blessed
:
the
Scepter
should
not
depart
from
Iudah
,
nor
the
Law-giver
from
between
his
feet
,
till
Shiloh
should
come
;
and
the
gathering
of
the
people
,
that
is
,
of
the
Gentiles
,
was
to
be
to
him
.
It
is
certain
the
Ten
Tribes
were
lost
in
their
Captivity
,
whereas
the
Tribe
of
Iudah
was
brought
back
,
and
continued
to
be
a
political
Body
under
their
own
Laws
,
until
a
Breach
was
made
upon
that
by
the
Romans
first
reducing
them
to
the
Form
of
a
Province
,
and
soon
after
that
destroying
them
utterly
:
So
that
either
that
Prediction
was
not
accomplished
,
or
the
Shiloh
,
the
Sent
,
to
whom
the
Gentiles
were
to
be
gathered
,
came
before
they
lost
their
Scepter
and
Laws
.
Moses
told
the
People
of
Israel
,
That
God
was
to
raise
up
among
them
a
Prophet
like
unto
him
,
to
whom
they
ought
to
hearken
,
otherwise
God
would
require
it
of
them
.
The
Character
of
Moses
was
,
That
he
was
a
Lawgiver
,
and
the
Author
of
an
entire
Body
of
Instituted
Religion
,
so
they
were
to
look
for
such
a
one
.
Star
that
should
come
out
of
Iacob
,
and
a
Scepter
out
of
Israel
:
Some
Memorial
of
which
was
probably
preserved
among
the
Arabians
.
In
the
Book
of
Psalms
there
are
many
things
said
of
David
,
which
seem
capable
of
a
much
Auguster
Sense
than
can
be
pretended
to
be
answered
by
any
thing
that
befel
himself
.
What
is
said
in
the
2d
,
the
16th
,
the
22d
,
the
45th
,
the
102d
,
and
the
110th
Psalms
,
afford
us
copious
Instances
of
this
.
Passages
in
these
Psalms
must
be
stretched
by
Figures
that
go
very
high
,
to
think
they
were
all
fulfilled
in
David
or
Solomon
:
But
in
their
Literal
and
largest
Sense
they
were
accomplished
in
Christ
,
to
whom
God
said
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
In
him
that
was
verified
,
Thou
wilt
not
leave
my
Soul
in
hell
,
neither
wilt
thou
suffer
thy
Holy
One
to
see
Corruption
.
His
hands
and
his
feet
were
pierced
,
and
lots
were
cast
upon
his
vesture
.
Of
him
it
may
be
strictly
said
,
Thy
throne
,
O
God
,
is
for
ever
and
ever
.
To
him
that
belonged
,
The
Lord
said
unto
my
Lord
,
Sit
thou
on
my
Right-hand
,
till
I
make
thine
enemies
thy
footstool
.
And
,
The
Lord
sware
and
will
not
repent
,
Thou
art
a
Priest
for
ever
after
the
order
of
Melchisedeck
.
The
Prophets
gave
yet
more
express
Predictions
concerning
the
Messias
.
Isaiah
did
quiet
the
Fears
of
Ahaz
,
and
of
the
House
of
David
,
by
saying
,
The
Lord
himself
shall
give
you
a
sign
,
Behold
,
a
Virgin
shall
conceive
and
bear
a
Son
.
It
was
certainly
no
Sign
for
one
that
was
a
Virgin
,
to
conceive
afterwards
and
bear
a
Son
;
therefore
the
Sign
or
extroardinary
thing
here
promised
as
a
signal
Pledge
of
God's
Care
of
the
House
of
David
,
must
lie
in
this
,
That
one
still
remaining
a
Virgin
,
should
conceive
and
bear
a
Son
;
not
to
insist
upon
the
strict
signification
of
the
Word
in
the
Original
.
The
same
Prophet
did
also
foretell
,
That
as
this
Messiah
,
or
the
Branch
,
that
the
Gentiles
should
seek
to
him
.
He
was
not
to
cry
nor
strive
,
nor
break
the
bruised
reed
,
or
quench
the
smoking
flax
;
he
was
to
bring
forth
judgment
to
the
Gentiles
,
and
the
Isles
were
to
wait
for
his
Law
.
There
is
a
whole
Chapter
in
the
same
Prophet
,
Offering
for
Sin
,
in
reward
of
which
he
was
to
be
highly
exalted
.
In
another
place
his
Mission
is
set
forth
,
not
in
the
Strains
of
War
,
or
of
Conquest
,
but
of
Preaching
to
the
Poor
,
Isles
that
were
afar
off
,
out
of
whom
God
was
to
take
some
for
Priests
and
Levites
:
Which
shewed
plainly
,
that
a
new
Dispensation
was
to
be
opened
by
him
,
in
which
the
Gentiles
were
to
be
Priests
and
Levites
,
which
could
not
be
done
while
the
Mosaical
Law
stood
,
that
had
tied
these
Functions
to
the
Tribe
of
Levi
,
and
to
the
House
of
Aaron
.
Ieremy
renewed
the
Promise
to
the
House
of
David
,
of
a
King
that
should
reign
and
prosper
;
in
whose
days
Iudah
and
Israel
were
to
dwell
safely
,
whose
name
was
to
be
,
The
Lord
our
Righteousness
.
It
is
certain
this
Promise
was
never
literally
accomplished
;
and
therefore
recourse
must
be
had
to
a
Mystical
Sense
.
The
same
Prophet
gives
a
large
Account
of
a
new
Covenant
that
God
was
to
make
with
the
house
of
Israel
,
not
according
to
the
Covenant
that
he
made
with
their
fathers
when
he
brought
them
out
of
Egypt
.
We
have
also
Two
Characters
given
of
that
Covenant
:
one
is
,
That
God
would
put
his
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
;
that
he
would
be
their
God
,
and
that
they
should
all
be
taught
of
him
:
The
other
is
,
That
he
would
forgive
their
iniquities
,
and
remember
their
sin
no
more
.
One
of
these
is
in
opposition
to
their
Law
,
that
consisted
chiefly
in
Rituals
,
and
had
no
Promises
of
Inward
Assistances
;
and
the
other
is
in
opposition
to
the
limited
Pardon
that
was
offered
in
that
Dispensation
,
on
the
condition
of
the
many
Sacrifices
that
they
were
required
to
offer
.
There
is
a
Prediction
to
the
same
purpose
in
Ezekiel
.
Ioel
prophesied
of
an
extraordinary
Effusion
of
the
Spirit
of
God
on
great
Numbers
of
Persons
,
Old
and
Young
,
Ierusalem
.
Micah
,
after
he
had
foretold
several
things
of
the
Disp●nsation
of
the
Messiah
,
Bethlehem
Ephratah
.
Tables
of
the
Law
;
of
Fire
from
Heaven
on
the
Altar
;
of
a
Succession
of
Prophets
;
of
the
Urim
and
Thummin
,
and
the
Cloud
between
the
Cherubims
,
which
last
,
strictly
speaking
,
was
the
Glory
;
all
which
had
been
in
Solomon's
Temple
,
but
were
wanting
in
that
.
In
opposition
to
this
,
the
Prophet
in
the
Name
of
God
promised
,
That
he
would
in
a
little
while
shake
the
heavens
and
the
earth
,
and
shake
all
Nations
;
words
that
import
some
surprizing
and
great
Change
;
upon
which
the
desire
of
all
nations
should
come
,
and
God
would
fill
the
house
with
his
Glory
;
and
the
Glory
of
this
latter
house
should
exceed
the
Glory
of
the
former
,
for
in
that
place
God
would
give
Peace
.
Here
is
a
plain
Prophecy
,
That
this
Templs
was
to
have
a
Glory
,
not
only
equal
but
superior
to
the
Glory
of
Solomon's
Temple
:
These
Words
are
too
August
to
be
believed
to
have
been
accomplished
,
when
Herod
rebuilt
the
Temple
with
much
Magnificence
;
for
that
was
nothing
in
comparison
of
the
real
Glory
,
of
the
Symbols
of
the
Presence
of
God
,
that
were
wanting
in
it
,
This
cannot
answer
the
Words
,
That
the
desire
of
all
Nations
was
to
come
,
and
that
God
would
give
Peace
in
that
Place
.
So
that
either
this
Prophecy
was
never
fulfilled
,
or
somewhat
must
be
assigned
during
the
Second
Temple
,
that
will
answer
those
solemn
Expressions
,
which
are
plainly
applicable
to
our
Saviour
,
who
was
the
Expectation
of
the
Gentiles
,
by
whom
Peace
was
made
,
and
in
whom
the
Eternal
Word
dwelt
in
a
manner
infinitely
more
August
than
in
the
Cloud
of
Glory
.
Zechary
prophesied
,
That
their
King
,
by
which
they
understood
the
Messias
,
meek
and
lowly
,
and
that
he
was
to
make
his
Entrance
in
a
very
mean
Appearance
,
riding
on
an
Ass
;
but
yet
under
that
,
he
was
to
bring
Salvation
to
them
,
and
they
were
to
rejoyce
greatly
in
him
.
Malachi
told
them
,
That
the
Lord
whom
they
sought
,
even
the
Messenger
of
the
Covenant
in
whom
they
delighted
,
should
su●denly
come
into
his
Temple
;
and
that
the
Day
of
his
coming
was
to
be
dreadful
;
that
he
was
to
refine
and
purify
,
in
particular
,
the
Sons
of
Levi
;
and
a
terrible
Destruction
is
denounced
after
that
.
One
Character
of
his
coming
,
Elijah
the
Prophet
was
to
come
before
that
great
and
dreadful
Day
,
who
should
convert
many
,
Old
and
Young
.
Now
it
is
certain
that
no
other
Person
came
,
during
the
Second
Temple
,
to
whom
these
Words
can
be
applied
;
so
that
they
were
not
accomplished
,
unless
it
was
in
the
Person
of
our
Saviour
,
to
whom
all
these
Characters
do
well
agree
.
But
to
conclude
with
that
Prophecy
which
of
all
others
is
the
most
particular
:
When
Daniel
at
the
End
of
the
Seventy
Years
Captivity
was
interceeding
for
that
Nation
,
Seventy
Weeks
,
that
is
,
Seven
times
Seventy
Years
,
490
Years
;
and
that
after
Sixty
two
Weeks
,
Messiah
the
Prince
was
to
come
,
and
to
be
cut
off
;
and
that
then
the
People
of
a
Prince
should
destroy
the
City
and
the
Sanctuary
;
and
the
end
of
these
was
to
be
as
with
a
Flood
or
Inundation
,
and
Desolations
were
determined
to
the
end
of
the
War
.
They
were
to
be
destroyed
by
Abominable
Armies
,
that
is
,
by
Idolatrous
Armies
:
They
were
to
be
made
desolate
,
till
an
utter
End
or
Consummation
should
be
made
of
them
.
The
Pomp
with
which
this
Destruction
is
set
forth
,
plainly
shews
,
that
the
Final
Ruin
of
the
Iews
by
the
Roman
Armies
is
meant
by
it
.
From
which
it
is
justly
inferred
,
not
only
that
if
that
Vision
was
really
sent
from
God
by
an
Angel
to
Daniel
,
and
in
consequence
to
that
was
fulfilled
,
then
the
Messiah
did
come
,
and
was
cut
off
during
the
continuance
of
Ierusalem
and
the
Temple
;
but
that
it
hapned
within
a
Period
of
Time
designed
in
that
Vision
.
Time
was
then
computed
more
certainly
than
it
had
been
for
many
Ages
before
.
Two
great
Measures
were
fixed
;
one
at
Babylon
by
Nabonassor
,
and
another
in
Greece
in
the
Olympiads
.
Here
a
Prediction
is
given
almost
Five
hundred
Years
before
the
Accomplishment
,
with
many
very
nice
Reckonings
in
it
.
I
will
not
now
enter
upon
the
Chronology
of
this
matter
,
on
which
some
Great
Men
have
bestowed
their
Labours
very
happily
.
Archbishop
Usher
has
stated
this
matter
so
,
that
the
Interval
of
Time
is
clearly
Four
hundred
eighty
six
Years
.
The
Covenant
was
to
be
confirmed
with
many
for
one
Week
,
in
the
midst
of
which
God
was
to
cause
the
Sacrifice
and
Oblation
for
Sin
to
cease
;
which
seems
to
be
a
Mystical
way
of
describing
the
Death
of
Christ
that
was
to
put
an
end
to
the
Virtue
of
the
Iudaical
Sacrifices
;
so
Sixty
nine
Weeks
and
a
half
make
just
Four
hundred
eighty
six
Years
and
a
half
.
But
without
going
further
into
this
Calculation
,
it
is
evident
,
That
during
the
Second
Temple
,
the
Messias
was
to
come
,
and
to
be
cut
off
,
and
that
soon
after
that
a
Prince
was
to
send
an
Army
to
destroy
both
City
and
Sanctuary
.
The
Iews
do
not
so
much
as
pretend
that
during
that
Temple
the
Messias
thus
set
forth
did
come
,
or
was
cut
off
;
so
either
the
Prediction
fail'd
in
the
Event
,
or
the
Messiah
did
come
within
that
Period
.
And
thus
a
Thread
of
the
Prophecies
of
the
Messias
being
carried
down
through
the
whole
Old
Testament
,
it
seems
to
be
fully
made
out
,
That
he
was
to
be
of
the
Seed
of
Abraham
,
and
of
the
Posterity
of
David
:
That
the
Tribe
of
Iudah
was
to
be
a
distinct
Policy
,
till
he
should
come
:
That
he
should
work
many
Miracles
:
That
he
was
to
be
Meek
and
Lowly
:
That
his
Function
was
to
consist
in
Preaching
to
the
Afflicted
,
and
in
comforting
them
:
That
he
was
to
call
the
Gentiles
,
and
even
the
remote
Islands
,
to
the
knowledge
of
God
:
That
he
was
to
be
born
of
a
Virgin
,
and
at
Bethlehem
:
That
he
was
to
be
a
New
Lawgiver
,
as
Moses
had
been
:
That
he
was
to
settle
his
Followers
upon
a
New
Covenant
,
different
from
that
made
by
Moses
:
That
he
was
to
come
during
the
Second
Temple
:
That
he
was
to
make
a
mean
,
but
a
joyful
Entrance
to
Ierusalem
:
That
he
was
to
be
cut
off
:
That
the
Iniquities
of
us
all
were
to
be
laid
on
him
,
and
that
his
Life
was
to
be
made
an
Offering
for
Sin
;
but
that
God
was
to
give
him
a
glorious
Reward
for
these
his
Sufferings
;
and
that
his
Doctrine
was
to
be
internal
,
accompanied
with
a
free
Offer
of
Pardon
,
and
of
Inward
Assistances
;
and
that
after
his
Death
the
Iews
were
to
fall
under
a
terrible
Curse
,
and
an
utter
Extirpation
.
When
this
is
all
summed
up
together
;
when
it
appears
,
That
there
was
never
any
other
Person
to
whom
those
Characters
did
agree
;
but
that
they
did
all
meet
in
our
Saviour
,
we
see
what
Light
the
Old
Testament
has
given
us
in
this
matter
.
Here
a
Nation
that
hates
us
and
our
Religion
,
who
are
scattered
up
and
down
the
World
,
who
have
been
for
many
Ages
without
their
Temple
,
and
without
their
Sacrifices
,
without
Priests
,
and
without
their
Genealogies
,
who
yet
hold
these
Books
amongthem
in
adue
Veneration
,
which
furnish
us
with
so
full
aproof
,
that
the
Messiah
whom
they
still
look
for
,
is
the
Lord
Jesus
whom
we
worship
.
We
do
now
proceed
to
other
matters
.
The
Iews
pretend
,
That
it
is
a
great
Argument
against
the
Authority
of
the
New
Testament
,
because
it
acknowledges
the
Old
to
be
from
God
,
and
yet
repeals
the
far
greater
part
of
the
Laws
Enacted
in
it
;
though
those
Laws
are
often
said
to
be
Laws
for
ever
,
and
throughout
all
Generations
.
Now
they
seem
to
argue
with
some
advantage
,
who
say
,
That
what
God
does
declare
to
be
a
Law
that
shall
be
perpetual
by
any
one
Prophet
,
cannot
be
abrogated
or
reversed
by
another
,
since
that
other
can
have
no
more
Authority
than
the
former
Prophet
had
:
And
if
both
are
of
God
,
it
seems
the
one
cannot
make
void
that
which
was
formerly
declared
by
the
other
in
the
Name
of
God
.
But
it
is
to
be
considered
,
That
by
the
Phrases
of
a
Statute
for
ever
,
or
throughout
all
Generations
,
can
only
be
meant
,
that
such
Laws
were
not
transient
Laws
,
such
as
were
only
to
be
observed
whilst
they
marched
through
the
Wilderness
,
or
upon
particular
occasions
;
whereas
such
Laws
which
were
constantly
and
generally
to
be
observed
,
were
to
them
perpetual
.
But
that
does
not
Import
that
the
Lawgiver
himself
had
parted
with
all
the
Authority
that
naturally
belongs
to
him
,
over
his
own
Laws
.
It
only
says
,
That
the
People
had
no
power
over
such
Laws
to
repeal
or
change
them
:
They
were
to
bind
them
always
,
but
that
puts
no
limitation
on
the
Lawgiver
himself
,
so
that
he
might
not
alter
his
own
Constitutions
.
Positive
Precepts
which
have
no
real
value
in
themselves
are
of
their
own
nature
alterable
:
And
as
in
human
Laws
the
words
of
Enacting
a
Law
for
all
future
times
do
only
make
that
to
be
a
perpetual
Law
for
the
Subjects
,
but
do
not
at
all
limit
the
Legislative
power
,
which
is
as
much
at
liberty
to
abrogate
or
alter
it
,
as
if
no
such
words
had
been
in
the
Law
.
There
are
also
many
hints
in
the
Old
Testament
,
which
shew
that
the
Precepts
of
the
Mosaical
Law
were
to
be
altered
:
Many
plain
Intimations
are
given
of
a
time
and
state
,
in
which
the
knowledge
of
God
was
to
be
spread
over
all
the
Earth
:
And
that
God
was
every
where
to
be
worshipped
.
Now
this
was
impossible
to
be
done
without
a
Change
in
their
Law
and
Rituals
:
It
being
impossible
that
all
the
World
should
go
up
thrice
a
Year
to
worship
at
Ierusalem
,
or
could
be
served
by
Priests
of
the
Aaronical
Family
.
Circumcision
was
a
distinction
of
one
particular
Race
which
needed
not
to
be
continued
after
all
were
brought
under
one
denomination
,
and
within
the
same
common
Privileges
.
These
things
hitherto
mentioned
belong
naturally
to
this
part
of
the
Article
;
yet
in
the
intention
of
those
who
framed
it
,
these
words
relate
to
an
extravagant
sort
of
Enthusiasts
that
lived
in
those
days
;
who
abusing
some
ill-understood
Phrases
concerning
Justification
by
Christ
without
the
works
of
the
Law
,
came
to
set
up
very
wild
Notions
,
which
were
bad
in
themselves
,
but
much
more
pernicious
in
their
Consequences
.
They
therefore
fancied
that
a
Christian
was
tied
by
no
Law
,
as
a
Rule
or
Yoke
;
all
these
being
taken
away
by
Christ
:
They
said
indeed
,
That
a
Christian
by
his
renovation
became
a
Law
to
himself
,
he
obeyed
not
any
written
Rule
or
Law
,
but
a
new
inward
Nature
:
And
thus
as
it
is
said
that
Sadocus
mistook
his
Master
Antigonus
,
who
taught
his
Disciples
to
serve
God
,
not
for
the
hope
of
a
Reward
,
but
without
any
expectations
,
as
if
he
by
that
Affectation
of
Sublimity
had
denied
that
there
was
any
Reward
,
and
from
thence
sprung
the
Sect
of
the
Sadducees
:
so
these
men
,
perhaps
at
first
mistaking
the
meaning
of
the
New
Testament
,
went
wrong
only
in
their
Notions
;
and
still
meant
to
press
the
necessity
of
true
Holiness
,
though
in
another
set
of
Phrases
,
and
upon
other
Motives
;
yet
from
thence
many
wild
and
ungovern'd
Notions
arose
then
,
and
were
not
long
ago
revived
among
us
:
All
which
flowed
from
their
not
understanding
the
Importance
of
the
Word
Law
in
the
New
Testament
,
in
which
it
stands
most
commonly
for
the
complex
of
the
whole
Iewish
Religion
,
in
opposition
to
the
Christian
;
as
the
Word
Law
when
it
stands
for
a
Book
,
is
meant
of
the
Five
Books
of
Moses
.
The
maintaining
the
whole
frame
of
that
Dispensation
,
in
opposition
to
that
Liberty
which
the
Apostles
granted
to
the
Gentiles
,
as
to
the
Ritual
parts
of
it
,
was
the
Controversy
then
in
debate
between
the
Apostles
and
the
Judaizing
Christians
.
The
stating
that
matter
aright
is
a
Key
that
will
open
all
those
difficulties
,
which
with
it
will
appear
easy
,
and
without
it
insuperable
.
In
opposition
to
these
,
who
thought
then
that
the
Old
Testament
,
having
brought
the
World
on
to
the
knowledge
of
the
Messias
,
was
now
of
no
more
use
,
this
Article
was
framed
.
The
Second
Part
of
the
Article
relates
to
a
more
Intricate
Matter
;
and
that
is
,
whether
in
the
Old
Testament
there
were
any
promises
made
,
other
than
Transitory
or
Temporal
ones
,
and
whether
they
might
look
for
Eternal
Salvation
in
that
Dispensation
,
and
upon
what
account
?
Whether
Christ
was
the
Mediator
in
that
Dispensation
,
or
if
they
were
saved
by
Virtue
of
their
Obedience
to
the
Laws
that
were
then
given
them
.
Those
who
deny
that
Christ
was
truly
God
,
think
that
in
order
to
the
raising
him
to
those
great
Characters
in
which
he
is
proposed
in
the
New
Testament
,
it
is
necessary
to
assert
that
he
gave
the
first
assurances
of
Eternal
Happiness
,
and
of
a
free
and
full
pardon
of
all
Sins
,
in
his
Gospel
:
And
that
in
the
Old
Testament
neither
the
one
nor
the
other
were
certainly
and
distinctly
understood
.
It
is
true
,
That
if
we
take
the
words
of
the
Covenant
that
Moses
made
between
God
and
the
People
of
Israel
strictly
and
as
they
stand
,
they
Import
only
Temporal
Blessings
:
That
was
a
Covenant
with
a
Body
of
Men
and
with
their
Posterity
as
they
were
a
People
engaged
to
the
Obedience
of
that
Law
.
Now
a
National
Covenant
could
only
be
establish'd
in
Temporal
promises
of
Publick
and
Visible
Blessings
,
and
of
a
long
continuance
of
them
upon
their
Obedience
,
and
in
Threatnings
of
as
signal
Judgments
upon
the
Violation
of
them
:
But
under
those
general
promises
of
what
was
to
happen
to
them
Collectively
,
as
they
made
up
one
Nation
,
every
single
person
among
them
might
,
and
the
good
men
among
them
did
,
gather
the
hopes
of
a
future
State
.
It
is
clear
that
Moses
did
all
along
suppose
the
Being
of
God
,
the
Creation
of
the
World
,
and
the
promise
of
the
Messias
,
as
things
fully
known
and
carried
down
by
Tradition
to
his
days
:
So
it
seems
he
did
also
suppose
the
knowledge
of
a
future
State
,
which
was
then
generally
believed
by
the
Gentiles
as
well
as
the
Iews
;
though
they
had
only
dark
and
confused
Notions
about
it
.
But
when
God
was
establishing
a
Covenant
with
the
Iewish
Nation
,
a
main
part
of
which
was
his
giving
them
the
Land
of
Canaan
for
an
Inheritance
,
it
was
not
necessary
that
Eternal
Rewards
or
Punishments
should
be
then
proposed
to
them
:
But
from
the
Tenor
of
the
promises
made
to
their
Forefathers
,
and
from
the
General
Principles
of
Natural
Religion
,
not
yet
quite
extinguished
among
them
,
they
might
gather
this
,
That
under
those
Carnal
promises
,
Blessings
of
a
higher
nature
were
to
be
understood
.
And
so
we
see
that
David
had
the
hope
of
arriving
at
the
presence
of
God
,
and
at
his
right
hand
,
where
he
believed
there
was
a
fulness
of
joy
,
and
pleasures
for
evermore
:
And
he
puts
himself
in
this
opposition
to
the
wicked
,
their
portion
was
in
this
life
,
and
they
left
their
substance
to
their
Children
;
he
says
,
That
as
for
him
,
he
should
behold
God's
Face
in
righteousness
,
and
should
be
satisfied
when
he
awaked
with
his
likeness
;
which
seems
plainly
to
relate
to
a
state
after
this
Life
,
and
to
the
Resurrection
.
He
carries
this
opposition
further
in
another
Psalm
,
where
after
he
had
said
,
That
men
in
honour
did
not
continue
,
but
were
like
the
beasts
that
perished
:
That
none
of
them
could
purchase
immortality
for
his
brother
,
that
he
should
still
live
for
ever
and
not
see
Corruption
:
They
all
died
and
left
their
wealth
to
others
,
and
like
sheep
they
were
laid
in
the
grave
,
where
death
should
feed
on
them
.
In
opposition
to
which
he
says
,
That
the
upright
should
have
dominion
over
them
in
the
morning
:
Which
is
clearly
a
Poetical
Expression
for
another
day
that
comes
after
the
night
of
Death
:
As
for
himself
in
particular
,
he
says
,
That
God
shall
redeem
my
Soul
(
that
is
,
his
Life
,
or
his
Body
,
for
in
those
senses
the
word
Soul
is
used
in
the
Old
Testament
)
from
the
power
of
the
grave
:
That
is
,
from
continuing
in
that
state
of
death
:
for
he
shall
receive
me
.
This
does
very
clearly
set
forth
David's
belief
,
both
of
future
Happiness
,
and
of
the
Resurrection
of
his
Body
.
To
which
might
be
added
some
other
passages
in
the
Psalms
,
Ecclesiastes
,
It
is
to
this
that
our
Saviour
seems
to
appeal
,
when
the
Sadducees
came
to
puzzle
him
with
that
question
of
the
seven
Brethren
,
who
had
all
married
one
Wife
:
He
first
tells
them
,
They
erred
,
not
knowing
the
Scriptures
;
which
plainly
Imports
,
That
the
Doctrine
which
they
denied
,
was
contained
in
the
Scriptures
;
Moses
,
I
am
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Iacob
.
Which
words
imported
,
not
only
that
God
had
been
their
God
,
exceeding
rich
reward
,
as
was
promised
to
Abraham
.
Abraham
,
Isaac
,
and
Iacob
lived
unto
God
,
that
is
,
were
not
dead
:
But
were
then
in
a
happy
state
of
life
,
in
which
God
did
reward
them
,
and
so
was
their
God
.
Whether
this
Argument
rests
here
,
our
Saviour
designing
only
to
prove
against
the
main
error
of
the
Sadducees
,
that
we
have
Souls
distinct
from
our
Bodies
,
that
shall
outlive
their
separation
from
them
;
or
if
it
goes
further
to
prove
the
rising
of
the
Body
it self
,
I
shall
not
determine
.
On
the
one
hand
our
Saviour
seems
to
apply
himself
particularly
to
prove
the
Resurrection
of
the
Body
;
so
we
must
see
how
to
find
here
an
Argument
for
that
,
to
Answer
the
Scope
of
the
whole
Discourse
:
Yet
on
the
other
hand
it
may
be
said
,
that
he
having
proved
the
main
Point
of
the
Soul
's
subsisting
after
death
,
which
is
the
Foundation
of
all
Religion
;
the
other
Point
,
which
was
chiefly
denied
,
because
that
was
thought
false
,
would
be
more
easily
both
acknowledged
and
believed
.
As
for
the
Resurrection
of
the
Body
,
all
that
can
be
brought
from
hence
as
an
Argument
to
prove
it
,
is
,
That
since
God
was
the
God
of
Abraham
,
Isaac
,
and
Iacob
,
and
by
consequence
their
Benefactor
and
Rewarder
,
and
yet
they
were
Pilgrims
on
this
Earth
,
and
suffered
many
Tossings
and
Troubles
,
that
therefore
they
must
be
rewarded
in
another
State
;
or
because
God
promised
that
to
them
he
would
give
the
Land
of
Canaan
,
as
well
as
to
their
Seed
after
them
,
and
since
they
never
had
any
Portion
of
it
in
their
own
possession
,
that
therefore
they
shall
rise
again
,
and
with
the
other
Saints
reign
on
Earth
,
and
have
that
Promise
fulfilled
in
themselves
.
From
all
this
the
Assertion
of
the
Article
is
as
to
one
main
Point
made
good
,
That
the
Old
Fathers
look'd
for
more
than
Transitory
Promises
:
It
is
also
clear
,
That
they
looked
for
a
further
Pardon
of
Sin
,
than
that
which
their
Law
held
forth
to
them
in
the
Expiation
made
by
Sacrifices
.
Sins
of
Ignorance
,
or
Sins
of
a
lower
sort
,
were
those
only
for
which
Sin
or
Trespass-offerings
were
appointed
.
The
Sins
of
a
higher
Order
were
punished
by
Death
,
by
the
Hand
of
Heaven
,
or
by
cutting
off
;
so
that
such
as
sinned
in
that
kind
were
to
dye
without
Mercy
:
without
shedding
of
blood
there
was
no
remission
of
sins
;
this
might
naturally
lead
them
to
think
that
there
was
some
other
consideration
that
was
interposed
in
order
to
the
pardoning
of
those
more
heinous
Sins
:
For
a
greater
degree
of
Guilt
seems
by
a
natural
Proportion
to
demand
a
higher
degree
of
Sacrifice
and
Expiation
.
But
after
all
,
whatsoever
Isaiah
,
Daniel
,
or
any
other
Prophet
might
have
understood
or
meant
by
those
Sacrificatory
Phrases
that
they
use
in
speaking
of
the
Messiah
,
Adam
,
that
as
in
the
one
all
died
,
so
in
the
other
all
were
made
alive
:
Nor
is
it
any
way
incongruous
to
say
,
That
the
Merit
of
his
Death
should
by
an
Anticipation
have
saved
those
who
died
before
he
was
born
:
For
that
being
in
the
view
of
God
as
certain
,
before
,
as
after
it
was
done
,
it
might
be
in
the
Divine
Intention
the
Sacrifice
for
the
Old
,
as
well
as
it
is
expresly
declared
to
be
the
Sacrifice
for
the
New
Dispensation
.
And
this
being
so
,
God
might
have
pardoned
Sins
in
consideration
of
it
,
even
to
those
who
had
no
distinct
Apprehensions
concerning
it
.
For
as
God
applies
the
Death
of
Christ
by
the
secret
Methods
of
Grace
,
to
many
Persons
whose
Circumstances
do
render
them
incapable
of
the
express
Acts
of
laying
hold
on
it
,
the
want
of
those
(
for
instance
,
in
Infants
and
Ideots
)
being
supplied
by
the
goodness
of
God
:
So
though
the
Revelation
that
was
made
of
the
Messias
to
the
Fathers
under
the
Old
Dispensation
,
was
only
in
general
and
Prophetical
Terms
,
of
which
they
could
not
have
a
clear
and
distinct
knowledge
;
yet
his
Death
might
be
applied
to
them
,
and
their
Sins
pardoned
through
him
,
upon
their
performing
such
Acts
as
were
proportioned
to
that
Dispensation
,
and
to
the
Revelation
that
was
then
made
:
And
so
they
were
reconciled
to
God
even
after
Sins
,
for
which
no
Sacrifices
were
appointed
by
their
Dispensation
,
upon
their
Repentance
and
Obedience
to
the
Foederal
Acts
and
Conditions
then
required
,
which
supplied
the
want
of
more
express
Acts
with
relation
to
the
Death
of
Christ
,
not
then
distinctly
revealed
to
them
.
But
though
the
Old
Fathers
had
a
Conveyance
of
the
Hope
of
Eternal
Life
made
to
them
,
with
a
Resurrection
of
their
Bodies
,
and
a
Confidence
in
the
Mercy
of
God
,
for
pardoning
the
most
heinous
Sins
;
yet
it
cannot
be
denied
,
but
that
it
was
as
a
light
that
shined
in
a
dark
place
,
till
the
day-star
did
arise
,
brought
life
and
immortality
to
light
by
his
Gospel
;
giving
us
fuller
and
clearer
discoveries
of
it
,
both
with
relation
to
our
Souls
and
Bodies
;
and
that
by
him
also
God
has
declared
his
righteousness
for
the
remission
of
sins
,
through
the
forbearance
of
God
,
through
the
redemption
that
is
in
Christ
Iesus
,
and
through
Faith
in
his
blood
.
The
Third
Branch
of
this
Article
will
not
need
much
Explanation
,
as
it
will
bear
no
dispute
,
except
with
Iews
,
who
do
not
acknowledge
the
New
Testament
.
The
Ceremonial
Parts
of
the
Mosaical
Law
,
which
comprehends
all
both
the
Negative
and
the
Positive
Precepts
,
were
enjoined
the
Iews
either
with
relation
to
the
Worship
of
God
and
Service
at
the
Temple
,
or
to
their
Persons
and
course
of
Life
.
That
which
is
not
Moral
of
its
own
nature
,
or
that
had
no
relation
to
Civil
Society
,
was
commanded
them
,
to
separate
them
not
only
from
the
Idolatrous
and
Magical
Practices
of
other
Nations
,
but
to
distinguish
them
so
entirely
as
to
all
their
Customs
,
even
in
the
Rules
of
Eating
and
of
Cleanness
,
that
they
might
have
no
familiar
Commerce
with
other
Nations
,
but
live
within
and
among
themselves
;
since
that
was
very
likely
to
corrupt
them
,
of
which
they
had
very
large
experience
.
Some
of
those
Rituals
were
perhaps
given
them
as
Punishments
for
their
frequent
Revolts
,
and
were
as
a
Yoke
upon
them
,
who
were
so
prone
to
Idolatry
.
They
were
as
Rudiments
and
Remembrances
to
them
:
They
were
as
it
were
subdued
by
a
great
variety
of
Precepts
,
which
were
matter
both
of
much
Charge
and
great
Trouble
to
them
:
By
these
they
were
also
amused
;
for
it
seems
they
did
naturally
love
a
Pompous
Exterior
in
Religion
:
They
were
also
by
all
that
Train
of
Performances
which
were
laid
on
them
,
kept
in
mind
both
of
the
great
Blessings
of
God
to
them
,
and
of
the
Obligations
that
lay
on
them
towards
God
;
and
many
of
those
,
particularly
their
Sacrifices
and
Washings
,
were
Typical
.
All
this
was
proper
and
necessary
to
restrain
and
govern
them
,
while
they
were
the
only
People
of
the
World
that
renounced
Idolatry
,
and
worshipped
the
true
God
:
And
therefore
so
soon
as
that
of
which
they
had
anEmblem
in
the
Structure
of
theirTemple
(
of
a
Court
of
the
Gentiles
separated
with
a
middle
Wall
of
Partition
,
from
the
place
in
which
the
Israelites
worshipped
)
was
to
be
removed
,
and
that
the
House
of
God
was
to
become
a
House
of
Prayer
to
all
Nations
,
then
all
those
distinctions
were
to
be
laid
aside
,
and
all
that
Service
was
to
determine
and
come
to
an
end
.
The
Apostles
did
declare
that
the
Gentiles
were
not
to
be
brought
under
that
heavy
Yoke
,
which
their
Fathers
were
not
able
to
bear
;
yet
the
Apostles
themselves
,
as
born
Iews
,
and
while
they
lived
among
the
Iews
,
did
continue
in
the
Observance
of
their
Rites
,
as
long
as
God
seemed
to
be
waiting
for
the
Remnant
of
that
Nation
that
was
to
be
saved
,
before
his
Wrath
came
upon
the
rest
to
the
uttermost
.
They
went
to
the
Temple
,
they
purified
themselves
;
and
in
a
word
,
to
the
Iews
they
became
Iews
;
and
in
this
compliance
,
the
first
Converts
of
the
Iewish
Nation
continued
till
the
destruction
of
Ierusalem
;
after
which
,
it
became
impossible
to
observe
the
greatest
part
of
their
most
important
Rituals
,
even
all
those
that
were
tied
to
the
Temple
.
But
that
Nation
losing
its
Genealogies
,
and
all
the
other
Characters
that
they
formerly
had
of
a
Nation
under
the
Favour
and
Protection
of
God
,
could
no
more
know
after
a
few
Ages
,
whether
they
were
the
Seed
of
Abraham
or
not
,
or
whether
there
were
any
left
among
them
of
the
Tribe
of
Levi
,
or
of
the
Family
of
Aaron
.
So
that
now
all
those
Ceremonies
are
at
an
end
;
many
of
them
are
become
impossible
,
and
the
rest
useless
;
as
the
whole
was
abrogated
by
the
Authority
of
the
Apostles
,
who
being
sent
of
God
,
and
proving
their
Mission
by
Miracles
,
as
well
as
Moses
had
done
his
;
they
might
well
have
loosed
and
dissolved
those
Precepts
upon
Earth
,
upon
which
according
to
our
Saviour's
words
,
they
are
to
be
esteemed
as
loosed
in
Heaven
.
The
Judiciary
Parts
of
the
Law
were
those
that
related
to
them
as
they
were
a
Society
of
Men
,
to
whom
God
by
a
special
Command
gave
Authority
to
drive
out
and
destroy
a
wicked
Race
of
People
,
and
to
possess
their
Land
;
which
God
appointed
to
be
divided
equally
among
them
,
and
that
every
Portion
should
be
as
a
Perpetuity
to
a
Family
;
so
that
though
it
might
be
mortaged
out
for
a
number
of
Years
,
yet
it
was
afterwards
to
revert
to
the
Family
.
Upon
this
bottom
they
were
at
first
set
;
and
they
were
still
to
be
preserved
upon
it
;
so
that
many
Laws
were
given
them
as
they
were
a
Civil
Society
,
which
cannot
belong
to
any
other
Society
:
And
therefore
their
whole
Judiciary
Law
,
except
where
any
parts
of
it
are
founded
on
Moral
Equity
,
was
a
complicated
thing
,
and
can
belong
to
no
other
Nation
,
that
is
not
in
its
first
and
essential
Constitution
made
and
framed
as
they
were
.
For
instance
;
The
Prohibition
of
taking
Use
for
Money
,
being
a
Mean
to
preserve
that
Equality
which
was
among
them
,
and
to
keep
any
of
them
from
becoming
excessively
rich
,
or
others
from
becoming
miserably
poor
,
this
is
by
no
means
to
be
applied
to
other
Constitutions
,
where
men
are
left
to
their
Industry
,
and
neither
have
their
Inheritance
by
a
Grant
from
Heaven
,
nor
are
put
by
any
special
Appointment
of
God
all
upon
a
level
.
So
that
it
is
certain
,
and
can
bear
no
debate
,
That
the
Mosaical
Dispensation
,
as
to
all
the
parts
of
it
that
are
not
of
their
own
nature
Moral
,
is
determined
and
abrogated
by
the
Gospel
.
The
Descisions
which
the
Apostles
made
in
this
matter
are
so
clear
,
and
for
the
Proof
of
them
,
the
whole
Tenor
of
the
Epistles
to
the
Galatians
and
the
Hebrews
is
so
full
,
that
no
doubt
can
rest
concerning
this
,
with
any
man
who
reads
them
.
The
last
Branch
of
the
Article
that
remains
to
be
considered
,
is
concerning
the
Moral
Law
,
by
which
the
Ten
Commandments
are
meant
,
together
with
all
such
Precepts
as
do
belong
to
them
,
or
are
Corollaries
arising
out
of
them
.
By
Moral
Law
is
to
be
understood
,
in
opposition
to
Positive
,
a
Law
which
has
an
antecedent
Foundation
in
the
nature
of
things
,
that
arises
from
Eternal
Reason
,
is
suitable
to
the
Frame
and
Powers
of
our
Souls
,
and
is
necessary
for
maintaining
Human
Society
.
All
such
Laws
are
commanded
,
because
they
are
in
themselves
good
,
and
suitable
to
the
sta●e
in
which
God
has
put
us
here
.
The
two
Sources
out
of
which
all
the
Notions
of
Morality
flow
,
are
first
the
considerations
of
our selves
as
we
are
single
Individuals
,
and
that
with
relation
both
to
Soul
and
Body
;
and
next
,
the
consideration
of
Human
Society
,
what
is
necessary
for
the
Peace
and
Order
,
the
Safety
and
Happiness
of
Mankind
.
There
are
two
Orders
of
Moral
Precepts
;
some
relate
to
things
that
of
their
own
nature
are
inflexibly
good
or
evil
,
such
as
Truth
and
Falshood
;
whereas
other
things
by
a
variety
of
Circumstances
may
so
change
their
nature
,
that
they
may
be
either
morally
good
or
evil
:
A
merciful
or
generous
Temper
is
always
a
good
Moral
Quality
,
and
yet
it
may
run
to
excesses
:
There
may
be
many
things
that
are
not
unalterably
Moral
in
themselves
,
which
yet
may
be
fit
Subjects
of
perpetual
Laws
about
them
.
For
instance
;
in
the
Degrees
of
Kindred
with
relation
to
Marriage
,
there
are
no
degrees
but
direct
Ascendents
or
Descendents
,
that
is
,
Parents
and
Children
,
that
by
an
Eternal
Reason
can
never
marry
;
for
where
there
is
a
Natural
Subordination
,
there
can
never
be
such
an
Equality
as
that
state
of
Life
requires
:
But
Collateral
Degrees
,
even
the
nearest
,
Brothers
and
Sisters
,
are
not
by
any
Natural
Law
barred
Marriage
,
and
therefore
in
a
case
of
necessity
they
might
marry
:
Yet
since
their
intermarrying
must
be
attended
with
vast
Inconveniences
,
and
would
tend
to
the
Defilement
of
Families
,
and
hinder
the
Conjunction
of
Mankind
by
the
Intermixture
of
different
.
Families
;
it
becomes
therefore
a
fit
Subject
for
a
perpetual
Law
,
to
strike
a
horror
at
the
thought
of
such
Commixtures
,
and
so
to
keep
the
World
pure
,
which
considering
the
Freedoms
in
which
those
of
the
same
Family
do
live
,
could
not
be
preserved
without
such
a
Law
.
It
is
also
the
Interest
of
Mankind
,
and
necessary
for
the
careful
Education
of
the
rising
Generation
,
that
Marriages
should
be
for
Life
;
for
if
it
were
free
for
married
Persons
to
separate
at
pleasure
,
the
Issue
of
Marriages
so
broken
would
be
certainly
much
neglected
:
And
since
a
Power
to
break
a
Marriage
would
naturally
inflame
such
little
quarrelings
as
may
happen
among
all
Persons
that
live
together
,
which
will
on
the
contrary
be
certainly
repressed
,
when
they
know
that
the
Marriage
cannot
be
dissolved
,
and
when
by
such
a
Dissolution
of
Marriages
,
the
one
half
of
the
Human
Species
,
I
mean
Womankind
,
is
exposed
to
great
Miseries
,
and
subject
to
much
Tyranny
,
it
is
a
fit
Subject
for
a
perpetual
Law
;
so
that
it
is
Moral
in
a
Secondary
Order
.
It
were
easy
to
give
Instances
of
this
in
many
more
Particulars
,
and
to
shew
,
That
a
Precept
may
be
said
to
be
Moral
,
when
there
is
a
Natural
Suitableness
in
it
to
advance
that
which
is
Moral
in
the
first
Order
,
and
that
it
cannot
be
well
preserved
without
such
a
Support
.
It
will
appear
what
occasion
there
is
for
this
distinction
,
when
we
consider
the
Ten
Commandments
;
which
are
so
many
Heads
of
Morality
,
that
are
instanced
in
the
highest
act
of
a
kind
;
and
to
which
are
to
be
reduced
all
such
acts
as
by
the
just
Proportions
of
Morality
belong
to
that
Order
and
Series
of
Actions
.
The
Foundation
of
Morality
is
Religion
.
The
Sense
of
God
,
That
he
is
,
and
that
he
is
both
a
Rewarder
and
a
Punisher
,
is
the
Foundation
of
Religion
.
Now
this
must
be
supposed
as
Antecedent
to
his
Laws
,
for
we
regard
and
obey
them
from
the
persuasion
that
is
formed
in
us
concerning
the
Being
and
the
Justice
of
God
;
The
two
first
Commandments
are
against
the
two
different
sorts
of
Idolatry
;
which
are
,
the
worshipping
of
False
Gods
,
or
the
worshipping
the
True
God
in
a
Corporeal
Figure
:
The
one
is
the
giving
the
Honour
of
the
True
God
to
an
Idol
,
and
the
other
is
the
depre●●ing
the
True
God
to
the
resemblance
of
an
Idol
.
These
were
the
two
great
Branches
of
Idolatry
,
by
which
the
true
Ideas
of
God
were
corrupted
.
Religion
was
by
them
corrupted
in
its
Source
.
No
body
can
question
but
that
it
is
Immoral
to
worship
a
False
God
;
it
is
a
transferring
the
Honour
which
belongs
immediately
and
singly
to
the
Great
God
,
to
a
Creature
,
or
to
some
Imaginary
Thing
which
never
had
a
real
Existence
.
This
is
the
robbing
God
of
what
is
due
to
him
,
and
the
exalting
another
thing
to
a
degree
and
rank
that
cannot
belong
to
it
.
Nor
is
it
less
immoral
to
propose
the
Great
and
True
God
to
be
worshipped
under
Appearances
that
are
derogatory
to
his
Nature
,
that
tend
to
give
us
low
Thoughts
of
him
,
and
that
make
us
think
him
like
,
if
not
below
our selves
.
This
way
of
worshipping
him
is
both
unsutable
to
his
nature
,
and
unbecoming
ours
;
while
we
pay
our
Adorations
to
that
which
is
the
work
of
an
Artificer
.
This
is
confirmed
by
those
many
express
Prohibitions
in
Scripture
,
to
which
Reasons
are
added
,
which
shew
that
the
thing
is
Immoral
in
its
own
nature
:
It
being
often
repeated
,
that
no
Similitude
of
God
was
ever
seen
:
And
to
whom
will
ye
liken
me
:
All
things
in
Heaven
and
Earth
are
often
called
the
work
of
his
hands
:
Which
are
plain
Indications
of
a
Moral
Precept
,
when
Arguments
are
framed
from
the
Nature
of
Things
to
enforce
Obedience
to
it
.
The
Reason
given
in
the
very
Command
it self
,
is
taken
from
the
Nature
of
God
,
who
is
jealous
;
that
is
,
so
tender
of
his
Glory
,
that
he
will
not
suffer
a
diminution
of
it
to
go
unpunished
;
and
if
this
Precept
is
clearly
founded
upon
Natural
Justice
,
and
the
proportion
that
ought
to
be
kept
between
all
Human
Acts
and
their
Objects
,
then
it
must
be
perpetual
:
And
that
the
rather
,
because
we
do
plainly
see
that
the
Gospel
is
a
refining
upon
the
Law
of
Moses
,
and
does
exalt
it
to
a
higher
pitch
of
Sublimity
and
Purity
:
And
by
consequence
the
Ideas
of
God
,
which
are
the
first
Seeds
and
Principles
of
Religion
,
are
to
be
kept
yet
more
pure
and
undefiled
in
it
,
than
they
were
in
a
lower
Dispensation
.
The
Third
Precept
is
against
false
Swearing
:
For
the
Word
Vain
is
often
used
in
the
Scripture
in
that
sense
:
The
Fourth
Commandment
cannot
be
called
Moral
in
the
first
and
highest
sense
;
for
from
The
Nature
of
Things
no
reason
can
be
assigned
,
Why
the
Seventh
day
,
rather
than
the
Sixth
,
or
the
Eighth
,
or
any
other
day
,
should
be
separated
from
the
common
business
of
Life
,
and
applied
to
the
Service
of
God
.
But
it
is
Moral
that
a
man
should
pay
homage
to
his
Maker
,
and
acknowledge
him
in
all
his
works
and
ways
:
And
since
our
Senses
and
sensible
Objects
are
apt
to
wear
better
things
out
of
our
Thoughts
,
it
is
necessary
that
some
solemn
Times
should
be
set
apart
for
full
and
copious
Meditations
on
these
Subjects
:
This
should
be
universal
,
lest
if
the
Time
were
not
the
same
every
where
;
the
Business
of
some
men
might
interfere
with
the
Devotions
of
others
.
It
ought
to
have
such
an
eminent
Character
on
it
,
like
a
cessation
from
Business
:
Which
may
both
awaken
a
curiosity
to
enquire
into
the
reason
of
that
stop
,
and
also
may
give
opportunity
for
Meditations
and
Discourses
on
those
Subjects
.
It
is
also
clear
,
That
such
days
of
rest
must
not
return
so
oft
,
that
the
necessary
Affairs
of
Life
should
be
stopt
by
them
,
nor
so
seldom
that
the
Impressions
of
Religion
should
wear
out
,
if
they
were
too
seldom
awakened
:
But
what
is
the
proper
proportion
of
Time
,
that
can
best
agree
both
with
mens
Bodies
and
Minds
,
is
only
known
to
the
great
Author
of
Nature
.
Howsoever
,
from
what
has
been
said
,
it
appears
that
this
is
a
very
fit
matter
to
be
fixed
by
some
sacred
and
perpetual
Law
,
and
that
from
the
first
Creation
;
because
there
being
then
no
other
method
for
conveying
down
Knowledge
,
besides
Oral
Tradition
,
it
seems
as
highly
congruous
to
that
State
of
Mankind
,
as
it
is
agreeable
to
the
words
in
Genesis
,
to
believe
That
God
should
then
have
appointed
one
day
in
seven
for
commemorating
the
Creation
,
and
for
acknowledging
the
great
Creator
of
all
things
.
But
though
it
seems
very
clear
,
that
here
a
perpetual
Law
was
given
the
World
for
the
separating
the
Seventh
day
;
yet
it
was
a
meer
Circumstance
,
and
does
not
at
all
belong
to
the
standing
use
of
the
Law
,
in
what
end
of
the
Week
this
day
was
to
be
reckoned
,
Whether
the
first
or
the
last
:
So
that
even
a
less
Authority
than
the
Apostles
,
and
a
less
occasion
than
the
Resurrection
of
Christ
,
might
have
served
to
have
transferred
the
day
.
There
being
in
this
no
Breach
made
on
the
good
and
moral
design
of
this
Law
,
which
is
all
in
it
that
we
ought
to
reckon
sacred
and
unalterable
:
The
degree
of
the
Rest
might
be
also
more
severely
urged
under
the
Mosaical
Law
,
than
either
before
it
or
after
it
.
Our
Saviour
having
given
plain
Intimations
of
an
Abatement
of
that
rigour
,
by
this
general
Rule
,
That
the
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
.
We
who
are
called
to
a
state
of
freedom
,
are
not
under
such
a
strictness
as
the
Iews
were
.
Still
the
Law
stands
for
separating
a
Seventh
day
from
the
common
Business
of
Life
,
and
applying
it
to
a
Religious
rest
,
for
acknowledging
at
first
the
Creator
,
and
now
by
a
higher
Relation
,
the
Redeemer
of
the
World
.
These
Four
Commandments
make
the
first
Table
,
and
were
generally
reckoned
as
four
distinct
Commandments
,
till
the
Roman
Church
having
a
mind
to
make
the
Second
disappear
,
threw
it
in
as
an
Appendix
to
the
First
,
and
then
left
it
quite
out
in
her
Catechisms
:
Though
it
is
plain
that
these
Commandments
relate
to
two
very
different
Matters
,
the
one
being
in
no
sort
included
in
the
other
.
Certainly
they
are
much
more
different
than
the
coveting
the
Neighbour's
Wife
is
from
the
coveting
any
of
his
other
concerns
:
Which
are
plainly
two
different
Acts
of
the
same
Species
:
And
the
House
being
set
before
the
Wife
in
Exodus
(
though
it
comes
after
it
in
Deuteronomy
,
In
the
Second
Table
this
Order
is
to
be
observed
.
There
are
Four
Branches
of
a
man's
Property
to
which
every
thing
that
he
can
call
his
own
may
be
reduced
:
His
Person
,
his
Wife
and
Children
,
his
Goods
,
and
his
Reputation
:
So
there
is
a
Negative
precept
given
to
secure
him
in
every
one
of
these
,
against
Killing
,
committing
Adultery
,
Stealing
,
and
bearing
false
Witness
:
To
which
as
the
chief
acts
of
their
kind
,
are
to
be
reduced
all
those
acts
that
may
belong
to
those
Heads
:
Such
as
Injuries
to
a
man
in
his
person
,
though
not
carried
on
nor
designed
to
kill
him
;
every
Temptation
to
uncleanness
,
and
all
those
excesses
that
lead
to
it
;
every
act
of
Injustice
,
and
every
Lye
or
Defamation
:
To
these
Four
are
added
two
Fences
;
the
one
Exterior
,
the
other
Interior
.
The
Exterior
is
the
settling
the
Obedience
and
Order
that
ought
to
be
observed
in
Families
,
according
to
the
Law
of
Nature
:
And
by
a
parity
of
Reason
,
if
Families
are
under
a
Constitution
,
where
the
Government
is
made
as
a
common
Parent
,
the
establishing
the
Obedience
to
the
Civil
Powers
,
or
to
such
Orders
of
Men
who
may
be
made
as
Parents
,
with
Relation
to
Matters
of
Religion
:
This
is
the
Foundation
of
Peace
and
Justice
,
of
the
security
and
happiness
of
Mankind
:
And
therefore
it
was
very
proper
to
begin
the
Second
Table
,
and
those
Laws
that
relate
to
human
Society
,
with
this
:
without
which
the
World
would
be
like
a
Forest
,
and
Mankind
like
so
many
Savages
running
wildly
through
it
.
The
last
Commandment
,
is
an
inward
Fence
to
the
Law
:
It
checks
Desires
,
and
restrains
the
Thoughts
:
If
free
Scope
should
be
given
to
these
,
as
they
would
very
often
carry
men
to
unlawful
Actions
,
for
a
man
is
very
apt
to
do
that
which
he
desires
,
so
they
must
give
great
disturbance
to
those
that
are
haunted
or
overcome
by
them
.
And
therefore
as
a
mean
both
to
secure
the
quiet
of
mens
minds
,
and
to
preserve
the
World
from
the
ill
effects
which
such
desires
might
naturally
have
,
this
special
Law
is
given
;
Thou
shalt
not
covet
.
It
will
not
be
easy
to
prove
it
Moral
in
the
strictest
sense
,
yet
in
a
Secondary
Order
it
may
be
well
called
Moral
:
The
Matter
of
it
being
such
both
with
relation
to
our selves
and
others
,
that
it
is
a
very
proper
Subject
for
a
perpetual
Law
to
be
made
about
it
.
And
yet
as
St.
Paul
says
,
That
this
Law
obliges
Christians
as
well
as
Iews
,
is
evident
from
the
whole
Scope
of
the
New
Testament
.
Instead
of
derogating
from
the
Obligation
of
any
part
of
that
Law
,
our
Saviour
after
he
had
affirmed
,
That
he
came
not
to
dissolve
the
Law
,
but
to
fulfil
it
,
and
that
Heaven
and
Earth
might
pass
away
,
but
that
one
tittle
of
the
Law
should
not
pass
away
;
he
went
through
a
great
many
of
those
Laws
,
and
shewed
how
far
he
extended
the
Commentary
he
put
upon
them
,
and
the
Obligations
that
he
laid
upon
his
Disciples
,
beyond
what
was
done
by
the
Iewish
Rabbies
:
All
the
rest
of
his
Gospel
,
and
the
Writings
of
his
Apostles
agree
with
this
,
in
which
there
is
not
a
Tittle
that
looks
like
a
slackning
of
it
,
but
a
great
deal
to
the
contrary
:
A
strictness
that
reaches
to
idle
Words
,
to
passionate
Thoughts
,
and
to
all
impure
Desires
,
being
enjoined
as
indispensably
necessary
;
for
without
holiness
no
man
can
see
the
Lord
.
And
thus
every
thing
relating
to
this
Article
is
considered
,
and
I
hope
both
explained
and
proved
.
ARTICLE
VIII
.
Of
the
Three
Creeds
.
The
Three
Creeds
,
Nice
Creed
,
Athanasius
Creed
,
and
that
which
is
commonly
called
the
Apostles
Creed
,
ought
throughly
to
be
received
and
believed
;
for
they
may
be
proved
by
most
certain
Warrants
of
Holy
Scripture
.
ALthough
no
doubt
seems
to
be
here
made
,
of
the
Names
or
Designations
given
to
those
Creeds
,
except
of
that
which
is
ascribed
to
the
Apostles
,
yet
none
of
them
are
named
with
any
exactness
:
Since
the
Article
of
the
Procession
of
the
Holy
Ghost
,
and
all
that
follows
it
,
is
not
in
the
Nicene
Creed
,
but
was
used
in
the
Church
as
a
part
of
it
;
for
so
it
is
in
Epiphanius
,
proceeding
from
the
Son
,
was
afterwards
added
first
in
Spain
,
Anno
447.
which
spread
it self
over
all
the
West
:
So
that
the
Creed
here
called
the
Nice
Creed
,
is
indeed
the
Constantinopolitan
Creed
,
together
with
the
Addition
of
Filioque
made
by
the
Western
Church
.
That
which
is
called
Athanasius's
Creed
is
not
his
neither
:
●or
as
it
is
not
among
his
Works
,
so
that
great
Article
of
the
Christian
Religion
having
been
settled
at
Nice
,
and
he
and
all
the
rest
of
the
Orthodox
referring
themselves
always
to
the
Creed
made
by
that
Council
,
there
is
no
reason
to
imagine
that
he
would
have
made
a
Creed
of
his
own
;
besides
,
that
not
only
the
Macedonian
,
but
both
the
Nestorian
and
the
Eutychian
Heresies
are
expresly
condemned
by
this
Creed
,
and
yet
those
Authorities
never
being
urged
in
those
Disputes
,
it
is
clear
from
thence
,
that
no
such
Creed
was
then
known
in
the
World
;
as
indeed
it
was
never
heard
of
before
the
Eighth
Century
;
and
then
it
was
given
out
as
the
Creed
of
Athanasius
,
or
as
a
Representation
of
his
Doctrine
,
and
so
it
grew
to
be
received
by
the
Western
Church
;
perhaps
the
more
early
,
because
it
went
under
so
great
a
Name
,
in
Ages
that
were
not
Critical
enough
to
judge
of
what
was
genuine
,
and
what
was
spurious
.
There
is
one
great
difficulty
that
arises
out
of
several
Expressions
in
this
C●●ed
,
in
which
it
is
said
,
That
whosover
will
be
saved
,
must
believe
it
;
That
the
Belief
of
it
is
necessary
to
Salvation
;
and
that
such
as
do
not
hold
it
pure
and
undefiled
,
shall
without
doubt
perish
everlastingly
:
Where
many
Explanations
of
a
Mystery
hard
to
be
understood
,
are
made
indispensably
necessary
to
Salvation
;
and
it
is
affirmed
,
That
all
such
as
do
not
so
believe
,
must
perish
everlastingly
.
To
this
two
Answers
are
made
:
1.
That
it
is
only
the
Christian
Faith
in
general
that
is
hereby
meant
,
and
not
every
Period
and
Article
of
this
Creed
;
so
that
all
those
severe
Expressions
are
thought
to
import
only
the
necessity
of
believing
the
Christian
Religion
:
But
this
seems
forced
;
for
the
words
that
follow
,
And
the
Catholick
Faith
is
,
do
so
plainly
determine
the
s●gnification
of
that
word
to
the
Explanation
that
comes
after
,
that
the
word
Catholick
Faith
,
in
the
first
Verse
,
can
be
no
other
than
the
same
word
,
as
it
is
defined
in
the
third
and
following
Verses
;
so
that
this
Answer
seems
not
natural
.
2.
The
common
Answer
in
which
the
most
Eminent
Men
of
this
Church
,
as
far
as
the
Memory
of
all
such
as
I
have
known
,
could
go
up
,
have
agreed
,
is
this
,
That
these
Condemnatory
Expressions
are
only
to
be
understood
to
relate
to
those
who
having
the
Means
of
Instruction
offered
to
them
,
have
rejected
them
,
and
have
stifled
their
own
Convictions
,
holding
the
Truth
in
Unrighteousness
,
and
chusing
darkness
rather
than
light
:
Upon
such
as
do
thus
reject
this
great
Article
of
the
Christian
Doctrine
,
concerning
One
God
and
Three
Persons
,
Father
,
Son
,
and
Holy
Ghost
,
and
that
other
concerning
the
Incarnation
of
Christ
,
by
which
God
and
Man
were
so
united
as
to
make
one
Person
,
together
with
the
other
Doctrines
that
follow
these
,
are
those
Anath●maes
denounced
:
Not
so
as
if
it
were
hereby
meant
,
that
every
man
who
does
not
believe
this
in
every
tittle
must
certainly
perish
,
unless
he
has
been
furnished
with
sufficient
means
of
conviction
,
and
that
he
has
rejected
them
,
and
hardned
himself
against
them
.
The
Wrath
of
God
is
revealed
against
all
sin
,
and
the
wages
of
sin
is
Death
:
So
that
every
Sinner
has
the
Wrath
of
God
abiding
on
him
,
and
is
in
a
state
of
Damnation
;
yet
a
sincere
Repentance
delivers
him
out
of
it
,
even
though
he
lives
and
dies
in
some
sins
of
Ignorance
;
which
though
they
may
make
him
liable
to
damnation
,
so
that
nothing
but
true
Repentance
can
deliver
him
from
it
;
yet
a
general
Repentance
,
when
it
is
also
special
for
all
known
sins
,
does
certainly
deliver
a
man
from
the
guilt
of
unknown
sins
,
and
from
the
Wrath
of
God
due
to
them
.
God
only
knows
our
hearts
,
the
degrees
of
our
knowledge
,
and
the
measure
of
our
obstinacy
,
and
how
far
our
Ignorance
is
affected
or
invincible
,
and
therefore
he
will
deal
with
every
man
according
to
what
he
has
received
.
So
that
we
may
believe
that
some
Doctrines
are
necessary
to
Salvation
,
as
well
as
that
there
are
some
Commandments
necessary
for
Practice
;
and
we
may
also
believe
that
some
Errors
as
well
as
some
Sins
are
exclusive
of
Salvation
;
all
which
imports
no
more
than
that
we
believe
such
things
are
sufficiently
revealed
,
and
that
they
are
necessary
Conditions
of
Salvation
;
but
by
this
we
do
not
limit
the
Mercies
of
God
towards
those
who
are
under
such
darkness
as
not
to
be
able
to
see
through
it
,
and
to
discern
and
acknowledge
these
Truths
.
It
were
indeed
to
be
wished
,
that
some
express
Declaration
to
this
purpose
were
made
by
those
who
have
Authority
to
do
it
:
But
in
the
mean
while
this
being
the
Sense
in
which
the
Words
of
this
Creed
are
universally
taken
,
and
it
agreeing
with
the
Phraseology
of
the
Scripture
upon
the
like
occasions
,
this
is
that
which
may
be
rested
upon
.
And
allowing
this
large
Explanation
of
these
severe
words
,
the
rest
of
this
Creed
imports
no
more
than
the
Belief
of
the
Doctrine
of
the
Trinity
,
which
has
been
already
proved
,
in
treating
of
the
former
Articles
.
As
for
the
Creed
called
the
Apostles
Creed
,
there
is
good
reason
for
speaking
so
doubtfully
of
it
as
the
Article
does
,
since
it
does
not
appear
that
any
determinate
Creed
was
made
by
them
:
None
of
the
first
Writers
agree
in
delivering
their
Faith
in
a
certain
Form
of
Words
;
every
one
of
them
gives
an
Abstract
of
his
Faith
,
in
Words
that
differ
both
from
one
another
,
and
from
this
Form
.
From
thence
it
is
clear
that
there
was
no
common
Form
delivered
to
all
the
Churches
:
And
if
there
had
been
any
Tradition
after
the
Times
of
the
Council
of
Nice
,
of
such
a
Creed
composed
by
the
Apostles
,
the
Arians
had
certainly
put
the
chief
strength
of
their
Cause
on
this
,
That
they
adhered
to
the
Apostles
Creed
,
in
opposition
to
the
Innovations
of
the
Nicene
Fathers
:
There
is
therefore
no
reason
to
believe
that
this
Creed
was
prepared
by
the
Apostles
,
or
that
it
was
of
any
great
Antiquity
,
since
Ruffin
was
the
first
that
published
it
.
It
is
true
,
he
published
it
as
the
Creed
of
the
Church
of
Aquileia
;
but
that
was
so
late
,
that
neither
this
nor
the
other
Creeds
have
any
Authority
upon
their
own
account
.
Great
Respect
is
indeed
due
to
things
of
such
Antiquity
,
and
that
have
been
so
long
in
the
Church
;
but
after
all
,
we
receive
those
Creeds
,
not
for
their
own
sakes
,
nor
for
the
sake
of
those
who
prepared
them
,
but
for
the
sake
of
the
Doctrine
that
is
contained
in
them
;
because
we
believe
that
the
Doctrine
which
they
declare
,
is
contained
in
the
Scriptures
,
and
chiefly
that
which
is
the
main
Intent
of
them
,
which
is
to
assert
and
profess
the
Trinity
,
therefore
we
do
receive
them
;
tho
we
must
acknowledge
that
the
Creed
ascribed
to
Athanasius
,
as
it
was
none
of
his
,
so
it
was
never
established
by
any
General
Council
.
ARTICLE
IX
.
Of
Original
or
Birth-Sin
.
Original
Sin
standeth
not
in
the
following
of
Adam
(
as
the
Pelagians
do
vainly
talk
)
but
it
is
the
fault
or
corruption
of
the
nature
of
every
man
,
that
naturally
is
engendred
of
the
Offspring
of
Adam
,
whereby
man
is
very
far
gone
from
Original
Righteousness
,
and
is
of
his
own
nature
inclined
to
evil
,
so
that
the
Flesh
lusteth
always
contrary
to
the
Spirit
,
and
therefore
in
every
Person
born
into
the
World
it
deserveth
God's
Wrath
and
Damnation
:
And
this
Infection
of
Nature
doth
remain
,
yea
in
them
that
are
regenerated
,
whereby
the
Lust
of
the
Flesh
,
called
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
some
do
expound
the
Wisdom
,
some
Sensuality
,
some
the
Affection
,
some
the
Desire
of
the
Flesh
,
is
not
subject
to
the
Law
of
God
.
And
though
there
is
no
Condemnation
for
them
that
believe
and
are
baptized
,
yet
the
Apostle
doth
confess
,
That
Concupiscence
and
Lust
hath
of
it self
the
nature
of
Sin
.
AFter
the
First
Principles
of
the
Christian
Religion
are
stated
,
and
the
Rule
of
Faith
and
Life
was
setled
;
the
next
thing
that
was
to
be
done
,
was
to
declare
the
special
Doctrines
of
this
Religion
;
and
that
first
with
relation
to
all
Christians
,
as
they
are
single
Individuals
,
for
the
directing
every
one
of
them
in
order
to
the
working
out
his
own
Salvation
;
which
is
done
from
this
to
the
Nineteenth
Article
:
And
then
with
relation
to
them
as
they
compose
a
Society
called
the
Church
;
which
is
carried
on
from
the
Nineteenth
to
the
End
.
In
all
that
has
been
hitherto
explained
,
the
whole
Church
of
England
has
been
all
along
of
one
mind
.
In
this
and
in
some
that
follow
,
there
has
been
a
greater
diversity
of
Opinion
;
but
both
sides
have
studied
to
prove
their
Tenets
to
be
at
least
not
contrary
to
the
Articles
of
the
Church
.
These
different
Parties
have
disputed
concerning
the
Decrees
of
God
,
and
those
Assistances
which
pursuant
to
his
Decrees
are
afforded
to
us
.
But
because
the
Foundation
of
those
Decrees
,
and
the
Necessity
of
those
Assistances
,
are
laid
in
the
Sin
of
Adam
,
and
in
the
Effects
it
had
on
Mankind
,
therefore
th●se
Controversies
begin
on
this
Head
.
The
Pelagians
and
the
Socinians
agree
in
saying
,
That
Adam's
Sin
was
Personal
:
That
by
it
,
as
being
the
first
Sin
,
it
is
said
that
Sin
entred
into
the
World
:
But
that
as
Adam
was
made
mortal
,
In
opposition
to
this
,
Iudgment
is
said
to
have
come
upon
many
to
condemnation
through
one
(
either
Man
or
Sin
.
to
have
reigned
by
one
,
and
by
one
man's
offence
;
and
many
are
said
to
be
dead
through
the
offence
of
one
.
All
these
Passages
do
intimate
that
death
is
the
consequence
of
Adam's
Sin
;
and
that
in
him
,
as
well
as
in
all
others
,
Death
was
the
Wages
of
Sin
,
so
also
that
we
dye
upon
the
account
of
his
Sin
.
We
are
said
to
bear
the
Image
of
the
first
Adam
,
as
true
Christians
bear
the
Image
of
the
second
:
Now
we
are
sure
that
there
is
both
a
derivation
of
Righteousness
,
Tree
of
Life
:
take
of
the
Tree
of
Life
,
and
eat
,
and
live
for
ever
,
seem
to
import
that
there
was
a
Physical
Virtue
in
the
Tree
,
that
could
so
fortify
and
restore
Life
,
as
to
give
Immortality
.
These
do
also
think
that
the
Threatning
made
to
Adam
,
That
upon
his
eating
the
forbidden
Fruit
he
should
surely
dye
,
is
to
be
taken
literally
,
and
is
to
be
carried
no
further
than
to
a
Natural
Death
.
This
Subjection
to
Death
,
and
to
the
Fear
of
it
,
brings
men
under
a
slavish
Bondage
,
many
Terrors
,
and
other
Passions
and
Miseries
that
arise
out
ofit
,
which
they
think
is
a
great
Punishment
;
and
that
it
is
a
Condemnation
and
Sentence
of
Death
passed
upon
the
whole
Race
;
and
by
this
they
are
made
sinners
,
that
is
,
treated
as
guilty
Persons
,
and
severely
punished
.
This
they
think
is
easily
enough
reconciled
with
the
Notions
of
Justice
and
Goodness
in
God
,
since
this
is
only
a
Temporary
Punishment
relating
to
mens
Persons
:
And
we
see
in
the
common
methods
of
Providence
,
that
Children
are
in
this
sort
often
punished
for
the
sins
of
their
Fathers
;
most
men
that
come
under
a
very
ill
habit
of
Body
,
transmit
the
Seeds
of
Diseases
and
Pains
to
their
Children
.
They
do
also
think
that
the
Communication
of
this
liableness
to
death
is
easily
accounted
for
;
and
they
imagine
that
as
the
Tree
of
Life
might
be
a
Plant
that
furnished
men
with
an
Universal
Medicine
,
so
the
forbidden
Fruit
might
derive
a
slow
Poyson
into
Adam's
Body
,
that
might
have
exalted
and
inflamed
his
Blood
very
much
,
and
might
,
though
by
a
slower
operation
,
certainly
brought
on
death
at
the
last
.
Our
being
thus
adjudged
to
Death
,
and
to
all
the
Miseries
that
accompany
Mortality
,
they
think
may
be
well
called
the
wrath
of
God
,
and
damnation
:
So
Temporary
Judgments
are
often
expressed
in
Scripture
.
And
to
this
they
add
,
That
Christ
has
entirely
redeemed
us
from
this
,
by
the
Promise
he
has
given
us
of
raising
us
up
at
the
Last
Day
:
And
that
therefore
when
St.
Paul
is
so
copiously
discoursing
of
the
Resurrection
,
he
brings
this
in
,
That
as
we
have
born
the
image
of
the
first
Adam
,
who
was
earthy
,
so
we
shall
also
bear
the
image
of
the
heavenly
;
and
since
by
man
came
death
,
by
man
came
also
the
resurrection
from
the
dead
;
and
that
as
in
Adam
all
dye
,
so
in
Christ
shall
all
be
made
alive
;
and
that
this
is
the
Univesal
Redemption
and
Reparation
that
all
mankind
shall
have
in
Christ
Jesus
.
All
this
these
Divines
apprehend
is
conceivable
,
and
no
more
;
therefore
they
put
Original
Sin
in
this
only
,
for
which
they
pretend
they
have
all
the
Fathers
with
them
before
St.
Austin
,
and
particularly
St.
Chrysostom
and
Theodoret
,
from
whom
all
the
latter
Greeks
have
done
little
more
than
copied
out
their
words
.
This
they
do
also
pretend
comes
up
to
the
words
of
the
Article
;
for
as
this
general
adjudging
of
all
men
to
dye
,
may
be
called
,
according
to
the
Stile
of
the
Scriptures
,
God's
wrath
and
damnation
;
so
the
fear
of
Death
,
which
arises
out
of
it
,
corrupts
mens
Natures
,
and
inclines
them
to
evil
.
Others
do
so
far
approve
of
all
this
,
as
to
think
that
it
is
a
part
of
Original
Sin
,
yet
they
believe
it
goes
much
farther
;
and
that
there
is
a
Corruption
spread
through
the
whole
Race
of
Mankind
,
which
is
born
with
every
man
.
This
the
Experience
of
all
Ages
teaches
us
but
too
evidently
;
every
man
feels
it
in
himself
,
and
sees
it
in
others
.
The
Philosophers
,
who
were
sensible
of
it
,
thought
to
avoid
the
difficulty
that
arises
from
it
,
when
it
might
be
urged
,
That
a
good
God
could
not
make
men
to
be
Originally
depraved
and
wicked
;
they
therefore
fancied
that
all
our
Souls
pre-existed
in
a
former
and
purer
state
,
from
which
they
fell
,
by
descending
too
much
into
Corporeal
pleasure
,
and
so
both
by
a
lapse
and
for
a
punishment
,
they
sunk
into
grosser
Bodies
,
and
fell
differently
according
to
the
different
degrees
of
the
Sins
they
had
committed
in
that
state
:
And
they
thought
that
a
Virtuous
Life
did
raise
them
up
to
their
former
pitch
,
as
a
Vicious
one
would
sink
them
lower
,
into
more
depraved
and
more
miserable
Bodies
.
All
this
may
seem
plausible
:
But
the
best
that
can
be
said
for
it
,
is
,
That
it
is
an
Hypothesis
that
saves
some
difficulties
;
but
there
is
no
sort
of
proofs
to
make
it
appear
to
be
true
.
We
neither
perceive
in
our selves
any
remembrances
of
such
a
state
,
nor
have
we
any
warning
given
us
either
of
our
fall
,
or
of
the
means
of
recovering
out
of
it
:
So
since
there
is
no
reason
to
affirm
this
to
be
true
,
we
must
seek
for
some
other
source
of
the
Corruption
of
human
Nature
.
The
Manichees
imputed
it
to
the
Evil
God
,
and
thought
it
was
his
work
,
which
some
say
might
have
set
on
St.
Austin
the
more
earnestly
to
look
for
another
Hypothesis
to
reconcile
all
.
But
before
we
go
to
that
,
it
is
certain
,
that
in
Scripture
this
general
Corruption
of
our
Nature
is
often
mentioned
.
The
Imaginations
of
man's
thoughts
are
only
evil
continually
:
What
man
is
he
that
liveth
and
sinneth
not
?
The
just
man
falleth
seven
times
a
day
:
The
heart
of
man
is
deceitful
above
all
things
,
and
desperately
wicked
,
who
can
know
it
?
All
that
are
in
Christ
must
become
new
Creatures
,
old
things
must
be
done
away
,
and
every
thing
must
become
new
.
God
made
man
upright
,
but
he
sought
out
to
himself
many
Inventions
.
The
Flesh
is
weak
;
The
Flesh
lusteth
against
the
Spirit
;
The
carnal
mind
is
enmity
to
the
law
of
God
,
and
is
not
subject
to
the
law
of
God
,
neither
indeed
can
be
:
And
they
that
are
in
the
Flesh
cannot
please
God
:
Where
by
Flesh
is
to
be
meant
the
natural
State
of
Mankind
,
according
to
those
words
,
That
which
is
born
of
the
Flesh
,
is
Flesh
;
and
that
which
is
born
of
the
Spirit
,
is
Spirit
.
These
,
with
many
other
places
of
Scripture
to
the
same
purpose
,
when
they
are
joined
to
the
universal
Experience
of
all
Mankind
,
concerning
the
Corruption
of
our
whole
Race
,
lead
us
to
settle
this
point
,
that
in
Fact
it
has
over-run
our
whole
kind
,
the
contagion
is
spread
over
all
.
Now
this
being
setled
,
we
are
next
to
enquire
,
how
this
could
happen
;
We
cannot
think
that
God
made
men
so
:
For
it
is
expresly
said
,
God
made
man
after
his
own
Image
.
The
surest
way
to
find
out
what
this
Image
was
at
first
,
is
to
consider
,
What
the
New
Testament
says
of
it
,
when
we
come
to
be
restored
to
it
.
We
must
put
on
the
new
man
,
after
the
Image
of
him
that
created
him
;
or
as
elsewhere
,
the
new
man
in
righteousness
and
true
holiness
.
This
then
was
the
Image
of
God
,
in
which
man
was
at
first
made
.
Nor
ought
the
Image
of
God
to
be
considered
only
as
an
Expression
that
imports
only
our
representing
him
here
on
Earth
,
and
having
Dominion
over
the
Creatures
:
For
in
Genesis
the
Creation
of
Man
in
the
Image
of
God
,
is
expressed
as
a
thing
different
from
his
Dominion
over
the
Creatures
,
Image
of
God
.
But
Adam's
Soul
being
put
in
his
Body
,
his
Brain
was
a
Tabula
rasa
,
as
White
Paper
,
had
no
Impressions
in
it
,
but
such
as
either
God
put
in
it
,
or
such
as
came
to
him
by
his
senses
.
A
Man
born
deaf
and
blind
,
newly
come
to
hear
and
see
,
is
not
a
more
Ignorant
and
Amazed-like
Creature
than
Adam
must
have
been
,
if
God
had
not
conveyed
some
great
impressions
into
him
;
such
as
first
the
acknowledging
and
obeying
him
as
his
Maker
,
and
then
the
managing
his
Body
so
as
to
make
it
an
Instrument
,
by
which
he
could
make
use
of
and
observe
the
Creation
.
There
is
no
reason
to
think
that
his
Body
was
at
first
inclined
to
Appetite
,
and
that
his
Mind
was
apt
to
serve
his
Body
,
but
that
both
were
restrained
by
supernatural
Assistances
:
It
is
much
more
natural
and
more
agreeable
to
the
words
of
the
Wise-man
,
to
think
that
God
made
man
upright
,
that
his
Body
craved
modestly
,
and
that
his
Mind
was
both
Judge
and
Master
of
those
cravings
;
and
if
a
natural
Hypothesis
may
be
offered
,
but
only
as
an
Hypothesis
,
it
may
be
supposed
,
That
a
Man's
blood
was
naturally
low
and
cool
,
but
that
it
was
capable
of
a
vast
Inflammation
and
Elevation
,
by
which
a
man's
powers
might
be
exalted
to
much
higher
degrees
of
Knowledge
and
Capacity
:
The
Animal
Spirits
receiving
their
Quality
from
that
of
the
Blood
,
a
new
and
a
strong
Fermentation
in
the
Blood
,
might
r●ise
them
,
and
by
consequence
exalt
a
man
to
a
much
greater
sublimity
of
Thought
:
But
with
that
it
might
dispose
him
to
be
easily
inflamed
by
Appetites
and
Passions
,
it
might
put
him
under
the
power
of
his
Body
,
and
make
his
Body
much
more
apt
to
be
fired
at
outward
Objects
,
which
might
sink
all
Spiritual
and
pure
Ideas
in
him
,
and
raise
gross
ones
with
much
Fury
and
Rapidity
.
Hereby
his
whole
frame
might
be
much
corrupted
,
and
that
might
go
so
deep
in
him
,
that
all
those
who
descended
from
him
,
might
be
defiled
by
it
,
as
we
see
Madness
and
some
Chronical
Diseases
pass
from
Parents
to
their
Children
.
All
this
might
have
been
natural
,
and
as
much
the
Physical
effect
of
Eating
the
forbidden
Fruit
,
as
it
seems
Immortality
would
have
been
that
of
Eating
the
Fruit
of
the
Tree
of
Life
:
This
might
have
been
in
its
nature
a
slow
poison
,
which
must
end
in
Death
at
last
.
It
may
be
very
easy
to
make
all
this
appear
probable
from
Physical
Causes
.
A
very
small
Accident
may
so
alter
the
whole
Mass
of
the
Blood
,
that
in
a
very
few
Minutes
it
may
be
totally
changed
;
so
the
Eating
the
forbidden
Fruit
might
have
,
by
a
natural
chain
of
things
,
produced
all
this
.
But
this
is
only
an
Hypothesis
,
and
so
is
left
as
such
.
All
the
Assistance
that
Revealed
Religion
can
receive
from
Philosophy
,
is
to
shew
,
That
a
reasonable
Hypothesis
can
be
offered
upon
Physical
Principles
,
to
shew
the
possibility
,
or
rather
probability
of
any
particulars
that
are
contained
in
the
Scriptures
.
This
is
enough
to
s●op
the
mouths
of
Deists
,
which
is
all
the
use
that
can
be
made
of
such
Schemes
.
To
return
to
the
main
Point
of
the
Fall
of
Adam
:
He
himself
was
made
liable
to
Death
.
But
not
barely
to
cease
to
live
:
for
Death
and
Life
are
terms
opposite
to
one
another
in
Scripture
.
In
Treating
upon
these
Heads
it
is
said
,
That
the
wages
of
sin
is
death
,
but
the
gift
of
God
is
eternal
life
.
to
be
carnally
minded
is
death
,
but
to
be
spiritually
minded
is
life
and
peace
:
And
believing
,
we
have
life
through
his
Name
:
Ye
will
not
come
unto
me
that
ye
may
have
life
.
So
by
the
rule
of
Opposites
,
Death
ought
to
be
understood
,
as
a
word
of
a
general
Signification
,
which
we
who
have
the
Comment
of
the
New
Testament
to
guide
us
in
understanding
the
Old
,
are
not
to
restrain
to
a
natural
Death
;
and
therefore
when
we
are
said
to
be
the
servants
of
sin
unto
death
,
we
unders●and
much
more
by
it
,
than
a
natural
Death
:
So
God's
threatning
of
Adam
with
Death
,
ought
not
to
be
restrained
to
a
natural
Death
.
Adam
being
thus
defiled
,
all
Emanations
from
him
must
partake
of
that
vitiated
State
to
which
he
had
brought
himself
.
But
then
the
Question
remains
,
How
came
the
Souls
of
his
Posterity
to
be
defiled
;
for
if
they
were
created
pure
,
it
seems
to
be
an
unjust
Cruelty
to
them
,
to
condemn
them
to
such
an
Union
to
a
defiled
Body
,
as
should
certainly
corrupt
them
?
All
that
can
be
said
in
Answer
to
this
,
is
,
That
God
has
setled
it
as
a
Law
in
the
Creation
,
That
a
Soul
should
inform
a
Body
according
to
the
Texture
of
it
,
and
either
conquer
it
,
or
be
mastered
by
it
,
as
it
should
be
differently
made
;
and
that
as
such
a
degree
of
Purity
in
the
Texture
of
it
,
might
make
it
both
pure
and
happy
;
so
a
contrary
degree
of
Texture
might
have
very
contrary
effects
.
And
if
with
this
,
God
made
another
general
Law
,
that
when
all
things
were
duly
prepared
for
the
propagation
of
the
Species
of
Mankind
,
a
Soul
should
be
always
ready
to
go
into
,
and
animate
those
first
Threads
and
Beginnings
of
Life
;
those
Laws
being
laid
down
,
Adam
by
corrupting
his
own
frame
,
corrupted
the
frame
of
his
whole
Posterity
,
by
the
general
course
of
Things
,
and
the
great
Law
of
the
Creation
.
So
that
the
suffering
this
to
run
through
all
the
Race
,
is
no
more
(
only
different
in
degrees
and
extent
)
than
the
Suffering
the
folly
or
madness
of
a
man
to
infect
his
Posterity
.
In
these
things
God
acts
as
the
Creator
of
the
World
by
general
Rules
,
and
these
must
not
be
altered
because
of
the
Sins
and
Disorders
of
men
:
But
they
are
rather
to
have
their
course
,
that
so
Sin
may
be
its
own
punishment
.
The
defilement
of
the
Race
being
thus
stated
,
a
Question
remains
,
Whether
this
can
be
properly
called
a
Sin
,
and
such
as
deserves
God's
Wrath
and
Damnation
?
On
the
one
hand
an
opposition
of
Nature
to
the
Divine
Nature
,
must
certainly
be
hateful
to
God
,
as
it
is
the
root
of
much
malignity
and
sin
.
Such
a
Nature
cannot
be
the
Object
of
his
Love
,
and
of
it self
it
cannnot
be
accepted
of
God
:
Now
since
there
is
no
mean
in
God
,
between
Love
and
Wrath
,
Acceptation
and
Condemnation
,
if
such
persons
are
not
in
the
first
order
,
they
must
be
in
the
second
.
Yet
it
seems
very
hard
on
the
other
hand
to
apprehend
,
how
persons
,
who
have
never
actually
sinned
,
but
are
only
unhappily
descended
,
should
be
,
in
consequence
to
that
,
under
so
great
a
misery
:
To
this
several
answers
are
made
:
Some
have
thought
that
those
who
die
before
they
commit
any
actual
Sin
,
have
indeed
no
share
in
the
favour
of
God
,
but
yet
that
they
pass
unto
a
state
in
the
other
World
,
in
which
they
suffer
little
or
nothing
.
The
stating
this
more
clearly
,
will
belong
to
another
Opinion
,
which
shall
be
afterwards
Explained
.
There
is
a
further
Question
made
,
Whether
this
Vicious
Inclination
is
a
Sin
,
or
not
?
Those
of
the
Church
of
Rome
,
as
they
believe
that
Original
Sin
is
quite
taken
away
by
Baptism
,
so
finding
that
this
corrupt
Disposition
still
remains
in
us
,
they
do
from
thence
conclude
,
that
it
is
no
part
of
Original
Sin
,
but
that
this
is
the
Natural
State
in
which
Adam
was
made
at
first
,
only
it
is
in
us
without
the
restraint
or
bridle
of
Supernatural
Assistances
;
which
was
given
to
him
,
but
lost
by
Sin
,
and
restored
to
us
in
Baptism
.
But
as
was
said
formerly
,
Adam
in
his
first
state
was
made
after
the
Image
of
God
,
so
that
his
bodily
powers
were
perfectly
under
the
command
of
his
mind
;
This
Revolt
that
we
feel
our
Bodies
and
Senses
are
always
in
,
cannot
be
supposed
to
be
God's
Original
Workmanship
.
There
are
great
Disputings
raised
concerning
the
meaning
of
a
long
Discourse
of
St.
Paul's
the
7th
of
the
Romans
,
concerning
a
constant
struggle
that
he
felt
within
himself
;
which
some
,
arguing
from
the
Scope
of
the
whole
Epistle
,
and
the
beginning
of
that
Chapter
,
understand
only
of
the
state
that
St.
Paul
represents
himself
to
have
been
in
,
while
yet
a
Iew
and
before
his
Conversion
:
Whereas
others
understand
it
of
him
in
his
converted
and
regenerated
state
.
Very
plausible
things
have
been
said
on
both
sides
,
but
without
arguing
any
thing
from
words
,
the
sense
of
which
is
under
debate
;
The
flesh
is
weak
,
though
the
spirit
is
willing
:
The
flesh
lusteth
against
the
spirit
,
as
the
spirit
lusteth
against
the
flesh
:
We
ought
to
be
still
mortifying
the
deeds
of
the
body
;
and
we
feel
many
Sins
that
do
so
easily
bese●
us
,
that
from
these
things
we
have
reason
to
conclude
,
that
there
is
a
Corruption
in
our
Nature
,
which
gives
us
a
biass
and
propensity
to
Sin
.
Now
there
is
no
reason
to
think
that
Baptism
takes
away
all
the
Branches
and
Effects
of
Original
Sin
:
It
is
enough
if
we
are
by
it
delivered
from
the
Wrath
of
God
,
and
brought
into
a
State
of
Favour
and
Acceptation
:
We
are
freed
from
the
Curse
of
Death
,
by
our
being
Entitled
to
a
Blessed
Resurrection
:
And
if
we
are
so
far
freed
from
the
Corruption
of
our
Nature
,
as
to
have
a
foederal
right
to
such
Assistances
as
will
enable
us
to
resist
and
repress
it
,
though
it
is
not
quite
extinct
in
us
,
so
long
as
we
live
in
these
frail
and
mortal
Bodies
,
here
are
very
great
Effects
of
our
Admission
to
Christianity
by
Baptism
;
though
this
should
not
go
so
far
as
to
root
out
all
Inclinations
to
Evil
out
of
our
Nature
.
The
great
Disposition
that
is
in
us
to
Appetite
and
Passion
,
and
that
great
heat
with
which
they
Inflame
us
;
the
Aversion
that
we
naturally
have
to
all
the
Exercises
of
Religion
,
and
the
Pains
that
must
be
used
to
work
us
up
to
a
tolerable
Degree
of
Knowledge
,
and
an
ordinary
Measure
of
Virtue
,
shews
that
these
are
not
natural
to
us
:
Whereas
Sloth
and
Vice
do
grow
on
us
without
any
care
taken
about
them
;
so
that
it
appears
,
that
they
are
the
natural
,
and
the
other
the
forced
growth
of
our
Souls
.
These
ill
Dispositions
are
so
universally
spread
through
all
Mankind
,
and
appear
so
early
,
and
in
so
great
a
Diversity
of
ill
Inclinations
,
that
from
hence
it
seems
reasonable
and
just
to
infer
,
That
this
Corruption
is
spread
through
our
whole
Nature
and
Species
,
by
the
Sin
and
Disobedience
of
Adam
.
And
beyond
this
a
great
many
among
our selves
think
that
they
cannot
go
,
in
asserting
of
Original
Sin
.
But
there
is
a
further
step
made
by
all
the
Disciples
of
S.
Austin
,
who
believe
,
That
a
Covenant
was
made
with
all
Mankind
in
Adam
,
as
their
First
Parent
:
That
he
was
a
Person
Constituted
by
God
to
represent
them
all
;
and
that
the
Covenant
was
made
with
him
,
so
that
if
he
had
obeyed
,
all
his
Posterity
should
have
been
happy
,
through
his
Obedience
;
but
by
his
Disobedience
they
were
all
to
be
esteemed
to
have
sinned
in
him
,
his
Act
being
Imputed
and
Transferred
to
them
all
.
S.
Austin
considered
all
Mankind
as
lost
in
Adam
,
and
in
that
he
made
the
Decree
of
Election
to
begin
:
There
being
no
other
Reprobation
asserted
by
him
,
than
the
leaving
Men
to
continue
in
that
state
of
Damnation
,
in
which
they
were
by
reason
of
Adam's
Sin
;
so
that
though
by
Baptism
all
Men
were
born
again
,
and
recovered
out
of
that
lost
state
,
yet
unless
they
were
within
the
Decree
of
Election
they
could
not
be
saved
,
but
would
certainly
fall
from
that
state
,
and
perish
in
a
state
of
Sin
:
But
such
as
were
not
Baptized
were
shut
out
from
all
hope
.
Those
words
of
Christ's
,
Except
ye
be
born
again
of
the
water
and
of
the
Spirit
,
ye
cannot
enter
into
the
kingdom
of
God
,
being
Expounded
so
as
to
Import
the
Indispensable
Necessity
of
Baptism
to
Eternal
Salvation
.
All
who
were
not
Baptized
were
reckoned
by
him
among
the
Damned
:
Yet
this
Damnation
,
as
to
those
who
had
no
Actual
Sin
,
was
so
mitigated
,
that
it
seemed
to
be
little
more
than
an
Exclusion
out
of
Heaven
,
without
any
Suffering
or
Misery
,
like
a
state
of
Sleep
and
Inactivity
.
This
was
afterwards
dressed
up
as
a
Division
or
Partition
in
Hell
,
called
the
Limbo
of
Infants
;
so
by
bringing
it
thus
low
,
they
took
away
much
of
the
horror
that
this
Doctrine
might
otherwise
have
given
the
World
.
It
was
not
easy
to
Explain
the
way
how
this
was
propagated
:
They
wished
well
to
the
Notion
of
a
Soul's
propagating
a
Soul
,
but
that
seemed
to
come
too
near
Creation
:
So
it
was
not
received
as
certain
.
It
was
th●refore
thought
,
That
the
Body
being
propagated
defiled
,
the
Soul
was
created
and
infused
at
the
time
of
Conception
:
And
the
though
God
did
not
Create
it
impure
,
yet
no
time
was
interposed
between
its
Creation
and
infusion
:
So
that
it
could
never
be
said
to
have
been
once
pure
,
and
then
to
have
become
impure
.
All
this
,
as
it
afforded
an
easy
Foundation
to
Establish
the
Doctrine
of
Absolute
Decrees
upon
it
,
no
care
being
taken
to
shew
how
this
Sin
came
into
the
World
,
whether
from
an
Absolute
Decr●e
or
not
,
so
it
seem'd
to
have
a
great
Foundation
in
that
large
Discourse
of
St.
Paul's
;
where
in
the
5th
of
the
Romans
,
he
compares
the
Blessings
that
we
receive
by
the
Death
of
Christ
,
with
the
Guilt
and
Misery
that
was
brought
upon
us
by
the
Sin
of
Adam
.
Now
it
is
confessed
,
That
by
Christ
we
have
both
an
Imputation
or
Communication
of
the
Merits
of
his
Death
,
and
likewise
a
Purity
and
Holiness
of
Nature
convey'd
to
us
by
his
Doctrine
and
Spirit
.
In
opposition
then
to
this
,
if
the
comparison
is
to
be
closely
pursued
,
there
must
be
an
Imputation
of
Sin
as
well
as
a
Corruption
of
Nature
,
transfused
to
us
from
Adam
.
This
is
the
more
considerable
as
to
the
Point
of
imputation
,
because
the
chief
design
of
St.
Paul's
Discourse
seems
to
be
levelled
at
that
,
since
it
is
begun
upon
the
Head
of
Reconciliation
and
Attonement
:
Upon
which
it
follows
,
That
as
by
one
man
sin
entred
into
the
world
,
to
the
end
.
and
death
by
sin
,
and
death
passed
upon
all
men
,
for
that
(
or
as
others
render
it
,
in
whom
)
all
have
sinned
.
Now
they
think
it
is
all
one
to
their
Point
,
Whether
it
be
rendered
,
for
that
,
or
in
whom
:
For
though
the
later
words
seem
to
deliver
their
Opinion
more
precisely
,
yet
it
being
affirm'd
,
That
according
to
the
other
rendring
,
all
who
die
have
sinned
;
and
it
being
certain
,
That
many
Infants
die
who
have
never
actually
sinned
,
these
must
have
sinned
in
Adam
,
they
could
sin
no
other
way
.
It
is
afterwards
said
by
St.
Paul
,
That
by
the
offence
of
one
many
were
dead
:
That
the
judgment
was
by
one
to
Condemnation
:
That
by
one
man's
offence
death
reigned
by
one
.
That
by
the
offence
of
one
,
judgment
came
upon
all
men
to
Condemnation
:
And
that
by
one
man's
disobedience
many
were
made
sinners
.
As
these
words
are
positive
,
and
of
great
importance
in
themselves
,
so
all
this
is
much
the
stronger
,
by
the
opposition
in
which
every
one
of
them
is
put
to
the
Effects
and
Benefits
of
Christ's
Death
;
particularly
to
our
Justification
through
him
,
in
which
there
is
an
Imputation
of
the
Merits
and
Effects
of
his
Death
,
that
are
thereby
transferred
to
us
;
so
that
that
the
whole
Effect
of
this
Discourse
is
taken
away
,
if
the
Imputation
of
Adam's
Sin
is
denied
.
And
this
Explication
does
certainly
quadrate
more
entirely
to
the
words
of
the
Article
,
as
it
is
known
that
this
was
the
Tenet
of
those
who
prepared
the
Articles
,
it
having
been
the
generally-received
Opinion
from
S.
Austin's
days
downward
.
But
to
many
other
Divines
,
this
seems
a
harsh
and
unconceivable
Opinion
;
it
seems
repugnant
to
the
Justice
and
Goodness
of
God
,
to
reckon
Men
guily
of
a
Sin
which
they
never
committed
,
and
to
punish
them
in
their
Souls
Eternally
for
that
which
was
no
Act
of
theirs
:
And
though
we
easily
enough
conceive
how
God
in
the
Riches
of
his
Grace
,
may
transfer
Merit
and
Blessings
from
one
Person
to
many
,
this
being
only
an
Oeconomy
of
Mercy
,
where
all
is
free
,
and
such
a
method
is
taken
as
may
best
declare
the
Goodness
of
God
:
But
in
the
Imputation
of
Sin
and
Guilt
,
which
are
Matters
of
strict
Justice
,
it
is
quite
otherwise
.
Upon
that
Head
God
is
pleased
often
to
Appeal
to
Men
of
the
Justice
of
all
his
ways
:
And
therefore
no
such
Doctrine
ought
to
be
admitted
,
that
carries
in
it
an
Idea
of
Cruelty
,
As
for
those
words
of
St.
Paul's
,
that
are
its
chief
,
if
not
its
only
Foundation
,
they
say
many
things
upon
them
.
First
it
is
a
single
Proof
.
Now
when
we
have
not
a
variety
of
places
proving
any
point
,
in
which
one
gives
Light
,
and
leads
us
to
a
sure
Exposition
of
another
,
we
cannot
be
so
sure
of
the
meaning
of
any
one
place
,
as
to
raise
a
Theory
,
or
found
a
Doctrine
upon
it
:
They
say
further
,
That
S.
Paul
seems
to
argue
,
from
that
Opinion
of
our
having
sinned
in
Adam
,
to
prove
that
we
are
justified
by
Christ
.
Now
it
is
a
piece
of
Natural
Logick
not
to
prove
a
thing
by
another
,
unless
that
other
is
more
clear
of
it self
,
or
at
least
more
clear
by
its
being
already
received
and
believed
.
This
cannot
be
said
to
be
more
clear
of
it self
,
for
it
is
certainly
less
credible
or
conceivable
,
than
the
Reconciliation
by
Christ
.
Nor
was
this
clear
from
any
special
Revelation
made
of
it
in
the
Old
Testament
:
Therefore
there
is
good
reason
to
believe
,
that
it
was
then
a
Doctrine
received
among
the
Iews
,
as
there
are
odd
things
of
this
kind
to
be
found
among
the
Cabbalists
,
as
if
all
the
Souls
of
all
Mankind
had
been
in
Adam's
Body
.
Now
when
an
Argument
is
brought
in
Scripture
to
prove
another
thing
by
,
though
we
are
bound
to
acknowledge
the
Conclusion
,
yet
we
are
not
always
sure
of
the
Premises
;
for
they
are
often
founded
upon
received
Opinions
.
So
that
it
is
not
certain
that
S.
Paul
meant
to
offer
this
Doctrine
to
our
belief
as
true
,
but
only
that
he
intended
by
it
to
prove
our
being
reconciled
to
God
through
the
Death
of
Christ
;
and
the
Medium
by
which
he
proved
it
might
be
,
for
ought
that
appears
from
the
words
themselves
,
only
an
Opinion
held
true
among
those
to
whom
he
writes
.
For
he
only
supposes
it
,
but
says
nothing
to
prove
it
:
Which
it
might
be
expected
he
would
have
done
,
if
the
Iews
had
made
any
doubt
of
it
.
But
further
they
say
,
that
when
Comparisons
or
Oppositions
,
such
as
this
,
are
made
in
Scripture
,
we
are
not
always
to
carry
them
on
to
an
exact
Equality
:
We
are
required
not
only
to
be
holy
as
God
is
holy
,
but
to
be
perfect
as
he
is
perfect
:
These
are
the
things
that
other
great
Divines
among
us
have
opposed
to
this
Opinion
.
As
to
its
Consonancy
to
the
Article
,
those
who
oppose
it
do
not
deny
,
but
that
it
comes
up
fully
to
the
highest
sense
that
the
words
of
the
Article
can
Import
:
Nor
do
they
doubt
,
but
that
those
who
prepared
the
Articles
,
being
of
that
Opinion
themselves
,
might
perhaps
have
had
that
sense
of
the
words
in
their
Thoughts
.
But
they
add
,
That
we
are
only
bound
to
sign
the
Articles
in
a
Literal
and
Grammatical
Sense
:
Since
therefore
the
words
God's
wrath
and
damnation
,
which
are
the
highest
in
the
Article
,
are
capable
of
a
lower
sense
,
Temporary
Judgments
being
often
so
expressed
in
the
Scriptures
,
and
〈◊〉
the
whole
Old
Test●ment
.
Mat.
3.7
.
1
Thess.
2.16
.
Luk.
23.40
.
1
Cor.
11.29
.
1
Pet.
4.17
.
Rom.
13.2
.
2
C●r.
7.5
.
John
8.10
,
11.
Rom.
14.13
.
therefore
they
believe
the
loss
of
the
Favour
of
God
,
the
Sentence
of
Death
,
the
Troubles
of
Life
,
and
the
Corruption
of
our
Faculties
,
may
be
well
called
God's
wrath
and
damnation
.
Besides
they
observe
,
That
the
main
point
of
the
Imputation
of
Adam's
Sin
to
his
Posterity
,
and
its
being
considered
by
God
as
their
own
Act
,
not
being
expresly
taught
in
the
Article
,
here
was
that
moderation
observed
,
which
the
Compilers
of
the
Articles
have
shewed
on
many
other
occasions
.
It
is
plain
from
hence
,
that
they
did
not
intend
to
lay
a
Burthen
one
Mens
Consciences
,
or
oblige
them
to
profess
a
Doctrine
that
seems
to
be
of
hard
digestion
to
a
great
many
.
The
last
prejudice
that
they
offer
against
that
Opinion
,
is
,
That
the
softening
the
terms
of
God's
wrath
and
damnation
that
was
brought
in
by
the
followers
of
St.
Austin's
Doctrine
to
s●ch
a
moderate
and
harmless
Noti●n
,
as
to
be
only
a
loss
of
Heaven
,
with
a
sort
of
unactive
S●●ep
,
was
●n
effect
of
their
apprehending
that
the
World
could
very
ill
bear
an
Opinion
of
so
strange
a
sound
,
as
that
all
Mankind
were
to
be
Damned
for
the
Sin
of
one
Man
:
And
that
therefore
to
make
this
pass
the
be●ter
they
mitigated
Damnation
far
below
the
Representation
that
the
Scriptures
generally
give
of
it
,
which
propose
it
as
the
being
adjudged
to
a
place
of
Torment
,
and
a
state
of
Horror
and
Misery
.
Thus
I
have
set
down
the
different
Opinions
in
this
point
,
with
that
true
Indifference
that
I
intend
to
observe
on
such
other
occasions
,
and
which
becomes
one
who
undertakes
to
explain
the
Doctrines
of
the
Church
,
and
not
his
own
:
And
who
is
obliged
to
purpose
other
Mens
Opinions
with
all
Sincerity
,
and
to
shew
what
are
the
Senses
that
the
Learned
Men
of
different
persuasions
in
these
matters
,
have
put
on
the
words
of
the
Article
.
In
which
one
great
and
constant
Rule
to
be
observed
,
is
,
To
represent
mens
Opinions
candidly
,
and
to
judge
as
favourably
both
of
them
and
their
Opinions
as
may
be
:
To
bear
with
one
another
,
and
not
to
disturb
the
Peace
and
Union
of
the
Church
,
by
insisting
too
much
and
too
peremptorily
upon
matters
of
such
doubtful
Disputaion
;
but
willingly
to
leave
them
to
all
that
liberty
,
to
which
the
Church
has
left
them
,
and
which
she
still
allows
them
.
ARTICLE
.
X.
Of
Free-Will
.
The
Condition
of
Man
after
the
Fall
of
Adam
is
such
,
that
he
cannot
turn
and
prepare
himself
by
his
own
natural
strength
and
good
works
to
Faith
and
calling
upon
God
.
Wherefore
we
have
no
power
to
do
good
works
pleasant
and
acceptable
to
God
,
without
the
Grace
of
God
by
Christ
preventing
us
,
that
we
may
have
a
good
will
,
and
working
with
us
when
we
have
that
good
will
.
WE
shall
find
the
same
Moderation
observed
in
this
Article
,
that
was
taken
notice
of
in
the
former
;
where
all
disputes
concerning
the
degrees
of
that
feebleness
and
corruption
under
which
we
are
fallen
by
the
Sin
of
Adam
,
are
avoided
,
and
only
the
necessity
of
a
preventing
and
a
cooperating
Grace
is
asserted
,
against
the
Semipelagians
and
the
Pelagians
.
But
before
we
enter
upon
that
,
it
is
fitting
first
to
state
the
true
Notion
of
Free-Will
,
in
so
far
as
it
is
necessary
to
all
rational
Agents
,
to
make
their
Actions
morally
good
or
bad
;
since
it
is
a
Principle
that
seems
to
rise
out
of
the
Light
of
Nature
,
That
no
man
is
accountable
,
rewardable
or
punishable
,
but
for
that
in
which
he
acts
freely
,
without
force
or
compulsion
;
and
so
far
all
are
agreed
.
Some
imagine
,
That
Liberty
must
suppose
a
freedom
to
do
or
not
to
do
,
and
to
act
contrariwise
at
pleasure
.
To
others
it
seems
not
necessary
that
such
a
liberty
should
be
carried
to
denominate
Actions
morally
good
or
bad
:
God
certainly
acts
in
the
perfectest
liberty
,
yet
he
cannot
sin
.
Christ
had
the
most
exalted
liberty
in
his
Human
Nature
,
of
which
a
Creature
was
capable
,
and
his
Merit
was
the
highest
,
yet
he
could
not
sin
.
Angels
and
glorified
Saints
,
though
no
more
capable
of
Rewards
,
are
perfect
Moral
Agents
,
and
yet
they
cannot
sin
:
And
the
Devils
,
with
the
damned
,
though
not
capable
of
further
Punishment
,
yet
are
still
Moral
Agents
,
and
cannot
but
sin
:
So
this
Indifferency
to
do
or
not
to
do
,
cannot
be
the
true
Notion
of
Liberty
.
A
truer
one
seems
to
them
to
be
this
,
That
a
Rational
Nature
is
not
determined
as
mere
Matter
,
by
the
Impulse
and
Motion
of
other
Bodies
upon
it
;
but
is
capable
of
Thought
,
and
upon
considering
the
Objects
set
before
it
,
makes
Reflection
,
and
so
chuses
.
Liberty
therefore
seems
to
consist
in
this
inward
capacity
of
thinking
,
and
of
acting
and
chusing
upon
Thought
.
The
clearer
the
Thought
is
,
and
the
more
constantly
that
our
choice
is
determined
by
it
,
the
more
does
a
Man
rise
up
to
the
highest
Acts
,
and
sublimest
Exercises
of
Liberty
.
A
question
arises
out
of
this
,
Whether
the
Will
is
not
always
determined
by
the
Understanding
,
so
that
a
Man
does
always
chuse
and
determine
himself
upon
the
account
of
some
Idea
or
other
?
If
this
is
granted
,
then
no
liberty
will
be
left
to
our
Faculties
.
We
must
apprehend
things
as
they
are
proposed
to
our
Understanding
;
for
if
a
thing
appears
true
to
us
,
we
must
assent
to
it
;
and
if
the
Will
is
as
blind
to
the
Understanding
,
as
the
Understanding
is
determined
by
the
Light
in
which
the
Object
appears
to
it
,
then
we
seem
to
be
concluded
under
a
Fate
,
or
Necessity
.
It
is
after
all
,
a
vain
attempt
to
argue
against
every
man's
experience
:
We
perceive
in
our selves
a
liberty
of
turning
our
Minds
to
some
Ideas
,
or
from
others
;
we
can
think
longer
or
shorter
of
these
,
more
exactly
and
steadily
,
or
more
slightly
and
superficially
,
as
we
please
;
and
in
this
radical
freedom
of
directing
or
diverting
our
Thoughts
,
a
main
part
of
our
Freedom
does
consist
:
Often
Objects
as
they
appear
to
our
Thoughts
do
so
affect
or
heat
them
,
that
they
do
seem
to
conquer
us
,
and
carry
us
after
them
;
some
Thoughts
seeming
as
it
were
to
intoxicate
and
charm
us
:
Appetites
and
Passions
,
when
much
fired
by
Objects
apt
to
work
upon
them
,
do
agitate
us
strongly
;
and
on
the
other
hand
,
the
Impressions
of
Religion
come
often
in
our
Minds
with
such
a
secret
force
,
so
much
of
Terror
and
such
secret
Joy
mixing
with
them
,
that
they
seem
to
master
us
;
yet
in
all
this
a
Man
Acts
freely
,
because
he
thinks
and
chuses
for
himself
:
And
though
perhaps
he
does
not
feel
himself
so
entirely
balanced
,
that
he
is
indifferent
to
both
sides
,
yet
he
has
still
such
a
remote
liberty
,
that
he
can
turn
himself
to
other
Objects
and
Thoughts
,
so
that
he
can
divert
,
if
not
all
of
the
sudden
resist
the
present
impressions
that
seem
to
master
him
.
We
do
also
feel
that
in
many
Trifles
we
do
Act
with
an
entire
liberty
,
and
do
many
things
upon
no
other
account
,
and
for
no
other
reason
,
but
because
we
will
do
them
;
and
yet
more
important
things
depend
on
these
.
Our
Thoughts
are
much
governed
by
those
impressions
that
are
made
upon
our
Brain
:
When
an
Object
proportioned
to
us
appears
to
us
with
such
advantages
as
to
affect
us
much
,
it
makes
such
an
impression
on
our
Brain
,
that
our
Animal
Spirits
move
much
towards
it
;
and
those
Thoughts
that
answer
it
,
arise
oft
and
strongly
upon
us
,
till
either
that
Impression
is
worn
out
and
flatted
,
or
new
and
livelier
ones
are
made
on
us
by
other
Objects
.
In
this
depressed
state
in
which
we
now
are
,
the
Ideas
of
what
is
useful
or
pleasant
to
our
Bodies
are
strong
;
they
are
ever
fresh
,
being
daily
renewed
;
and
according
to
the
different
Construction
of
Mens
Blood
and
their
Brains
,
there
arises
a
great
variety
of
Inclinations
in
them
.
Our
Animal
Spirits
that
are
the
immediate
Organs
of
Thought
,
being
the
subtiler
parts
of
our
Blood
,
are
differently
made
and
shaped
,
as
our
Blood
happens
to
be
Acid
,
Salt
,
Sweet
,
or
Phlegmatick
:
And
this
gives
such
a
Biass
to
all
our
Inclinations
,
that
nothing
can
work
us
off
from
it
,
but
some
great
strength
of
Thought
that
bears
it
down
:
So
Learning
chiefly
in
Mathematical
Sciences
,
can
so
swallow
up
and
fix
ones
Thought
,
as
to
possess
it
entirely
for
some
time
;
but
when
that
amusement
is
over
,
Nature
will
return
and
be
where
it
was
,
being
rather
diverted
than
overcome
by
such
Speculations
.
The
Revelation
of
Religion
is
the
proposing
and
proving
many
Truths
of
great
importance
to
our
Understandings
,
by
which
they
are
enlightened
,
and
our
Wills
are
guided
;
but
these
Truths
are
feeble
things
,
languid
and
unable
to
stem
a
Tide
of
Nature
,
especialy
when
it
is
much
excited
and
heated
:
So
that
in
fact
we
feel
,
that
when
Nature
is
low
,
these
Thoughts
may
have
some
force
to
give
an
inward
Melancholy
,
and
to
awaken
in
us
Purposes
and
Resolutions
of
another
kind
;
but
when
Nature
recovers
it self
,
and
takes
fire
again
,
these
grow
less
powerful
.
The
giving
those
Truths
of
Religion
such
a
Force
that
they
may
be
able
to
subdue
Nature
,
and
to
govern
us
,
is
the
Design
of
both
Natural
and
Revealed
Religion
:
So
the
Question
comes
now
according
to
the
Article
to
be
,
Whether
a
Man
by
the
Powers
of
Nature
and
of
Reason
,
without
other
inward
Assistances
,
can
so
far
turn
and
dispose
his
own
Mind
,
as
to
believe
and
to
do
works
pleasant
and
acceptable
to
God
.
Pelagius
thought
that
Man
was
so
entire
in
his
liberty
,
that
there
was
no
need
of
any
other
Grace
but
that
of
Pardon
,
and
of
proposing
the
Truths
of
Religion
to
Mens
knowledge
,
but
that
the
use
of
these
was
in
every
Man's
power
.
Those
who
were
called
Semipelagians
thought
that
an
assisting
inward
Grace
was
necessary
to
enable
a
Man
to
go
through
all
the
harder
steps
of
Religion
;
but
with
that
they
thought
that
the
first
Turn
or
Conversion
of
the
Will
to
God
,
was
the
effect
of
a
Man
's
own
free
choice
.
In
opposition
to
both
which
,
this
Article
asserts
both
an
Assisting
and
a
preventing
Grace
.
That
there
are
inward
Assistances
given
to
our
Powers
,
besides
those
outward
Blessings
of
Providence
,
is
first
to
be
proved
.
In
the
Old
Testament
,
it
is
true
,
there
were
not
express
Promises
made
by
Moses
of
such
Assistances
;
yet
it
seems
both
David
and
Solomon
had
a
full
persuasion
about
it
.
David's
Prayers
do
every
where
relate
to
somewhat
that
is
Internal
:
to
open
and
turn
his
eyes
;
to
unite
and
incline
his
heart
;
to
quicken
him
;
to
make
him
to
go
;
to
guide
and
lead
him
;
to
create
in
him
a
clean
heart
,
and
renew
a
right
spirit
within
him
.
Solomon
says
,
That
God
gives
wisdom
;
that
he
directs
mens
paths
,
and
giveth
grace
to
the
lowly
.
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
:
They
shall
all
know
me
from
the
least
of
them
unto
the
greatest
.
Like
to
that
is
what
Ezekiel
promises
,
A
new
heart
also
will
I
give
,
and
a
new
spirit
will
I
put
within
you
;
and
I
will
take
away
the
stony
heart
out
of
your
flesh
,
and
I
will
give
you
an
heart
of
flesh
;
and
I
will
put
my
spirit
within
you
,
and
cause
you
to
walk
in
my
statutes
,
and
ye
shall
keep
my
judgments
and
do
them
.
That
these
Prophecies
relate
to
the
New
Dispensation
,
cannot
be
question'd
,
since
Ieremy's
words
,
to
which
the
other
are
equivalent
,
are
cited
and
applied
to
it
in
the
Epistle
to
the
Hebrews
.
Now
the
opposition
of
the
one
Dispensation
to
the
other
,
as
it
is
here
stated
,
consists
in
this
,
That
whereas
the
Old
Dispensation
was
made
up
of
Laws
and
Statutes
that
were
given
on
Tables
of
Stone
,
and
in
writing
,
the
New
Dispensation
was
to
have
somewhat
in
it
beside
that
External
Revelation
which
was
to
be
Internal
,
and
which
should
dispose
and
inable
Men
to
observe
it
.
A
great
deal
of
our
Saviour's
Discourse
concerning
the
Spirit
which
he
was
to
pour
on
his
Disciples
,
did
certainly
belong
to
that
extraordinary
Effusion
at
Pentecost
,
and
to
those
wonderful
Effects
that
were
to
follow
upon
it
:
Yet
as
he
had
formerly
given
this
as
an
Encouragement
to
all
Men
to
Pray
,
his
heavenly
Father
would
give
the
Holy
Spirit
to
every
one
that
asked
him
;
so
there
are
many
parts
of
that
his
last
Discourse
,
that
seem
to
belong
to
the
constant
Necessities
of
all
Christians
.
It
is
as
unreasonable
to
limit
all
to
that
time
,
as
the
first
words
of
it
,
I
go
to
prepare
a
place
for
you
;
and
because
I
live
,
ye
shall
live
also
.
The
Prayer
which
comes
after
that
Discourse
,
believe
in
his
Name
through
their
word
,
we
have
no
reason
to
limit
these
words
,
I
will
manifest
my self
to
him
;
My
Father
and
I
will
make
our
abode
with
him
;
In
me
ye
shall
have
peace
;
to
the
Apostles
only
;
so
that
the
Guidance
,
the
Conviction
,
the
Comforts
of
that
Spirit
,
seem
to
be
Promises
which
in
a
lower
order
belong
to
all
Christians
.
St.
Paul
speaks
of
the
love
of
God
shed
abroad
in
their
hearts
by
the
Holy
Ghost
.
When
he
was
under
Temptation
,
My
grace
is
sufficient
for
thee
,
my
strength
is
made
perfect
in
weakness
.
He
prays
often
for
the
Churches
in
his
Epistles
to
them
,
That
God
would
stablish
,
comfort
,
and
perfect
them
,
enlighten
and
strengthen
them
;
and
this
in
all
that
variety
of
Words
and
Phrases
that
import
inward
Assistances
.
This
is
also
meant
by
Christ's
living
and
dwelling
in
us
,
and
by
our
being
rooted
and
grounded
in
him
;
being
the
Temples
of
God
,
a
holy
habitation
to
him
through
his
Spirit
;
our
being
sealed
by
the
Spirit
of
God
to
the
day
of
Redemption
;
by
all
those
directions
to
pray
for
grace
to
help
in
time
of
need
,
and
,
to
ask
wisdom
of
God
that
gives
liberally
to
all
men
;
as
also
by
the
Phrases
of
being
born
of
God
,
and
the
having
his
seed
abiding
in
us
.
These
and
many
more
places
which
return
often
through
the
New
Testament
,
seem
to
put
it
beyond
all
doubt
,
that
there
are
inward
Communications
from
God
,
to
the
Powers
of
our
Souls
;
by
which
we
are
made
both
to
apprehend
the
Truths
of
Religion
,
to
remember
and
reflect
on
them
,
and
to
consider
and
follow
them
more
effectually
.
How
these
are
applied
to
us
,
is
a
great
difficulty
indeed
,
but
it
is
to
litle
purpose
to
amuse
our selves
about
it
.
God
may
convey
them
immediately
to
our
Souls
,
if
he
will
;
but
it
is
more
intelligible
to
us
to
imagine
that
the
Truths
of
Religion
are
by
a
Divine
direction
imprinted
deep
upon
our
Brain
;
so
that
naturally
they
must
affect
us
much
,
and
be
oft
in
our
Thoughts
:
And
this
may
be
a
Hypothesis
to
explain
Regeneration
or
habitual
Grace
by
.
When
a
deep
Impression
is
once
made
,
there
may
be
a
direction
from
God
,
in
the
same
way
that
his
Providence
runs
through
the
whole
Material
World
,
given
to
the
Animal
Spirits
to
move
towards
and
strik
upon
that
Impression
,
and
so
to
excite
such
Thoughts
as
by
the
Law
of
the
Union
of
the
Soul
and
Body
do
correspond
to
it
:
This
may
serve
for
a
Hypothesis
to
explain
the
Conveyance
of
Actual
Grace
to
us
:
But
these
are
only
proposed
as
Hypotheses
,
that
is
,
as
methods
or
possible
ways
how
such
things
may
be
done
,
and
which
may
help
us
to
apprehend
more
distinctly
the
manner
of
them
.
Now
as
this
Hypothesis
has
nothing
in
it
but
what
is
truly
Philosophical
,
so
it
is
highly
congruous
to
the
Nature
and
Attributes
of
God
,
That
if
our
Faculti●s
a●●
fallen
under
a
decay
and
corruption
,
so
that
bare
Instruction
is
not
like
to
prevail
over
us
,
he
should
by
some
secret
methods
rectify
this
in
us
.
Our
Experience
tells
us
but
too
often
,
what
a
f●eble
thing
Knowledge
and
Speculation
is
,
when
it
engages
with
Nature
strongly
assaulted
;
How
our
best
Thoughts
fly
from
us
and
forsake
us
;
whereas
at
other
times
the
sense
of
these
things
lies
with
a
due
weight
on
our
Minds
,
and
has
another
effect
upon
us
.
The
way
of
conveying
this
is
invisible
;
our
Saviour
compared
it
to
the
wind
that
bloweth
where
it
listeth
;
no
man
knows
whence
it
comes
,
and
whither
it
goes
.
No
man
can
give
an
account
of
the
sudden
changes
of
the
Wind
,
and
of
that
vast
force
with
which
the
Air
is
driven
by
it
,
which
is
otherwise
the
most
yielding
of
all
Bodies
;
to
which
he
adds
,
so
is
every
one
that
is
born
of
the
Spirit
.
This
he
brings
to
illustrate
the
meaning
of
what
he
had
said
,
That
except
a
man
was
born
again
of
Water
and
of
the
Spirit
,
he
could
not
enter
into
the
kingdom
of
God
:
And
to
shew
how
real
and
internal
this
was
,
he
adds
,
That
which
is
born
of
the
flesh
is
flesh
;
that
is
,
a
Man
has
the
Nature
of
those
Parents
from
whom
he
is
descended
,
by
Flesh
being
understood
the
Fabrick
of
the
Human
Body
,
animated
by
the
Soul
:
in
opposition
to
which
,
he
subjoins
,
That
which
is
born
of
the
Spirit
is
spirit
;
that
is
to
say
,
a
Man
thus
regenerated
by
the
Operation
of
the
Spirit
of
God
,
comes
to
be
of
a
Spiritual
Nature
.
With
this
I
conclude
all
that
seemed
necessary
to
be
proved
,
That
there
are
inward
Assistances
given
to
us
in
the
New
Dispensation
.
I
do
not
dispute
whether
these
are
fitly
called
Grace
,
for
perhaps
that
word
will
scarce
be
found
in
that
Sense
in
the
Scriptures
;
it
signifying
more
largely
the
Love
and
Favour
of
God
,
without
restraining
it
to
this
Act
or
Effect
of
it
.
The
next
thing
to
be
proved
is
,
That
there
is
a
preventing
Grace
,
by
which
the
Will
is
first
moved
and
disposed
to
turn
to
God
.
It
is
certain
that
the
first
Promulgation
of
the
Gospel
to
the
Churches
that
were
gathered
by
the
Apostles
,
is
ascribed
wholly
to
the
Riches
and
Freedom
of
the
Grace
of
God
.
This
is
fully
done
in
the
Epistle
to
the
Ephesians
,
in
which
their
former
Ignorance
and
Corruption
is
set
forth
under
the
Figures
of
blindness
,
of
being
without
hope
,
and
without
God
in
the
world
,
and
dead
in
trespasses
and
sins
,
they
following
the
course
of
this
world
,
and
the
prince
of
the
power
of
the
Air
,
and
being
by
nature
children
of
wrath
;
that
is
under
Wrath
,
I
dispute
not
here
concerning
the
meaning
of
the
word
by
Nature
,
whether
it
relates
to
the
Corruption
of
our
Nature
in
Adam
,
or
to
that
general
Corruption
that
had
overspread
Heathenism
,
and
was
become
as
it
were
another
Nature
●o
them
.
In
this
single
Instance
we
plainly
see
,
that
there
was
no
previous
disposition
to
the
first
preaching
of
the
Gospel
at
Ephesus
:
Many
expressions
of
this
kind
,
though
perhaps
not
of
this
force
,
are
in
the
other
Epistles
.
St.
Paul
in
his
Epistle
to
the
Romans
,
puts
God's
chusing
of
Abraham
upon
this
,
That
it
was
of
grace
,
not
of
debt
,
otherwise
Abraham
might
have
had
whereof
to
glory
.
And
when
he
speaks
of
God's
casting
off
the
Iews
,
and
grafting
the
Gentiles
upon
that
Stock
from
which
they
were
cut
off
,
he
,
ascribes
it
wholly
to
the
Goodness
of
God
towards
them
,
not
to
be
high-minded
,
but
to
fear
.
In
his
Epistle
to
the
Corinthians
,
he
says
,
That
not
many
wise
,
mighty
,
nor
noble
were
chosen
,
but
God
had
chosen
the
foolish
,
the
weak
,
and
the
base
things
of
this
world
,
so
that
no
flesh
should
glory
in
his
presence
:
And
he
urges
this
further
,
in
words
that
seem
to
be
as
applicable
to
particular
Persons
,
as
to
Communities
or
Churches
:
Who
maketh
thee
to
differ
from
another
?
and
what
hast
thou
,
that
thou
didst
not
receive
?
now
if
thou
didst
receive
it
,
why
dost
thou
glory
as
if
thou
hadst
not
received
it
?
From
these
and
many
more
passages
of
the
like
nature
,
it
is
plain
,
that
in
the
Promulgation
of
the
Gospel
,
God
was
found
of
them
that
sought
not
to
him
,
and
heard
of
them
that
called
not
upon
him
;
that
is
,
he
prevented
them
by
his
Favour
,
while
there
were
no
previous
dispositions
in
them
to
invite
it
,
much
less
to
merit
it
:
From
this
it
may
be
inferred
,
That
the
like
method
should
be
used
with
relation
to
particular
Persons
.
We
do
find
very
express
Instances
in
the
New
Testament
,
of
the
Conversion
of
some
by
a
Preventing
Grace
:
It
is
said
,
God
opened
t●e
heart
of
Lydia
,
so
that
she
attended
to
the
things
that
were
spoken
of
Paul
.
The
Conversion
of
St.
Paul
himself
was
so
clearly
from
a
Preventing
Grace
,
that
if
it
had
not
been
miraculous
in
so
many
of
its
Circumstances
,
it
would
have
been
a
strong
Argument
in
behalf
of
it
.
These
words
of
Christ
seem
also
to
assert
it
;
Without
me
ye
can
do
nothing
;
ye
have
not
chosen
me
,
but
I
you
;
and
no
man
can
come
to
me
,
except
the
Father
which
hath
sent
me
draw
him
.
were
born
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
the
will
of
God
.
God
is
said
to
work
in
us
both
to
will
and
to
do
of
his
own
good
pleasure
:
The
one
seems
to
import
the
first
beginings
,
and
the
other
the
progress
of
a
Christian
Course
of
Life
.
So
far
all
among
us
,
that
I
know
of
,
are
agreed
,
though
perhaps
not
as
to
the
force
that
is
in
all
those
places
to
prove
this
Point
.
There
do
y●t
remain
Two
Points
in
which
they
do
not
agree
;
the
one
is
the
Efficacy
of
this
Preventing
Grace
;
some
think
that
it
is
of
its
own
nature
so
Efficacious
,
that
it
never
fails
of
Converting
those
to
whom
it
is
given
;
others
think
that
it
only
awakens
and
disposes
,
as
well
as
it
enables
them
to
turn
to
God
,
but
that
they
may
resist
it
,
and
that
the
greater
part
of
Mankind
do
actually
resist
it
.
The
examining
of
this
Point
,
and
the
stating
the
Arguments
of
both
sides
,
will
belong
more
properly
to
the
Seventeenth
Article
.
The
other
Head
in
which
many
do
differ
,
is
concerning
the
Extent
of
this
Preventing
Grace
;
for
whereas
such
as
do
hold
it
to
be
Efficacious
of
it self
,
restrain
it
to
the
number
of
those
who
are
Elected
and
converted
by
it
;
others
do
believe
,
That
as
Christ
died
for
all
Men
,
so
there
is
an
Universal
Grace
which
is
given
in
Christ
to
all
Men
,
in
some
degree
or
other
,
and
that
it
is
given
to
all
Baptized
Christians
in
a
more
eminent
degree
,
and
that
as
all
are
corrupted
by
Adam
,
there
is
also
a
general
Grace
given
to
all
Men
in
Christ
.
This
depends
so
much
on
the
former
Point
,
that
the
discussing
the
one
is
indeed
the
discussing
of
both
;
and
therefore
it
shall
not
be
further
entred
upon
in
this
place
.
ARTICLE
.
XI
.
Of
the
Justification
of
Man
.
We
are
accounted
Righteous
before
God
,
only
for
the
Merit
of
our
Lord
and
Saviour
Iesus
Christ
,
by
Faith
,
and
not
for
our
own
Works
or
Deservings
.
Wherefore
that
we
are
justified
by
Faith
only
,
is
a
most
wholsome
Doctrine
,
and
very
full
of
Comfort
,
as
more
largely
is
expressed
in
the
Homily
of
Iustification
.
IN
order
to
the
right
understanding
this
Article
,
we
must
first
consider
the
true
meaning
of
the
Terms
of
which
it
is
made
up
;
which
are
,
Iustification
,
Faith
,
Faith
only
,
and
Good
Works
;
and
then
when
these
are
rightly
stated
,
we
will
see
what
Judgments
are
to
be
passed
upon
the
Questions
that
do
arise
out
of
this
Article
.
Iust
,
or
Iustified
,
are
words
capable
of
two
senses
;
the
one
is
,
a
Man
who
is
in
the
Favour
of
God
by
a
mere
Act
of
his
Grace
,
or
upon
some
Consideration
not
founded
on
the
Holiness
or
the
Merit
of
the
Person
himself
.
The
other
is
,
a
Man
who
is
truly
holy
,
and
as
such
is
beloved
of
God
.
The
use
of
this
word
in
the
New
Testament
was
probably
taken
from
the
term
Chasidim
among
the
Iews
,
a
designation
of
such
as
observed
the
external
parts
of
the
Law
strictly
,
and
were
believed
to
be
upon
that
account
much
in
the
Favour
of
God
;
an
Opinion
being
generally
spread
among
them
,
that
a
strict
observance
of
the
external
parts
of
the
Law
of
Moses
,
did
certainly
put
a
Man
in
the
Favour
of
God
.
In
opposition
to
which
,
the
design
of
a
great
part
of
the
New
Testament
is
to
shew
,
that
these
things
did
not
put
Men
in
the
Favour
of
God
.
Our
Saviour
used
the
word
saved
;
in
opposition
to
condemned
;
condemned
already
,
as
well
as
of
others
who
were
saved
.
St.
Paul
enlarges
more
fully
into
many
Discourses
;
in
which
our
being
justified
,
and
the
righteousness
of
God
,
or
his
grace
towards
us
,
are
all
terms
equivalent
to
one
another
:
His
design
in
the
Epistle
to
the
Romans
,
was
to
prove
that
the
observance
of
the
Mosai●al
Law
could
not
justifie
,
that
is
,
could
not
put
a
Man
under
the
grace
or
favour
of
God
,
or
the
righteousn●ss
of
God
,
that
is
,
into
a
state
of
acceptation
with
him
,
as
that
is
opposite
to
a
state
of
wrath
or
condemnation
:
He
upon
that
shews
that
Abraham
was
in
the
Favour
of
God
before
he
was
Circumcised
,
upon
the
account
of
his
trusting
to
the
Promises
of
God
,
and
obeying
his
Commands
;
and
that
God
reckoned
upon
these
Acts
of
his
,
as
much
as
if
they
had
been
an
entire
course
of
Obedience
;
A●d
it
was
imputed
to
him
for
righteousness
.
These
Promises
were
freely
made
to
him
by
God
,
when
by
no
previous
Works
of
his
he
had
made
them
to
be
due
to
him
of
debt
;
therefore
that
Covenant
which
was
founded
on
those
Promises
,
was
the
justifying
of
Abraham
freely
by
grace
;
upon
which
St.
Paul
in
a
variety
of
Inferences
and
Expressions
assumes
,
That
we
are
in
like
manner
justified
freely
by
grace
,
through
the
redemption
in
Christ
Iesus
.
In
this
the
Consideration
upon
which
it
is
done
,
and
the
Condition
upon
which
it
is
offered
,
are
two
very
different
things
.
The
one
is
a
Dispensation
of
God's
Mercy
,
in
which
he
has
regard
to
his
own
Attributes
,
to
the
Honour
of
his
Laws
,
and
his
Government
of
the
World
:
The
other
is
the
Method
in
which
he
applies
that
to
us
;
in
such
a
manner
,
that
it
may
have
such
Ends
as
are
both
perfective
of
Human
Nature
,
and
suitable
to
an
infinitely
Holy
Being
to
pursue
.
We
are
never
to
mix
these
two
together
,
or
to
imagine
that
the
Condition
upon
which
Justification
is
offered
to
us
,
is
the
Consideration
that
moves
God
;
as
if
our
Holiness
,
Faith
,
or
Obedience
,
were
the
moving
Cause
of
our
Justification
;
o●
that
God
justifies
us
,
because
he
sees
that
we
are
truly
just
:
For
though
it
is
not
to
be
denied
,
but
that
in
some
places
of
the
New
Testament
,
Iustification
may
stand
in
that
Sense
,
because
the
word
in
its
Signification
will
bear
it
;
yet
in
these
Two
Epistles
,
in
which
it
is
largely
treated
of
,
nothing
is
plainer
,
than
that
the
design
is
to
shew
us
what
it
is
that
brings
us
to
the
Favour
of
God
,
and
to
a
state
of
Pardon
and
Acceptation
:
So
that
Iustification
in
those
places
stands
in
opposition
to
Accusation
and
Condemnation
.
The
next
Term
to
be
explained
is
Faith
;
which
in
the
New
Testament
st●nds
generally
for
the
Complex
of
Christianity
,
in
opposition
to
the
Law
,
which
stands
as
generally
for
the
Complex
of
the
whole
Mosaical
Dispensation
.
So
that
the
Faith
of
Christ
is
equivalent
to
this
the
Gospel
of
Christ
;
because
Christianity
is
a
Foederal
Religion
,
founded
on
God's
part
,
on
Promises
that
he
has
made
to
us
,
and
on
the
Rules
he
has
set
us
;
and
on
our
part
,
on
our
believing
that
Revelation
,
our
trusting
to
those
Promises
,
and
our
setting
our selves
to
follow
those
Rules
:
The
believing
this
Revelation
,
and
that
great
Article
of
it
,
of
Christ's
being
the
Son
of
God
,
and
the
true
Messias
that
came
to
reveal
his
Father's
Will
,
and
to
offer
himself
up
to
be
the
Sacrifice
of
this
New
Covenant
,
is
often
represented
as
the
great
and
only
Condition
of
the
Covenant
on
our
part
;
but
still
this
Faith
must
receive
the
whole
Gospel
,
the
Precepts
as
well
as
the
Promises
of
it
,
and
receive
Christ
as
a
Prophet
to
Teach
,
and
a
King
to
Rule
,
as
well
as
a
Priest
to
Save
us
.
By
Faith
only
,
is
not
to
be
meant
Faith
as
it
is
separated
from
the
other
Evangelical
Graces
and
Virtues
;
but
Faith
,
as
it
is
opposite
to
the
Rites
of
the
Mosaical
Law
;
for
that
was
the
great
Question
that
gave
occasion
to
St.
Paul's
writing
so
fully
upon
this
Head
;
since
many
Judaizing
Christians
,
as
they
acknowledged
Christ
to
be
the
true
Messias
,
so
they
thought
that
the
Law
of
Moses
was
still
to
retain
its
force
:
In
opposition
to
whom
St.
Paul
says
,
That
we
are
justified
by
Faith
,
without
the
works
of
the
Law
.
who
were
in
the
Law
,
and
those
who
were
without
the
Law
:
That
is
,
into
Iews
and
Gentiles
.
Nor
had
St.
Paul
any
occasion
to
treat
of
any
other
Matter
in
those
Epistles
,
or
to
enter
into
nice
Abstractions
,
which
became
not
one
that
was
to
Instruct
the
World
in
order
to
their
Salvation
:
Those
Metaphysical
Notions
are
not
easily
apprehended
by
plain
Men
,
not
accustomed
to
such
Subtilties
,
and
are
of
very
little
value
,
when
they
are
more
critically
distinguished
:
Yet
when
it
seems
some
of
those
Expressions
were
wrested
to
an
ill
sense
and
use
,
St.
Iames
treats
of
the
same
matter
,
but
with
this
great
difference
;
that
though
he
says
expresly
,
That
a
man
is
justified
by
Works
,
and
not
by
Faith
only
;
yet
he
does
not
say
,
by
the
Works
of
the
Law
;
Faith
of
Abraham
:
This
shews
that
he
did
not
intend
to
contradict
the
Doctrine
delivered
by
St.
Paul
,
but
only
to
give
a
true
Notion
of
the
Faith
that
justifies
;
that
it
is
not
a
bare
believing
,
such
as
Devils
are
capable
of
,
but
such
a
believing
as
exerted
it self
in
Good
Works
.
So
that
the
Faith
mentioned
by
St.
Paul
is
the
Complex
of
all
Christianity
;
whereas
that
mentioned
by
St.
Iames
,
is
a
bare
believing
,
without
a
life
suitable
to
it
.
And
as
it
is
certainly
true
,
that
we
are
taken
into
the
Favour
of
God
,
upon
our
receiving
the
whole
Gospel
,
without
observing
the
Mosaical
Precepts
;
so
it
is
as
certainly
true
,
that
a
bare
professing
or
giving
credit
to
the
Truth
of
the
Gospel
,
without
our
living
suitably
to
it
,
does
not
give
us
a
right
to
the
Favour
of
God
.
And
thus
it
appears
that
these
two
Pieces
of
the
New
Testament
,
when
rightly
understood
,
do
in
no
wise
contradict
,
but
agree
well
with
one
another
.
In
the
last
place
,
we
must
consider
the
signification
of
Good
Works
:
By
them
are
not
to
be
meant
some
voluntary
and
assumed
pieces
of
Severity
,
which
are
no
where
enjoyned
in
the
Gospel
,
that
arise
out
of
Superstition
and
that
feed
of
Pride
and
Hypocrisy
:
These
are
so
far
from
deserving
the
name
of
Good
Works
,
that
they
have
been
in
all
Ages
the
Methods
of
Imposture
,
and
of
Impostors
,
and
the
Arts
by
which
they
have
gained
Credit
and
Authority
.
By
Good
Works
therefore
are
meant
Acts
of
true
Holiness
,
and
of
sincere
Obedience
to
the
Laws
of
the
Gospel
.
The
Terms
being
thus
explained
,
I
shall
next
distinguish
between
the
Questions
arising
out
of
this
Matter
,
that
are
only
about
Words
,
and
those
that
are
more
Material
and
Important
.
If
any
Man
fancy
that
the
Remission
of
Sins
is
to
be
considered
as
a
thing
previous
to
Iustification
,
and
distinct
from
it
,
and
acknowledge
that
to
be
freely
given
in
Christ
Jesus
;
and
that
in
consequence
of
this
there
is
such
a
Grace
infused
,
that
thereupon
the
Person
becomes
truly
just
,
and
is
considered
as
such
by
God
:
This
,
which
must
be
confessed
to
be
the
Doctrine
of
a
great
many
in
the
Church
of
Rome
,
and
which
seems
to
be
that
established
at
Trent
,
is
indeed
very
visibly
different
from
the
Stile
and
Design
of
those
Places
of
the
New
Testament
,
in
which
this
matter
is
most
fully
opened
:
But
yet
after
all
,
it
is
but
a
question
about
words
;
for
if
that
which
they
call
Remission
of
Sins
,
be
the
same
with
that
which
we
call
Iustification
;
and
if
that
which
they
call
Iustification
,
be
the
same
with
that
which
we
call
Sanctification
,
then
here
is
only
a
strife
of
words
:
Yet
even
in
this
we
have
the
Scriptures
clearly
of
our
side
;
so
that
we
hold
the
form
of
sound
words
,
from
which
they
have
departed
.
The
Scripture
speaks
of
Sanctification
,
as
a
thing
different
from
and
subsequent
to
Iustification
.
Now
ye
are
washed
,
ye
are
sanctified
,
ye
are
justified
.
And
since
Justification
,
and
the
being
in
the
Love
and
Favour
of
God
,
are
in
the
New
Testament
one
and
the
same
thing
,
the
Remission
of
Sins
must
be
an
Act
of
God's
Favour
:
For
we
cannot
imagine
a
middle
state
of
being
neither
accepted
of
him
,
nor
yet
under
his
Wrath
,
as
if
the
Remission
of
Sins
were
merely
an
extinction
of
the
guilt
of
Sin
,
without
any
special
Favour
.
If
therefore
this
Remission
of
Sins
is
acknowledged
to
be
given
freely
to
us
through
Jesus
Christ
,
this
is
that
which
we
affirm
to
be
Iustification
,
though
under
another
name
:
We
do
also
acknowledge
that
our
Natures
must
be
sanctified
and
renewed
,
that
so
God
may
take
pleasure
in
us
,
when
his
Image
is
again
visible
upon
us
;
and
this
we
call
Sanctification
;
which
we
acknowledge
to
be
the
constant
and
inseparable
effect
of
Iustification
:
So
that
as
to
this
,
we
agree
in
the
same
Doctrine
,
only
we
differ
in
the
use
of
the
Terms
;
in
which
we
have
the
Phrase
of
the
New
Testament
clearly
with
us
.
But
there
are
two
more
material
differences
between
us
:
It
is
a
Tenet
in
the
Church
of
Rome
,
That
the
Use
of
the
Sacraments
,
if
Men
do
not
put
a
bar
to
them
,
and
if
they
have
only
imperfect
Acts
of
Sorrow
accompanying
them
,
does
so
far
compleat
those
weak
Acts
,
as
to
justify
us
:
This
we
do
utterly
deny
,
as
a
Doctrine
that
tends
to
enervate
all
Religion
;
and
to
make
the
Sacraments
that
were
appointed
to
be
the
solemn
●●ts
of
Religion
,
for
quickning
and
exciting
our
Piety
,
and
for
conveying
Grace
to
us
,
upon
our
coming
devoutly
to
them
,
becomes
means
to
flatten
and
deaden
us
:
As
if
they
were
of
the
nature
of
Charms
,
which
if
they
could
be
come
at
,
tho'
with
ever
so
slight
a
preparation
,
would
make
up
all
defects
.
The
Doctrine
of
Sacramental
Justification
is
justly
to
be
reckoned
among
the
most
mischievous
of
all
those
Practical
Errors
that
are
in
the
Church
of
Rome
.
Since
therefore
this
is
no
where
mention●d
,
in
all
these
large
Discourses
that
are
in
the
New
Testament
concerning
Justification
,
we
have
just
reason
to
reject
it
:
Since
also
the
natural
consequence
of
this
Doctrine
,
is
to
make
Men
rest
contented
in
low
imperfect
Acts
,
when
they
can
be
so
easily
made
up
by
a
Sacrament
,
we
have
just
reason
to
detest
it
,
as
one
of
the
depths
of
Satan
:
The
Tendency
of
it
being
to
make
those
Ordinances
of
the
Gospel
,
which
were
given
us
as
means
to
raise
and
heighten
our
Faith
and
Repentance
,
become
Engines
to
encourage
Sloth
and
Impenitence
.
There
is
another
Doctrine
that
is
Held
by
many
,
and
is
still
Taught
in
the
Church
of
Rome
,
not
only
with
Approbation
,
but
Favour
;
That
the
inherent
Holiness
of
good
Men
is
a
thing
of
its
own
nature
so
perfect
,
that
upon
the
account
of
it
,
God
is
so
bound
to
esteem
them
just
,
and
to
justify
them
,
that
he
were
unjust
if
he
did
not
.
They
think
there
is
such
a
real
condignity
in
it
,
that
it
makes
Men
God's
adopted
Children
.
Whereas
we
on
the
other
hand
Teach
,
That
God
is
indeed
pleased
with
the
inward
Reforma●●on
that
he
sees
in
good
Men
,
in
whom
his
Grace
dwells
;
that
he
approves
and
accepts
of
their
Sincerity
;
but
that
with
this
there
is
still
such
a
mixture
,
and
in
this
there
is
still
so
much
Imperfection
,
that
even
upon
this
account
,
if
God
did
straitly
mark
Iniquity
,
none
could
stand
before
him
:
So
that
even
his
acceptance
of
this
,
is
an
Act
of
Mercy
and
Grace
.
This
Doctrine
was
commonly
Taught
in
the
Church
of
Rome
at
the
time
of
the
Reformation
,
and
together
with
it
,
they
reckoned
that
the
chief
of
those
Works
that
did
Justify
,
were
either
great
or
rich
Endowments
,
or
excessive
Devotions
towards
Images
,
Saints
,
and
Relicks
;
by
all
which
,
Christ
was
either
forgot
quite
,
or
remembred
only
for
form-sake
,
esteemed
perhaps
as
the
chief
of
Saints
;
not
to
mention
the
impious
Comparisons
that
were
made
between
him
and
some
Saints
,
and
the
Preferences
that
were
given
to
them
beyond
him
.
In
opposition
to
all
this
the
Reformers
began
,
as
they
ought
to
have
done
,
at
the
laying
down
this
as
the
Foundation
of
all
Christianity
,
and
of
all
our
hopes
,
That
we
were
reconciled
to
God
meerly
through
his
Mercy
,
by
the
Redemption
purchased
by
Jesus
Christ
:
And
that
a
firm
believing
the
Gospel
,
and
a
claiming
to
the
Death
of
Christ
,
as
the
great
Propitiation
for
our
Sins
,
according
to
the
Terms
on
which
it
is
offered
us
in
the
Gospel
,
was
that
which
united
us
to
Christ
;
that
gave
us
an
Interest
in
his
Death
,
and
thereby
justified
us
▪
If
in
the
management
of
this
Controversy
,
there
was
not
so
critical
a
Judgment
made
of
the
Scope
and
several
Passages
of
St.
Paul's
Epistles
;
and
if
the
Dispute
became
afterwards
too
abstracted
and
metaphysical
,
that
was
the
effect
of
the
Infelicity
of
that
Time
,
and
was
the
natural
consequence
of
much
disputing
:
Therefore
tho'
we
do
not
now
stand
to
all
the
Arguments
,
and
to
all
the
Citations
and
Illustrations
used
by
them
;
and
tho'
we
do
not
deny
but
that
many
of
the
Writers
of
the
Church
of
Rome
,
came
insensibly
off
from
the
most
practical
Errors
,
that
had
been
formerly
much
taught
,
and
more
practised
among
them
;
and
that
this
matter
was
so
stated
by
many
of
them
,
that
as
to
the
main
of
it
,
we
have
no
just
Exceptions
to
it
:
Yet
after
all
,
this
beginning
of
the
Reformation
was
a
great
Blessing
to
the
World
,
and
has
proved
so
,
even
to
the
Church
of
Rome
;
by
bringing
her
to
a
juster
s●nse
of
the
Atonement
made
for
Sins
by
the
Blood
of
Christ
;
and
by
taking
Men
off
from
external
Actions
,
and
turning
them
to
consider
the
inward
Acts
of
the
Mind
,
Faith
and
Repentance
,
as
the
Conditions
of
our
Justification
.
And
therefore
the
Approbation
given
here
to
the
Homily
▪
is
only
an
Approbation
of
the
Doctrine
asserted
and
proved
in
it
:
Which
ought
not
to
be
carried
to
every
particular
of
the
Proofs
or
Explanations
that
are
in
it
.
To
be
Iustified
,
and
to
be
accounted
Righteous
,
stand
for
one
and
the
same
thing
in
the
Article
:
And
both
import
our
being
delivered
from
the
Guilt
of
Sin
,
and
entitled
to
the
Favour
of
God
.
These
differ
from
God's
intending
from
all
Eternity
to
save
us
,
as
much
as
a
Decree
differs
from
the
Execution
of
it
.
A
Man
is
then
only
Iustified
,
when
he
is
freed
from
Wrath
,
and
is
at
peace
with
God
:
And
tho'
this
is
freely
offered
to
us
in
the
Gospel
through
Jesus
Christ
,
yet
it
is
applied
to
none
but
to
such
as
come
within
those
Qualifications
and
Conditions
set
before
us
in
the
Gospel
.
That
God
pardons
Sin
,
and
receives
us
into
favour
only
through
the
Death
of
Christ
,
is
so
fully
expressed
in
the
Gospel
,
as
was
already
made
out
upon
the
second
Article
that
it
is
not
possible
to
doubt
of
it
,
if
one
does
firmly
believe
,
and
attentively
read
the
New
Testament
.
Nor
is
it
less
evident
,
that
it
is
not
offered
to
us
absolutely
,
and
without
Conditions
and
Limitations
.
These
Conditions
are
Repentance
,
with
which
remission
of
sins
is
often
joined
;
and
Faith
,
faith
that
worketh
by
love
,
that
purifies
the
heart
,
and
that
keeps
the
●ommandments
of
God
:
Such
a
Faith
as
shews
it self
to
be
alive
by
Good
Works
,
by
Acts
of
Charity
,
and
every
Act
of
Obedience
;
by
which
we
demonstrate
,
that
we
truly
and
firmly
believe
the
Divine
Authority
of
our
Saviour
and
his
Doctrine
.
Such
a
Faith
as
this
justifies
,
but
not
as
it
is
a
Work
or
meritorious
Action
,
that
of
its
own
nature
puts
us
in
the
Favour
of
God
,
and
makes
us
truly
just
:
But
as
it
is
the
Condition
upon
which
the
Mercy
of
God
is
offered
to
us
by
Christ
Jesus
:
For
then
we
correspond
to
his
design
of
coming
into
the
World
,
that
he
might
redeem
us
from
all
Iniquity
,
purifie
unto
himself
a
peculiar
people
,
zealous
of
good
works
;
that
is
,
sanctify
us
.
Upon
our
bringing
our selves
therefore
under
these
Qualifications
and
Conditions
,
we
are
actually
in
the
Favour
of
God
:
Our
Sins
are
pardoned
,
and
we
are
entitled
to
Eternal
Life
.
Our
Faith
and
Repentance
are
not
the
valuable
Considerations
for
which
God
pardons
and
justifies
;
that
is
done
meerly
for
the
Death
of
Christ
;
which
God
having
out
of
the
Riches
of
his
Grace
provided
for
us
,
and
offered
to
us
,
Justification
is
upon
those
accounts
said
to
be
free
:
There
being
nothing
on
our
part
which
either
did
or
could
have
procured
it
.
But
still
our
Faith
,
which
includes
our
Hope
,
our
Love
,
our
Repentance
,
and
our
Obedience
,
is
the
Condition
that
makes
us
capable
of
receiving
the
benefits
of
this
Redemption
and
Free
Grace
.
And
thus
it
is
clear
,
in
what
sense
we
believe
,
that
we
are
justified
both
freely
,
and
yet
through
Christ
;
and
also
through
Faith
,
as
the
Condition
indispensably
necessary
on
our
part
.
In
strictness
of
words
,
we
are
not
justified
till
the
final
Sentence
is
pronounced
:
Till
upon
our
Death
,
we
are
solemnly
acquitted
of
our
Sins
,
and
admitted
into
the
Presence
of
God
;
this
being
that
which
is
opposite
to
Condemnation
:
Yet
as
a
Man
who
is
in
that
state
,
that
must
end
in
Condemnation
,
is
said
to
be
condemned
already
,
and
the
wrath
of
God
is
said
to
abide
upon
him
;
tho'
he
be
not
yet
adjudged
to
it
:
So
,
on
the
contrary
,
a
Man
in
that
state
,
which
must
end
in
the
full
Enjoyment
of
God
,
is
said
now
to
be
justified
,
and
to
be
at
peace
with
God
;
because
he
not
only
has
the
Promises
of
that
state
now
belonging
to
him
,
when
he
does
perform
the
Conditions
required
in
them
;
but
is
likewise
receiving
daily
Marks
of
God's
Favour
,
the
protection
of
his
Providence
,
the
Ministry
of
Angels
,
and
the
inward
Assistances
of
his
Grace
and
Spirit
.
This
is
a
Doctrine
full
of
comfort
;
for
if
we
did
believe
that
our
Justification
was
founded
upon
our
Inherent
Justice
,
or
Sanctification
,
as
the
Consideration
on
which
we
receive
it
,
we
should
have
just
cause
of
Fear
and
Dejection
;
since
we
could
not
reasonably
promise
our selves
so
great
a
Blessing
upon
so
poor
a
Consideration
:
but
when
we
know
that
this
is
only
the
Condition
of
it
,
then
when
we
feel
it
is
sincerely
received
and
believed
,
and
carefully
observed
by
us
,
we
may
conclude
that
we
are
justified
:
But
we
are
by
no
means
to
think
,
that
our
certain
persuasion
of
Christ's
having
died
for
us
in
particular
,
or
the
certainty
of
our
Salvation
through
him
,
is
an
Act
of
saving
Faith
,
much
less
that
we
are
justified
by
it
.
Many
things
have
been
too
crudely
said
upon
this
Subject
,
which
have
given
the
Enemies
of
the
Reformation
great
Advantages
,
and
have
furnished
them
with
much
matter
of
Reproach
.
We
ought
to
believe
firmly
,
That
Christ
died
for
all
Penitent
and
Converted
Sinners
;
and
when
we
feel
these
Characters
in
our selves
,
we
may
from
thence
justly
infer
,
That
he
died
for
us
,
and
that
we
are
of
the
Number
of
those
who
shall
be
Saved
through
him
:
But
yet
if
we
may
fall
from
this
state
,
in
which
we
do
now
feel
our selves
,
we
may
and
must
likewise
forfeit
those
hopes
;
and
therefore
we
must
work
out
our
Salvation
with
fear
and
trembling
.
Our
believing
that
we
shall
be
Saved
by
Christ
,
is
no
Act
of
Divine
Faith
;
since
every
Act
of
Faith
must
be
founded
on
some
Divine
Revelation
:
It
is
only
a
Collection
and
Inference
that
we
may
make
from
this
general
Proposition
,
That
Christ
is
the
propitiation
for
the
Sins
of
those
who
do
truly
repent
and
believe
his
Gospel
;
and
from
those
Reflections
and
Observations
that
we
make
on
our selves
,
by
which
we
conclude
,
That
we
do
truly
both
repent
and
believe
.
ARTICLE
XII
.
Of
Good
Works
.
Albeit
that
Good
Works
,
which
are
the
fruits
of
Faith
,
and
follow
after
Iustification
,
cannot
put
away
our
Sins
,
and
endure
the
severity
of
God's
Iudgment
:
yet
are
they
pleasing
and
acceptable
to
God
in
Christ
,
and
do
spring
out
necessarily
of
a
true
and
lively
Faith
,
insomuch
that
by
them
a
lively
Faith
may
be
as
evidently
known
,
as
a
Tree
discerned
by
the
fruit
.
THat
Good
works
are
indispensably
necessary
to
Salvation
;
that
without
holiness
no
man
shall
see
the
Lord
;
is
so
fully
and
frequently
exprest
in
the
Gospel
,
that
no
doubt
can
be
made
of
it
by
any
who
reads
it
:
And
indeed
a
greater
disparagement
to
the
Christian
Religion
cannot
be
imagined
,
than
to
propose
the
hopes
of
God's
Mercy
and
Pardon
barely
upon
Believing
,
without
a
Life
suitable
to
the
Rules
it
gives
us
.
This
began
early
to
corrupt
the
Theories
of
Religion
,
as
it
still
has
but
too
great
an
influence
upon
the
Practice
of
it
.
What
St.
Iames
writ
upon
this
Subject
,
must
put
an
end
to
all
doubting
about
it
;
and
whatever
Subtilties
some
may
have
set
up
,
to
separate
the
consideration
of
Faith
from
a
holy
Life
,
in
the
point
of
Iustification
;
yet
none
among
us
have
denied
that
it
was
absolutely
necessary
to
Salvation
:
And
so
it
be
owned
as
necessary
,
it
is
a
nice
curiosity
to
examine
,
whether
it
is
of
it self
a
Condition
of
Justification
,
or
if
it
is
the
certain
distinction
and
constant
effect
of
that
Faith
which
justifies
.
These
are
Speculations
of
very
little
consequence
,
as
long
as
the
main
Point
is
still
maintained
;
That
Christ
came
to
bring
us
to
God
,
to
change
our
Natures
,
to
mortify
the
Old
man
in
us
,
and
to
raise
up
and
restore
that
Image
of
God
,
from
which
we
had
fallen
by
Sin
.
And
therefore
even
where
the
Thread
of
Men's
Speculations
of
these
Matters
may
be
thought
too
fine
,
and
in
some
Points
of
them
wrong
drawn
;
yet
so
long
as
this
Foundation
is
preserved
,
that
every
one
who
nameth
the
name
of
Christ
does
depart
from
iniquity
,
There
do
arise
out
of
this
Article
only
two
Points
,
about
which
some
Debates
have
been
made
.
1st
.
Whether
the
Good
Works
of
Holy
Men
are
in
themselves
so
perfect
,
that
they
can
endure
the
severity
of
God's
Judgment
,
so
that
there
is
no
mixture
of
imperfection
or
Evil
in
them
,
or
not
?
The
Council
of
Trent
has
decreed
,
That
Men
by
their
Good
Works
have
so
fully
satisfied
the
Law
of
God
,
according
to
the
state
of
this
Life
,
that
nothing
is
wanting
to
them
.
The
second
Point
is
,
Whether
these
Good
Works
are
of
their
own
nature
meritorious
of
Eternal
Life
,
or
not
?
The
Council
of
Trent
has
decreed
that
they
are
:
Yet
a
long
softening
is
added
to
the
Decree
,
importing
,
That
none
ought
to
glory
in
himself
,
but
in
the
Lord
;
whose
goodness
is
such
,
that
he
makes
his
own
gifts
to
us
,
to
be
merits
in
us
:
And
it
adds
,
That
because
in
many
things
we
offend
all
,
every
one
ought
to
consider
the
justice
and
severity
,
as
well
as
the
mercy
and
goodness
of
God
:
and
not
to
judge
himself
,
even
tho
he
should
know
nothing
by
himself
.
So
then
that
in
which
all
are
agreed
about
this
Matter
,
is
,
1.
That
our
Works
cannot
be
good
or
acceptable
to
God
,
but
as
we
are
assisted
by
his
Grace
and
Spirit
to
do
them
:
So
that
the
real
Goodness
that
is
in
them
,
flows
from
those
Assistances
which
enable
us
to
do
them
.
2.
That
God
does
certainly
reward
Good
Works
:
He
has
promised
it
,
and
he
is
faithful
and
cannot
lie
:
nor
is
he
unrighteous
to
forget
our
labour
of
love
.
So
the
Favour
of
God
and
eternal
Happiness
is
the
reward
of
Good
Works
:
Mention
is
also
made
of
a
full
reward
,
of
the
reward
of
a
righteous
Man
,
and
of
a
Prophet's
reward
.
Since
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
.
The
Points
in
which
we
differ
,
are
,
1.
Whether
the
Good
Works
of
holy
Men
are
so
perfect
,
that
there
is
no
defect
in
them
;
or
whether
there
is
still
some
such
defect
mixed
with
them
,
that
there
is
occasion
for
Mercy
,
to
pardon
somewhat
even
in
Good
Men
?
Those
of
the
Church
of
Rome
think
that
a
Work
cannot
be
called
good
,
if
it
is
not
entirely
good
;
and
that
nothing
can
please
God
,
in
which
there
is
a
mixture
of
Sin
.
Whereas
we
,
according
to
the
Article
,
believe
that
Human
Nature
is
so
weak
and
so
degenerated
,
that
as
far
as
our
Natural
Powers
concur
in
any
Action
,
there
is
still
some
Allay
in
it
;
and
that
a
Good
work
is
considered
by
God
according
to
the
main
both
of
the
Action
and
of
the
Intention
of
him
that
does
it
;
and
as
a
Father
pities
his
Children
,
so
God
passes
over
the
defects
of
those
who
serve
him
sincerely
,
though
not
perfectly
.
The
imaginations
of
the
heart
of
man
are
only
evil
continually
:
In
many
things
we
offend
all
;
says
St.
Iames
:
And
St.
Paul
reckons
that
he
had
not
yet
apprehended
,
but
was
forgetting
the
things
behind
,
and
reaching
to
these
before
,
and
still
pressing
forward
.
We
see
in
fact
,
that
the
best
Men
in
all
Ages
have
been
complaining
and
humbling
themselves
,
even
for
the
sins
of
their
Holy
Things
,
for
their
Vanity
and
Desire
of
Glory
,
for
the
distraction
of
their
Thoughts
in
Devotion
,
and
for
the
Affection
which
they
bore
to
Earthly
things
.
It
were
a
Doctrine
of
great
Cruelty
,
which
might
drive
Men
to
despair
,
if
they
thought
that
no
Action
could
please
God
,
in
which
they
were
conscious
to
themselves
of
some
Imperfection
or
Sin
.
The
Midwives
of
Egypt
feared
God
,
yet
they
excused
themselves
by
a
Lye
:
But
God
accepted
of
what
was
good
,
and
passed
over
what
was
amiss
in
them
,
and
built
them
houses
.
Forgive
us
our
Trespasses
,
as
well
as
that
,
Give
us
this
day
our
daily
Bread
;
for
we
sin
daily
,
and
do
always
need
a
Pardon
.
Upon
these
Reasons
we
conclude
,
that
somewhat
of
the
Man
enters
into
all
that
Men
do
:
We
are
made
up
of
Infirmities
,
and
we
need
the
Intercession
of
Christ
,
to
make
our
best
Actions
to
be
accepted
of
by
God
:
For
if
he
should
straitly
mark
iniquity
,
who
can
stand
before
him
?
but
mercy
is
with
him
,
and
forgiveness
.
So
that
with
Hezekiah
we
ought
to
pray
,
That
though
we
are
not
purified
according
to
the
purification
of
the
sanctuary
,
yet
the
good
Lord
would
pardon
every
one
that
prepareth
his
heart
to
seek
God
.
The
Second
Question
arises
out
of
this
,
concerning
the
Merit
of
Good
Works
;
for
upon
the
supposition
of
their
being
compleatly
good
,
that
Merit
is
founded
;
which
will
be
acknowledged
to
be
none
at
all
,
if
it
is
believed
that
there
are
such
Defects
in
them
,
that
they
need
a
Pardon
;
since
where
there
is
Guilt
,
there
can
be
no
pretension
to
Merit
.
The
word
Merit
has
also
a
sound
that
is
so
daring
,
so
little
suitable
to
the
humility
of
a
Creature
,
to
be
used
towards
a
Being
of
Infinite
Majesty
,
and
with
relation
to
endless
Rewards
,
that
though
we
do
not
deny
but
that
a
sense
is
given
to
it
by
many
of
the
Church
of
Rome
,
to
which
no
just
exception
can
be
made
,
yet
there
seems
to
be
somewhat
too
bold
in
it
,
especially
when
Condignity
is
added
to
it
:
And
since
this
may
naturally
give
us
an
Idea
of
a
buying
and
selling
with
God
,
and
that
there
has
been
a
great
deal
of
this
put
in
practice
,
it
is
certain
that
on
many
respects
this
Word
ought
not
to
be
made
use
of
.
There
is
somewhat
in
the
Nature
of
Man
apt
to
swell
and
to
raise
it self
out
of
measure
;
and
to
that
no
Indulgence
ought
to
be
given
,
in
words
that
may
flatter
it
;
for
we
ought
to
subdue
this
Temper
by
all
means
possible
,
both
in
our selves
and
others
.
On
the
other
hand
,
though
we
confess
that
there
is
a
Disorder
and
Weakness
that
hangs
heavy
upon
us
,
and
that
sticks
close
to
us
,
yet
this
ought
not
to
make
us
indulge
our selves
in
our
sins
,
as
if
they
were
the
effects
of
an
Infirmity
that
is
inseparable
from
us
.
To
consent
to
any
Sin
,
if
it
were
ever
so
small
in
it self
,
is
a
very
great
sin
:
We
ought
to
go
on
,
still
cleansing
our selves
more
and
more
,
from
all
filthiness
both
of
the
flesh
and
of
the
spirit
,
and
perfecting
holiness
in
the
fear
of
God
.
Our
readiness
to
sin
should
awaken
both
our
diligence
to
watch
against
it
,
and
our
humility
under
it
.
For
though
we
grow
not
up
to
a
pitch
of
being
above
all
sin
,
and
of
absolute
Perfection
,
yet
there
are
many
degrees
both
of
Purity
and
Perfection
,
to
which
we
may
arrive
,
and
to
which
we
must
constantly
aspire
.
So
that
we
must
keep
a
just
Temper
in
this
Matter
,
neither
to
ascribe
so
much
to
our
own
Works
as
to
be
lifted
up
by
reason
of
them
,
or
to
forget
our
daily
need
of
a
Saviour
both
for
Pardon
and
Intercession
;
nor
on
the
other
hand
so
far
to
neglect
them
,
as
to
take
no
care
about
them
.
The
due
Temper
is
to
make
our
calling
and
election
sure
,
and
to
work
out
our
own
salvation
with
fear
and
trembling
;
but
to
do
all
in
the
name
of
the
Lord
Iesus
,
ever
trusting
to
him
,
and
giving
thanks
to
God
by
him
.
ARTICLE
XIII
.
Of
Works
before
Justification
.
Works
done
before
the
Grace
of
Christ
,
and
the
Inspiration
of
his
Spirit
,
are
not
pleasant
to
God
;
forasmuch
as
they
spring
not
of
Faith
in
Iesus
Christ
,
neither
do
they
make
men
meet
to
receive
Grace
,
or
(
as
the
School-Authors
say
)
deserve
Grace
of
Congruity
:
Yea
rather
,
for
that
they
are
not
done
as
God
hath
commanded
and
willed
them
to
be
done
,
we
doubt
not
but
that
they
have
the
nature
of
Sin
.
THere
is
but
one
Point
to
be
considered
in
this
Article
,
which
is
,
Whether
Men
can
without
any
inward
Assistances
from
God
do
any
Action
that
shall
be
in
all
its
circumstances
so
good
,
that
it
is
not
only
acceptable
to
God
,
but
meritorious
in
his
sight
,
though
in
a
lower
degree
of
merit
.
If
what
was
formerly
laid
down
concerning
a
Corruption
that
was
spread
over
the
whole
Race
of
Mankind
,
and
that
had
very
much
vitiated
their
Faculties
,
be
true
,
then
it
will
follow
from
thence
,
That
unassisted
Nature
can
do
nothing
that
is
so
good
in
it self
,
that
it
can
be
pleasant
or
meritorious
in
the
sight
of
God
.
A
great
difference
is
here
to
be
made
between
an
external
Action
as
it
is
considered
in
it self
,
and
the
same
Action
as
it
was
done
by
such
a
Man
.
An
Action
is
called
good
,
from
the
Morality
and
Nature
of
the
Action
it self
;
so
Actions
of
Justice
and
Charity
are
in
themselves
good
,
whatsoever
the
Doer
of
them
may
be
:
But
Actions
are
considered
by
God
with
relation
to
him
that
does
them
,
in
another
light
;
his
Principles
,
Ends
,
and
Motives
,
with
all
the
other
circumstances
of
the
Action
,
come
into
this
Account
;
for
unless
all
these
be
good
,
let
the
Action
in
its
own
abstracted
nature
be
ever
so
good
,
it
cannot
render
the
Doer
acceptable
or
meritorious
in
the
sight
of
God
.
Another
distinction
is
also
to
be
made
between
the
Methods
of
the
Goodness
and
Mercy
of
God
,
and
the
strictness
of
Justice
:
For
if
God
had
suchregard
to
the
feigned
Humiliation
of
Ahab
,
The
Question
is
only
,
Whether
such
Actions
can
be
so
pure
,
as
to
be
free
from
all
sin
,
and
to
Merit
at
God's
hand
,
as
being
Works
naturally
perfect
;
for
that
is
the
formal
Notion
of
the
Merit
of
Congruity
,
as
the
Notion
of
the
Merit
of
Condignity
is
▪
That
the
Work
is
perfect
in
the
Supernatural
Order
.
To
establish
the
Truth
of
this
Article
,
beside
what
was
said
upon
the
Head
of
Original
Sin
,
we
ought
to
consider
what
St.
Paul's
words
in
the
7th
of
the
Romans
do
import
:
Nothing
was
urged
from
them
on
the
former
Articles
,
because
there
is
just
ground
of
doubting
whether
St.
Paul
is
there
speaking
of
himself
in
the
state
he
was
in
when
he
writ
it
,
or
whether
he
is
personating
a
Iew
,
and
speaking
of
himself
as
he
was
while
yet
a
Iew.
But
if
the
words
are
taken
in
that
lowest
sense
,
they
prove
this
,
That
an
Unregenerate
Man
has
in
himself
such
a
Principle
of
Corruption
,
that
even
a
good
and
a
holy
Law
revealed
to
him
,
cannot
reform
it
;
but
that
on
the
contrary
,
it
will
take
occasion
from
that
very
Law
to
deceive
him
and
to
slay
him
.
sin
in
him
becomes
exceeding
sinful
;
as
being
done
against
such
a
degree
of
Light
,
by
which
it
appears
that
he
is
carnal
,
and
sold
under
sin
;
and
that
though
his
Understanding
may
be
enlighten'd
by
the
Revelation
of
the
Law
of
God
made
to
him
,
so
that
he
has
some
Inclinations
to
obey
it
,
yet
he
does
not
that
which
he
would
,
but
that
which
he
would
not
:
And
though
his
Mind
is
so
far
convinced
,
consents
to
the
Law
that
it
is
good
,
yet
he
still
does
that
which
he
would
not
;
which
was
the
effect
of
sin
that
dwelt
in
him
;
and
from
hence
he
knew
,
that
in
him
,
that
is
in
his
flesh
,
in
his
carnal
part
,
or
carnal
state
,
there
dwelt
no
good
thing
;
for
though
to
will
,
that
is
,
to
resolve
on
obeying
the
Law
,
was
present
,
yet
he
found
not
a
way
how
to
perform
that
which
was
good
;
the
good
that
he
wished
to
do
,
that
he
did
not
;
but
he
did
the
evil
that
he
wished
not
to
do
;
which
he
imputed
to
the
sin
that
dwelt
in
him
.
He
found
then
a
Law
,
a
Bent
and
Biass
within
him
,
evil
was
present
with
him
,
it
sprung
up
naturally
within
him
;
for
though
in
his
rational
Powers
he
might
so
far
approve
the
Law
of
God
as
to
delight
in
it
;
yet
he
found
another
Law
arising
upon
his
Mind
from
his
Body
,
which
warred
against
the
law
of
his
mind
,
and
brought
him
into
captivity
to
the
law
of
sin
which
was
in
his
members
:
he
was
carnal
,
and
sold
under
sin
;
and
cry
out
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
For
this
he
thanks
God
through
our
Lord
Iesus
Christ
:
And
he
sums
all
up
in
these
words
;
So
then
,
with
the
mind
I
my self
serve
the
Law
of
God
,
but
with
the
flesh
the
Law
of
Sin
.
If
all
this
Discourse
is
made
by
St.
Paul
of
himself
when
he
had
the
Light
which
a
Divinely-inspired
Law
gave
him
,
he
being
educated
in
the
exactest
way
of
that
Religion
,
both
zealous
for
the
Law
,
and
blameless
in
his
own
observance
of
it
;
we
may
from
thence
conclude
how
little
reason
there
is
to
believe
that
a
Heathen
,
or
indeed
an
unregenerated
Man
can
be
better
than
he
was
,
and
do
Actions
that
are
both
good
in
themselves
,
which
it
is
not
denied
but
that
he
may
do
;
and
do
them
in
such
a
manner
that
there
shall
be
no
mixture
nor
imperfection
in
them
,
but
that
they
shall
be
perfect
in
a
Natural
Order
,
and
be
by
consequence
meritorious
in
a
Secondary
Order
.
By
all
this
we
do
not
pretend
to
say
,
That
a
Man
in
that
state
can
do
nothing
;
or
that
he
has
no
use
of
his
Faculties
:
He
can
certainly
restrain
himself
on
many
occasions
;
he
can
do
many
good
works
,
and
avoid
many
bad
ones
;
he
can
raise
his
Understanding
to
know
and
consider
things
according
to
the
Light
that
he
has
;
he
can
put
himself
in
good
methods
and
good
circumstances
;
he
can
Pray
,
and
do
many
Acts
of
Devotion
,
which
though
they
are
all
very
imperfect
,
yet
none
of
them
will
be
lost
in
the
sight
of
God
,
who
certainly
will
never
be
wanting
to
those
who
are
doing
what
in
them
lies
,
to
make
themselves
the
proper
Objects
of
his
Mercy
,
and
fit
Subjects
for
his
Grace
to
work
upon
.
Therefore
this
Article
is
not
to
be
made
use
of
to
discourage
Mens
Endeavours
,
but
only
to
encrease
their
Humility
;
to
teach
them
not
to
think
of
themselves
above
measure
,
but
soberly
;
to
depend
always
on
the
mercy
of
God
,
and
ever
to
fly
to
it
.
ARTICLE
XIV
.
Of
Works
of
Supererogation
.
Uoluntary
Works
,
besides
,
over
and
above
God's
Commandments
,
which
they
call
Works
of
Supererogation
,
cannot
be
taught
without
Arrogancy
and
Impiety
.
For
by
them
men
do
declare
,
That
they
do
not
only
render
unto
God
as
much
as
they
are
bound
to
do
:
but
that
they
do
more
for
his
sake
,
than
of
bounden
Duty
is
required
.
Whereas
Christ
saith
plainly
▪
when
ye
have
done
all
that
are
commanded
to
you
,
say
,
We
are
unprofitable
Servants
.
THERE
are
Two
Points
that
arise
out
of
this
Article
to
be
considered
,
1st
.
Whether
there
are
in
the
New
Testament
Counsels
of
Perfection
given
;
that
is
to
say
,
such
Rules
which
do
not
oblige
all
Men
to
follow
them
,
under
the
pain
of
Sin
;
We
deny
both
,
upon
this
Ground
,
That
the
great
Obligations
of
loving
God
with
all
our
Heart
,
Soul
,
Strength
and
Mind
,
and
our
Neighbour
as
our selves
,
which
are
reckoned
by
our
Saviour
,
two
great
Commandments
,
on
which
hang
all
the
Law
and
the
Prophets
,
are
of
that
extent
,
that
it
seems
not
possible
to
imagine
,
How
any
thing
can
be
acceptable
to
God
that
does
not
fall
within
them
.
Since
if
it
is
acceptable
to
God
,
then
that
Obligation
to
love
God
so
entirely
must
bind
us
to
it
;
for
if
it
is
a
Sin
not
to
love
God
up
to
this
pitch
,
then
it
is
a
Sin
not
to
do
every
thing
that
we
imagine
will
please
him
:
And
by
consequence
,
if
there
is
a
Degree
of
pleasing
God
,
whether
Precept
or
Counsel
,
that
we
do
not
study
to
attain
to
,
we
do
not
love
him
in
a
manner
suitable
to
that
.
It
seems
a
great
many
in
the
Church
of
Rome
are
aware
of
this
consequence
,
and
therefore
they
have
taken
much
pains
to
convince
the
World
,
that
we
are
not
bound
to
love
God
at
all
,
or
as
others
more
cautiously
word
it
,
that
we
are
only
bound
to
value
him
above
all
things
,
but
not
to
have
a
love
of
such
a
vast
intension
for
him
.
This
is
a
proposition
that
after
all
their
softning
it
,
gives
so
much
horror
to
every
Christian
that
I
need
not
be
at
any
pains
to
confute
it
.
We
are
further
required
in
the
New
Testament
,
to
cleanse
our selves
from
all
filthiness
both
of
the
Flesh
and
Spirit
,
perfecting
holiness
in
the
fear
of
God
:
And
to
reckon
our selves
his
and
not
our
own
,
we
are
bought
with
a
price
;
and
that
therefore
we
ought
to
glorify
him
both
in
our
Bodies
,
and
in
our
Spirits
,
which
are
his
.
These
and
many
more
like
Expressions
are
plainly
Precepts
of
general
Obligation
,
for
nothing
can
be
set
forth
in
more
positive
words
than
these
are
:
And
it
is
not
easie
to
imagine
,
How
any
thing
can
go
beyond
them
;
for
if
we
are
Christ's
Property
,
purchased
by
him
,
then
we
ought
to
apply
our selves
to
every
thing
in
which
his
honour
,
or
the
honour
of
his
Religion
can
be
concerned
,
or
which
will
be
pleasing
to
him
.
Our
Saviour
having
charged
the
Pharisees
so
often
,
for
adding
so
many
of
their
Ordinances
to
the
Laws
of
God
,
teaching
his
fear
by
the
Precepts
of
men
;
and
the
Apostles
condemning
a
shew
of
Will-worship
and
voluntary
humility
,
seem
to
belong
to
this
matter
,
and
to
be
designed
on
purpose
to
repress
the
Pride
and
Singularities
affected
Hypocrites
.
Our
Saviour
said
to
him
that
asked
,
What
he
should
do
that
he
might
have
eternal
life
?
keep
the
Commandments
:
These
words
I
do
the
rather
cite
,
because
they
are
followed
with
a
passage
,
that
of
all
others
in
the
New
Testament
,
seems
to
look
the
likest
a
Counsel
of
Perfection
;
for
when
he
who
made
the
Question
,
replied
upon
our
Saviour's
Answer
,
That
he
had
kept
all
these
from
his
youth
up
,
and
added
,
what
lack
I
yet
?
To
that
our
Saviour
Answered
,
If
thou
wilt
be
perfect
,
go
sell
all
that
thou
hast
,
and
give
to
the
Poor
,
and
thou
shalt
have
treasure
in
heaven
,
and
come
and
follow
me
:
And
by
the
words
that
follow
,
of
the
difficulty
of
a
rich
Man's
entring
into
the
Kingdom
of
Heaven
;
this
is
more
fully
Explained
.
The
meaning
of
all
that
whole
passage
is
this
,
Christ
called
that
person
to
abandon
all
,
and
come
and
follow
him
,
in
such
a
manner
as
he
had
called
his
Apostles
.
So
that
here
is
no
Counsel
but
a
positive
Command
given
to
that
particular
person
,
upon
this
occasion
.
By
Perfect
is
only
to
be
meant
compleat
,
in
order
to
that
to
which
he
pretended
,
which
was
Eternal
Life
.
And
that
also
explains
the
word
in
that
period
,
Treasures
in
Heaven
,
another
Expression
for
Eternal
Life
,
to
compensate
the
loss
which
he
would
have
made
by
the
Sale
of
his
Possessions
.
So
that
here
is
no
Counsel
,
but
a
Special
Command
given
to
this
person
,
in
order
to
his
own
attaining
Eternal
Life
.
Nor
is
it
to
be
inferred
from
hence
,
That
this
is
proposed
to
others
in
the
way
of
a
Counsel
;
for
as
in
Cases
either
of
a
Famine
or
Persecution
,
it
may
come
to
be
to
some
a
command
,
to
sell
all
in
order
to
the
relief
of
others
,
as
it
was
in
the
first
beginnings
of
Christianity
;
so
in
ordinary
cases
to
do
it
might
be
rather
a
tempting
of
Providence
than
a
trusting
to
it
,
for
then
a
Man
should
part
with
the
means
of
his
Subsistence
,
which
God
has
provided
for
him
,
without
a
necessay
and
pressing
occasion
.
Therefore
our
Saviour's
words
,
Sell
that
ye
have
and
give
Alms
,
as
they
are
delivered
in
the
strain
and
peremptoriness
of
a
Command
,
so
they
must
be
understood
to
bind
as
positive
Commands
do
:
Not
so
constantly
as
a
Negative
Command
does
,
since
in
every
minute
of
our
Life
,
that
binds
:
but
there
is
a
Rule
and
Order
in
our
obeying
positive
Commands
.
We
must
not
rest
on
the
Sabbath-day
,
if
a
Work
of
Necessity
or
Charity
calls
us
to
put
to
our
hands
:
We
must
not
obey
our
Parents
in
disobeying
a
publick
Law
:
So
if
we
have
Families
,
or
the
Necessities
of
a
feeble
Body
,
and
a
weak
Constitution
,
for
which
God
has
supplied
us
with
that
which
will
afford
us
food
convenient
for
us
,
A
distinction
is
therefore
to
be
made
between
those
things
that
do
universally
and
equally
bind
all
Mankind
;
and
those
things
that
do
more
specially
bind
some
sorts
of
men
,
and
that
only
at
some
times
.
There
are
greater
degrees
of
Charity
,
Gravity
,
and
all
other
Virtues
,
to
which
the
Clergy
for
instance
are
more
bound
than
other
men
;
but
these
are
to
them
Precepts
and
not
Counsels
.
And
in
the
first
beginnings
of
Christianity
there
were
greater
Obligations
laid
upon
all
Christians
,
as
well
as
greater
Gifts
were
bestowed
on
them
.
It
is
true
in
the
Point
of
Marriage
S.
Paul
does
plainly
allow
,
that
such
as
marry
do
well
,
but
that
such
as
marry
not
do
better
.
present
distress
;
and
as
to
the
judgment
that
is
to
be
made
of
men
by
their
Actions
,
no
Man
is
to
be
thought
to
do
amiss
who
marries
;
but
yet
he
who
marries
not
,
is
to
be
judged
to
do
better
.
But
yet
inwardly
and
before
God
this
matter
may
be
far
otherwise
;
for
he
who
marries
not
and
burns
,
certainly
does
worse
than
he
who
marries
and
lives
chastly
.
But
he
who
finding
that
he
can
limit
himself
without
endangering
his
Purity
;
though
no
Law
restrains
him
from
Marrying
,
yet
seeing
that
he
is
like
to
be
Tempted
to
be
too
careful
about
the
Concerns
of
this
Life
if
he
marries
,
is
certainly
under
Obligations
to
follow
that
Course
of
Life
in
which
there
are
fewer
Temptations
,
and
greater
Opportunities
to
attend
on
the
Service
of
God
.
With
Relation
to
outward
Actions
,
and
to
the
Judgments
that
from
visible
Appearances
are
to
be
made
of
them
,
some
Actions
may
be
said
to
be
better
than
others
,
which
yet
are
truly
good
:
But
as
to
the
particular
obligations
that
every
Man
is
under
,
with
Relation
to
his
own
State
and
Circumstances
,
and
for
which
he
must
Answer
at
the
last
Day
,
these
being
secret
,
and
so
not
subject
to
the
Judgments
of
Men
,
certainly
every
Man
is
strictly
bound
to
do
the
best
he
can
;
to
chuse
that
Course
of
Life
in
which
he
thinks
he
may
do
the
best
Services
to
God
and
Man
:
Nor
are
these
free
to
him
to
chuse
or
not
:
He
is
under
Obligations
,
and
he
Sins
if
he
sees
a
more
excellent
thing
that
he
might
have
done
,
and
contents
himself
with
a
lower
or
less
valuable
thing
.
St.
Paul
had
wherein
to
Glory
,
for
whereas
it
was
Lawful
for
him
as
an
Apostle
to
suffer
the
Corinthians
to
supply
him
in
temporals
,
when
he
was
serving
them
in
Spiritual
Things
;
yet
he
chose
rather
for
the
Honour
of
the
Gospel
,
and
to
take
away
all
occasion
of
Censure
from
those
who
sought
for
it
,
to
work
with
his
own
hands
,
and
not
to
be
burthensome
to
them
.
But
in
that
State
of
Things
,
though
there
was
no
Law
or
outward
Obligation
upon
him
to
spare
them
;
he
was
under
an
inward
Law
of
doing
all
things
to
the
Glory
of
God
:
And
by
this
Law
he
was
as
much
bound
,
as
if
there
had
been
an
outward
compulsory
Law
lying
upon
him
.
This
distinction
is
to
be
remembred
,
between
such
an
Obligation
as
arises
out
of
a
Mans
particular
Circumstances
,
and
such
other
Motives
as
can
be
only
known
to
a
Man
himself
,
and
such
an
Obligation
as
may
be
fastned
on
him
by
stated
and
general
Rules
:
He
may
be
absolutely
free
from
the
latter
of
these
,
and
yet
be
secretly
bound
by
those
inward
and
stronger
constraints
of
the
Love
of
God
,
and
of
Zeal
for
his
Glory
.
Enough
seems
to
be
said
to
prove
that
there
are
no
Counsels
of
Perfection
in
the
Gospel
:
That
all
the
Rules
set
to
us
in
it
,
are
in
the
Stile
and
Form
of
Precepts
;
and
that
though
there
may
be
some
Actions
of
more
Heroical
Virtue
,
and
more
Sublime
Piety
than
others
,
to
which
all
men
are
not
obliged
by
equal
or
general
Rules
;
yet
such
men
to
whose
Circumstances
and
Station
they
do
belong
,
are
strictly
obliged
by
them
,
so
that
they
should
Sin
if
they
did
not
put
them
in
practice
.
This
being
thus
made
out
,
the
Foundation
of
Works
of
Supererogation
is
destroyed
:
But
if
it
should
be
acknowledged
that
there
were
such
Counsels
of
Perfection
in
the
Scripture
,
there
are
still
two
other
clear
proofs
,
to
shew
that
there
can
be
no
such
thing
as
Supererogating
with
God
.
Fir●t
,
Every
Man
not
only
has
Sinned
▪
but
has
still
so
much
Corruption
about
him
,
as
to
feel
the
truth
of
that
of
St.
Iames
,
in
many
things
we
offend
all
.
The
other
clear
Argument
from
Scripture
against
Works
of
Supererogation
,
is
that
there
is
nothing
in
the
whole
New
Testament
that
does
in
any
sort
favour
them
:
We
are
always
taught
to
trust
to
the
Mercies
of
God
,
and
to
the
Death
and
Intercession
of
Christ
,
and
to
work
out
our
own
Salvation
with
fear
trembling
;
No
man
can
by
any
means
give
a
ransom
for
his
brother's
Soul
:
The
words
of
Christ
cited
in
the
Article
are
full
and
express
aganst
it
.
The
words
in
the
Parable
of
the
five
foolish
Virgins
and
the
five
wise
,
may
seem
to
favour
it
,
but
they
really
contradict
it
;
for
it
was
the
foolish
Virgins
that
desired
the
wise
to
give
them
of
their
Oil
;
which
if
any
will
apply
to
a
supposed
Communication
of
Merit
,
they
ought
to
consider
that
the
Proposition
is
made
by
the
foolish
,
Not
so
,
lest
there
be
not
enough
for
us
and
you
:
What
follows
,
of
bidding
them
go
to
them
that
sell
,
and
buy
for
themselves
,
is
only
a
piece
of
the
Fiction
of
the
Parable
,
which
cannot
enter
into
any
part
of
the
Application
of
it
.
his
filling
up
that
which
was
behind
of
the
afflictions
of
Christ
in
his
flesh
,
for
his
body's
sake
,
which
is
the
Church
;
is
,
as
appears
by
the
words
that
follow
,
whereof
I
am
made
a
Minister
,
only
applicable
to
the
Edification
that
the
Church
received
from
the
Sufferings
of
the
Apostles
:
It
being
a
great
confirmation
to
them
of
the
Truth
of
the
Gospel
,
when
those
who
preached
it
,
suffered
so
constantly
and
so
patiently
for
it
;
by
which
they
both
confirmed
what
they
had
preached
,
and
set
an
Example
to
others
,
of
adhering
firmly
to
it
.
And
since
Christ
is
related
to
his
Church
,
as
a
Head
to
the
Members
,
it
is
in
some
sort
his
suffering
himself
,
when
his
Members
suffer
;
and
that
Conformity
which
they
ought
to
express
to
him
as
their
Head
,
was
necessary
to
make
up
the
due
Proportion
that
ought
to
be
between
the
Head
and
the
Members
.
So
St.
Paul
rejoyced
in
his
being
made
conformable
to
him
:
And
this
,
as
it
is
a
Sense
that
the
words
will
well
bear
,
so
it
is
certain
they
are
capable
of
no
other
sense
;
for
if
the
sufferings
of
the
Apostles
were
meritorious
in
behalf
of
the
other
Christians
,
some
plain
account
must
have
been
given
of
this
in
the
New
Testament
,
at
least
to
do
honour
to
the
Memory
of
such
Apostles
as
had
then
died
for
the
Faith
.
If
it
is
suggested
,
that
the
living
Apostles
were
too
modest
to
claim
it
to
themselves
;
that
will
not
satisfy
;
all
runs
quite
in
a
contrary
Stile
:
The
Mercies
of
God
and
the
blood
of
Christ
being
always
repeated
,
whereas
these
are
never
once
named
.
Now
to
imagine
that
there
can
be
any
thing
of
such
great
use
to
us
,
in
which
the
Scripture
should
be
not
only
silent
,
but
should
run
in
a
strain
totally
different
from
it
,
is
not
conceivable
:
For
if
in
any
thing
,
the
Gospel
ought
to
be
full
and
explicite
in
all
that
which
concerns
our
Peace
and
Reconciliation
with
God
,
and
the
means
of
our
escaping
his
Wrath
,
and
obtaining
his
Favour
.
There
is
another
Doctrine
that
does
also
belong
to
this
Head
,
which
is
Purgatory
,
that
is
not
to
be
entred
on
here
,
but
is
referred
to
its
proper
place
.
Thus
it
appears
how
ill
this
Doctrine
of
Works
of
Supererogation
is
founded
;
and
upon
how
many
accounts
it
is
evidently
false
;
and
yet
upon
it
has
been
built
not
only
a
Theory
of
a
Communication
of
those
Merits
▪
and
a
Treasure
in
the
Church
,
but
a
Practice
of
so
foul
a
nature
,
that
in
it
the
words
of
our
Saviour
,
spoken
to
the
Iews
,
My
house
is
a
house
of
Prayer
,
but
ye
have
made
it
a
den
of
Thieves
,
are
accomplished
in
a
high
and
most
scandalous
manner
.
It
has
been
pretended
that
this
was
of
the
nature
of
a
Bank
,
of
which
the
Pope
was
the
Keeper
;
and
that
he
could
grant
such
Bills
and
Assignments
upon
it
as
he
pleased
:
This
was
done
in
so
base
and
so
crying
a
manner
,
that
all
who
had
any
sense
of
Probity
in
their
own
Church
were
ashamed
of
it
.
In
the
Primitive
Church
there
were
very
severe
Rules
made
,
obliging
all
that
had
sinned
publickly
(
and
they
were
afterwards
applied
to
such
as
had
sinned
secretly
)
to
continue
for
many
Years
in
a
state
of
Separation
from
the
Sacrament
,
and
of
Penance
and
Discipline
.
But
because
all
such
general
Rules
admit
of
a
great
variety
of
Circumstances
,
taken
from
Mens
Sins
,
their
Persons
,
and
their
Repentance
,
there
was
a
Power
given
to
all
Bishops
by
the
Council
of
Nice
,
to
shorten
the
time
,
and
to
relax
the
severity
of
those
Canons
;
and
such
Favour
as
they
saw
cause
to
grant
,
was
called
Indulgence
.
This
was
just
and
necessary
,
and
was
a
Provision
without
which
no
Constitution
or
Society
can
be
well
governed
.
But
after
the
Tenth
Century
,
as
the
Popes
came
to
take
this
Power
in
the
whole
extent
of
it
into
their
own
hands
,
so
they
found
it
too
feeble
to
carry
on
the
great
Designs
that
they
grafted
upon
it
.
They
gave
it
high
Names
,
and
called
it
a
plenary
Remission
,
and
the
pardon
of
all
Sins
:
which
the
World
was
taught
to
look
on
as
a
thing
of
a
much
higher
nature
,
than
the
bare
excusing
of
Men
from
Discipline
and
Penance
.
Purgatory
was
then
got
to
be
firmly
believed
,
and
all
Men
were
strangely
possessed
with
the
terror
of
it
:
So
a
deliverance
from
Purgatory
,
and
by
consequence
an
immediate
admission
into
Heaven
,
was
believed
to
be
the
certain
effect
of
it
.
And
to
support
all
this
,
the
Doctrine
of
Counsels
,
of
Perfection
,
of
Works
of
Supererogation
,
and
of
the
Communication
of
those
Merits
,
was
set
up
;
and
to
that
,
this
was
added
,
That
a
Treasure
made
up
of
these
,
was
at
the
Pope's
disposal
,
and
in
his
keeping
.
The
use
that
this
was
put
to
,
was
as
bad
as
the
Forgery
it self
.
Multitudes
were
by
these
means
engaged
to
go
to
the
Holy
Land
,
to
recover
it
out
of
the
hands
of
the
Saracens
:
Afterwards
they
armed
vast
Numbers
against
Hereticks
to
extirpate
them
:
They
fought
also
all
those
Quarrels
which
their
ambitious
Pretensions
engaged
them
in
with
Emperors
and
other
Princes
,
by
the
same
Pay
;
and
at
last
they
set
it
to
Sale
with
the
same
Impudence
,
and
almost
with
the
same
Methods
that
Mountebanks
use
in
the
venting
of
their
Secrets
.
This
was
so
gross
even
in
an
Ignorant
Age
,
and
among
the
ruder
sort
,
that
it
gave
the
first
Rise
to
the
Reformation
:
and
as
the
progress
of
it
was
a
very
signal
Work
of
God
,
so
it
was
in
a
great
measure
owing
to
the
Scandals
that
this
shameless
Practice
had
given
the
World
.
And
upon
this
single
reason
it
is
that
this
matter
has
been
more
fully
examined
than
was
necessary
;
for
the
thing
is
so
plain
,
that
it
has
no
sort
of
difficulty
in
it
.
ARTICLE
XV.
Of
Christ
alone
without
Sin
.
Christ
in
the
truth
of
our
nature
was
made
like
unto
us
in
all
things
(
sin
only
except
)
from
which
he
was
clearly
void
both
in
his
flesh
and
in
spirit
.
He
came
to
be
a
Lamb
without
spot
,
who
by
sacrifice
of
himself
once
made
,
should
take
away
the
sins
of
the
World
:
and
sin
,
as
St.
John
saith
,
was
not
in
him
.
But
all
we
the
rest
(
although
baptized
and
born
again
in
Christ
)
yet
offend
in
many
things
;
and
if
we
say
we
have
no
sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
THis
Article
relates
to
the
former
,
and
is
put
here
as
another
Foundation
against
all
Works
of
Supererogation
:
for
that
Doctrine
,
with
the
Consequences
of
it
,
having
given
the
first
Occasion
to
the
Reformation
,
it
was
thought
necessary
to
overthrow
it
entirely
:
and
because
the
Perfection
of
the
Saints
must
be
supposed
,
before
their
Supererogation
can
be
thought
on
,
that
was
therefore
here
opposed
.
That
Christ
was
holy
,
without
spot
and
blemish
,
harmless
,
undefiled
,
and
separate
from
sinners
;
no
guile
in
his
mouth
;
that
he
never
did
amiss
,
but
went
about
always
doing
good
,
and
was
as
a
lamb
without
spot
,
is
so
oft
affirmed
in
the
New
Testament
,
to
do
the
will
of
his
heavenly
Father
:
Not
my
will
,
but
thy
will
be
done
.
Besides
all
that
has
been
already
said
upon
the
former
Articles
,
to
prove
that
some
taint
and
degree
of
the
Original
Corruption
remains
in
all
Men
;
the
peculiar
Character
of
Christ's
Holiness
so
oft
repeated
,
looks
plainly
to
be
a
distinction
proper
to
him
and
to
him
only
.
We
are
called
upon
to
follow
him
,
to
learn
of
him
,
and
to
imitate
him
without
restriction
;
whereas
we
are
required
to
follow
the
Apostles
,
only
as
they
were
the
followers
of
Christ
:
to
be
holy
as
he
was
holy
in
all
manner
of
conversation
;
that
does
no
more
prove
that
any
man
can
arrive
at
that
pitch
,
than
our
being
commanded
to
be
perfect
as
our
heavenly
father
is
perfect
,
will
prove
that
we
may
become
perfect
as
God
is
:
The
Importance
of
these
words
being
only
this
,
That
we
ought
in
all
things
to
make
God
and
Christ
our
patterns
;
and
that
we
ought
to
endeavour
to
imitate
and
resemble
them
all
we
can
.
There
seems
to
be
a
particular
design
in
the
Contexture
and
Writing
of
the
Scriptures
,
to
represent
to
us
some
of
the
Failings
of
the
best
Men
:
For
though
Zacharias
and
Elizabeth
are
said
to
have
been
blameless
,
that
must
only
be
meant
of
the
Exterior
and
Visible
part
of
their
Conversation
,
that
it
was
free
from
blame
,
Yet
this
is
not
to
be
abused
by
any
to
be
an
encouragement
to
live
in
Sin
;
for
we
may
carry
this
Purity
and
Perfection
certainly
very
far
,
by
the
Grace
of
God
.
In
every
Sin
that
we
commit
,
we
do
plainly
perceive
,
that
we
do
it
with
so
much
freedom
,
that
we
might
not
have
done
it
;
here
is
still
just
Matter
for
Humiliation
and
Repentance
.
By
this
Doctrine
our
Church
intends
only
to
repress
the
Pride
of
vain-glorious
and
hypocritical
Men
,
and
to
strike
at
the
Root
of
that
filthy
Merchandise
that
has
been
brought
into
the
House
of
God
,
under
the
pretence
of
the
Perfection
,
and
even
the
over-doing
or
supererogating
of
the
Saints
.
ARTICLE
XVI
.
Of
Sin
after
Baptism
.
Note
very
deadly
sin
willingly
committed
after
Baptism
is
the
sin
against
the
Holy
Ghost
,
and
unpardonable
.
Wherefore
the
grant
of
Repentance
is
not
to
be
denied
to
such
as
fall
into
sin
after
Baptism
.
After
we
have
received
the
Holy
Ghost
,
we
may
depart
from
grace
given
,
and
fall
into
sin
,
and
by
the
grace
of
God
we
may
arise
again
and
amend
our
Lives
.
And
therefore
they
are
to
be
condemned
,
which
say
they
can
no
more
sin
as
long
as
they
live
here
,
or
deny
the
place
of
forgiveness
to
such
as
truly
repent
.
THis
Article
,
as
it
relates
to
the
Sect
of
the
Novatians
of
old
,
so
it
is
probable
it
was
made
a
part
of
our
Doctrine
,
upon
the
Account
of
some
of
the
Enthusiasts
,
who
at
that
time
,
as
well
as
some
do
in
our
Days
,
might
boast
their
Perfection
,
and
join
with
that
part
of
the
Character
of
a
Pharisee
,
this
other
of
an
unreasonable
rigour
of
Censure
and
Punishment
against
Offenders
.
By
deadly
Sin
in
the
Article
,
we
are
not
to
understand
such
Sins
as
in
the
Church
of
Rome
are
called
mortal
,
in
opposition
to
others
that
are
venial
:
As
if
some
Sins
,
though
Offences
against
God
,
and
Violations
of
his
Law
,
could
be
of
their
own
nature
such
slight
things
,
that
they
deserved
only
Temporal
Punishment
,
and
were
to
be
expiated
by
some
piece
of
Pennance
or
Devotion
,
or
the
Communication
of
the
Merits
of
others
.
The
Scripture
no
where
teaches
us
to
think
so
slightly
of
the
Majesty
of
God
or
of
his
Law
.
There
is
a
curse
upon
every
one
that
continueth
not
in
all
things
which
are
written
in
the
Book
of
the
Law
to
do
them
:
The
wages
of
Sin
is
death
:
And
St.
Iames
asserts
,
that
there
is
such
a
Complication
of
all
the
Precepts
of
the
Law
of
God
,
both
with
one
another
,
and
with
the
Authority
of
the
Lawgiver
,
that
he
who
offends
in
one
point
,
is
guilty
of
all
.
So
since
God
has
in
his
Word
given
us
such
dreadful
Apprehensions
of
his
Wrath
,
and
of
the
guilt
of
Sin
,
we
dare
not
soften
these
to
a
degree
below
the
Majesty
of
the
Eternal
God
,
and
the
Dignity
of
his
most
Holy
Laws
.
But
after
all
,
we
are
far
from
the
Conceit
of
the
Stoicks
,
who
made
all
Sins
alike
.
We
acknowledge
that
some
Sins
of
Ignorance
and
Infirmity
may
consist
with
a
state
of
Grace
;
which
is
either
quite
destroyed
,
or
at
least
much
eclipsed
and
clouded
by
other
Sins
,
that
are
more
heinous
in
their
nature
,
and
more
deliberately
gone
about
:
It
is
in
this
sense
that
the
word
deadly
Sin
is
to
be
understood
in
the
Article
:
For
though
in
the
strictness
of
Justice
every
Sin
is
deadly
,
yet
in
the
Dispensation
of
the
Gospel
,
those
Sins
are
only
deadly
,
that
do
deeply
wound
the
Conscience
,
and
that
drive
away
Grace
.
Another
Term
in
the
Article
needs
also
to
be
a
little
explained
;
the
sin
against
the
Holy
Ghost
;
concerning
which
,
since
there
is
so
severe
a
Sentence
pronounced
by
Christ
,
it
is
necessary
that
it
be
rightly
understood
;
and
that
can
only
be
done
by
considering
the
Occasion
of
those
Words
,
as
well
as
the
Words
themselves
.
Christ
wrought
such
Miracles
in
the
sight
of
his
Enemies
,
that
when
there
was
no
room
left
for
any
other
Cavil
,
he
did
not
cast
out
devils
but
by
Belzebub
the
Prince
of
Devils
.
And
this
was
the
occasion
that
led
our
Saviour
to
speak
of
the
Sin
or
blasphemy
against
the
Holy
Ghost
.
It
was
their
rejecting
the
clearest
Evidence
that
God
could
give
to
prove
any
thing
by
:
The
power
by
which
those
Miracles
were
wrought
,
and
which
was
afterwards
communicated
to
the
Apostles
,
is
called
through
the
whole
New
Testament
,
the
Holy
Ghost
.
By
which
is
not
to
be
meant
here
the
Third
Person
of
the
Trinity
,
but
the
wonderful
Effusion
of
those
extraordinary
Gifts
and
Powers
that
were
then
communicated
,
the
Oeconomy
and
Dispensation
of
which
is
said
to
be
derived
from
that
one
Spirit
.
This
was
the
utmost
Proof
that
could
be
given
of
Truth
:
And
when
Men
set
themselves
to
blaspheme
this
,
and
to
ascribe
the
Works
of
Christ
to
a
collusion
with
the
Devil
,
they
did
thereby
so
wilfully
oppose
God
,
and
reproach
his
Power
,
they
did
so
stifle
their
own
Conviction
,
and
set
themselves
against
the
Conviction
of
others
,
that
nothing
could
be
done
further
for
their
Conviction
;
this
being
the
highest
degree
of
Evidence
and
Proof
:
And
this
was
so
high
an
Indignity
to
God
,
when
he
descended
so
far
to
satisfy
their
scruples
,
that
it
was
not
to
be
pardoned
;
as
their
Impenitence
and
Incredulity
was
so
obstinate
as
not
to
be
overcome
.
Upon
this
Occasion
given
,
our
Saviour
makes
a
difference
between
their
Blaspheming
him
,
and
instead
of
owning
him
to
be
the
Messias
,
calling
him
a
deceiver
,
a
glutton
,
and
a
wine-bibber
;
of
which
,
upon
hearing
his
Doctrine
,
and
seeing
his
Life
,
they
were
still
guilty
.
This
was
indeed
a
great
Sin
,
but
yet
there
were
means
left
of
convincing
them
of
the
Truth
of
his
being
the
great
Prophet
sent
of
God
:
And
by
these
they
might
be
so
far
prevailed
on
as
to
repent
and
believe
,
and
so
to
obtain
pardon
:
But
when
they
had
those
means
set
before
them
,
when
they
saw
plain
and
uncontested
Miracles
done
before
them
;
and
when
instead
of
yielding
to
them
,
that
set
up
such
an
Opposition
to
them
,
which
might
have
been
as
reasonably
said
of
every
Miracle
that
could
have
been
wrought
,
then
it
was
not
possible
to
convince
them
.
This
is
an
impious
rejecting
of
the
highest
Method
that
God
himself
uses
for
proving
a
thing
to
us
.
The
scorn
put
upon
it
,
as
it
flows
from
a
Nature
so
depraved
,
that
it
cannot
be
wrought
on
;
so
it
is
a
sin
not
to
be
pardoned
.
All
things
of
extream
severity
in
a
Doctrine
that
is
so
full
of
Grace
and
Mercy
as
the
Gospel
is
,
ought
to
be
restrained
as
much
as
may
be
.
From
thence
we
infer
▪
That
those
dreadful
words
of
our
Saviour's
,
ought
to
be
restrained
to
the
subject
to
which
they
are
applied
,
and
ought
not
to
be
carried
further
.
Since
Miracles
have
ceased
,
no
Man
is
any
more
capable
of
this
Sin
.
These
Terms
being
thus
explained
,
the
Question
in
the
Article
is
now
to
be
explained
.
There
are
words
in
St.
Iohn's
Epistle
and
elsewhere
,
that
seem
to
import
,
that
men
born
of
God
,
that
is
to
say
,
Baptized
or
Regenerated
Christians
,
sin
not
:
Whosoever
abideth
in
him
,
sinneth
not
:
whosoever
sinneth
hath
not
seen
him
,
neither
known
him
:
whosoever
is
born
of
God
doth
not
commit
sin
,
for
his
seed
remaineth
in
him
;
and
he
cannot
sin
,
for
he
is
born
of
God
.
This
is
again
repeated
in
the
end
of
that
Epistle
,
together
with
these
words
,
He
that
is
begotten
of
God
,
keepeth
himself
,
and
that
wicked
one
toucheth
him
not
.
As
these
words
seem
to
import
that
a
true
Christian
sins
not
,
so
in
the
Epistle
to
the
Hebrews
it
is
said
to
be
Impossible
to
renew
again
by
Repentance
,
those
who
fall
away
,
after
they
had
been
once
enlightened
and
had
tasted
of
the
heavenly
gift
,
had
been
made
partakers
of
the
Holy
Ghost
,
and
had
tasted
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
.
Upon
these
Expressions
and
some
others
,
though
not
quite
of
their
force
,
it
was
,
that
in
the
Primitive
Church
,
some
that
●ell
after
Baptism
,
were
cast
out
of
the
Communion
of
the
Church
;
and
though
they
were
not
cut
off
from
all
hopes
of
the
Mercy
of
God
,
yet
they
were
never
restored
to
the
Peace
of
the
Church
:
This
was
done
in
Tertullian's
time
,
if
what
he
says
on
this
Subject
,
is
not
to
be
reckoned
as
a
piece
of
his
Montanism
.
But
soon
after
,
there
were
great
Contests
upon
this
Head
,
while
the
Novatians
withdrew
from
the
Communion
of
the
Church
,
and
believed
it
was
defiled
by
the
receiving
of
Apostates
into
it
:
Though
that
was
not
done
so
easily
as
some
proposed
,
but
after
a
long
separation
and
a
severe
course
of
Penance
.
Upon
this
followed
all
those
Penitentiary
Canons
concerning
the
several
Measures
and
Degrees
of
Penance
,
and
that
not
only
for
Acts
of
Apostacy
from
the
Christian
Religion
,
but
for
all
other
crying
Sins
.
According
to
what
has
been
already
said
upon
the
former
Articles
,
it
has
appeared
that
the
Sanctification
of
Regenerated
Men
is
not
so
p●rfected
in
this
Life
,
but
that
there
is
still
a
mixture
of
Defects
and
Imperfections
left
in
them
:
And
the
state
of
the
New
Covenant
is
a
continuance
of
Repentance
and
Remission
of
Sins
;
for
as
oft
as
one
sins
,
if
he
repents
truly
of
it
,
and
forsakes
his
Sins
,
there
is
a
standing
Offer
of
the
Pardon
of
all
Sins
:
And
therefore
Christ
has
taught
us
to
pray
daily
,
Forgive
us
our
sins
:
If
there
were
but
one
general
Pardon
offered
in
Baptism
,
this
would
signify
little
to
those
who
feel
their
Infirmities
,
and
the
Sins
that
do
so
easily
beset
them
,
so
apt
to
return
upon
them
.
It
was
no
wonder
if
the
entertaining
this
Conceit
brought
in
a
Superstitious
Error
in
Practice
among
the
Ancient
Christians
,
of
delaying
Baptism
till
Death
;
as
hoping
that
all
Sins
were
then
certainly
pardoned
:
A
much
more
dangerous
Error
than
even
the
Fatal
One
of
trusting
to
a
Death-bed
Repentance
.
For
Baptism
might
have
been
more
easily
compassed
;
and
there
was
more
offered
in
the
way
of
Argument
for
building
upon
it
,
than
has
been
offered
at
for
a
Death-bed
Repentance
.
St.
Peter's
Denial
,
his
Repentance
,
and
his
being
restored
to
his
Apostolical
Dignity
seem
to
be
Recorded
,
partly
on
this
account
,
to
encourage
us
even
after
the
most
heinous
Offences
,
to
return
to
God
,
and
never
to
reckon
our
Condition
desperate
,
were
our
Sins
ever
so
many
,
but
as
we
find
our
Hearts
hardened
in
them
into
an
obstinate
Impenitency
.
Our
Saviour
has
made
our
pardoning
the
offences
that
others
commit
against
us
,
the
measure
upon
which
we
may
expect
pardon
from
God
;
and
he
being
asked
,
What
limits
he
set
to
the
number
of
the
faults
that
we
were
bound
to
pardon
,
by
the
Day
,
if
Seven
was
not
enough
,
he
carried
it
up
to
seventy
times
seven
,
a
vast
number
,
far
beyond
the
number
of
offences
that
any
Man
will
in
all
probability
commit
against
another
in
a
Day
.
But
if
they
should
grow
up
to
all
that
vast
number
of
490
,
yet
if
our
Brother
still
turns
again
and
repents
,
our
heavenly
Father
would
also
forgive
us
,
delivered
to
Satan
,
they
had
excommunicated
him
,
lest
he
should
be
swallowed
up
by
overmuch
sorrow
.
What
is
in
that
place
mentioned
only
in
a
particular
instance
,
is
extended
to
a
general
rule
in
the
Epistle
to
the
Galatians
:
If
any
one
is
overtaken
in
a
fault
,
ye
which
are
spiritual
restore
such
a
one
in
the
Spirit
of
meekness
,
considering
thy self
lest
thou
also
be
tempted
.
Where
both
the
supposition
that
is
made
,
and
the
reason
that
is
given
,
do
plainly
insinuate
that
all
Men
are
subject
to
their
several
infirmities
:
So
that
every
Man
may
be
overtaken
in
faults
.
rebuke
,
and
exhort
,
does
suppose
that
Christians
,
and
even
Bishops
and
Deacons
,
were
subject
to
faults
that
might
deserve
correction
.
In
that
passage
cited
out
of
S.
Iohn's
Epistle
,
as
mention
is
made
of
a
sin
unto
death
for
which
they
were
not
to
pray
,
so
mention
is
made
both
there
and
in
S.
Iames's
Epistle
,
of
sins
for
which
they
were
to
pray
,
a
man
born
of
God
doth
not
and
cannot
sin
,
must
be
understood
in
a
larger
sense
,
of
their
not
living
in
the
practice
of
known
sins
;
of
their
not
allowing
themselves
in
that
course
of
Life
,
nor
going
on
deliberately
with
it
.
By
the
sin
unto
death
,
is
meat
the
same
thing
with
that
Apostacy
mentioned
in
the
6th
of
the
Hebrews
.
Among
the
Iews
some
sins
were
punished
by
a
total
excision
or
cutting
off
,
sin
unto
death
.
The
words
in
the
Epistle
to
the
Hebrews
do
plainly
import
those
who
being
not
only
Baptized
,
but
having
also
received
a
share
of
the
Extraordinary
Effusion
of
the
Holy
Ghost
,
had
totally
renounced
the
Christian
Religion
,
and
apostatized
from
the
Faith
,
which
was
a
Crucifying
of
Christ
anew
.
Such
Apostates
to
Judaism
were
thereby
involved
in
the
crime
and
guilt
of
the
crucifying
of
Christ
,
and
the
putting
him
to
open
shame
.
Now
Persons
so
Apostatizing
could
not
be
renewed
again
by
Repentance
,
it
not
being
possible
to
do
any
thing
toward
their
conviction
that
had
not
been
already
done
:
and
they
hardning
themselves
against
all
that
was
offer'd
for
their
conviction
,
were
arrived
at
such
a
degree
of
wickedness
,
that
it
was
impossible
to
work
upon
them
;
there
was
nothing
left
to
be
tried
,
that
had
not
been
already
tried
,
and
proved
to
be
ineffectual
.
Yet
it
is
to
be
observed
,
that
it
was
an
unjustifiable
piece
of
rigor
,
to
apply
these
words
to
all
such
as
had
fallen
in
a
time
of
trial
and
persecution
:
for
as
they
had
not
those
miraculous
means
of
conviction
,
which
must
be
acknowledged
to
be
the
strongest
,
the
sensiblest
,
and
the
most
easily
apprehended
of
all
Arguments
;
so
that
they
could
not
sin
so
heinously
as
those
had
done
,
who
after
what
they
had
seen
and
felt
,
revolted
from
the
Faith
.
Great
difference
is
also
to
be
made
between
a
deliberate
sin
that
a
Man
goes
into
upon
choice
,
and
in
which
he
continues
;
and
a
Sin
that
the
fears
of
death
and
the
infirmities
of
Human
Nature
betray
him
into
,
and
out
of
which
he
quickly
recovers
himself
;
and
for
which
he
mourns
bitterly
.
There
was
no
reason
to
apply
what
is
said
in
the
New
Testament
against
the
wicked
Apostates
of
that
time
,
to
those
who
were
overcome
in
the
Persecution
.
The
latter
sinned
grievously
;
yet
it
was
not
in
the
same
kind
,
nor
are
they
in
any
sort
to
be
compar'd
to
the
former
.
All
affectations
of
excessive
severity
look
like
Pharisaical
Hypocrisy
;
whereas
the
Spirit
of
Christ
which
is
made
up
of
Humility
and
Charity
,
will
make
us
look
so
severely
to
our selves
,
that
on
that
very
account
we
will
be
gentle
even
to
the
failings
of
others
.
Yet
on
the
other
hand
,
the
Church
ought
to
endeavour
to
conform
her self
so
far
to
her
Head
,
and
to
his
Doctrine
,
as
to
note
those
who
obey
not
the
Gospel
,
and
to
have
no
company
with
them
,
that
they
may
be
ashamed
:
yet
not
so
as
to
hate
such
a
one
,
or
count
him
as
an
Enemy
,
but
to
admonish
him
as
a
Brother
.
Into
what
neglect
or
prostitution
soever
any
Church
may
have
fallen
in
this
great
point
of
separating
Offenders
,
of
making
them
ashamed
,
and
of
keeping
others
from
being
corrupted
with
their
ill
Example
and
bad
Influence
,
that
must
be
confessed
to
be
a
very
great
defect
and
blemish
.
The
Church
of
Rome
had
slackned
all
the
ancient
Rules
of
Discipline
,
and
had
perverted
this
matter
in
a
most
scandalous
manner
;
and
the
World
is
now
sunk
into
so
much
corruption
,
and
to
such
a
contempt
of
holy
things
,
that
it
is
much
more
easy
here
to
find
matter
for
lamentation
,
than
to
see
how
to
remedy
or
correct
it
.
ARTICLE
XVII
.
Predestination
and
Election
.
Predestination
to
life
is
the
everlasting
purpose
of
God
,
whereby
(
before
the
foundations
of
the
World
were
laid
)
he
hath
constantly
decreed
by
his
Counsel
,
secret
to
us
,
to
deliver
from
curse
and
damnation
those
whom
he
hath
chosen
in
Christ
out
of
mankind
,
and
to
bring
them
by
Christ
unto
everlasting
Salvation
as
vessels
made
to
honour
.
Wherefore
they
which
be
endued
with
so
excellent
a
benefit
of
God
,
be
called
according
to
God's
purpose
,
by
his
Spirit
working
in
due
season
.
They
through
grace
obey
the
calling
,
they
be
justified
freely
,
they
be
made
Sons
of
God
by
Adoption
,
they
be
made
like
the
Image
of
his
only
begotten
Son
Iesus
Christ
:
they
walk
religiously
in
good
works
,
and
at
length
by
God's
mercy
they
attain
to
everlasting
felicity
.
As
the
godly
consideration
of
Predestination
and
our
Election
in
Christ
is
full
of
sweet
,
pleasant
,
and
unspeakable
comfort
to
godly
persons
,
and
such
as
feel
in
themselves
the
working
of
the
Spirit
of
Christ
,
mortifying
the
works
of
the
flesh
,
and
their
earthly
members
,
and
drawing
up
their
mind
to
high
and
heavenly
things
,
as
well
because
it
doth
greatly
establish
an●●●●firm
their
Faith
of
eternal
Salvation
to
be
enjoyed
through
Christ
,
as
because
it
doth
fervently
kindle
their
love
towards
God
▪
So
for
curious
and
carnal
persons
,
lacking
the
Spirit
of
Christ
,
to
have
continually
before
their
eyes
the
sentence
of
God's
Predestination
,
is
a
most
dangerous
downfall
,
whereby
the
Devil
doth
thrust
them
either
●nto
desperation
,
or
into
wrechlesness
of
most
unclean
living
,
no
less
perillous
than
●esperation
.
Furthermore
,
We
must
receive
God's
promises
in
such
wise
,
as
they
be
generally
set
forth
to
us
in
holy
Scripture
:
and
in
our
doings
,
that
Will
of
God
is
to
be
followed
,
which
we
have
expresly
declared
unto
us
in
the
Word
of
God
.
THere
are
many
things
in
several
of
the
other
Articles
which
depend
upon
this
;
and
therefore
I
will
explain
it
more
fully
:
For
as
this
has
given
occasion
to
one
of
the
longest
,
the
subtilest
,
and
indeed
the
most
intricate
of
all
the
Questions
in
Divinity
;
so
it
will
be
necessary
to
open
and
examine
it
as
fully
as
the
Importance
and
Difficulties
of
it
do
require
.
In
treating
of
it
,
I
shall
,
First
,
State
the
Question
,
together
with
the
consequences
that
arise
out
of
it
.
Secondly
,
Give
an
account
of
the
differences
that
have
arisen
upon
it
.
Thirdly
,
I
shall
set
out
the
strength
of
the
Opinions
of
the
Contending
Parties
,
with
all
possible
Impartiality
and
Exactness
.
Fourthly
,
I
shall
see
how
far
they
agree
,
and
how
far
they
differ
;
and
shall
shew
what
reason
there
is
for
bearing
with
one
another's
Opinions
in
these
matters
;
and
in
the
Fifth
and
last
place
,
I
shall
consider
how
far
we
of
this
Church
are
determined
by
this
Article
,
and
how
far
we
are
at
liberty
to
follow
any
of
those
different
Opinions
.
The
whole
Controversy
may
be
reduced
to
this
single
Point
as
its
head
and
source
;
Upon
what
Views
did
God
form
his
Purposes
and
Decrees
concerning
Mankind
?
Whether
he
did
it
merely
upon
a
design
of
advancing
his
own
Glory
,
and
for
manifesting
his
own
Attributes
,
in
order
to
which
he
setled
the
great
universal
Scheme
of
his
whole
Creation
and
Providence
;
Or
whether
he
considered
all
the
free
motions
of
those
rational
Agents
that
he
did
intend
to
create
,
and
according
to
what
he
foresaw
they
would
chuse
and
do
,
in
all
the
various
circumstances
in
which
he
might
put
them
,
formed
his
Decrees
?
Here
the
Controversy
begins
;
and
when
this
is
setled
,
the
three
main
Questions
that
arise
out
of
it
,
will
be
soon
determined
.
The
First
is
,
Whether
both
God
and
Christ
intended
that
Christ
should
only
dye
for
that
particular
number
whom
God
intended
to
save
?
Or
whether
it
was
intended
that
he
should
dye
for
all
,
so
that
every
Man
that
would
,
might
have
the
benefit
of
his
Death
,
and
that
no
Man
was
excluded
from
it
,
but
because
he
willingly
rejected
it
?
The
Second
is
,
Whether
those
Assistances
that
God
gives
to
Men
to
enable
them
to
obey
him
,
are
of
their
own
nature
so
efficacious
and
irresistible
,
that
they
never
fail
of
producing
the
Effect
for
which
they
are
given
,
or
,
Whether
they
are
only
sufficient
to
enable
a
Man
to
obey
God
;
so
that
their
Efficacy
comes
from
the
freedom
of
the
Will
,
that
either
may
co-operate
with
them
,
or
may
not
,
as
it
pleases
?
The
Third
is
,
Whether
such
persons
do
and
must
certainly
persevere
,
to
whom
such
Grace
is
given
;
or
,
Whether
they
may
not
fall
away
both
entirely
and
finally
from
that
State
?
There
are
also
other
Questions
concerning
the
true
Notion
of
Liberty
,
concerning
the
Feebleness
of
our
Powers
in
this
lapsed
State
,
with
several
lesser
ones
;
all
which
do
necessarily
take
their
determination
from
the
decision
of
the
first
and
main
Question
:
About
which
there
are
four
Opinions
.
The
First
is
,
of
those
commonly
called
Supralapsarians
,
who
think
that
God
does
only
consider
his
own
Glory
in
all
that
he
does
:
and
that
whatever
is
done
,
arises
from
its
first
Cause
,
from
the
Decree
of
God
:
That
in
this
Decree
God
considering
only
the
Manifestation
of
his
own
Glory
,
intended
to
make
the
World
,
to
put
a
Race
of
Men
in
it
,
to
constitute
them
under
Adam
as
their
Fountain
and
Head
;
That
he
decreed
Adam's
Sin
,
the
lapse
of
his
Posterity
,
and
Christ's
Death
,
together
with
the
Salvation
or
Damnation
of
such
Men
as
should
be
most
for
his
own
Glory
:
That
to
those
who
were
to
be
saved
,
he
decreed
to
give
such
efficacious
Assistances
,
as
should
certainly
put
them
in
the
way
of
Salvation
:
And
to
those
whom
he
rejected
,
he
decreed
to
give
such
Assistances
and
means
only
as
should
render
them
inexcusable
:
That
all
Men
do
continue
in
a
state
of
Grace
,
or
of
Sin
,
and
shall
be
saved
or
damned
,
acc●rding
to
that
first
Decree
:
So
that
God
views
Himself
only
,
and
in
that
View
he
designs
all
things
singly
for
his
own
Glory
,
and
for
the
manifesting
of
his
own
Attributes
.
The
Second
Opinion
is
of
those
called
the
Sublapsarians
;
who
say
,
That
Adam
having
sinned
freely
,
and
his
Sin
being
imputed
to
all
his
Posterity
,
God
did
consider
Mankind
,
thus
lost
,
with
an
Eye
of
pity
:
and
having
designed
to
rescue
a
great
number
out
of
this
lost
state
,
he
decreed
to
send
his
Son
to
dye
for
them
,
to
accept
of
his
Death
on
their
account
,
and
to
give
them
such
Assistances
as
should
be
effectual
both
to
convert
them
to
him
,
and
to
make
them
persevere
to
the
●nd
:
But
for
the
rest
,
he
framed
no
positive
Act
about
them
,
only
he
left
them
in
that
lapsed
state
,
without
intending
that
they
should
have
the
benefit
of
Christ's
Death
,
or
of
efficacious
and
persevering
Assistances
.
The
Third
Opinion
is
of
those
who
are
called
Remonstrants
,
Arminians
,
or
Vniversalists
,
who
think
that
God
intended
to
create
all
Men
free
,
and
to
deal
with
them
according
to
the
use
that
they
should
make
of
their
liberty
:
that
therefore
he
foreseeing
how
every
one
would
use
it
,
did
upon
that
Decree
all
things
that
concerned
them
in
this
life
,
together
with
their
Salvation
and
Damnation
in
the
next
:
That
Christ
died
for
all
Men
;
That
sufficient
Assistances
are
given
to
every
Man
,
but
that
all
Men
may
chuse
whether
they
will
use
them
,
and
persevere
in
them
,
or
not
.
The
Fourth
Opinion
is
of
the
Socinians
,
who
deny
the
certain
Prescience
of
future
Contingencies
;
and
therefore
they
think
the
Decrees
of
God
from
all
Eternity
were
only
general
;
that
such
as
believe
and
obey
the
Gospel
shall
be
saved
,
and
that
such
as
live
and
dye
in
Sin
shall
be
damned
:
But
that
there
were
no
special
Decrees
made
concerning
particular
persons
,
these
being
only
made
in
time
,
according
to
the
state
in
which
they
are
:
They
do
also
think
that
Man
is
by
nature
so
free
and
so
entire
,
that
he
needs
no
inward
Grace
;
so
they
deny
a
special
Predestination
from
all
Eternity
,
and
do
also
deny
inward
Assistances
.
This
is
a
Controversy
that
arises
out
of
Natural
Religion
:
For
if
it
is
believed
that
God
governs
the
World
,
and
that
the
Wills
of
Men
are
free
;
then
it
is
natural
to
enquire
which
of
these
is
subject
to
the
other
,
or
how
they
can
be
both
maintained
:
Whether
God
determines
the
Will
?
Or
if
his
Providence
follows
the
motions
of
the
Will
?
Therefore
all
those
that
believed
a
Providence
have
been
aware
of
this
difficulty
.
The
Stoicks
put
all
things
under
a
Fate
;
even
the
God's
themselves
:
If
this
Fate
was
a
necessary
Series
of
Things
,
a
Chain
of
Matter
and
Motion
that
was
fixed
and
unalterable
,
then
it
was
plain
and
downright
Atheism
.
The
Epicureans
set
all
things
at
liberty
,
and
either
thought
that
there
was
no
God
,
or
at
least
that
there
was
noProvidence
.
ThePhilosophers
knew
not
how
to
avoid
this
difficuly
,
by
which
we
see
Tully
and
others
were
so
differently
moved
,
that
it
is
plain
they
despaired
of
getting
out
of
it
.
In
the
first
Ages
of
Christianity
,
Gregory
Nazianzen
,
and
S.
Basil
,
drew
a
system
of
Divinity
out
of
his
Works
,
in
which
that
which
relates
to
the
Liberty
of
the
Will
is
very
fully
set
forth
:
That
Book
was
much
studied
in
the
East
.
Chrysostom
,
Isidore
of
Damiete
,
and
Theodoret
,
with
all
their
followers
,
taught
it
so
copiously
,
Ierom.
Cassian
,
a
Disciple
of
St.
Chrysostom's
,
came
to
Marseilles
about
this
time
,
having
left
Constantinople
perhaps
when
his
Master
was
banished
out
of
it
.
He
taught
a
Middle
Doctrine
,
Asserting
an
inward
Grace
,
but
subject
to
the
freedom
of
the
Will
:
And
that
all
things
were
both
decreed
and
done
,
according
to
the
Prescience
of
God
,
in
which
all
future
Contingents
were
foreseen
:
He
also
taught
,
that
the
first
Conversion
of
the
Soul
to
God
,
was
merely
an
effect
of
its
free
choice
;
so
that
all
Preventing-grace
was
denied
by
him
;
which
came
to
be
the
peculiar
distinction
of
those
who
were
afterwards
called
the
Semi-Pelagians
.
Prosper
and
Hilary
gave
an
account
of
this
System
to
S.
Austin
,
upon
which
he
writ
against
it
,
and
his
Opinions
were
defended
by
Prosper
,
Fulgentius
,
Orosius
,
and
others
,
as
Cassian's
were
defended
by
Faustus
,
Vincentius
,
and
Gennadius
.
In
conclusion
,
St.
Austin's
Opinions
did
generally
prevail
in
the
West
;
only
Pelagius
,
it
seems
,
retiring
t●
his
own
Country
,
he
had
many
followers
among
the
Britans
:
But
German
and
Lupus
being
sent
over
once
and
again
from
France
,
are
said
to
have
conquered
them
so
intirely
,
that
they
were
all
freed
from
those
Errors
:
Whatever
they
did
by
their
Arguments
,
the
Writers
of
their
Legends
took
care
to
adorn
their
Mission
with
many
very
wonderful
Miracles
,
of
which
the
gathering
all
the
pieces
of
a
Calf
,
some
of
which
had
been
drest
,
and
the
putting
them
together
in
its
Skin
,
and
restoring
it
again
to
Life
,
is
none
of
the
least
.
The
Ruin
of
the
Roman
Empire
,
and
the
disorders
that
the
Western
Provinces
fell
under
by
their
new
and
brabarous
Masters
,
occasioned
in
those
Ages
a
great
decay
of
Learning
:
So
that
few
Writers
of
Fame
coming
after
that
time
,
St.
Austin's
great
Labours
and
Piety
,
and
the
many
vast
Volumes
that
he
had
left
behind
him
,
gave
him
so
great
a
Name
,
that
few
durst
contest
what
had
been
so
zealously
and
so
copiously
defended
by
him
:
And
though
it
is
highly
probable
,
that
Celestine
was
not
satisfied
with
his
Doctrine
;
yet
both
he
and
the
other
Bishops
of
Rome
,
together
with
many
Provincial
Synods
,
have
so
often
declared
his
Doctrine
in
those
Points
to
be
the
Doctrine
of
the
Church
,
that
this
is
very
hardly
got
over
by
those
of
that
Communion
.
The
chief
,
and
indeed
the
only
material
difference
that
is
between
St.
Austin's
Doctrine
,
and
that
of
the
Sublapsarians
,
is
,
That
he
,
holding
that
with
the
Sacrament
of
Baptism
there
was
joyned
an
inward
Regeneration
,
made
a
difference
between
the
Regenerate
and
the
Predestinate
,
which
these
do
not
:
He
thought
Persons
thus
regenerate
,
might
have
all
Grace
,
besides
that
of
Perseverance
;
but
he
thought
that
they
not
being
predestinated
,
were
certainly
to
fall
from
that
state
,
and
from
the
Grace
of
Regeneration
.
The
other
differences
are
but
forced
Strains
,
to
represent
him
and
the
Calvinists
as
of
different
Principles
:
He
thought
,
that
overcoming
Delectation
,
in
which
he
put
the
Efficacy
of
Grace
,
was
as
Irresistible
,
though
he
used
not
so
strong
a
word
for
it
as
the
Calvinists
do
:
And
he
thought
that
the
Decree
was
as
Absolute
,
and
made
without
any
regard
to
what
the
Free-Will
would
chuse
,
as
any
of
these
do
.
So
in
the
main
Points
,
the
Absoluteness
of
the
Decree
,
the
Extent
of
Christ's
Death
,
the
Efficacy
of
Grace
,
and
the
Certainty
of
Perseverance
,
their
Opinions
are
the
same
,
though
their
ways
of
expressing
themselves
do
often
differ
.
But
if
St.
Austin's
Name
,
and
the
Credit
of
his
Books
went
far
,
yet
no
Book
was
more
read
in
the
following
Ages
,
than
Cassian's
Collations
.
There
was
in
them
a
clear
Thread
of
good
Sense
,
and
a
very
high
Strain
of
Piety
that
run
through
them
;
and
they
were
thought
the
best
Institutions
for
a
Monk
to
form
his
Mind
,
by
reading
them
attentively
:
So
they
still
carried
down
among
those
who
read
them
,
deep
Impressions
of
the
Doctrine
of
the
Greek
Church
.
This
broke
out
in
the
Ninth
Century
,
in
which
Godescalcus
,
a
Monk
,
was
severely
used
by
Hincmar
,
and
by
the
Church
of
Rheims
,
for
asserting
some
of
St.
Austin's
Doctrines
;
against
which
Scotus
Erigena
wrote
;
as
Bertram
,
or
Ratramne
,
wrote
for
them
.
Remigius
Bishop
of
Lyons
,
with
his
Church
,
did
zealously
assert
St.
Austin's
Doctrine
,
not
without
great
sharpness
against
Scotus
.
After
this
,
the
matter
slept
,
till
the
School-Divinity
came
to
be
in
great
Credit
:
And
Thomas
Aquinas
being
counted
the
chief
Glory
of
the
Dominican
Order
,
he
not
only
asserted
all
St.
Austin's
Doctrine
,
but
added
this
to
it
,
That
whereas
formerly
it
was
in
general
held
,
That
the
Providence
of
God
did
extend
it self
to
all
things
whatsoever
,
he
thought
this
was
done
by
God's
concurring
immediately
to
the
Production
of
every
Thought
,
Action
,
Motion
,
or
Mode
;
so
that
God
was
the
First
and
Immediate
Cause
of
every
thing
that
was
done
:
And
in
order
to
the
explaining
the
joint
Production
of
every
thing
by
God
as
the
First
,
and
by
the
Creature
as
the
Second
Cause
,
he
thought
,
at
least
as
his
Followers
have
understood
him
,
That
by
a
Physical
Influence
the
Will
was
predetermined
by
God
to
all
things
,
whether
good
or
bad
;
so
that
the
Will
could
not
be
said
to
be
free
in
that
particular
Instance
in
sensu
composito
,
though
it
was
in
general
still
free
in
all
its
Actions
in
sensu
diviso
:
A
distinction
so
sacred
,
and
so
much
used
among
them
,
that
I
chuse
to
give
it
in
their
on
Terms
,
rather
than
translate
them
.
To
avoid
the
consequence
of
making
God
the
Author
of
Sin
,
a
distinction
was
made
between
the
Positive
Act
of
Sin
,
which
was
said
not
to
be
Evil
,
and
the
want
of
its
Conformity
to
the
Law
of
God
,
which
being
a
Negation
,
was
no
positive
Being
,
so
that
it
was
not
produced
.
And
thus
,
though
the
Action
was
produced
jointly
by
God
as
the
first
Cause
,
and
by
the
Creature
as
the
Second
,
yet
God
was
not
guilty
of
the
Sin
,
but
only
the
Creature
.
This
Doctrine
passed
down
among
the
Dominicans
,
and
continues
to
do
so
to
this
day
.
Scotus
,
who
was
a
Franciscan
,
denied
this
Predetermination
,
and
asserted
the
Freedom
of
the
Will
.
Durandus
denied
this
Immediate
Concourse
;
in
which
he
has
not
had
many
Followers
,
except
Adola
,
and
some
few
more
.
When
Luther
began
to
form
his
Opinions
into
a
Body
,
he
clearly
saw
,
that
nothing
did
so
plainly
destroy
the
Doctrine
of
Merit
and
Justification
by
Works
,
as
St.
Austin's
Opinions
:
He
found
also
in
his
Works
very
express
Authorities
against
most
of
the
Corruptions
of
the
Roman
Church
:
And
being
of
an
Order
that
carried
his
Name
,
and
by
consequence
was
accustomed
to
read
and
reverence
his
Works
,
it
was
no
wonder
if
he
,
without
a
strict
examining
of
the
matter
,
espoused
all
his
Opinions
.
Most
of
those
of
the
Church
of
Rome
who
wrote
against
him
,
being
of
the
other
Persuasions
,
any
one
reading
the
Books
of
that
Age
,
would
have
thought
that
St.
Austin's
Doctrine
was
abandoned
by
the
Church
of
Rome
:
So
that
when
Michael
Baius
,
and
some
others
at
Louvain
,
began
to
revive
it
,
that
became
a
matter
of
Scandal
,
and
they
were
condemned
at
Rome
:
Yet
at
the
Council
of
Trent
the
Dominicans
had
so
much
credit
,
that
great
care
was
taken
in
the
penning
their
Decrees
,
to
avoid
all
Reflections
upon
that
Doctrine
.
It
was
at
first
received
by
the
whole
Iesuit
Order
,
so
that
Bellarmine
formed
himself
upon
it
,
and
still
adhered
to
it
:
But
soon
after
,
that
Order
changed
their
Mind
,
and
left
their
whole
Body
to
a
full
liberty
in
those
Points
,
and
went
all
quickly
over
to
the
other
Hypothesis
,
that
differed
from
the
Semi-pelagians
only
in
this
,
that
they
allowed
a
Preventing-Grace
,
but
such
as
were
subject
to
the
Freedom
of
the
Will
.
Molina
and
Fonseca
invented
a
new
way
of
explaining
God's
foreseeing
future
Contingents
,
which
they
called
a
Middle
,
or
Mean
Science
:
by
which
they
taught
,
That
as
God
sees
all
things
as
possible
in
his
knowledge
of
simple
Apprehension
,
and
all
things
that
are
certainly
future
,
as
present
in
his
knowledge
of
Vision
;
so
by
this
knowledge
he
also
sees
the
Chain
of
all
Conditionate
Futurities
,
and
all
the
Connexions
of
them
,
that
is
,
whatsoever
would
follow
upon
such
or
such
conditions
.
Great
Jealousies
arising
upon
the
Progress
that
the
Order
of
the
Jesuits
was
making
,
these
Opinions
were
laid
hold
on
to
mortify
them
;
so
they
were
complained
of
at
Rome
for
departing
from
St.
Austin's
Doctrine
,
which
in
these
Points
was
generally
received
as
the
Doctrine
of
the
Latin
Church
;
and
many
Conferences
were
held
before
Pope
Clement
the
Eighth
,
and
the
Cardinals
;
where
the
Point
in
debate
was
chiefly
,
What
was
the
Doctrine
andTradition
of
theChurch
?
The
Advantages
that
St.
Austin's
Followers
had
,
were
such
,
that
before
fair
Judges
they
must
have
triumphed
over
the
other
:
Pope
Clement
had
so
resolved
;
but
he
dying
,
though
Pope
Paul
the
Fifth
had
the
same
Intentions
,
yet
he
happening
then
to
be
engaged
in
a
Quarrel
with
the
Venetians
about
the
Ecclesiastical
Immunities
,
and
having
put
that
Republick
under
an
Interdict
,
the
Jesuits
who
were
there
,
chose
to
be
banished
,
rather
than
to
break
the
Interdict
:
And
their
adhering
so
firmly
to
the
Papal
Authority
,
when
most
of
the
other
Orders
forsook
it
,
was
thought
so
meritorious
at
Rome
,
that
it
saved
them
the
Censure
:
So
instead
of
a
Decision
,
all
sides
were
commanded
to
be
silent
,
and
to
quarrel
no
more
upon
those
Heads
.
About
Forty
years
after
that
,
Iansenius
,
a
Doctor
of
Louvain
,
being
a
zealous
Disciple
of
S.
Austin's
,
and
seeing
the
Progress
that
the
contrary
Doctrines
were
making
,
did
with
great
Industry
,
and
an
equal
Fidelity
publish
a
Voluminous
Syst●m
of
St.
Austin's
Doctrine
in
all
the
several
Branches
of
the
Controversy
:
And
he
set
forth
the
Pelagians
and
the
Semipelagians
in
that
Work
under
very
black
Characters
;
and
not
content
with
that
,
he
compared
the
Doctrines
of
the
Modern
Innovators
with
theirs
.
This
Book
was
received
by
the
whole
Party
with
great
Applause
,
as
a
Work
that
had
decided
the
Controversy
.
But
the
Author
having
writ
with
an
extraordinary
Force
against
the
French
Pretensions
on
Flanders
,
which
recommended
him
so
much
to
the
Spanish
Court
,
that
he
was
made
a
Bishop
upon
it
;
all
those
in
France
who
followed
St.
Austin's
Doctrine
,
and
applauded
this
Book
,
were
represented
by
their
Enemies
as
being
in
the
same
Interests
with
him
,
and
by
consequence
as
Enemies
to
the
French
Greatness
;
so
that
the
Court
of
France
prosecuted
the
whole
Party
.
This
Book
was
at
first
only
prohibited
at
Rome
,
as
a
Violation
of
that
Silence
that
the
Pope
had
enjoined
;
afterwards
Articles
were
pickt
out
of
it
,
and
condemned
,
and
all
the
Clergy
of
France
were
required
to
sign
the
Condemnation
of
them
.
These
Articles
were
certainly
in
his
Book
,
and
were
manifest
Consequences
of
St.
Austin's
Doctrine
,
which
was
chiefly
driven
at
;
though
it
was
still
declared
at
Rome
,
That
nothing
was
intended
to
be
done
in
prejudice
of
St.
Austin's
Doctrine
:
Upon
this
pretence
his
Party
have
said
,
That
those
Articles
being
capable
of
two
Senses
,
the
one
of
which
was
strained
,
and
was
Heretical
,
the
other
of
which
was
clear
,
and
according
to
St.
Austin's
Doctrine
,
it
must
be
presumed
it
was
not
in
that
second
,
but
in
the
other
sense
,
that
they
were
condemned
at
Rome
;
and
so
they
signed
the
Condemnation
of
them
:
But
then
they
said
,
that
they
were
not
in
Iansenius's
Book
in
the
sense
,
in
which
they
condemned
them
.
Upon
that
,
followed
a
most
extravagant
Question
,
concerning
the
Pope's
Infallibility
in
Matters
of
Fact
:
It
being
said
on
the
one
side
,
That
the
Pope
heving
condemned
them
as
Iansenius's
Opinions
,
the
belief
of
his
Infallibity
obliged
them
to
conclude
that
they
must
be
in
his
Book
:
Whereas
the
others
with
great
Truth
affirmed
,
That
it
had
never
been
thought
that
in
Matters
of
Fact
either
Popes
or
Councils
were
Infallible
.
At
last
a
new
Cessation
of
Hostilities
upon
these
Points
was
resolved
on
;
yet
the
Hatred
continues
,
and
the
War
goes
on
,
though
more
covertly
,
and
more
indirctely
than
before
.
Nor
are
the
Reformed
more
of
a
piece
than
the
Church
of
Rome
upon
these
Points
.
Luther
went
on
long
,
as
he
at
first
set
out
,
with
so
little
disguise
,
that
whereas
all
Parties
had
always
pretended
that
they
asserted
the
Freedom
of
the
Will
,
he
plainly
spoke
out
,
and
said
the
Will
was
not
Free
,
but
Enslaved
:
Yet
before
he
died
,
he
is
reported
to
have
changed
his
Mind
;
for
tho
he
never
owned
that
,
yet
Melancthon
,
who
had
been
of
the
same
Opinion
,
did
freely
retract
it
;
for
which
he
was
never
blamed
by
Luther
.
Since
that
time
all
the
Lutherans
have
gone
into
the
Semipelagian
Opinions
so
entirely
and
so
eagerly
,
that
they
will
neither
tolerate
nor
hold
Communion
with
any
of
the
other
Persuasion
.
Calvin
not
only
taught
St.
Austin's
Doctrine
,
but
seemed
to
go
on
to
the
Supralapsarian
way
;
which
was
more
openly
taught
by
Beza
,
and
was
generally
followed
by
the
Reformed
;
only
the
difference
between
the
Supralapsarians
and
the
Sublapsarians
,
was
never
brought
to
a
decision
:
Divines
being
in
all
the
Calvinists
Churches
left
to
their
freedom
as
to
that
Point
.
In
England
the
first
Reformers
were
generally
in
the
Sublapsarian
Hypothesis
:
But
Perkins
and
others
have
asserted
the
Supralapsarian
way
,
Arminius
,
a
Professor
in
Leyden
,
writ
against
him
:
Upon
this
Gomarus
and
he
had
many
disputes
;
and
these
Opinions
bred
a
great
distraction
over
all
the
Vnited
Provinces
:
At
the
same
time
another
Political
matter
occasioning
a
division
of
Opinion
,
Whether
the
War
should
be
carried
on
with
Spain
,
or
if
Propositions
for
a
Peace
or
Truce
should
be
entertained
?
It
happened
that
Arminius's
followers
were
all
for
a
Peace
,
and
the
others
were
generally
for
carrying
on
theWar
;
which
being
promoted
by
the
Prince
of
Orange
,
he
joyned
to
them
:
And
the
Arminians
were
represented
as
Men
,
whose
Opinions
and
Affections
leaned
to
Popery
:
So
that
this
,
from
being
a
Doctrinal
Point
,
became
the
distinction
of
a
Party
,
and
by
that
means
the
differences
were
inflamed
.
A
great
Synod
met
at
Dort
;
to
which
Divines
were
sent
from
hence
,
as
well
as
from
other
Churches
.
The
Arminian
Tenets
were
condemned
;
but
the
difference
between
the
Supralapsarians
and
Sublapsarians
was
not
medled
with
.
The
Divines
of
this
Church
,
though
very
moderate
in
the
way
of
proposing
their
Opinions
,
yet
upon
the
main
adhered
to
St.
Austin's
Doctrine
.
So
the
Breach
was
formed
in
Holland
:
But
when
the
Point
of
State
was
no
more
mixed
with
it
,
these
Questions
were
handled
with
less
heat
.
Those
Disputes
quickly
cross'd
the
Seas
,
and
divided
us
:
The
Abbots
adhered
to
Austin's
Doctrine
;
while
Bishop
Overal
,
but
chiefly
Archbishop
Laud
,
espoufed
the
Arminian
Tenets
.
All
Divines
were
by
Proclamation
required
not
to
preach
upon
those
Heads
:
But
those
that
favoured
the
new
Opinions
were
incouraged
,
and
the
others
were
depressed
.
And
unhappy
Disputes
falling
in
at
that
time
concerning
the
extent
of
the
Royal
Prerogative
beyond
Law
,
the
Arminians
having
declared
themselves
highly
for
that
,
they
were
as
much
favoured
at
Court
,
as
they
were
censured
in
the
Parliament
:
which
brought
that
Doctrine
under
a
very
hard
Character
over
all
the
Nation
.
Twisse
carried
it
high
to
the
Supralapsarian
Hypothesis
,
which
grew
to
be
generally
followed
by
those
of
that
Side
:
But
that
sounded
harshly
;
and
Hobb's
grafting
afterwards
a
Fate
and
Absolute
Necessity
upon
it
,
the
other
Opinions
were
again
revived
;
and
no
Political
Interests
falling
in
with
them
,
as
all
prejudices
against
them
went
off
,
so
they
were
more
calmly
debated
,
and
became
more
generally
acceptable
than
they
were
before
.
Men
are
now
left
to
their
liberty
in
them
,
and
all
Anger
upon
those
Heads
is
now
so
happily
extinguished
,
that
diversity
of
Opinions
about
them
begets
no
Alienation
nor
Animosity
.
So
far
have
I
prosecuted
a
short
View
of
the
History
of
this
Controversy
:
I
come
now
to
open
the
chief
Grounds
of
the
different
Parties
:
And
First
for
the
Supralapsarians
.
They
lay
this
down
for
a
Foundation
,
That
God
is
Essentially
Perfect
,
and
Independent
in
all
his
Acts
:
So
that
he
can
consider
nothing
but
himself
and
his
own
Glory
:
That
therefore
he
designed
every
thing
in
and
for
himself
:
That
to
make
him
stay
his
Decrees
till
he
sees
what
free
Creatures
will
do
,
is
to
make
him
Decree
dependently
upon
them
;
which
seems
to
fall
short
of
Infinite
Perfection
:
That
he
himself
can
be
the
only
End
of
his
Counsels
;
and
that
therefore
he
could
only
consider
the
Manifestation
of
his
own
Attributes
and
Perfection
:
That
Infinite
Wisdom
must
begin
its
designs
at
that
which
is
to
come
last
in
the
Execution
of
them
;
and
since
the
Conclusion
of
all
things
at
the
Last
Day
will
be
the
Manifestation
of
the
Wisdom
,
Goodness
,
and
Justice
of
God
;
we
ought
to
suppose
,
that
God
in
the
Order
of
Things
designed
that
first
,
though
in
the
Order
of
Time
there
is
no
First
nor
Second
in
God
,
this
being
supposed
to
be
from
all
Eternity
.
After
this
great
Design
was
laid
,
all
the
Means
in
order
to
the
End
were
next
to
be
designed
.
Creatures
in
the
sight
of
God
are
as
nothing
,
and
by
a
strong
Figure
are
said
to
be
less
than
nothing
,
and
Vanity
.
Now
if
we
in
our
Designs
do
not
consider
Ants
or
Insects
,
not
to
say
Straws
,
or
Grains
of
Sand
and
Dust
,
then
what
lofty
Thoughts
soever
our
Pride
may
suggest
to
us
,
we
must
be
confessed
to
be
very
poor
and
inconsiderable
Creatures
before
God
;
therefore
he
himself
and
his
own
Glory
can
only
be
his
own
End
in
all
that
he
designs
or
does
.
This
is
the
chief
Basis
of
their
Doctrine
,
and
so
ought
to
be
well
considered
.
They
add
to
this
,
That
there
can
be
no
certain
Prescience
of
future
Contingents
.
They
say
it
involves
a
contradiction
,
that
things
which
are
not
certainly
to
be
,
should
be
certainly
foreseen
:
For
if
they
are
certainly
foreseen
,
they
must
certainly
be
:
So
while
they
are
supposed
to
be
contingent
,
they
are
yet
affirmed
to
be
certain
,
by
saying
that
they
are
certainly
foreseen
.
When
God
decrees
that
any
thing
shall
be
,
it
has
from
that
a
certain
futurition
,
and
as
such
it
is
certainly
foreseen
by
him
:
An
uncertain
foresight
is
an
Act
of
its
nature
Imperfect
,
because
it
may
be
a
mistake
,
and
so
is
inconsistent
with
the
Divine
Perfection
.
And
it
seems
to
imply
a
contradiction
to
say
that
a
thing
happens
freely
,
that
is
,
may
be
,
or
may
not
be
,
and
yet
that
it
is
certainly
forseen
by
God
.
God
cannot
foresee
things
,
but
as
he
decrees
them
,
and
so
gives
them
a
futurition
,
and
therefore
this
Prescience
Antecedent
to
his
Decree
,
must
be
rejected
as
a
thing
impossible
.
They
say
further
,
That
Conditionate
Decrees
are
imperfect
in
their
nature
,
and
that
they
subject
the
Will
and
Acts
of
God
to
a
Creature
:
That
a
Conditionate
Decree
is
an
Act
in
suspence
,
whether
it
shall
be
or
not
;
which
is
inconsistent
with
Infinite
Perfection
.
A
general
Will
,
or
rather
a
willing
that
all
Men
should
be
Saved
,
but
also
plain
Characters
of
Imperfection
in
it
:
As
if
God
wished
somewhat
that
he
could
not
accomplish
,
so
that
his
Goodness
should
seem
to
be
more
extended
than
his
Power
.
Infinite
Perfection
can
wish
nothing
but
what
it
can
execute
,
and
if
it
is
fit
to
wish
it
,
it
is
fit
also
to
execute
it
.
Therefore
all
that
Stile
that
ascribes
Passions
or
Affections
to
God
,
must
be
understood
in
a
Figure
;
so
that
when
his
Providence
exerts
it self
in
such
Acts
as
among
us
Men
would
be
the
effects
of
those
Passions
,
then
the
Passions
themselves
are
in
the
Phrase
of
the
Scriptures
ascribed
to
God
.
They
say
we
ought
not
to
measure
the
Punishments
of
Sin
by
our
Notions
of
Justice
:
God
aff●cts
many
good
Men
very
severely
,
and
for
many
Years
in
this
Life
,
and
this
only
for
the
Manifestation
of
his
own
Glory
,
for
making
their
Faith
and
Patience
to
shine
;
and
yet
none
think
that
this
is
unjust
.
It
is
a
method
in
which
God
will
be
glorified
in
them
:
Some
Sins
are
punished
with
other
Sins
,
and
likewise
with
a
course
of
severe
Miseries
:
If
we
transfer
this
from
Time
to
Eternity
,
the
whole
will
be
then
more
conceivable
;
for
if
God
may
do
for
a
little
time
that
which
is
inconsistent
with
our
Notions
,
and
with
our
Rules
of
Justice
,
he
may
do
it
for
a
longer
duration
:
Since
it
is
as
impossible
that
he
can
be
unjust
for
a
Day
,
as
for
all
Eternity
.
As
God
does
every
thing
for
himself
and
his
own
Glory
,
so
the
Scriptures
teach
us
every
where
to
offer
up
all
Praise
and
Glory
to
God
;
to
acknowledge
that
all
is
of
him
,
and
to
humble
our selves
asbeing
nothing
before
him
.
Now
if
we
were
Elected
not
by
a
free
Act
of
his
,
but
by
what
he
foresaw
that
we
would
be
,
so
that
his
Grace
is
not
efficacious
by
its
own
force
,
but
by
the
good
use
that
we
make
of
it
,
then
the
Glory
and
Praise
of
all
the
good
we
do
,
and
of
God's
purposes
to
us
,
were
due
to
our selves
:
He
designs
,
according
to
the
other
Doctrine
,
equally
well
to
all
Men
;
and
all
the
difference
among
them
will
arise
neither
from
God's
Intentions
to
them
,
nor
from
his
Assistances
,
but
from
the
good
use
that
he
foresaw
they
would
make
of
these
Favours
that
he
was
to
give
in
common
to
all
Mankind
:
Man
should
have
whereof
to
glory
,
and
he
might
say
,
That
he
himself
made
himself
to
differ
from
others
.
The
whole
strain
of
the
Scriptures
in
ascribing
all
good
things
to
God
,
and
in
charging
us
to
offer
up
the
Honour
of
all
to
him
,
seems
very
expresly
to
favour
this
Doctrine
:
Since
if
all
our
good
is
from
God
,
and
is
particularly
owing
to
his
Grace
,
then
Good
Men
have
somewhat
from
God
that
Bad
Men
have
not
;
for
which
they
ought
to
Praise
him
.
The
Stile
of
all
the
Prayers
that
are
used
or
directed
to
be
used
in
the
Scripture
,
is
for
a
Grace
that
opens
our
Eyes
,
that
turns
our
Hearts
,
that
makes
us
to
go
,
that
leads
us
not
into
Temptation
,
but
delivers
us
from
Evil.
All
these
Phrases
do
plainly
Import
that
we
desire
more
than
a
Power
or
Capacity
to
Act
,
such
as
is
given
to
all
Men
,
and
such
as
after
we
have
received
it
,
may
be
still
ineffectual
to
us
.
For
to
pray
for
such
Assistances
as
are
always
given
to
all
Men
,
and
are
such
that
the
whole
good
of
them
shall
wholly
depend
upon
our selves
,
would
sound
very
odly
;
whereas
we
pray
for
somewhat
that
is
special
,
and
that
we
hope
shall
be
effectual
.
We
do
not
and
cannot
pray
earnestly
for
that
,
which
we
know
all
Men
as
well
as
we
our selves
have
at
all
times
.
Humility
and
Earnestness
in
Prayer
seem
to
be
among
the
chief
means
of
working
in
us
the
Image
of
Christ
,
and
of
deriving
to
us
all
the
Blessings
of
Heaven
.
That
Doctrine
which
blasts
both
,
which
swells
us
up
with
an
Opinion
that
all
comes
from
our selves
,
and
that
we
receive
nothing
from
God
but
what
is
given
in
common
with
us
to
all
the
World
,
is
certainly
contrary
both
to
the
Spirit
,
and
to
the
Design
of
the
Gospel
.
To
this
they
addO
bservations
from
Providence
.
The
World
was
for
many
Ages
delivered
up
to
Idolatry
;
and
since
the
Christian
Religion
has
appeared
,
we
see
vast
Tracts
of
Countries
which
have
continued
ever
since
in
Idolatry
:
Others
are
fallen
under
Mahometanism
:
And
the
State
of
Christendom
is
in
the
Eastern
Parts
of
it
under
so
much
Ignorance
,
and
the
greatest
Part
of
the
West
is
under
so
much
Corruption
,
that
we
must
confess
the
far
greatest
part
of
Mankind
has
been
in
〈◊〉
Ages
left
destitute
of
the
Means
of
Grace
,
so
that
the
Promulgating
the
Go●pel
to
some
Nations
,
and
the
denying
it
to
others
,
must
be
ascribed
to
the
Unsearchable
Ways
of
God
,
that
are
past
finding
out
.
If
he
thus
leaves
whole
Nations
in
such
Darkness
and
Corruption
,
and
freely
chuses
others
to
Communicate
the
knowledge
of
himself
to
them
,
then
we
need
not
wonder
if
he
should
hold
the
same
method
with
Individuals
,
that
he
doth
with
whole
Bodies
:
For
the
Rejecting
of
whole
Nations
by
the
lump
for
so
many
Ages
,
is
much
more
unaccountable
than
the
Selecting
of
a
few
,
and
the
leaving
others
in
that
State
of
Ignorance
and
Brutality
.
And
whatever
may
be
said
of
his
extending
Mercy
to
some
few
of
those
who
have
made
a
good
use
of
that
dim
Light
which
they
had
;
yet
it
cannot
be
denied
but
their
Condition
is
more
deplorable
,
and
the
Condition
of
the
others
is
much
more
hopeful
;
so
that
great
Numbers
of
Men
are
Born
in
such
Circumstances
,
that
it
is
morally
impossible
that
they
should
not
perish
in
them
;
whereas
others
are
more
happily
Situated
and
Enlightned
.
This
Argument
taken
from
common
Observation
,
becomes
much
stronger
,
when
we
consider
what
the
Apostle
says
,
loved
Iacob
,
so
as
to
chuse
his
Posterity
to
be
his
People
,
and
rejected
or
hated
Esau
and
his
Posterity
,
and
if
that
was
according
to
the
purpose
and
design
of
his
Election
;
if
by
the
same
purpose
the
Gentiles
were
to
be
grafted
upon
that
Stock
,
from
which
the
Iews
were
then
to
be
cut
off
;
and
if
the
Counsel
or
Purpose
of
God
had
appeared
in
particular
to
those
of
Ephesus
,
though
the
most
corrupted
both
in
Magick
,
Idolatry
and
Immorality
,
of
any
in
the
East
;
then
it
is
plain
,
that
the
applying
the
means
of
Grace
,
arises
meerly
from
a
great
Design
that
was
long
hid
in
God
,
which
did
then
break
out
.
It
is
reasonable
to
believe
,
That
there
is
a
proportion
between
the
Application
of
the
Means
,
and
the
Decree
it self
concerning
the
End
.
The
one
is
resolved
into
the
Unsearchable
Riches
of
God's
Grace
,
and
declared
to
be
Free
and
Absolute
.
God's
chusing
the
Nation
of
the
Iews
in
such
a
distinction
beyond
all
other
Nations
,
is
by
Moses
and
the
Prophets
frequently
said
not
to
be
on
their
account
,
or
on
the
account
of
any
thing
that
God
saw
in
them
,
but
meerly
from
the
Goodness
of
God
to
them
.
From
all
this
,
it
seems
,
say
they
,
as
reasonable
to
believe
that
the
other
is
likewise
free
,
according
to
those
words
of
our
Saviour's
,
I
thank
thee
,
O
Father
,
Lord
of
Heaven
and
Earth
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
unto
babes
:
The
reason
of
which
is
given
in
the
following
words
,
Even
so
Father
,
for
it
seemed
good
in
thy
sight
.
What
goes
before
,
of
Tyre
and
Sydon
and
the
Land
of
Sodom
,
that
would
have
made
a
better
use
of
his
preaching
,
than
the
Towns
of
Galilee
had
done
,
among
whom
he
lived
,
confirms
this
,
That
the
means
of
Grace
are
not
bestowed
on
those
of
whom
it
was
foreseen
that
they
would
have
made
a
good
use
of
them
;
or
denied
to
those
who
as
was
foreseen
,
would
have
made
an
ill
use
of
them
:
The
contrary
of
this
being
plainly
asserted
in
those
words
of
our
Saviour's
.
It
is
further
observable
,
That
he
seems
not
to
be
speaking
here
of
different
Nations
,
but
of
the
different
sorts
of
Men
of
the
same
Nation
:
The
more
Learned
of
the
Iews
,
the
Wise
and
Prudent
,
rejected
him
,
while
the
simpler
,
but
better
sort
,
the
babes
,
received
him
:
So
that
the
difference
between
Individual
Persons
seems
here
to
be
resolved
into
the
good
pleasure
of
God
.
It
is
further
urged
,
that
since
those
of
the
other
side
confess
,
that
God
by
his
Prescience
foresaw
what
Circumstances
might
be
happy
,
and
what
Assistances
might
prove
efficacious
to
Bad
Men
;
then
his
not
putting
them
in
those
Circumstances
,
but
giving
them
such
Assistances
only
,
which
how
effectual
soever
might
be
to
others
,
he
saw
would
have
no
efficacy
on
them
,
and
his
putting
them
in
Circumstances
,
and
giving
them
Assistances
,
which
he
foresaw
they
would
abuse
,
if
it
may
seem
to
clear
the
Justice
of
God
,
yet
it
cannot
clear
his
Infinite
Holiness
and
Goodness
;
which
must
ev●r
carry
him
according
to
our
Notions
of
these
Perfections
,
to
do
all
that
may
be
done
,
and
that
in
the
most
effectual
way
,
to
rescue
others
from
misery
,
to
make
them
truly
good
,
and
to
put
them
in
a
way
be
happy
.
Since
therefore
this
is
not
always
done
,
according
to
the
other
Opinion
,
it
is
plain
that
there
is
an
unsearchable
depth
in
the
ways
of
God
which
we
are
not
able
to
fathom
.
Therefore
it
must
be
concluded
,
That
since
all
are
not
actually
good
,
and
so
put
in
a
way
to
be
saved
,
that
God
did
not
intend
that
it
should
be
so
;
for
who
hath
resisted
his
will
?
The
Counsel
of
the
Lord
standeth
fast
,
and
the
Thoughts
of
his
heart
to
all
Generations
.
It
is
true
,
the
Sign
of
his
Will
:
When
it
is
said
,
What
more
could
have
been
done
?
good
pleasure
,
in
which
he
designs
all
things
;
and
this
can
neaver
be
frustrated
.
From
this
they
do
also
conclude
,
That
though
Christ's
Death
was
to
be
offered
to
all
Christians
;
yet
that
Intentionally
and
Actually
he
only
died
for
those
whom
the
Father
had
chosen
and
given
to
him
to
be
saved
by
him
.
They
cannot
think
that
Christ
could
have
died
in
vain
,
which
St.
Paul
speaks
of
as
a
vast
Absurdity
.
Now
since
if
he
had
died
for
all
,
died
in
vain
,
with
relation
to
the
far
greater
part
of
Mankind
,
who
are
not
to
be
saved
by
him
;
they
from
thence
conclude
,
That
all
those
for
whom
he
died
,
are
certainly
saved
by
him
.
Perhaps
with
relation
to
some
subaltern
Blessings
,
which
are
through
him
Communicated
,
if
not
to
all
Mankind
,
yet
to
all
Christians
,
he
may
be
said
to
have
died
for
all
:
But
as
to
Eternal
Salvation
,
they
believe
his
Design
went
no
further
than
the
secret
Purpose
and
Election
of
God
,
and
this
they
think
is
implied
in
these
words
,
all
that
are
given
me
of
my
Father
:
Thine
they
were
,
and
thou
gavest
them
me
.
He
also
limits
his
Intercession
to
those
only
;
I
pray
not
for
the
world
,
but
for
those
that
thou
hast
given
me
;
for
they
are
thine
,
and
all
thine
are
mine
,
and
mine
are
thine
.
They
believe
that
he
also
limited
to
them
the
extent
of
his
Death
,
and
of
that
Sacrifice
which
he
offered
in
it
.
It
is
true
,
the
Christian
Religion
being
to
be
distinguished
from
the
Iewish
in
this
main
Point
,
that
whereas
the
Iewish
was
restrained
to
Abraham's
Posterity
,
and
confined
within
oneRace
and
Nation
,
the
Christian
was
to
be
preached
to
every
Creature
;
Universal
words
are
used
concerning
the
Death
of
Christ
:
But
as
the
words
,
preaching
to
every
Creature
,
and
to
all
the
World
,
are
not
to
be
understood
in
the
utmost
extent
,
for
then
they
have
never
been
verified
;
since
the
Gospel
has
never
yet
,
for
ought
that
appears
to
us
,
been
preached
to
every
Nation
under
Heaven
;
but
are
only
to
be
explained
generally
of
a
Commission
not
limited
to
one
or
more
Nations
;
none
being
excluded
from
it
:
The
Apostles
were
to
execute
it
in
going
from
City
to
City
,
as
they
should
be
inwardly
moved
to
it
by
the
Holy
Ghost
:
So
they
think
that
those
large
words
that
are
applied
to
the
Death
of
Christ
,
are
to
be
understood
in
the
same
qualified
manner
;
that
no
Nation
or
sort
of
Men
are
excluded
from
it
,
and
that
some
of
all
kinds
and
sorts
shall
be
saved
by
him
:
And
this
is
to
be
carried
no
further
,
without
an
Imputation
on
the
Justice
of
God
:
For
if
he
has
received
a
sufficient
Oblation
and
Satisfaction
for
the
Sins
of
the
whole
World
,
it
is
not
reconcileable
to
Justice
,
that
all
should
not
be
saved
by
it
,
or
should
not
at
least
have
the
Offer
and
Promulgation
of
it
made
them
;
that
so
a
trial
may
be
made
whether
they
will
accept
of
it
or
not
.
The
Grace
of
God
is
set
forth
in
Scripture
by
such
Figures
and
Expressions
as
do
plainly
intimate
it●
efficacy
;
and
that
it
does
not
depend
upon
us
to
use
it
,
we
are
created
unto
good
works
,
and
we
become
new
Creatures
:
It
is
called
a
Regeneration
,
or
a
New
Birth
;
it
is
called
a
Quickning
and
a
Resurrection
;
as
our
former
state
is
compared
to
a
feebleness
,
a
blindness
,
and
a
death
.
God
is
said
to
work
in
us
both
to
will
and
to
do
:
His
people
shall
be
willing
in
the
day
of
his
power
:
He
will
write
his
Laws
in
their
hearts
,
and
make
them
to
walk
in
them
.
Mankind
is
compared
to
a
Mass
of
Clay
in
the
hands
of
the
Potter
,
who
of
the
same
lump
makes
at
his
pleasure
Vessels
of
honour
or
of
dishonour
.
These
passages
,
this
last
in
particular
,
do
insinuate
an
Absolute
and
a
Conquering
power
in
Grace
;
and
that
the
love
of
God
constrains
us
,
as
S.
Paul
speaks
expresly
.
All
outward
coaction
is
contrary
to
the
nature
of
liberty
,
and
all
those
inward
Impressions
that
drove
on
the
Prophets
,
so
that
they
had
not
the
free
use
of
their
Faculties
,
but
felt
themselves
carried
they
knew
not
how
,
are
inconsistent
with
it
;
yet
when
a
Man
feels
that
his
Faculties
go
in
their
method
,
and
that
he
assents
or
chuses
from
a
thread
of
inward
Conviction
and
Ratiocination
;
he
still
acts
freely
,
that
is
,
by
an
Internal
Principle
of
Reason
and
Thought
.
A
Man
acts
as
much
according
to
his
Faculties
,
when
he
assents
to
a
Truth
,
as
when
he
chuses
what
he
is
to
do
:
And
if
his
Mind
were
so
enlightned
,
that
he
saw
as
clearly
the
good
of
Moral
Things
,
as
he
percieves
Speculative
Truths
,
so
that
he
felt
himself
as
little
able
to
resist
the
one
as
the
other
;
he
would
be
no
less
a
free
and
a
rational
Creature
,
than
if
he
were
left
to
a
more
unlimited
Range
:
Nay
,
the
more
evidently
that
he
saw
the
true
good
of
things
,
and
the
more
that
he
were
determined
by
it
,
he
should
then
act
more
suitably
to
his
Faculties
,
and
to
the
Excellence
of
his
Nature
:
For
though
the
Saints
in
Heaven
being
made
perfect
in
Glory
,
are
no
more
capable
of
further
Rewards
,
yet
it
cannot
be
denied
but
they
act
with
a
more
accomplished
Liberty
,
because
they
see
all
things
in
a
true
Light
,
according
to
that
,
in
thy
light
we
shall
see
light
:
After
all
,
they
think
,
That
if
a
Debate
falls
to
be
between
the
Sovereignty
of
God
,
his
Acts
and
his
Purposes
,
and
the
freedom
of
Man's
will
,
it
is
modest
and
decent
rather
to
make
the
abatement
on
Man's
part
than
on
God's
;
but
they
think
there
is
no
need
of
this
.
They
infer
,
That
besides
the
outward
Enlightening
of
a
Man
by
Knowledge
,
there
is
an
inward
Enlightening
of
the
Mind
,
and
a
secret
forcible
conviction
stampt
on
it
,
otherwise
what
can
be
meant
by
the
Prayer
of
St.
Paul
for
the
Ephesians
,
who
had
already
heard
the
Gospel
preached
,
and
were
instructed
in
it
;
That
the
eyes
of
their
understanding
being
enlightened
,
they
might
know
what
was
the
hope
of
his
calling
,
and
what
the
riches
of
the
glory
of
his
inheritance
in
the
saints
,
and
what
was
the
exceeding
greatness
of
his
power
towards
them
that
believed
.
This
seems
to
be
somewhat
that
is
both
Internal
and
Efficacious
.
Christ
compares
the
Union
and
Influence
that
he
communicates
to
Believers
,
to
that
Union
of
a
Head
with
the
Members
,
and
of
a
Root
with
the
Branches
;
which
imports
an
Internal
,
a
Vital
,
and
an
Efficacious
Influence
.
And
though
the
outward
means
that
are
offered
,
may
be
,
and
always
are
rejected
,
when
not
accompanied
with
his
overcoming
Grace
,
yet
this
never
returns
empty
:
These
outward
means
coming
from
God
,
the
resisting
of
them
is
said
to
be
the
resisting
God
,
the
grieving
or
quenching
his
Spirit
;
As
for
Perseverance
,
it
is
a
necessary
consequence
of
Absolute
Decrees
,
and
of
Efficacious
Grace
:
For
since
all
depends
upon
God
,
and
that
as
of
his
own
will
he
begat
us
,
so
with
him
there
is
neither
variableness
nor
shadow
of
turning
:
Whom
he
loves
,
he
loves
to
the
end
;
and
he
has
promised
,
That
he
will
never
leave
nor
forsak●
those
to
whom
he
becomes
a
God
;
We
must
from
thence
conclude
,
That
the
purpose
and
calling
of
God
is
without
Repentance
:
And
therefore
though
good
Men
may
fall
into
grievous
Sins
,
to
keep
them
from
which
there
are
dreadful
things
said
in
Scripture
,
against
their
falling
away
,
or
Apostacy
;
yet
God
does
so
uphold
them
,
that
though
he
suffers
them
often
to
feel
the
weight
of
their
Natures
,
yet
of
all
that
are
given
by
the
Father
to
the
Son
to
be
saved
by
him
,
none
are
lost
.
Upon
the
whole
Matter
,
They
believe
that
God
did
in
himself
and
for
his
own
Glory
foreknow
such
a
determinate
Number
whom
he
pitched
upon
,
to
be
the
persons
in
whom
he
would
be
both
Sanctified
and
Glorified
:
That
having
thus
foreknown
them
,
he
predestinated
them
to
be
holy
,
conformable
to
the
Image
of
his
Son
:
That
these
were
to
be
called
,
not
by
a
General
Calling
in
the
Sense
of
these
words
,
Many
are
called
,
but
few
are
chosen
;
but
to
be
called
according
to
his
purpose
:
That
nothing
can
separate
us
from
the
love
of
God
in
Christ
.
The
whole
Reasoning
in
the
9
th
of
the
Romans
,
does
so
plainly
resolve
all
the
acts
of
God's
Mercy
and
Justice
,
his
hardning
as
well
as
his
pardoning
,
into
an
Absolute
Freedom
,
and
an
Unsearchable
Depth
,
that
more
express
words
to
that
effect
can
hardly
be
imagined
.
It
is
in
general
said
,
That
the
children
being
yet
unborn
,
neither
having
done
good
,
or
evil
;
that
the
purpose
of
God
according
to
election
might
stand
not
of
work
,
but
of
him
that
calleth
;
Iacob
was
loved
and
Esau
hated
:
God
raised
up
Pharaoh
that
he
might
shew
his
power
in
him
;
and
when
an
Objection
is
suggested
against
all
this
,
instead
of
Answering
it
,
it
is
silenced
with
this
,
Who
art
thou
,
O
Man
,
that
repliest
against
God
?
And
all
is
illustrated
with
the
Figure
of
the
Potter
;
and
concluded
with
this
solemn
Question
,
What
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
endured
with
much
long-suffering
,
the
Vessels
of
wrath
fitted
to
destruction
?
This
carries
the
Reader
to
consider
what
is
so
often
repeated
in
the
Book
of
Exodus
,
concerning
God's
hardning
the
heart
of
Pharaoh
,
so
that
he
would
not
let
his
people
go
.
It
is
said
,
That
God
has
made
the
wicked
man
for
the
day
of
evil
;
as
it
is
written
on
the
other
hand
,
That
as
many
believed
the
Gospel
,
as
were
appointed
to
eternal
life
.
Some
are
said
to
be
written
in
the
book
of
life
,
of
the
lamb
slain
before
the
foundation
of
the
world
,
or
according
to
God's
purpose
before
the
world
began
.
Vngodly
Men
are
said
to
be
of
old
ordained
to
condemnation
,
and
to
be
given
up
by
God
unto
vile
affections
,
and
to
be
given
over
by
him
to
a
reprobate
mind
.
Therefore
they
think
that
Reprobation
is
an
absolute
and
free
act
of
God
,
as
well
as
Election
,
to
manifest
his
Holiness
and
Justice
in
them
who
are
under
it
,
as
well
as
his
Love
and
Mercy
is
manifested
in
the
Elect.
Nor
can
they
think
with
the
Sublapsarians
That
Reprobation
is
only
God's
passing
by
those
whom
he
does
not
elect
;
this
is
an
act
unworthy
of
God
,
as
if
he
forgot
them
,
which
does
clearly
imply
Imperfection
.
And
as
for
that
which
is
said
concerning
their
being
fallen
in
Adam
,
they
argue
,
That
either
Adam's
Sin
,
and
the
Connexion
of
all
Mankind
to
him
as
their
Head
and
Representative
,
was
absolutely
decreed
,
or
it
was
not
:
If
it
was
,
then
all
is
absolute
;
Adam's
Sin
and
the
Fall
of
Mankind
were
decreed
,
and
by
consequence
all
from
the
beginning
to
the
end
are
under
a
continued
Chain
of
Absolute
Decrees
;
and
then
the
Supralapsarian
and
the
Sublapsarian
Hypothesis
will
be
one
and
the
same
,
only
variously
expressed
.
But
if
Adam's
Sin
was
only
foreseen
and
permitted
,
then
a
conditionate
Decree
founded
upon
Prescience
is
once
admitted
,
so
that
all
that
follows
turns
upon
it
;
and
then
all
the
Arguments
either
against
the
Perfection
of
such
Acts
,
or
the
Certainty
of
such
a
Prescience
,
turn
against
this
;
for
if
they
are
admitted
in
any
one
Instance
,
then
they
may
be
admitted
in
others
as
well
as
in
that
The
Sublapsarians
do
always
avoid
to
answer
this
;
and
it
seems
they
do
rather
incline
to
think
that
Adam
was
under
an
Absolute
Decree
;
and
if
so
,
then
tho'
their
Doctrine
may
seem
to
those
who
do
not
examin
things
nicely
▪
to
look
more
plausible
;
yet
really
it
amounts
to
the
same
thing
with
the
other
.
For
it
is
all
one
to
say
,
that
God
decreed
that
Adam
should
sin
,
and
that
all
Mankind
should
fall
in
him
,
and
that
then
God
should
chuse
out
of
Mankind
thus
fallen
by
his
Decree
,
such
as
he
would
save
,
and
leave
the
rest
in
that
lapsed
state
to
perish
in
it
;
as
it
is
to
say
,
That
God
intending
to
save
some
,
and
to
damn
others
,
did
,
in
order
to
the
carrying
this
on
in
a
method
of
of
Justice
,
decree
Adam's
Fall
,
and
the
Fall
of
Mankind
in
him
,
in
order
to
the
saving
of
his
El●ct
,
and
the
damning
of
the
rest
.
All
that
the
Sublapsarians
say
in
this
particular
for
themselves
is
,
That
the
Scripture
has
not
declared
any
thing
concerning
the
Fall
of
Adam
,
in
such
formal
terms
,
that
they
can
affirm
any
thing
concerning
it
.
A
Liberty
of
another
kind
seems
to
have
been
then
in
Man
,
when
he
was
made
after
the
Image
of
God
,
and
before
he
was
corrupted
by
Sin
.
And
therefore
though
it
is
not
easy
to
clear
all
difficulties
in
so
Intricate
a
matter
,
yet
it
seems
reasonable
to
think
,
that
Man
in
a
state
of
Innocency
was
a
purer
and
a
freer
Creature
to
good
,
than
now
he
is
.
But
after
all
,
this
seems
to
be
only
a
fleeing
from
the
difficulty
,
to
a
less
offensive
way
of
talking
of
it
;
for
if
the
Prescience
of
future
Contingents
cannot
be
certain
,
unless
they
are
decreed
,
then
God
could
not
certainly
foreknow
Adam's
Sin
,
without
he
had
made
an
Absolute
Decree
about
it
;
and
that
as
was
just
now
said
,
is
the
same
thing
with
the
Supralapsarians
Hypothesis
;
of
which
shall
say
no
more
,
having
now
laid
together
in
a
small
compass
,
the
full
Strength
of
this
Argument
.
I
go
next
to
set
out
with
the
same
Fidelity
and
Exactness
the
Remonstrants
Arguments
.
They
begin
with
this
,
That
God
is
Just
,
Holy
,
and
Merciful
:
That
in
speaking
of
himself
in
the
Scripture
with
relation
to
those
Attributes
,
he
is
pleased
to
make
Appeals
to
Men
,
to
call
them
to
reason
with
him
:
Thus
his
Prophets
did
often
bespeak
the
Iewish
Nation
;
the
meaning
of
which
is
,
That
God
Acts
so
,
that
Men
according
to
the
Notions
that
they
have
of
those
Attributes
,
may
examine
them
,
and
will
be
forced
to
justify
and
approve
them
.
Nay
,
in
these
God
proposes
himself
to
us
,
as
our
Pattern
;
we
ought
to
imitate
him
in
them
,
and
by
consequence
we
may
frame
just
Notions
of
them
.
We
are
required
to
be
holy
and
merciful
as
he
is
merciful
.
What
then
can
we
think
of
a
Justice
that
shall
condemn
us
for
a
Fact
that
we
never
committed
,
and
that
was
done
many
Years
before
we
were
born
?
As
also
that
designs
first
of
all
to
be
glorified
by
our
being
eternally
miserable
,
and
that
decrees
that
we
shall
commit
sins
,
to
justify
the
previous
Decree
of
our
Reprobation
?
If
those
Decrees
are
thus
originally
designed
by
God
,
and
are
certainly
effectuated
,
then
it
is
unconceivable
how
there
should
be
a
Justice
in
punishing
that
which
God
himself
appointed
by
an
Antecedent
and
Irreversible
Decree
should
be
done
:
So
this
seems
to
lye
hard
upon
Justice
.
It
is
no
less
hard
upon
Infinite
Holiness
,
to
imagine
that
a
Being
of
purer
eyes
than
that
it
can
behold
iniquity
,
gracious
,
merciful
,
slow
to
anger
,
and
abundant
in
goodness
and
truth
.
he
desires
that
no
man
should
perish
,
but
that
all
should
come
to
the
knowledge
of
the
truth
.
And
this
is
said
sometimes
with
the
Solemnity
of
an
Oath
,
As
I
live
,
saith
the
Lord
,
I
take
no
pleasure
in
the
death
of
sinners
.
They
ask
,
What
sense
can
such
words
bear
,
if
we
can
believe
that
God
did
by
an
Absolute
Decree
reprobate
so
many
of
them
?
If
all
things
that
happen
,
do
arise
out
of
the
Decree
of
God
as
its
First
Cause
,
then
we
must
believe
that
God
takes
pleasure
both
in
his
own
Decrees
,
and
in
the
execution
of
them
;
and
by
consequence
,
that
he
takes
pleasure
in
the
death
of
sinners
,
and
that
in
contradiction
to
the
most
express
and
most
solemn
words
of
Scripture
.
Besides
,
what
can
we
think
of
the
Truth
of
God
,
and
of
the
Sincerity
of
those
Offers
of
Grace
and
Mercy
,
with
the
Obtestations
,
the
Exhortations
,
and
Expostulations
upon
them
,
that
occur
so
often
in
Scripture
,
if
we
can
think
that
by
Antecedent
Acts
of
God
he
determined
that
all
these
should
be
ineffectual
;
so
that
they
are
only
so
many
solemn
words
that
do
indeed
signify
nothing
,
if
God
intended
that
all
things
should
fall
out
as
they
do
,
and
if
they
do
so
fall
out
only
because
he
intended
it
?
The
chief
Foundation
of
this
Opinion
lies
in
this
Argument
as
its
Basis
,
That
nothing
can
be
believed
,
that
contradicts
the
Justice
,
Holiness
,
the
Truth
and
Purity
of
God
;
that
these
Attributes
are
in
God
according
to
our
Notions
concerning
them
,
only
they
are
in
him
infinitely
more
perfect
;
since
we
are
required
to
imitate
them
.
Whereas
the
Doctrine
of
Absolute
Decrees
does
manifestly
contradict
the
clearest
Ideas
that
we
can
form
of
Justice
,
Holiness
,
Truth
,
and
Goodness
.
From
the
Nature
of
God
they
go
to
the
Nature
of
Man
;
and
they
think
that
such
an
inward
Freedom
by
which
a
Man
is
the
Master
of
his
own
Actions
,
and
can
do
or
not
do
what
he
pleases
,
is
so
necessary
to
the
Morality
of
our
Actions
,
that
without
it
our
Actions
are
neither
good
nor
evil
,
neither
capable
of
Rewards
or
Punishments
.
Mad
Men
,
or
Men
asleep
,
are
not
to
be
charged
with
the
good
or
evil
of
what
they
do
;
therefore
at
least
some
degrees
of
Liberty
must
be
left
with
us
,
otherwise
why
are
we
praised
or
blamed
for
any
thing
that
we
do
?
If
a
Man
thinks
that
he
is
under
an
Inevitable
Decree
,
as
he
will
have
little
remorse
for
all
the
Evil
he
does
,
while
he
imputes
it
to
that
inevitable
Force
that
constrains
him
,
so
he
will
naturally
conclude
that
it
is
to
no
purpose
for
him
to
struggle
with
Impossibilities
:
And
Men
being
inclined
both
to
throw
all
blame
off
from
themselves
,
and
to
indulge
themselves
in
Laziness
and
Sloth
,
these
Practices
are
too
natural
to
Mankind
to
be
encouraged
by
Opinions
that
favour
them
.
All
Virtue
and
Religion
,
all
Discipline
and
Industry
,
must
arise
from
this
as
their
first
Principle
,
That
there
is
a
Power
in
us
to
govern
our
own
Thoughts
and
Actions
,
and
to
raise
and
improve
our
Faculties
.
If
this
is
denied
,
all
Endeavours
,
all
Education
,
all
pains
either
on
our selves
or
others
,
are
vain
and
fruitless
things
.
Nor
is
it
possible
to
make
a
Man
believe
other
than
this
;
for
he
does
so
plainly
perceive
that
he
is
a
free
Agent
;
he
feels
himself
balance
matters
in
his
Thoughts
,
and
deliberate
about
them
so
evidently
,
that
he
certainly
knows
he
is
a
free
Being
.
This
is
the
Image
of
God
that
is
stampt
upon
his
Nature
;
and
tho'
he
feels
himself
often
hurried
on
so
impetuously
,
that
he
may
seem
to
have
lost
his
Fre●dom
in
some
Turns
,
and
upon
some
Occasions
;
yet
he
feels
that
he
might
have
restrained
that
Heat
in
its
first
beginning
;
he
feels
he
can
divert
his
Thoughts
,
and
master
himself
in
most
things
,
when
he
sets
himself
to
it
:
He
finds
that
Knowledge
and
Reflection
,
that
good
Company
and
good
Exercises
do
tame
and
soften
him
,
and
that
bad
ones
makes
him
wild
,
loose
,
and
irregular
.
Fr●m
all
this
they
conclude
,
that
Man
is
free
,
and
not
under
Inevitable
Fate
,
or
Irresistable
Motions
either
to
good
or
evil
.
All
this
they
confirm
from
the
whole
Current
of
the
Scripture
,
that
is
full
of
Persuasions
,
Exhortations
,
Reproofs
,
Expostulations
,
Encouragements
,
and
Terrors
;
which
are
all
vain
and
Theatrical
things
,
if
there
are
no
free
Powers
in
us
to
which
they
are
addrest
:
To
what
purpose
is
it
to
speak
to
dead
Men
,
to
persuade
the
Blind
to
see
,
or
the
Lame
to
run
?
If
we
are
under
an
impotence
till
the
Irresistable
Grace
comes
,
and
if
when
it
comes
nothing
can
withstand
it
,
then
what
occasion
is
there
for
all
those
solemn
Discourses
,
if
they
can
have
no
effect
on
us
?
They
cannot
render
us
inexcusable
,
unless
it
were
in
our
power
to
be
bettered
by
them
;
and
to
imagine
that
God
gives
Light
and
Blessings
to
those
whom
he
before
intended
to
Damn
,
only
to
make
them
inexcusable
,
when
they
could
do
them
no
good
,
and
they
will
serve
only
to
aggravate
their
Condemnation
,
gives
so
strange
an
Idea
of
that
Infinite
Goodness
,
that
it
is
not
fit
to
express
it
by
those
Terms
which
do
naturally
arise
upon
it
.
It
is
as
hard
to
suppose
two
contrary
Wills
in
God
,
the
one
commanding
us
our
Duty
,
and
requiring
us
with
the
most
solemn
Obtestations
to
do
it
,
and
the
other
putting
a
certain
Bar
in
our
way
,
by
Decreeing
that
we
shall
do
the
contrary
.
This
makes
God
look
as
if
he
had
a
Will
and
a
Will
;
though
a
Heart
and
a
Heart
import
no
good
quality
,
when
applied
to
Men
:
The
one
Will
requires
us
to
do
our
Duty
,
and
the
other
makes
it
impossible
for
us
not
to
sin
:
The
Will
for
the
good
is
ineffectual
,
while
the
Will
that
makes
us
sin
is
infallible
.
These
things
seem
very
hard
to
be
apprehended
;
and
whereas
the
Root
of
True
Religion
is
the
having
right
and
high
Ideas
of
God
and
of
his
Attributes
,
here
such
Ideas
arise
as
naturally
give
us
strange
Thoughts
of
God
;
and
if
they
are
received
by
us
as
Originals
upon
which
we
are
to
Form
our
own
Natures
,
such
Notions
may
make
us
grow
to
be
Spiteful
,
Imperious
,
and
without
Bowels
,
but
do
not
seem
proper
to
inspire
us
with
Love
,
Mercy
,
and
Compassion
;
tho'
God
is
always
proposed
to
us
in
that
view
.
All
Preaching
and
Instruction
does
also
suppose
this
:
For
to
what
purpose
are
Men
called
upon
,
taught
,
and
endeavoured
to
be
persuaded
,
if
they
are
not
free
Agents
,
and
have
not
a
power
over
their
own
Thoughts
,
and
if
they
are
not
to
be
convinced
and
turned
by
Reason
?
The
Offers
of
Peace
and
Pardon
that
are
made
to
all
Men
are
,
delusory
things
if
they
are
by
an
Antecedent
Act
of
God
restrained
only
to
a
few
,
and
all
others
are
barred
from
them
.
It
is
further
to
be
considered
,
say
they
,
That
God
having
made
Men
free
Creatures
,
his
Governing
them
accordingly
,
and
making
his
own
Administration
of
the
World
suitable
to
it
,
is
no
diminution
of
his
own
Authority
;
it
is
only
the
carrying
on
of
his
own
Creation
according
to
the
several
Natures
that
he
has
put
in
that
variety
of
Beings
of
which
this
World
is
composed
,
and
with
which
it
is
diversified
:
Therefore
if
some
of
the
Acts
of
God
,
with
relation
to-Man
,
are
not
so
free
as
his
other
Acts
are
,
and
as
we
may
suppose
necessary
to
the
ultimate
Perfection
of
an
Independent
Being
,
This
arises
not
from
any
defect
in
the
Acts
of
God
,
but
because
the
Nature
of
the
Creature
that
he
intended
to
make
free
,
is
inconsistent
with
such
Acts.
The
Divine
Omnipotence
is
not
lessened
,
when
we
observe
some
of
his
Works
to
be
more
beautiful
and
useful
than
others
are
;
and
the
Irregular
Productions
of
Nature
do
not
derogate
from
the
Order
in
which
all
Things
appear
lovely
to
the
Divine
Mind
.
So
if
that
Liberty
with
which
he
intended
to
endue
Thinking
Beings
,
is
incompatible
with
such
positive
Acts
,
and
so
positive
a
Providence
as
governs
Natural
Things
and
this
material
World
;
then
this
is
no
way
derogatory
to
the
Sovereignty
of
his
Mind
.
This
does
also
give
such
an
account
of
the
Evil
that
is
in
the
World
,
as
does
no
way
accuse
or
lessen
the
Purity
and
Holiness
of
God
;
since
he
only
suffers
his
Creatures
to
go
on
in
the
free
use
of
those
Powers
that
he
has
given
them
;
about
which
he
exercises
a
special
Providence
,
making
some
Mens
Sins
to
be
the
immediate
Punishments
of
their
own
or
of
other
Mens
Sins
;
and
restraining
them
often
in
a
great
deal
of
that
Evil
that
they
do
design
,
and
bringing
out
of
it
a
great
deal
of
Good
that
they
did
not
design
;
but
all
is
done
in
a
way
suitable
to
their
Natures
,
without
any
violence
to
them
.
It
is
true
,
it
is
not
easy
to
shew
how
those
future
Contingences
which
depend
upon
the
free
choice
of
the
Will
,
should
be
certain
and
infallible
.
But
we
are
on
other
accounts
certain
that
it
is
so
;
for
we
see
through
the
whole
Scriptures
a
Thread
of
very
positive
Prophecies
,
the
accomplishment
of
which
depended
on
the
free
Will
of
Man
;
and
these
Predictions
,
as
they
were
made
very
precisely
,
so
they
were
no
less
punctually
accomplished
.
Not
to
mention
any
other
Prophecies
,
all
those
that
related
to
the
Death
and
Sufferings
of
Christ
,
were
fulfilled
by
the
free
Acts
of
the
Priests
and
People
of
the
Iews
:
They
sinned
in
doing
it
,
which
proves
that
they
acted
in
it
with
their
Natural
Liberty
.
By
these
and
all
the
other
Prophecies
that
are
in
both
Testaments
,
it
must
be
confessed
,
that
these
things
were
certainly
foreknown
;
but
where
to
found
that
Certainy
,
cannot
be
easily
resolved
:
The
Infinite
Perfection
of
the
Divine
Mind
ought
here
to
silence
all
Objections
.
A
clear
Idea
by
which
we
apprehend
a
thing
to
be
plainly
contrary
to
the
Attributes
of
God
,
is
indeed
a
just
ground
of
rejecting
it
;
and
therefore
they
think
that
they
are
in
the
right
to
deny
all
such
to
be
in
God
,
as
they
plainly
apprehend
to
be
contrary
to
Justice
,
Truth
,
and
Goodness
:
But
if
the
Objection
against
any
thing
supposed
to
be
in
God
,
lies
only
against
the
manner
and
the
unconceivableness
of
it
,
there
the
Infinite
Perfection
of
God
answers
all
.
It
is
further
to
be
considered
,
That
this
Prescience
does
not
make
the
Effects
certain
,
because
they
are
foreseen
;
but
they
are
foreseen
,
because
that
they
are
to
be
:
So
that
the
Certainty
of
the
Prescience
is
not
antecedent
or
causal
,
but
subsequent
and
eventual
.
Whatsoever
happens
,
was
future
before
it
happened
;
and
since
it
happened
,
it
was
certainly
future
from
all
Eternity
;
not
by
a
Certainty
of
Fate
,
but
by
a
Certainty
that
arises
out
of
its
being
once
,
from
which
this
Truth
,
That
it
was
future
was
eternally
certain
:
Therefore
the
Divine
Prescience
being
only
the
knowing
all
things
that
were
to
come
;
that
●oes
not
infer
a
Necessity
or
Causality
.
The
Scripture
plai●●y
shews
on
some
occasions
a
conditionate
Prescience
;
God
answered
David
,
That
Saul
was
to
come
to
Keilah
,
and
that
the
Men
of
Keilah
were
to
deliver
him
up
;
Sidon
,
Sodom
and
Gomorrah
,
would
have
turned
to
him
,
As
for
the
giving
to
some
Nations
and
Persons
the
Means
of
Salvation
,
and
the
denying
these
to
others
,
the
Scriptures
do
indeed
ascribe
that
wholly
to
the
Riches
and
Freedom
of
God's
Grace
;
but
still
they
think
,
that
he
gives
to
all
Men
that
which
is
necessary
to
the
state
in
which
they
are
,
to
answer
the
Obligations
they
are
under
in
it
:
And
that
this
Light
and
common
Grace
is
sufficient
to
carry
them
so
far
,
that
God
will
either
accept
of
i●
or
give
them
further
degrees
of
Illumination
:
From
which
it
must
be
infer●●d
,
That
all
Men
are
inexcusable
in
his
sight
;
and
that
God
is
always
just
and
clear
when
he
judges
;
And
thus
the
great
Designs
of
Providence
go
on
according
to
the
Goodness
and
Mercy
of
God
.
None
can
complain
,
tho'
some
have
more
cause
〈◊〉
rejoice
and
glory
in
God
than
others
.
What
happens
to
Nations
in
a
Body
,
may
also
happen
to
Individuals
;
some
may
have
higher
Privileges
,
●e
put
in
happier
Circumstances
,
and
have
such
Assistances
given
them
as
God
foresees
will
become
effectual
,
and
not
only
those
which
though
they
be
in
their
nature
sufficient
,
yet
in
the
Event
will
be
ineffectual
:
Every
Man
ought
to
complain
of
himself
for
not
using
that
which
was
sufficient
,
as
he
might
have
done
;
and
all
good
Men
will
have
matter
of
rejoycing
in
God
,
for
giving
them
what
he
foresaw
would
prove
effectual
.
After
all
,
they
acknowledge
there
is
a
depth
in
this
,
of
God's
not
giving
all
Nations
an
equal
measure
of
Light
,
nor
putting
all
Men
into
equally
happy
Circumstances
,
which
they
cannot
unriddle
;
but
still
Justice
,
Goodness
,
and
Truth
are
saved
;
tho'
we
may
imagine
a
Goodness
that
may
do
to
all
Men
what
is
absolutely
the
best
for
them
:
And
there
they
confess
there
is
a
difficulty
,
but
not
equal
to
those
of
the
other
side
.
From
hence
it
is
that
they
expound
all
those
Passages
in
the
New
Testament
,
concerning
the
Purpose
,
the
Election
,
the
Foreknowledge
,
and
the
Predestination
of
God
,
so
often
mentioned
.
All
those
,
they
say
,
relate
to
God's
design
of
calling
the
Gentile
World
to
the
knowledge
of
the
Messias
:
This
was
k●pt
secret
,
tho'
Hints
of
it
are
given
in
several
of
the
Prophets
;
so
it
was
a
Mystery
;
but
it
was
then
revealed
,
when
according
to
Christ's
Commission
to
his
Apostles
,
to
go
and
teach
all
Nations
,
they
went
Preaching
the
Gospel
to
the
Gentiles
.
This
was
a
Stumbling-block
to
the
Iews
,
and
it
was
the
chief
Subject
of
Controversy
betwixt
them
and
the
Apostles
at
the
time
when
the
Epistles
were
writ
:
So
it
was
necessary
for
them
to
clear
this
very
fully
,
and
to
come
often
over
it
.
But
there
was
no
need
of
amusing
People
in
the
beginnings
of
Christianity
,
and
in
that
first
infancy
of
it
,
with
high
and
unsearchable
Speculations
concerning
the
Decrees
of
God
:
Therefore
they
observe
,
that
the
Apostles
shew
how
that
Abraham
at
first
,
Isaac
and
Iacob
afterwards
,
were
chosen
by
a
discriminating
Favour
,
That
they
and
their
Posterity
should
be
in
Covenant
with
God
:
And
upon
that
occasion
the
Apostle
goes
on
to
shew
,
that
God
had
always
designed
to
call
in
the
Gentiles
,
though
that
was
not
executed
but
by
their
Ministry
.
With
this
Key
one
will
find
a
plain
coherent
sense
in
all
St.
Paul's
Discourses
on
this
Subject
,
without
asserting
antecedent
and
special
Decrees
as
to
particular
Persons
.
Things
that
happen
under
a
permissive
and
directing
Providence
,
may
be
also
in
a
largeness
of
expression
ascribed
to
the
Will
and
Counsel
of
God
;
for
a
permissive
and
directing
Will
is
really
a
Will
,
though
it
be
not
antecedent
nor
causal
.
The
hardning
Pharaoh's
heart
,
may
be
ascribed
to
God
,
though
it
is
said
that
his
heart
hardned
it self
;
Whom
he
will
,
he
hardneth
,
It
is
endless
to
enter
into
the
discussion
of
all
the
Passages
cited
from
the
Scripture
to
this
purpose
;
this
Key
serving
as
they
think
it
does
,
to
open
most
of
them
.
It
is
plain
these
Words
of
our
Saviour
concerning
those
whom
the
Father
had
given
him
are
only
to
be
meant
of
a
Dispensation
of
Providence
,
and
and
not
of
a
Decree
;
since
he
adds
,
And
I
have
lost
none
of
them
,
except
the
son
of
Perdition
:
For
it
cannot
be
said
that
he
was
in
the
Decree
,
and
yet
was
lost
.
And
in
th●
same
Period
in
which
God
is
said
to
work
in
us
both
to
will
and
to
do
,
we
are
required
to
work
out
our
own
salvation
with
fear
and
trembling
.
The
Word
rendered
,
ordained
to
eternal
life
,
does
also
signify
,
fitted
or
predisposed
to
Eternal
Life
.
That
Question
,
Who
made
thee
to
differ
?
Christ
is
said
to
be
the
Propitiation
for
the
sins
of
the
whole
world
,
to
deny
the
Lord
that
bought
them
;
and
his
Death
as
to
its
extent
to
all
men
,
is
set
in
opposition
to
the
Sin
of
Adam
;
so
that
as
by
the
offence
of
one
,
judgment
came
upon
all
men
to
condemnation
,
so
by
the
righteousness
of
one
,
the
free
gift
came
upon
all
men
to
justification
of
life
.
The
all
of
the
one
fide
must
be
of
the
same
extent
with
the
all
of
the
other
:
So
since
all
are
concerned
in
Adam's
Sin
,
all
must
be
likewise
concerned
in
the
Death
of
Christ
.
This
they
urge
further
,
with
this
Argument
,
That
all
Men
are
obliged
to
believe
in
the
Death
of
Christ
,
but
no
Man
can
be
obliged
to
believe
a
Lye
;
therefore
it
follows
that
he
must
have
died
for
all
.
Nor
can
it
be
thought
that
Grace
is
so
efficacious
of
it self
,
as
to
determine
us
;
otherwise
why
are
we
required
not
to
grieve
God's
Spirit
?
Why
is
it
said
,
Ye
do
always
resist
the
Holy
Ghost
;
as
your
fathers
did
,
so
do
ye
?
How
often
would
I
have
gathered
you
under
my
wings
,
but
ye
would
not
?
What
more
could
I
have
done
in
my
vineyard
,
that
has
not
been
done
in
it
?
These
seem
to
be
plain
Intimations
of
a
Power
in
us
,
If
the
determining
Efficacy
of
Grace
is
not
acknowledged
,
it
will
be
yet
much
harder
to
believe
that
we
are
efficaciously
determined
to
Sin
.
This
seems
to
be
not
only
contrary
to
the
Purity
and
Holiness
of
God
,
but
is
so
manifestly
contrary
to
the
whole
Strain
of
the
Scriptures
,
that
charges
Sin
upon
Men
,
that
in
so
copious
a
Subject
it
is
not
necessary
to
bring
Proofs
.
O
Israel
,
thou
hast
destroyed
thy self
,
but
in
me
is
thy
help
:
And
,
ye
will
not
come
unto
me
,
that
ye
may
have
life
:
Why
will
you
dye
,
O
house
of
Israel
?
And
as
for
that
Nicety
of
saying
,
That
the
Evil
of
Sin
consists
in
a
Negation
,
which
is
not
a
positive
Being
,
so
that
though
God
should
determine
Men
to
the
Action
that
is
sinful
,
yet
he
is
not
concerned
in
the
Sin
of
it
:
They
think
it
is
too
Metaphysical
,
to
put
the
Honour
of
God
and
his
Attributes
upon
such
a
Subtilty
:
For
in
Sins
against
Moral
Laws
,
there
seems
to
be
an
Antecedent
Immorality
in
the
Action
it self
,
which
is
inseparable
from
it
.
But
suppose
that
Sin
consisted
in
a
Negative
,
yet
that
Privation
does
immediately
and
necessarily
result
out
of
the
Action
,
without
any
other
thing
whatsoever
intervening
:
So
that
if
God
does
infallibly
determine
a
Sinner
to
commit
the
Action
to
which
that
Guilt
belongs
,
tho'
that
should
be
a
Sin
only
by
reason
of
a
Privation
that
is
dependent
upon
it
,
then
it
does
not
appear
but
that
he
is
really
the
Author
of
Sin
;
since
if
he
is
the
Author
of
the
sinful
Action
,
on
which
the
Sin
depends
as
a
Shadow
upon
its
Substance
,
he
must
be
esteemed
,
say
they
,
the
Author
of
Sin
.
And
though
it
may
be
said
,
That
Sin
being
a
Violation
of
God's
Law
,
he
himself
,
who
is
not
bound
by
his
Law
,
cannot
be
guilty
of
Sin
;
yet
an
Action
that
is
Immoral
,
is
so
essentially
opposite
to
Infinite
Perfection
,
that
God
cannot
be
capable
of
it
,
as
being
a
contradiction
to
his
own
Nature
.
Nor
is
it
to
be
supposed
that
he
can
Damn
Men
for
that
,
which
is
the
necessary
result
of
an
Action
to
which
he
himself
determined
them
.
As
for
Perseverance
,
the
many
Promises
made
in
the
Scriptures
to
them
that
overcome
,
faithful
to
the
death
,
seem
to
insinuate
,
that
a
Man
may
fall
from
a
good
state
.
Those
famous
Words
in
the
Sixth
of
the
Hebrews
,
such
men
may
so
fall
away
,
that
it
may
be
impossible
to
renew
them
again
by
repentance
.
And
in
that
Epistle
,
The
just
shall
live
by
faith
;
it
is
added
,
but
if
he
draw
back
(
any
man
is
not
in
the
Original
)
my
Soul
shall
have
no
pleasure
in
him
.
And
it
is
positively
said
by
the
Prophet
,
When
the
righteous
turneth
away
from
his
righteousness
,
and
committeth
iniquity
,
all
his
righteousness
that
he
hath
done
shall
not
be
mentioned
;
in
his
sin
that
he
hath
sinned
shall
he
dye
.
These
Suppositions
,
with
a
great
many
more
of
the
same
strain
that
may
be
brought
out
of
other
places
,
do
give
us
all
possible
reason
to
believe
,
that
a
good
Man
may
fall
from
a
good
state
,
as
well
as
that
a
wicked
Man
may
turn
from
a
bad
one
.
In
conclusion
,
the
End
of
all
things
,
the
Final
Judgment
at
the
Last
Day
,
which
shall
be
pronounced
according
to
what
Men
have
done
,
whether
good
or
evil
,
and
their
being
to
be
rewarded
and
punished
according
to
it
,
seems
so
effectually
to
assert
a
Freedom
in
our
Wills
,
that
they
think
this
alone
might
serve
to
prove
the
whole
Cause
.
So
far
I
have
set
forth
the
Force
of
the
Argument
on
the
side
of
the
Remonstrants
.
As
for
the
Socinians
,
they
make
their
Plea
out
of
what
is
said
by
the
one
and
by
the
other
side
.
They
agree
with
the
Remonstrants
in
all
that
they
say
against
Absolute
Decrees
,
and
in
urging
all
those
Consequences
that
do
arise
out
of
them
:
And
they
do
also
agree
with
the
Calvinists
in
all
that
they
urge
against
the
possibility
of
a
certain
Prescience
of
future
Contingents
:
So
that
it
will
not
be
necessary
to
set
forth
their
Plea
more
specially
,
nor
needs
more
be
said
in
opposition
to
it
,
than
what
was
already
said
as
part
of
the
Remonstrants
Plea
.
Therefore
without
dwelling
any
longer
on
that
,
I
come
now
to
make
some
Reflections
upon
the
whole
Matter
.
It
is
at
first
view
apparent
,
That
there
is
a
great
deal
of
weight
in
what
has
been
said
of
both
Sides
:
So
much
,
that
it
is
no
wonder
if
Education
,
the
constant
attending
more
to
the
Difficulties
of
the
one
side
than
of
the
other
,
and
a
Temper
some
way
proportioned
to
it
,
does
fix
Men
very
steddily
to
either
the
one
or
the
other
Persuasion
.
Both
Sides
have
their
Difficulties
,
so
it
will
be
natural
to
chuse
that
Side
where
the
Difficulties
are
least
felt
:
But
it
is
plain
there
is
no
reason
for
either
of
them
to
despise
the
other
,
since
the
Arguments
of
both
are
far
from
being
contemptible
.
It
is
further
to
be
observed
,
That
both
Sides
seem
to
be
chiefly
concerned
to
assert
the
Honour
of
God
,
and
of
his
Attributes
.
Both
agree
in
this
,
That
whatever
is
fixed
as
the
primary
Idea
of
God
,
all
other
things
must
be
Explained
so
as
to
be
consistent
with
that
.
Contradictions
are
never
to
be
admitted
;
but
things
may
be
justly
believed
,
against
which
Objections
may
be
formed
that
cannot
be
easily
answered
.
The
one
Side
think
,
That
we
must
begin
with
the
Idea
of
Infinite
Perfection
,
of
Independency
and
Absolute
Soveraignty
:
And
if
in
the
Sequel
Difficulties
occur
which
cannot
be
cleared
,
that
ought
not
to
shake
us
from
this
primary
Idea
of
God
.
Others
think
,
That
we
cannot
frame
such
clear
Notions
of
Independency
,
Soveraignty
,
and
Infinite
Perfection
,
as
we
can
do
of
Justice
,
Truth
,
Holiness
,
Goodness
,
and
Mercy
:
And
since
the
Scripture
proposes
God
to
us
most
frequently
under
those
Ideas
,
they
think
that
we
ought
to
fix
on
these
as
the
primary
Ideas
of
God
,
and
then
reduce
all
other
things
to
them
.
Thus
both
Sides
seem
zealous
for
God
and
his
Glory
:
Both
lay
down
General
Maxims
that
can
hardly
be
Disputed
;
and
both
argue
justly
from
their
First
Principles
.
These
are
great
Grounds
for
mutual
Charity
and
Forbearance
in
these
Matters
.
It
is
certain
,
That
one
who
has
long
interwoven
his
Thoughts
of
Infinite
Perfection
,
with
the
Notions
of
Absolute
and
Unchangeable
Decrees
,
of
carrying
on
every
thing
by
a
positive
Will
,
of
doing
every
thing
for
his
own
Glory
,
cannot
apprehend
Decrees
depending
on
a
foreseen
Free-will
,
a
Grace
Subject
to
it
,
a
Merit
of
Christ's
Death
that
's
lost
,
and
a
Man's
being
at
one
time
loved
,
and
yet
finally
hated
of
God
,
without
horror
.
These
things
seem
to
carry
in
them
an
appearance
of
feebleness
,
of
dependence
,
and
of
changeableness
.
On
the
other
hand
;
a
Man
that
has
accustomed
himself
to
think
often
on
the
Infinite
Goodness
and
Mercy
,
the
Long-suffering
,
Patience
,
and
Slowness
to
Anger
that
appears
in
God
;
he
cannot
let
the
Thought
of
Absolute
Reprobation
,
or
of
determining
Men
to
Sin
,
or
of
not
giving
them
the
Grace
necessary
to
keep
them
from
Sin
and
Damnation
,
enter
into
his
Mind
,
without
the
same
horror
that
another
feels
in
the
Reverse
of
all
this
.
So
that
the
Source
of
both
Opinions
being
the
different
Ideas
that
they
have
of
God
,
and
both
these
Ideas
being
true
;
Men
only
mistaking
in
the
Extent
of
them
;
and
in
the
Consequences
drawn
from
them
;
here
are
the
clearest
Grounds
imaginable
for
a
mutual
Forbearance
,
for
not
judging
Men
imperiously
,
nor
censuring
them
severely
upon
either
Side
.
And
those
who
have
at
different
Times
of
their
Lives
been
of
both
Opinions
,
and
who
upon
the
Evidence
of
Reason
,
as
it
has
appeared
to
them
,
have
changed
their
Persuasions
,
can
speak
more
affirmatively
here
:
For
they
know
,
that
in
great
sincerity
of
Heart
they
have
thought
both
ways
.
Each
Opinion
has
some
Practical
Advantages
of
its
side
.
A
Calvinist
is
●aught
by
his
Opinions
,
To
think
meanly
of
himself
,
and
to
ascrib●
the
honour
of
all
to
God
:
Which
lays
in
him
a
deep
foundation
for
Humility
▪
he
is
also
much
inclined
to
secret
Prayer
,
and
to
a
fixed
dependence
on
God
;
which
naturally
both
brings
his
Mind
to
a
good
state
,
and
fixes
it
in
it
.
And
so
though
perhaps
he
cannot
give
a
coherent
account
of
the
Grounds
of
his
Watchfulness
and
Care
of
himself
;
yet
that
Temper
arises
out
of
his
Humility
,
and
his
Earnestness
in
Prayer
.
A
Remonstrant
,
on
the
other
hand
,
is
ingaged
to
awaken
and
improve
his
Faculties
,
to
fill
his
Mind
with
good
Notions
,
to
raise
them
in
himself
by
frequent
Reflection
,
and
by
a
constant
Attention
to
his
own
Actions
:
He
sees
caus●
to
reproach
himself
for
his
Sins
,
and
to
set
about
his
Duty
to
purpose
:
Being
assured
that
it
is
through
his
own
fault
if
he
miscarries
:
He
has
no
dreadful
Terrors
upon
his
Mind
;
nor
is
he
tempted
to
an
undue
Security
;
or
to
swell
up
in
(
perhaps
)
an
imaginary
Conceit
of
his
being
unalterably
in
the
Favour
of
God
.
Both
Sides
have
their
peculiar
Temptati●ns
as
well
as
their
Advantages
:
The
Calvinist
is
tempted
to
a
false
Security
,
and
Sloth
:
And
the
Arminian
may
be
tempted
to
trust
too
much
to
himself
,
and
too
little
to
God
.
So
equally
may
a
Man
of
a
calm
Temper
,
and
of
moderate
Thoughts
,
balance
this
Matter
between
both
the
Sides
:
And
so
unreasonable
it
is
to
give
way
to
a
positive
and
dictating
Temper
in
this
Point
.
If
the
Arminian
is
zealous
to
assert
Liberty
it
is
because
he
cannot
see
,
how
there
can
be
Good
or
Evil
in
the
World
without
it
:
He
thinks
it
is
the
Work
of
God
,
that
he
has
made
for
great
Ends
;
and
therefore
he
can
allow
of
nothing
that
he
thinks
destroys
it
.
If
on
the
oth●r
hand
a
Calvinist
seems
to
break
in
upon
Liberty
,
it
is
because
he
cannot
reconcile
it
with
the
Sovereignty
of
God
,
and
the
Freedom
of
his
Grace
:
And
he
grows
to
think
that
it
is
an
Act
of
Devotion
to
offer
up
the
one
to
save
the
other
.
The
common
Fault
of
both
Sides
is
,
To
charge
one
another
with
the
Consequences
of
their
Opinions
,
as
if
they
were
truly
their
Tenets
.
Whereas
they
are
apprehensive
enough
of
these
Consequences
,
they
have
no
mind
to
them
,
and
they
fancy
that
by
a
few
distinctions
they
can
avoid
them
.
But
each
Side
thinks
the
Consequences
of
the
other
are
both
worse
,
and
more
certainly
fastned
to
that
Doctrine
,
than
the
Consequences
that
are
urged
against
himself
are
.
And
so
they
think
they
must
chuse
that
Opinion
that
is
the
least
perplexed
and
difficult
:
Not
but
that
Ingenuous
and
Learned
Men
of
all
Sides
confess
,
that
they
feel
themselves
very
often
pinched
in
these
Matters
.
Another
very
indecent
way
of
managing
these
Points
,
is
,
That
both
Sides
do
too
often
speak
very
boldly
of
God
.
Some
petulent
Wits
in
order
to
the
representing
the
contrary
Opinion
as
Absurd
and
Ridiculous
,
have
brought
in
God
,
representing
him
with
indecent
Expressions
,
as
Acting
or
Decreeing
according
to
their
Hypothesis
,
in
a
manner
that
is
not
only
Unbecoming
,
but
that
borders
upon
Blasphemy
.
From
which
though
they
think
to
escape
by
saying
,
That
they
are
only
shewing
what
must
follow
if
the
other
Opinion
were
believed
;
yet
there
is
a
Solemnity
and
Gravity
of
Stile
that
ought
to
be
most
religiously
observed
,
when
we
poor
Mortals
take
upon
us
to
speak
of
the
Glory
or
Attributes
,
the
Decrees
or
Operations
of
the
Great
God
of
Heaven
and
Earth
:
And
every
thing
relating
to
this
,
that
is
put
in
a
burlesque
Air
,
is
intolerable
.
It
is
a
sign
of
a
very
daring
Presumption
to
pretend
to
assign
the
Order
of
all
the
Acts
of
God
,
the
Ends
proposed
in
them
,
and
the
Methods
by
which
they
are
Executed
.
We
who
do
not
know
how
our
Thoughts
carry
our
Bodies
to
obey
and
second
our
Minds
,
should
not
imagine
that
we
can
conceive
how
God
may
move
or
bend
our
Wills
.
The
hard
thing
to
digest
in
this
whole
Matter
,
is
Reprobation
:
They
who
think
it
necessary
to
assert
the
freedom
of
Election
,
would
fain
avoid
it
:
They
seek
soft
words
for
it
,
such
as
the
passing
by
,
or
leaving
Men
to
perish
:
They
study
to
put
that
on
Adam's
Sin
,
and
they
take
all
the
methods
they
can
to
soften
an
Opinion
that
seems
harsh
,
and
that
sounds
ill
.
But
howsoever
they
will
bear
all
the
Consequences
of
it
,
rather
than
let
the
Point
of
Absolute
Election
go
.
On
the
other
side
,
Those
who
do
once
persuade
themselves
that
the
Doctrine
of
Reprobation
is
false
,
do
not
see
how
they
can
deny
it
,
and
yet
ascribe
a
free
Election
to
God
.
They
are
once
persuaded
that
there
can
be
no
Reprobation
but
what
is
conditionate
,
and
founded
on
what
is
foreseen
concerning
Mens
Sins
:
And
from
this
they
are
forced
to
say
the
same
thing
of
Election
.
And
both
sides
study
to
begin
the
Controversy
with
that
which
they
think
they
can
the
most
easily
prove
;
the
one
at
the
Establishing
of
Election
,
and
the
other
at
the
overthrowing
of
Reprobation
.
Some
have
studied
to
seek
out
middle-ways
:
For
they
observing
that
the
Scriptures
are
writ
in
a
great
diversity
of
Stile
,
in
Treating
of
the
Good
or
Evil
that
happens
to
us
,
ascribing
the
one
to
God
,
and
imputing
the
other
to
our selves
,
teaching
us
to
ascribe
the
honour
of
all
that
is
Good
to
God
,
and
to
cast
the
blame
of
all
that
is
Evil
upon
our selves
,
have
from
thence
concluded
,
That
God
must
have
a
different
Influence
and
Causality
in
the
one
,
from
what
he
has
in
the
other
:
But
when
they
go
to
make
this
out
,
they
meet
with
great
Difficulties
;
yet
they
chuse
to
bear
these
rather
than
to
involve
themselves
in
those
equally
great
,
if
not
greater
Difficulties
,
that
are
in
either
of
the
other
Opinions
.
They
wrap
up
all
in
Two
General
Assertions
,
that
are
great
Practical
Truths
,
Let
us
Arrogate
no
good
to
our selves
,
and
impute
no
evil
to
God
,
and
so
let
the
whole
matter
rest
.
This
may
be
thought
by
some
the
lazier
,
as
well
as
the
safer
way
;
which
avoids
Difficulties
,
rather
than
answers
them
;
whereas
they
say
of
both
the
Contending
Sides
,
That
they
are
better
at
the
starting
of
Difficulties
than
at
the
resolving
of
them
.
Thus
far
I
have
gone
upon
the
general
,
in
making
such
Reflections
as
will
appear
but
too
well
grounded
to
those
who
have
with
any
Attention
read
the
chief
Disputants
of
both
Sides
.
In
these
great
Points
all
agree
;
That
Mercy
is
freely
offered
to
the
World
in
Christ
Jesus
:
That
God
did
freely
offer
his
Son
to
be
our
Propitiation
,
and
has
freely
accepted
the
Sacrifice
of
his
Death
in
our
stead
,
whereas
he
might
have
Condemned
every
Man
to
have
perished
for
his
own
Sins
.
That
God
does
in
the
Dispensation
of
this
Gospel
,
and
the
Promulgation
of
it
to
the
several
Nations
,
act
according
to
the
Freedom
of
his
Grace
,
upon
Reasons
that
are
to
us
mysterious
and
past
finding
out
:
That
every
Man
is
inexcusable
in
the
sight
of
God
:
That
all
Men
are
so
far
free
as
to
be
praise-worthy
or
blame-worthy
for
the
Good
or
Evil
that
they
do
:
That
every
Man
ought
to
employ
his
Faculties
all
he
can
,
and
to
pray
and
depend
earnestly
upon
God
for
his
Protection
and
Assistance
:
That
no
Man
in
Practice
ought
to
think
that
there
is
a
Fate
or
Decree
hanging
over
him
,
and
so
become
slothful
in
his
Duty
,
but
that
every
Man
ought
to
do
the
best
he
can
,
as
if
there
were
no
such
Decree
,
since
whether
there
is
or
is
not
,
it
is
not
possible
for
him
to
know
what
it
is
:
That
every
Man
ought
to
be
deeply
humbled
for
his
Sins
in
the
sight
of
God
,
without
excusing
himself
by
pretending
a
Decree
was
upon
him
,
or
a
want
of
Power
in
him
:
That
all
Men
are
bound
to
obey
the
Rules
set
them
in
the
Gospel
,
and
are
to
expect
neither
Mercy
nor
Favour
from
God
,
but
as
they
set
themselves
diligently
about
that
:
And
finally
,
That
at
the
Last
Day
all
Men
shall
be
Judged
,
not
according
to
secret
Decrees
,
but
according
to
their
own
Works
.
In
these
great
Truths
,
of
which
the
greater
part
are
Practical
,
all
Men
agree
.
If
they
would
agree
as
honestly
in
the
Practice
of
them
,
as
they
do
in
Confessing
them
to
be
true
,
they
would
do
that
which
is
much
more
important
and
necessary
,
than
to
speculate
and
dispute
about
Niceties
;
by
which
the
World
would
quickly
put
on
a
new
Face
,
and
then
those
few
that
might
delight
in
curious
Searches
and
Arguments
,
would
manage
them
with
more
Modesty
and
less
Heat
,
and
be
both
less
positive
and
less
supercilious
.
I
have
hitherto
insisted
on
such
general
Reflections
as
seemed
proper
to
these
Questions
.
I
come
now
in
the
last
place
to
examine
how
far
our
Church
hath
determined
the
Matter
,
either
in
this
Article
or
elsewhere
:
How
far
she
hath
restrained
her
Sons
,
and
how
far
she
hath
left
them
at
liberty
.
For
those
different
Opinions
being
so
intricate
in
themselves
,
and
so
apt
●o
raise
hot
Disputes
,
and
to
kindle
lasting
Quarrels
,
it
will
not
be
suitable
to
that
Moderation
which
our
Church
hath
observed
in
all
other
things
,
to
s●retch
her
Words
on
these
Heads
beyond
their
strict
sense
.
The
natural
equity
or
reason
of
things
ought
rather
to
carry
us
on
the
other
hand
to
as
great
a
Comprehensiveness
of
all
sides
,
as
may
well
consist
with
the
Words
in
which
our
Church
has
expressed
herself
on
those
Heads
.
It
is
not
to
be
denied
,
but
that
the
Article
seems
to
be
framed
according
to
St.
Austin's
Doctrine
:
It
supposes
Men
to
be
under
a
Curse
and
Damnation
,
antecedently
to
Predestination
,
from
which
they
are
delivered
by
it
,
so
it
is
directly
against
the
S●pralapsarian
Doctrine
:
Nor
does
the
Article
make
any
mention
of
Reprobation
,
no
,
not
in
a
hint
:
no
Definition
is
made
concerning
it
.
The
Article
does
also
seem
to
assert
the
Efficacy
of
Grace
:
That
in
which
the
Knot
of
the
whole
Dfficulty
lies
,
is
not
Defined
;
that
is
,
Whether
God's
Eternal
Purpose
or
Decree
was
made
according
to
what
he
foresaw
his
Creatures
would
do
,
or
purely
upon
an
Absolute
Will
,
in
order
to
his
own
Glory
.
It
is
very
probable
,
that
those
who
Penned
it
,
meant
that
the
Decree
was
Absolute
;
but
yet
since
they
have
not
said
it
,
those
who
subscribe
the
Articles
do
not
seem
to
be
bound
to
any
thing
that
is
not
expressed
in
them
:
And
therefore
since
the
Remonstrants
do
not
deny
but
that
God
having
foreseen
what
all
Mankind
would
,
according
to
all
the
different
Circumstances
in
which
they
should
be
put
,
do
or
not
do
,
he
upon
that
did
by
a
firm
and
Eternal
Decree
lay
that
whole
Design
in
all
its
Branches
,
which
he
Executes
in
time
;
they
may
subscribe
this
Article
without
renouncing
their
Opinion
as
to
this
matter
.
On
the
other
hand
,
the
Calvinists
have
less
occasion
for
Scruple
;
since
the
Article
does
seem
more
plainly
to
favour
them
.
The
Three
Cautions
that
are
added
to
it
,
do
likewise
intimate
,
that
St.
Austin's
Doctrine
was
designed
to
be
settled
by
the
Article
:
For
the
danger
of
Mens
having
the
sentence
of
God's
Predestination
always
before
their
eyes
,
which
may
occasion
either
desperation
on
the
one
hand
,
or
the
wretchlesness
of
most
unclean
living
on
the
other
,
belongs
only
to
that
side
;
since
these
Mischiefs
do
not
arise
out
of
the
other
Hypothesis
.
The
other
Two
,
of
taking
the
Promises
of
God
in
the
sense
in
which
they
are
set
forth
to
us
in
Holy
Scriptures
;
and
of
following
that
Will
of
God
that
is
expresly
declared
to
us
in
the
Word
of
God
,
relate
very
visibly
to
the
same
Opinion
:
Though
others
do
infer
from
these
Cautions
,
That
the
Doctrine
laid
down
in
the
Article
must
be
so
understood
as
to
agree
with
these
Cautions
;
and
therefore
they
argue
,
That
since
Absolute
Predestination
cannot
consist
with
them
,
that
therefore
the
Article
is
to
be
otherwise
explained
.
They
say
the
natural
Consequence
of
an
Absolute
Decree
,
is
either
Presumption
or
Despair
;
since
a
Man
upon
that
bottom
reckons
,
That
which
way
soever
the
Decree
is
made
,
it
must
certainly
be
accomplished
.
They
also
argue
,
That
because
we
must
receive
the
Promises
of
God
as
conditional
,
we
must
also
believe
the
Decree
to
be
conditional
,
for
Absolute
Decrees
exclude
conditional
Promises
.
An
Offer
cannot
be
supposed
to
be
made
in
earnest
,
by
him
that
has
excluded
the
greatest
number
of
Men
from
it
by
an
antecedent
Act
of
his
own
.
And
if
we
must
only
follow
the
revealed
Will
of
God
,
we
ought
not
to
suppose
that
there
is
an
Antecedent
and
Positive
Will
of
God
,
that
has
decreed
our
doing
the
contrary
to
what
he
has
commanded
.
Thus
the
one
side
argues
,
That
the
Article
as
it
lies
,
in
the
plain
meaning
of
those
who
conceived
it
,
does
very
expresly
establish
their
Doctrine
:
And
the
other
argues
from
those
Cautions
that
are
added
to
it
,
That
it
ought
to
be
understood
so
as
that
it
may
agree
with
these
Cautions
.
And
both
sides
find
in
the
Article
it self
such
grounds
,
that
they
reckon
they
do
not
renounce
their
Opinions
by
subscribing
it
.
The
Remonstrant
side
have
this
further
to
add
,
That
the
Universal
Extent
of
the
Death
of
Christ
seems
to
be
very
plainly
affirmed
in
the
most
solemn
part
of
all
the
Offices
of
the
Church
:
For
in
the
Office
of
Communion
,
and
in
the
Prayer
of
Consecration
,
we
own
,
That
Christ
by
the
one
Oblation
of
himself
once
offered
,
made
there
a
full
,
perfect
,
and
sufficient
Sacrifice
,
Oblation
and
Satisfaction
for
the
Sins
of
the
whole
World
.
Though
the
others
say
,
That
by
full
,
perfect
,
and
sufficient
,
is
not
to
be
understood
that
Christ's
Death
was
intended
to
be
a
compleat
Sacrifice
and
Satisfaction
for
the
whole
World
,
but
that
in
its
own
Value
it
was
capable
of
being
such
.
This
is
thought
too
great
a
stretch
put
upon
the
words
.
And
there
are
yet
more
express
words
in
our
Church-Catechism
to
this
purpose
;
which
is
to
be
considered
as
the
most
solemn
Declaration
of
the
sense
of
the
Church
,
since
that
is
the
Doctrine
in
which
she
instructs
all
her
Children
:
And
in
that
part
of
it
which
seems
to
be
most
important
,
as
being
the
short
Summary
of
the
Apostles
Creed
,
it
is
said
,
God
the
Son
,
who
hath
redeemed
me
and
all
Mankind
:
Where
all
must
stand
in
the
same
Extent
of
Universality
,
as
in
the
precedent
and
in
the
following
words
;
The
Father
who
made
me
and
all
the
World
;
the
Holy
Ghost
who
sanctifieth
me
and
all
the
Elect
People
of
God
;
which
being
to
be
understood
severely
,
and
without
exception
,
this
must
also
be
taken
in
the
same
strictness
.
There
is
another
Argument
brought
from
the
Office
of
Baptism
,
to
prove
that
men
may
fall
from
a
state
of
Grace
and
Regeneration
:
for
in
the
whole
Office
,
more
particularly
in
the
Thanksgiving
after
the
Baptism
,
it
is
affirmed
,
That
the
Person
baptized
is
Regenerated
by
God's
Holy
Spirit
,
and
is
received
for
his
own
Child
by
Adoption
:
Now
since
it
is
certain
that
many
who
are
baptized
,
fall
from
that
state
of
Grace
,
this
seems
to
import
,
That
some
of
the
Regenerate
may
fall
away
:
Which
tho'
it
agree
well
with
St.
Austin's
Doctrine
,
yet
it
does
not
agree
with
the
Calvinists
Opinions
.
Thus
I
have
examined
this
matter
in
as
short
a
compass
as
was
possible
;
and
yet
I
do
not
know
that
I
have
forgot
any
important
part
of
the
whole
Controversy
,
though
it
is
large
,
and
has
many
Branches
.
I
have
kept
as
far
as
I
can
perceive
,
that
Indifference
which
I
proposed
to
my self
in
the
prosecuting
of
this
matter
;
and
have
not
on
this
occasion
declared
my
own
Opinion
,
though
I
have
not
avoided
the
doing
it
upon
other
occasions
.
Since
the
Church
has
not
been
peremptory
,
but
that
a
Latitude
has
been
left
to
different
Opinions
,
I
thought
it
became
me
to
make
this
Explanation
of
the
Article
such
:
And
therefore
I
have
not
endeavoured
to
possess
the
Reader
with
that
which
is
my
own
sense
in
this
matter
,
but
have
laid
the
Force
of
the
Arguments
,
as
well
as
the
Weight
of
the
Difficulties
of
both
Sides
before
him
,
with
all
the
Advantages
that
I
had
found
in
the
Books
either
of
the
one
or
of
the
other
Persuasion
.
And
I
leave
the
Choice
as
free
to
my
Reader
,
as
the
Church
has
done
.
ARTICLE
XVIII
.
Of
obtaining
Eternal
Salvation
only
by
the
Name
of
Christ
.
They
also
are
to
be
accursed
,
that
presume
to
say
,
That
every
man
shall
be
saved
by
the
Law
or
Sect
which
he
professeth
;
so
that
he
be
diligent
to
frame
his
Life
according
to
that
Law
,
and
the
Light
of
Nature
.
For
Holy
Scripture
doth
set
out
unto
us
only
the
Name
of
Iesus
Christ
,
whereby
men
must
be
saved
.
THE
Impiety
that
is
condemned
in
this
Article
,
was
first
taug
htby
some
of
the
Heathen
Oraters
and
Philosophers
in
the
Fourth
Century
,
who
in
their
Addresses
to
the
Christian
Emperors
for
the
Tolerance
of
Paganism
,
started
this
Thought
,
that
how
lively
soever
it
may
seem
,
when
well
set
off
in
a
piece
of
Eloquence
,
will
not
bear
a
severe
Argument
:
That
God
is
more
honoured
by
the
Varieties
and
different
Methods
of
worshipping
and
serving
him
,
than
if
all
should
fall
into
the
same
way
:
That
this
diversity
has
a
Beauty
in
it
,
and
a
suitableness
to
the
Infinite
Perfections
of
God
;
and
it
does
not
look
so
like
a
mutual
agreement
or
concert
,
as
when
all
Men
worship
him
one
way
.
But
this
is
rather
a
Flash
of
Wit
,
than
true
Reasoning
.
The
Alcoran
has
carried
this
matter
further
to
the
asserting
,
That
all
Men
in
all
Religions
are
equally
acceptable
to
God
,
if
they
serve
him
faithfully
in
them
.
The
infusing
this
into
the
World
,
that
has
a
shew
of
Mercy
in
it
,
made
Men
more
easy
to
receive
their
Law
;
and
they
took
care
by
their
extream
Severity
to
fix
them
in
it
,
when
they
were
once
engaged
;
for
though
they
use
no
Force
to
make
Men
Musselmans
,
yet
they
punish
with
all
extremity
every
thing
that
looks
like
Apostacy
from
it
,
if
it
is
once
received
.
The
Doctrine
of
Leviathan
,
that
makes
Law
to
be
Religion
,
and
Religion
to
be
Law
,
that
is
,
that
obliges
Subjects
to
believe
that
Religion
to
be
true
,
or
at
least
to
follow
that
which
is
enacted
by
the
Laws
of
their
Countrey
;
must
be
built
either
on
this
foundation
,
That
there
is
no
such
thing
as
Revealed
Religion
,
but
that
it
is
only
a
Political
Contrivance
;
or
that
all
Religions
are
equally
acceptable
to
God
.
Others
having
observ'd
that
it
was
a
very
small
part
of
Mankind
that
had
the
advantages
of
the
Christian
Religion
,
have
thought
it
too
cruel
to
damn
in
their
thoughts
all
those
who
have
not
heard
of
it
,
and
yet
have
lived
morally
and
virtuously
,
according
to
their
Light
and
Education
.
And
some
,
to
make
themselves
and
others
easy
,
in
accommodating
their
Religion
to
their
secular
Interests
,
to
excuse
their
changing
,
and
to
quiet
their
Consciences
,
have
set
up
this
Notion
,
that
seems
to
have
a
largeness
both
of
good
Nature
and
Charity
in
it
;
looks
plausiable
,
and
is
calculated
to
take
in
the
greatest
Numbers
;
They
therefore
suppose
that
God
in
his
Infinite
Goodness
will
accept
equally
the
Services
that
all
his
Creratures
offer
to
him
,
according
to
the
best
of
their
skill
and
strength
.
In
opposition
to
all
which
,
they
are
here
condemned
,
who
think
that
every
Man
shall
be
saved
by
the
Law
or
Sect
which
he
professeth
:
Where
a
great
difference
is
to
be
observed
between
the
words
saved
by
the
Law
,
and
saved
in
the
Law
;
the
one
is
condemned
but
not
the
other
.
To
be
saved
by
a
Law
or
Sect
,
signifies
,
That
by
the
virtue
of
that
Law
or
Sect
such
Men
who
follow
it
may
be
saved
:
Whereas
to
be
saved
in
a
Law
or
Sect
,
imports
only
,
That
God
may
extend
his
Compassions
to
Men
that
are
engaged
in
false
Religions
.
The
former
is
only
condemned
by
this
Article
,
which
affirms
nothing
concerning
the
other
.
In
sum
;
if
we
have
fully
proved
that
the
Christian
Religion
was
delivered
to
the
World
in
the
Name
of
God
,
and
was
attested
by
Miracles
,
so
that
we
believe
it's
Truth
,
we
must
believe
every
part
and
tittle
of
it
,
and
by
consequence
those
Passages
which
denounce
the
Wrath
and
Judgments
of
God
against
Impenitent
Sinners
,
and
that
promise
Mercy
and
Salvation
only
upon
the
account
of
Christ
and
his
Death
:
We
must
believe
with
our
hearts
,
and
confess
it
with
our
mouths
:
We
must
not
be
ashamed
of
Christ
or
of
his
words
,
lest
he
should
be
ashamed
of
us
,
when
he
comes
in
the
glory
of
his
Father
with
his
holy
Angels
.
This
I
say
,
being
a
part
of
the
Gospel
,
must
be
as
true
as
the
Gospel
it self
is
;
and
these
Rules
must
bind
all
those
to
whom
they
are
proposed
whether
they
are
enacted
by
Law
or
not
:
For
if
we
are
assured
that
they
are
a
part
of
the
Law
of
the
King
of
Kings
,
we
are
bound
to
believe
and
obey
them
whether
Human
Laws
do
favour
them
or
not
;
it
being
an
evident
thing
,
that
no
subordinate
Authority
can
derogate
from
that
which
is
superior
to
it
:
So
if
the
Laws
of
God
are
clearly
revealed
,
and
certainly
conveyed
down
to
us
,
we
are
bound
by
them
,
and
no
Human
Law
can
dissolve
this
Obligation
.
If
God
has
declared
his
Will
to
us
,
it
can
never
be
supposed
to
be
free
to
us
to
chuse
whether
we
will
obey
it
or
not
,
and
serve
him
under
that
or
under
another
Form
of
Religion
,
at
our
pleasure
and
choice
.
We
are
limited
by
what
God
has
declared
to
us
,
and
we
must
not
fancy
our selves
to
be
at
liberty
after
he
has
revealed
his
Will
to
us
.
As
to
such
to
whom
the
Christian
Religion
is
revealed
,
there
no
question
can
be
made
,
for
it
is
certain
they
are
under
an
indispensable
Obligation
to
obey
and
follow
that
which
is
so
graciously
revealed
to
them
:
They
are
bound
to
follow
it
according
to
what
they
are
in
their
Consciences
persuaded
is
its
true
sense
and
meaning
.
And
if
for
any
Secular
Interest
they
chuse
to
comply
with
that
which
they
are
convinced
is
an
Important
Error
,
and
is
condemned
in
the
Scripture
,
they
do
plainly
shew
that
they
prefer
Lands
,
Houses
,
and
Life
,
to
the
Authority
of
God
,
in
whose
Will
,
when
revealed
to
them
,
they
are
bound
to
acquiesce
.
The
only
difficulty
remaining
,
is
concerning
those
who
never
heard
of
this
Religion
,
Whether
,
or
How
can
they
be
saved
?
St.
Paul
having
divided
the
World
into
Iews
and
Gentiles
,
called
by
him
those
who
were
in
the
Law
,
and
who
were
without
Law
;
he
says
,
Those
who
sinned
without
Law
,
shall
be
judged
without
Law
,
that
is
,
upon
another
foot
.
For
he
adds
,
when
the
Gentiles
which
have
not
the
Law
,
do
by
nature
things
contained
in
the
Law
,
(
That
is
,
the
Moral
parts
of
it
)
these
having
not
the
Law
,
are
a
Law
unto
themselves
;
(
that
is
,
their
Consciences
are
to
them
instead
of
a
Written
Law
)
;
which
shew
the
work
of
the
Law
written
in
their
hearts
,
their
conscience
also
bearing
witness
,
and
their
thoughts
the
mean
while
accusing
or
else
excusing
one
another
.
This
implies
that
there
are
either
Seeds
of
Knowledg
and
Virtue
laid
in
the
Nature
of
Man
,
or
that
such
Notions
pass
among
them
,
as
are
carried
down
by
Tradition
.
The
same
S.
Paul
says
,
How
can
they
call
on
him
in
whom
they
have
not
believed
?
And
how
can
they
believe
in
him
of
whom
they
have
not
heard
?
and
how
can
they
hear
without
a
Preacher
?
Which
seems
plainly
to
intimate
,
that
Men
cannot
be
bound
to
believe
,
and
by
consequence
cannot
be
punished
for
not
believing
,
unless
the
Gospel
is
preached
to
them
.
St.
Peter
said
to
Cornelius
,
Of
a
truth
I
perceive
that
God
is
no
respecter
of
persons
;
but
in
every
nation
he
that
feareth
God
,
and
worketh
righteousness
,
is
accepted
of
him
.
Those
places
seem
to
import
,
that
those
who
make
the
best
use
they
can
of
that
small
measure
of
Light
that
is
given
them
,
shall
be
judged
according
to
it
;
and
that
God
will
not
require
more
of
them
than
he
has
given
them
.
This
also
agrees
so
well
with
●he
Ideas
which
we
have
both
of
Justice
and
Goodness
,
that
this
Opinion
wants
not
special
colours
to
make
it
look
well
.
But
on
the
other
hand
,
the
Pardon
of
Sin
,
and
the
Favourof
God
,
are
so
positively
limited
to
the
believing
in
Christ
Jesus
,
and
it
is
so
expresly
said
,
That
there
is
no
salvation
in
any
other
;
there
is
none
other
name
(
or
Authority
)
under
Heaven
given
among
Men
,
whereby
we
must
be
saved
;
that
the
distinction
which
can
only
be
made
in
this
matter
,
is
this
,
That
it
is
only
on
the
Account
,
and
in
the
Consideration
of
the
Death
of
Christ
,
that
Sin
is
pardoned
,
and
men
are
saved
.
This
is
the
only
Sacrifice
in
the
sight
of
God
;
so
that
whosoever
are
received
into
mercy
,
have
it
through
Christ
as
the
Channel
and
Conveyance
of
it
.
But
it
is
not
so
plainly
said
that
no
Man
can
be
saved
,
unless
he
has
an
explicit
Knowledge
of
this
,
together
with
a
belief
in
it
.
Few
in
the
Old
Dispensation
could
have
that
:
Infants
,
and
Innocents
,
or
Ideots
have
it
not
,
and
yet
it
were
a
bold
thing
to
say
that
they
may
not
be
saved
by
it
.
So
it
does
not
appear
to
be
clearly
Revealed
,
That
none
shall
be
saved
by
the
Death
of
Christ
,
unless
they
do
explicitely
both
know
it
,
and
believe
in
it
.
Since
it
is
certain
,
That
God
may
pardon
Sin
only
upon
that
score
,
without
obliging
all
Men
to
believe
in
it
,
especially
when
it
is
not
Revealed
to
them
.
And
here
another
distinction
is
to
be
made
,
which
will
clear
this
whole
matter
,
and
all
the
difficulties
that
arise
out
of
it
.
A
great
difference
is
to
be
made
between
a
Foederal
certainty
of
Salvation
,
secured
by
the
Promises
of
God
,
and
of
this
New
Covenant
in
Christ
Jesus
,
and
the
extent
to
which
the
Goodness
and
Mercy
of
God
may
go
.
None
are
in
a
Foederal
State
of
Salvation
but
Christians
:
To
them
is
given
the
Covenant
of
Grace
,
and
to
them
the
promises
of
God
are
made
and
offered
;
So
that
they
have
a
certainty
of
it
upon
their
performing
those
conditions
that
are
put
in
the
promises
.
All
others
are
out
of
this
Promise
to
whom
the
Tidings
of
it
were
never
brought
;
but
yet
a
great
difference
is
to
be
made
between
them
,
and
those
who
have
been
invited
to
this
Covenant
,
and
admitted
to
the
outward
Profession
,
and
the
common
Privileges
of
it
,
and
that
yet
have
in
effect
rejected
it
:
These
are
under
such
positive
denunciations
of
Wrath
and
Judgment
,
that
there
is
no
room
left
for
any
charitable
Thoughts
or
Hopes
concerning
them
:
So
that
if
any
part
of
the
Gospel
is
true
,
that
must
be
also
true
,
that
they
are
under
Condemnation
,
having
lov
d
darkness
more
than
light
,
when
the
Light
shone
upon
them
,
and
visit●d
them
.
But
as
for
them
whom
God
has
left
in
Darkness
,
they
are
certainly
out
of
the
Covenant
,
out
of
those
Promises
and
Declarations
that
are
made
in
it
.
So
that
they
have
no
Foederal
Right
to
be
saved
,
neither
can
we
affirm
that
they
shall
be
saved
:
But
on
the
other
hand
,
they
are
not
under
those
positive
denunciations
,
because
they
were
never
made
to
them
:
Therefore
since
God
has
not
declared
that
they
shall
be
damned
,
no
more
ought
we
to
take
upon
us
to
damn
them
.
Instead
of
stretching
the
severity
of
Justice
by
an
Inference
,
we
may
rather
venter
to
stretch
the
Mercy
of
God
,
since
that
is
the
Attribute
which
of
all
others
is
the
most
Magnificently
spoken
of
in
the
Scriptures
:
So
that
we
ought
to
think
of
it
in
the
largest
and
most
comprehensive
manner
.
But
indeed
the
most
proper
way
is
,
for
us
to
stop
where
the
Revelation
of
God
stops
:
And
not
to
be
wise
beyond
what
is
written
;
but
to
leave
the
secrets
of
God
as
Mysteries
too
far
above
us
to
examine
,
or
to
sound
their
depth
.
We
do
certainly
know
on
what
terms
we
our selves
shall
be
saved
or
damned
:
And
we
ought
to
be
contented
with
that
,
and
rather
study
to
work
out
our
own
salvation
with
fear
and
trembling
,
than
to
let
our
minds
run
out
into
uncertain
Speculations
concerning
the
Measures
and
the
Conditions
of
God's
uncovenanted
Mercies
:
We
ought
to
take
all
possible
care
that
we
our selves
come
not
into
Condemnation
,
rather
than
to
define
positively
of
others
,
who
must
,
or
who
must
not
,
be
condemned
.
It
is
therefore
enough
to
fix
this
according
to
the
Design
of
the
Article
,
That
it
is
not
to
free
Men
to
chuse
at
pleasure
what
Religion
they
will
,
as
if
that
were
left
to
them
,
or
that
all
Religions
were
alike
;
which
strikes
at
the
Foundation
,
and
undermines
the
Truth
of
all
Revealed
Religion
.
None
are
within
the
Covenant
of
Grace
but
true
Christians
,
and
all
are
excluded
out
of
it
,
to
whom
it
is
offered
,
who
do
not
receive
and
believe
it
,
and
live
according
to
it
.
So
in
a
word
,
all
that
are
saved
,
are
saved
through
Christ
;
but
whether
all
these
shall
be
called
to
the
Explicite
Knowledge
of
him
,
is
more
than
we
have
any
good
ground
to
affirm
.
Nor
are
we
to
go
into
that
other
Question
;
Whether
any
that
are
only
in
a
state
of
Nature
,
live
fully
up
to
its
Light
?
This
is
that
about
which
we
can
have
no
certainty
,
no
more
than
whether
there
may
be
a
Common
Grace
given
to
them
all
,
proportioned
to
their
State
,
and
to
the
Obligations
of
it
.
This
in
general
may
be
safely
believed
,
That
God
will
never
be
wanting
to
such
as
do
their
utmost
endeavours
in
order
to
the
saving
of
their
Souls
:
But
that
as
in
the
Case
of
Cornelius
,
an
Angel
will
be
sent
,
and
a
Miracle
be
wrought
,
rather
than
that
such
a
Person
shall
be
left
to
perish
.
But
whether
any
of
them
do
ever
arrive
at
that
state
,
is
more
than
we
can
determine
,
and
it
is
a
vain
attempt
for
us
to
endeavour
to
find
it
out
.
ARTICLE
.
XIX
.
Of
the
Church
.
The
Uisible
Church
of
Christ
is
a
Congregation
of
faithful
men
,
in
the
which
the
pure
Word
of
God
is
preached
,
and
the
Sacraments
be
duely
administred
according
to
Christ's
Ordinance
,
in
all
those
things
that
of
necessity
are
requisite
to
the
same
.
As
the
Church
of
Jerusalem
,
Alexandria
,
and
Antioch
have
erred
,
so
also
the
Church
of
Rome
hath
erred
,
not
only
in
their
Living
and
manner
of
Ceremonies
,
but
also
in
matters
of
Faith
.
THIS
Article
,
together
with
some
that
follow
it
,
Relates
to
the
Fundamental
difference
between
us
and
the
Church
of
Rome
:
They
teaching
that
we
are
to
judge
of
Doctrines
by
the
Authority
and
the
Decisions
of
the
Church
;
whereas
we
affirm
,
That
we
are
first
to
examine
the
Doctrine
,
and
according
to
that
,
to
judge
of
the
Purity
of
a
Church
.
Somewhat
was
already
said
on
the
Sixth
Article
relating
to
this
matter
:
What
remains
,
is
now
to
be
considered
.
The
whole
Question
is
to
be
reduced
to
this
Point
,
Whether
we
ought
to
Examine
and
Judge
of
Matters
of
Religion
,
according
to
the
Light
and
Faculty
of
judging
that
we
have
;
or
if
we
are
bound
to
submit
in
all
things
to
the
Decision
of
the
Church
?
Here
the
matter
must
be
determined
against
private
Judgment
,
by
very
express
and
clear
Authorities
,
other
wise
the
other
side
proves
it self
.
For
we
having
naturally
a
Faculty
of
judging
for
our selves
,
and
using
it
in
all
other
things
,
this
freedom
being
the
greatest
of
all
our
other
Rights
,
must
be
still
asserted
,
unless
it
can
be
made
appear
,
that
God
has
in
some
things
put
a
Bar
upon
it
by
his
Supreme
Authority
.
That
Authority
must
be
very
express
,
if
we
are
required
to
submit
to
it
in
a
Point
of
such
vast
Importance
to
us
.
We
do
also
see
that
Men
are
apt
to
be
mistaken
,
and
are
apt
likewise
willingly
to
mistake
,
and
to
mislead
others
:
and
that
particularly
in
matters
of
Religion
the
World
has
been
so
much
imposed
upon
and
abused
,
that
we
cannot
be
bound
to
submit
to
any
sort
of
persons
implicitely
,
without
very
good
and
clear
grounds
that
do
assure
us
of
their
Infallibility
:
Otherwise
we
have
just
reason
to
suspect
that
in
matters
of
Religion
,
chiefly
in
Points
in
which
Human
Interests
are
concerned
,
Men
may
either
through
Ignorance
,
and
Weakness
,
or
Corruption
,
and
on
Design
,
abuse
and
mislead
us
.
So
that
the
Authorities
or
Proofs
of
this
Infallibility
must
be
very
express
;
since
we
are
sure
no
Man
nor
Body
of
Men
can
have
it
among
them
,
but
by
a
Privilege
from
God
;
and
a
Privilege
of
so
extraordinary
a
nature
must
be
given
,
if
at
all
,
in
very
plain
,
and
with
very
evident
Characters
;
since
without
these
,
Human
Nature
cannot
and
ought
not
to
be
so
tame
as
to
receive
it
.
We
must
not
draw
it
from
an
Inference
,
because
we
think
we
need
it
,
and
cannot
be
safe
without
it
,
That
therefore
it
must
be
so
,
because
if
it
were
not
so
,
great
Disorder
would
arise
from
the
want
of
it
.
This
is
certainly
a
wrong
way
of
arguing
.
If
God
has
clearly
revealed
it
,
we
must
acquiesce
in
it
,
because
we
are
sure
if
he
has
lodged
Infallibility
any
where
,
he
will
certainly
maintain
his
own
Work
,
and
not
require
us
to
believe
any
one
implicitly
,
and
not
the
same
time
preserve
us
from
the
danger
of
being
deceived
by
him
.
But
we
must
not
persume
from
our
Notions
of
things
to
give
Rules
to
God
.
It
were
,
as
we
may
think
,
very
necessary
that
Miracles
should
be
publickly
done
from
time
to
time
,
for
convincing
every
Age
and
Succession
of
Men
;
and
that
good
Men
should
be
so
assisted
as
generally
to
live
without
Sin
:
These
and
several
other
things
may
seem
to
us
extreme
convenient
,
and
even
necessary
;
but
things
are
not
so
ordered
for
all
that
.
It
is
also
certain
,
That
if
God
has
lodged
such
an
Infallibility
on
Earth
,
it
ought
not
to
be
in
such
hands
as
do
naturally
heighten
our
Prejudices
against
it
.
It
will
go
against
the
grain
to
believe
it
,
though
all
outward
appearances
lookt
ever
so
fair
for
it
:
But
it
will
be
an
unconceivable
method
of
Providence
,
if
God
should
lodge
so
wonderful
an
Authority
in
hands
that
look
so
very
unlike
it
,
that
of
all
others
we
should
the
least
expect
to
find
it
with
them
.
If
they
have
been
guilty
of
Notorious
Impostures
,
to
support
their
own
Authority
,
if
they
have
committed
great
Violences
to
extend
it
,
and
have
been
for
some
Ages
together
engaged
in
as
many
false
,
unjust
,
and
cruel
Practices
,
as
are
perhaps
to
be
met
with
in
any
History
;
These
are
such
prejudices
that
at
least
they
must
be
overcome
by
very
clear
and
unquestionable
Proofs
:
And
finally
,
if
God
has
setled
such
a
Power
in
his
Church
,
we
must
be
distinctly
directed
to
those
in
whose
hands
it
is
put
,
so
that
we
may
fall
into
no
mistake
in
so
important
a
Matter
.
This
will
be
the
more
necessary
,
if
there
are
different
pretenders
to
it
:
We
cannot
be
supposed
to
be
bound
to
believe
an
Infallibility
in
general
,
unless
we
have
an
equal
Evidence
directing
us
to
those
with
whom
it
rests
,
and
who
have
the
dispensing
of
it
.
These
general
Considerations
are
of
great
weight
in
Deciding
this
Question
,
and
will
carry
us
far
into
some
Preliminaries
,
which
will
appear
to
be
indeed
great
steps
towards
the
conclusion
of
the
matter
.
There
are
Three
ways
by
which
it
may
be
pretended
that
Infallibility
can
be
proved
:
The
one
is
,
the
way
of
Moses
and
the
Prophets
,
of
Christ
and
his
Apostles
,
who
by
clear
and
unquestionable
Miracles
,
publickly
done
and
well
attested
,
or
by
express
and
circumstantiated
Prophecies
of
things
to
come
,
that
came
afterwards
to
be
verified
,
did
evidently
demonstrate
that
they
were
sent
of
God
:
Wheresoever
we
see
such
Characters
,
and
that
a
Miracle
is
wrought
by
Men
who
say
they
are
sent
of
God
,
which
cannot
be
denied
nor
avoided
;
and
if
what
such
Persons
deliver
to
us
is
neither
contrary
to
our
Ideas
of
God
,
and
of
Morality
,
nor
to
any
thing
already
revealed
by
God
;
there
we
must
conclude
that
God
has
lodged
an
Infallible
Authority
with
them
,
as
long
and
as
far
as
that
Character
is
stampt
upon
it
.
That
is
not
pretended
here
:
For
though
they
study
to
persuade
the
World
that
Miracles
are
still
among
them
,
yet
they
do
not
so
much
as
say
,
that
the
Miracles
are
wrought
by
those
with
whom
this
Infallibility
is
lodged
,
and
that
they
are
done
to
prove
them
to
be
Infallible
.
For
though
God
should
bestow
the
Gift
of
Miracles
upon
some
particular
Persons
among
them
,
that
is
no
more
an
Argument
that
their
Church
is
Infallible
,
than
the
Miracles
that
Elijah
or
Elisha
wrought
,
were
Arguments
to
prove
that
the
Iewish
Church
was
Infallible
.
Indeed
the
Publick
Miracles
that
belong'd
to
the
whole
Body
,
such
as
the
Cloud
of
Glory
,
the
Answers
by
the
Vrim
and
Thummim
,
the
Trial
of
Jealousy
,
and
the
constant
Plenty
of
the
Sixth
Year
,
as
preparatory
to
the
Sabbatical
Year
,
seem
more
reasonably
to
infer
an
Infallibility
;
because
these
were
given
to
that
whole
Church
and
Nation
.
But
yet
the
Iewish
Church
was
far
from
being
Infallible
all
that
while
;
for
we
see
they
fell
all
in
a
Body
into
Idolatry
upon
several
occasions
:
Those
Publick
Miracles
proved
nothing
but
that
for
which
they
were
given
,
which
was
,
That
Moses
was
sent
of
God
,
and
that
his
Law
was
from
God
,
which
they
saw
was
still
Attested
in
a
continuance
of
extraordinary
Characters
.
If
Infallibility
had
been
promised
by
that
Law
,
then
the
continuance
of
the
Miracles
might
have
been
urged
to
prove
the
Continuance
of
the
Infallibility
;
but
that
not
being
promised
,
the
Miracles
were
only
a
standing
Proof
of
the
Authority
of
their
Law
,
and
of
God's
being
still
among
them
.
And
thus
though
we
should
not
dispute
the
Truth
of
the
many
Legends
that
some
are
daily
bringing
forth
,
which
yet
we
may
well
do
,
since
they
are
believed
to
be
true
by
few
among
themselves
,
they
being
considered
among
the
greater
part
of
the
knowing
Men
of
that
Church
,
as
Arts
to
entertain
the
Credulity
and
Devotion
of
the
People
,
and
to
work
upon
their
fears
and
hopes
,
but
chiefly
upon
their
Purses
:
All
these
,
I
say
,
when
confessed
,
will
not
serve
to
prove
that
there
is
an
Infallibility
among
them
,
unless
they
can
prove
that
these
Miracles
are
wrought
to
prove
this
Infallibility
.
The
second
sort
of
Proofs
that
they
may
bring
,
is
from
some
Passages
in
Scripture
,
that
seem
to
import
that
it
was
given
by
Christ
to
the
Church
.
But
though
in
this
dispute
all
these
Passages
ought
to
be
well
considered
and
sanswered
,
yet
they
ought
not
to
be
urged
to
prove
this
Infallibility
,
till
everal
other
things
are
first
proved
;
such
as
,
That
the
Scriptures
are
the
Word
of
God
;
That
the
Book
of
the
Scriptures
is
brought
down
pure
and
uncorrupted
to
our
hands
;
and
that
we
are
able
to
understand
the
meaning
of
it
:
For
before
we
can
argue
from
the
parts
of
any
Book
,
as
being
of
Divine
Authority
,
all
these
things
must
be
previously
certain
,
and
be
well
made
out
to
us
;
so
that
we
must
be
well
assured
of
all
those
Particulars
before
we
may
go
about
to
Prove
any
thing
by
any
Passages
drawn
out
of
the
Scriptures
.
Further
,
these
Passages
suppose
that
those
to
whom
this
Infallibility
belongs
,
are
a
Church
:
We
must
then
know
what
a
Church
is
,
and
what
makes
a
Body
of
Men
to
be
a
Church
,
before
we
can
be
sure
that
they
are
that
Society
to
whom
this
Infallibility
is
given
:
And
since
there
may
be
,
as
we
know
that
in
fact
there
are
,
great
differences
among
several
of
those
Bodies
of
Men
called
Churches
,
and
that
they
condemn
one
another
as
guilty
of
Error
,
Schism
,
and
Heresy
;
we
are
sure
that
all
these
cannot
be
Infallible
;
for
Contradictions
cannot
be
true
.
So
then
we
must
know
which
of
them
is
that
Society
where
this
Infallibility
is
to
be
found
:
And
if
in
any
one
Society
there
should
be
different
Opinions
about
the
Seat
of
this
Infallibility
,
these
cannot
be
all
true
,
though
it
is
very
possible
that
they
may
be
all
false
:
We
must
be
then
well
assured
in
whom
this
great
Privillege
is
vested
,
before
we
can
be
bound
to
acknowledge
it
,
or
to
submit
to
it
.
So
here
a
great
many
things
must
be
known
,
before
we
can
either
argue
from
,
or
apply
those
Passages
of
Scripture
in
which
it
is
pretended
that
Infallibility
is
promised
to
the
Church
:
And
if
private
Judgment
is
to
be
trusted
in
the
Inquiries
that
arise
about
all
these
particulars
,
they
being
the
most
important
and
most
difficult
matters
that
we
can
search
into
,
then
it
will
be
thought
reasonable
to
trust
it
yet
much
further
.
It
is
evident
by
their
proceeding
this
way
,
that
both
the
Authority
and
the
Sense
of
the
Scriptures
must
be
known
antecedently
to
our
acknowledging
the
Authority
or
the
Infallibility
of
any
Church
.
For
it
is
an
Eternal
Principle
and
Rule
of
Reason
,
never
to
prove
one
thing
by
another
,
till
that
other
is
first
well
proved
:
Nor
can
any
thing
be
proved
afterwards
by
that
which
was
proved
by
it
.
This
is
as
impossible
,
as
if
a
Father
should
beget
a
Son
,
and
should
be
afterwards
begotten
by
that
Son
.
Therefore
the
Scriptures
cannot
prove
the
Infallibility
of
the
Church
,
and
be
afterwards
proved
by
the
Testimony
of
the
Church
.
So
the
one
or
the
other
of
these
must
be
first
settled
and
proved
,
before
any
use
can
be
made
of
it
to
prove
the
other
by
it
.
The
last
way
they
take
to
find
out
this
Church
by
,
is
from
some
Notes
that
they
pretend
are
peculiar
to
her
,
such
as
the
Name
Catholick
;
Antiquity
;
Extent
;
Duration
;
Succession
of
Bishops
;
Vnion
among
themselves
,
and
with
their
Head
;
Conformity
of
Doctrine
with
former
times
;
Miracles
;
Prophecy
;
Sanctity
of
Doctrine
;
Holiness
of
Life
;
Temporal
Felicity
;
Curses
upon
their
Enemies
;
and
a
constant
Progress
or
Efficacy
of
Doctrine
;
together
with
the
Confession
of
their
Adversaries
:
And
they
fancy
,
that
wheresoever
we
find
these
,
we
must
believe
that
Body
of
Men
to
be
Infallible
.
But
upon
all
this
,
endless
Questions
will
arise
,
so
far
will
it
be
from
ending
Controversies
,
and
settling
us
upon
Infallibility
.
If
all
these
must
be
believed
to
be
the
Marks
of
the
Infallible
Church
,
upon
the
account
of
which
we
ought
to
believe
it
,
and
submit
to
it
,
then
two
Enquires
upon
every
one
of
these
Notes
must
be
discussed
,
before
we
can
be
obliged
to
acquiesce
in
the
Infallibility
:
First
,
Whether
that
is
a
true
Mark
of
Infallibility
or
not
?
And
next
,
Whether
it
belongs
to
the
Church
which
they
call
Infallible
,
or
not
?
And
then
another
very
intricate
Question
will
arise
upon
the
whole
,
Whether
they
must
all
be
found
together
?
or
,
How
many
,
or
which
of
them
together
,
will
give
us
the
entire
Characters
of
the
Infallible
Church
?
In
discussing
the
Questions
,
Whether
every
one
of
these
is
a
true
Mark
or
not
,
no
use
must
be
made
of
the
Scriptures
;
for
if
the
Scriptures
have
their
Authority
from
the
Testimony
,
or
rather
the
Decisions
of
the
Infallible
Church
,
no
use
can
be
made
of
them
till
that
is
first
fixed
.
Some
of
these
Notes
are
such
as
did
not
at
all
agree
to
the
Church
in
the
best
and
purest
Times
;
for
then
she
had
but
a
little
Extent
,
a
short-liv'd
Duration
,
and
no
Temporal
Felicity
;
and
she
was
generally
reproached
by
her
Adversaries
.
But
out
of
which
of
these
Topicks
can
one
hope
to
fetch
out
an
Assurance
of
the
Infallibility
of
such
a
Body
?
Can
no
Body
of
Men
continue
long
in
the
constant
Series
,
and
with
much
Prosperity
,
but
must
they
be
concluded
to
be
Infallible
?
Can
it
be
thought
that
the
assuming
a
Name
can
be
a
Mark
?
Why
is
not
the
Name
Christian
as
solemn
as
Catholick
?
Might
not
the
Philosophers
have
concluded
from
hence
against
the
First
Christians
,
That
they
were
by
the
confession
of
all
Men
,
the
true
Lovers
of
Wisdom
:
since
they
were
called
Philosophers
much
more
unanimously
than
the
Church
of
Rome
is
called
Catholick
?
If
a
Conformity
of
Doctrine
with
former
times
,
and
a
Sanctity
of
Doctrine
,
are
Notes
of
the
Church
,
these
will
lead
men
into
Enquiries
of
such
a
nature
,
that
if
they
are
once
allowed
to
go
so
far
with
their
private
Judgment
,
they
may
well
be
suffered
to
go
much
further
.
Some
Standard
must
be
fixed
on
,
by
which
the
Sanctity
of
Doctrine
may
be
examined
;
they
must
also
be
allowed
to
examine
what
was
the
Doctrine
of
former
times
;
and
here
it
will
be
natural
to
begin
at
the
first
times
,
the
Age
of
the
Apostles
.
It
must
therefore
be
first
known
what
was
the
Doctrine
of
that
Age
,
before
we
can
examine
the
Conformity
of
the
present
Age
with
it
.
A
Succession
of
Bishops
is
confessed
to
be
still
kept
up
among
corrupted
Churches
.
An
Union
of
the
Church
with
its
Head
,
cannot
be
supposed
to
be
a
Note
,
unless
it
is
first
made
out
by
some
other
Topicks
,
That
this
Church
must
have
a
Head
;
and
that
he
is
Infallible
:
For
unless
it
is
proved
by
some
other
Argument
,
That
she
ought
to
have
a
Head
,
she
cannot
be
bound
to
adhere
to
him
,
or
to
own
him
;
and
unless
it
is
also
proved
that
he
is
Infallible
,
she
cannot
be
bound
absolutely
,
and
without
restrictions
,
to
adhere
to
him
.
Holiness
of
Life
cannot
be
a
Mark
,
unless
it
is
pretended
that
those
in
whom
the
Infallibility
is
,
are
all
holy
.
A
few
holy
men
here
and
there
are
indeed
an
Honour
to
any
Body
;
but
it
will
seem
a
strange
Inference
,
That
because
some
few
in
a
Society
are
eminently
holy
,
that
therefore
others
of
that
Body
who
are
not
so
,
but
are
perhaps
as
eminently
vicious
,
should
be
Infallible
.
Somewhat
has
been
already
said
concerning
Miracles
:
The
pretence
to
Prophecy
falls
within
the
same
Consideration
:
The
one
being
as
wonderful
a
Communication
of
Omniscience
,
as
the
other
is
of
Omnipotence
.
For
the
Confession
of
Adversaries
,
or
some
Cur●es
on
them
;
these
cannot
signifie
much
,
unless
they
were
Universal
.
Fair
Enemies
will
acknowledg
what
is
good
among
their
Adversaries
:
But
as
that
Church
is
the
least
apt
of
any
Society
we
know
,
to
speak
good
of
those
who
differ
from
her
,
so
she
has
not
very
much
to
boast
as
to
others
saying
much
good
of
her
.
And
if
Signal
Providences
have
now
and
then
happened
,
these
are
such
things
,
and
they
are
carried
on
with
such
a
depth
,
that
we
must
acquiesce
in
the
Observation
of
the
wisest
Men
of
all
Ages
,
That
the
race
is
not
to
the
swift
,
nor
the
battel
to
the
strong
:
But
that
time
and
chance
happeneth
to
all
things
.
And
thus
it
appears
,
That
these
pretended
Notes
,
instead
of
giving
us
a
clear
Thread
to
lead
us
up
to
Infallibility
,
and
to
end
all
Controversies
,
they
do
start
a
great
variety
of
Questions
that
engage
us
into
a
Labyrinth
,
out
of
which
it
cannot
be
easy
for
any
to
extricate
themselves
.
But
if
we
could
see
an
end
of
this
,
then
a
new
set
of
Questions
will
come
on
:
When
we
go
to
examine
all
Churches
by
them
:
Whether
the
Church
of
Rome
has
them
all
?
And
if
she
alone
has
them
,
so
that
no
other
Church
has
them
equally
with
her
or
beyond
her
?
If
all
these
must
be
discussed
before
we
can
settle
this
Question
,
Which
is
the
true
Infallible
Church
?
A
Man
must
stay
long
e're
he
can
come
to
a
point
in
it
.
Therefore
there
can
be
no
other
way
taken
here
,
but
to
examine
first
,
What
makes
a
particular
Church
?
And
then
since
the
Catholick
Church
is
an
united
Body
of
all
particular
Churches
,
when
the
true
Notion
of
a
particular
Church
is
fixed
,
it
will
be
easy
from
that
to
form
a
Notion
of
the
Catholick
Church
.
It
would
seem
reasonable
by
the
Method
of
all
Creeds
,
in
particular
of
that
called
the
Apostles
Creed
,
that
we
ought
first
to
settle
our
Faith
as
to
the
great
Points
of
the
Christian
Religion
,
and
from
thence
go
to
settle
the
Notion
of
a
true
Church
:
And
that
we
ought
not
to
begin
with
the
Notion
of
a
Church
,
and
from
thence
go
to
the
Doctrine
▪
The
Doctrine
of
Christianity
must
be
first
stated
,
and
from
this
we
are
to
take
our
measures
of
all
Churches
:
and
that
chiefly
with
respect
to
that
Doctrine
,
which
every
Christian
is
bound
to
believe
:
Here
a
distinction
is
to
be
made
between
those
Capital
and
Fundamental
Articles
,
without
which
a
Man
cannot
be
esteemed
a
true
Christian
,
nor
a
Church
a
true
Church
:
And
other
Truths
which
being
delivered
in
Scripture
,
all
Men
are
indeed
obliged
to
believe
them
,
yet
they
are
not
of
that
nature
that
the
Ignorance
of
them
or
an
Error
in
them
,
can
exclude
from
Salvation
.
To
make
this
sensible
;
It
is
a
Proposition
of
another
sort
,
That
Christ
died
for
Sinners
,
than
this
,
That
he
died
at
the
Third
or
at
the
Sixth
Hour
.
And
yet
if
the
Second
Proposition
is
expresly
revealed
in
Scripture
,
we
are
bound
to
believe
it
,
Since
God
has
said
it
,
though
it
is
not
of
the
same
nature
with
the
other
.
Here
a
Controversie
does
naturally
arise
,
that
wise
People
are
unwilling
to
meddle
with
,
What
Articles
are
Fundamental
,
and
what
are
not
?
The
defining
of
Fundamental
Articles
seems
on
the
one
hand
to
deny
Salvation
to
such
as
do
not
receive
them
all
,
which
Men
are
not
willing
to
do
.
And
on
the
other
hand
,
it
may
seem
a
leaving
Men
at
liberty
,
as
to
all
other
particulars
that
are
not
reckoned
up
among
the
Fundamentals
.
But
after
all
,
the
Covenant
of
Grace
,
the
Terms
of
Salvation
,
and
the
Grounds
on
which
we
expect
it
,
seem
to
be
things
of
another
nature
than
all
other
truths
,
which
though
revealed
,
are
not
of
themselves
the
Means
or
Conditions
of
Salvation
.
Wheresoever
true
Baptism
is
,
there
it
seems
the
Essentials
of
this
Covenant
are
preserved
:
For
if
we
look
on
Baptism
as
a
Foederal
admission
into
Christianity
,
there
can
be
no
Baptism
where
the
Essence
of
Christianity
is
not
preserved
.
As
far
then
as
we
believe
that
any
Society
has
preserved
that
,
so
far
we
are
bound
to
receive
her
Baptism
,
and
no
further
.
For
unless
we
consider
Baptism
as
a
sort
of
a
Charm
,
that
such
words
joined
with
a
washing
with
Water
make
one
a
Christian
;
which
seems
to
be
expresly
contrary
to
what
St.
Peter
says
of
it
,
it
is
not
the
washing
away
the
filth
of
the
flesh
,
but
the
answer
of
a
good
Conscience
towards
God
that
saves
us
:
We
must
conclude
,
That
Baptism
is
a
Foederal
thing
,
in
which
after
that
the
Sponsions
are
made
,
the
Seal
of
Regeneration
is
added
.
From
hence
it
will
follow
,
That
all
who
have
a
true
Baptism
,
that
makes
Men
Believers
and
Christians
,
must
also
have
the
true
Faith
as
to
the
Essentials
of
Christianity
;
The
Fundamentals
of
Christirnity
seems
to
be
all
that
is
necessary
to
make
Baptism
True
and
Valid
.
And
upon
this
a
distinction
is
to
be
made
that
will
discover
and
destroy
a
Sophism
that
is
often
used
on
this
occasion
.
A
True
Church
is
,
in
one
sense
,
a
Society
that
preserves
the
Essentials
and
Fundamentals
of
Christianity
:
In
another
sense
it
stands
for
a
Society
,
all
whose
Doctrines
are
true
,
that
has
corrupted
no
part
of
this
Religion
,
nor
mixed
any
Errors
with
it
.
A
true
Man
is
one
who
has
a
Soul
and
a
Body
that
are
the
Essential
Constituents
of
a
Man
:
Whereas
in
another
sense
a
Man
of
Sincerity
and
Candor
is
called
a
true
Man
.
Truth
in
the
one
Sense
imports
the
Essential
Constitution
,
and
in
the
other
it
imports
only
a
Quality
that
is
accidental
to
it
.
So
when
we
acknowledge
that
any
Society
is
a
true
Church
,
we
ought
to
be
supposed
to
mean
no
other
,
than
that
the
Covenant
of
Grace
in
its
Essential
Constituent
parts
is
preserved
entire
in
that
Body
;
and
not
that
it
is
true
in
all
its
Doctrines
and
Decisions
.
The
Second
thing
to
be
considered
in
a
Church
,
is
their
Association
together
in
the
use
of
the
Sacraments
.
For
these
are
given
by
Christ
to
the
Society
as
the
Rites
and
Badges
of
that
Body
.
That
which
makes
particular
Men
Believers
,
is
their
receiving
the
Fundamentals
of
Christianity
;
so
that
which
constitutes
the
Body
of
the
Church
,
is
the
Profession
of
that
Faith
,
and
the
use
of
those
Sacraments
which
are
the
Rites
and
Distinctions
of
those
who
profess
it
.
In
this
likewise
a
distinction
is
to
be
made
between
what
is
Essential
to
a
Sacrament
,
and
what
is
the
exact
observance
of
it
according
to
the
Institution
.
Additions
to
the
Sacraments
do
not
annul
them
,
though
they
corrupt
them
with
that
adulterate
mixture
.
Therefore
where
the
Sponsions
are
made
,
and
washing
with
Water
is
used
with
the
words
of
Christ
,
there
we
own
that
there
is
a
true
Baptism
:
Though
there
may
be
a
large
Addition
of
other
Rites
,
which
we
reject
as
Superstitious
,
though
we
do
not
pretend
that
they
null
the
Baptism
.
But
if
any
part
of
the
Institution
is
cut
off
,
there
we
do
not
own
the
Sacrament
to
be
true
:
Because
it
being
an
Institution
of
Christ's
,
it
can
no
more
be
esteemed
a
true
Sacrament
,
than
as
it
retains
all
that
,
which
by
the
Institution
appears
to
be
the
main
and
essential
parts
of
the
Action
.
Upon
this
account
it
is
,
That
since
Christ
appointed
Bread
and
Wine
fo
his
other
Sacrament
,
and
that
he
not
only
blessed
both
,
but
distributed
both
,
with
words
appropriated
to
each
kind
,
we
do
not
esteem
that
to
be
a
true
Sacrament
,
in
which
either
the
one
or
the
other
of
these
kinds
is
w
ithdrawn
.
But
in
the
next
place
,
there
may
be
many
things
necessary
in
the
way
of
Precept
and
Order
,
both
with
relation
to
the
Sacraments
,
and
to
the
other
publick
Acts
of
Worship
,
in
which
tho'
Additions
or
Defects
are
Erroneous
and
Faulty
,
yet
they
do
not
annul
the
Sacraments
.
We
think
none
ought
to
Baptize
but
Men
dedicated
to
the
Service
of
God
,
and
Ordained
according
to
that
Constitution
that
was
settled
in
the
Church
by
the
Apostles
;
and
yet
Baptism
by
Laicks
,
or
by
Women
,
such
as
is
most
commonly
practiced
in
the
Roman
Church
,
is
not
esteemed
null
by
us
,
nor
is
it
repeated
:
Because
we
make
a
difference
between
what
is
Essential
to
a
Sacrament
,
and
what
is
requisite
in
the
regular
way
of
using
it
.
None
can
deny
this
among
us
,
but
those
who
will
question
the
whole
Christianity
of
the
Roman
Church
,
where
the
Midwives
do
generally
Baptize
:
But
if
this
Invalidates
the
Baptism
,
then
we
must
question
all
that
is
done
among
them
:
Persons
so
Baptized
,
if
their
Baptism
is
void
,
are
neither
truly
Ordained
,
nor
capable
of
any
other
act
of
Church-Communion
.
Therefore
mens
being
in
Orders
,
or
their
being
duly
Ordained
,
is
not
necessary
to
the
Essence
of
the
Sacrament
of
Baptism
,
but
only
to
the
regularity
of
Administring
it
:
And
so
the
want
of
it
does
not
void
it
,
but
does
only
prove
such
Men
to
be
under
some
Defects
and
Disorder
in
their
Constitution
.
Thus
I
have
laid
down
those
distinctions
that
will
guide
us
in
the
right
understanding
of
this
Article
.
If
we
believe
that
any
Society
retains
the
Fundamentals
of
Christianity
,
we
do
from
that
conclude
it
to
be
a
true
Church
,
to
have
a
true
Baptism
,
and
the
Members
of
it
to
be
capable
of
Salvation
.
But
we
are
not
upon
that
bound
to
Associate
our selves
to
their
Communion
:
For
if
they
have
the
Addition
of
false
Doctrines
,
or
any
unlawful
parts
of
Worship
among
them
,
we
are
not
bound
to
join
in
that
which
we
are
persuaded
is
Error
,
Idolatry
,
or
Superstition
.
If
the
Sacraments
that
Christ
has
appointed
are
observed
and
ministred
by
any
Church
as
to
the
main
of
them
,
according
to
his
Institution
,
we
are
to
own
those
for
valid
Actions
:
But
we
are
not
for
that
bound
to
join
in
Communion
with
them
,
if
they
have
Adulterated
these
with
many
Mixtures
and
Additions
.
Thus
a
plain
difference
is
made
between
our
owning
that
a
Church
may
retain
the
Fundamentals
of
Christianity
,
a
true
Baptism
,
and
true
Orders
,
which
are
a
consequent
upon
the
former
,
and
our
joining
with
that
Church
in
such
acts
as
we
think
are
so
far
vitiated
,
that
they
become
unlawful
to
us
to
do
them
,
Pursuant
to
this
,
we
do
neither
repeat
the
Baptism
,
nor
the
Ordinations
of
the
Church
of
Rome
:
We
acknowledge
that
our
Fore-fathers
were
both
Eaptized
and
Ordained
in
that
Communion
:
And
we
derive
our
present
Christianity
or
Baptism
,
and
our
Orders
from
thence
;
yet
we
think
that
there
were
so
many
unlawful
Actions
,
even
in
those
Rituals
,
besides
the
other
corruptions
of
their
Worship
,
that
we
cannot
join
in
such
any
more
.
The
being
Baptized
in
a
Church
does
not
tie
a
Man
to
every
thing
in
that
Church
;
it
only
ties
him
to
the
Covenant
of
Grace
.
The
Stipulations
which
are
made
in
Baptism
,
as
well
as
in
Ordination
,
do
only
bind
a
Man
to
the
Christian
Faith
,
or
to
the
faithful
dispensing
of
that
Gospel
,
and
of
those
Sacraments
of
which
he
is
made
a
Minister
:
So
he
who
being
convinced
of
the
Errors
and
Corruptions
of
a
Church
,
departs
from
them
,
and
goes
on
in
the
Purity
of
the
Christian
Religion
,
does
pursue
the
true
effect
both
of
his
Baptism
,
and
of
his
Ordination
Vows
.
For
these
are
to
be
considered
as
ties
upon
him
only
to
God
and
Christ
,
and
not
to
adhere
to
the
other
Dictates
of
that
body
in
which
he
had
his
Birth
,
Baptism
,
and
Ordination
.
The
great
Objection
against
all
this
is
,
That
it
sets
up
a
private
Judgment
,
it
gives
particular
persons
a
right
of
judging
Churches
:
Whereas
the
Natural
Order
is
,
That
private
persons
ought
to
be
Subject
and
Obedient
to
the
Church
.
This
must
needs
feed
Pride
and
Curiosity
,
it
must
break
all
Order
,
and
cast
all
things
loose
,
if
every
single
Man
according
to
his
Reading
and
Presumption
,
will
judge
of
Churches
and
Communions
.
On
this
Head
it
is
very
easy
to
Employ
a
great
deal
of
popular
Eloquence
,
to
decry
private
mens
examining
of
Scriptures
,
and
forming
their
judgments
of
things
out
of
them
,
and
not
submitting
all
to
the
judgment
of
the
Church
.
But
how
absurd
soever
this
may
seem
,
all
Parties
do
acknowledg
that
it
must
be
done
.
Those
of
the
Church
of
Rome
do
teach
,
That
a
Man
born
in
the
Greek
Church
,
or
among
us
,
is
bound
to
lay
down
his
Error
,
and
his
Communion
too
,
and
to
come
over
to
them
;
and
yet
they
allow
our
Baptism
,
as
well
as
they
do
the
Ordinations
of
the
Greek
Church
.
Thus
they
allow
private
Men
to
judge
,
and
that
in
so
great
a
Point
,
as
what
Church
and
what
Communion
ought
to
be
chosen
or
forsaken
.
And
it
is
certain
,
That
to
judge
of
Churches
and
Communions
,
is
a
thing
of
that
Intricacy
,
that
if
private
judgment
is
allowed
here
,
there
is
no
reason
to
deny
it
its
full
scope
as
to
all
other
Matters
.
God
has
given
us
rational
Faculties
to
guide
and
direct
us
:
And
we
must
make
the
most
of
these
that
we
can
:
We
must
judge
with
our
own
Reasons
,
as
well
as
see
with
our
own
Eyes
:
Neither
can
we
,
or
ought
we
to
resign
up
our
Understandings
to
any
others
,
unless
we
are
convinced
that
God
has
Imposed
this
upon
us
,
by
his
making
them
infallible
,
so
that
we
are
secured
from
Error
if
we
follow
them
.
All
this
we
must
examine
and
be
well
assured
of
it
,
otherwise
it
will
be
a
very
rash
,
unmanly
,
and
base
thing
in
us
,
to
muffle
up
our
own
Understandings
,
and
to
deliver
our
Reason
and
Faith
over
to
others
blindfold
.
Reason
is
God's
Image
in
us
;
and
as
the
Use
and
Application
of
our
Reason
,
as
well
as
of
the
Freedom
of
our
Wills
,
are
the
highest
Excellencies
of
the
Rational
Nature
;
so
they
must
be
always
claimed
,
and
ought
never
to
be
parted
with
by
us
,
but
upon
clear
and
certain
Authorities
in
the
Name
of
God
,
putting
us
implicitly
under
the
Dictates
of
others
.
We
may
abuse
the
Use
of
our
Reason
,
as
well
as
the
Liberty
of
our
Will
;
and
may
be
damn'd
for
the
one
as
well
as
the
other
.
But
when
we
set
our selves
to
make
the
best
use
we
can
of
the
freedom
of
our
Wills
,
we
may
and
do
upon
that
expect
secret
affistances
.
We
have
both
the
like
promises
,
Direction
to
the
like
Prayers
,
and
Reason
to
expect
the
same
Illumination
to
make
us
see
,
know
,
and
comprehend
the
Truths
of
Religion
,
that
we
have
to
expect
that
our
Powers
shall
be
inwardly
Strengthened
to
love
and
obey
them
.
open
his
Eyes
,
as
well
as
that
he
may
make
him
to
go
in
his
ways
.
The
Promises
in
the
Prophets
concerning
the
Gospel-Dispensation
,
carry
in
them
the
being
Taught
of
God
,
as
well
as
the
being
made
to
walk
in
his
ways
;
the
enlightening
the
mind
,
and
the
eys
of
the
mind
to
know
,
is
prayed
for
by
St.
Paul
,
as
well
as
that
Christ
might
dwell
in
their
hearts
.
Since
then
there
is
an
Assistance
of
the
Divine
Grace
given
to
fortify
the
Understanding
,
as
well
as
to
enable
the
Will
,
it
follows
that
our
Understanding
is
to
be
imployed
by
us
in
order
to
the
finding
out
of
the
Truth
,
as
well
as
our
Will
in
order
to
the
obeying
of
it
.
And
though
this
may
have
very
ill
consequences
,
it
does
not
follow
from
thence
that
it
is
not
true
.
No
consequences
can
be
worse
than
the
Corruption
that
is
in
the
World
,
and
the
Damnation
that
follows
upon
sin
;
and
yet
God
permits
it
,
because
he
has
made
us
free
Creatures
:
Nor
can
any
reason
be
given
why
we
should
be
less
free
in
the
use
of
our
understanding
,
than
we
are
in
the
use
of
our
Will
;
or
why
God
should
make
it
to
be
less
possible
for
us
to
fall
into
Errors
,
than
it
is
to
commit
Sins
.
The
Wrath
of
God
is
as
much
denounced
against
Men
that
hold
the
Truth
in
unrighteousness
,
as
against
other
Sins
;
to
be
given
up
to
strong
delusions
,
to
believe
a
lye
.
Upon
all
these
reasons
therefore
it
seems
clear
,
that
our
Understandings
are
left
free
to
us
as
well
as
our
Wills
;
and
if
we
observe
the
Stile
and
Method
of
the
Scriptures
,
we
shall
find
in
them
all
over
,
a
constant
Appeal
to
a
Man's
Reason
,
and
to
his
Intellectual
Faculties
.
If
the
mere
dictates
of
the
Church
,
or
of
Infallible
Men
,
had
been
the
resolution
or
foundation
of
Faith
,
there
had
been
no
need
of
such
a
long
Thread
of
Reasoning
and
Discourse
,
as
both
our
Saviour
used
while
on
Earth
,
and
as
the
Apostles
used
in
their
Writings
.
We
see
the
way
of
Authority
is
not
taken
,
but
Explanations
are
offered
,
Proofs
and
Illustrations
are
brought
to
convince
the
Mind
;
which
shews
that
God
in
the
clearest
Manifestation
of
his
Will
,
would
deal
with
us
as
with
reasonable
Creatures
,
who
are
not
to
believe
but
upon
Persuasion
;
and
are
to
use
our
Reasons
in
order
to
the
attaining
that
Persuasion
.
And
therefore
upon
the
whole
matter
we
ought
not
to
believe
Doctrines
to
be
true
,
because
the
Church
teaches
them
;
but
we
ought
to
search
the
Scriptures
,
and
then
according
as
we
find
the
Doctrine
of
any
Church
to
be
true
in
the
Fundamentals
,
we
ought
to
believe
her
to
be
a
true
Church
;
and
if
besides
this
,
the
whole
Extent
of
the
Doctrine
and
Worship
,
together
not
only
with
the
essential
parts
of
the
Sacraments
,
but
the
whole
Administration
of
them
and
the
other
Rituals
of
any
Church
are
pure
and
true
;
then
we
ought
to
account
such
a
Church
true
in
the
largest
Extent
of
the
word
true
;
and
by
consequence
we
ought
to
hold
Communion
with
it
.
Another
question
may
arise
out
of
the
first
words
of
this
Article
,
concerning
the
Visibility
of
this
Church
;
Whether
it
must
be
always
Visible
?
According
to
the
distinction
hitherto
made
use
of
,
the
resolution
of
this
will
be
soon
made
.
There
seem
to
be
Promises
in
the
Scriptures
,
of
a
perpetual
Duration
of
the
Christian
Church
:
I
will
be
with
you
always
,
even
to
the
end
of
the
world
:
And
,
the
gates
of
Hell
shall
not
prevail
against
the
Church
.
The
Iewish
Religion
had
a
Period
perfixed
,
in
which
it
was
to
come
to
an
end
;
but
the
Prophecies
that
are
among
the
Prophets
,
concerning
the
new
Dispensation
,
seem
to
import
not
only
its
Continuance
,
but
its
being
continued
still
Visible
in
the
World
.
But
as
the
Iewish
Dispensation
was
long
continued
,
after
they
had
fallen
generally
into
some
very
gross
Errors
;
so
the
Christian
Church
may
be
Visible
still
,
though
not
Infallible
.
God
may
preserve
the
Succession
of
a
true
Church
as
to
the
Essentials
and
Fundamentals
of
Faith
,
in
the
World
,
even
though
this
Society
should
fall
into
Error
.
So
a
Visible
Society
of
Christians
in
a
true
Church
,
as
to
the
Essentials
of
our
Faith
,
is
not
controverted
by
us
.
We
do
only
deny
the
Infallibility
of
this
true
Church
:
And
therefore
we
are
not
afraid
of
that
Question
,
Where
was
your
Church
before
Henry
the
Eighth
?
We
Answer
,
It
was
where
it
is
now
,
here
in
England
,
and
in
the
other
Kingdoms
of
the
World
:
only
it
was
then
corrupted
,
and
it
is
now
pure
.
There
is
therefore
no
sort
of
Inconvenience
in
owning
the
constant
Visibility
of
a
constant
Succession
and
Church
of
true
Christians
;
true
as
to
the
Essentials
of
the
Covenant
of
Grace
,
though
not
true
in
all
their
Doctrines
.
This
seems
to
be
a
part
of
the
Glory
of
the
Messias
,
and
of
his
Kingdom
,
That
he
shall
be
still
visibly
worshipped
in
the
World
by
a
Body
of
Men
called
by
his
Name
.
But
when
Visibility
is
thus
separated
from
Infallibility
,
and
it
is
made
out
that
a
Church
may
be
a
true
Church
,
though
she
has
a
large
Allay
of
Errors
and
Corruptions
mixed
in
her
Constitution
and
Decisions
;
there
will
be
no
manner
of
Inconvenience
in
owning
a
constant
Visibility
,
even
at
the
same
time
that
we
charge
the
most
eminent
part
of
this
Visible
Body
with
many
Errors
,
and
with
much
Corruption
.
So
far
has
the
first
part
of
this
Article
been
treated
of
:
From
it
we
pass
to
the
second
,
which
affirms
,
That
as
the
other
Patriarchal
and
Apostolical
Churches
,
such
as
Ierusalem
,
Alexandria
,
and
Antioch
,
have
erred
,
so
the
Church
of
Rome
has
likewise
erred
,
and
that
not
only
in
their
living
,
and
manner
of
Ceremonies
,
but
also
in
matters
of
Faith
.
It
is
not
questioned
but
that
the
other
Patriarchal
Churches
have
erred
;
both
that
where
our
Saviour
himself
first
taught
,
and
which
was
governed
by
two
of
the
Apostles
successively
,
and
those
which
were
founded
by
St.
Peter
in
Person
or
by
Proxy
,
as
Church
History
represents
Alexandria
and
Antioch
to
have
been
.
Those
of
the
Church
of
Rome
by
whom
they
are
at
this
day
condemned
both
of
Heresy
and
Schism
,
do
not
dispute
this
.
Nor
do
they
dispute
that
many
of
their
Popes
have
led
bad
and
flagitious
Lives
:
They
deny
not
that
the
Canons
,
Ceremonies
,
and
Government
of
the
Church
are
very
much
changed
by
the
Influence
and
the
Authority
of
their
Popes
:
But
the
whole
question
turns
upon
this
,
Whether
the
See
of
Rome
has
erred
in
matter
of
Faith
,
or
not
?
In
this
those
of
that
Communion
are
divided
:
Some
by
the
Church
or
See
of
Rome
,
mean
the
Popes
personally
;
so
they
maintain
,
That
they
never
have
,
and
never
can
fall
into
Error
:
Whereas
others
,
by
the
See
of
Rome
mean
that
whole
Body
that
holds
Communion
with
Rome
,
which
they
say
cannot
be
tainted
with
Error
;
and
these
separate
this
from
the
Personal
Infallibility
of
Popes
;
for
if
a
Pope
should
err
,
they
think
that
a
General
Council
has
Authority
to
proceed
against
him
,
and
to
deprive
him
:
And
thus
though
he
should
err
,
the
See
might
be
kept
free
from
Error
.
I
shall
upon
this
Article
only
consider
the
first
Opinion
,
reserving
the
Consideration
of
the
second
to
the
Article
concerning
General
Councils
.
As
to
the
Popes
their
being
subject
to
Error
,
that
must
be
confessed
,
unless
it
can
be
proved
that
by
a
clear
and
express
Privilege
,
granted
them
by
God
,
they
are
excepted
out
of
the
common
condition
of
Human
Nature
.
It
is
further
highly
probable
that
there
is
no
such
Privilege
,
since
the
Church
continued
for
many
Ages
,
before
it
was
so
much
as
pretended
to
;
and
that
in
a
time
when
that
See
was
not
only
claiming
all
the
Rights
that
belong'd
to
it
,
but
challenging
a
great
many
that
were
flatly
denied
and
rejected
:
Such
as
the
right
of
receiving
Appeals
from
the
African
Churches
;
in
which
reiterated
Instances
,
and
a
bould
Claim
upon
a
Spurious
Canon
,
pretended
to
be
of
the
Council
of
Nice
,
were
long
pursued
;
but
those
Churches
asserted
their
Authority
of
ending
all
matters
within
themselves
.
In
all
this
Contest
Infallibility
was
never
claimed
;
no
more
than
it
had
been
by
Victor
,
when
he
excommunicated
the
Asian
Churches
for
observing
Easter
on
the
Fourteenth
Day
of
the
Moon
,
and
not
on
the
Lord's-Day
after
according
to
the
Custon
of
the
Roman
,
as
well
as
of
other
Churches
.
When
Pope
Stephen
quarrelled
with
St.
Cyprian
about
the
rebaptizing
of
Hereticks
,
New
Rome
,
though
more
commonly
Constantinople
,
it
had
a
Patriarchal
Dignity
bestowed
on
it
;
and
was
in
all
things
declared
equal
to
Old
Rome
,
only
the
point
of
Rank
and
Order
excepted
.
This
was
decreed
in
two
General
Councils
,
the
Second
and
the
Fourth
,
We
have
in
the
Sixth
Century
a
most
undeniable
Instance
of
the
Sense
of
the
whole
Church
in
this
matter
.
Pope
Honorius
was
by
the
Sixth
General
Council
condemned
as
a
Monothelite
;
and
this
in
the
presence
of
the
Popes
Legates
,
and
he
was
anathematized
by
several
of
the
succeeding
Popes
:
It
is
to
no
purpose
here
to
examine
whether
he
was
justly
or
unjustly
condemned
;
it
is
e
nough
that
the
Sense
both
of
the
Ea●tern
and
Western
Church
appeared
evidently
in
that
Age
upon
these
two
Points
;
That
a
Pope
might
be
a
Heretick
,
and
that
being
such
he
might
be
held
accursed
for
it
:
Faith
might
not
fail
;
or
that
if
he
had
fallen
into
it
,
he
must
be
left
to
the
Judgment
of
God
;
but
that
the
Holy
See
(
according
to
the
Fable
of
P.
Marcellin
)
could
be
judged
by
no
body
.
The
Confusions
that
followed
for
some
Ages
in
the
Western
Parts
of
Europe
,
more
particularly
in
Italy
gave
occasion
to
the
Bishops
of
Rome
to
extend
their
Authority
.
The
Emperors
at
Constantinople
,
and
their
Exarchs
at
Ravenna
,
studied
to
make
them
sure
to
their
Interests
,
yet
still
asserting
their
Authority
over
them
.
The
new
Conquerors
studied
also
to
gain
them
to
their
side
;
and
they
managed
their
matter
so
dextrously
that
they
went
on
still
increasing
and
extending
their
Authority
,
till
being
much
straitned
by
the
Kings
of
the
Lombards
,
they
were
protected
by
a
new
Conquering
Family
that
arose
in
France
in
the
Eighth
Century
;
who
to
give
Credit
both
to
their
Usurpation
of
that
Crown
,
and
to
the
extending
their
Dominions
into
Italy
,
and
the
assuming
the
Empire
of
the
West
,
did
both
protect
and
enrich
them
,
and
enlarged
their
Authority
;
the
greatness
of
which
they
reckoned
could
do
them
no
hurt
,
as
long
as
they
kept
the
Confirmation
of
their
Election
to
themselves
.
That
Family
became
quickly
too
feeble
to
hold
that
Power
long
,
and
then
an
Imposture
was
published
,
of
a
Volume
of
the
Decretal
Epistles
of
the
Popes
of
the
first
Ages
,
in
which
they
were
represented
as
acting
according
to
those
high
Claims
to
which
they
were
then
beginning
to
pretend
.
Those
Ages
were
too
blind
and
too
ignorant
,
to
be
capable
of
searching
critically
into
the
truth
of
this
Collection
;
it
quickly
passed
for
●urrent
;
and
though
some
in
the
beginning
disputed
it
,
yet
that
was
soon
born
down
,
and
the
Credit
of
that
Work
was
established
.
It
furnished
them
with
Precedents
that
they
were
careful
enough
not
only
to
follow
,
but
to
outdo
.
Thus
a
Work
which
is
now
as
universally
rejected
by
the
Learned
Men
of
their
own
Body
as
spurious
,
as
it
was
then
implicity
taken
for
genuine
,
gave
the
chief
Foundation
during
many
Ages
to
their
unbounded
Authority
:
And
this
furnishes
us
with
a
very
just
Prejudice
against
it
,
That
it
was
managed
with
so
much
Fraud
and
Imposture
;
to
which
they
added
afterwards
much
Cruelty
and
Violence
;
the
two
worst
Characters
possible
,
and
the
least
likely
to
be
found
joined
with
Infallibility
:
For
it
is
reasonable
enough
to
apprehend
,
that
if
God
had
lodged
such
a
Privilege
any
where
,
that
he
would
have
so
influenced
those
who
were
the
Depositaries
of
it
,
that
they
should
have
appeared
somewhat
like
that
Authority
to
which
they
laid
Claim
;
and
that
he
would
not
have
forsaken
them
so
,
that
for
above
Eight
hundred
Years
the
Papacy
,
as
it
is
represented
by
their
own
Writers
,
is
perhaps
the
worst
Succession
of
Men
that
is
to
be
found
in
History
.
But
now
to
come
more
close
,
to
prove
what
is
here
asserted
in
this
part
of
the
Article
.
If
all
those
Doctrines
which
were
established
at
Trent
,
and
that
have
been
confirmed
by
Popes
,
and
most
of
them
brought
into
a
new
Creed
,
and
made
parts
of
it
,
are
found
to
be
gross
Errors
;
or
if
but
any
one
of
them
should
be
found
to
be
an
Error
,
then
there
is
no
doubt
to
be
made
but
that
the
Church
of
Rome
hath
erred
:
So
the
Proof
brought
against
every
one
of
these
,
is
likewise
a
proof
against
their
Infallibility
.
But
I
shall
here
give
one
Instance
of
an
Error
which
will
not
be
denied
by
the
greater
part
of
the
Church
of
Rome
.
They
have
now
for
above
Six
hundred
Years
asserted
,
That
they
had
an
Authority
over
Princes
,
not
only
to
convict
and
condemn
them
of
Heresy
,
and
to
proceed
against
them
with
Church-Censures
,
but
that
they
had
a
Power
to
depose
them
,
to
absolve
their
Subjects
from
their
Oaths
of
Allegiance
,
and
to
transfer
their
Dominions
to
such
Persons
as
should
undertake
to
execute
their
Sentences
.
T●is
they
have
often
put
in
execution
,
and
have
constantly
kept
up
their
〈…〉
it
to
this
day
.
It
will
not
serve
them
to
get
clear
here
,
to
say
,
That
these
were
the
violent
Practices
of
some
Popes
:
What
they
did
in
many
particular
Instances
may
be
so
turned
off
,
and
left
as
a
Blemish
on
the
Memories
of
some
of
them
.
But
the
Point
at
present
in
question
,
is
,
Whether
they
have
not
laid
Claim
to
this
,
as
a
Right
belonging
to
their
See
,
as
a
part
of
St.
Peter's
Authority
descended
to
them
?
Whether
they
have
not
founded
it
on
his
being
Christ's
Vicar
,
who
was
the
King
of
kings
,
and
Lord
of
lords
;
Dict
Pap●e
l.
1.
Ep.
Greg.
7.
Post
Ep.
55.
Extravag
.
de
Major
&
Ob●d
.
c
1.
to
whom
all
power
in
heaven
and
in
earth
was
given
?
Whether
they
have
not
founded
it
on
Ieremy's
being
set
over
nations
and
kingdoms
,
to
root
out
,
pluck
down
,
and
to
destroy
,
and
on
other
places
of
Scripture
;
not
forgetting
,
that
the
first
Words
of
the
Bible
are
,
In
the
beginning
,
and
not
In
the
beginnings
;
from
which
they
inferred
,
That
there
is
but
one
Principle
,
from
whence
all
Power
is
derived
:
And
that
God
made
two
great
lights
,
the
Sun
to
rule
by
day
;
which
they
applied
to
themselves
.
This
,
I
say
,
is
the
Question
:
Whether
they
did
not
assume
this
Authority
as
a
Power
given
them
by
God
?
As
for
the
applying
it
to
particular
Instances
,
to
those
Kings
and
Emperors
whom
they
deposed
,
that
is
indeed
a
personal
thing
,
Whether
they
were
guilty
of
Heresy
,
or
of
being
favourers
of
it
,
or
not
?
And
whether
the
Popes
proceeded
against
them
with
too
much
Violence
or
not
?
The
Point
now
in
Question
,
is
,
Whether
they
declared
this
to
be
a
Doctrine
,
that
there
was
an
Authority
lodged
with
their
See
for
doing
such
things
,
and
whether
they
alledged
Scripture
and
Tradition
for
it
?
absolutely
necessary
to
Salvation
.
This
was
pursued
in
a
Course
of
many
Ages
.
General
Councils
as
they
are
esteemed
among
them
,
have
concurred
with
the
Popes
both
in
General
Decrees
ass●rting
this
power
to
be
in
them
,
and
in
special
Sentences
against
Princes
:
This
became
the
universally-received
Doctrine
of
those
Ages
:
No
Vniversity
nor
Nation
declaring
against
it
;
not
so
much
as
one
Divine
,
Ci●●●lian
,
Canonist
,
or
Casuist
writ
against
it
,
as
Card.
Perron
truly
said
.
Two
things
were
disputed
:
One
was
,
Whether
Popes
had
a
direct
power
in
Temporals
over
Princes
;
so
that
they
were
as
much
subject
to
them
as
Feudatory
Princes
were
to
their
Superior
Lords
?
This
,
to
which
Boniface
the
8th
laid
claim
,
was
indeed
contradicted
:
The
other
Point
was
,
Whether
those
particulars
for
which
Princes
had
been
deposed
,
such
as
the
giving
the
Investitures
to
Bishopricks
,
were
Heresies
or
not
?
This
was
much
contested
:
But
the
power
,
in
the
case
of
manifest
Heresy
,
or
of
favouring
it
,
to
Depose
Princes
,
and
Transfer
their
Crowns
to
others
,
was
never
called
in
Question
.
This
was
certainly
a
definition
made
in
the
Chair
,
ex
Cathedra
:
For
it
was
addrest
to
all
their
Community
,
both
Laity
and
Clergy
:
Plenary
Pardons
were
bestowed
with
it
,
on
those
who
executed
it
:
The
Clergy
did
generally
preach
the
Croisades
upon
it
.
Princes
that
were
not
concerned
in
him
that
was
deposed
,
gave
way
to
the
publication
of
those
Bulls
,
and
gave
leave
to
their
Subjects
to
take
the
Cross
in
order
to
the
Executing
of
them
:
And
the
People
did
in
vast
Multitudes
gather
about
the
Standarts
that
were
set
up
for
leading
on
Armies
to
Execute
them
,
while
many
Learned
Men
writ
in
defence
of
this
Power
,
and
not
one
Man
durst
write
against
it
.
This
Argument
lies
not
only
against
the
Infallibility
of
Popes
,
but
against
that
of
General
Councils
likewise
:
And
also
against
the
Authority
of
Oral
Tradition
:
For
here
in
a
Succession
of
many
Ages
,
the
Tradition
was
wholly
changed
from
the
Doctrine
of
former
times
,
which
had
been
,
That
the
Clergy
was
subject
to
Princes
,
and
had
no
Authority
over
them
or
their
Crowns
.
Nor
can
it
be
said
,
That
that
was
a
Point
of
Discipline
,
for
it
was
founded
on
an
Article
of
Doctrine
,
Whether
there
was
such
a
power
in
the
Popes
or
not
?
The
Prudence
of
Executing
or
not
Executing
it
,
is
a
Point
of
Discipline
and
of
the
Government
of
the
Church
:
But
it
is
a
Point
of
Doctrine
,
Whether
Christ
has
given
such
an
Authorityto
St.
Peter
and
his
followers
?
And
those
Points
of
Speculation
upon
which
a
great
deal
turns
as
to
practice
,
are
certainly
so
important
,
that
in
them
,
if
in
any
thing
,
we
ought
to
expect
an
Infallibility
:
For
in
this
case
a
Man
is
distracted
between
two
contrary
Propositions
:
The
one
is
,
That
he
must
obey
the
Civil
Powers
,
as
set
over
him
by
an
Ordinance
of
God
;
so
that
if
he
resist
them
,
he
shall
receive
in
himself
Damnation
:
The
other
is
,
That
the
Pope
being
Christ's
Vicar
,
is
to
be
obeyed
when
he
Absolves
him
from
his
former
Oath
and
Allegiance
;
and
that
the
new
Prince
set
up
by
him
,
is
to
be
obeyed
under
the
pain
of
Damnation
likewise
.
Here
a
Man
is
brought
into
a
great
strait
,
and
therefore
he
must
be
guided
by
Infallibility
,
if
any
thing
.
So
the
whole
Argument
comes
to
this
Head
,
that
we
must
either
believe
that
the
Deposing
Power
is
lodged
by
Christ
in
the
See
of
Rome
,
or
we
must
conclude
with
the
Article
,
that
they
have
Erred
:
and
by
Consequence
,
That
they
are
not
Infallible
:
For
the
Erring
in
any
one
Point
,
and
at
any
one
Time
,
does
quite
destroy
the
Claim
of
Infallibility
,
Before
this
Matter
can
be
concluded
,
we
must
consider
what
is
brought
to
prove
it
:
What
was
laid
down
at
first
must
be
here
remembred
,
That
the
Proofs
brought
for
a
thing
of
this
Nature
must
be
very
express
and
clear
.
A
Privilege
of
such
a
sort
,
against
which
the
appearances
and
prejudices
are
so
strong
,
must
be
very
fully
made
out
,
before
we
can
be
bound
to
believe
it
:
Nor
can
it
be
reasonable
to
urge
the
Authority
of
any
Passages
from
Scripture
,
till
the
Grounds
are
shewn
for
which
the
Scriptures
themselves
ought
to
be
believed
.
Those
who
think
that
it
is
in
general
well
proved
,
That
there
must
be
an
Infallibility
in
the
Church
,
conclude
from
thence
,
that
it
must
be
in
the
Pope
:
For
if
there
must
be
a
living
speaking
Judge
always
ready
to
guide
the
Church
,
and
to
decide
Controversies
,
they
say
this
cannot
be
in
the
diffusive
Body
of
Christians
,
for
these
cannot
meet
to
judge
:
Nor
can
it
●e
in
a
General
Council
,
the
meeting
of
which
depends
upon
so
many
accidents
,
and
on
the
consent
of
so
many
Princes
,
that
the
Infallibility
will
lie
dormant
for
some
Ages
,
if
the
General
Council
is
the
Seat
of
it
.
Therefore
they
conclude
,
That
since
it
is
certainly
in
the
Church
,
and
can
be
no
where
else
but
in
the
Pope
,
therefore
it
is
lodged
in
the
See
of
Rome
.
Whereas
we
on
the
other
hand
,
think
this
is
a
strong
Argument
against
the
Infallibility
in
general
,
That
it
does
not
appear
in
whom
it
is
vested
:
And
we
think
that
every
side
does
so
effectually
Confute
the
other
,
that
we
believe
them
all
as
to
that
;
and
think
they
argue
much
stronger
when
they
prove
where
it
cannot
be
,
than
when
they
pretend
to
prove
where
it
must
be
.
This
,
in
the
Point
now
in
hand
,
concerning
the
Pope
,
seems
as
evident
,
〈◊〉
thing
can
possibly
be
.
It
not
appearing
,
That
after
the
words
of
Christ
〈…〉
the
other
Apostles
thought
the
Point
was
thereby
decided
,
Who
〈…〉
should
be
the
greatest
?
For
that
Deb●●e
was
still
on
foot
and
was
〈◊〉
among
them
in
the
very
Night
in
which
our
Saviour
was
betray●d
.
Nor
does
it
appear
,
That
after
the
Effusion
of
the
Holy
Ghost
,
which
certainly
Inspired
them
with
the
full
understanding
of
Christ's
words
,
that
th●y
thought
there
was
any
thing
peculiarly
given
to
S.
Peter
beyond
the
●●st
.
He
was
questioned
upon
his
Baptizing
Cornelius
:
He
was
not
singly
appealed
to
in
the
great
Question
of
Subjecting
the
Gentiles
to
the
Yoke
of
the
Mosaical
Law
:
he
delivered
his
Opinion
as
one
of
the
Apostles
:
After
which
St.
Iames
summed
up
the
Matter
,
and
setled
the
Decision
of
it
.
He
was
charged
by
St.
Paul
as
guilty
of
dissimulation
in
that
matter
,
for
which
St.
Paul
withstood
him
to
his
Face
:
And
he
justifies
that
,
in
an
Epistle
confessed
to
be
writ
by
Divine
Inspiration
.
St.
Paul
does
also
in
the
same
Epistle
plainly
assert
the
equality
of
his
own
Authority
with
his
:
And
that
he
received
no
Authority
from
him
,
and
owed
him
no
Dependance
:
Nor
was
he
ever
Appealed
to
in
any
of
the
Points
that
appear
to
have
been
Disputed
in
the
times
that
the
Epistles
were
written
.
So
that
we
see
no
Characters
of
any
special
Infallibility
that
was
in
him
,
besides
that
which
was
the
effect
of
the
Inspiration
,
that
was
in
the
other
Apostles
as
well
as
in
him
:
Nor
is
there
a
Tittle
in
the
Scripture
,
not
so
much
as
by
a
remote
Intimation
,
that
he
was
to
derive
that
Authority
,
whatsoever
it
was
,
to
any
Successor
,
or
to
lodge
it
in
any
particular
City
or
See
.
The
Silence
of
the
Scripture
in
this
Point
,
seems
to
be
a
full
proof
,
that
no
such
thing
was
intended
by
God
:
Otherwise
we
have
all
reason
to
believe
that
it
would
have
been
clearly
expressed
.
St.
Peter
himself
ought
to
have
declared
this
:
And
since
both
Alexandria
,
and
Antioch
,
as
well
as
Rome
pretend
to
derive
from
him
,
and
that
the
Succession
to
those
Sees
began
in
him
this
makes
a
decision
in
this
Point
so
much
the
more
necessary
.
When
St.
Peter
writ
his
2d
.
Epistle
,
in
which
he
mentions
a
Revelation
that
he
had
from
Christ
,
of
his
approaching
dissolution
,
though
that
was
a
very
proper
occasion
for
declaring
such
an
important
Matter
,
the
excellent
glory
,
and
heard
the
voice
out
of
it
.
He
leaves
a
Provision
in
Writing
for
the
following
Ages
,
but
says
nothing
of
any
Succession
or
See
:
So
that
here
the
greatest
of
all
Privileges
,
is
pret●nded
to
be
lodged
in
a
Succession
of
Bishops
,
without
any
one
Passage
in
Scripture
importing
it
.
Another
set
of
difficulties
arise
,
concerning
the
Persons
who
have
a
right
to
chuse
these
Popes
in
whom
this
Right
is
Vested
,
and
what
number
is
necessary
,
for
a
Canonical
Election
?
How
far
Simony
voids
it
,
and
who
is
the
competent
Judge
of
that
;
or
who
shall
judge
in
the
Case
of
two
different
Elections
,
which
has
often
happened
?
We
must
also
have
a
certain
Rule
to
know
when
the
Popes
judge
as
private
Persons
,
and
when
they
judge
Infallibly
?
With
whom
they
must
consult
,
and
what
Solemnities
are
necessary
to
make
them
speak
ex
Cathedra
,
or
Infallibly
?
For
if
this
Infallibility
comes
as
a
Privilege
from
a
Grant
made
by
Christ
,
we
ought
to
expect
,
that
all
those
necessary
Circumstances
to
direct
us
,
in
order
to
the
receiving
and
submitting
to
it
,
should
be
fixed
by
the
same
Authority
that
made
the
Grant
.
Here
then
are
very
great
difficulties
:
Let
us
now
see
what
is
offered
to
make
out
this
great
and
important
Claim
.
The
chief
Proof
is
brought
from
these
Words
of
our
Saviour
,
when
upon
St.
Peter's
confessing
,
That
he
was
the
Christ
,
the
Son
of
the
living
God
;
Thou
art
Peter
,
and
upon
this
Rock
I
will
build
my
Church
,
and
the
gates
of
hell
shall
not
prevail
against
it
.
I
will
give
unto
thee
the
keys
of
the
Kingdom
of
heaven
,
and
whatsoever
thou
shalt
bind
on
earth
shall
be
bound
in
heaven
,
and
whatsoever
thou
shalt
loose
on
earth
,
shall
be
loosed
in
heaven
.
This
begins
with
an
Allusion
to
his
Name
;
and
Discourses
built
upon
such
Allusions
are
not
to
be
understood
strictly
or
Grammatically
.
By
the
Rock
upon
which
Christ
promises
to
build
his
Church
,
many
of
the
Fathers
have
understood
the
Person
of
Christ
,
others
have
understood
the
Confession
of
him
,
or
Faith
in
him
,
which
indeed
is
but
a
different
way
of
expressing
the
same
thing
.
And
it
is
certain
that
,
strictly
speaking
,
the
Church
can
only
be
said
to
be
founded
upon
Christ
,
and
upon
his
Doctrine
.
But
in
a
Secondary
sense
it
may
be
said
to
be
founded
upon
the
Apostles
;
and
upon
St.
Peter
as
the
first
in
order
;
which
is
not
to
be
Disputed
.
Now
though
this
is
a
Sense
which
was
not
put
on
these
Words
for
many
Ages
;
yet
when
it
should
be
allowed
to
be
their
true
sense
,
it
will
not
prove
any
thing
to
have
been
granted
to
St.
Peter
,
but
what
was
common
to
the
other
Apostles
;
who
are
all
called
the
Foundations
upon
which
the
Church
is
built
.
That
which
follows
,
of
the
gates
of
hell
not
being
able
to
prevail
against
the
Church
,
may
be
either
understood
of
Death
,
the
gate
to
the
grave
:
Which
is
the
sense
of
the
Word
that
is
rendred
Hell
:
And
then
the
meaning
of
these
Words
will
be
,
That
the
Church
which
Christ
was
to
raise
,
should
never
be
extinguished
,
nor
die
,
or
come
to
a
period
,
as
the
Iewish
Religion
then
did
:
Or
according
to
the
Custom
of
the
Iews
,
of
holding
their
Courts
and
Councils
about
their
Gates
,
by
the
Gates
of
Hell
may
be
understood
,
the
Designs
and
Contrivances
of
the
Powers
of
Darkness
,
which
should
never
prevail
over
the
Church
to
root
it
out
,
and
destroy
it
;
for
the
Word
rendred
prevail
,
does
signify
an
intire
Victory
:
This
only
imports
,
That
the
Church
should
be
still
preserved
against
all
the
Attempts
of
Hell
,
but
does
not
intimate
that
no
Error
was
ever
to
get
into
it
.
Kingdom
of
Heaven
,
generally
through
the
whole
Gospel
,
the
Dispensation
of
the
Messias
is
understood
.
This
appears
evidently
from
the
words
with
which
both
St.
Iohn
Baptist
and
our
Saviour
begun
their
Preaching
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
:
And
the
many
Parables
and
Comparisons
that
Christ
gave
of
the
Kingdom
of
Heaven
,
can
only
be
understood
of
the
Preaching
of
the
Gospel
.
This
being
then
agreed
to
,
the
most
natural
,
and
the
least
forced
Exposition
of
those
words
must
be
,
that
St.
Peter
was
to
open
the
Dispensation
of
the
Gospel
.
The
proper
use
of
a
Key
is
to
open
a
Door
:
And
as
this
agrees
with
these
words
,
He
that
hath
the
Key
of
the
House
of
David
,
that
openeth
and
no
man
shutteth
,
and
shutteth
and
no
man
openeth
;
and
with
the
Phrase
of
the
Key
of
Knowledge
,
by
which
the
Lawyers
are
described
;
for
they
had
a
Key
with
Writing-Tables
given
them
,
as
the
Badges
of
their
Profession
:
So
it
agrees
with
the
accomplishment
of
this
promise
in
St.
Peter
,
who
first
opened
the
Gospel
to
the
Iews
,
after
the
wonderful
Effusion
of
the
Holy
Ghost
:
And
more
eminently
when
he
first
opened
the
Door
to
the
Gentiles
,
preaching
to
Cornelius
,
and
Baptizing
him
,
and
his
Houshold
,
to
which
the
Phrase
of
the
Kingdom
of
Heaven
,
seems
to
have
a
more
particular
relation
.
This
Dispensation
was
committed
to
St.
Peter
;
and
seems
to
be
claimed
by
him
as
his
peculiar
Privilege
in
the
Council
at
Ierusalem
.
This
is
a
clear
and
plain
sense
of
these
words
.
For
those
who
would
carry
them
further
,
and
understand
by
the
Kingdom
of
Heaven
our
Eternal
Happiness
,
must
use
many
distinctions
,
otherwise
if
they
Expound
them
literally
,
they
will
ascribe
to
St.
Peter
that
which
certainly
could
only
belong
to
our
Saviour
hims●lf
.
Though
at
the
same
time
it
is
not
to
be
denied
,
but
that
under
the
figure
of
Keys
,
the
power
of
Discipline
,
and
the
Conduct
and
Management
of
Christians
may
be
understood
.
But
as
to
this
,
all
the
Pastors
of
the
Church
have
their
share
in
it
;
nor
can
it
be
appropriated
to
any
one
Person
.
As
for
that
of
binding
and
loosing
,
and
the
confirming
in
Heaven
what
he
should
do
in
Earth
,
whatever
it
may
signify
,
it
is
no
special
Grant
to
St.
Peter
.
For
the
same
words
are
spoken
by
our
Saviour
elsewhere
to
all
the
Apostles
:
So
this
is
given
equally
to
them
all
.
The
words
binding
and
loosing
,
are
used
by
the
Iewish
Writers
,
in
the
sense
of
affirming
or
denying
the
Obligation
of
any
Precept
of
the
Law
that
might
be
in
dispute
.
So
according
to
this
common
Form
of
Speech
,
and
the
sense
formerly
given
to
the
words
,
Kingdom
of
Heaven
,
the
meaning
of
these
words
must
be
,
That
Christ
committed
to
the
Apostles
the
Dispensing
his
Gospel
to
the
World
,
by
which
he
Authorized
them
to
dissolve
the
Obligation
of
the
Mosaical
Laws
;
and
to
give
other
Laws
to
the
Christian
Church
,
which
they
should
do
under
such
visible
Characters
of
a
Divine
Authority
,
impowering
and
conducting
them
in
it
,
that
it
should
be
very
evident
,
that
what
they
did
on
Earth
was
also
ratifyed
in
Heaven
.
These
words
thus
understood
,
carry
in
them
a
clear
sense
,
which
agrees
with
the
whole
Design
of
the
Gospel
.
But
whatsoever
their
sense
may
be
,
it
is
plain
that
there
was
nothing
given
peculiarly
to
St.
Peter
by
them
,
which
was
not
likewise
given
to
the
rest
of
the
Apostles
.
Nor
do
these
words
of
our
Saviour
to
St.
Peter
,
import
any
thing
of
a
Successive
Infallibility
,
that
was
to
be
derived
from
him
with
any
distinction
beyond
the
other
Apostles
:
Unless
〈◊〉
were
a
Priority
of
Order
and
Dignity
;
and
whatever
that
was
,
there
is
〈◊〉
so
much
as
a
hint
given
,
that
it
was
to
descend
from
him
to
any
See
or
Succession
of
Bishops
.
As
for
our
Saviour's
praying
that
St.
Peter's
Faith
might
not
fail
:
And
his
restoring
him
to
his
Apostolical
Function
,
by
a
thrice
repeated
charge
,
Feed
my
sheep
,
feed
my
lambs
,
that
has
such
a
visible
Relation
to
his
fall
,
The
Importance
of
this
Argument
,
rather
than
the
Difficulty
of
it
,
has
made
it
necessary
to
dwell
fully
upon
it
:
So
much
depends
upon
it
,
and
the
Missionaries
of
the
Church
of
Rome
are
so
well
Instructed
in
it
,
that
it
ought
to
be
well
considered
;
for
how
little
strength
soever
there
may
be
in
the
Arguments
brought
to
prove
this
Infallibility
,
yet
the
colours
are
specious
,
and
they
are
commonly
managed
both
with
much
Art
,
and
with
great
Confidence
.
ARTICLE
XX.
Of
the
Authority
of
the
Church
▪
The
Church
hath
Power
to
decree
Rights
or
Ceremonies
,
and
Authority
in
Matters
of
Faith
.
And
yet
it
is
not
lawful
for
the
Church
to
ordain
any
thing
that
is
contrary
to
God's
Word
written
;
neither
may
it
so
expound
one
place
of
Scripture
,
that
it
be
repugnant
to
another
.
Wherefore
although
the
Church
be
a
Witness
and
Keeper
of
Holy
Writ
,
yet
as
it
ought
not
to
decree
any
thing
against
the
same
,
so
besides
the
same
ought
it
not
to
enforce
any
thing
to
be
believed
for
necessity
of
Salvation
.
THIS
Article
consists
of
Two
parts
;
The
first
asserts
a
Power
in
the
Church
both
to
decree
Rites
and
Ceremonies
,
and
to
judge
in
matters
of
Faith
:
The
second
limits
this
Power
over
matters
of
Faith
to
the
Scriptures
;
so
that
it
must
neither
contradict
them
,
nor
add
any
Articles
as
necessary
to
Salvation
to
those
contained
in
them
.
This
is
suitable
to
some
Words
that
were
once
in
the
Fifth
Article
,
but
were
afterwards
left
out
;
instead
of
which
the
first
words
of
this
Article
were
put
in
this
place
,
according
to
the
Printed
Editions
;
tho
they
are
not
in
the
Original
of
the
Articles
signed
by
both
Houses
of
Convocation
,
that
are
yet
extant
.
As
to
the
first
part
of
the
Article
,
concerning
the
Power
of
the
Church
,
either
with
relation
to
Ceremonies
or
Points
of
Faith
,
the
dispute
lies
only
with
those
who
deny
all
Church-Power
,
and
think
that
Churches
ought
to
be
in
all
things
limited
by
the
Rules
set
in
Scripture
;
and
that
where
the
Scriptures
are
silent
,
there
ought
to
be
no
Rules
made
,
but
that
all
Men
should
be
left
to
their
Liberty
:
And
in
particular
,
That
the
appointing
new
Ceremonies
,
looks
like
a
reproaching
of
the
Apostles
,
as
if
their
Constitutions
had
been
so
defective
,
that
those
defects
must
be
supplied
by
the
Inventions
of
Men
:
Which
they
oppose
so
much
the
more
,
because
they
think
that
all
the
Corruptions
of
Popery
began
at
some
Rites
which
seemed
at
first
not
only
Innocent
but
Pious
;
but
were
afterwards
abused
to
superstition
and
Idolatry
,
and
swelled
up
to
that
bulk
as
to
oppress
and
stifle
true
Religion
with
their
Number
and
Weight
.
A
great
part
of
this
is
in
some
respect
true
;
yet
that
we
may
examine
the
matter
methodically
,
we
shall
first
consider
,
What
Power
the
Church
has
in
those
matters
;
and
then
,
What
Rules
she
ought
to
govern
her self
by
in
the
use
of
that
Power
.
It
is
very
visible
,
that
in
the
Gospels
and
Epistles
there
are
but
few
Rules
laid
down
as
to
Ritual
Matters
:
In
the
Epistles
there
are
some
general
Rules
given
that
must
take
in
a
great
many
Cases
,
such
as
,
Let
all
things
be
done
to
Edification
,
to
Order
,
and
to
Peace
:
And
in
the
Epistles
to
Timothy
and
Titus
,
Lay
hands
suddenly
on
no
Man
,
that
in
order
to
the
guiding
of
particular
Cases
by
them
,
many
distinctions
and
specialties
were
to
be
interposed
to
the
making
them
practicable
and
useful
.
In
matters
that
are
merely
Ritual
,
the
state
of
Mankind
in
different
Climates
and
Ages
is
apt
to
vary
;
and
the
same
things
that
in
one
Scene
of
Human
Nature
may
look
grave
,
and
se●m
fit
for
any
Society
,
may
in
another
Age
look
light
,
and
dissipate
mens
thoughts
.
It
is
also
evident
that
there
is
not
a
System
of
Rules
given
in
the
New
Testament
about
all
these
;
and
yet
a
due
method
in
them
is
necessary
to
maintain
the
Order
and
Decency
that
become
Divine
things
:
This
seems
to
be
a
part
of
the
Gospel
-
Liberty
,
That
it
is
not
a
Law
of
Ordinances
;
these
things
being
left
to
be
varied
according
to
the
diversities
of
Mankind
.
The
Iewish
Religion
was
delivered
to
one
Nation
,
These
things
ye
ought
to
have
done
;
not
to
have
left
the
other
undone
.
If
then
such
a
liberty
was
allowed
in
so
limited
a
Religion
,
it
seems
highly
suitable
to
the
sublimer
state
of
the
Christian
Liberty
,
that
there
should
be
room
left
for
such
Appointments
or
Alterations
as
the
different
state
of
times
and
places
should
require
.
In
hotter
Countries
,
for
instance
,
there
is
no
danger
in
dipping
;
but
if
it
is
otherwise
in
colder
C●imates
,
than
since
Mercy
is
better
than
even
Sacrifice
,
Kiss
of
Peace
,
and
an
Order
of
Deaconesses
,
were
the
Practices
of
the
Apostolical
Time
,
yet
when
the
one
gave
occasion
to
Raillery
,
and
the
other
to
Scandal
,
all
the
World
was
,
and
still
is
satisfied
with
the
reasons
of
letting
both
fall
.
Now
if
Churches
may
lay
aside
Apostolical
Practices
in
Matters
that
are
Ritual
,
it
is
certainly
much
easier
to
justifie
their
making
new
Rules
for
such
things
;
since
it
is
a
higher
Attempt
to
alter
what
was
settled
by
the
Apostles
themselves
,
than
to
set
up
new
Rules
in
Matters
which
they
left
untouch'd
.
Habits
and
Postures
are
the
necessary
Circumstances
of
all
Publick
Meetings
:
The
times
of
Fasting
and
of
Prayer
;
the
Days
of
Thanksgiving
and
Communions
are
all
of
the
same
nature
.
The
Publick
Confession
of
Sins
by
scandalous
Persons
;
the
time
and
manner
of
doing
it
;
The
previous
steps
that
some
Churches
have
made
for
the
Trial
of
those
who
were
to
be
received
into
Holy
Orders
,
that
so
by
a
longer
Inspection
into
their
Behaviour
,
while
in
lower
Orders
,
they
might
discover
how
fit
they
were
to
be
admitted
into
the
Sacred
Ones
:
And
chiefly
the
prescribing
stated
Forms
for
the
several
Acts
of
Religious
Worship
,
and
not
leaving
that
to
the
Capacities
of
Humours
,
to
the
Inventions
,
and
often
to
the
Extravagancies
of
those
who
are
to
officiate
:
All
these
things
,
I
say
,
fall
within
those
general
Rules
given
by
the
Apostles
to
the
Churches
in
their
time
:
Where
we
find
that
the
Apostles
had
their
Customs
,
the
Churches
of
God
;
which
were
then
opposed
to
the
innovating
and
the
contentious
humours
of
some
factious
Men.
And
such
a
Pattern
have
the
Apostles
set
us
of
complying
with
those
things
that
are
regulary
settled
,
wheresoever
we
are
,
that
we
find
they
became
all
things
to
all
Men
:
To
the
Iews
they
became
Iews
;
though
that
was
a
Religion
then
extinguished
in
its
obligation
,
by
the
Promulgation
of
the
Gospel
;
and
was
then
fallen
under
great
corruption
:
Yet
in
order
to
the
gaining
of
some
of
them
,
such
was
the
Spirit
of
Charity
and
Edification
with
which
the
Apostles
were
acted
,
that
while
they
were
among
them
they
complied
in
the
Practice
of
those
abrogated
Rites
;
though
they
asserted
both
the
Liberty
of
the
Gentiles
,
and
even
their
own
in
that
matter
:
It
was
only
a
Compliance
,
and
not
a
Submission
to
their
Opinions
,
that
made
them
observe
days
,
and
distinguish
meats
;
while
among
them
.
If
then
such
Rites
,
and
the
Rites
of
such
a
Church
,
were
still
complied
with
by
Inspired
Men
,
this
is
an
Infallible
Pattern
to
us
;
and
let
us
see
upon
how
much
stronger
Reasons
,
we
who
are
under
those
Obligations
to
Vnity
and
Charity
with
all
Christians
,
ought
to
maintain
the
Unity
of
the
Body
,
and
the
Decency
and
Order
that
is
necessary
for
Peace
and
mutual
Edification
.
Therefore
since
there
is
not
any
one
thing
that
Christ
has
enjoined
more
solemnly
and
more
frequently
than
Love
and
Charity
,
Union
and
Agreement
amongst
his
Disciples
;
since
we
are
also
required
to
assemble
our selves
together
,
We
must
obey
God
,
rather
than
Man
;
render
to
God
the
things
that
are
God's
,
and
then
give
to
Caesar
the
things
that
are
Caesar's
.
So
that
if
either
Church
or
State
have
power
to
make
Rules
and
Laws
in
such
matters
,
they
must
have
this
Extent
given
them
,
That
till
they
break
in
upon
the
Laws
of
God
and
the
Gospel
,
we
must
be
bound
to
obey
them
.
A
Mean
cannot
be
put
here
;
either
they
have
no
Power
at
all
,
or
they
have
a
Power
that
must
go
to
every
thing
that
is
not
forbid
by
any
Law
of
God
.
This
is
the
only
measure
that
can
be
given
in
this
matter
.
But
a
great
difference
is
here
to
be
made
between
those
Rules
that
both
Church
and
State
ought
to
set
to
themselves
in
their
enacting
of
such
matters
,
and
the
Measures
of
the
Obedience
of
Subjects
:
The
only
question
in
the
point
of
Obedience
,
must
be
Lawful
or
Unlawful
.
For
Expedient
or
Inexpedient
ought
never
to
be
brought
into
question
,
as
to
the
point
of
Obedience
;
since
no
Inexpediency
whatsoever
can
balance
the
breaking
of
Order
,
and
the
dissolving
the
Constitution
and
Society
.
This
is
a
Consideration
that
arises
out
of
a
Man's
apprehensions
of
the
fitness
or
usefulness
of
things
;
in
which
though
he
might
be
in
the
right
as
to
the
antecedent
fitness
of
them
,
and
yet
even
there
he
may
be
in
the
wrong
,
and
in
common
modesty
every
Man
ought
to
think
that
it
is
more
likely
that
he
should
be
in
the
wrong
,
than
the
Governors
and
Rulers
of
the
Society
;
yet
I
say
allowing
all
this
,
it
is
certain
that
Order
and
Obedience
are
both
in
their
own
nature
,
and
in
their
Consequences
,
to
be
preferred
to
all
the
particular
considerations
of
Expediency
or
Inexpediency
.
Yet
still
those
in
whose
Hands
the
making
of
those
Rules
is
put
,
ought
to
carry
their
Thoughts
much
further
:
They
ought
to
consider
well
the
Genius
of
the
Christian
Religion
,
and
therefore
they
are
to
avoid
every
thing
that
may
lead
to
Idolatry
,
or
feed
Superstition
;
every
thing
that
is
apt
to
be
abused
to
give
false
Ideas
of
God
,
or
to
make
the
World
think
that
such
Instituted
Practices
may
balance
the
Violation
of
the
Laws
of
God
.
They
ought
not
to
overcharge
the
Worship
of
God
with
too
great
a
Number
of
them
:
The
Rites
ought
to
be
grave
,
simple
and
naturally
expressive
of
that
which
is
intended
by
them
.
Vain
Pomp
and
indecent
Levity
ought
to
be
guarded
against
;
and
next
to
the
Honour
of
God
and
Religion
,
the
Peace
and
Edification
of
the
Society
ought
to
be
chiefly
considered
.
Due
regard
ought
to
be
had
to
what
Men
can
bear
,
and
what
may
be
most
suitable
to
the
present
State
of
the
whole
;
and
finally
,
a
great
Respect
is
due
to
Ancient
and
Established
Practices
.
Antiquity
does
generally
beget
Veneration
;
and
the
very
changing
of
what
has
been
long
in
use
,
does
naturally
startle
many
,
and
discompose
a
great
part
of
the
Body
.
So
all
Changes
,
unless
the
Expediency
of
making
them
is
upon
other
Accounts
very
visible
,
labour
under
a
great
prejudice
with
the
more
staid
Sort
of
Men
;
for
this
very
Reason
,
because
they
are
Changes
.
But
in
this
matter
,
no
certain
or
Mathematical
Rules
can
be
given
:
Every
one
of
these
that
has
been
named
,
is
capable
of
that
Variety
,
by
the
diversity
of
Times
and
other
Circumstances
;
that
since
Prudence
and
Discretion
must
Rule
the
use
that
is
to
be
made
of
them
,
that
must
be
left
to
the
Conscience
and
Prudence
of
every
Person
who
may
be
concerned
in
the
Management
of
this
Authority
.
He
must
Act
as
he
will
Answer
it
to
God
and
to
the
Church
;
for
he
must
be
at
liberty
in
applying
those
general
Rules
to
particular
Times
and
Cases
.
And
a
Temper
must
be
observed
:
We
must
avoid
a
sullen
adhering
to
things
because
they
were
once
settled
,
as
if
Points
of
Honour
were
to
be
maintained
here
;
and
that
it
look'd
like
a
reproaching
a
Constitution
,
or
the
Wisdom
of
a
former
Age
,
to
alter
what
they
did
;
since
it
is
certain
that
what
was
wisely
ordered
in
one
Time
,
may
be
as
wisely
chang'd
in
another
:
As
on
the
other
hand
,
all
Men
ought
to
avoid
the
Imputations
of
a
desultory
Levity
;
as
if
they
loved
Changes
for
Changes
sake
:
This
might
give
occasion
to
our
Adversaries
to
triumph
over
us
,
and
might
also
fill
the
Minds
of
the
weaker
among
our selves
with
Apprehensions
and
Scruples
.
The
next
particular
Asserted
in
this
Article
,
is
,
That
the
Church
hath
Authority
in
Matters
of
Faith
.
Here
a
Distinction
is
to
be
made
between
an
Authority
that
is
absolute
,
and
founded
on
Infallibility
;
and
an
Authority
of
Order
.
The
former
is
very
formally
disclaimed
by
our
Church
,
but
the
second
may
be
well
maintained
,
tho'
we
Assert
no
Unerring
Authority
.
Every
single
Man
has
a
Right
to
search
the
Scriptures
,
and
to
take
his
Faith
from
them
;
yet
it
is
certain
that
he
may
be
mistaken
in
it
.
It
is
therefore
a
much
surer
way
for
Numbers
of
Men
to
Meet
together
,
and
to
Examine
such
Differences
as
happen
to
arise
:
To
consider
the
Arguments
of
all
Hands
,
with
the
Importance
of
such
Passages
of
Scripture
as
are
brought
into
the
Controversy
;
and
thus
to
enquire
into
the
whole
Matter
;
in
which
as
it
is
very
natural
to
think
that
a
great
Company
of
Men
should
see
further
than
a
less
Number
;
so
there
is
all
Reason
to
expect
a
good
Issue
of
such
Deliberations
,
if
Men
proceed
in
them
with
due
Sincerity
and
Diligence
:
If
Pride
,
Faction
,
and
Interest
,
do
not
sway
their
Councils
,
and
if
they
seek
for
Truth
more
than
for
Victory
.
But
what
abuses
soever
may
have
crept
since
into
the
publick
Consultations
of
the
Clergy
,
the
Apostles
at
first
met
and
consulted
together
upon
that
Controversy
which
was
then
moved
concerning
the
Imposing
the
Mosaical
Law
upon
the
Gentiles
;
They
ordered
the
Pastors
of
the
Church
to
be
able
to
convince
Gainsayers
,
When
any
Synod
of
the
Clergy
has
so
far
examined
a
Point
,
as
to
settle
their
Opinions
about
it
,
they
may
certainly
decree
that
such
is
their
Doctrine
:
And
as
they
judge
it
to
be
more
or
less
important
,
they
may
either
restrain
any
other
Opinion
,
or
may
require
positive
Declarations
about
it
,
either
of
all
in
their
Communion
,
or
at
least
of
all
whom
they
admit
to
minister
in
Holy
Things
.
This
is
only
an
Authority
of
Order
for
the
maintaining
of
Union
and
Edification
:
And
in
this
a
Body
does
no
more
as
it
is
a
Body
,
than
what
every
single
Individual
has
a
right
to
do
for
himself
.
He
examines
a
Doctrine
that
is
laid
before
him
,
he
forms
his
own
Opinion
upon
it
,
and
pursuant
to
that
he
must
judge
with
whom
he
can
hold
Communion
,
and
from
whom
he
must
separate
.
When
such
Definitions
are
made
by
the
Body
of
the
Pastors
of
any
Church
,
all
Persons
within
that
Church
,
do
owe
great
respect
to
their
Decision
.
Modesty
must
be
observed
in
descanting
upon
it
,
and
in
disputing
about
it
.
Every
Man
that
finds
his
own
thoughts
differ
from
it
,
ought
to
examine
the
Matter
over
again
,
with
much
attention
and
care
,
freeing
himself
all
he
can
from
Prejudice
and
Obstinacy
;
with
a
just
distrust
of
his
own
Understanding
,
and
an
humble
respect
to
the
Judgment
of
his
Superiors
.
This
is
due
to
the
considerations
of
Peace
and
Union
,
and
to
that
Authority
which
the
Church
has
to
maintain
it
.
But
if
after
all
possible
methods
of
Enquiry
,
a
Man
cannot
master
his
Thoughts
,
or
make
them
agree
with
the
Publick
Decisions
,
his
Conscience
is
not
under
Bonds
:
Since
this
Authority
is
not
absolute
nor
grounded
upon
a
promise
of
Infallibility
.
This
is
a
Tenet
that
with
Relation
to
National
Churches
and
their
Decisions
,
is
held
by
the
Church
of
Rome
,
as
well
as
by
us
:
For
they
place
Infallibility
either
in
the
Pope
,
or
in
the
Universal
Church
:
But
no
Man
ever
dreamt
of
Infallibility
in
a
particular
or
National
Church
:
And
the
Point
in
this
Article
is
only
concerning
particular
Churches
;
for
the
Head
of
General
Councils
comes
in
upon
the
next
.
That
no
Church
can
add
any
thing
as
necessary
to
Salvation
,
has
been
already
considered
upon
the
Sixth
Article
.
It
is
certain
,
that
as
we
owe
our
hopes
of
Salvation
only
to
Christ
,
and
to
what
he
has
done
for
us
;
so
also
it
can
belong
only
to
him
who
procured
it
to
us
,
to
fix
the
Terms
upon
which
we
may
look
for
it
:
Nor
can
any
Power
on
Earth
clog
the
offers
that
he
makes
us
in
the
Gospel
,
with
new
or
other
Terms
than
those
which
we
find
made
there
to
us
.
There
can
be
no
dispute
about
this
:
For
unless
we
believe
that
there
is
an
Infallible
Authority
lodged
in
the
Church
,
to
explain
the
Scripture
,
and
to
declare
Tradition
;
and
unless
we
believe
that
the
Scriptures
are
both
obscure
and
defective
,
and
that
the
one
must
be
helped
by
an
Infallible
Commentary
,
and
the
other
supplied
by
an
Authentical
Declarer
of
Tradition
;
we
cannot
ascribe
an
Authority
to
the
Church
,
either
to
contradict
the
Scripture
,
or
to
add
necessary
conditions
of
Salvation
to
it
.
We
own
after
all
,
That
the
Church
is
the
Dispositary
of
the
whole
Scriptures
,
as
the
Iews
were
of
the
Old
Testament
:
But
in
that
Instance
of
the
Iews
,
we
may
see
that
a
Body
of
Men
may
be
faithful
in
the
Copying
of
a
Book
exactly
,
and
in
the
handing
it
down
without
corrupting
it
;
and
yet
they
may
be
mistaken
in
the
true
meaning
of
that
which
they
preserve
so
faithfully
.
They
are
expresly
called
the
keepers
of
the
Oracles
of
God
:
The
Church's
being
called
the
Witness
of
Holy
Writ
is
not
to
be
resolved
into
any
Judgment
that
they
pass
upon
it
,
as
a
Body
of
Men
that
have
Authority
to
Judge
and
give
Sentence
,
so
that
the
Canonicalness
,
or
the
Uncanonicalness
of
any
Book
shall
depend
upon
their
Testimony
:
But
is
resolv'd
into
this
,
that
such
Successions
and
Numbers
of
Men
,
whether
of
the
Laity
or
Clergy
,
have
in
a
course
of
many
Ages
had
these
Books
preserved
and
read
among
them
;
so
that
it
was
not
possible
to
corrupt
that
upon
which
so
many
Men
had
their
Eyes
,
in
all
the
Corners
and
Ages
of
Christendom
.
And
thus
we
believe
the
Scripture
to
be
a
Book
written
by
inspired
Men
,
and
delivered
by
them
to
the
Church
,
upon
the
Testimony
of
the
Church
that
at
first
received
it
;
knowing
that
those
great
Matters
of
Fact
,
contained
and
appealed
to
in
it
,
were
true
:
And
also
upon
the
like
Testimony
of
the
succeeding
Ages
,
who
Preserved
,
Read
,
Copied
,
and
Translated
that
Book
,
as
they
had
received
it
from
the
first
.
The
Church
of
Rome
is
guilty
of
a
manifest
Circle
in
this
Matter
:
For
they
say
they
believe
the
Scriptures
upon
the
Authority
of
the
Church
:
And
they
do
again
believe
the
Authority
of
the
Church
,
because
of
the
Testimony
of
the
Scripture
concerning
it
.
This
is
as
false
reasoning
as
can
be
imagined
:
For
nothing
can
be
proved
by
another
Authority
,
till
that
Authority
is
first
fixed
and
proved
:
And
therefore
if
the
Testimony
of
the
Church
is
believed
to
be
sacred
,
by
virtue
of
a
Divine
Grant
to
it
,
and
that
from
thence
the
Scriptures
have
their
Credit
and
Authority
,
then
the
Credit
due
to
the
Church's
Testimony
is
Antecedent
to
the
Credit
of
the
Scripture
:
And
so
must
not
be
proved
by
any
passages
brought
from
it
;
otherwise
that
is
a
manifest
Circle
.
But
no
Circle
is
committed
in
our
way
,
who
do
not
prove
the
Scriptures
from
any
supposed
Authority
in
the
Church
,
that
has
handed
them
down
to
us
:
But
only
as
they
are
vast
Companies
of
Men
who
cannot
be
presumed
to
have
been
guilty
of
any
Fraud
in
this
matter
;
it
appeared
further
to
be
morally
impossible
for
any
that
should
have
attempted
a
Fraud
in
it
,
to
have
executed
it
.
When
therefore
the
Scripture
it self
is
proved
by
Moral
Arguments
of
this
kind
,
we
may
according
to
the
strictest
Rules
of
Reasoning
examine
,
What
Authority
the
Scripture
gives
to
the
Pastors
of
the
Church
met
in
lesser
or
greater
Councils
.
ARTICLE
XXI
.
Of
the
Authority
of
General
Councils
.
General
Councils
may
not
be
gathered
together
without
the
Commandment
and
Will
of
Princes
.
And
when
they
be
gathered
together
(
forasmuch
as
they
be
an
Assembly
of
men
whereof
all
be
not
governed
with
the
Spirit
and
Word
of
God
)
they
may
err
,
and
sometime
have
erred
even
in
things
pertaining
unto
God
.
Wherefore
things
Ordained
by
them
as
necessary
to
Salvation
,
have
neither
Strength
nor
Authority
,
unless
it
may
be
declared
that
they
are
taken
out
of
the
Holy
Scriptures
.
THERE
are
two
Particulars
setled
in
this
Article
:
The
one
is
,
The
power
of
calling
of
Councils
,
at
least
an
Assertion
that
they
cannot
be
called
without
the
Will
of
Princes
:
The
other
is
,
The
Authority
of
general
Councils
,
that
they
are
not
Infallible
,
and
that
some
have
erred
:
And
therefore
the
Inference
is
justly
made
,
That
whatever
Authority
they
may
have
in
the
Rule
and
Government
of
the
Church
,
their
Decisions
in
matters
necessary
to
Salvation
ought
to
be
examined
by
the
Word
of
God
,
and
are
not
to
be
submitted
to
,
unless
it
appears
that
they
are
conform
to
the
Scripture
.
The
first
of
these
is
thus
proved
:
Clergymen
are
Subject
to
their
Princes
,
according
to
these
words
,
Let
every
soul
be
subject
to
the
higher
powers
:
If
they
are
then
Subject
to
them
,
they
cannot
be
obliged
to
go
out
of
their
Dominions
upon
the
Summons
of
any
other
;
their
Persons
being
under
the
Laws
and
Authority
of
that
Country
to
which
they
belong
.
This
is
plain
,
and
seems
to
need
no
other
Proof
.
It
is
very
visible
how
much
the
Peace
of
Kingdoms
and
States
is
concerned
in
this
Point
:
For
if
a
Foreign
Power
should
call
their
Clergy
away
at
pleasure
,
they
might
be
not
only
left
in
a
great
destitution
as
to
Religious
Performances
,
but
their
Clergy
might
be
practised
upon
,
and
sent
back
to
them
with
such
Notions
,
and
upon
such
Designs
,
that
,
chiefly
supposing
the
Immunity
of
their
Persons
,
they
might
become
,
as
they
often
were
in
dark
and
ignorant
Ages
,
the
Incendiaries
of
the
World
,
and
the
Disturbers
and
Betrayers
of
their
Countries
.
This
is
confirmed
by
the
Practice
of
the
first
Ages
,
after
the
Church
had
the
Protection
of
Christian
Magistrates
:
In
these
the
Roman
Emperors
called
the
First
General
Councils
,
which
is
expresly
mentioned
not
only
in
the
Histories
of
the
Councils
,
but
in
their
Acts
,
where
we
find
both
the
Writs
that
Summoned
them
,
and
their
Letters
sometimes
to
the
Emperors
,
and
sometimes
to
the
Churches
,
which
do
all
set
forth
their
being
Summoned
by
the
Sacred
Authority
of
their
Emperors
,
without
mentioning
any
other
.
In
calling
some
of
these
Councils
,
it
does
not
appear
that
the
Popes
were
much
consulted
:
And
in
others
we
find
Popes
indeed
supplicating
the
Emperors
to
call
a
Council
,
but
nothing
that
has
so
much
as
a
shadow
of
their
pretending
to
an
Authority
to
summon
it
themselves
.
This
is
a
thing
so
plain
,
and
may
be
so
soon
seen
into
by
any
Person
who
will
be
at
the
pains
to
turn
to
the
Editions
of
the
first
Four
General
Councils
made
by
themselves
,
not
to
mention
those
that
followed
in
the
Greek
Church
,
that
the
Confidence
with
which
it
has
been
asserted
,
That
they
were
summoned
by
the
Popes
,
is
an
Instance
to
shew
us
that
there
is
nothing
at
which
men
who
are
once
engaged
,
will
stick
when
their
Cause
requires
it
.
But
even
since
the
Popes
have
got
this
matter
into
their
own
hands
,
though
they
summon
the
Council
,
yet
they
do
not
pretend
to
it
,
nor
expect
that
the
World
would
receive
a
Council
as
General
,
or
submit
to
it
,
unless
the
Princes
of
Christendom
should
allow
of
it
,
and
consent
to
the
Publication
of
the
Bull.
So
that
by
reason
of
this
,
Councils
are
now
become
almost
unpracticable
things
.
When
all
Christendom
was
included
within
the
Roman
Empire
,
then
the
calling
of
a
Council
lay
in
the
Breast
and
Power
of
one
Man
;
and
during
the
Ages
of
Ignorance
and
Superstition
,
the
World
was
so
subjected
to
the
Popes
Authority
,
that
Princes
durst
seldom
oppose
their
Summons
,
or
deny
their
Bishops
leave
to
go
when
they
were
so
called
:
But
after
the
scandalous
Schism
in
the
Popedom
,
in
which
there
were
for
a
great
while
Two
Popes
,
and
at
last
Three
at
a
time
,
Councils
began
to
pretend
that
the
Power
of
Governing
the
Church
,
and
of
censuring
,
depriving
,
and
making
of
Popes
,
was
radically
in
them
,
as
Representing
the
Vniversal
Church
:
So
they
fell
upon
Methods
to
have
frequent
Councils
,
and
that
whether
both
Popes
and
Princes
should
oppose
it
or
not
;
for
they
declared
both
the
one
and
the
other
to
be
fallen
from
their
Dignity
,
that
should
attempt
to
hinder
it
.
Yet
they
carried
the
Claim
of
the
Freedom
of
Elections
,
and
of
the
other
Ecclesiastical
Immunities
so
high
,
that
all
that
followed
upon
this
,
was
,
That
the
Popes
being
terrified
with
the
Attempts
begun
at
Constance
,
and
prosecuted
at
Basil
and
Pisa
,
took
pains
to
have
Princes
of
their
side
,
and
then
made
Bargains
and
Concordates
with
them
,
by
which
they
divided
all
the
Rights
of
the
Church
,
at
least
the
Pretensions
to
them
,
between
themselves
and
the
Princes
.
Matters
of
Gain
and
Advantage
were
reserved
to
the
See
of
Rome
;
but
the
Points
of
Power
and
Jurisdiction
were
generally
given
up
to
the
Princes
.
The
Temporal
Authority
has
by
that
means
prevailed
over
the
Spiritual
,
as
much
as
the
Spiritual
Authority
had
prevailed
over
the
Temporal
for
several
Ages
before
.
Yet
the
Pretence
of
a
General
Council
is
still
so
specious
,
that
all
those
in
the
Roman
Communion
that
do
not
acknowledge
the
Infallibility
of
their
Popes
,
do
still
support
this
Pretension
,
That
the
Infallibility
is
given
by
Christ
to
his
Church
;
and
that
in
the
Interval
of
Councils
it
is
in
the
Community
of
the
Bishops
and
Pastors
of
the
Church
;
and
that
when
a
Council
meets
,
then
the
Infallibility
is
lodged
with
it
;
It
seemed
good
to
the
Holy
Ghost
and
to
Vs.
The
first
thing
to
be
settled
in
every
Question
,
is
the
meaning
of
the
Terms
:
So
we
must
begin
and
examine
what
makes
a
General
Council
;
Whether
all
the
Bishops
must
be
present
in
Person
,
or
by
Proxy
?
And
what
share
the
Laity
,
or
the
Princes
that
are
thought
to
represent
their
People
,
ought
to
have
in
a
Council
?
It
is
next
to
be
considered
,
Whether
a
General
Citation
is
enough
to
make
a
Council
General
,
were
the
appearance
of
the
Bishops
ever
so
small
at
their
first
opening
?
It
is
next
to
be
considered
,
Whether
any
come
thither
and
Sit
there
as
representing
others
;
and
if
Votes
ought
to
be
reckoned
according
to
the
Numbers
of
the
Bishops
,
or
of
the
others
who
Depute
and
send
them
?
And
whether
Nations
ought
to
Vote
in
a
Body
as
Integral
Parts
of
the
Church
;
or
of
every
single
Bishop
by
himself
?
And
finally
,
Whether
the
Decisions
of
Councils
must
be
Unanimous
,
before
they
can
be
esteemed
Infallible
?
Or
whether
the
Major
Vote
,
though
exceeding
only
by
One
,
or
if
some
greater
Inequality
is
necessary
;
such
as
Two
Thirds
,
or
any
other
Proportion
?
That
there
may
be
just
cause
of
raising
Scruples
upon
every
one
of
these
,
is
apparent
at
first
View
.
It
is
certain
,
a
bare
Name
cannot
qualify
a
Number
of
Bishops
Sitting
together
,
to
be
this
General
Council
.
The
Numbers
of
Bishops
does
it
not
neither
.
A
Hundred
and
fifty
was
a
small
Number
at
Constantinople
:
Even
the
famous
Three
hundred
and
eighteen
at
Nice
were
far
exceeded
by
those
at
Arimini
.
All
the
First
General
Councils
were
made
up
for
the
most
part
of
Eastern
Bishops
;
there
being
a
very
inconsiderable
Number
of
the
Western
among
any
of
them
;
scarce
any
at
all
being
to
be
found
in
some
.
If
this
had
been
the
Body
to
whom
Christ
had
left
this
Infallibility
,
it
cannot
be
imagined
but
that
some
Definition
or
Description
of
the
Constitution
of
it
,
would
have
been
given
us
in
the
Scripture
:
And
the
profound
silence
that
is
about
it
,
gives
just
occasion
to
think
,
that
how
Wise
and
how
Good
soever
such
a
Constitution
may
be
,
if
well
pursued
,
yet
it
is
not
of
a
Divine
Institution
;
otherwise
somewhat
concerning
so
Important
a
Head
as
this
is
,
must
have
been
mentioned
in
the
Scripture
.
The
Natural
Idea
of
a
General
Council
,
is
a
Meeting
of
all
the
Bishops
of
Christendom
,
or
at
least
of
Proxies
Instructed
by
them
and
their
Clergy
.
Now
if
any
will
stand
to
this
Description
,
then
we
are
very
sure
that
there
was
never
yet
a
True
General
Council
:
Which
will
appear
to
every
one
that
reads
the
Subscriptions
of
the
Councils
.
Therefore
we
must
conclude
,
That
General
Councils
are
not
Constituted
by
a
Divine
Authority
;
since
we
have
no
Direction
given
us
from
God
,
by
which
we
may
know
what
they
are
,
and
what
is
necessary
to
their
Constitution
.
And
we
cannot
suppose
that
God
has
granted
any
Privileges
,
much
less
Infallibility
,
which
is
the
greatest
of
all
,
to
a
Body
of
Men
,
of
whom
,
or
of
whose
Constitution
he
has
said
nothing
to
us
.
For
suppose
we
should
yield
that
there
were
an
Infallibility
lodged
in
general
in
the
Church
diffusive
,
so
that
the
Church
in
some
Part
or
other
shall
be
always
preserved
from
Error
;
yet
the
restraining
this
to
the
greater
Number
of
such
Bishops
as
shall
happen
to
come
to
a
Council
,
they
living
perhaps
near
it
,
or
being
more
capable
and
more
forward
to
undertake
a
Journey
,
being
Healthier
,
Richer
,
or
more
Active
than
others
;
or
which
is
as
probable
,
because
it
has
often
fallen
out
,
they
being
picked
out
by
Parties
or
Princes
to
carry
on
Cabals
,
and
manage
such
Intrigues
as
may
be
on
Foot
at
the
Council
:
The
restraining
the
Infallibility
,
I
say
,
to
the
greater
Number
of
such
Persons
,
unless
there
is
Divine
Authority
for
doing
it
,
is
the
Transferring
the
Infallibility
from
the
whole
Body
to
a
select
Number
of
Persons
,
who
of
themselves
are
the
least
likely
to
Consent
to
the
engrossing
this
Privilege
to
the
Majority
of
their
Body
,
it
being
their
Interest
to
maintain
their
Right
to
it
,
free
from
Intrigue
or
Management
.
We
need
not
wonder
if
such
things
have
happen'd
in
the
latter
Ages
,
when
Nazianzen
laments
the
Corruptions
,
the
Ambition
,
and
the
Contentions
that
reigned
in
those
Assemblies
in
his
own
time
;
so
that
he
never
desired
to
see
any
more
of
them
.
He
was
not
only
present
at
one
of
the
General
Councils
,
but
he
himself
felt
the
Effects
of
Jealousie
and
Violence
in
it
.
Further
,
it
will
appear
a
thing
incredible
,
That
there
is
an
Infallibility
in
Councils
because
they
are
called
General
,
and
are
Assembled
out
of
a
great
many
Kingdoms
and
Provinces
;
when
we
see
them
go
backward
and
forward
,
according
to
the
Influences
of
Courts
,
and
of
Interests
directed
from
thence
.
We
know
how
differently
Councils
Decreed
in
the
Arian
Controversies
;
and
what
a
variety
of
them
Constantius
set
up
against
that
at
Nice
.
So
it
was
in
the
Eutychian
Heresy
,
Approved
in
the
Second
Council
at
Ephesus
,
but
soon
after
Condemned
at
Chalcedon
.
So
it
was
in
the
business
of
Images
,
Condemned
at
Constantinople
in
the
East
;
but
soon
after
upon
anoth●●
Change
at
Court
maintain'd
in
the
Second
at
Nice
;
and
not
long
after
Condemned
in
a
very
Numerous
Council
at
Francfort
.
And
in
the
Point
in
Hand
,
as
to
the
Authority
of
Councils
,
it
was
Asserted
at
Constance
and
Basil
;
but
Condemned
in
the
Lateran
;
and
was
upon
the
matter
laid
aside
at
Trent
.
Here
were
great
Numbers
of
all
Hands
;
both
Sides
took
the
Name
of
General
Councils
.
It
will
be
a
further
Prejudice
against
this
,
if
we
see
great
Violences
and
Disorders
entring
into
the
Management
of
some
Councils
;
and
Craft
and
Ar●i●ice
into
the
Conduct
of
others
.
Numbers
of
Factious
and
Furious
Monks
came
to
some
Councils
,
and
drove
on
Matters
by
their
Clamours
:
So
it
was
at
Ephesus
.
We
see
gross
Fraud
in
the
Second
at
Nice
,
both
in
the
Persons
set
up
to
represent
the
Absent
Patriarchs
;
and
in
the
Books
and
Authorities
that
were
Vouched
for
the
Worship
of
Images
.
The
Intrigues
at
Trent
,
as
they
are
set
out
even
by
Cardinal
Pallavicini
,
were
more
subtile
,
but
not
less
apparent
,
nor
less
scandalous
.
Nothing
was
trusted
to
a
Session
,
till
it
was
first
Canvassed
in
Congregations
;
which
were
what
a
Committee
of
the
whole
House
is
in
our
Parliaments
;
and
then
every
Man's
Vote
was
known
;
so
that
there
was
hereby
great
occasion
given
for
Practice
.
This
alone
,
if
there
had
been
no
more
,
shewed
plainly
that
they
themselves
knew
they
were
not
Guided
by
the
Spirit
of
God
,
or
by
Infallibility
;
since
a
Session
was
not
thought
safe
to
be
ventured
on
,
but
after
a
long
previous
Canvassing
.
Another
Question
remains
yet
to
be
cleared
,
concerning
their
Manner
of
Proceeding
;
Whether
the
Infallibility
is
affixed
to
their
Vote
,
whatsoever
their
Proceedings
may
be
?
Or
whether
they
are
bound
to
Discuss
Matters
fully
?
The
first
cannot
be
said
,
unless
it
is
pretended
that
they
Vote
by
Special
Inspiration
:
If
the
second
is
allowed
,
then
we
must
examine
both
what
makes
a
full
Discussion
;
and
whether
they
have
made
it
?
If
we
find
Opinions
safely
represented
,
if
Books
that
are
spurious
have
been
relied
on
;
if
Passages
of
Scripture
,
or
of
the
Fathers
on
which
it
appears
the
stress
of
the
Decision
has
turned
,
have
been
manifestly
misunderstood
and
wrested
,
so
that
in
a
more
Enlightened
Age
no
Person
pretends
to
justify
the
Authorities
that
determined
them
;
Can
we
imagine
that
there
should
be
more
Truth
in
their
Conclusions
,
than
we
do
plainly
see
was
in
the
Premisses
out
of
which
they
were
drawn
?
So
it
must
either
be
said
,
That
they
Vote
by
an
immediate
Inspiration
,
or
all
Persons
cannot
be
bound
to
submit
to
their
Judgment
till
they
have
examined
their
Methods
of
Proceeding
,
and
the
Grounds
on
which
they
went
:
And
when
all
is
done
,
the
Question
comes
,
concerning
the
Authority
of
such
Decrees
after
they
are
made
,
Whether
it
follows
immediately
upon
their
being
made
,
or
must
stay
for
the
Confirmatory
Bulls
?
If
it
must
stay
for
the
Bull
,
then
the
Infallibility
is
not
in
the
Council
:
And
that
is
only
a
more
solemn
way
of
preparing
Matters
in
order
to
the
laying
them
before
the
Pope
.
If
they
are
Infallible
before
the
Confirmation
,
then
the
Infallibility
is
wholly
in
the
Council
;
and
the
subsequent
Bull
does
instead
of
confirming
their
Decrees
,
derogate
much
from
them
:
For
to
pretend
to
confirm
them
,
imports
that
they
wanted
that
Addition
of
Authority
,
which
destroys
the
supposition
of
their
Infallibility
,
since
what
is
Infallible
cannot
be
made
Stronger
:
And
the
pretending
to
add
strength
to
it
,
implies
that
it
is
not
Infallible
.
Human
Constitutions
may
be
indeed
so
modelled
,
that
there
must
be
a
joint
Concurrence
,
before
a
Law
can
be
made
:
And
though
it
is
the
last
consent
that
settles
the
Law
,
yet
the
previous
consents
were
necessary
steps
to
the
giving
it
the
Authority
of
a
Law
.
And
thus
it
is
not
to
be
denied
,
but
that
as
to
the
Matters
of
Government
,
the
Church
may
cast
her self
into
such
a
Model
,
that
as
by
a
Decree
of
the
Council
of
Nice
,
the
Bishops
of
a
Province
might
conclude
nothing
without
the
consent
of
the
Metropolitan
;
so
another
Decree
might
even
limit
a
General
Council
to
stay
for
the
consent
of
one
or
more
Patriarchs
.
But
this
must
only
take
place
in
Matters
of
Order
and
Government
,
which
are
left
to
the
disposal
of
the
Church
,
but
not
in
Decisions
about
Matters
of
Faith
.
For
if
there
is
an
Infallibility
in
the
Church
,
it
must
be
derived
from
a
special
Grant
made
by
Christ
to
his
Church
:
And
it
must
go
according
to
the
Nature
of
that
Grant
,
unless
it
can
be
pretended
that
there
is
a
Clause
in
that
Grant
empowering
the
Church
to
dispose
of
it
,
and
model
it
at
pleasure
.
For
if
there
is
no
such
power
,
as
it
is
plain
there
is
not
,
then
Christ's
Grant
is
either
to
a
single
person
,
or
to
the
whole
Community
:
If
to
a
single
Person
,
then
the
Infallibility
is
wholly
in
him
,
and
he
is
to
manage
it
as
he
thinks
best
:
For
if
he
calls
a
Council
,
it
is
only
an
act
of
his
humility
and
condescension
,
to
hear
the
Opinions
of
many
in
different
Corners
of
the
Church
,
that
so
he
may
know
all
that
comes
from
all
Quarters
:
It
may
also
seem
a
prudent
way
to
make
his
Authority
to
be
the
more
easily
born
and
submitted
to
,
since
what
is
gently
managed
,
is
best
obeyed
:
But
after
all
,
these
are
only
prudential
and
discreet
Methods
.
The
Infallibility
must
be
only
in
him
,
if
Christ
has
by
the
Grant
tied
him
to
such
a
Succession
.
Whereas
on
the
other
hand
,
if
the
Infallibility
is
granted
to
the
whole
Community
,
or
to
their
Representatives
,
then
all
the
Applications
that
they
may
make
to
any
one
See
,
must
only
be
in
order
to
the
Execution
of
their
Decrees
,
like
the
Addresses
that
they
make
to
Princes
for
the
Civil
Sanction
.
But
still
the
Infallibility
is
where
Christ
put
it
.
It
rests
wholly
in
their
Decision
,
and
belongs
only
to
that
:
And
any
other
Confirmation
that
they
desire
,
unless
it
be
restrained
singly
to
the
Execution
of
their
Decrees
,
is
a
Wound
given
by
themselves
to
their
own
Infallibility
,
if
not
a
direct
disclaiming
of
it
.
When
the
Confirmation
of
the
Council
is
over
,
a
new
Difficulty
arises
concerning
the
receiving
the
Decrees
:
And
here
it
may
be
said
,
That
if
Christ's
Grant
is
to
the
whole
Community
,
so
that
a
Council
is
only
the
Authentical
Declarer
of
the
Tradition
,
the
whole
Body
of
the
Church
that
is
possessed
of
the
Tradition
,
and
conveys
it
down
,
must
have
a
right
to
examine
the
Decision
that
the
Council
has
made
,
and
so
is
not
bound
to
receive
it
,
but
as
it
finds
it
to
be
conformable
to
Tradition
.
Here
it
is
to
be
supposed
,
that
every
Bishop
,
or
at
the
least
all
the
Bishops
of
any
National
Church
,
know
best
the
Tradition
of
their
own
Church
and
Nation
:
And
so
they
will
have
a
right
to
re-examine
things
,
after
they
have
been
judged
in
a
General
Council
.
This
will
intirely
destroy
the
whole
Pretension
to
Infallibility
:
And
yet
either
this
ought
to
have
been
done
,
after
the
Councils
at
Arimini
,
or
the
second
of
Ephesus
,
or
else
the
World
must
have
received
Semi-Arianism
,
or
Eutychianism
,
implicitly
from
them
.
It
is
also
no
small
prejudice
against
this
Opinion
,
That
the
Church
was
constituted
,
the
Scriptures
were
received
,
many
Heresies
were
rejected
,
and
the
Persecutions
were
gone
through
in
a
course
of
Three
Centuries
;
in
all
which
time
there
was
nothing
that
could
pretend
to
be
called
a
General
Council
.
And
when
the
Ages
came
in
which
Councils
met
often
,
neither
the
Councils
themselves
,
who
must
be
supposed
to
understand
their
own
Authority
best
,
nor
those
who
writ
in
defence
of
their
Decrees
,
who
must
be
supposed
to
be
inclined
enough
to
magnify
their
Authority
,
being
of
the
same
side
;
neither
of
these
,
I
say
,
ever
pretended
to
argue
for
their
Opinions
,
from
the
Infallibility
of
those
Councils
that
Decreed
them
.
They
do
indeed
speak
of
them
with
great
Respect
,
as
of
Bodies
of
Men
that
were
guided
by
the
Spirit
of
God
:
And
so
do
we
of
our
Reformers
,
and
of
those
who
prepared
our
Liturgy
:
But
we
do
not
ascribe
Infallibility
to
them
,
and
no
more
did
they
.
Nor
did
they
lay
the
stress
of
their
Arguments
upon
the
Authority
of
such
Decisions
;
they
knew
that
the
Objection
might
have
been
made
as
strong
against
them
,
as
they
could
put
the
Argument
for
them
.
And
therefore
they
offered
to
wave
the
Point
,
and
to
appeal
to
the
Scripture
,
setting
aside
the
Definitions
that
had
been
made
in
Councils
both
ways
.
To
conclude
this
Argument
.
If
the
Infallibility
is
supposed
to
be
in
Councils
,
then
the
Church
may
justly
apprehend
that
she
has
lost
it
:
For
as
there
has
been
no
Council
that
has
pretended
to
that
Title
,
now
during
130
Years
,
so
there
is
no
great
probability
of
our
ever
seeing
another
.
The
Charge
and
Noise
,
the
Expectations
and
Disappointments
of
that
at
Trent
,
has
Taught
the
World
to
expect
nothing
from
one
:
They
plainly
see
that
the
management
from
Rome
must
carry
every
thing
in
a
Council
:
Neither
Princes
nor
People
,
no
nor
the
Bishops
themselves
,
desire
or
expect
to
see
one
.
The
Claim
set
up
at
Rome
for
Infallibility
,
makes
the
demand
of
one
seem
not
only
needless
there
,
but
to
imply
a
doubting
of
their
Authority
,
when
other
methods
are
lookt
after
,
which
will
certainly
be
always
unacceptable
to
those
who
are
in
possession
,
and
act
as
if
they
were
Infallible
:
Nor
can
it
be
apprehended
that
they
will
desire
a
Council
to
Reform
those
abuses
in
Discipline
,
which
are
all
occasioned
by
that
Absolute
and
Universal
Authority
,
of
which
they
are
now
possessed
.
So
by
all
the
Judgments
that
can
be
made
from
the
State
of
Things
,
from
the
Interests
of
Men
,
and
the
last
Managemnt
at
Trent
,
one
may
without
a
Spirit
of
Prophecy
conclude
,
That
Christendom
puts
on
a
new
Face
,
there
will
be
no
more
General
Councils
.
And
so
here
Infallibility
is
at
an
end
,
and
has
left
the
Church
at
least
for
a
very
long
Interval
.
It
remains
that
those
Passages
should
be
considered
that
are
brought
to
support
this
Authority
.
Christ
says
,
Tell
the
Church
;
and
if
he
neglects
to
hear
the
Church
,
let
him
be
to
thee
as
a
Heathen
,
and
a
Publican
.
These
words
in
themselves
,
and
separated
from
all
that
went
before
,
seem
to
speak
out
this
matter
very
fully
:
But
when
the
occasion
of
them
,
and
the
matter
that
is
treated
of
in
them
,
are
considered
,
nothing
can
be
plainer
than
that
our
Saviour
is
speaking
of
such
private
Differences
,
as
may
arise
among
Men
,
and
of
the
Practice
of
forgiving
Injuries
,
and
composing
their
Differences
.
If
thy
Brother
sin
against
thee
;
first
private
Endeavours
were
to
be
used
,
then
the
Interposition
of
Friends
was
to
be
tried
:
And
finally
,
the
matter
was
to
be
referred
to
the
Body
,
or
Assembly
to
which
they
belonged
:
And
those
who
could
not
be
gained
by
such
Methods
,
were
no
more
to
be
esteemed
Brethren
,
but
were
to
be
looked
on
as
very
bad
Men
,
like
Heathens
.
They
might
upon
such
refractoriness
be
Excommunicated
,
and
Prosecuted
afterwards
in
Temporal
Courts
,
since
they
had
by
their
Perversness
forfeited
all
sort
of
right
to
that
Tenderness
and
Charity
that
is
due
to
true
Christians
.
This
Exposition
does
so
fully
agree
to
the
Occasion
and
Scope
of
these
words
,
that
there
is
no
colour
of
Reason
to
carry
them
further
.
The
Character
given
to
the
Church
of
Ephesus
;
in
St.
Paul's
Epistle
to
Timothy
,
the
pillar
and
ground
of
Truth
,
is
a
Figurative
Expression
:
And
it
is
never
safe
to
build
upon
Metaphors
,
much
less
to
lay
much
weight
upon
them
.
The
Iews
described
their
Synagogues
by
such
honourable
Characters
,
in
which
it
is
known
how
profuse
all
the
Eastern
Nations
are
:
These
are
by
St.
Paul
applied
to
the
Church
of
Ephesus
:
For
he
there
speaks
of
the
Church
where
Timothy
was
then
,
in
which
he
instructs
him
to
behave
himself
well
.
It
has
visibly
a
relation
to
those
Inscriptions
that
were
made
on
Pillars
,
which
rested
upon
firm
Pedestals
:
But
whatsoever
the
strict
Importance
of
the
Metaphor
may
be
,
it
is
a
Metaphor
,
and
therefore
it
can
be
no
Argument
.
Christ's
promise
of
the
Spirit
to
his
Apostles
,
should
lead
them
into
all
truth
,
relates
visibly
to
that
extraordinary
Inspiration
,
by
which
they
were
to
be
acted
,
and
that
was
to
shew
them
things
to
come
;
so
that
a
Succession
of
Prophecy
may
be
inferred
from
these
words
,
as
well
as
of
Infallibility
.
Those
words
of
our
Saviour
,
with
which
St.
Matthew
concludes
his
Gospel
,
Lo
I
am
with
you
always
,
even
to
the
end
of
the
World
,
infer
no
Infallibility
,
but
only
a
promise
of
Assistance
and
Protection
:
Which
was
a
necessary
encouragement
to
the
Apostles
,
when
they
were
sent
upon
so
laborious
a
Commission
,
that
was
to
involve
them
into
so
much
danger
.
God's
being
with
any
,
his
walking
with
them
,
his
being
in
the
midst
of
them
,
his
never
leaving
nor
forsaking
them
,
are
Expressions
often
used
in
the
Scripture
,
The
Last
Objection
to
be
proposed
,
is
that
which
seems
to
relate
most
to
the
Point
in
hand
,
taken
from
the
Decree
made
by
a
Council
at
Ierusalem
,
It
seemed
good
to
the
Holy
Ghost
,
and
to
us
:
From
which
they
infer
,
That
the
Holy
Ghost
is
present
with
Councils
,
and
that
what
seems
good
to
them
is
also
approved
by
the
Holy
Ghost
.
But
it
will
not
be
easie
to
prove
that
this
was
such
a
Council
,
as
to
be
a
pattern
to
succeeding
ones
to
copy
after
it
.
We
find
Brethren
are
here
joined
with
the
Apostles
themselves
:
Now
since
these
were
no
other
than
the
Laity
,
here
an
Inference
will
be
made
,
that
will
not
go
easily
down
.
If
they
fate
and
voted
with
the
Apostles
,
it
will
seem
strange
to
deny
them
the
same
privilege
among
Bishops
.
By
Elders
here
it
seems
Presbyters
are
meant
,
and
this
will
give
them
an
Entrance
into
a
General
Council
,
out
of
which
they
cannot
be
well
excluded
,
if
the
Laity
are
admitted
.
But
here
was
no
citation
,
no
time
given
to
all
Churches
to
send
their
Bishops
or
Proxies
:
It
was
an
Occasional
Meeting
of
such
of
the
Apostles
as
happened
to
be
then
at
Ierusalem
,
who
called
to
them
the
Elders
or
Presbyters
,
and
other
Christians
at
Ierusalem
:
For
the
Holy
Ghost
was
then
poured
out
so
plentifully
on
so
many
,
that
no
wonder
if
there
was
then
about
that
truly
Mother
Church
,
a
great
many
of
both
sorts
,
who
were
of
such
Eminence
,
that
the
Apostles
might
desire
them
to
meet
and
to
joyn
with
them
.
The
Apostles
were
Divinely
Assisted
in
the
delivering
that
Commission
which
our
Saviour
gave
them
in
charge
,
To
preach
to
every
creature
;
and
so
were
Infallibly
Assisted
in
the
Executing
of
it
;
writ
by
Permission
,
by
Commandment
:
Of
which
he
gives
notice
,
by
saying
,
It
is
I
,
and
not
the
Lord
:
He
suggested
Advices
,
which
to
him
,
according
to
his
Prudence
and
Experience
seemed
to
be
well
founded
;
and
he
offered
them
with
great
Sincerity
;
for
though
he
had
some
reason
to
think
that
what
he
proposed
,
flowed
from
the
Spirit
of
the
Lord
,
gives
his
judgment
as
one
that
had
obtained
mercy
of
the
Lord
to
be
faithful
.
So
the
Apostles
here
,
receiving
no
Inspiration
to
Direct
them
in
this
Case
,
but
observing
well
what
St.
Peter
put
them
in
mind
of
,
concerning
God's
sending
him
by
a
Special
Vision
to
Preach
to
the
Gentiles
,
and
that
God
had
poured
out
the
Holy
Ghost
on
them
,
even
as
he
had
done
upon
the
Apostles
,
who
were
Iews
by
Nature
,
and
that
he
did
put
no
difference
in
that
between
Iews
and
Gentiles
;
purifying
the
hearts
of
the
Gentiles
by
Faith
:
They
upon
this
did
by
their
Judgment
conclude
from
thence
,
That
what
God
had
done
in
the
particular
Instance
of
Cornelius
,
was
now
to
be
extended
to
all
the
Gentiles
.
So
by
this
we
see
that
those
Words
,
seemed
good
to
the
Holy
Ghost
,
relate
to
the
Case
of
Cornelius
;
and
those
Words
,
seemed
good
to
us
,
import
that
they
resolved
to
extend
that
to
be
a
general
Rule
to
all
the
Gentiles
.
This
gives
the
Words
a
clear
and
a
distinct
Sense
,
which
agrees
with
all
that
had
gone
before
;
whereas
it
will
otherwise
look
very
strange
to
see
them
add
their
Authority
to
that
of
the
Holy
Ghost
;
which
is
too
Absurd
to
suppose
:
Nor
will
it
be
easy
to
give
any
other
consisting
Sense
to
these
Words
,
Here
is
no
Precedent
of
a
Council
,
much
less
of
a
General
one
;
but
a
Decision
is
made
by
Men
that
were
in
other
things
Divinely
Inspired
,
which
can
have
no
relation
to
the
Judgment
of
other
Councils
.
And
thus
it
appears
that
none
of
those
Places
which
are
brought
to
prove
the
Infallibility
of
Councils
,
come
up
to
the
Point
:
For
so
great
and
so
important
a
Matter
as
this
is
,
must
be
supposed
to
be
either
expresly
declared
in
the
Scriptures
,
or
not
at
all
.
The
Article
affirming
,
That
some
General
Councils
have
erred
,
must
be
understood
of
Councils
that
pass
for
such
;
and
that
may
be
called
General
Councils
,
much
better
than
many
others
that
go
by
that
Name
:
For
that
at
Arimini
was
both
very
Numerous
,
and
was
drawn
out
of
many
different
Provinces
.
As
to
the
strict
Notion
of
a
General
Council
,
there
is
great
Reason
to
believe
that
there
was
never
any
Assembly
to
which
it
will
be
found
to
agree
.
And
for
the
Four
General
Councils
,
which
this
Church
declares
she
receives
,
they
are
received
only
because
we
are
persuaded
from
the
Scriptures
that
their
Decisions
were
made
according
to
them
:
That
the
Son
is
truly
God
,
of
the
same
Substance
with
the
Father
.
That
the
Holy
Ghost
is
also
truly
God
.
That
the
Divine
Nature
was
truly
united
to
the
Human
in
Christ
;
and
that
in
One
Person
.
That
both
Natures
remain
distinct
;
and
that
the
Human
Nature
was
not
swallowed
up
of
the
Divine
.
These
Truths
we
find
in
the
Scriptures
,
and
therefore
we
believe
them
.
We
reverence
those
Councils
for
the
sake
of
their
Doctrine
;
but
do
not
believe
the
Doctrine
for
the
Authority
of
the
Councils
.
There
appeared
too
much
of
Human
Frailty
in
some
of
their
other
Proceedings
,
to
give
us
such
an
Implicite
Submission
to
them
,
as
to
believe
things
only
because
they
so
Decided
them
.
ARTICLE
.
XXII
.
Of
Purgatory
.
The
Romish
Doctrine
concerning
Purgatory
,
Pardons
,
Worshipping
and
Adoration
,
as
well
of
Images
as
of
Relicks
,
and
also
Invocation
of
Saints
is
a
fond
thing
,
vainly
invented
and
grounded
upon
no
warrant
of
Scripture
,
but
rather
repugnant
to
the
Word
of
God
.
THERE
are
two
small
Variations
in
this
Article
from
that
published
in
King
Edward's
Reign
.
What
is
here
called
the
Romish
Doctrine
,
is
there
called
the
Doctrine
of
School-men
.
The
plain
reason
of
this
,
is
,
that
these
Errors
were
not
so
fully
espoused
by
the
Body
of
the
Roman
Church
,
when
those
Articles
were
first
published
,
so
that
some
Writers
that
softened
matters
threw
them
upon
the
School-men
;
and
therefore
the
Article
was
cautiously
worded
,
in
laying
them
there
:
But
before
these
that
we
have
now
,
were
published
,
the
Decree
and
Canons
concerning
the
Mass
had
passed
at
Trent
,
in
which
most
of
the
Heads
of
this
Article
are
either
affirmed
or
supposed
;
though
the
formal
Decree
concerning
them
,
was
made
some
Months
after
these
Articles
were
published
.
This
will
serve
to
justifie
that
diversity
.
The
second
difference
is
only
the
leaving
out
a
severe
word
.
Perniciously
repugnant
to
the
Word
of
God
,
was
put
at
first
;
but
perniciously
being
considered
to
be
only
a
hard
word
,
they
judged
very
right
in
the
Second
Edition
of
them
,
that
it
was
enough
to
say
repugnant
to
the
Word
of
God
.
There
are
in
this
Article
five
Particulars
that
are
all
Ingredients
in
the
Doctrine
and
Worship
of
the
Church
of
Rome
,
Purgatory
,
Pardons
,
the
Worship
of
Images
,
and
of
Relicks
,
and
the
Invocation
of
Saints
;
that
are
rejected
not
only
as
ill
grounded
,
brought
in
and
maintained
without
good
warrants
from
the
Scripture
,
but
as
contrary
to
it
.
The
first
of
these
is
Purgatory
;
concerning
which
,
the
Doctrine
of
the
Church
of
Rome
,
is
that
every
Man
is
liable
both
to
Temporal
and
to
Eternal
Punishment
for
his
Sins
;
that
God
upon
the
Account
of
the
Death
and
Intercession
of
Christ
,
does
indeed
pardon
Sin
as
to
its
Eternal
Punishment
;
but
the
Sinner
is
still
liable
to
Temporal
Punishment
,
which
he
must
expiate
by
Acts
of
Pennance
and
Sorrow
in
this
World
,
together
with
such
other
Sufferings
as
God
shall
think
fit
to
lay
upon
him
;
but
if
he
does
not
expiate
these
in
this
Life
,
there
is
a
State
of
Suffering
and
Misery
in
the
next
World
,
where
the
Soul
is
to
bear
the
Temporal
punishment
of
its
Sins
;
which
may
continue
longer
or
shorter
,
till
the
Day
of
Judgment
.
And
in
order
to
the
shortening
this
,
the
Prayers
and
Supererogations
of
Men
here
on
Earth
,
or
the
Intercession
of
the
Saints
in
Heaven
,
but
above
all
things
,
the
Sacrifice
of
the
Mass
are
of
great
Efficacy
.
This
is
the
Doctrine
of
the
Church
of
Rome
,
asserted
in
the
Councils
of
Florence
and
Trent
.
What
has
been
taught
among
them
concerning
the
Nature
and
the
Degrees
of
those
Torments
,
though
supported
by
many
pretended
Apparitions
and
Revelations
,
is
not
to
be
imputed
to
the
whole
Body
;
and
is
indeed
only
the
Doctrine
of
Schoolmen
,
though
it
is
generally
preached
and
infused
into
the
Consciences
of
the
People
.
Therefore
I
shall
only
examine
that
which
is
the
established
Doctrine
of
the
whole
Roman
Church
.
And
first
as
to
the
Foundation
of
it
,
that
Sins
are
only
pardoned
as
to
their
Eternal
Punishment
,
to
those
who
being
justified
by
faith
have
peace
with
God
through
our
Lord
Iesus
Christ
.
he
will
remember
our
sins
and
iniquities
no
more
.
Now
it
seems
to
be
a
Maxim
,
not
only
of
the
Law
of
Nations
,
but
of
Nature
,
that
all
offers
of
Pardon
are
to
be
understood
in
the
full
extent
of
the
Words
,
without
any
secret
Reserves
or
Limitations
;
unless
they
are
plainly
expressed
.
An
Indemnity
being
offered
by
a
Prince
to
persuade
his
Subjects
to
return
to
their
Obedience
,
in
the
fullest
Words
possible
,
without
any
reserves
made
in
it
,
it
would
be
lookt
on
as
a
very
perfidious
thing
,
if
when
the
Subjects
come
in
upon
it
,
trusting
to
it
,
they
should
be
told
that
they
were
to
be
secured
by
it
against
Capital
Punishments
;
but
that
as
to
all
Inferior
Punishments
,
they
were
still
at
Mercy
.
We
do
not
dispute
whether
God
,
if
he
had
thought
fit
so
to
do
,
might
not
have
made
this
distinction
;
nor
do
we
deny
that
the
Grace
of
the
Gospel
had
been
infinitely
valuable
,
if
it
had
offered
us
only
the
Pardon
of
Sin
with
relation
to
its
Eternal
Punishment
,
and
had
left
the
Temporal
Punishment
on
us
,
to
be
expiated
by
our selves
;
but
then
we
say
,
this
ought
to
have
been
expressed
:
The
Distinction
ought
to
have
been
made
between
Temporal
and
Eternal
;
and
we
ought
not
to
have
been
drawn
into
a
Covenant
with
God
,
by
words
that
do
plainly
import
an
intire
Pardon
and
Oblivion
,
upon
which
there
lay
a
limited
Sense
,
that
was
not
to
be
told
the
World
till
it
was
once
well
engaged
in
the
Christian
Religion
.
Upon
these
Reasons
it
is
,
that
we
conclude
that
this
Doctrine
not
being
contained
in
the
Scriptures
,
is
not
only
without
any
warrant
in
them
,
but
that
it
is
contrary
to
those
full
offers
of
Mercy
,
Peace
,
and
Oblivion
,
that
are
made
in
the
Gospel
;
it
is
contrary
to
the
Truth
and
Veracity
,
and
to
the
Justice
and
Goodness
of
God
,
to
affirm
that
there
are
Reserves
to
be
understood
for
Punishments
,
when
the
Offers
and
Promises
are
made
to
us
in
such
large
and
unlimited
Expressions
.
Thus
we
lay
our
Foundation
in
this
matter
,
which
does
very
fully
overthrow
theirs
.
We
do
not
deny
but
that
God
does
in
this
World
punish
good
Men
for
those
Sins
,
which
yet
are
forgiven
them
through
Christ
,
Psalm
,
Thou
wast
a
God
that
forgavest
them
,
though
thou
tookest
vengeance
of
their
inventions
:
But
this
is
a
consideration
quite
of
another
nature
.
God
in
the
Government
of
this
World
,
thinks
fit
by
his
Providence
sometimes
to
interpose
in
visible
Blessings
,
as
well
as
Judgments
,
to
shew
how
he
protects
and
favours
the
Good
,
and
punishes
the
Bad
;
and
that
the
bad
Actions
of
good
Men
are
odious
to
him
,
even
though
he
has
recieved
their
Persons
into
his
favour
.
He
has
also
in
the
Gospel
plainly
excepted
the
Government
of
this
World
,
and
the
secret
Methods
of
his
Providence
out
of
the
Mercy
that
he
has
promised
,
by
the
Warnings
that
are
given
to
all
Christians
to
prepare
for
Crosses
and
Afflictions
in
this
Life
.
He
has
made
Faith
and
Patience
in
Adversities
a
main
Condition
of
this
New
Covenant
;
he
has
declared
that
these
are
not
the
Punishments
of
an
Angry
God
,
but
the
Chastisements
of
a
Kind
and
Merciful
Father
,
who
designs
by
them
both
to
shew
to
the
World
,
the
Impartiality
of
his
Justice
in
punishing
some
crying
Sins
,
in
a
very
signal
manner
,
and
to
give
good
Men
deep
Impressions
of
their
odiousness
,
to
oblige
them
to
a
severer
Repentance
for
them
,
and
to
a
greater
Watchfulness
against
them
;
as
also
to
give
the
World
such
Examples
of
Resignation
and
Patience
under
them
,
that
they
may
edify
others
by
that
,
as
much
as
by
their
Sins
they
may
have
offended
them
.
So
that
upon
all
these
Accounts
,
it
seems
abundantly
clear
,
that
no
Argument
can
be
drawn
from
the
Temporal
Punishments
of
good
Men
,
for
their
Sins
in
this
World
,
to
a
reserve
of
others
in
another
State
.
The
one
are
clearly
mentioned
and
reserved
in
the
offers
of
Mercy
,
that
are
made
in
the
Gospel
,
whereas
the
others
are
not
.
This
being
the
most
plausible
thing
that
they
say
for
this
Distinction
of
those
twofold
Punishments
,
it
is
plain
that
there
is
no
foundation
for
it
.
As
for
those
words
of
Christ's
,
Ye
shall
not
come
out
till
ye
have
paid
the
uttermost
farthing
;
from
which
they
would
infer
that
there
is
a
State
in
which
,
after
we
shall
be
cast
into
Prison
,
we
are
paying
off
our
Debts
;
this
,
if
an
Argument
at
all
,
will
prove
too
much
;
that
in
Hell
the
Damned
are
clearing
Scores
;
and
that
they
shall
be
delivered
when
all
is
paid
off
.
For
by
Prison
there
,
that
only
can
be
meant
,
as
appears
by
the
whole
Contexture
of
the
Discourse
,
and
by
other
Parables
of
the
like
nature
.
It
is
a
Figure
taken
from
a
Man
Imprisoned
for
a
great
Debt
,
and
the
continuance
of
it
,
till
the
last
Farthing
is
paid
,
does
imply
their
perpetual
Continuance
in
that
State
,
since
the
Debt
is
too
great
to
be
ever
paid
off
:
From
a
Phrase
in
a
Parable
,
no
Consequence
is
to
be
drawn
,
beyond
that
which
is
the
true
Scope
of
the
Parable
,
which
in
this
particular
,
is
only
intended
by
our
Saviour
,
to
shew
the
severe
Punishment
of
those
,
who
hate
implacably
,
which
is
a
Sin
that
does
certainly
deserve
Hell
,
and
not
Purgatory
.
Our
Saviour's
Words
concerning
the
Sin
against
the
Holy
Ghost
,
That
it
is
neither
forgiven
in
this
Life
,
nor
in
that
which
is
to
come
;
this
Life
,
or
this
Age
,
and
the
next
,
according
to
a
common
Opinion
and
Phrase
of
the
Iews
,
which
is
founded
on
the
Prophecies
,
are
to
be
understood
the
Dispensation
of
the
Law
,
and
the
Dispensation
of
the
Messias
;
the
Age
to
come
being
a
common
Phrase
for
the
times
of
the
Messias
;
according
to
those
Words
in
the
Epistle
to
the
Hebrews
,
He
hath
not
put
in
subjection
to
Angels
the
world
to
come
:
By
the
Mosaical
Law
,
Sacrifices
were
only
received
,
and
by
consequence
Pardon
was
offered
for
Sins
of
a
less
heinous
Nature
;
but
those
that
were
more
heinous
were
to
be
punished
by
Death
,
or
by
cutting
off
without
Mercy
;
whereas
a
full
promise
of
the
Pardon
of
all
Sins
is
offered
in
the
Gospel
:
So
that
the
meaning
of
these
words
of
Christ's
,
is
,
that
such
a
Blasphemy
was
a
Sin
not
only
beyond
the
Pardon
offered
in
the
Law
of
Moses
,
which
was
the
Age
that
then
was
,
but
that
it
was
a
Sin
beyond
that
Pardon
which
was
to
be
offered
by
the
Messias
in
the
Age
to
come
,
that
is
,
in
the
Kingdom
of
Heaven
,
that
was
then
at
hand
.
But
these
Words
can
by
no
means
be
urged
to
prove
this
Distinction
of
Temporal
and
Eternal
Punishment
;
therefore
we
must
conclude
,
that
since
Repentance
and
Remission
of
Sins
are
joyned
together
in
the
first
Commission
to
Preach
the
Gospel
;
In
the
next
place
,
we
shall
consider
what
reason
we
have
to
reject
the
Doctrine
of
Purgatory
;
as
we
have
already
seen
how
weak
the
Foundation
is
upon
which
it
is
built
.
The
Scripture
speaks
to
us
of
Two
States
after
this
Life
,
of
Happiness
,
and
Misery
;
and
as
it
divides
all
Mankind
into
good
and
bad
,
into
those
that
do
Good
,
and
those
that
do
Evil
,
into
Believers
and
Unbelievers
,
Righteous
and
Sinners
;
so
it
proposes
always
the
end
of
the
one
to
be
everlasting
Happiness
,
and
the
end
of
the
other
to
be
everlasting
Punishment
,
without
the
least
hint
of
any
Middle
State
after
Death
.
So
that
it
is
very
plain
there
is
nothing
said
in
Scripture
,
of
Men
too
good
to
be
Damned
,
but
not
so
good
as
to
be
immediately
Saved
.
Now
if
there
had
been
yet
a
great
deal
to
be
suffered
after
Death
,
and
that
there
were
many
very
effectual
ways
to
prevent
and
avoid
,
or
at
least
to
shorten
those
Sufferings
;
and
if
the
Apostles
knew
this
,
and
yet
said
not
a
Word
of
it
,
neither
in
their
first
Sermons
,
nor
in
their
Epistles
;
here
was
a
great
Treachery
in
the
discharge
of
their
Function
,
and
that
to
the
Souls
of
Men
,
not
to
warn
them
of
their
Danger
,
nor
to
direct
them
to
the
proper
Methods
of
avoiding
it
;
but
on
the
contrary
,
to
speak
and
write
to
them
,
just
as
we
can
suppose
Impostors
would
have
done
,
to
terrify
those
who
would
not
receive
their
Gospel
,
with
Eternal
Damnation
,
but
not
to
say
a
Word
to
those
who
received
it
,
of
their
danger
,
in
case
they
lived
not
up
to
that
Exactness
that
their
Religion
required
,
and
yet
upon
the
main
adhered
to
it
,
and
followed
it
.
This
is
a
Method
that
does
not
agree
with
common
Honesty
,
not
to
say
Inspiration
.
A
fair
way
of
proceeding
,
is
to
make
Men
sensible
of
Dangers
of
all
sorts
,
and
to
shew
them
how
to
avoid
them
:
The
Apostles
told
their
Converts
,
That
through
much
tribulation
we
must
enter
into
the
Kingdom
of
Heaven
;
their
present
sufferings
were
not
worthy
to
be
compared
to
the
Glory
that
was
to
be
revealed
:
and
that
those
light
afflictions
which
are
for
a
moment
,
wrought
for
them
a
more
exceeding
and
eternal
weight
of
Glory
.
This
Argument
goes
further
than
meer
Silence
;
though
that
is
very
strong
.
The
Scriptures
speak
always
as
if
the
one
did
immediately
follow
the
other
;
and
that
the
Saints
or
true
Christians
pass
from
the
Miseries
of
this
State
,
to
the
Glories
of
the
next
.
So
does
our
Saviour
represent
the
matter
in
the
Parable
of
Lazarus
and
the
Rich
Glu●ton
;
whose
Souls
were
presently
carried
to
their
different
abodes
▪
the
one
to
be
comforted
,
as
the
other
was
tormented
.
He
promised
also
to
the
repenting
Thief
,
To
day
thou
shalt
be
with
me
in
Paradise
.
crown
of
righteousness
that
should
be
given
him
after
death
,
to
be
dissolved
and
to
be
with
Christ
,
to
be
absent
from
the
body
and
present
with
the
Lord
:
And
he
makes
it
appear
that
it
was
no
peculiar
Privilege
that
he
promised
to
himself
,
but
that
which
all
Christians
had
a
Right
to
expect
;
for
he
says
in
general
;
this
we
know
,
that
if
our
earthly
house
of
this
Tabernacle
be
dissolved
,
we
have
a
building
of
God
,
a
house
not
made
with
hands
eternal
in
the
heavens
.
In
the
Epistle
to
the
Hebrews
the
Patriarchs
under
the
Old
Dispensation
,
are
represented
as
looking
for
that
City
whose
builder
and
founder
is
God
:
Though
in
that
State
the
manifestations
of
another
Life
were
more
imperfect
than
in
this
:
In
which
life
and
immortality
are
brought
to
light
;
they
being
veiled
and
darkned
in
that
State
.
And
finally
St.
Iohn
heard
a
voice
commanding
him
to
Write
,
Blessed
are
the
dead
who
die
in
the
Lord
(
that
is
,
being
true
Christians
)
from
henceforth
(
or
immediately
)
yea
,
saith
the
Spirit
;
that
they
may
rest
from
their
labours
,
and
their
works
do
follow
them
.
The
solemnity
in
which
these
words
are
delivered
,
carry
in
them
an
Evidence
sufficient
to
determine
the
whole
matter
.
So
that
we
must
have
very
hard
thoughts
of
the
sincerity
of
the
Writers
of
the
New
Testament
,
and
very
much
disparage
their
Credit
,
not
to
say
their
Inspiration
,
if
we
can
imagine
that
there
are
Scenes
of
Suffering
,
and
those
very
dismal
ones
to
be
gon
through
,
of
which
they
gave
the
World
no
sort
of
notice
:
But
spoke
in
the
same
style
that
we
do
,
who
believe
no
such
dismal
Interval
between
the
Death
of
good
Men
and
their
final
Blessedness
.
The
Scriptures
do
indeed
speak
of
a
full
reward
,
and
of
different
Degrees
in
Glory
,
as
one
Star
exceeds
another
.
They
do
also
represent
the
Day
of
Judgment
upon
the
Resurrection
of
the
Body
,
As
for
that
Opinion
of
the
Platonists
,
and
the
Fictions
of
Homer
and
Virgil
setting
forth
the
Complaints
of
Souls
departed
,
for
their
not
being
relieved
by
Prayers
and
Sacrifices
,
though
these
perhaps
are
the
true
Sources
of
the
Doctrine
of
Purgatory
,
and
of
redeeming
Souls
out
of
it
,
yet
we
are
not
so
much
concerned
in
them
,
as
in
what
is
represented
to
us
by
the
Author
of
the
Second
Book
of
the
Maccabees
,
concerning
the
Sacrifice
that
was
offered
by
Iudas
Maccabeus
,
for
those
,
about
whom
after
they
were
killed
;
they
found
such
things
as
shewed
that
they
had
defiled
themselves
with
the
Idolatry
of
the
Heathens
.
All
this
is
of
less
Authority
with
us
,
who
do
not
acknowledge
that
Book
to
be
Canonical
:
According
to
what
was
set
out
in
its
proper
Place
.
And
although
we
set
a
due
value
upon
some
of
the
Apocryphal
Books
,
yet
others
are
of
a
lower
Character
.
The
First
Book
of
Maccabees
is
a
very
grave
History
,
writ
with
much
exactness
and
a
true
Judgment
;
but
the
Second
is
the
Work
of
a
mean
Writer
:
He
was
an
Abridger
of
a
larger
Work
,
and
as
he
has
the
Modesty
to
ask
his
Readers
Pardon
for
his
Defects
,
so
it
is
very
plain
to
every
one
that
reads
him
,
that
he
needs
often
many
grains
of
allowance
.
So
that
this
Book
is
one
of
the
least
valuable
Pieces
of
the
Apocrypha
;
and
there
are
very
probable
Reasons
to
question
the
Truth
of
that
Relation
,
concerning
those
who
were
thus
prayed
for
.
But
because
that
would
occasion
too
long
a
Digression
,
we
are
to
make
a
difference
between
the
Story
that
he
relates
,
and
the
Author
's
own
Reflections
upon
it
;
for
as
we
ought
not
to
make
any
great
Account
of
his
Reflections
,
these
being
only
his
private
Thoughts
,
who
might
probably
have
imbibed
some
of
the
Principles
of
the
Greek
Philosophy
,
as
some
of
the
Iews
had
done
,
or
he
might
have
believed
that
Notion
which
is
now
very
generally
received
by
the
Iews
,
that
every
Iew
shall
have
a
share
in
the
World
to
come
,
but
that
such
as
have
lived
ill
must
be
purged
before
they
arrive
at
it
.
It
is
of
much
more
importance
to
consider
what
Iudas
Maccabeus
did
;
cutting
off
,
and
not
to
be
expiated
by
Sacrifice
:
What
then
could
not
have
been
done
for
them
if
alive
,
could
much
less
be
done
for
them
after
their
death
.
So
we
have
reason
to
conclude
that
Iudas
offered
this
Sacrifice
only
for
the
Living
:
And
we
are
not
much
concerned
in
the
Opinion
which
so
slight
a
Writer
,
as
the
Author
of
that
Book
,
had
concerning
it
.
But
whatever
might
be
his
Opinion
,
it
was
far
from
that
of
the
Roman
Church
.
By
this
Instance
of
the
Maccabees
,
Men
who
died
in
a
State
of
mortal
Sin
,
and
that
of
the
highest
nature
,
had
Sacrifices
offered
for
them
:
Whereas
according
to
the
Doctrine
of
the
Church
of
Rome
,
Hell
,
and
not
Purgatory
,
is
to
be
the
Portion
of
all
such
:
So
this
will
prove
too
much
,
if
any
thing
at
all
,
that
Sacrifices
are
to
be
offered
for
the
Damned
.
The
design
of
Iudas
his
sending
to
make
an
Offering
for
them
,
as
that
Writer
states
it
,
was
that
their
Sins
might
be
forgiven
,
and
that
they
might
have
a
happy
Resurrection
.
Here
is
nothing
of
Redeeming
them
out
of
Misery
,
or
of
shortening
or
alleviating
their
Torment
:
So
that
the
Author
of
that
Book
seems
to
have
been
possessed
with
that
Opinion
,
received
commonly
among
the
Iews
,
That
no
Iew
could
finally
perish
;
as
we
find
S.
Ierom
expressing
himself
with
the
like
partiality
for
all
Christians
.
But
whatever
the
Author's
Opinion
was
,
as
that
Book
is
of
no
Authority
,
it
is
highly
probable
that
Iudas's
design
in
that
Oblation
was
misunderstood
by
the
Historian
,
and
we
are
sure
that
even
his
sense
of
it
differs
totally
from
that
of
the
Church
of
Rome
.
A
Passage
in
the
New
Testament
is
brought
as
a
full
proof
of
the
Fire
of
Purgatory
:
precious
Stones
;
whereas
others
upon
the
same
Rock
raised
a
mean
Hovel
of
Wood
,
Hay
,
and
Stubble
;
of
both
he
says
,
every
man's
work
shall
be
made
manifest
.
For
the
day
shall
reveal
it
;
because
it
shall
be
revealed
by
fire
;
for
the
fire
shall
try
every
man's
work
of
what
sort
it
is
.
And
he
adds
,
If
any
man's
work
abide
which
he
hath
built
thereupon
,
he
shall
receive
a
reward
;
and
if
any
man's
work
shall
be
burnt
,
he
shall
suffer
loss
,
but
he
himself
shall
be
saved
,
yet
so
as
by
fire
.
From
the
first
view
of
these
words
it
will
not
be
thought
strange
if
some
of
the
Ancients
who
were
too
apt
to
Expound
places
of
Scripture
according
to
their
first
appearences
,
might
fancy
,
that
at
the
last
day
all
were
to
pass
through
a
great
Fire
;
and
to
suffer
more
or
less
in
it
:
But
it
is
visible
that
that
Opinion
is
far
enough
from
the
Doctrine
of
Purgatory
.
These
words
relate
to
a
Fire
that
was
soon
to
appear
;
and
that
was
to
try
every
Man's
work
:
It
was
to
be
revealed
,
and
in
it
every
Man's
work
was
to
be
made
manifest
.
So
this
can
have
no
relation
to
a
secret
Purgatory
Fire
.
The
meaning
of
it
can
be
no
other
,
but
that
whereas
some
with
the
Apostles
were
building
up
the
Church
,
not
only
upon
the
Foundation
of
Jesus
Christ
,
and
the
Belief
of
his
Doctrine
,
but
were
teaching
Men
Doctrines
and
Rules
that
were
Vertuous
,
Good
and
Great
:
Others
at
the
same
time
were
daubing
with
a
profane
mixture
,
both
of
Judaism
and
Gentilism
,
joining
these
with
some
of
the
Precepts
of
Christianity
;
a
day
would
soon
appear
,
which
probably
is
meant
of
the
destruction
of
Ierusalem
,
and
of
the
Iewish
Nation
;
or
it
may
be
applied
to
the
Persecution
that
was
soon
to
break
out
;
in
that
day
those
who
had
true
Notions
,
generous
Principles
,
and
suitable
Practices
,
would
weather
that
Storm
:
Whereas
others
that
were
entangled
with
weak
and
superstitious
Conceits
,
would
then
run
a
great
risk
,
though
their
firm
believing
that
Jesus
was
the
Messias
would
preserve
them
:
Yet
the
weakness
and
folly
of
those
Teachers
would
appear
,
their
Opinions
would
involve
them
in
such
danger
,
that
their
escaping
would
be
difficult
;
like
one
that
gets
out
of
a
House
that
is
all
on
fire
round
about
him
.
So
that
these
words
cannot
possibly
belong
to
Purgatory
;
but
must
be
meant
of
some
signal
discrimination
that
was
to
be
made
,
in
some
very
dreadful
appearances
which
would
distinguish
between
the
true
and
the
false
Apostles
;
and
that
could
be
no
other
but
either
in
the
destruction
of
Ierusalem
,
or
in
the
persecution
that
was
to
come
on
the
Church
;
though
the
first
is
the
more
probable
,
It
were
easy
to
pursue
this
Argument
further
,
and
to
shew
that
the
Doctrine
of
Purgatory
,
as
it
is
now
in
the
Roman
Church
,
was
not
known
in
the
Church
of
God
for
the
first
six
hundred
Years
;
that
then
it
began
to
be
doubtfully
received
.
But
in
an
ignorant
Age
,
Visions
,
Legends
,
and
bold
Stories
prevailed
much
;
yet
the
Greek
Church
never
received
it
.
Some
of
the
Fathers
speak
indeed
of
the
last
probatory
Fire
;
but
though
they
did
not
think
the
Saints
were
in
a
state
of
consummate
Blessedness
,
enjoying
the
Vision
of
God
,
yet
they
thought
they
were
in
a
state
of
ease
and
quiet
,
and
that
in
Heaven
.
St.
Austin
speaks
in
this
whole
matter
very
doubtfully
;
he
varies
often
from
himself
;
de
Civit.
D●i
.
l.
21.
c.
18.
ad
22.
En●●●r
.
c.
67
,
68
,
69.
Ad
Dulcid
.
〈◊〉
prim●
.
he
seems
sometimes
very
positive
only
for
two
States
;
at
other
times
as
he
asserts
the
last
probatory
Fire
,
so
he
seems
to
think
that
good
Souls
might
suffer
some
grief
in
that
sequestred
state
before
the
last
Day
,
upon
the
account
of
some
of
their
past
Sins
,
and
that
by
degrees
they
might
arise
up
to
their
Consummation
.
All
these
Contests
were
proposed
very
doubtfully
before
Gregory
the
Great
's
days
;
and
even
then
some
Doubts
seem
to
have
been
made
:
But
the
Legends
were
so
copiously
plaid
upon
all
those
Doubts
,
that
this
Remnant
of
Paganism
got
at
last
into
the
Western
Church
.
Tertul.
de
.
C●r
.
mil.
c.
●
.
de
Ex.
〈◊〉
c.
13.
●●prian
.
〈◊〉
34.37
.
〈…〉
75.
l.
3.
●3
.
It
was
no
wonder
that
the
Opinions
formerly
mentioned
,
which
began
to
appear
in
the
Second
Age
,
had
preduced
in
the
Third
the
practice
of
Praying
for
the
Dead
;
of
which
we
find
such
full
evidence
in
Tertullain
and
St.
Cyprian's
Writings
,
that
the
matter
of
Fact
is
not
to
be
denied
.
This
appears
also
in
all
the
Antient
Liturgies
.
And
Epiphanius
charges
Aerius
with
this
of
rejecting
all
Prayers
for
the
Dead
,
asking
why
were
they
prayed
for
?
The
Opinions
that
they
fell
into
concerning
the
State
of
departed
Souls
,
in
the
Interval
between
their
Death
and
the
Day
of
Judgment
,
gave
occasion
enough
for
Prayer
;
they
thought
they
were
capable
of
making
a
Progress
,
and
of
having
an
early
Resurrection
.
They
also
had
this
Notion
among
them
,
That
it
was
the
peculiar
Priviledge
of
Jesus
Christ
to
be
above
all
our
Prayers
;
but
that
no
Men
,
not
excepting
the
Apostles
,
nor
the
Blessed
Virgin
,
were
above
the
Prayers
of
the
Church
.
They
thought
this
was
an
Act
of
Church-Communion
,
that
we
were
to
hold
even
with
the
Saints
in
Heaven
,
to
pray
for
them
.
Thus
in
the
Apostolical
Constitutions
,
in
the
Books
of
the
Ecclesiastical
Hierarchy
,
and
in
the
Liturgies
that
are
ascribed
to
St.
Basil
and
St.
Chrysostom
,
Ambrose
,
Nazianzen
,
and
St.
Austin
;
Onesiphorus
might
find
mercy
in
the
day
of
the
Lord
,
cannot
be
wrought
up
into
an
Argument
,
for
it
cannot
be
proved
that
he
was
then
Dead
;
and
since
the
Fathers
reckon
this
of
praying
for
the
Dead
,
only
as
one
of
their
Customs
,
for
which
they
vouch
no
other
Warrant
,
but
Practice
;
since
also
,
this
has
been
grosly
abused
,
and
has
been
applied
to
support
a
Doctrine
totally
different
from
theirs
,
we
think
that
we
have
as
good
a
Plea
for
not
following
them
in
this
,
as
we
have
for
not
giving
Infants
the
Sacrament
;
and
therefore
we
think
it
no
Imputation
on
our
Church
,
that
we
do
not
in
this
follow
a
groundless
,
and
a
much
abused
Precedent
,
though
set
us
in
Ages
which
we
highly
reverence
.
The
greatest
Corruption
of
this
whole
matter
,
comes
in
the
last
place
to
be
considered
;
which
is
the
Methods
proposed
for
redeeming
Souls
out
of
Purgatory
.
If
this
Doctrine
had
rested
in
a
Speculation
,
we
must
still
have
considered
it
as
derogatory
to
the
Death
of
Christ
,
and
the
Truth
of
the
Gospel
;
but
it
raises
our
Zeal
a
little
more
,
when
we
consider
the
use
that
was
made
of
it
;
and
that
Fears
and
Terrors
being
by
this
means
infused
into
Mens
minds
,
new
Methods
were
proposed
to
free
them
from
these
.
The
chief
of
which
was
the
saying
of
Masses
for
departed
Souls
.
It
was
pretended
,
that
this
being
the
highest
Act
of
the
Communion
of
Christians
,
and
the
most
sublime
Piece
of
Worship
,
therefore
God
was
so
well
pleased
with
the
frequent
Repetition
of
it
,
with
the
Prayers
that
accompanied
it
,
and
with
those
that
made
Provisions
for
Men
,
who
should
be
constantly
imployed
in
it
,
that
this
was
a
most
acceptable
Sacrifice
to
God
.
Upon
this
followed
all
those
vast
Endowments
,
for
saying
Masses
for
departed
Souls
.
Though
in
the
Institution
of
that
Sacrament
,
and
in
all
that
is
spoken
of
it
in
the
Scripture
,
there
is
not
an
hint
given
of
this
.
Sacraments
are
positive
Precepts
which
are
to
be
measured
only
by
the
Institution
,
in
which
there
is
not
room
left
for
us
to
carry
them
further
.
We
are
to
take
eat
and
drink
,
and
thereby
shew
forth
the
Lord's
death
till
his
second
coming
:
All
which
has
no
relation
to
the
applying
this
to
others
who
are
gone
off
this
Stage
;
therefore
if
we
can
have
any
just
Notions
either
of
Superstition
,
or
of
Will-worship
,
they
are
applicable
here
.
Men
will
fancy
that
there
is
a
virtue
in
an
Action
,
which
we
are
sure
it
has
not
of
it self
,
and
we
cannot
find
that
God
has
put
in
it
;
and
yet
they
without
any
Authority
from
God
,
do
set
up
a
new
piece
of
Worship
;
and
imagine
that
God
will
be
pleased
with
them
in
every
thing
they
do
or
ask
,
only
because
they
are
perverting
this
piece
of
Worship
clearly
contrary
to
the
Institution
,
to
be
a
Solitary
Mass.
In
the
Primitive
Church
,
where
all
the
Service
of
the
whole
Assembly
ended
in
a
Communion
,
there
was
a
Roll
read
,
in
which
the
Names
of
the
more
Eminent
Saints
of
the
Catholick
Church
,
and
of
the
Holy
Bishops
,
Martyrs
or
Confessors
of
every
particular
Church
,
were
registred
.
This
was
an
honourable
remembrance
that
was
kept
up
of
such
as
had
died
in
the
Lord
.
When
the
soundness
of
any
Persons
Faith
was
brought
in
suspicion
,
his
Name
was
not
read
till
that
Point
was
cleared
,
and
then
either
his
Name
continued
to
be
read
,
or
it
was
quite
dasht
out
.
This
was
thought
an
Honour
due
to
the
Memory
of
those
who
had
died
in
the
Faith
:
And
in
St.
Cyprian's
time
in
the
Infancy
of
this
Practice
,
Here
without
going
far
in
Tragical
expressions
,
we
cannot
hold
saying
what
our
Saviour
said
upon
another
occasion
,
My
house
is
a
house
of
prayer
,
but
ye
have
made
it
a
den
of
thieves
.
But
we
have
not
so
learned
Christ
.
We
ought
not
to
lie
even
for
God
,
much
less
for
our selves
;
or
for
any
other
pretended
ends
of
keeping
the
World
in
awe
and
order
;
therefore
all
the
Advantages
that
are
said
to
arise
out
of
this
,
and
all
the
Mischief
that
may
be
thought
to
follow
on
the
rejecting
of
it
,
ought
not
to
make
us
presume
to
carry
on
the
Ends
of
Religion
by
unlawful
Methods
.
This
were
to
call
in
the
Assistance
of
the
Devil
to
do
the
Work
of
God
:
If
the
just
Apprehensions
of
the
Wrath
of
God
,
and
the
Guilt
of
Sin
,
together
with
the
Fear
of
Everlasting
Burnings
,
will
not
Reform
the
World
,
nor
R●strain
Sinners
,
we
must
leave
this
Matter
to
the
wise
and
unsearchable
Judgments
of
God
.
The
next
Particular
in
this
Article
is
,
the
condemning
the
Romish
Doctrine
concerning
Pardons
:
That
is
founded
on
the
Distinction
between
the
Temporal
and
Eternal
Punishment
of
Sin
;
and
the
Pardon
is
of
the
Temporal
Punishment
,
which
is
believed
to
be
done
by
a
Power
lodged
singly
in
the
Pope
,
derived
from
those
Words
,
Feed
my
Sheep
,
and
To
thee
will
I
give
the
Keys
of
the
Kingdom
of
Heaven
.
This
may
be
by
him
derived
as
they
Teach
,
not
only
to
Bishops
and
Priests
,
but
to
the
Inferior
Orders
,
to
be
dispensed
by
them
;
and
it
excuses
from
Penance
,
unless
he
who
purchases
it
,
thinks
fit
to
use
his
Penance
in
a
medicinal
way
as
a
Preservative
against
Sin
.
So
the
Virtue
of
Indulgences
,
is
the
applying
the
Treasure
of
the
Church
upon
such
Terms
as
Popes
shall
think
fit
to
prescribe
,
in
order
to
the
redeeming
Souls
from
Purgatory
,
and
from
all
other
Temporal
Punishments
,
and
that
for
such
a
number
of
Years
as
shall
be
specified
in
the
Bulls
;
some
of
which
have
gone
to
Thousands
of
Years
;
one
I
have
seen
to
Ten
hundred
thousand
:
And
as
these
Indulgences
are
sometimes
granted
by
special
Tickets
,
like
Tallies
struck
on
that
Treasure
;
so
sometimes
they
are
affixed
to
particular
Churches
and
Altars
,
to
particular
Times
,
or
Days
,
chiefly
to
the
Year
of
Jubilee
;
they
are
also
affixed
to
such
things
as
may
be
carryed
about
,
to
Agnus
Dei's
,
to
Medals
,
to
Rosaries
and
Scapularies
;
they
are
also
affixed
to
some
Prayers
,
the
Devout
saying
of
them
being
a
mean
to
procure
great
Indulgences
.
The
granting
these
is
left
to
the
Pope's
Discretion
,
who
ought
to
distribute
them
as
he
thinks
may
tend
most
to
the
Honour
of
God
,
and
the
Good
of
the
Church
,
and
he
ought
not
to
be
too
profuse
,
much
less
to
be
too
scanty
in
dispensing
them
.
This
has
been
the
received
Doctrine
and
Practice
of
the
Church
of
Rome
since
the
Twelfth
Century
;
and
the
Council
of
Trent
in
a
hurry
,
in
its
last
Session
,
did
in
very
general
Words
,
approve
of
the
Practice
of
the
Church
in
this
Matter
,
and
Decreed
that
Indulgences
should
be
continued
;
only
they
restrained
some
Abuses
,
in
particular
that
of
selling
them
;
yet
even
those
Restraints
were
wholly
referred
to
the
Popes
themselves
:
So
that
this
crying
Abuse
,
the
Scandal
of
which
had
occasioned
the
first
beginnings
and
progress
of
the
Reformation
;
was
upon
the
matter
established
;
and
the
correcting
the
Excesses
in
it
,
was
trusted
to
those
who
had
been
the
Authors
of
them
,
and
the
chief
Gainers
by
them
.
This
Point
of
their
Doctrine
is
more
fully
opened
than
might
perhaps
seem
necessary
,
if
it
were
not
that
a
great
part
of
the
Confutation
of
some
Doctrines
,
is
the
exposing
of
them
.
For
though
in
Ages
and
Places
of
Ignorance
,
these
things
have
been
,
and
still
are
Practised
with
great
assurance
,
and
to
very
extravagant
exces●es
;
yet
in
Countries
and
Ages
of
more
Light
,
when
they
come
to
be
questioned
,
they
are
disowned
with
an
assurance
equal
to
that
with
which
they
are
Practised
elsewhere
.
Among
us
some
will
perhaps
say
,
that
these
are
only
exemptions
from
Penance
;
which
cannot
be
denied
to
be
within
the
Power
of
the
Church
;
and
they
argue
,
that
though
it
is
very
fit
to
make
severe
Laws
,
yet
the
execution
of
these
must
be
softened
in
practice
.
This
is
all
that
they
pretend
to
justify
,
and
they
give
up
any
further
Indulgences
,
as
an
abuse
of
corrupt
Times
.
Whereas
at
the
same
time
a
very
different
Doctrine
is
Taught
among
them
,
where
there
is
no
danger
but
much
profit
in
owning
it
.
All
this
is
only
a
pretence
;
for
the
Episcopal
Power
in
the
inflicting
,
abating
,
or
commuting
of
Penance
,
is
stated
among
them
,
as
a
thing
wholly
different
from
the
power
of
Indulgences
.
They
are
derived
from
different
Originals
;
and
designed
for
Ends
totally
different
from
one
another
.
The
one
is
for
the
outward
Discipline
of
the
Church
,
and
the
other
is
for
the
inward
quiet
of
Consciences
;
and
in
order
to
their
future
State
.
The
one
is
in
every
Bishop
,
and
the
other
is
asserted
to
be
peculiar
to
the
Pope
.
Nor
will
they
escape
by
laying
this
Matter
upon
the
Ignorance
and
Abuses
of
former
Times
.
It
was
published
in
Bulls
and
received
by
the
whole
Church
:
So
that
if
either
the
Pope
,
or
the
diffusive
Body
of
the
Church
are
Infallible
,
there
must
be
such
a
Power
in
the
Pope
;
and
the
Decree
of
the
Council
of
Trent
confirming
and
approving
the
Practice
of
the
Church
in
that
Point
,
must
bind
them
all
.
For
if
this
Doctrine
is
False
,
then
their
Infallibility
must
go
with
it
:
For
in
every
Hypothesis
in
which
Infallibility
is
said
to
be
lodged
,
whether
in
the
Pope
,
or
in
Councils
,
this
Doctrine
has
that
Seal
to
it
.
As
for
the
Doctrine
it self
,
all
that
has
been
already
said
,
against
the
distinction
of
Temporal
and
Eternal
Punishment
,
and
against
Purgatory
,
overthrows
it
;
since
the
one
is
the
Foundation
on
which
it
is
built
;
and
the
other
is
that
which
it
pretends
to
secure
Men
from
:
And
therefore
this
falls
with
those
.
All
that
was
said
upon
the
Head
of
the
Sufficiency
of
the
Scriptures
comes
also
in
here
:
For
,
if
the
Scriptures
ought
to
be
our
Rule
in
any
thing
,
it
must
be
chiefly
in
those
Matters
which
relate
to
the
Pardon
of
Sin
,
to
the
quiet
of
our
Consciences
,
and
to
a
future
State
.
Therefore
a
Doctrine
and
Practice
that
have
not
so
much
as
Colours
from
Scripture
,
in
a
matter
of
such
Consequence
,
ought
to
be
rejected
by
us
,
upon
this
single
Account
.
If
from
the
Scripture
we
go
to
the
Practice
and
Tradition
of
the
Church
,
we
are
sure
that
this
was
not
thought
on
for
above
Ten
Centuries
,
all
the
Indulgences
that
were
then
known
,
being
only
the
abatements
of
the
severity
of
the
Penitentiary
Canons
:
But
in
the
Ages
in
which
aspiring
and
insolent
Popes
imposed
on
Ignorant
and
Superstitious
multitudes
,
a
jumble
was
made
of
Indulgences
formerly
granted
,
of
Purgatory
,
and
of
the
Papal
Authority
,
that
was
then
very
implicitly
submitted
to
;
and
so
out
of
all
that
mixture
this
arose
:
Which
was
as
ill
managed
as
it
was
ill
grounded
.
The
natural
tendency
of
it
,
is
not
only
to
relax
all
publick
Discipline
,
but
also
all
secret
Penance
,
when
shorter
Methods
to
Peace
and
Pardon
may
be
more
easily
purchased
.
The
vast
Application
to
the
executing
the
many
trifling
performances
to
which
Indulgences
are
granted
,
has
brought
in
among
them
such
a
Prostitution
of
Holy
Things
,
that
either
it
must
be
said
,
that
those
are
publick
Cheats
,
and
that
they
were
so
from
the
beginning
,
or
that
their
Vertue
is
now
exhausted
,
though
the
Bulls
that
grant
them
are
perpetual
:
Or
else
a
Man
may
on
very
easy
Terms
pres●rve
himself
and
redeem
his
Friends
out
of
Purgatory
.
If
the
saying
a
Prayer
before
a
priviledged
Altar
,
or
the
Visiting
some
Churches
in
the
time
of
Jubilee
,
with
those
slight
Devotions
,
that
are
then
enjoined
,
have
such
efficacy
in
them
,
it
is
scarce
possible
for
any
Man
to
be
in
danger
of
Purgatory
.
The
Third
Head
rejected
in
this
Article
is
the
Worshipping
of
Images
.
Here
those
of
the
Church
of
Rome
complain
much
of
the
Charge
of
Idolatry
,
that
our
Church
has
laid
upon
them
,
so
fully
,
and
so
severely
in
the
Homilies
.
Some
among
our selves
have
also
thought
,
that
we
must
either
Renounce
that
Charge
,
or
that
we
must
deny
the
Possibility
of
salvation
in
that
Church
,
and
in
Consequence
to
that
conclude
,
that
neither
the
Baptism
nor
the
Orders
of
that
Church
are
valid
:
For
since
Idolaters
are
excluded
from
the
Kingdom
of
Heaven
,
they
argue
,
That
if
there
can
be
no
Salvation
where
Idolatry
is
committed
,
by
the
whole
Body
of
a
Church
,
then
that
can
be
no
Church
,
and
in
it
there
is
no
Salvation
.
But
here
we
are
to
consider
,
before
we
enter
,
upon
the
Specialties
of
this
Matter
,
that
Idolatry
is
a
general
Word
,
which
comprehends
ma●y
several
Sorts
and
Ranks
of
Sins
under
it
.
As
Lying
is
capable
of
many
Degrees
,
from
an
officious
Lye
to
the
swearing
falsly
against
the
Life
of
an
innocent
Man
,
in
Judgment
:
The
one
is
the
lowest
and
the
other
is
the
highest
Act
of
that
kind
:
But
all
are
Lying
:
And
yet
it
would
appear
an
unreasonable
Thing
,
to
urge
every
thing
that
is
said
of
any
Act
in
General
,
and
which
belongs
to
the
higest
Acts
of
it
,
as
if
all
the
Inferior
Degrees
did
necessarily
involve
the
Guilt
of
the
highest
.
There
is
another
distinction
to
be
made
between
Actions
,
as
they
signify
either
of
themselves
,
or
by
the
publick
Constructions
that
are
put
on
them
,
by
those
who
Authorise
them
;
and
those
same
Actions
as
they
may
be
privately
intended
by
particular
Persons
.
We
,
in
our
weighing
of
Things
,
are
only
to
consider
,
what
Actions
signify
of
their
own
Nature
,
or
by
Publick
Authority
,
and
according
to
that
we
must
Form
our
Judgments
about
them
and
in
particular
in
the
Point
of
Idolatry
;
but
as
for
the
secret
Thoughts
or
Intentions
of
Men
,
we
must
leave
these
to
the
Judgment
of
God
,
who
only
knows
them
,
and
who
being
infinitely
Gracious
,
slow
to
Anger
and
ready
to
Forgive
,
will
we
do
not
doubt
make
all
the
Abatements
in
the
weighing
Men's
Actions
,
that
there
is
Reason
for
.
But
we
ought
not
to
enter
into
that
Matter
;
we
ought
neither
to
aggravate
,
nor
to
mollify
Things
too
much
:
We
are
to
judge
of
Things
as
they
are
in
themselves
,
and
to
leave
the
Case
of
Mens
Intentions
and
secret
Notions
,
to
that
God
who
is
to
Judge
them
.
As
for
the
Business
of
Images
,
we
know
that
the
Heathens
had
them
of
several
Sorts
.
Some
they
believed
were
real
Resemblances
of
those
Deities
that
they
Worshipped
:
Those
Divinities
had
been
Men
,
and
the
Statues
made
for
them
resembled
them
.
Other
Images
they
believed
had
a
Divine
Vertue
affixed
to
them
,
perhaps
from
the
Stars
,
which
were
believed
to
be
Gods
,
and
it
was
thought
that
the
Influences
of
their
Aspects
and
Positions
,
were
by
secret
Charms
called
down
and
fastened
to
some
Figures
.
Other
Images
were
considered
as
Emblems
,
and
Representations
of
their
Deities
:
So
that
they
only
gave
them
occasion
to
represent
them
to
their
Thoughts
.
These
Images
thus
of
different
Sorts
,
were
all
Worshipped
;
some
more
,
some
less
:
They
kneeled
before
them
;
they
prayed
to
them
,
and
made
many
Oblations
to
them
;
they
set
Lights
before
them
,
and
burnt
Incense
to
them
;
they
set
them
in
their
Temples
,
Market-places
,
and
High-ways
;
and
they
had
them
in
their
Houses
:
They
set
them
off
with
much
Pomp
,
and
had
many
Processions
to
their
Honour
.
But
in
all
this
,
though
it
is
like
the
Vulgar
among
them
might
have
gross
Thoughts
of
those
Images
,
yet
the
Philosophers
not
only
after
the
Christian
Religion
had
obliged
them
,
to
consider
well
of
that
Matter
,
and
to
express
themselves
cautiously
about
it
;
but
even
while
they
were
in
the
peaceable
Possession
of
the
World
,
did
believe
that
the
Deity
was
not
in
the
Image
,
but
was
only
represented
by
it
:
That
the
Deity
was
Worshipped
in
the
Image
,
so
that
the
Honour
done
the
Image
did
belong
to
the
Deity
it self
.
Here
then
were
two
false
Opinions
:
The
one
was
concerning
those
Deities
themselves
;
the
other
was
concerning
this
way
of
Worshipping
them
;
and
both
were
blamed
:
Not
only
the
Worshipping
a
false
God
,
but
the
Worshipping
that
God
by
an
Image
.
If
Idolatry
had
only
consisted
in
the
acknowledging
a
false
God
,
and
if
the
Worshipping
the
true
God
in
an
Image
,
had
not
been
Idolatry
,
then
all
the
Fault
of
the
Heathenish
Idolatries
,
should
have
consisted
in
this
,
that
they
Worshipped
a
false
God
,
but
their
Worshipping
Images
should
not
of
it self
have
been
an
additional
Fault
.
But
in
opposition
to
this
,
what
can
we
think
of
those
full
and
copious
Words
,
in
which
God
did
not
only
forbid
the
having
of
false
Gods
,
but
the
making
of
a
graven
Image
,
or
the
likeness
of
any
thing
in
heaven
,
in
earth
or
under
the
earth
:
The
bowing
down
to
it
,
and
the
worshipping
it
are
also
forbid
.
Where
besides
the
copiousness
of
these
Words
we
are
to
consider
,
that
Moses
in
the
rehearsal
of
that
Law
in
Deuteronomy
,
does
over
and
over
again
add
and
insist
on
this
,
that
they
saw
no
manner
of
similitude
,
when
God
spoke
of
them
,
lest
they
should
corrupt
themselves
and
make
to
them
a
graven
Image
;
an
enumeration
is
made
of
many
different
likenesses
;
and
after
that
comes
another
species
of
Idolatry
;
their
worshipping
the
host
of
heaven
;
and
therefore
Moses
charges
them
in
that
Chapter
again
and
again
,
to
take
heed
,
to
take
good
heed
to
themselves
,
lest
they
should
forget
the
covenant
of
the
Lord
their
God
,
and
make
them
a
graven
Image
:
And
he
lays
the
same
charge
a
third
time
upon
them
in
the
same
Chapter
.
A
special
Law
is
also
given
against
the
most
Innocent
of
all
the
Images
that
could
be
made
:
They
were
required
not
only
not
to
have
Idols
,
nor
graven
Images
,
but
not
to
rear
up
a
standing
image
or
pillar
;
nor
to
set
up
any
image
of
stone
,
or
any
carved
stone
;
such
were
the
Baitulia
;
the
least
tempting
or
ensnaring
of
all
Idols
:
They
were
not
to
bow
down
before
it
;
and
the
reason
given
is
,
For
I
am
the
Lord
your
God
.
The
importance
of
those
Laws
will
appear
clearer
if
they
are
compared
with
the
practice
of
those
times
,
and
particularly
in
those
symbolical
Images
,
which
were
sacred
Emblems
and
Hieroglyphicks
,
that
were
not
meant
to
be
a
true
representation
of
the
Divine
being
,
but
were
a
combination
of
many
Symbols
,
intended
to
represent
at
once
to
the
thoughts
of
the
Worshipper
,
many
of
the
Perfections
of
God
:
These
were
most
particularly
practised
in
Egypt
,
and
to
them
the
copiousness
of
the
Second
Commandment
seems
to
have
a
particular
respect
,
such
having
been
the
Images
which
they
have
lately
seen
,
and
which
seem
the
most
excusable
of
all
others
;
when
,
I
say
,
all
this
is
laid
together
,
with
the
Commandment
it self
,
and
with
those
other
Laws
that
accompany
and
explain
it
,
nothing
seems
more
evident
,
than
that
God
intended
to
forbid
all
outward
Representations
,
that
should
be
set
up
as
the
Objects
of
Worship
.
It
is
also
very
plain
,
That
the
Prophets
expostulated
with
the
People
of
Israel
for
their
carved
and
molten
Images
,
as
well
as
for
their
false
Gods
:
And
among
the
Reasons
given
against
Images
,
one
is
often
repeated
,
To
whom
will
ye
liken
me
?
Which
seems
to
import
,
that
by
these
Images
they
represented
the
Living
God
.
And
Isaias
often
,
To
this
it
is
to
be
added
,
That
it
seems
very
clear
from
the
History
of
the
Golden
Calf
,
Iehovah
,
that
had
brought
them
out
of
Egypt
.
They
plainly
said
the
contrary
,
and
appointed
a
Feast
to
Iehovah
.
It
is
probable
they
thought
Moses
was
either
burnt
or
starv'd
on
Mount
Sinai
,
so
they
desired
some
visible
Representation
of
the
Deity
to
go
before
them
;
they
intended
still
to
serve
him
,
but
since
they
thought
they
had
lost
their
Prophet
and
Guide
,
they
hoped
that
this
should
have
been
perhaps
as
a
Teraphim
to
them
;
yet
for
all
this
,
to
have
changed
their
glory
into
the
similitude
of
an
ox
that
eateth
grass
.
So
that
here
an
Emblem
of
the
Deity
is
called
an
Idol
.
They
could
take
the
Calf
for
no
other
,
but
as
a
visible
Sign
or
Simbol
in
which
they
intended
to
Worship
their
God
or
Elohim
,
zealous
for
Iehovah
,
though
they
Worshipped
the
Calves
at
Dan
and
Bethel
.
These
are
called
Idols
by
Hosea
.
Iehovah
the
true
God
;
but
upon
their
being
plagued
with
Lions
,
to
prevent
this
,
fear
the
Lord
:
out
of
which
that
mixture
arose
,
that
they
feared
the
Lord
,
and
served
their
own
Images
.
This
proves
beyond
all
contradiction
,
that
the
Ten
Tribes
did
still
Worship
Iehovah
in
those
Calves
that
they
had
at
Dan
and
Bethel
:
And
thus
it
appears
very
clear
that
through
the
whole
Old
Testament
,
the
use
of
all
Images
in
Worship
was
expresly
forbid
;
and
that
the
Worshipping
them
,
even
when
the
true
God
was
worshipped
by
them
,
was
called
Idolatry
.
The
words
in
which
this
matter
is
expressed
are
copious
and
full
,
and
the
reasons
given
for
the
Precept
,
are
taken
from
the
Nature
of
God
,
who
could
be
likened
to
nothing
,
and
who
had
shewed
no
similitude
of
himself
when
he
appeared
to
their
Fathers
and
delivered
the
Law
to
them
.
The
New
Dispensation
does
in
all
respects
carry
the
Ideas
of
God
and
of
true
Religion
,
much
higher
,
and
raises
them
much
above
those
compliances
that
were
in
the
Old
,
to
Mens
Senses
,
and
to
sensitive
natures
;
and
it
would
seem
to
contradict
the
whole
design
of
it
,
if
we
could
imagine
that
such
things
were
allowed
in
it
,
which
were
so
expresly
forbid
in
the
Old
.
Upon
this
occasion
it
is
remarkable
,
that
the
two
fullest
passages
in
the
New
Testament
concerning
Images
,
are
written
upon
the
occasion
of
the
most
refined
Idolatry
that
was
then
in
the
World
,
which
was
at
Athens
.
When
St.
Paul
was
there
his
Spirit
was
moved
within
him
,
when
he
saw
that
City
full
of
Idols
:
He
upon
that
charges
them
for
thinking
that
the
Godhead
was
like
unto
gold
or
silver
,
or
stone
graven
by
art
or
man's
device
:
Worshipped
by
mens
hands
(
that
is
,
Images
made
by
them
)
who
needed
nothing
since
he
gives
us
life
,
breath
(
or
the
continuance
of
Life
)
and
all
things
.
He
therefore
condemns
that
way
of
Worship
as
an
effect
of
Ignorance
,
and
tells
them
of
a
day
in
which
God
will
judge
the
World
.
It
is
certain
that
the
Athenians
at
that
time
did
not
think
their
Images
were
the
proper
resemblances
of
the
Divinity
.
Tully
,
But
as
St.
Paul
staid
long
enough
at
Athens
to
understand
their
Opinions
well
,
and
that
no
doubt
he
learned
their
Doctrine
very
particularly
from
his
Convert
Dionysius
,
so
at
his
coming
to
Corinth
from
thence
,
when
he
had
learned
from
Aquila
and
Priscilla
the
state
of
the
Church
in
Rome
,
and
no
doubt
had
learned
among
other
things
that
the
Romans
admired
the
Greeks
,
and
made
them
their
Patterns
;
he
in
the
beginning
of
his
Epistle
to
them
,
having
still
deep
impressions
upon
his
Spirit
of
what
he
had
seen
and
known
at
Athens
,
arraigns
the
whole
Greek
Philosophy
;
who
professed
themselves
wise
,
but
became
fools
;
who
though
they
knew
God
,
yet
glorified
him
not
as
God
,
nor
were
thankful
;
but
became
vain
in
their
imaginations
,
so
that
their
foolish
heart
was
darkened
.
They
had
high
speculations
of
the
Unity
and
Simplicity
of
the
Divine
Essence
;
but
they
set
themselves
to
find
such
excuses
for
the
Idolatry
of
the
Vulgar
,
that
they
not
only
continued
to
comply
with
them
in
the
grossest
of
all
their
practices
,
but
they
studied
more
laboured
Defences
for
them
,
than
the
ruder
multitudes
could
ever
have
fallen
upon
.
They
knew
the
true
God
,
for
God
had
shewed
to
them
,
that
which
might
be
known
of
him
;
but
they
held
the
truth
in
unrighteousness
,
and
changed
the
glory
of
the
incorruptible
God
,
into
an
image
made
like
to
corruptible
man
,
and
to
birds
and
fourfooted
beasts
,
and
to
creeping
things
:
Which
seems
to
be
a
description
of
Hieroglyphick
Figures
,
the
most
excusable
of
all
those
Images
by
which
they
represented
the
Deity
.
This
St.
Paul
makes
to
be
the
original
of
all
the
Corruption
and
Immorality
that
was
spread
over
the
Gentile
World
,
which
came
in
,
partly
as
the
natural
consequence
of
Idolatry
,
of
its
debasing
the
Ideas
of
God
,
and
wounding
true
Religion
and
Virtue
in
its
source
and
first
seeds
,
and
partly
as
an
effect
of
the
just
Judgments
of
God
upon
those
who
thus
dishonoured
him
,
That
was
to
a
very
monstrous
degree
spread
over
both
Greece
and
Rome
.
Of
these
St.
Paul
gives
us
some
very
enormous
Instances
,
with
a
Catalogue
of
the
Vices
that
sprang
from
those
vitiated
Principles
.
These
two
passages
,
the
one
of
St.
Paul's
Preaching
,
and
the
other
of
his
Writing
,
being
both
applied
to
those
who
had
the
finest
Speculations
among
the
Heathen
,
do
evidently
demonstrate
how
contrary
the
Christian
Doctrine
,
is
to
the
Worshipping
of
Images
of
all
sorts
,
how
speciously
soever
that
may
be
disguised
.
If
these
things
wanted
an
Explanation
,
we
find
it
given
us
very
fully
in
all
the
Writings
of
the
Fathers
during
their
Disputes
with
the
Heathens
;
They
do
not
only
charge
them
with
the
false
Notions
that
they
had
of
God
,
the
many
Deities
they
Worshipped
,
the
absurd
Legends
that
they
had
concerning
them
;
but
in
particular
they
dwell
long
upon
this
of
the
Worshipping
God
in
or
by
an
Image
,
with
Arguments
taken
both
from
the
pure
and
spiritual
Nature
of
God
,
and
from
the
plain
Revelation
he
made
of
his
Will
in
this
matter
.
Upon
this
Argument
many
long
Citations
might
be
gathered
from
Iustin
Martyr
,
Just.
Mart.
Apol.
2.
Clem.
Alex.
Strom.
l.
1.5
.
Protr
.
Orig.
Cont.
Cels.
l.
2.3.5.7
.
Tertull.
Apol.
Cypr.
de
Idol
.
Vanitate
.
Arnob.
Lib.
5.
Minut.
Felix
Oct.
Euseb.
praep.
Evang.
l.
3.
Lactan.
l.
2.
c.
2.
Ambros
.
Resp.
ad
Sym.
August
.
de
Civitate
Dei
.
l.
7.
c.
5.
Orig.
Con.
Cels.
l.
7.
Euseb.
Praep.
Ev.
l.
3.
c.
7.
Max.
Tyr.
diss
.
38.
Jul.
Frag.
Ep.
Euseb.
praep.
Evan.
l.
4.
c.
1.
from
Clemens
of
Alexandria
,
Origen
,
Tertullian
,
Cyprian
,
Arnobius
,
Minutius
Felix
,
Lactantius
,
Eusebius
,
Ambrose
,
and
St.
Austin
.
Their
Reasonings
are
so
clear
and
so
full
,
that
nothing
can
be
more
evident
,
than
that
they
condemned
all
the
use
of
Images
in
the
Worship
of
God
:
And
yet
both
Celsus
,
Porphiry
,
Maximus
Tyrius
,
and
Iulian
,
told
them
very
plainly
,
that
they
did
not
believe
that
the
Godhead
was
like
their
Images
,
or
was
shut
up
within
them
;
they
only
used
them
as
helps
to
their
Imagination
and
Apprehension
,
that
from
thence
they
might
form
suitable
thoughts
of
the
Deity
.
This
did
not
satisfy
the
Fathers
,
who
insisted
on
it
to
the
last
,
that
all
such
Images
as
were
made
the
objects
of
Worship
,
were
Idols
;
so
that
if
in
any
one
thing
we
have
a
very
full
account
of
the
sense
of
the
whole
Church
for
the
first
Four
Centuries
,
it
is
in
this
matter
.
They
do
not
speak
of
it
now
and
then
only
by
the
way
,
as
in
a
Digression
;
in
which
the
heat
of
Argument
,
or
of
Rhetorick
may
be
apt
to
carry
men
too
far
;
they
set
themselves
to
treat
of
this
Argument
very
nicely
;
and
they
were
engaged
in
it
with
Philosophers
,
who
were
as
good
at
Subtleties
and
Distinctions
as
other
Men.
This
was
one
of
the
main
parts
of
the
Controversy
;
so
if
in
any
Head
whatsoever
,
they
writ
exactly
upon
those
Subjects
.
They
attack'd
the
established
Religion
of
the
Roman
Empire
;
and
this
was
not
to
be
done
with
Clamour
,
nor
could
they
offer
at
it
in
a
plain
contradiction
to
such
Principles
as
are
consistent
with
the
Christian
Religion
,
if
the
Doctrine
of
the
Roman
Church
is
true
.
Here
then
we
have
not
only
the
Scripture
but
Tradition
fully
of
our
side
.
Some
pretended
Christians
,
it
is
true
,
did
very
early
Worship
Images
;
but
those
were
the
Gnosticks
,
held
in
detestation
by
all
the
Orthodox
.
Irenaeus
,
Epiphanius
,
and
St.
Austin
tell
us
,
Pythagoras
,
Plato
and
Aristotle
:
Nor
are
they
only
blamed
for
Worshipping
the
Images
of
Christ
,
together
with
these
of
the
Philosophers
,
but
they
are
particularly
blamed
for
having
several
sorts
of
Images
,
and
Worshipping
these
as
the
Heathens
did
;
and
that
among
these
there
was
an
Image
of
Christ
,
which
they
pretended
to
have
had
from
Pilate
.
Besides
these
Corrupters
of
Christianity
,
there
were
no
others
among
the
Christians
of
the
first
Ages
that
Worshipped
Images
.
This
was
so
well
known
to
the
Heathens
,
that
they
bring
this
,
among
other
things
,
as
a
reproach
against
the
Christians
,
that
they
had
no
Images
:
Which
the
first
Apologists
are
so
far
from
denying
,
that
they
answered
them
,
That
it
was
impossible
for
him
who
knew
God
,
to
Worship
Images
.
But
as
human
Nature
is
inclined
to
visible
Objects
of
Worship
,
so
it
seems
some
began
to
Paint
the
Walls
of
their
Churches
with
Pictures
,
or
at
least
moved
for
it
.
In
the
beginning
of
the
Fourth
Century
this
was
condemned
by
the
Council
of
Eliberis
,
Can.
36.
It
pleases
us
to
have
no
Pictures
in
Churches
,
lest
that
which
is
Worshipped
should
be
Painted
upon
the
Walls
.
Towards
the
end
of
that
Century
,
we
have
an
account
given
us
by
Epiphanius
,
remnant
of
Heathenism
.
It
is
plain
enough
from
some
passages
in
St.
Austin
,
that
he
knew
of
no
Images
in
Churches
in
the
beginning
of
the
Fifth
Century
.
It
is
true
they
began
to
be
brought
before
that
time
into
some
of
the
Churches
of
Pontus
and
Cappadocia
,
which
was
done
very
probably
to
draw
the
Heathens
,
by
this
piece
of
conformity
to
them
,
to
like
the
Christian
Worship
the
better
.
For
that
humour
began
to
work
,
and
appeared
in
many
Instances
of
other
kinds
as
well
as
in
this
.
It
was
not
possible
that
People
could
see
Pictures
in
their
Churches
long
without
paying
some
marks
of
respect
to
them
,
which
grew
in
a
little
time
to
the
downright
worship
of
them
.
A
famous
instance
we
have
of
this
in
the
Sixth
Century
;
Serenus
,
Bishop
of
Marseilles
,
finding
that
he
could
not
restrain
his
People
from
the
Worship
of
Images
,
broke
them
in
pieces
;
upon
which
Pope
Gregory
writ
to
him
,
blaming
him
indeed
for
breaking
the
Images
,
It
is
one
thing
to
worship
an
Image
,
and
another
thing
to
learn
by
it
,
what
is
to
be
worshipped
:
He
says
they
were
set
up
not
to
be
worshipped
,
but
to
instruct
the
Ignorant
,
and
cites
our
Saviour's
Words
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
,
to
prove
that
it
was
not
lawful
to
worship
the
work
of
mens
hands
.
We
see
by
a
fragment
cited
in
the
Second
Nicene
Council
,
that
both
Iews
and
Gentiles
took
advantages
from
the
Worship
of
Images
,
to
reproach
the
Christians
soon
after
that
time
.
The
Iews
were
scandalized
at
their
Worshipping
Images
,
as
being
expresly
against
the
Command
of
God
.
The
Gentiles
had
also
by
it
great
advantages
of
turning
back
upon
the
Christians
all
that
had
been
written
against
their
Images
in
the
former
Ages
.
At
last
in
the
beginning
of
the
Eighth
Century
,
the
famous
Controversy
about
the
having
or
breaking
of
Images
grew
hot
.
The
Churches
of
Italy
were
so
set
on
the
worshipping
of
them
,
This
is
owned
by
all
the
Historians
of
that
Age
,
Anastasius
,
Zonaras
,
C●drenus
,
Glyc●s
,
Theophanes
,
Sigebert
,
Otho
.
Pris.
Urspergensis
,
Sigonius
,
Rubens
,
and
Cia●●nius
.
that
Pope
Gregory
the
Second
gives
this
for
the
reason
of
their
Rebelling
against
the
Emperor
,
because
of
his
opposition
to
Images
.
And
here
in
little
more
than
an
Hundred
Years
,
the
See
of
Rome
changed
its
Doctrine
,
Pope
Gregory
the
Second
being
as
positive
for
the
worshipping
them
,
as
the
first
of
that
Name
had
been
against
it
.
Violent
Contentions
arose
upon
this
Head
.
The
breakers
of
Images
were
charged
with
Iudaism
,
Samaritanism
,
and
Manicheism
;
and
the
worshippers
of
them
were
charged
with
Gentilism
and
Idolatry
.
One
General
Council
at
Constantinople
consisting
of
about
Three
hundred
and
thirty
eight
Bishops
,
condemned
the
Worshipping
them
as
Idolatrous
;
but
another
at
Nice
of
Three
hundred
and
fifty
Bishops
,
though
others
say
they
were
only
Three
hundred
,
asserted
the
Worship
of
them
.
Yet
as
soon
as
this
was
known
in
the
West
,
how
active
soever
the
See
of
Rome
was
for
establishing
their
Worship
,
a
Council
of
about
Three
hundred
Bishops
met
at
Francfort
,
under
Charles
the
Great
,
which
condemned
the
Nicene
Council
,
together
with
the
Worship
of
Images
.
The
Gallican
Church
insisted
long
upon
this
matter
;
Books
were
published
in
the
Name
of
Charles
the
Great
against
them
.
A
Council
held
at
Paris
under
his
Son
did
also
condemn
Image-worship
as
contrary
to
the
Honour
that
is
due
to
God
only
,
and
to
the
Commands
that
he
has
given
us
in
Scripture
.
The
Nicene
Council
was
rejected
here
in
England
,
as
our
Historians
tell
us
,
because
it
asserted
the
Adoration
of
Images
,
which
the
Church
of
God
abhors
.
Agobard
Bishop
of
Lions
,
and
Claud
of
Turin
,
writ
against
it
;
the
former
writ
with
great
vehemence
:
The
Learned
Men
of
that
Communion
do
now
acknowledge
,
that
what
he
writ
was
according
to
the
sense
of
the
Gallican
Church
in
that
Age
:
And
even
Ionas
of
Orleans
,
who
studied
to
moderate
the
matter
,
and
to
reconcile
the
Gallican
Bishops
to
the
See
of
Rome
,
yet
does
himself
declare
against
the
Worship
of
Images
.
We
are
not
concerned
to
examine
how
it
came
that
all
this
vigorous
opposition
to
Image-worship
,
went
off
so
soon
.
It
is
enough
to
us
that
it
was
once
made
so
resolutely
;
let
those
who
think
it
so
incredible
a
thing
,
that
Churches
should
depart
from
the
received
Traditions
,
answer
this
as
they
can
.
As
for
the
Methods
then
used
,
and
the
Arguments
that
were
then
brought
to
infuse
this
Doctrine
into
the
World
,
Rome
.
Bellarmine
,
Suarez
,
and
others
,
Bellarm.
de
Imag.
l.
2.
c.
8.
Suarez
.
M.
3.
Ysambert
de
Mist.
Incarn
.
ad
quaest.
25.
dis.
3.
Vasquez
.
in
3
Aquin.
disp.
103.
c.
3.
Cajetan
.
in
3.
Aquin.
quaest.
25.
A.
3.
prove
the
Lawfulness
of
such
Images
from
the
general
practice
of
the
Church
.
Others
go
further
,
and
from
the
caution
given
in
the
Decree
of
the
Council
of
Trent
,
concerning
the
Images
of
God
,
do
infer
that
they
are
allowed
by
that
Council
,
provided
they
be
decently
made
.
Directions
are
also
given
concerning
the
use
of
the
Image
of
the
Trinity
in
Publick
Offices
among
them
.
In
a
word
,
all
their
late
Doctors
agree
,
That
they
are
lawful
,
and
reckon
the
calling
that
in
question
to
be
not
only
rashness
,
but
an
error
;
and
such
as
have
held
it
unlawful
to
make
such
Images
,
were
especially
condemned
at
Rome
,
December
17.
1690.
The
varieties
of
those
Images
,
and
the
boldness
of
them
are
things
apt
to
give
horror
to
modest
Minds
,
not
accustomed
to
such
Attempts
.
It
must
be
acknowledged
,
that
the
Old
Emblematical
Images
of
the
Egyptians
,
and
the
grosser
ones
now
used
by
the
Chineses
,
are
much
more
instructing
,
and
much
less
scandalous
Figures
.
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
;
that
here
Service
is
only
appropriated
to
God
,
but
not
Worship
.
Among
the
Acts
of
Worship
they
reckon
the
Oblation
of
Incense
and
Lights
;
and
the
reason
given
by
them
for
all
this
,
is
,
because
the
Honour
of
the
Image
or
Type
,
passes
to
the
Original
or
Prototype
:
So
that
plain
and
direct
Worship
was
to
terminate
on
the
Image
it self
:
The
Council
of
Nice
did
plainly
assert
the
direct
Worship
of
Images
,
but
they
did
as
positively
declare
,
That
they
meant
only
that
it
should
be
an
honorary
Adoration
,
and
not
the
true
Latria
,
which
was
only
due
to
God
.
And
whatever
some
Modern
Representers
and
Expositors
of
the
Roman
Doctrine
may
say
,
to
soften
the
harshness
of
the
Worship
of
Images
,
it
is
very
copiously
proved
,
both
from
the
Words
of
the
Council
of
Nice
,
See
to
the
same
purpose
,
Alex.
Hales
,
Bonaventure
,
Ricardus
de
Media
villa
palud
Almans
.
B●el
Summa
Angelica
,
and
m●ny
more
cited
by
Bishop
Stilligfleet
's
Defence
of
the
Charge
of
Idolatry
.
Part.
2.
Chap.
2.
and
of
the
Modern
Schoolmen
,
and
Writers
of
Controversy
,
that
direct
Worship
ought
to
be
offered
to
the
Image
it self
.
This
reserve
of
the
Latria
to
God
,
being
an
evident
proof
,
that
all
inferior
Acts
of
Worship
were
allowed
them
.
But
this
reserve
does
no
way
please
the
later
Writers
;
for
Aquinas
,
and
many
from
him
,
do
teach
,
that
the
same
Acts
and
Degrees
of
Worship
which
are
due
to
the
Original
,
are
also
due
to
the
Image
;
they
think
an
Image
has
such
a
relation
to
the
Original
,
that
both
ought
to
be
worshipped
in
the
same
Act
,
and
that
to
Worship
the
Image
with
any
other
sort
of
Acts
,
is
to
Worship
it
on
its
own
account
,
which
they
think
is
Idolatry
.
Whereas
others
adhering
to
the
Nicene
Doctrine
,
think
that
the
Image
is
to
be
worshipped
with
an
inferior
Degree
,
that
otherwise
Idolatry
must
follow
.
So
here
the
danger
of
Idolatry
is
threatned
of
both
sides
;
and
since
one
of
them
must
be
chosen
,
thus
it
will
follow
,
that
let
a
Man
do
what
he
can
he
must
commit
Idolatry
,
according
to
the
Opinion
of
some
very
Subtile
and
Learned
Men
among
them
.
The
Council
of
Trent
did
indeed
decline
to
give
a
clear
Decision
in
this
Matter
,
due
Worship
should
be
given
to
Images
;
but
did
not
determine
what
that
due
Worship
was
.
And
though
it
appears
by
the
Decree
,
that
there
were
Abuses
committed
among
them
in
that
Matter
,
yet
they
only
appoint
some
Regulations
,
concerning
such
Images
as
were
to
be
suffered
,
and
that
others
were
to
be
removed
;
but
they
left
the
Divines
to
fight
out
the
Matter
concerning
the
due
Worship
that
ought
to
be
given
to
Images
.
They
were
then
in
hast
,
and
intended
to
offend
no
Party
;
and
as
they
would
not
justifie
all
that
had
been
said
or
done
concerning
the
Worship
of
Images
,
so
they
would
condemn
no
part
of
it
;
Honour
of
the
Type
goes
to
the
Prototype
;
In
benedictione
novae
Crucis
.
Rogamus
te
Domine
Sancte
Pater
Omnipotens
sempiterne
Deus
,
ut
digneris
benedicere
hoc
lignum
Crucis
tuae
ut
sit
Remedium
Salutare
generi
humano
,
sit
Soliditas
fidei
,
profectus
bonorum
operum
,
Redemptio
animarum
,
sit
Solamen
&
protectio
ac
tutela
contra
saeva
jacula
Inimicorum
.
Per
Dom.
Sanctificetur
lignum
istud
in
nomine
Patris
&
Filii
,
&
Spiritûs
sancti
,
&
benedictio
illius
ligni
in
quo
membra
sancta
Salvatoris
suspensa
sunt
sit
in
isto
ligno
ut
orantes
inclinantesque
se
propter
Deum
ante
istam
crucem
inveniant
corporis
&
animae
sanitatem
per
eundem
.
reisque
dona
veniam
.
It
is
expresly
said
in
the
Pontifical
,
Cruci
debetur
Latria
,
and
the
Prayers
used
in
the
Consecration
of
a
Cross
;
it
is
prayed
,
That
the
Blessing
of
that
Cross
on
which
Christ
hung
,
may
be
in
it
,
that
it
may
be
a
healthful
Remedy
to
Mankind
,
a
Strengthner
of
Faith
,
an
Increaser
of
Good
Works
,
the
Redemption
of
Souls
,
and
a
Comfort
,
Protection
,
and
Defence
against
the
Cruelty
of
our
Enemies
.
These
with
all
the
other
Acts
of
Adoration
used
among
them
,
seem
to
favour
those
who
are
for
a
Latria
to
be
given
to
all
those
Images
,
to
the
Originals
of
which
it
is
due
;
and
in
like
the
Proportion
for
Dulia
and
Hyperdulia
to
other
Images
.
It
is
needless
to
prosecute
this
Matter
further
.
It
seemed
necessary
to
say
so
much
,
to
justify
our
Church
which
has
in
her
Homilies
laid
this
Charge
of
Idolatry
,
very
severely
on
the
Church
of
Rome
;
and
this
is
so
high
an
Imputation
,
that
those
who
think
it
false
,
as
they
cannot
without
a
good
Conscience
,
Subscribe
,
or
require
others
to
Subscribe
the
Article
,
concerning
the
Homilies
,
so
they
ought
to
retract
their
own
Subscriptions
,
and
to
make
Solemn
Reparations
in
Justice
and
Honour
,
for
laying
so
heavy
an
Imputation
unjustly
upon
that
whole
Communion
.
There
is
nothing
that
can
be
brought
from
Scripture
,
that
has
a
shew
of
an
Argument
for
supporting
Image-Worship
,
unless
it
be
that
of
the
Cherubims
that
were
in
the
holiest
of
all
;
and
that
as
is
supposed
were
worshipped
,
at
least
by
the
High
Priest
when
he
went
thither
,
once
a
Year
,
if
not
by
the
whole
People
.
But
first
there
is
a
great
difference
to
be
made
,
between
a
Form
of
Worship
immediately
prescribed
by
God
,
and
another
Form
that
not
only
has
no
warrant
for
it
,
but
seems
to
be
very
expresly
forbidden
.
It
is
plain
,
the
Cherubims
were
not
seen
by
the
People
,
and
so
they
could
be
no
visible
Object
of
Worship
to
them
.
worship
his
footstool
,
for
it
is
holy
;
but
both
the
Hebrew
,
and
the
Septuagint
have
it
,
as
it
is
in
our
Translation
,
worship
at
his
footstool
,
for
he
is
holy
;
and
all
the
Greek
Fathers
cite
these
Words
so
.
Many
of
the
Latin
Fathers
do
also
cite
them
according
to
the
Greek
;
and
the
last
Words
of
the
Psalm
,
in
which
the
same
words
are
repeated
,
make
the
Sense
of
it
evident
:
For
there
it
is
thus
varied
,
Exalt
ye
the
Lord
our
God
,
and
worship
at
his
holy
hill
,
for
the
Lord
our
God
is
holy
.
These
words
coming
so
soon
after
the
former
,
are
a
Paraphrase
to
them
,
and
determine
their
Sense
.
No
doubt
the
High
Priest
worshipped
God
,
who
dwelt
between
the
Cherubims
,
in
that
Cloud
of
Glory
in
which
he
shewed
himself
visibly
present
in
his
Temple
;
but
there
is
no
sort
of
reason
to
think
,
that
in
so
Majestick
a
Presence
,
Adoration
could
be
offered
to
any
thing
else
;
or
that
after
the
High
Priest
had
adored
the
Divine
Essence
so
manifested
,
he
would
have
fallen
to
Worship
the
Ark
,
and
the
Cherubims
.
This
agrees
ill
with
the
Figure
that
is
so
much
used
in
this
Matter
of
a
King
,
and
his
Chair
of
State
;
for
in
the
Presence
of
the
King
,
all
Respects
terminate
in
his
Person
,
whatsoever
may
be
done
in
his
Absence
.
And
thus
,
this
being
not
so
much
as
a
Precedent
,
much
less
an
Argument
for
the
use
of
Images
;
and
there
being
nothing
else
brought
from
Scripture
,
that
with
any
sort
of
wresting
can
be
urged
for
it
,
and
the
Sense
and
Practice
of
the
whole
Church
being
so
express
against
it
,
the
Progress
of
it
having
been
so
long
,
and
so
much
disputed
,
the
tendency
of
it
to
Superstition
and
Abuse
,
being
by
their
own
Confession
so
visible
;
the
Scandal
that
it
gives
to
Iews
and
Mahometans
being
so
apparent
,
and
it
carrying
in
its
outward
appearances
such
a
Conformity
(
to
say
at
present
no
more
)
to
Heathenish
Idolatry
,
we
think
we
have
all
possible
advantages
in
this
Argument
.
We
adhere
to
that
Purity
of
Worship
which
is
in
both
Testaments
so
much
insisted
on
,
we
avoid
all
Scandal
,
and
make
no
Approaches
to
Heathenism
,
and
follow
the
Pattern
set
us
by
the
Primitive
Church
.
And
as
our
simplicity
of
Worship
needs
not
be
defended
,
since
it
proves
it self
;
so
no
proofs
are
brought
for
the
other
side
,
but
only
a
pretended
usefulness
in
outward
Figures
,
to
raise
the
Mind
by
the
Senses
to
just
Apprehensions
of
Spiritual
Objects
;
which
allowing
it
true
,
will
only
conclude
for
the
Historical
Use
of
Images
,
but
not
for
the
directing
our
Worship
towards
them
.
But
the
effect
is
quite
contrary
to
the
pretence
,
for
instead
of
raising
the
Mind
by
the
Senses
,
the
Mind
is
rather
sunk
by
them
into
gross
Ideas
.
The
Bias
of
Human
Nature
lies
to
Sense
,
and
to
form
gross
Imaginations
of
Incorporeal
Objects
;
and
therefore
instead
of
gratifying
these
,
we
ought
to
wean
our
Minds
from
them
,
and
to
raise
them
above
them
all
we
can
.
Even
Men
of
Speculation
and
Abstraction
feel
Nature
in
this
grows
too
hard
for
them
;
but
the
Vulgar
is
apt
to
fall
so
headlong
into
these
Conceits
,
that
it
looks
like
the
laying
of
Snares
for
them
,
to
furnish
them
with
such
methods
and
helps
for
their
having
gross
Thoughts
of
Spiritual
Objects
.
The
fondness
that
the
People
have
for
Images
,
their
readiness
to
believe
the
most
incredible
Stories
concerning
them
,
the
expence
they
are
at
to
Enrich
and
Adorn
them
,
their
Prostrations
before
them
,
their
Confidence
in
them
,
their
humble
and
tender
Embracing
and
Kissing
of
them
,
their
pompous
and
heathenish
Processions
to
do
them
Honour
,
the
Fraternities
erected
for
particular
Images
,
not
to
mention
the
more
universal
and
established
Practices
of
directing
their
Prayers
to
them
,
of
setting
Lights
before
them
,
and
of
Incensing
them
;
these
,
I
say
,
are
things
too
well
known
,
to
such
as
have
seen
the
way
of
that
Religion
,
that
they
should
need
to
be
much
enlarged
on
;
and
yet
they
are
not
only
allowed
of
,
but
encouraged
.
Those
among
them
who
have
too
much
good
sense
that
they
should
sink
into
those
foolish
apprehensions
themselves
,
yet
must
not
only
bear
with
them
,
but
often
comply
with
them
to
avoid
the
giving
of
Scandal
,
as
they
call
it
;
not
considering
the
much
greater
Scandal
that
they
give
,
when
they
encourage
others
by
their
practice
to
go
on
in
these
Follies
.
The
enlarging
into
all
the
corruptions
occasioned
by
this
way
of
Worship
would
carry
me
far
,
but
it
seems
not
necessary
,
the
thing
is
so
plain
in
it self
.
The
next
Head
in
this
Article
is
a
full
instance
of
it
,
which
is
the
Worship
of
Relicks
.
It
is
no
wonder
that
great
care
was
taken
in
the
beginnings
of
Christianity
,
to
shew
all
possible
respect
and
tenderness
even
to
the
Bodies
of
the
Martyrs
.
There
is
something
of
this
planted
so
deep
in
Human
Nature
,
that
though
the
Philosophy
of
it
cannot
be
so
well
made
out
,
yet
it
seems
to
be
somewhat
more
than
an
universal
Custom
;
Humanity
is
of
its
side
,
and
is
apt
to
carry
Men
to
the
profusions
of
Pomp
and
Cost
;
all
Religions
do
agree
in
this
,
so
that
we
need
not
wonder
if
Christians
in
the
first
fervour
of
their
Religion
,
believing
the
Resurrection
so
firmly
as
they
did
,
and
having
a
high
sense
of
the
Honour
done
to
Christ
and
his
Religion
by
the
sufferings
of
the
Martyrs
;
if
,
I
say
,
In
opposition
to
all
this
we
think
,
that
all
decent
Honours
are
indeed
due
to
the
Bodies
of
the
Saints
,
which
were
once
the
Temples
of
the
Holy
Ghost
:
Body
of
Moses
,
so
as
to
Bury
it
in
such
a
manner
that
no
Man
knew
of
his
Sepulchre
,
there
seems
to
have
been
in
this
a
peculiar
caution
guarding
against
that
Superstition
,
which
the
Iews
might
very
probably
have
fallen
into
with
relation
to
his
Body
.
And
this
seems
so
clear
an
indication
of
the
Will
of
God
in
this
matter
,
that
we
reckon
we
are
very
safe
when
we
do
no
further
honour
to
the
Body
of
a
Saint
,
than
to
Bury
it
.
And
though
that
Saint
had
been
ever
so
Eminent
,
not
only
for
his
Holiness
,
but
even
for
Miracles
wrought
by
him
,
by
his
shadow
,
or
even
by
looking
upon
him
;
yet
the
History
of
the
Brazen
Serpent
shews
us
,
that
a
fondness
even
on
the
Instruments
,
that
God
made
use
of
to
work
Miracles
by
,
Aaron's
Rod
,
by
Elisha's
Bones
after
his
death
,
and
the
one
was
preserved
but
not
worshipped
;
Then
we
see
no
other
care
about
the
Body
of
St.
Stephen
but
to
Bury
it
;
and
not
long
after
that
time
upon
St.
Polycarp's
Martyrdom
,
when
the
Iews
who
had
set
on
the
Prosecution
against
him
,
suggested
,
that
if
the
Christians
could
gain
his
Body
,
they
would
perhaps
forsake
Christ
and
worship
him
;
they
rejected
the
accusation
with
horror
,
for
in
the
Epistle
which
the
Church
of
Smirna
writ
upon
his
Martyrdom
,
after
they
mention
this
Insinuation
,
they
have
those
remarkable
words
,
which
belong
both
to
this
head
and
to
that
which
follows
it
of
the
Invocation
and
Worship
of
Saints
.
These
Men
know
not
that
we
can
neither
forsake
Christ
,
who
suffered
for
the
salvation
of
all
that
are
saved
,
the
Innocent
for
the
Guilty
,
nor
worship
any
other
;
Him
truly
being
the
Son
of
God
we
adore
:
But
the
Martyrs
,
and
Disciples
,
and
Followers
of
the
Lord
,
we
justly
love
,
for
that
extraordinary
good
mind
,
which
they
have
expressed
toward
their
King
and
Master
,
of
whose
happiness
God
grant
that
we
may
partake
,
and
that
we
may
learn
by
their
Examples
.
The
Iews
had
so
persuaded
the
Gentiles
of
Smirna
of
this
matter
,
that
they
burnt
St.
Polycarp's
Body
;
but
the
Christians
gathered
up
his
Bones
with
much
respect
,
so
that
it
appeared
how
they
honoured
them
,
though
they
could
not
worship
them
;
and
they
buried
them
in
a
convenient
place
,
which
they
intended
to
make
the
place
where
they
should
hold
by
the
Blessing
of
God
,
the
Yearly
Commemoration
of
that
Birth-day
of
his
Martyrdom
,
with
much
Ioy
and
Gladness
,
both
to
Honour
the
Memory
of
those
who
had
overcome
in
that
Glorious
Engagement
,
and
to
Instruct
and
Confirm
all
others
by
their
Example
.
This
is
one
of
the
most
valuable
Pieces
of
true
and
genuine
Antiquity
;
and
it
shews
us
very
fully
the
Sense
of
that
Age
both
concerning
the
Relicks
,
and
the
Worship
of
the
Saints
.
In
the
following
Ages
,
we
find
no
Characters
of
any
other
regard
to
the
Bones
or
Bodies
of
the
Saints
,
but
that
they
buried
them
very
decently
,
and
did
annually
commemorate
their
Death
,
calling
it
their
Birth-day
.
And
it
may
incline
Men
strongly
to
suspect
the
many
Miracles
that
were
published
in
the
Fourth
Century
,
as
wrought
at
the
Tombs
,
or
Memories
of
the
Martyrs
,
or
by
their
Relicks
,
that
we
hear
of
none
of
those
in
the
former
Three
Centuries
;
for
it
seems
there
was
more
occasion
for
them
during
the
Persecution
,
than
after
it
was
over
;
it
being
much
more
necessary
than
to
furnish
Christians
with
so
strong
a
Motive
as
this
must
have
been
,
to
resist
even
to
Blood
,
when
God
was
pleased
to
Glorify
himself
so
signally
in
his
Saints
.
This
,
I
say
,
forces
us
to
fear
,
that
Credulity
and
Imagination
,
or
somewhat
worse
than
both
these
,
might
have
had
a
large
share
in
those
extraordinary
things
that
are
related
to
us
by
great
Men
in
the
Fourth
Century
.
He
must
have
a
great
Disposition
to
believe
wonderful
things
,
that
can
digest
the
extraordinary
Relations
that
are
even
in
St.
Basile
,
St.
Ambrose
,
and
St.
Austin
;
and
most
signally
in
St.
Ierom
,
That
none
were
wrought
at
that
time
,
without
so
much
as
a
Salvo
for
what
he
might
have
heard
from
other
Parts
,
shews
plainly
,
that
he
had
not
heard
of
any
at
all
.
For
he
was
Orator
enough
to
have
made
even
looser
Reports
look
probable
.
This
does
very
much
shake
the
Credit
of
those
amazing
Relations
that
we
find
in
St.
Ierom
,
St.
Ambrose
,
and
St.
Austin
.
It
is
true
,
there
seems
to
have
been
an
Opinion
very
generally
received
both
in
the
East
and
the
West
,
at
that
time
,
which
must
have
very
much
heightned
the
growing
Superstition
for
Relicks
.
It
was
a
Remnant
both
of
Iudaism
and
Gentilism
,
that
the
Souls
of
the
Martyrs
hovered
about
their
Tombs
,
called
their
Memories
;
and
that
therefore
they
might
be
called
upon
,
and
spoke
to
there
.
This
appears
even
in
the
Council
of
Elliberis
,
where
the
Superstition
of
lighting
Candles
about
their
Tombs
in
Day-light
is
forbidden
;
the
reason
given
,
is
,
because
the
Spirits
were
not
to
be
disquieted
.
St.
Basil
,
and
the
other
Fathers
,
that
do
so
often
mention
the
going
to
their
Memories
,
Mother
of
God
;
and
by
carrying
the
Opposition
to
that
too
far
,
a
Superstition
for
her
was
set
on
foot
,
it
made
a
progress
sufficient
to
ballance
the
slowness
of
its
beginning
;
the
whole
World
was
then
filled
with
very
extravagant
Devotions
for
her
.
The
great
noise
we
find
concerning
Relicks
in
the
end
of
the
Fourth
Century
,
has
all
the
Characters
of
Novelty
possible
in
it
;
for
those
who
speak
of
it
,
do
not
derive
it
from
former
times
.
One
circumstance
in
this
is
very
remarkable
,
that
neither
Trypho
,
Celsus
,
Lucian
,
nor
Cecilius
,
do
object
to
the
Christians
of
their
time
,
their
fondness
for
dead
Bodies
,
or
praying
about
their
Tombs
,
which
they
might
well
have
alledged
in
opposition
to
what
the
Christians
charged
them
with
,
if
there
had
been
any
occasion
for
it
.
Whereas
this
Custom
was
no
sooner
begun
,
than
both
Iulian
and
Eunapius
reproach
the
Christians
for
it
.
Iulian
,
it
is
true
,
heaped
together
the
Bones
and
Sculls
of
Men
,
that
had
been
punished
for
many
Crimes
,
(
it
was
natural
enough
for
a
spiteful
Heathen
,
to
give
this
Representation
of
their
Martyrdom
)
holding
them
for
Gods
:
And
after
some
scurrilous
Invectives
against
them
,
he
adds
,
they
are
called
Martyrs
,
and
made
the
Ministers
▪
and
Messengers
of
Prayer
to
the
Gods
.
This
seems
to
be
a
very
evident
proof
of
the
Novelty
of
this
matter
.
As
for
the
adoring
them
,
when
Vigilantius
asked
,
Why
dost
thou
Kiss
and
Adore
a
little
Dust
put
up
in
fine
Linnen
?
St.
Ierom
,
though
excessively
fond
of
them
,
denies
this
very
positively
,
and
that
in
very
injurious
Terms
,
being
offended
at
the
injustice
of
the
Reproach
.
Yet
as
long
as
the
Bodies
of
the
Martyrs
were
let
lie
quietly
in
their
Memories
,
the
fond
Opinion
of
their
being
present
and
hearing
what
was
said
to
them
,
made
the
Invocating
them
look
like
one
Mans
desiring
the
Assistance
of
another
good
Man's
Prayers
;
so
that
this
Step
seemed
to
have
a
fair
colour
:
But
when
their
Bodies
were
pulled
asunder
and
carried
up
and
down
;
so
that
it
was
believed
Miracles
abounded
every
where
about
them
;
and
when
their
Bones
and
Relicks
grew
to
encrease
and
multiply
,
so
that
they
had
more
Bones
and
Limbs
than
God
and
Nature
had
given
them
;
then
new
Hypotheses
were
to
be
found
out
to
justify
the
calling
upon
them
every
where
,
as
their
Relicks
were
spread
.
St.
Ierom
in
his
careless
way
says
,
they
followed
the
lamb
whithersoever
he
went
,
and
seems
to
make
no
doubt
of
their
being
,
if
not
every
where
,
yet
in
several
places
at
once
.
There
was
cause
given
in
St.
Austin's
time
to
suspect
that
many
of
the
Bones
which
were
carried
about
by
Monks
,
I
come
now
to
consider
the
last
Head
of
this
Article
,
which
is
the
Invocation
of
Saints
;
of
which
much
has
been
already
said
by
an
Anticipation
:
For
there
is
that
Connection
between
the
Worship
of
Relicks
and
the
Invocation
of
Saints
,
that
the
treating
of
the
one
,
does
very
naturally
carry
one
to
say
somewhat
of
the
other
.
It
is
very
evident
that
Saints
were
not
Invocated
in
the
Old
Testament
.
God
being
called
so
oft
,
the
God
of
Abraham
,
Isaac
and
Iacob
seems
to
give
a
much
better
warrant
for
it
,
than
any
thing
that
can
be
alledged
from
the
New
Testament
.
Moses
was
their
Lawgiver
and
their
Mediator
and
Intercessor
with
God
;
and
his
Intercession
as
it
had
been
very
effectual
for
them
,
so
it
had
shewed
it self
in
a
very
extraordinary
Instance
of
his
desiring
that
his
Name
might
be
blotted
out
of
the
Book
which
he
had
written
rather
than
the
People
should
perish
;
God
before
,
or
besides
the
true
Iehovah
.
They
never
prayed
to
any
other
,
they
called
upon
him
and
made
mention
of
no
other
:
The
Rule
was
without
exception
,
Call
upon
me
in
the
time
of
trouble
,
I
will
hear
thee
and
thou
shalt
glorify
me
.
Upon
this
Point
there
is
no
dispute
.
In
the
New
Testament
,
we
see
the
same
method
followed
,
with
this
only
exception
,
that
Jesus
Christ
is
proposed
as
our
Mediator
:
And
that
not
only
in
the
point
of
Redemption
,
which
is
not
denied
by
those
of
the
Church
of
Rome
,
but
even
in
the
point
of
Intercession
;
for
when
St.
Paul
is
treating
concerning
the
Prayers
and
Supplications
that
are
to
be
offered
for
all
Men
,
he
concludes
that
Direction
in
these
Words
:
For
there
is
one
God
and
one
Mediator
between
God
and
Man
,
the
Man
Christ
Iesus
.
We
think
the
silence
of
the
New
Testament
,
might
be
a
sufficient
Argument
for
this
:
But
these
Words
go
farther
,
and
imply
a
Prohibition
to
address
our
Prayers
to
God
by
any
other
Mediator
.
All
the
Directions
that
are
given
us
of
trusting
in
God
and
praying
to
him
,
are
upon
the
matter
Prohibitions
of
trusting
to
any
other
,
or
of
calling
on
any
other
.
Invocation
and
Faith
are
joyned
together
:
How
shall
they
call
on
him
in
whom
they
have
not
believed
?
Ye
believe
in
God
,
believe
ye
also
in
me
.
Humility
and
of
Will-worship
,
Worship
of
Angels
into
the
Church
of
Colosse
,
pretending
as
is
probable
,
that
those
Spirits
who
were
imployed
by
God
in
the
Ministry
of
the
Gospel
,
ought
in
gratitude
for
that
Service
,
and
out
of
respect
to
their
Dignity
,
to
be
worshipped
:
St.
Paul
condemns
all
this
,
without
any
reserves
made
for
lower
degrees
of
Worship
;
he
charges
the
Christians
to
beware
of
that
vain
Philosophy
,
intruding
into
things
which
they
had
not
seen
,
vainly
puffed
up
by
their
fleshly
Mind
.
If
any
degrees
of
invocating
Saints
or
Angels
,
had
been
consistent
with
the
Christian
Religion
;
this
was
the
proper
place
of
declaring
them
:
But
the
condemning
that
matter
so
absolutely
,
looks
as
a
very
express
Prohibition
of
all
sort
of
Worship
to
Angels
.
And
when
St.
Iohn
fell
down
to
Worship
the
Angel
,
that
had
made
him
such
glorious
Discoveries
upon
two
several
Occasions
:
The
Answer
he
had
,
was
,
See
thou
do
it
not
:
worship
God
:
I
am
thy
fellow
servant
.
It
is
probable
enough
,
that
St.
Iohn
might
imagine
,
that
the
Angel
who
had
made
such
Discoveries
to
him
,
was
Iesus
Christ
;
but
the
Answer
plainly
shews
that
no
sort
of
Worship
ought
to
be
offered
to
Angels
,
nor
to
any
but
God
.
The
reason
given
excludes
all
sort
of
Worship
,
for
that
cannot
be
among
Fellow-Servants
.
As
Angels
are
thus
forbid
to
be
worshipped
,
so
no
mention
is
made
of
worshipping
or
invocating
anySaints
that
had
died
for
theFaith
,
such
as
St.
Stephen
and
St.
Iames.
In
the
Epistle
to
the
Hebrews
,
Remember
them
which
had
the
rule
over
them
,
and
to
follow
their
faith
;
but
not
a
word
of
praying
to
them
.
So
that
if
either
the
Silence
of
the
Scriptures
on
this
Head
,
or
if
plain
Declarations
to
the
contrary
could
decide
this
Matter
,
the
Controversy
would
be
soon
at
an
end
.
Christ
is
always
proposed
to
us
as
the
only
Person
by
whom
we
come
unto
God
:
And
when
St.
Paul
speaks
against
the
worshipping
of
Angels
,
he
sets
Christ
out
in
his
Glory
in
Opposition
to
it
.
For
in
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
;
and
ye
are
compleat
in
him
,
which
is
the
Head
of
all
Principality
and
Power
;
From
the
Scriptures
,
if
we
go
to
the
first
Ages
of
Christianity
,
we
find
nothing
that
favours
this
,
but
a
great
deal
to
the
contrary
.
Irenaeus
disclaims
the
Invocation
of
Angels
.
The
memorable
Passage
of
the
Church
of
Smirna
,
formerly
cited
,
is
a
full
Proof
of
their
Sense
in
this
matter
.
Clemens
Alexandrinus
and
Tertullian
do
often
mention
the
Worship
that
was
given
to
God
only
,
Con.
Laod.
c.
35.
Just.
Mart.
Apol.
2.
Iren.
l.
2.
c.
35.
Orig.
Con.
Cels.
l.
8.
Tert.
de
Orat.
c.
1.
Athanas.
cont.
Arian
.
Orat.
1
,
3
,
4.
Greg.
Nazianz.
Orat.
40.
Greg.
Niss
.
in
Basil.
cont.
Eunap
.
Basil.
Hom.
27.
cont.
Eunom
.
l.
4.
Epiph.
Haeres.
64
,
69
,
78
,
79.
Theod.
de
Haer.
Fabul
.
l.
5.
c.
3.
Chrysost.
de
Trinit.
this
is
called
a
Secret
Idolatry
,
and
a
forsaking
of
our
Lord
Iesus
Christ
.
The
first
Apologists
for
Christianity
do
arraign
the
Worship
of
Demons
,
and
of
such
as
had
once
lived
on
Earth
,
in
a
Stile
that
shewed
they
did
not
apprehend
that
the
Argument
could
be
turned
against
them
,
for
their
worshipping
either
Angels
or
departed
Saints
.
When
the
Arian
Controversy
arose
,
the
Invocation
of
Christ
is
urged
by
Athanasius
,
Basil
,
Cyril
,
and
other
Fathers
,
as
an
evident
Argument
that
he
was
neither
made
nor
created
;
since
they
did
not
pray
to
Angels
,
or
any
other
Creatures
,
from
whence
they
concluded
that
Christ
was
God
.
These
are
convincing
Proofs
of
the
Doctrine
of
the
Three
first
,
and
of
a
good
part
of
the
Fourth
Century
.
It
is
true
,
as
was
confessed
upon
the
former
Head
,
they
began
with
Martyrs
in
the
end
of
the
Fourth
Century
.
They
fancied
they
heard
those
that
called
to
them
;
and
upon
that
it
was
no
wonder
,
if
they
invocated
them
,
and
so
private
Prayers
to
them
began
.
But
as
appears
both
by
the
Constitutions
,
and
several
of
the
Writers
of
that
time
,
the
Publick
Offices
were
yet
preserved
pure
.
St.
Austin
says
plainly
,
The
Gentiles
built
Temples
,
raised
Altars
,
ordained
Priests
,
and
offered
Sacrifices
to
their
Gods
;
Aug.
con
.
Serm.
Ar.
c.
29.
con
.
Max.
l.
13.
c.
4.
Aug.
de
Civ
.
Dei
.
l.
22.
c.
10.
l.
8.
c.
27.
but
we
do
not
erect
Temples
to
our
Martyrs
,
as
if
they
were
Gods
;
but
Memories
as
to
dead
Men
,
whose
Spirits
live
with
God
;
nor
do
we
erect
Altars
,
upon
which
we
Sacrifice
to
Martyrs
;
but
to
one
God
only
do
we
offer
;
to
the
God
of
Martyrs
,
and
our
God
;
at
which
Sacrifice
they
are
named
in
their
Place
and
Order
,
as
Men
of
God
,
who
in
confessing
Him
have
overcome
the
World
,
but
they
are
not
invocated
by
the
Priest
that
Sacrifices
.
It
seems
●he
Form
of
Praying
for
the
Saints
mentioned
in
the
Constitutions
,
was
not
used
in
the
Churches
of
Africk
in
St.
Austin's
Time
:
He
says
very
positively
,
That
they
did
not
pray
for
them
,
but
did
praise
God
for
them
:
And
he
says
in
express
words
,
Let
not
the
Worship
of
dead
Men
be
any
part
of
our
Religion
,
they
ought
so
to
be
honoured
,
that
we
may
imitate
them
,
but
not
worshipped
.
God
was
indeed
prayed
to
,
in
the
Fifth
Century
,
to
hear
the
Intercession
of
the
Saints
and
Martyrs
;
but
there
is
a
great
difference
between
Praying
to
God
to
favour
us
on
their
account
,
and
praying
immediately
to
them
to
hear
us
.
The
Praying
to
them
imports
either
their
being
every
where
,
or
their
knowing
all
things
;
and
as
it
is
a
blasphemous
Piece
of
Idolatry
to
ascribe
that
to
them
without
a
Divine
Communication
;
so
it
is
a
great
Presumption
in
any
Man
to
fancy
that
they
may
be
prayed
to
,
and
to
build
so
many
parts
of
Worship
upon
it
,
barely
upon
some
probabilites
and
inferences
,
without
an
express
Revelation
about
it
.
For
the
Saints
may
be
perfectly
happy
in
the
enjoyment
of
God
without
seeing
all
things
in
him
;
nor
have
we
any
reason
to
carry
that
farther
than
the
Scripture
has
done
.
But
as
the
Invocating
of
Martyrs
grew
from
a
calling
to
them
at
their
Memories
,
to
a
general
calling
to
them
in
all
places
;
so
from
the
Invocating
Martyrs
,
they
went
on
to
pray
to
other
Saints
;
yet
that
was
at
first
ventured
on
doubtfully
,
and
only
in
Funeral
Orations
;
where
an
address
to
the
dead
Person
to
pray
for
those
that
were
then
honouring
his
Memory
,
might
perhaps
,
come
in
as
a
figure
of
pompous
Eloquence
;
in
which
Nazianzen
,
one
of
the
first
that
uses
it
,
did
often
give
himself
a
very
great
compass
;
yet
he
and
others
soften
such
Figures
with
this
,
If
there
is
any
sense
or
knowledge
of
what
we
do
below
.
From
Prayers
to
God
to
receive
the
Intercessions
of
Martyrs
and
Saints
,
it
came
in
later
Ages
to
be
usual
to
have
Litanies
to
them
,
and
to
pray
immediately
to
them
;
but
at
first
this
was
only
a
desire
to
them
to
pray
for
those
who
did
thus
Invocate
them
,
Ora
pro
nobis
.
But
so
impossible
is
it
to
restrain
Superstition
when
it
has
once
got
head
,
and
has
prevailed
,
that
in
conclusion
all
things
that
were
asked
either
of
God
or
Christ
,
came
to
be
asked
from
the
Saints
in
the
same
humility
both
of
Gesture
and
Expression
;
in
which
if
there
was
any
difference
made
,
it
seemed
to
be
rather
on
the
side
of
the
B.
Virgin
and
the
Saints
,
as
appears
by
the
Ten
Ave's
for
one
Pater
,
and
that
humble
Prostration
in
which
all
fall
down
every
day
to
worship
her
:
The
Prayer
used
constantly
to
her
,
Maria
,
Mater
gratiae
Mater
miserecordiae
,
tu
nos
ab
hoste
protege
,
&
hora
mortis
suscipe
,
is
an
immediate
acknowledgment
of
her
as
the
giver
of
these
things
;
such
are
,
Solve
vincla
reis
,
profer
lumen
caecis
;
with
many
others
of
that
nature
.
The
Collection
of
these
swells
to
a
huge
bulk
,
Iure
Matris
impera
Redemptori
,
is
an
allowed
Address
to
her
;
not
to
mention
an
infinity
of
most
scandalous
ones
,
that
are
not
only
tolerated
,
but
encouraged
in
that
Church
.
Altars
are
consecrated
to
her
honour
,
and
to
the
honour
of
other
Saints
;
but
which
is
more
,
the
Sacrifice
of
the
Mass
is
offered
up
to
her
honour
,
and
to
the
honour
of
the
Saints
:
And
in
the
Form
of
Absolution
,
the
pardon
of
Sins
,
the
increase
of
Grace
,
and
eternal
Life
,
are
prayed
for
to
the
Penitent
by
the
vertue
of
the
Passion
of
Christ
,
and
the
Merits
of
the
B.
Virgin
,
and
of
all
the
Saints
.
The
pardon
of
Sins
and
eternal
Life
,
are
also
prayed
for
from
Angels
,
Angelorum
concio
sacra
,
Archangelorum
Turma
inclyta
,
nostra
diluant
jam
peccata
,
praestando
supernam
Coeli
gloriam
.
Many
strains
of
this
kind
are
to
be
found
in
the
Hymns
and
other
publick
Offices
of
that
Church
:
And
though
in
the
late
Corrections
of
their
Offices
,
some
of
the
more
scandalous
are
left
out
,
yet
those
here
cited
,
with
a
great
many
more
to
the
same
purpose
,
are
still
preserved
.
And
the
Council
of
Trent
did
plainly
intend
to
connive
at
all
these
things
,
for
they
did
not
restrain
the
Invocation
of
Saints
,
only
to
be
an
Address
to
them
to
pray
for
us
,
which
is
the
common
disguise
with
which
they
study
to
cover
this
matter
:
But
by
the
Decree
of
the
Council
,
the
flying
to
their
help
and
assistance
as
well
as
to
their
Intercession
,
is
encouraged
:
Which
shews
that
the
Council
would
not
limit
this
part
of
their
Devotion
to
a
bare
Ora
pro
nobis
;
that
might
have
seemed
flat
and
low
,
and
so
it
might
have
discouraged
it
;
therefore
they
made
use
of
words
that
will
go
as
far
as
Superstition
can
carry
them
.
So
that
if
the
Invocating
them
,
if
the
making
Vows
to
them
,
the
Dedicating
themselves
to
them
;
if
the
flying
to
them
in
all
distresses
,
in
the
same
acts
and
in
the
same
words
that
the
Scriptures
teach
us
to
fly
to
God
with
;
and
if
all
the
studied
honours
of
Processions
,
and
other
pompous
Rites
towards
their
Images
,
that
are
invented
to
do
them
honour
;
if
,
I
say
,
all
this
does
amount
to
Idolatry
,
then
we
are
sure
they
are
guilty
of
it
;
since
they
honour
the
creature
not
only
besides
(
but
in
the
full
extent
of
that
Phrase
more
than
)
the
Creator
.
And
now
let
us
see
what
is
the
Foundation
of
all
these
Devotions
,
against
which
we
bring
Arguments
,
that
to
speak
modestly
of
them
,
are
certainly
such
that
there
should
be
matters
of
great
weight
in
the
other
Scale
to
balance
them
.
Nothing
is
pretended
from
Scripture
,
nor
from
any
thing
that
is
genuine
,
for
above
Three
hundred
and
fifty
years
after
Christ
.
In
a
word
,
the
practice
of
the
Church
,
since
the
end
of
the
Fourth
Century
,
and
the
Authority
of
Tradition
,
of
Popes
and
Councils
,
must
bear
this
Burden
.
These
are
Consequences
that
do
not
much
affect
us
;
for
though
we
pay
great
respect
to
many
great
Men
that
flourished
in
the
Fourth
and
Fifth
Centuries
,
yet
we
cannot
compare
that
Age
with
the
Three
that
went
before
it
.
Those
great
Men
give
us
a
sad
account
of
the
Corruptions
of
that
time
,
not
only
among
the
Laity
,
but
the
Clergy
;
and
their
being
so
flexible
in
matters
of
Faith
,
as
they
appeared
to
be
in
the
whole
course
of
the
Arian
Controversy
,
gives
us
very
just
reason
to
suspect
the
practices
of
that
Age
,
in
which
the
protection
and
encouragements
that
the
Church
received
from
the
first
Christian
Emperors
,
were
not
improved
to
the
best
advantage
.
The
justest
abatement
that
we
can
offer
for
thisCorruption
,
which
is
too
manifest
to
be
either
denied
or
justified
,
is
this
,
They
were
then
engaged
with
the
Heathens
,
and
were
much
set
on
bringing
them
over
to
the
Christian
Religion
.
In
order
to
that
,
it
was
very
natural
for
them
to
think
of
all
methods
possible
to
accommodate
Christianity
to
their
taste
.
It
was
,
perhaps
,
observed
how
far
the
Apostles
complied
with
the
Iews
that
they
might
gain
them
.
St.
Paul
had
said
,
that
to
the
Iews
he
became
a
Iew
;
and
to
them
that
were
without
law
,
Gentiles
,
as
one
without
law
;
that
by
all
means
he
might
gain
some
.
They
might
think
,
that
if
the
Iews
,
who
had
abused
the
light
of
a
Revealed
Religion
,
who
had
rejected
and
crucified
the
Messias
,
and
persecuted
his
Followers
,
and
had
in
all
respects
corrupted
both
their
Doctrine
and
their
Morals
,
were
waited
on
and
complied
with
,
in
the
observance
of
that
very
Law
which
was
abrogated
by
the
Death
of
Christ
,
but
was
still
insisted
on
by
them
as
of
perpetual
Obligation
;
and
yet
that
after
the
Apostles
had
made
a
solemn
decision
in
the
matter
,
they
continued
to
conform
themselves
to
that
Law
;
all
this
might
be
applied
with
some
advantages
to
this
matter
.
The
Gentiles
had
nothing
but
the
Light
of
Nature
to
Govern
them
;
they
might
seem
willing
to
become
Christians
,
but
they
still
despised
the
nakedness
and
simplicity
of
that
Religion
.
And
it
is
reasonable
enough
to
think
that
the
Emperors
and
other
great
Men
,
might
in
a
Political
view
,
considering
the
vast
strength
of
Heathenism
,
press
the
Bishops
of
those
times
to
use
all
imaginable
ways
to
adorn
Christianity
with
such
an
exteriorForm
ofWorship
,
as
might
be
most
acceptable
to
them
,
and
might
most
probably
bring
them
over
to
it
.
The
Christians
had
long
felt
the
weight
of
Persecution
from
them
▪
and
were
,
no
doubt
,
much
frighted
with
the
danger
of
a
Relapse
in
Iulian's
time
.
It
is
natural
to
all
Men
to
desire
to
be
safe
,
and
to
weaken
the
numbers
of
their
implacable
Enemies
.
In
that
state
of
things
we
do
plainly
see
they
began
to
comply
in
lesser
Matters
:
For
whereas
in
the
First
Ages
,
the
Christians
were
often
reproached
with
this
,
that
they
had
no
Temples
,
Altars
,
Sacrifices
,
nor
Priests
,
they
changed
their
dialect
in
all
those
Points
,
so
we
have
reason
to
believe
that
this
was
carried
further
.
The
Vulgar
are
more
easily
wrought
upon
in
greater
Points
of
Speculation
,
than
in
some
small
Ritual
Matters
:
Because
they
do
not
understand
the
one
,
and
so
are
not
much
concerned
about
it
:
But
the
other
is
more
sensible
and
lies
within
their
compass
.
We
find
some
in
Palestine
kept
Images
in
their
Houses
,
as
Eusebius
tells
us
;
others
began
in
Spain
to
light
Candles
by
Day-light
,
and
to
paint
the
Walls
of
their
Churches
:
And
though
these
things
were
condemned
by
the
Council
of
Elliberis
,
yet
we
see
by
what
St.
Ierom
has
cited
out
of
Vigilantius
,
that
the
Spirit
of
Superstition
did
work
strongly
among
them
:
We
hear
of
none
that
writ
against
those
abuses
besides
Vigilantius
;
yet
Ierom
tells
us
,
that
many
Bishops
were
of
the
same
Mind
with
him
,
with
whom
he
is
so
angry
as
to
doubt
,
whether
they
deserved
to
be
called
Bishops
.
Most
of
these
abuses
had
also
specious
beginnings
;
and
went
on
insensibly
:
Where
they
made
greater
steps
,
we
find
an
opposition
to
them
.
To
all
which
this
must
be
added
,
that
the
good
Men
of
that
time
had
not
the
Spirit
of
Prophesy
,
and
could
not
foresee
what
Progress
this
might
make
,
and
to
what
an
Excess
it
might
grow
;
they
had
nothing
of
that
kind
in
their
View
:
So
that
between
Charity
and
Policy
,
between
a
desire
to
bring
over
Multitudes
to
their
Faith
,
and
an
Inclination
to
secure
themselves
,
it
is
not
at
all
to
be
wondred
at
,
by
any
who
considers
all
the
Circumstances
of
those
Ages
,
that
these
Corruptions
should
have
got
into
the
Church
,
and
much
less
having
once
got
in
,
they
should
have
gone
on
so
fast
,
and
be
carried
so
far
.
Thus
I
have
offered
all
the
Considerations
that
arise
from
the
State
of
Things
at
that
time
,
to
shew
how
far
we
do
still
preserve
the
Respect
due
to
the
Fathers
of
those
Ages
,
even
when
we
confess
that
they
were
Men
,
and
that
something
of
human
Nature
appeared
in
this
Piece
of
their
Conduct
.
This
can
be
made
no
Argument
for
later
Ages
,
who
having
no
Heathens
among
them
,
are
under
no
Temptations
to
comply
with
any
of
the
Parts
of
Heathenism
,
to
gain
them
.
And
now
that
the
abuse
of
these
Matters
,
is
become
so
scandalous
,
and
has
spread
it self
so
far
,
how
much
soever
we
may
excuse
those
Ages
,
in
which
we
discern
the
first
beginnings
,
and
as
it
were
the
small
Heads
of
that
which
has
since
overflow'd
Christendom
:
Yet
we
can
by
no
means
bear
even
with
those
beginnings
,
which
have
had
such
dismal
Effects
;
and
therefore
we
have
reduced
the
Worship
of
God
,
to
the
Simplicity
of
the
Scripture
Times
,
and
of
the
First
Three
Centuries
:
And
for
the
Fourth
we
reverence
it
so
much
on
other
Accounts
,
that
for
the
Sake
of
these
we
are
unwilling
to
Reflect
too
much
on
this
.
Another
Consideration
urged
for
the
Invocation
of
Saints
,
is
,
that
they
seeing
God
,
we
have
reason
to
believe
that
they
see
in
him
,
if
not
all
things
,
yet
at
least
all
the
Concerns
of
the
Church
,
of
which
they
are
still
Parts
;
and
they
being
in
a
most
perfect
State
of
Charity
,
they
must
certainly
love
the
Souls
of
their
Brethren
here
below
:
So
that
if
Saints
on
Earth
whose
Charity
is
not
yet
perfect
,
do
pray
for
one
another
here
on
Earth
,
they
in
that
State
of
Perfection
do
certainly
pray
most
fervently
for
them
.
And
as
we
here
on
Earth
do
desire
the
Prayers
of
others
,
it
may
be
as
reasonable
and
much
more
useful
to
have
recourse
to
their
Prayers
,
who
are
both
in
a
higher
State
of
Favour
with
God
,
and
have
a
more
exalted
Charity
:
By
which
their
Intercessions
will
be
both
more
earnest
,
and
more
prevalent
.
They
think
also
that
this
Honour
paid
the
Saints
,
is
an
Honour
done
to
God
,
who
is
glorified
in
them
:
And
since
he
is
the
acknowledged
Fountain
of
all
,
they
think
that
all
the
Worship
offered
to
them
ends
and
terminates
in
God
.
They
think
as
Princes
are
come
at
by
the
means
of
those
that
are
in
Favour
with
them
;
so
we
ought
to
come
to
God
by
the
Intercession
of
the
Saints
:
That
all
our
Prayers
to
them
are
to
be
understood
to
amount
to
no
more
than
a
desire
to
them
,
to
interceed
for
us
;
and
finally
that
the
Offering
of
Sacrifice
is
an
Act
of
Worship
,
that
can
indeed
be
made
only
to
God
,
but
that
all
other
Acts
of
Devotion
and
Respect
,
may
be
given
to
the
Saints
:
And
the
sublimest
Degrees
of
them
,
may
be
offered
to
the
Blessed
Virgin
,
as
the
Mother
of
Christ
in
a
peculiar
rank
by
her self
.
For
they
range
the
order
of
Worship
into
Latria
,
that
is
due
only
to
God
;
Hyperdulia
,
that
belongs
to
the
Blessed
Virgin
,
and
Dulia
,
that
belongs
to
the
other
Saints
.
It
were
easy
to
retort
all
this
,
by
putting
it
into
the
Mouth
of
a
Heathen
;
and
shewing
how
well
it
would
fit
all
those
Parts
of
Worship
,
that
they
offered
to
Demons
or
Intelligent
Spirits
,
and
to
Deified
Men
among
them
.
This
is
obvious
enough
to
such
as
have
read
what
the
first
Apologists
for
Christianity
have
writ
upon
those
Heads
.
But
to
take
this
to
pieces
;
we
have
no
reason
to
believe
that
the
Saints
see
all
the
Concerns
of
the
Church
.
God
can
make
them
perfectly
happy
without
this
;
and
if
we
think
,
the
seeing
them
is
a
necessary
Ingredient
of
perfect
Happiness
,
we
must
from
thence
conclude
,
that
they
do
also
see
the
whole
Chain
of
Providence
:
Otherwise
they
may
seem
to
be
in
some
suspence
,
which
according
to
our
Notions
,
is
not
consistent
with
perfect
Happiness
.
For
if
they
see
the
Persecutions
of
the
Church
,
and
the
Miseries
of
Christians
,
without
seeing
on
to
the
end
,
in
what
all
that
will
issue
,
this
seems
to
be
a
stop
to
their
entire
joy
.
And
if
they
see
the
final
Issue
,
and
know
what
God
is
to
do
,
then
we
cannot
imagine
that
they
can
interceed
against
it
,
or
indeed
for
it
.
To
us
who
know
not
the
hidden
Counsels
of
God
,
Prayer
is
necessary
and
commanded
:
But
it
seems
inconsistent
with
a
State
in
which
all
these
Events
are
known
.
This
which
they
lay
for
the
Foundation
of
Prayers
to
Saints
,
is
a
thing
concerning
which
God
has
revealed
nothing
to
us
;
and
in
which
we
can
have
no
certainty
.
God
has
commanded
us
to
pray
for
one
another
,
to
join
our
Prayers
together
,
and
we
have
clear
Warrants
for
desiring
the
Intercession
of
others
.
It
is
a
high
Act
of
Charity
,
and
a
great
Instance
of
the
mutual
Love
that
ought
to
be
among
Christians
:
It
is
a
part
of
the
Communion
of
the
Saints
:
And
as
they
do
certainly
know
,
that
those
whose
assistance
they
desire
,
understand
their
Wants
when
they
signify
them
to
them
;
so
they
are
sure
that
God
has
commanded
this
mutual
Praying
one
for
another
.
It
is
a
strange
thing
therefore
to
argue
from
what
God
has
commanded
,
and
which
may
have
many
good
Effects
,
and
can
have
no
bad
one
,
to
that
which
he
has
not
commanded
;
on
the
contrary
,
against
which
there
are
many
plain
Intimations
in
Scripture
,
and
which
may
have
many
bad
Effects
,
and
we
are
not
sure
that
it
can
have
any
one
that
is
good
.
Beside
,
that
the
Solemnity
of
Devotion
and
Prayer
,
is
a
thing
very
different
from
our
desiring
the
Prayers
of
such
as
are
alive
:
The
one
is
as
visibly
an
Act
of
religious
Worship
,
as
the
other
is
not
.
God
has
called
himself
a
jealous
God
,
that
will
not
give
his
Glory
to
another
.
Sacrifice
of
the
Mass
:
The
excusing
this
,
from
the
Addresses
made
to
Princes
by
those
that
are
in
Favour
with
them
,
is
as
bad
as
the
thing
it self
;
it
gives
us
a
low
Idea
of
God
,
and
of
Christ
,
and
of
that
Goodness
and
Mercy
,
that
is
so
often
declared
to
be
Infinite
,
as
if
he
were
to
be
addressed
to
by
those
about
him
,
and
might
not
be
come
to
without
an
Interposition
:
Whereas
the
Scriptures
speak
always
of
God
,
as
a
hearer
of
Prayer
,
and
as
ready
to
accept
of
and
answer
the
Prayers
of
his
People
:
To
seek
to
other
Assistances
,
looks
as
if
the
Mercies
of
God
were
not
Infinite
,
or
the
Intercessions
of
Christ
were
not
of
infinite
Efficacy
.
This
is
a
Corrupting
of
the
main
Design
of
the
Gospel
,
which
is
to
draw
our
Affections
wholly
to
God
,
to
free
us
from
all
low
Notions
of
him
,
and
from
every
thing
that
may
incline
us
to
Idolatry
or
Superstition
.
Thus
I
have
gone
through
all
the
Heads
contained
in
this
Article
.
It
seemed
necessary
to
explain
these
with
a
due
Copiousness
;
they
being
not
only
Points
of
Speculation
,
in
which
Errors
are
not
always
so
dangerous
,
but
practical
Things
;
which
enter
into
the
Worship
of
God
,
and
that
run
through
it
.
And
certainly
it
is
the
Will
of
God
,
that
we
should
preserve
it
pure
,
from
being
corrupted
with
Heathenish
or
Idolatrous
Practices
.
It
seems
to
be
the
chief
End
of
Revealed
Religion
to
deliver
the
World
from
Idolatry
:
A
great
Part
of
the
Mosaical
Law
did
consist
of
Rites
of
which
we
can
give
no
other
account
,
that
is
so
like
to
be
true
,
as
,
that
they
were
Fences
and
Hedges
,
that
were
intended
to
keep
that
Nation
in
the
greatest
Opposition
,
and
at
the
utmost
distance
possible
from
Idolatry
;
we
cannot
therefore
think
that
in
the
Christian
Religion
,
in
which
we
are
carried
to
higher
Notions
of
God
,
and
to
a
more
spiritual
way
of
Worshipping
him
,
that
there
should
be
such
an
approach
to
some
of
the
worst
Pieces
of
Gentilism
;
that
it
seems
to
be
outdone
by
Christians
,
in
some
of
its
most
scandalous
Parts
:
Such
as
the
Worship
of
subordinate
Gods
,
and
of
Images
.
These
are
the
chief
Grounds
upon
which
we
separate
from
the
Roman
Communion
:
Since
we
cannot
have
fellowship
with
them
,
unless
we
will
join
in
those
Acts
,
which
we
look
on
as
direct
violations
of
the
First
and
Second
Commandment
.
God
is
a
jealous
God
,
and
therefore
we
must
rather
venture
on
their
Wrath
,
how
burning
soever
it
may
be
,
than
on
his
,
who
is
a
consuming
Fire
.
ARTICLE
XXIII
.
Of
Ministring
in
the
Congregation
.
It
is
not
lawful
for
any
Man
to
take
upon
him
the
Office
of
publick
Preaching
or
Ministring
the
Sacraments
in
the
Congregation
;
before
he
be
lawfully
called
and
sent
to
execute
the
same
.
And
those
we
ought
to
judge
lawfully
called
and
sent
,
which
be
chosen
and
called
to
this
work
by
Men
,
who
have
publick
Authority
given
unto
them
,
in
the
Congregation
,
to
call
and
send
Ministers
into
the
Lord's
Uineyard
.
WE
have
two
particulars
fixed
in
this
Article
:
The
First
is
against
any
that
shall
assume
to
themselves
,
without
a
lawful
Vocation
,
the
authority
of
dispencing
the
things
of
God
:
The
Second
is
,
the
defining
in
very
general
Words
,
what
it
is
that
makes
a
lawful
Call
.
As
to
the
First
,
it
will
bear
no
great
difficulty
:
We
see
in
the
old
Dispensation
,
that
the
Family
,
the
Age
,
and
the
Qualifications
of
those
that
might
serve
in
the
Priesthood
,
are
very
particularly
set
forth
.
In
the
New
Testament
our
Lord
called
the
Twelve
Apostles
,
and
sent
them
out
:
He
also
sent
out
upon
another
occasion
Seventy
Disciples
:
And
before
he
left
his
Apostles
,
He
told
them
,
that
as
his
Father
had
sent
him
,
so
he
sent
them
:
Colosse
,
Timothy
at
Ephesus
,
and
Titus
in
Crete
.
To
them
the
Apostles
gave
Authority
:
Otherwise
it
was
a
needless
thing
to
write
so
many
directions
to
them
,
in
order
to
their
conduct
.
They
had
the
Depositum
of
the
Faith
,
Paul
,
The
things
which
thou
hast
heard
of
me
,
among
many
witnesses
,
the
same
commit
thou
to
faithful
Men
,
who
shall
be
able
to
teach
others
also
.
To
them
directions
are
given
,
concerning
all
the
different
Parts
of
their
Worship
:
Supplications
,
Prayers
,
Intercessions
and
giving
of
thanks
;
and
also
the
keeping
up
the
decency
of
the
Worship
,
and
the
not
suffering
of
Women
to
Teach
;
like
the
Women
Priests
among
the
Heathen
,
who
were
believed
to
be
filled
with
a
Bacchick
Fury
.
To
them
are
directed
all
the
Qualifications
of
such
as
might
be
made
,
either
Bishops
or
Deacons
:
They
were
to
examine
them
according
to
these
,
and
either
to
receive
or
reject
them
.
All
this
was
directed
to
Timothy
,
that
he
might
know
how
he
ought
to
behave
himself
in
the
house
of
God
.
to
receive
Accusations
against
Elders
or
Presbyters
according
to
directed
Methods
,
and
was
either
to
Censure
some
,
or
to
lay
Hands
on
others
as
should
agree
with
the
Rules
that
were
set
him
:
And
in
conclusion
he
is
very
solemnly
charged
,
to
keep
that
which
was
committed
to
his
Trust.
He
is
required
rightly
to
divide
the
word
of
truth
,
to
preach
the
word
,
to
be
instant
in
season
and
out
of
season
,
to
reprove
,
rebuke
and
exhort
,
and
to
do
the
work
of
an
Evangelist
,
and
to
make
full
proof
of
his
ministry
.
Some
of
the
same
things
are
charged
upon
Titus
,
whom
St.
Paul
had
left
in
Crete
to
set
in
order
the
things
that
were
wanting
,
and
to
ordain
Elders
in
every
City
:
Several
of
the
Characters
by
which
he
was
to
try
them
are
also
set
down
:
He
is
charged
to
rebuke
the
people
sharply
,
and
to
speak
the
things
that
became
sound
doctrine
:
He
is
instructed
concerning
the
Doctrines
which
he
was
to
Teach
,
and
those
which
he
was
to
Avoid
;
and
also
how
to
Censure
an
Heretick
:
He
was
to
admonish
him
twice
,
reject
him
,
by
some
publick
Censure
.
These
Rules
given
to
Timothy
and
Titus
do
pl●inly
Import
,
that
there
was
to
be
an
Authority
in
the
Church
;
and
that
no
Man
was
to
assume
this
Authority
to
himself
;
according
to
that
Maxim
,
that
seems
to
be
founded
on
the
Light
of
Nature
,
as
well
as
it
is
set
down
in
Scripture
,
as
a
standing
Rule
agreed
to
in
all
Times
and
Places
:
No
Man
taketh
this
honour
to
himself
,
but
he
that
is
called
of
God
,
as
was
Aaron
.
St.
Paul
in
his
Epistles
to
the
Romans
and
Corinthians
did
reckon
up
the
several
Orders
and
Functions
,
Apostles
,
Prophets
,
Evangelists
,
Pastors
and
Teachers
,
as
the
Gifts
which
Christ
at
his
Ascension
had
given
to
Men
;
so
he
tells
the
Ends
for
which
they
were
given
:
For
the
perfecting
the
Saints
(
by
Perfecting
seems
to
be
meant
the
initiating
them
by
Holy
Mysteries
;
rather
than
the
compacting
or
putting
them
in
joint
:
For
as
that
is
the
proper
Signification
of
the
Word
,
so
it
being
set
first
,
the
other
things
that
come
after
it
make
that
the
strict
Sense
of
Perfecting
,
that
is
,
Compleating
does
not
so
well
agree
with
the
Period
,
)
for
the
work
of
the
Ministry
(
the
whole
Ecclesiastical
or
Sacred
Services
,
)
for
the
edifying
the
Body
of
Christ
(
to
which
instructing
,
exhorting
,
comforting
,
and
all
the
other
Parts
of
Preaching
may
well
be
reduced
)
and
then
the
duration
of
these
Gifts
is
defined
,
'Till
we
all
come
in
the
Vnity
of
the
Faith
,
and
of
the
knowledge
of
the
Son
of
God
unto
a
perfect
Man
.
This
seems
to
Import
the
whole
State
of
this
Life
.
We
cannot
think
that
all
this
belonged
only
to
the
Infancy
of
the
Church
;
and
that
it
was
to
be
laid
aside
by
her
,
when
she
was
farth●r
advanced
:
For
when
we
consider
that
in
the
Beginnings
of
Christianity
,
there
was
so
liberal
an
Effusion
of
the
Holy
Spirit
,
poured
out
upon
such
great
Numbers
,
who
had
very
extraordinary
Credentials
,
Miracles
,
and
the
Gift
of
Tongues
,
to
prove
their
Mission
;
it
does
not
seem
so
necessary
,
in
such
a
Time
,
or
rather
for
the
sake
of
such
a
Time
only
,
to
have
setled
those
Functions
in
the
Church
,
and
that
the
Apos●les
should
have
ordained
Elders
in
every
Church
.
Those
extraordinary
Gifts
that
were
then
,
This
is
confirmed
by
that
which
is
in
the
Epistle
to
the
Hebrews
,
both
concerning
those
who
had
ruled
over
them
,
and
those
who
were
then
their
Guides
.
If
from
the
Scriptures
we
go
to
the
first
Writings
of
Christians
,
we
find
that
the
main
subject
of
St.
Clemens
and
St.
Ignatius
Epistles
is
to
keep
the
Churches
in
order
and
union
;
in
subjection
to
their
Pastors
,
and
in
the
due
subordination
of
all
the
Members
of
the
Body
one
to
another
.
After
the
first
Age
the
thing
grows
too
clear
to
need
any
further
proof
.
The
Argument
for
this
from
the
standing
Rules
of
Order
,
of
Decency
,
of
the
Authority
in
which
the
Holy
things
ought
to
be
maintained
,
and
the
care
that
must
be
taken
to
repress
Vanity
and
Insolence
,
and
all
the
extravagancies
of
light
and
ungoverned
Fancies
,
is
very
clear
.
For
if
every
Man
may
assume
Authority
to
Preach
and
Perform
Holy
Functions
,
it
is
certain
Religion
must
fall
into
disorder
and
under
contempt
:
Hot-headed
Men
of
warm
Fancies
,
and
voluble
Tongues
,
with
very
little
knowledge
and
discretion
,
would
be
apt
to
thrust
themselves
on
to
the
Teaching
and
Governing
others
,
if
they
themselves
were
under
no
Government
.
This
would
soon
make
the
publick
Service
of
God
to
be
loathed
,
and
break
and
dissolve
the
whole
Body
.
A
few
Men
of
livelier
Thoughts
,
that
begin
to
set
on
foot
such
ways
,
might
for
some
time
maintain
a
little
credit
,
yet
so
many
others
would
follow
in
at
that
breach
which
they
had
once
made
on
publick
Order
,
that
it
could
not
be
possible
to
keep
the
Society
of
Christians
under
any
method
,
if
this
were
once
allowed
.
And
therefore
those
who
in
their
heart
hate
the
Christian
Religion
,
and
desire
to
see
it
fall
under
a
more
general
contempt
,
know
well
what
they
do
,
when
they
encourage
all
those
Enthusiasts
that
destroy
order
;
hoping
by
the
credit
which
their
outward
appearances
may
give
them
,
to
compass
that
which
the
others
know
themselves
to
be
too
obnoxious
to
hope
that
they
can
ever
have
credit
enough
to
persuade
the
World
to
.
Whereas
those
poor
deluded
Men
do
not
see
what
Properties
the
others
make
of
them
.
The
Morals
of
Infidels
shew
that
they
hate
all
Religions
equally
,
or
with
this
difference
,
that
the
stricter
any
are
,
they
must
hate
them
the
more
;
the
root
of
their
quarrel
being
at
all
Religion
and
Virtue
.
And
it
is
certain
,
as
it
is
that
which
those
who
drive
it
on
,
see
well
,
and
therefore
they
drive
it
on
,
that
if
once
the
publick
Order
and
the
National
Constitution
of
a
Church
is
dissolved
,
the
strength
and
power
,
as
well
as
the
order
and
beauty
of
all
Religion
will
soon
go
after
it
:
For
humanly
speaking
,
it
cannot
subsist
without
it
.
I
come
in
the
next
place
to
consider
the
Second
Part
of
this
Article
,
which
is
the
Definition
here
given
of
those
that
are
lawfully
Called
and
Sent
:
This
is
put
in
very
general
words
,
far
from
that
Magisterial
stiffness
in
which
some
have
taken
upon
them
to
dictate
in
this
matter
.
The
Article
does
not
resolve
this
into
any
particular
Constitution
,
but
leaves
the
matter
open
and
at
large
,
for
such
accidents
as
had
happened
,
and
such
as
might
still
happen
.
They
who
drew
it
had
the
state
of
the
severalChurches
before
their
Eyes
that
had
been
differently
reformed
,
and
although
th●ir
own
had
been
less
forced
to
go
out
of
the
beaten
path
than
any
other
,
yet
they
knew
that
all
things
among
themselves
had
not
gone
according
to
those
Rules
that
ought
to
be
sacred
in
Regular
times
.
Necessity
has
no
Law
,
and
is
a
Law
to
it self
.
This
is
the
difference
between
those
things
that
are
the
means
of
Salvation
,
and
the
Precepts
that
are
only
necessary
,
because
they
are
Commanded
.
Those
things
which
are
the
means
,
such
as
Faith
,
Repentance
,
and
new
Obedience
,
are
indispensable
;
they
oblige
all
Men
,
and
at
all
times
alike
;
because
they
have
a
natural
influence
on
us
,
to
make
us
fit
and
capable
Subjects
of
the
Mercy
of
God
:
But
such
things
as
are
necessary
only
by
virtue
of
a
Command
of
God
,
and
not
by
virtue
of
any
real
Efficiency
which
they
have
to
reform
our
Natures
,
do
indeed
oblige
us
to
seek
for
them
,
and
to
use
all
our
endeavours
to
have
them
.
But
as
they
of
themselves
are
not
necessary
in
the
same
order
with
the
first
,
so
much
less
are
all
those
methods
necessary
in
which
we
may
come
at
the
regular
use
of
them
.
This
distinction
shall
be
more
fully
enlarged
on
when
the
Sacraments
are
Treated
of
.
But
to
the
matter
in
hand
;
That
which
is
simply
necessary
,
as
a
mean
to
preserve
the
Order
and
Union
of
the
Body
of
Christians
,
and
to
maintain
the
Reverence
due
to
holy
things
,
is
,
that
no
Man
enter
upon
any
part
of
the
holy
Ministry
,
without
he
be
Chosen
and
Called
to
it
,
by
such
as
have
an
Authority
so
to
do
;
that
,
I
say
,
is
fixed
by
the
Article
.
But
Men
are
left
more
at
liberty
as
to
their
Thoughts
concerning
the
subject
of
this
lawful
Authority
.
That
which
we
believe
to
be
Lawful
Authority
,
is
that
Rule
which
the
Body
of
the
Pastors
,
or
Bishops
and
Clergy
of
a
Church
,
shall
settle
,
being
met
in
a
Body
under
the
due
Respect
to
the
Powers
that
God
shall
set
over
them
:
Rules
thus
made
,
being
in
nothing
contrary
to
the
Word
of
God
,
and
duly
executed
by
the
particular
Persons
to
whom
that
care
belongs
,
are
certainly
the
Lawful
Authority
.
Those
are
the
Pastors
of
the
Church
,
to
whom
the
care
and
watching
over
the
Souls
of
the
People
is
committed
;
and
the
Prince
,
or
Supreme
Power
,
comprehends
virtually
the
whole
Body
of
the
People
in
him
:
Since
according
to
the
Constitution
of
the
Civil
Government
,
the
Wills
of
the
People
are
understood
to
be
concluded
by
the
Supreme
,
and
such
as
are
the
subject
of
the
Legislative
Authority
.
When
a
Church
is
in
a
state
of
Persecution
under
those
who
have
the
Civil
Authority
over
her
,
then
the
People
,
who
receive
the
Faith
,
and
give
both
protection
and
encouragement
to
those
that
labour
over
them
;
are
to
be
considered
as
the
Body
that
is
Governed
by
them
.
The
natural
effect
of
such
a
state
of
things
,
is
to
satisfy
the
People
in
all
that
is
done
,
to
carry
along
their
consent
with
it
,
and
to
consult
much
with
them
in
it
.
This
does
not
only
arise
out
of
a
necessary
regard
to
their
present
circumstances
,
but
from
the
Rules
given
in
the
Gospel
,
of
not
Ruling
as
the
Kings
of
the
several
Nations
did
;
nor
lording
it
,
or
carrying
it
with
a
High
Authority
over
God's
Heritage
(
which
may
be
also
rendred
over
their
several
lots
or
portions
.
)
But
when
the
Church
is
under
the
Protection
of
a
Christian
Magistrate
,
then
he
comes
to
be
in
the
stead
of
the
whole
People
;
for
they
are
concluded
in
and
by
him
;
he
gives
the
Protection
and
Encouragement
,
and
therefore
great
regard
is
due
to
him
,
in
the
exercise
of
this
Lawful
Authority
,
in
which
he
has
a
great
share
,
as
shall
be
explained
in
its
proper
place
.
Here
then
we
think
this
Authority
is
rightly
lodged
and
set
on
its
proper
Basis.
And
in
this
we
are
confirmed
,
because
by
the
Decrees
of
the
first
General
Councils
,
the
concerns
of
every
Province
were
to
be
setled
in
the
Province
it self
:
and
it
so
continued
till
the
Usurpations
of
the
Papacy
broke
in
every
where
,
and
disordered
this
Constitution
.
Through
the
whole
Roman
Communion
the
chief
Jurisdiction
is
now
in
the
Pope
;
only
Princes
have
laid
checks
upon
the
extent
of
it
;
and
by
Appeals
the
Secular
Court
takes
Cognizance
of
all
that
is
done
,
either
by
the
Pope
or
the
Clergy
.
This
we
are
sure
is
the
effect
of
Usurpation
and
Tyranny
:
Yet
since
this
Authority
is
in
fact
so
setled
,
we
do
not
pretend
to
Annul
the
Acts
of
that
Power
,
nor
the
Missions
or
Orders
given
in
that
Church
;
because
there
is
among
them
an
Order
in
Fact
,
though
not
as
it
ought
to
be
in
Right
.
On
the
other
hand
,
when
the
Body
of
the
Clergy
comes
to
be
so
Corrupted
,
that
nothing
can
be
trusted
to
the
Regular
decisions
of
any
Synod
or
Meeting
,
called
according
to
their
Constitution
,
then
if
the
Prince
shall
select
a
peculiar
Number
,
and
commit
to
their
care
the
Examining
and
Reforming
both
of
Doctrine
and
Worship
,
and
shall
give
the
Legal
Sanction
to
what
they
shall
offer
to
him
;
we
must
confess
that
such
a
Method
as
this
runs
contrary
to
the
established
Rules
,
and
that
therefore
it
ought
to
be
very
seldom
put
in
practice
;
and
never
,
except
when
the
greatness
of
the
occasion
will
balance
this
Irregularity
that
is
in
it
.
But
still
here
is
an
Authority
both
in
Fact
and
Right
;
for
if
the
Magistrate
has
a
Power
to
make
Laws
in
Sacred
Matters
,
he
may
order
those
to
be
prepared
,
by
whom
,
and
as
he
pleases
.
Finally
,
if
a
Company
of
Christians
find
the
publick
Worship
where
they
live
to
be
so
defiled
that
they
cannot
with
a
good
Conscience
join
in
it
,
and
if
they
do
not
know
of
any
place
to
which
they
can
conveniently
go
,
where
they
may
Worship
God
purely
,
and
in
a
regular
way
;
if
,
I
say
,
such
a
Body
finding
some
that
have
been
Ordained
,
though
to
the
lower
Functions
,
should
submit
it self
intirely
to
their
Conduct
,
or
finding
none
of
those
,
should
by
a
common
Consent
,
desire
some
of
their
own
Number
to
Minister
to
them
in
Holy
things
,
and
should
upon
that
beginning
grow
up
to
a
Regulated
Constitution
,
though
we
are
very
sure
that
this
is
quite
out
of
all
Rule
,
and
could
not
be
done
without
a
very
great
Sin
,
unless
the
necessity
were
great
and
apparent
;
yet
if
the
Necessity
is
real
and
not
feigned
,
this
is
not
Condemned
nor
Annulled
by
the
Article
;
for
when
this
grows
to
a
Constitution
,
and
when
it
was
begun
by
the
Consent
of
a
Body
,
who
are
supposed
to
have
an
Authority
in
such
an
extraordinary
case
,
whatever
some
hotter
Spirits
have
thought
of
this
since
that
time
;
yet
we
are
very
sure
,
that
not
only
those
who
Penned
the
Articles
,
but
the
Body
of
this
Church
for
above
half
an
Age
after
,
did
notwithstanding
those
Irregularities
,
acknowledge
the
Foreign
Churches
so
Constituted
,
to
be
true
Churches
as
to
all
the
Essentials
of
a
Church
,
though
they
had
been
at
first
irregularly
formed
,
and
continued
still
to
be
in
an
imperfect
state
.
And
therefore
the
general
words
in
which
this
part
of
the
Article
is
framed
,
seem
to
have
been
designed
on
purpose
not
to
exclude
them
.
Here
it
is
to
be
considered
,
that
the
High
Priest
among
the
Iews
was
the
chief
Person
in
that
Dispensation
;
not
only
the
chief
in
Rule
,
but
he
that
was
by
the
Divine
Appointment
to
Officiate
in
the
chief
act
of
their
Religion
,
the
yearly
Expiation
for
the
Sins
of
the
whole
Nation
;
which
was
a
solemn
renewing
their
Covenant
with
God
,
and
by
which
Atonement
was
made
for
the
Sins
of
that
People
.
Here
it
may
be
very
reasonably
suggested
,
that
since
none
besides
the
High
Priest
might
make
this
Atonement
,
then
no
Atonement
was
made
,
if
any
other
besides
the
High
Priest
should
so
Officiate
.
To
this
it
is
to
be
added
,
that
God
had
by
an
express
Law
fixed
the
High
Priesthood
in
the
Eldest
of
Aaron's
Family
;
and
that
therefore
,
though
that
being
a
Theocracy
,
any
Prophet
empowered
of
God
might
have
transferred
this
Office
from
one
Person
,
or
branch
of
that
Family
to
another
;
yet
without
such
an
Authority
,
no
other
Person
might
make
any
such
change
.
But
after
all
this
,
not
to
mention
the
Maccabees
,
and
all
their
Successors
of
the
Asmonean
Family
,
as
Herod
had
begun
to
change
the
High
Priesthood
at
pleasure
,
so
the
Romans
not
only
continued
to
do
this
,
but
in
a
most
mercenary
manner
,
they
set
this
sacred
Function
to
sale
.
Here
were
as
great
Nullities
in
the
High
Priests
that
were
in
our
Saviour's
time
,
as
can
be
well
imagined
to
be
.
For
the
Iews
keeping
their
Genealogies
so
exactly
as
they
did
,
it
could
not
but
be
well
known
in
whom
the
Right
to
this
Office
rested
;
and
they
all
knew
,
that
he
who
had
it
,
purchased
it
,
yet
these
were
in
Fact
High
Priests
;
and
since
the
People
could
have
no
other
,
the
Atonement
was
still
performed
by
their
Ministry
.
Our
Saviour
owned
Caiaphas
the
Sacrilegious
and
Usurping
High
Priest
,
Our
Reformers
had
also
in
view
two
famous
Instances
in
Church-History
of
Lay-men
that
had
Preached
and
Converted
Nations
to
the
Faith
:
It
is
true
they
came
,
as
they
ought
to
have
done
,
to
be
regularly
Ordained
,
and
were
sent
to
such
as
had
Authority
so
to
do
.
So
Frumentius
preached
to
the
Indians
,
and
was
afterwards
made
a
Priest
and
a
Bishop
by
Athanasius
.
The
King
of
the
Iberians
before
he
was
Baptised
himself
,
did
Convert
his
Subjects
;
and
as
,
says
the
Historian
,
he
became
the
Apostle
of
his
Country
before
he
himself
was
Initiated
.
It
is
indeed
added
,
that
he
sent
an
Embassy
to
Constantine
the
Emperor
,
desiring
him
that
he
would
send
Priests
for
the
further
establishment
of
the
Faith
there
.
These
were
regular
practices
;
but
if
it
should
happen
that
Princes
or
States
should
take
up
such
a
jealousy
of
their
own
Authority
,
and
should
apprehend
that
the
suffering
their
Subjects
to
go
elsewhere
for
Regular
Ordinations
,
might
bring
them
under
some
dependance
on
those
that
had
Ordained
them
;
and
give
them
such
influence
over
them
,
that
the
Prince
of
such
a
Neighbouring
and
Regular
Church
,
should
by
such
Ordinations
have
so
many
Creatures
,
Spies
,
or
Instruments
in
their
own
Dominions
;
and
if
upon
other
Political
reasons
,
they
had
just
cause
of
being
jealous
of
that
,
and
should
thereupon
hinder
any
such
thing
;
in
that
case
,
neither
our
Reformers
,
nor
their
Successors
for
near
Eighty
Years
after
those
Articles
were
published
,
did
ever
question
the
Constitution
of
such
Churches
.
We
have
reason
to
believe
that
none
ought
to
Baptise
but
Persons
Lawfully
Ordained
,
yet
since
there
has
been
a
practice
so
universally
spread
over
the
Christian
Church
,
of
allowing
the
Baptism
not
only
of
Laicks
,
but
of
Women
to
be
Lawful
,
though
we
think
that
this
is
directly
contrary
to
the
Rules
given
by
the
Apostles
;
yet
since
this
has
been
in
fact
so
generally
received
and
practised
,
we
do
not
Annul
such
Baptisms
,
nor
Rebaptise
Persons
so
Baptised
;
though
we
know
that
the
original
of
this
bad
practice
was
from
an
Opinion
of
the
indispensable
necessity
of
Baptism
to
Salvation
.
Yet
since
it
has
been
so
generally
received
,
we
have
that
regard
to
such
a
common
practice
,
as
not
to
Annul
it
,
though
we
Condemn
it
.
And
thus
what
Thoughts
soever
private
Men
,
as
they
are
Divines
,
may
have
of
those
Irregular
steps
,
the
Article
of
the
Church
is
conceived
in
such
large
and
general
Words
,
that
no
Man
by
Subscribing
it
,
is
bound
up
from
freer
and
more
comprehensive
Thoughts
.
ARTICLE
XXIV
.
Of
speaking
in
the
Congregation
in
such
a
Tongue
as
the
People
understandeth
.
It
is
a
thing
plainly
repugnant
to
the
Word
of
God
,
and
the
Custom
of
the
Primitive
Church
,
to
have
Publick
Prayer
in
the
Church
,
or
to
Minister
the
Sacraments
in
a
Tongue
not
understanded
of
the
People
.
This
Article
,
though
upon
the
Matter
very
near
the
same
,
yet
was
worded
much
less
positively
in
those
at
first
set
forth
by
King
Edward
.
It
is
most
fit
,
and
most
agreeable
to
the
Word
of
God
,
that
nothing
be
read
or
rehearsed
in
the
Congregation
in
a
Tongue
not
known
unto
the
People
,
which
St.
Paul
hath
forbidden
to
be
done
,
unless
some
be
present
to
Interpret
.
In
King
Edward's
Articles
they
took
in
Preaching
with
Prayer
,
but
in
the
present
Article
this
is
restrained
to
Prayer
.
The
former
only
affirms
the
use
of
a
known
Tongue
,
to
be
most
fit
and
agreeable
to
the
Word
of
God
;
the
later
denies
the
Worship
in
an
Unknown
Tongue
to
be
lawful
,
and
affirms
it
to
be
repugnant
to
the
Word
of
God
;
to
which
it
adds
,
and
the
Custom
of
the
Primitive
Church
.
THIS
Article
seems
to
be
founded
on
the
Law
of
Nature
.
The
Worship
of
God
is
a
Chain
of
Acts
by
which
we
acknowledge
God's
Attributes
,
rejoyce
in
his
Goodness
,
and
lay
claim
to
his
Mercies
.
In
all
which
the
more
we
raise
our
thoughts
,
the
more
Seriousness
,
Earnestness
,
and
Affection
that
animates
our
Mind
,
so
much
the
more
acceptably
do
we
serve
God
,
who
is
a
Spirit
,
and
will
be
worshipped
in
Spirit
and
Truth
.
If
from
plain
Sense
,
and
the
natural
Consequences
of
things
,
we
carry
on
this
Argument
to
the
Scriptures
,
we
find
the
whole
practice
of
the
Old
Testament
,
was
to
Worship
God
,
not
only
in
a
Tongue
that
was
understood
,
for
it
may
be
said
there
was
no
occasion
then
to
use
any
other
;
but
that
the
Expressions
used
in
the
Prayers
and
Psalms
that
we
find
in
the
Old
Testament
,
shew
they
were
intended
to
affect
those
who
were
to
use
them
;
and
if
that
is
acknowledged
,
then
it
will
clearly
follow
,
that
all
ought
to
understand
them
;
for
who
can
be
affected
with
that
which
he
does
not
understand
?
So
this
shews
that
the
end
of
Publick
Devotion
,
is
the
exciting
and
inflaming
those
who
bare
a
share
in
it
.
distinctly
,
one
giving
the
Sense
of
it
.
After
they
were
long
in
Captivity
,
though
it
had
not
worn
out
quite
the
knowledge
of
the
Hebrew
,
yet
the
Chaldee
was
more
familiar
to
them
,
so
a
Paraphrase
was
made
of
the
Hebrew
into
that
Language
,
though
it
was
rather
a
different
Dialect
than
another
Language
;
and
by
the
Forms
of
their
Prayers
,
we
see
that
one
cried
with
a
loud
Voice
,
Stand
up
and
bless
the
Lord
your
God
for
ever
and
ever
,
which
shews
,
that
all
did
understand
the
Service
.
When
the
Syriac
Tongue
became
more
familiar
to
them
,
the
Iews
had
their
Prayers
in
Syriac
;
and
they
did
read
the
Law
in
their
Synagogues
in
Greek
,
when
that
Language
was
more
familiar
to
them
;
when
they
read
the
Law
in
Greek
,
we
have
reason
to
believe
that
they
prayed
likewise
in
it
.
In
the
New
Testament
,
we
see
the
Gift
of
Tongues
was
granted
to
enable
the
Apostles
,
and
others
,
to
go
every
where
preaching
the
Gospel
,
and
performing
Holy
Functions
in
such
a
Language
as
might
be
understood
:
The
World
was
amaz'd
when
every
Man
heard
them
speak
in
his
own
Language
.
One
of
the
general
Rules
given
by
St.
Paul
,
with
relation
to
the
Worship
of
God
,
is
,
Let
every
thing
be
done
to
Edification
:
Since
then
the
speaking
either
to
God
in
the
Name
of
the
People
,
or
to
the
People
in
the
Name
of
God
,
in
an
unknown
Tongue
,
can
edify
no
Person
;
then
by
this
Rule
,
it
is
to
be
understood
to
be
forbidden
.
When
some
who
had
the
Gift
of
Tongues
did
indiscreetly
shew
it
in
the
Church
of
Corinth
,
St.
Paul
was
so
offended
at
that
,
and
thought
it
would
appear
to
the
World
so
undecent
,
as
well
as
unfruitful
,
that
he
bestows
a
whole
Chapter
upon
it
;
and
tho'
a
great
part
of
the
Discourse
,
is
against
the
pretending
to
teach
the
People
in
an
unknown
Tongue
,
which
yet
is
not
near
so
bad
,
as
the
reading
the
Word
of
God
to
them
in
a
Tongue
not
understood
by
them
,
it
being
much
more
important
that
the
People
should
understand
the
words
of
the
living
God
than
the
Expositions
of
Men
;
yet
there
are
many
Passages
in
that
Chapter
that
belong
to
Prayer
:
The
reason
of
the
thing
is
common
to
both
,
since
unless
the
words
were
understood
,
they
who
uttered
them
spoke
only
to
the
Air
;
and
how
should
it
be
known
what
was
spoken
?
For
if
the
meaning
of
the
Voice
was
not
known
,
they
would
be
Barbarians
to
one
another
.
As
to
Prayer
he
says
,
If
I
pray
in
an
unknown
tongue
,
my
spirit
(
that
is
the
Inspiration
or
Gift
that
is
in
me
)
prayeth
,
but
my
understanding
(
that
is
my
rational
Powers
)
is
unfruitful
;
give
Thanks
with
the
Spirit
,
and
with
the
understanding
also
;
he
will
do
it
in
such
a
manner
that
the
Inspiration
with
which
he
was
acted
,
and
his
rational
Powers
should
joyn
together
.
The
reason
given
for
this
,
seems
evident
enough
to
determine
the
whole
matter
:
Else
when
thou
shalt
bless
with
the
Spirit
,
how
shall
he
that
occupieth
the
room
of
the
unlearned
say
Amen
at
thy
giving
of
thanks
,
seeing
he
understandeth
not
what
thou
sayest
?
For
thou
verily
givest
thanks
well
,
but
the
other
is
not
edified
.
In
which
Words
it
is
plain
that
the
People
,
even
the
most
unlearned
among
them
,
were
to
joyn
in
the
Prayers
and
Praises
,
and
to
testify
that
by
saying
Amen
at
the
conclusion
of
them
:
And
in
order
to
their
doing
this
,
as
became
reasonable
Creatures
,
it
was
necessary
that
they
should
understand
what
that
was
which
they
were
to
confirm
by
their
Amen
.
It
is
also
evident
that
St.
Paul
judged
,
that
the
People
ought
to
be
edified
by
all
that
was
said
in
the
Church
;
and
so
he
says
a
little
after
this
,
Let
all
things
be
done
to
edifying
.
After
such
plain
Authorities
from
Scripture
,
supporting
that
which
seems
to
be
founded
on
the
Light
of
Nature
;
The
Custom
of
the
Primitive
Church
is
no
less
clear
in
this
Point
.
As
the
Christian
Religion
was
spread
to
different
Nations
,
so
they
all
worshipped
God
in
their
own
Tongue
.
The
Syriac
,
the
Greek
,
and
the
Latin
,
were
indeed
of
that
extent
,
that
we
have
no
particular
History
of
any
Churches
that
lay
beyond
the
compass
of
those
Languages
;
but
there
was
the
same
reason
for
putting
the
Worship
of
God
in
other
Languages
,
that
there
was
for
these
:
That
which
is
drawn
from
the
Three
Languages
,
in
which
the
Title
on
our
Saviour's
Cross
was
written
,
is
too
trifling
a
thing
to
deserve
an
Answer
:
As
if
a
humour
of
Pilate's
were
to
be
considered
as
a
Prophetical
Warrant
;
what
he
did
being
only
designed
to
make
that
Title
to
be
understood
by
all
who
were
then
at
Ierusalem
.
There
are
very
large
Passages
both
in
Origen
and
St.
Basil
,
which
mention
every
Tongues
praising
of
God
;
Let
every
Tongue
confess
to
God
;
upon
which
that
Pope
writ
both
to
the
Prince
,
and
to
the
Bishop
of
the
Slavons
,
allowing
them
to
have
their
Publick
Service
in
their
own
Tongue
.
But
in
the
other
Parts
of
the
Western
Church
,
the
Latin
Tongue
continued
to
be
so
universally
understood
,
by
almost
all
sorts
of
People
,
till
the
Tenth
or
Eleventh
Century
,
that
there
was
no
occasion
for
changing
it
;
and
by
that
time
the
Clergy
were
affecting
to
keep
the
People
in
Ignorance
,
and
in
a
blind
dependance
upon
themselves
;
and
so
were
willing
to
make
them
think
that
the
whole
business
of
reconciling
the
People
to
God
lay
upon
them
,
and
that
they
were
to
do
it
for
them
.
A
great
part
of
the
Service
of
the
Mass
was
said
so
low
,
that
even
they
who
understood
some
Latin
,
could
not
be
the
better
for
it
,
in
an
Age
in
which
there
was
no
printing
,
and
so
few
Copies
were
to
be
had
of
the
Publick
Offices
.
The
Scriptures
were
likewise
kept
from
the
People
,
and
the
Service
of
God
was
filled
with
many
Rites
,
in
all
which
the
Clergy
seemed
to
design
to
make
the
People
believe
,
that
these
were
sacred
Charms
,
of
which
they
only
had
the
Secret
.
So
that
all
the
Edification
which
was
to
be
had
in
the
Publick
Worship
,
was
turned
to
Pomp
and
Shew
,
for
the
Diversion
and
Entertainment
of
the
Spectators
.
In
defence
of
this
Worship
in
an
unknown
Tongue
,
the
main
Argument
that
is
brought
,
is
the
Authority
and
Infallibility
of
the
Church
which
has
appointed
it
;
and
since
she
ought
to
be
supposed
not
to
have
erred
,
therefore
this
must
be
believed
to
be
lawful
:
We
are
not
much
moved
with
this
,
especially
with
the
Authority
of
the
later
Ages
;
Nor
can
this
be
avoided
by
saying
,
that
the
People
are
furnished
with
Forms
in
their
own
Language
,
into
which
the
greatest
part
of
the
Publick
Offices
are
translated
:
For
as
this
is
not
done
but
since
the
Reformation
began
,
and
in
those
Nations
only
where
the
Scandal
that
is
given
by
an
Unknown
Language
,
might
have
,
as
they
apprehend
,
ill
effects
;
so
it
is
only
an
Artifice
to
keep
those
still
in
their
Communion
,
whom
such
a
gross
Practice
,
if
not
thus
disguised
,
might
otherwise
drive
from
them
.
But
still
the
Publick
Worship
has
no
Edification
in
it
;
nor
can
those
who
do
not
understand
it
,
say
Amen
according
to
St.
Paul
.
Finally
,
they
urge
the
Communion
of
Saints
,
in
order
to
which
they
think
it
is
necessary
,
that
Priests
wheresoever
they
go
,
may
be
able
to
officiate
,
which
they
cannot
do
if
every
Nation
Worships
God
in
its
own
Language
.
And
this
was
indeed
very
necessary
in
those
Ages
in
which
the
See
of
Rome
did
by
Provisions
,
and
the
other
Inventions
of
the
Canonists
,
dispose
of
the
best
Benefices
to
their
own
Creatures
and
Servants
.
That
Trade
would
have
been
spoiled
,
if
Strangers
might
not
have
been
admitted
,
till
they
had
learned
the
Language
of
the
Country
.
And
thus
instead
of
taking
care
of
the
People
that
ought
to
be
edified
by
the
Publick
Worship
,
Provision
was
made
at
their
cost
,
for
such
Vagrant
Priests
as
have
been
in
all
Ages
,
the
Scandals
of
the
Church
,
and
the
Reproaches
of
Religion
.
ARTICLE
XXV
.
Of
the
Sacraments
.
Sacraments
ordained
of
Christ
,
be
not
only
Badges
or
Tokens
of
Christian
Mens
Profession
,
but
rather
they
be
certain
sure
Witnesses
,
and
effectual
Signs
of
Grace
,
and
God's
Will
towards
us
,
by
the
which
he
doth
work
invisibly
in
us
,
and
doth
not
only
quicken
,
but
also
strengthen
and
confirm
our
Faith
in
him
.
There
are
Two
Sacraments
ordained
of
Christ
our
Lord
in
the
Gospel
;
that
is
to
say
,
Baptism
,
and
the
Supper
of
the
Lord
.
Those
five
commonly
called
Sacraments
,
that
is
to
say
,
Confirmation
,
Penance
,
Orders
,
Matrimony
,
and
Extream
Unction
,
are
not
to
be
counted
for
Sacraments
of
the
Gospel
;
being
such
as
have
grown
partly
of
the
corrupt
following
of
the
Apostles
,
partly
are
States
of
Life
allowed
in
the
Scriptures
,
but
yet
have
not
like
Nature
of
Sacraments
with
Baptism
,
and
the
Lord's
Supper
;
for
that
they
have
not
any
visible
Sign
or
Ceremony
ordained
of
God
.
The
Sacraments
were
not
ordained
of
Christ
to
be
gazed
upon
,
or
to
be
carried
about
,
but
that
we
should
duly
use
them
.
And
in
such
only
as
worthily
receive
the
same
,
they
have
a
wholsome
Effect
or
Operation
;
but
they
that
receive
them
unworthily
,
purchase
to
themselves
Damnation
,
as
St.
Paul
saith
.
THERE
is
a
great
Diversity
between
the
Form
of
this
Article
,
as
it
is
now
settled
,
and
that
published
by
King
Edward
,
which
begun
in
these
Words
,
Our
Lord
Iesus
Christ
gathered
his
People
into
a
Society
by
Sacraments
,
very
few
in
number
,
most
easily
to
be
kept
,
and
of
most
excellent
Signification
;
that
is
to
say
,
Baptism
,
and
the
Supper
of
the
Lord
.
There
is
nothing
in
that
Edition
,
instead
of
the
Paragraph
concerning
the
other
five
pretended
Sacraments
.
Next
comes
the
Paragraph
which
is
here
the
last
,
only
with
the
Addition
of
these
Words
,
after
Operation
,
Not
as
some
say
,
ex
opere
operato
,
which
Terms
as
they
are
strange
and
utterly
unknown
to
the
Holy
Scripture
,
so
do
they
yield
a
Sense
which
savoureth
of
little
Piety
,
but
of
much
Superstition
:
And
in
conclusion
,
the
Paragraph
comes
,
with
which
the
Article
does
now
begin
;
so
that
in
all
this
Diversity
there
is
no
real
difference
:
For
the
Virtue
of
the
Sacraments
being
put
in
the
worthy
receiving
,
excludes
the
Doctrine
of
Opus
operatum
,
as
formally
as
if
it
had
expresly
been
condemned
;
and
the
naming
the
Two
Sacraments
instituted
by
Christ
,
is
upon
the
Matter
the
rejecting
of
all
the
rest
.
It
was
most
natural
to
begin
this
Article
with
a
Description
of
Sacraments
in
General
.
This
difference
is
to
be
put
between
Sacraments
,
and
other
Ritual
Actions
;
that
whereas
other
Rites
are
Badges
and
Distinctions
by
which
the
Christians
are
known
,
a
Sacrament
is
more
than
a
bare
matter
of
Form
;
and
as
in
the
Old
Testament
,
Circumcision
and
Propitiatory
Sacrifices
were
things
of
a
different
Nature
and
Order
,
from
all
the
other
Ritual
Precepts
concerning
their
Cleansings
,
the
Distinctions
of
Days
,
Places
,
and
Meats
.
These
were
indeed
Precepts
given
them
of
God
,
but
they
were
not
federal
Acts
of
renewing
the
Covenant
,
or
reconciling
themselves
to
God
.
By
Circumcision
they
received
the
Seal
of
the
Covenant
,
and
were
brought
under
the
Obligation
of
the
whole
Law
;
they
were
by
it
made
Debtors
to
it
,
and
when
by
their
Sins
they
had
provoked
God's
Wrath
,
they
were
reconciled
to
him
by
their
Sacrifices
,
with
which
Atonement
was
made
,
and
so
their
Sins
were
forgiven
them
:
The
Nature
and
End
of
those
,
was
to
be
federal
Acts
,
in
the
offering
of
which
,
the
Iews
kept
to
their
part
of
the
Covenant
,
and
in
the
accepting
of
which
,
God
maintained
it
on
his
part
,
so
we
see
a
plain
difference
between
these
and
a
meer
Rite
,
which
though
commanded
,
yet
must
pass
only
for
the
Badge
of
a
Profession
,
as
the
doing
of
it
is
an
Act
of
Obedience
to
a
Divine
Law
.
Now
,
in
the
new
Dispensation
,
though
our
Saviour
has
eased
us
of
that
Law
of
Ordinances
,
that
grievous
Yoke
,
and
those
beggarly
Elements
which
were
laid
upon
the
Iews
;
yet
,
since
we
are
still
in
the
Body
,
subject
to
our
Senses
,
and
to
sensible
things
,
he
has
appointed
some
federal
Actions
,
to
be
both
the
visible
Stipulations
and
Professions
of
our
Christianity
,
and
the
conveyances
to
us
of
the
Blessings
of
the
Gospel
.
There
are
two
Extremes
to
be
avoided
in
this
Matter
.
The
one
is
of
the
Church
of
Rome
,
that
teaches
,
That
as
some
Sacraments
imprint
a
Character
upon
the
Soul
,
which
they
define
to
be
a
Physical
Quality
,
that
is
,
Supernatural
and
Spiritual
,
so
they
do
all
carry
along
with
them
such
a
Divine
Virtue
,
that
by
the
very
receiving
them
(
the
Opus
operatum
)
it
is
conveyed
to
the
Souls
of
those
to
whom
they
are
applied
;
unless
they
themselves
put
a
Bar
in
the
way
of
it
by
some
mortal
Sin
.
In
consequence
of
this
,
they
reckon
that
by
the
Sacraments
given
to
a
Man
in
his
Agonies
,
though
he
is
very
near
past
all
Sense
,
and
so
cannot
joyn
any
lively
Acts
of
his
Mind
with
the
Sacraments
,
yet
he
is
justified
;
not
to
mention
the
common
practice
of
giving
Extreme
Unction
in
the
last
Agony
,
when
no
appearance
of
any
Sense
is
left
.
This
we
reckon
a
Doctrine
that
is
not
only
without
all
Foundation
in
Scripture
,
but
that
tends
to
destroy
all
Religion
,
and
to
make
Men
live
on
securely
in
Sin
,
trusting
to
this
,
that
the
Sacraments
may
be
given
them
when
they
die
.
The
Conditions
of
the
New
Covenant
,
are
Repentance
,
Faith
,
and
Obedience
;
and
we
look
on
this
as
the
corrupting
the
Vitals
of
this
Religion
,
when
any
such
means
are
proposed
,
by
which
the
main
Design
of
the
Gospel
is
quite
overthrown
.
The
business
of
a
Character
is
an
unintelligible
Notion
.
We
acknowledge
Baptism
is
not
to
be
repeated
,
but
that
is
not
by
virtue
of
a
Character
imprinted
in
it
,
but
because
it
being
a
Dedication
of
the
Person
to
God
in
the
Christian
Religion
,
what
is
once
so
done
,
is
to
be
understood
to
continue
still
in
that
State
,
till
such
a
Person
falls
into
an
open
Apostacy
.
In
case
of
the
Repentance
of
such
a
Person
,
we
finding
that
the
Primitive
Church
did
reconcile
,
but
not
rebaptize
Apostates
,
do
imitate
that
their
Practice
;
but
not
because
of
this
late
and
unexplicable
Notion
of
a
Character
.
We
look
on
all
Sacramental
Actions
as
acceptable
to
God
only
with
regard
to
the
Temper
,
and
the
inward
Acts
of
the
Person
to
whom
they
are
applied
,
and
cannot
consider
them
as
Medicines
or
Charms
,
which
work
by
a
Virtue
of
their
own
,
whether
the
Person
to
whom
they
are
applied
co-operates
with
them
or
not
.
Baptism
is
said
by
St.
Peter
to
save
us
,
not
as
it
is
an
Action
that
washes
us
;
Not
the
putting
away
the
filth
of
the
flesh
,
but
the
answer
of
a
good
conscience
towards
God
.
And
therefore
Baptism
without
this
Profession
,
is
no
Baptism
,
but
seems
to
be
used
as
a
Charm
;
unless
it
is
said
,
that
this
Answer
or
Profession
is
implied
,
whensoever
Baptism
is
desired
.
When
a
Person
of
Age
desires
Baptism
,
he
must
make
those
Answers
and
Sponsions
,
otherwise
he
is
not
truly
Baptized
;
and
though
his
outward
making
of
them
being
all
that
can
fall
under
Human
Cognizance
,
he
who
does
that
must
be
held
to
be
truly
baptized
,
and
all
the
outward
Priviledges
of
a
baptized
Person
must
belong
to
him
;
yet
as
to
the
effect
of
Baptism
on
the
Soul
of
him
that
is
baptized
,
without
doubt
that
depends
upon
the
sincerity
of
the
Professions
and
Vows
made
by
him
.
The
Wills
of
Infants
are
by
the
Law
of
Nature
and
Nations
in
their
Parents
,
and
are
transferred
by
them
to
their
Sureties
;
the
Sponsions
that
are
made
on
their
behalf
are
considered
as
made
by
themselves
;
but
there
the
outward
Act
is
sufficient
;
for
the
inward
Acts
of
one
Person
cannot
be
supposed
necessary
to
give
the
Sacrament
its
Virtue
in
another
.
our
shewing
forth
our
Lord's
Death
till
he
comes
,
we
are
admitted
to
the
Communion
of
his
Body
and
Blood
:
To
a
share
in
Partnership
with
other
Christians
in
the
Effects
and
Merits
of
his
Death
.
But
the
unworthy
Receiver
is
guilty
of
his
Body
and
Blood
,
and
brings
thereby
down
Judgments
upon
himself
;
so
that
to
fancy
a
Virtue
in
Sacraments
that
works
on
the
Person
to
whom
they
are
applied
without
any
inward
Acts
accompanying
it
,
and
upon
his
being
only
Passive
,
is
a
Doctrine
of
which
we
find
nothing
in
the
Scriptures
;
which
teach
us
that
every
thing
we
do
is
only
accepted
of
God
,
with
regard
to
the
Disposition
of
Mind
that
he
knows
us
to
be
in
when
we
go
about
it
.
Our
Prayers
and
Sacrifices
are
so
far
from
being
accepted
of
God
,
that
they
are
Abomination
to
him
,
if
they
come
from
wicked
and
defiled
Hearts
.
The
making
Men
believe
that
Sacraments
may
be
effectual
to
them
when
they
are
next
to
a
State
of
Passivity
,
not
capable
of
any
sensible
thoughts
of
their
own
,
is
a
sure
way
to
raise
the
Credit
of
the
Clergy
,
and
of
the
Sacrament
;
but
at
the
same
time
it
will
most
certainly
dispose
Men
to
live
in
Sin
,
hoping
that
a
few
Rites
which
may
be
easily
procured
at
their
Death
,
will
clear
all
at
last
.
And
thus
we
reject
,
not
without
great
Zeal
against
the
fatal
Effects
of
this
Error
,
all
that
is
said
of
the
Opus
operatum
;
the
very
doing
of
the
Sacrament
:
we
think
it
looks
liker
the
Incantations
of
Heathenism
,
than
the
Purity
and
Simplicity
of
the
Christian
Religion
.
But
the
other
Extream
that
we
likewise
avoid
,
is
that
of
sinking
the
Sacraments
so
low
,
as
to
be
meer
Rites
and
Ceremonies
.
St.
Peter
says
,
Baptism
saves
us
.
St.
Paul
calls
it
,
The
laver
of
Regeneration
;
to
which
he
joyns
the
renewing
of
the
Holy
Ghost
.
He
that
believeth
,
and
is
baptized
,
shall
be
saved
;
and
except
ye
are
born
again
of
Water
,
and
of
the
Spirit
,
ye
cannot
enter
into
the
Kingdom
of
God
.
These
Words
have
a
Sense
and
Signification
,
that
rises
far
above
a
meer
Ceremony
done
to
keep
up
Order
,
and
to
maintain
a
settled
Form
.
The
Phrase
Communion
of
the
Body
and
Blood
of
Christ
,
is
above
the
Nature
of
an
Anniversary
or
Memorial
Feast
:
This
Opinion
we
think
is
very
unsuitable
to
those
high
Expressions
;
and
we
do
not
doubt
but
that
Christ
,
who
instituted
those
Sacraments
,
does
still
accompany
them
with
a
particular
Presence
in
them
,
and
a
Blessing
upon
them
;
so
that
we
coming
to
them
with
Minds
well
prepared
,
with
pure
Affections
and
holy
Resolutions
,
do
certainly
receive
in
and
with
them
particular
largesses
of
the
Favour
and
Bounty
of
God
.
They
are
not
bare
and
naked
Remembrances
and
Tokens
,
but
are
actuated
and
animated
by
a
Divine
Blessing
that
attends
upon
them
.
This
is
what
we
believe
on
this
Head
,
and
these
are
the
Grounds
upon
which
we
found
it
.
A
Sacrament
is
an
Institution
of
Christ
,
in
which
some
material
thing
is
sanctified
,
by
the
use
of
some
Form
or
Words
,
in
and
by
which
,
federal
Acts
of
this
Religion
do
pass
on
both
sides
;
on
ours
by
Stipulations
,
Professions
,
or
Vows
;
and
on
God's
by
his
secret
Assistances
:
by
these
we
are
also
united
to
the
Body
of
Christ
,
which
is
the
Church
.
It
must
be
Instituted
by
Christ
,
for
though
Ritual
Matters
that
are
only
the
Expressions
of
our
Duty
,
may
be
appointed
by
the
Church
;
yet
federal
Acts
,
to
which
a
conveyance
of
Divine
Grace
is
tied
,
can
only
be
instituted
by
him
who
is
the
Author
and
Mediator
of
this
New
Covenant
,
and
who
lays
down
the
Rules
or
Conditions
of
it
,
and
derives
the
Blessings
of
it
by
what
Methods
and
in
what
Channels
he
thinks
fit
.
Whatsoever
his
Apostles
settled
,
was
by
Authority
and
Commission
from
him
;
therefore
it
is
not
to
be
denied
,
but
that
if
they
had
appointed
any
Sacramental
Action
,
that
must
be
reckoned
to
be
of
the
same
Authority
,
and
is
to
be
esteemed
Christ's
Institution
,
as
much
as
if
he
himself
,
when
on
Earth
had
appointed
it
.
Matter
is
of
the
Essence
of
a
Sacrament
;
for
Words
without
some
material
thing
,
to
which
they
belong
,
may
be
of
the
Nature
of
Prayers
or
Vows
,
but
they
cannot
be
Sacraments
:
Receiving
a
Sacrament
is
on
our
part
our
Faith
plighted
to
God
in
the
use
of
some
material
Substance
or
other
;
for
in
this
consists
the
difference
between
Sacraments
,
and
other
Acts
of
Worship
.
The
latter
are
only
Acts
of
the
Mind
declared
by
Words
or
Gesture
,
whereas
Sacraments
are
the
Application
of
a
material
Sign
,
joyned
with
Acts
of
the
Mind
,
Words
,
and
Gestures
:
With
the
Matter
there
must
be
a
Form
,
that
is
,
such
Words
joyned
with
it
as
do
appropriate
the
Matter
to
such
an
use
,
and
separate
it
from
all
other
uses
,
at
least
in
the
Act
of
the
Sacrament
.
For
in
any
piece
of
Matter
alone
,
there
cannot
be
a
proper
suitableness
to
such
an
end
,
as
seems
to
be
designed
by
Sacraments
,
and
therefore
a
Form
must
determine
and
apply
it
;
and
it
is
highly
suitable
to
the
nature
of
Things
,
to
believe
that
our
Saviour
,
who
has
Instituted
the
Sacrament
,
has
also
either
Instituted
the
Form
of
it
,
or
given
us
such
hints
as
to
lead
us
very
near
it
.
The
end
of
Sacraments
is
double
;
the
one
is
by
a
Solemn
Federal
Action
both
to
unite
us
to
Christ
,
and
also
to
derive
a
secret
Blessing
from
him
to
us
:
And
the
other
is
to
joyn
and
unite
us
by
this
publick
Profession
,
and
the
joynt
partaking
of
it
,
with
his
Body
,
which
is
the
Church
.
This
is
in
general
,
an
Account
of
a
Sacrament
:
This
,
it
is
true
,
is
none
of
those
Words
that
are
made
use
of
in
Scripture
,
so
that
it
has
no
determined
Signification
given
to
it
in
the
Word
of
God
;
yet
it
was
very
early
applied
by
Pliny
to
those
Vows
by
which
the
Christians
tied
themselves
to
their
Religion
,
Oppositions
of
Science
falsly
so
called
.
If
any
will
call
every
Rite
used
in
Holy
Things
,
a
Sacrament
,
The
Rites
therefore
that
we
understand
when
we
speak
of
Sacraments
,
are
the
constant
Federal
Rites
of
Christians
,
which
are
accompanied
by
a
Divine
Grace
and
Benediction
,
being
instituted
by
Christ
to
unite
us
to
him
,
and
to
his
Church
;
and
of
such
we
own
that
there
are
Two
,
Baptism
,
and
the
Supper
of
our
Lord
.
In
Baptism
there
is
Matter
,
Water
;
there
is
a
Form
,
the
Person
Dipped
or
Washed
,
with
words
,
I
baptize
thee
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
Go
preach
and
baptize
;
there
is
a
Federal
Sponsion
,
The
answer
of
a
good
Conscience
;
there
is
a
Blessing
conveyed
with
it
,
Baptism
save
us
;
there
is
one
baptism
,
as
there
is
one
body
and
one
spirit
;
we
are
all
baptized
into
one
body
.
So
that
here
all
the
constituent
and
necessary
Parts
of
a
Sacrament
are
found
in
Baptism
.
In
the
Lord's
Supper
,
there
is
Bread
and
Wine
for
the
Matter
.
The
giving
it
to
be
Eat
and
Drunk
,
with
the
Words
that
our
Saviour
used
in
the
first
Supper
,
are
the
Form
:
Do
this
in
remembrance
of
me
,
is
the
Institution
.
Ye
shew
forth
the
Lord's
death
till
he
come
again
,
Communion
of
the
body
,
and
of
the
blood
of
Christ
,
that
is
,
the
conveyance
of
the
Blessings
of
our
Partnership
in
the
Effects
of
the
Death
of
Christ
.
And
we
being
many
,
are
one
Bread
and
one
Body
,
for
we
are
all
partakers
of
that
one
Bread
;
this
shews
the
Union
of
the
Church
in
this
Sacrament
.
Here
then
we
have
in
these
two
Sacraments
,
both
Matter
,
Form
,
Institution
,
Federal
Acts
,
Blessings
conveyed
,
and
the
Union
of
the
Body
in
them
.
All
the
Characters
which
belong
to
a
Sacrament
agree
fully
to
them
.
In
the
next
place
we
must
,
by
these
Characters
,
examine
the
other
pretended
Sacraments
.
It
is
no
wonder
,
if
the
word
Sacrament
being
of
a
large
extent
,
there
should
be
some
Passages
in
Ancient
Writers
,
that
call
other
Actions
so
besides
Baptism
and
the
Lord's
Supper
;
for
in
a
larger
Sense
every
Holy
Rite
may
be
so
called
.
But
it
is
no
small
prejudice
against
the
number
of
Seven
Sacraments
,
that
Peter
Lombard
,
a
Writer
in
the
Twelfth
Century
,
is
the
first
that
reckons
Seven
of
them
:
From
that
Mystical
Expression
of
the
Seven
Spirits
of
God
,
there
came
a
conceit
of
the
sevenfold
Operation
of
the
Spirit
;
The
first
that
we
reject
,
which
is
reckoned
by
them
the
second
,
is
Confirmation
.
But
to
explain
this
,
we
must
consider
in
what
respect
our
Church
receives
Confirmation
,
and
upon
what
reasons
it
is
that
she
does
not
acknowledge
it
to
be
a
Sacrament
.
We
find
that
after
Philip
,
the
Deacon
and
Evangelist
,
had
converted
and
baptized
some
in
Samaria
;
Peter
and
Iohn
were
sent
thither
by
the
Apostles
,
laid
their
hands
on
such
as
were
baptized
,
and
prayed
that
they
might
receive
the
Holy
Ghost
;
upon
which
it
is
said
,
that
they
received
the
Holy
Ghost
.
Now
though
ordinary
Functions
,
when
performed
by
the
Apostles
,
such
as
their
laying
on
of
Hands
in
those
whom
they
Ordained
or
Confirmed
,
had
extraordinary
Effects
accompanying
them
;
but
when
the
extraordinary
Effects
ceased
,
the
end
for
which
these
were
at
first
given
being
accomplished
,
the
Gospel
having
been
fully
attested
to
the
World
,
yet
the
Functions
were
still
continued
of
Confirmation
as
well
as
Ordination
:
And
as
the
laying
on
of
Hands
,
Upon
these
Reasons
we
think
it
is
in
the
Power
of
the
Church
to
require
all
such
as
have
been
baptized
,
to
come
before
the
Bishop
and
renew
their
Baptismal
Vow
,
and
pray
for
God's
Holy
Spirit
to
enable
them
to
keep
their
Vow
;
and
upon
their
doing
this
,
the
Bishop
may
solemnly
pray
over
them
,
with
that
ancient
and
almost
natural
Ceremony
,
of
laying
his
Hands
upon
them
,
which
is
only
a
Designation
of
the
Persons
so
prayed
over
,
and
blest
,
that
God
may
seal
and
defend
them
with
his
Holy
Spirit
;
in
which
,
according
to
the
nature
of
the
New
Covenant
,
we
are
sure
that
such
as
do
thus
Vow
and
Pray
,
do
also
receive
the
Holy
Spirit
,
according
to
the
Promise
that
our
Saviour
has
made
us
.
In
this
Action
there
is
nothing
but
what
is
in
the
Power
of
the
Church
to
do
,
even
without
any
other
Warrant
or
Precedent
.
The
doing
all
things
to
Order
,
and
to
Edifying
,
will
authorize
a
Church
to
all
this
;
especially
,
since
the
now
universal
Practice
of
Infant
Baptism
,
makes
this
more
necessary
than
it
was
in
the
first
times
,
when
chiefly
the
Adult
were
baptized
.
It
is
highly
reasonable
that
they
who
gave
no
actual
Consent
of
their
own
,
should
come
,
and
by
their
own
express
Act
make
the
Stipulations
of
Baptism
.
It
may
give
greater
impressions
of
awe
and
respect
,
when
this
is
restrained
to
the
highest
Order
in
the
Church
.
Upon
the
sincere
Vows
and
earnest
Prayers
of
Persons
thus
Confirmed
,
we
have
reason
to
believe
that
a
proportioned
degree
of
God's
Grace
and
Spirit
will
be
poured
out
upon
them
.
And
in
all
this
we
are
much
confirmed
when
we
see
such
warrants
for
it
in
Scripture
.
A
thing
so
good
in
it self
,
that
has
at
least
a
probable
Authority
for
it
,
and
was
certainly
a
practice
of
the
first
Ages
,
is
upon
very
just
grounds
continued
in
our
Church
.
Would
to
God
it
were
as
seriously
gone
about
,
as
it
is
lawfully
established
.
But
after
all
this
,
here
is
no
Sacrament
,
no
express
Institution
,
neither
by
Christ
nor
his
Apostles
;
no
Rule
given
to
practise
it
,
and
which
is
the
most
essential
,
there
is
no
matter
here
;
for
the
laying
on
of
Hands
is
only
a
gesture
in
Prayer
;
nor
are
there
any
federal
Rites
declared
to
belong
to
it
;
it
being
indeed
rather
a
Ratifying
and
Confirming
the
Baptism
,
than
any
new
Stipulation
.
To
supply
all
this
,
the
Church
of
Rome
has
appointed
Matter
for
it
.
The
Chrism
,
which
is
a
mixture
of
Oil
,
Olive
,
and
Balm
,
(
Opobalsamum
)
the
Oil
signifying
the
clearness
of
a
good
Conscience
,
and
the
Balm
the
savour
of
a
good
Reputation
.
This
must
be
peculiarly
blessed
by
the
Bishop
,
who
is
the
only
Minister
of
that
Function
.
The
Form
of
this
Sacrament
is
the
applying
the
Chrism
to
the
Forehead
,
with
these
words
,
Signo
te
signo
crucis
,
&
confirmo
te
chrismate
salutis
,
in
Nomine
Patris
,
Filii
,
&
Spiritus
Sancti
:
I
sign
thee
with
the
sign
of
the
Cross
,
and
confirm
thee
with
the
Chrism
of
Salvation
,
in
the
Name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
.
They
pretend
Christ
did
Institute
this
;
but
they
say
the
Holy
Ghost
which
he
breathed
on
his
Disciples
,
being
a
thing
that
transcended
all
Sacraments
,
he
settled
no
determined
Matter
nor
Form
to
it
:
And
that
the
succeeding
Ages
appropriated
this
Matter
to
it
.
We
do
not
deny
,
but
that
the
Christians
began
very
early
to
use
Oil
in
Holy
Functions
.
The
Climates
they
lived
in
making
it
necessary
to
use
Oil
much
,
for
stopping
the
Perspiration
,
that
might
dispose
them
the
more
to
use
Oil
in
their
Sacred
Rites
.
It
is
not
to
be
denied
,
but
that
both
Theophilus
and
Tertullian
,
in
the
end
of
the
Second
,
anointed
with
the
oil
of
joy
and
gladness
above
his
fellows
:
And
the
Names
of
Messias
and
Christ
do
also
import
this
;
but
yet
we
hold
all
that
to
be
Mystical
,
and
that
it
is
to
be
meant
of
that
fulness
of
the
Spirit
which
he
received
without
measure
.
Upon
the
same
account
we
do
understand
those
words
of
St.
Paul
,
in
the
same
mystical
Sense
,
he
that
establisheth
us
with
you
in
Christ
,
and
hath
anointed
us
,
is
God
;
who
hath
also
sealed
us
,
and
given
the
earnest
of
the
Spirit
in
our
hearts
:
Iohn
,
but
ye
have
an
Vnction
from
the
holy
one
,
and
ye
know
all
things
.
The
anointing
which
ye
have
received
of
him
abideth
in
you
;
and
ye
need
not
that
any
man
teach
you
,
but
as
the
same
anointing
teacheth
you
all
things
.
These
words
do
clearly
relate
to
somewhat
that
the
Christians
received
immediately
from
God
;
and
so
must
be
understood
figuratively
:
For
we
do
not
see
the
least
hint
of
the
Apostles
using
of
Oil
,
except
to
the
sick
;
of
which
afterwards
.
So
that
if
this
Use
of
Oil
is
considered
only
as
a
Ceremony
of
a
natural
Signification
,
that
was
brought
into
the
Rituals
of
the
Church
,
it
is
a
thing
of
another
Nature
:
But
if
a
Sacrament
is
made
of
it
,
and
a
divine
Vertue
is
joined
to
that
,
we
can
admit
of
no
such
thing
,
without
an
express
Institution
and
Declaration
in
Scripture
.
The
Invention
that
was
afterwards
found
out
,
by
which
the
Bishop
was
held
to
be
the
only
Minister
of
Confirmation
,
Egypt
the
Presbyters
did
Confirm
in
the
Bishops
absence
:
So
that
custom
joined
with
the
distinction
between
the
Consecration
,
Gregory
the
Great
's
time
:
Therefore
he
reproved
the
Clergy
of
Sardinia
,
because
among
them
the
Priests
did
Confirm
,
and
he
appointed
it
to
be
reserved
to
the
Bishop
:
But
when
he
understood
that
some
of
them
were
offended
at
this
,
he
writ
to
the
Bishop
of
Carali
,
that
tho'
his
former
Order
was
made
according
to
the
ancient
Practice
of
the
Church
of
Rome
,
yet
he
consented
that
for
the
future
the
Priests
might
Confirm
in
the
Bishops
absence
.
But
Pope
Nicholas
in
the
IX
.
Century
pressed
this
with
more
rigor
:
For
the
Bulgarians
being
then
converted
to
the
Christian
Religion
,
and
their
Priests
having
both
Baptized
and
Confirmed
the
new
Converts
,
Pope
Nicholas
sent
Bishops
among
them
with
Orders
to
Confirm
even
those
who
had
already
been
Confirmed
by
Priests
:
Upon
which
the
contest
being
then
on
foot
,
between
Rome
and
Constantinople
,
Photius
got
it
to
be
decreed
in
a
Synod
at
Constantinople
▪
That
theChrism
being
hallowed
by
a
Bishop
,
it
might
be
administred
by
Presbyters
:
And
Photius
affirmed
that
a
Presbyter
might
do
this
,
as
well
as
Baptize
or
Offer
at
the
Altar
.
But
Pope
Nicholas
with
the
confidence
that
was
often
assumed
by
that
See
upon
as
bad
grounds
,
did
affirm
,
that
this
had
never
been
allowed
of
.
And
upon
this
many
of
the
Latins
did
in
the
Progress
of
their
Disputes
with
the
Greeks
,
say
,
that
they
had
no
Confirmation
.
This
has
been
more
enlarged
on
,
than
was
necessary
by
the
designed
shortness
of
this
Work
,
because
all
those
of
●he
Roman
Communion
among
us
,
have
now
no
Confirmation
,
About
this
there
were
fierce
Disputes
among
them
,
about
Sixty
years
ago
,
whether
it
was
necessary
for
them
to
have
a
Bishop
here
to
Confirm
according
to
the
ancient
Custom
or
not
?
The
Jesuites
,
who
had
no
mind
to
be
under
any
Authority
but
their
own
,
opposed
it
;
for
the
Bishop
being
by
Pope
Eugenius
declared
to
be
the
ordinary
Minister
of
it
,
from
thence
it
was
inferred
,
that
a
Bishop
was
not
simply
necessary
.
This
was
much
censured
by
some
of
the
Gallican
Church
.
If
Confirmation
were
considered
only
as
an
Ecclesiastical
Rite
,
we
could
not
dispute
the
power
of
the
Church
about
it
;
but
we
cannot
allow
that
a
Sacrament
should
be
thus
within
the
power
of
the
Church
;
or
that
a
new
Function
of
Consecrating
Oil
,
without
applying
it
,
distinct
from
Confirmation
,
and
yet
necessary
to
the
very
essence
of
it
,
could
have
been
set
up
by
the
power
of
the
Church
;
for
if
Sacraments
are
federal
conveyances
of
Grace
,
they
must
be
continued
according
to
their
first
Institution
.
The
Grace
of
God
being
only
tied
to
the
Actions
with
which
it
is
promised
.
We
go
next
to
the
Second
of
the
Sacraments
here
rejected
,
which
is
Penance
,
that
is
reckoned
the
Fourth
in
order
among
them
.
Penance
,
or
Penitence
,
is
formed
from
the
Latin
Translation
of
a
Greek
word
that
signifies
a
change
,
or
renovation
of
Mind
;
which
Christ
has
made
a
necessary
condition
of
the
New
Covenant
.
It
consists
in
several
acts
,
all
which
,
when
joined
together
,
and
producing
this
real
change
,
we
become
then
true
Penitents
,
and
have
a
right
to
the
Remission
of
Sins
,
which
is
in
the
New
Testament
often
joined
with
Repentance
,
and
is
its
certain
consequent
.
The
first
act
of
this
Repentance
is
Confession
to
God
,
before
whom
we
must
humble
our selves
,
and
confess
our
Sins
to
him
;
upon
which
we
believe
that
he
is
faithful
,
and
true
to
his
Promises
,
and
just
to
forgive
us
our
sins
;
and
if
we
have
wronged
others
,
confess
our
faults
to
them
likewise
;
and
as
a
mean
to
quiet
Mens
Consciences
,
their
Priest
,
or
to
any
other
Minister
of
God's
Word
;
leaving
this
matter
wholly
to
their
discretion
.
When
these
acts
of
sorrow
have
had
their
due
effect
,
in
reforming
the
natures
and
lives
of
Sinners
,
then
their
Sins
are
forgiven
them
:
In
order
to
which
,
we
do
teach
them
to
Pray
much
,
to
give
Alms
according
to
their
Capacity
,
and
to
fast
as
often
as
their
Health
and
Circumstances
will
admit
of
;
and
most
indispensably
to
restore
or
repair
,
as
they
find
they
have
sinned
against
others
.
And
as
we
teach
them
thus
to
look
back
on
what
is
past
,
with
a
deep
and
hearty
sorrow
,
and
a
profound
shame
,
so
we
charge
them
to
look
chiefly
forward
,
not
thinking
that
any
acts
with
relation
to
what
is
past
,
can
,
as
it
were
,
by
an
account
or
compensation
free
us
from
the
guilt
of
our
former
Sins
,
unless
we
amend
our
Lives
and
change
our
Tempers
for
the
future
.
The
great
design
of
Repentance
being
to
make
us
like
God
,
Pure
and
Holy
as
he
is
.
Upon
such
a
Repentance
sincerely
begun
,
and
honestly
pursued
,
we
do
in
general
,
as
the
Heralds
of
God's
Mercy
,
and
the
Ministers
of
his
Gospel
,
pronounce
to
our
People
daily
,
the
offers
that
are
made
us
of
Mercy
and
Pardon
by
Christ
Jesus
.
This
we
do
in
our
daily
Service
,
and
in
a
more
peculiar
manner
before
we
go
to
the
Holy
Communion
.
We
do
also
,
as
we
are
a
Body
that
may
be
offended
with
the
sins
of
others
,
forgive
the
Scandals
committed
against
the
Church
;
and
that
such
as
we
think
die
in
a
state
of
Repentance
,
may
die
in
the
full
Peace
of
the
Church
,
we
join
both
Absolutions
in
one
;
in
the
last
Office
likewise
praying
to
our
Saviour
that
he
would
forgive
them
,
and
then
we
,
as
the
Officers
of
the
Church
,
authorised
for
that
end
,
do
forgive
all
the
Offences
and
Scandals
committed
by
them
against
the
whole
Body
.
This
is
our
Doctrine
concerning
Repentance
;
in
all
which
we
find
no
Characters
of
a
Sacrament
,
no
more
than
there
is
in
Prayer
or
Devotion
.
Here
is
no
Matter
,
no
application
of
that
Matter
by
a
peculiar
Form
,
no
Institution
,
and
no
peculiar
federal
acts
.
The
Scene
here
is
the
Mind
,
the
acts
are
Internal
,
the
effect
is
such
also
;
and
therefore
we
do
not
reckon
it
a
Sacrament
,
not
finding
in
it
any
of
the
Characters
of
a
Sacrament
.
The
matter
that
is
assigned
in
the
Church
of
Rome
,
are
the
acts
of
the
Penitent
;
his
Confession
by
his
Mouth
to
the
Priest
,
the
Contrition
of
his
Heart
,
and
the
satisfaction
of
his
Work
,
in
doing
the
enjoined
Penance
.
The
Aggregate
of
all
these
is
the
Matter
;
and
the
Form
,
are
the
words
,
Ego
te
Absolvo
.
Now
besides
what
we
have
to
say
upon
every
one
of
these
particulars
,
the
Matter
of
a
Sacrament
must
be
some
visible
Sign
applied
to
him
that
receives
it
.
I
Absolve
thee
.
We
think
this
want
of
Matter
,
and
this
new
invented
Form
,
being
without
any
Institution
in
Scripture
,
and
different
from
so
long
a
practice
of
the
whole
Church
,
are
such
reasons
that
we
are
fully
justified
in
denying
Penance
to
be
a
Sacrament
.
But
because
the
Doctrine
of
Repentance
is
a
point
of
the
highest
importance
,
there
arise
several
things
here
that
ought
to
be
very
carefully
examined
.
As
to
Confession
,
we
find
in
the
Scriptures
,
that
such
as
desired
St.
Iohn's
Baptism
,
confessing
their
sins
,
but
that
was
previous
to
Baptism
.
We
find
also
that
scandalous
Persons
were
to
be
openly
rebuked
before
all
,
and
so
to
be
put
to
shame
,
note
such
persons
as
walked
disorderly
,
and
to
have
no
fellowship
with
them
,
sometimes
not
so
much
as
to
eat
with
them
,
who
being
Christians
,
and
such
as
were
called
Brothers
,
were
a
reproach
to
their
Profession
:
But
besides
the
Power
given
to
the
Apostles
of
binding
and
loosing
,
which
as
was
said
on
another
Head
,
belonged
to
other
matters
;
we
find
that
when
our
Saviour
breathed
on
his
Apostles
and
gave
them
the
Holy
Ghost
,
he
with
that
told
them
,
That
whose
soever
sins
they
remitted
,
they
were
remitted
;
and
whose
soever
sins
they
retained
,
they
were
retained
.
Since
a
Power
of
remitting
or
retaining
sin
was
thus
given
to
them
,
they
infer
that
it
seems
reasonable
,
that
in
order
to
their
dispensing
it
with
a
due
caution
,
the
knowledge
of
all
sins
ought
to
be
laid
open
to
them
.
Some
have
thought
that
this
was
a
Personal
thing
given
to
the
Apostles
with
that
Miraculous
effusion
of
the
Holy
Ghost
;
with
which
such
a
discerning
of
Spirits
was
communicated
to
them
,
that
they
could
discern
the
sincerity
or
hypocrisy
of
those
that
came
before
them
;
by
this
St.
Peter
discovered
the
sin
of
Ananias
and
Saphira
;
in
the
gall
of
bitterness
,
and
in
the
bond
of
iniquity
:
So
they
conclude
that
this
was
a
part
of
that
extraordinary
and
miraculous
Authority
which
was
given
to
the
Apostles
,
and
to
them
only
.
An
Ambassador
that
has
full
Powers
,
though
limited
by
secret
Instructions
,
does
bind
him
that
so
empowered
him
,
by
every
Act
that
he
does
,
pursuant
to
his
Powers
,
how
much
soever
it
may
go
beyond
his
Instructions
,
for
how
obnoxious
soever
that
may
render
him
to
his
Master
,
it
does
not
at
all
lessen
the
Authority
of
what
he
has
done
,
nor
the
Obligation
that
arises
out
of
it
.
So
these
words
of
Christ's
,
if
applied
to
all
Priests
,
must
belong
to
them
in
their
full
extent
,
and
if
so
,
the
Salvation
,
or
the
Damnation
of
Mankind
is
put
absolutely
in
the
Priest's
Power
.
Nor
can
it
be
answered
,
That
the
Conditions
of
the
Pardon
of
sin
that
are
expressed
in
the
other
parts
of
the
Gospel
,
are
here
to
be
understood
,
though
they
are
not
expressed
.
As
we
are
said
to
be
saved
if
we
believe
,
which
does
not
imply
that
a
single
Act
of
believing
the
Gospel
,
without
any
thing
else
puts
us
in
a
state
of
Salvation
.
In
Opposition
to
this
,
we
Answer
,
That
the
Gospel
having
so
described
Faith
to
us
,
as
the
Root
of
all
other
Graces
and
Virtues
,
as
that
which
produces
them
,
and
which
is
known
by
them
,
all
that
is
promised
upon
our
Faith
,
must
be
understood
of
a
Faith
so
qualified
,
as
the
Gospel
represents
it
;
and
therefore
that
cannot
be
applied
to
this
Case
,
where
an
unlimited
Authority
is
so
particularly
exprest
;
that
no
Condition
seems
to
be
implied
in
it
.
If
any
Conditions
are
elsewhere
laid
upon
us
,
in
order
to
our
Salvation
,
then
according
to
their
Doctrine
,
we
may
say
that
of
them
,
which
they
say
of
Contrition
upon
this
occasion
,
That
they
are
necessary
when
we
cannot
procure
the
Priest's
Pardon
;
but
that
by
it
the
want
of
them
all
may
be
supplied
,
and
that
the
Obligation
to
them
all
is
superseded
by
it
:
And
if
any
Conditions
are
to
be
understood
as
limits
upon
this
Power
,
why
are
not
all
the
Conditions
of
the
Gospel
,
Faith
,
Hope
,
and
Charity
,
Contrition
and
New
Obedience
made
necessary
,
in
order
to
the
lawful
dispensing
of
it
,
as
well
as
Confession
,
Attrition
,
and
the
doing
the
Penance
enjoyned
?
Therefore
since
no
Condition
is
here
named
as
a
restraint
upon
this
General
Power
,
that
is
pretended
to
be
given
to
Priests
by
those
words
of
our
Saviour
,
they
must
either
be
understood
as
simple
and
unconditional
,
or
they
must
be
limited
to
all
the
Conditions
that
are
expressed
in
the
Gospel
.
For
there
is
not
the
colour
of
a
reason
to
restrain
them
to
some
of
them
,
and
to
leave
out
the
rest
:
And
thus
we
think
we
are
fully
justified
by
saying
,
that
by
these
Words
,
our
Saviour
did
indeed
fully
empower
the
Apostles
to
publish
his
Gospel
to
the
World
,
and
to
declare
the
Terms
of
Salvation
,
and
of
obtaining
the
Pardon
of
Sin
,
in
which
they
were
to
be
infallibly
assisted
,
so
that
they
could
not
err
in
discharging
their
Commission
;
and
the
Terms
of
the
Covenant
of
Grace
being
thus
settled
by
them
,
all
who
were
to
succeed
them
,
were
also
empowered
to
go
on
with
the
Publication
of
this
Pardon
,
and
of
those
glad
Tidings
to
the
World
:
So
that
whatsoever
they
declared
in
the
Name
of
God
,
conform
to
the
Tenor
of
that
which
the
Apostles
were
to
settle
,
should
be
always
made
good
.
We
do
also
acknowledge
,
that
the
Pastors
of
the
Church
have
in
the
way
of
Censure
and
Government
,
a
Ministerial
Authority
to
remit
,
or
to
retain
Sins
,
as
they
are
Matters
of
Scandal
or
Offence
;
tho'
that
indeed
does
not
seem
to
be
the
meaning
of
those
Words
of
our
Saviour
;
and
therefore
we
think
that
the
power
of
pardoning
and
retaining
is
only
declaratory
,
so
that
all
the
exercises
of
it
are
are
then
only
effectual
,
when
the
Declarations
of
the
Pardon
are
made
conform
to
the
Conditions
of
the
Gospel
.
This
Doctrine
of
ours
how
much
soever
decried
of
late
in
the
Roman
Church
,
as
striking
at
the
Root
of
the
Priestly
Authority
,
yet
has
been
maintained
by
some
of
their
best
Authors
,
and
some
of
the
greatest
of
their
School-men
.
Thus
we
have
seen
upon
what
reason
it
is
,
that
we
do
not
conclude
from
hence
,
that
Auricular
Confession
is
necessary
;
in
which
we
think
that
we
are
fully
confirmed
by
the
Practice
of
many
of
the
Ages
of
theChristian
Church
,
which
did
not
understand
these
words
as
containing
anObligation
to
Secret
Confession
.
It
is
certain
that
the
Practice
and
Tradition
of
the
Church
must
be
relied
on
here
,
if
in
any
thing
,
since
there
was
nothing
that
both
Clergy
and
Laity
were
more
concerned
both
to
know
,
and
to
deliver
down
faithfully
than
this
,
on
which
the
Authority
of
the
one
,
and
the
Salvation
of
the
other
,
depended
so
much
.
Such
a
Point
as
this
could
never
have
been
forgot
or
mistaken
;
many
and
clear
Rules
must
have
been
given
about
it
.
It
is
a
thing
to
which
Humane
Nature
has
so
much
repugnancy
,
that
it
must
in
the
first
forming
of
Churches
have
been
infused
into
them
,
as
absolutely
necessary
in
order
to
Pardon
and
Salvation
.
A
Church
could
not
now
be
formed
,
according
to
the
Doctrine
and
Practice
of
the
Church
of
Rome
,
without
very
full
and
particular
Instructions
,
both
to
Priests
and
People
concerning
Confession
and
Absolution
.
It
is
the
most
intricate
Part
of
their
Divinity
,
and
that
which
the
Clergy
must
be
most
ready
at
.
In
Opposition
to
all
this
let
it
be
considered
,
that
though
there
is
a
great
deal
said
in
the
New
Testament
concerning
Sorrow
for
Sin
,
Repentance
and
Remission
of
Sins
,
yet
there
is
not
a
Word
said
,
nor
a
Rule
given
concerning
Confession
to
be
made
to
a
Priest
,
and
Absolution
to
be
given
by
him
.
There
is
indeed
a
Passage
in
St.
Iames's
Epistle
relating
to
Confession
;
but
it
is
to
one
another
,
not
restrained
to
the
Priest
;
Pray
for
one
another
.
By
the
words
that
follow
,
that
ye
may
be
healed
,
joyned
with
those
that
went
before
concerning
the
Sick
,
it
seems
the
Direction
given
by
St.
Iames
belongs
principally
to
Sick
Persons
;
and
the
conclusion
of
the
whole
Period
shews
,
That
it
relates
only
to
the
private
Prayers
of
good
Men
for
one
another
,
The
effectual
fervent
Prayer
of
a
righteous
man
availeth
much
.
So
that
this
place
does
not
at
all
belong
to
Auricular
Confession
or
Absolution
.
Nor
does
there
any
Prints
appear
,
before
the
Apostacies
that
happened
in
the
Persecution
of
Decius
,
of
the
Practice
even
of
confessing
such
heinous
Sins
as
had
been
publickly
committed
.
Then
arose
the
famous
contests
with
the
Novatians
,
concerning
the
receiving
the
lapsed
into
the
Communion
of
the
Church
again
.
It
was
concluded
not
to
exclude
them
from
the
hopes
of
Mercy
,
or
of
Reconciliation
;
yet
it
was
resolved
not
to
do
that
,
till
they
had
been
kept
at
a
distance
for
some
time
from
the
Holy
Communion
;
at
last
they
were
admitted
to
make
their
Confession
,
and
so
they
were
received
to
the
Communion
of
the
Church
.
This
time
was
shortned
,
and
many
things
were
past
over
,
to
such
as
shewed
a
deep
and
sincere
Repentance
;
and
one
of
the
Characters
of
a
true
Repentance
upon
which
they
were
always
treated
with
a
great
distinction
of
Favour
,
was
,
if
they
came
and
first
accused
themselves
.
This
shewed
that
they
were
deeply
affected
with
the
Sense
of
their
Sins
,
when
they
would
not
bear
the
load
of
them
,
but
became
their
own
Accusers
,
and
discovered
their
Sins
.
There
are
several
Canons
that
make
a
difference
in
the
degrees
and
time
of
the
Penance
,
between
those
who
had
accused
themselves
,
and
those
against
whom
their
Sins
were
proved
.
A
great
deal
of
this
strain
occurs
often
in
the
Writings
of
the
Fathers
,
which
plainly
shews
that
they
did
not
look
on
the
necessity
of
an
Enumeration
of
all
their
Sins
as
commanded
by
God
.
Otherwise
it
would
have
been
enforced
with
Considerations
of
another
nature
,
than
that
of
shortning
their
Penance
.
The
first
occasion
that
was
given
to
the
Church
to
exercise
thisDiscipline
,
was
from
the
frequent
Apostacies
,
into
which
many
had
lapsed
during
the
Persecutions
,
and
when
these
went
off
,
another
sort
of
Disorders
began
to
break
in
upon
the
Church
,
and
to
defile
it
.
Great
numbers
followed
the
Example
of
their
Princes
,
and
became
Christians
;
but
a
mixed
Multitude
came
among
them
,
so
that
there
were
many
Scandals
amongst
that
Body
which
had
been
formerly
remarkable
for
the
purity
of
their
Morals
,
and
the
strictness
of
their
Lives
.
It
was
the
chief
business
of
all
those
Councils
that
met
in
the
Fourth
and
Fifth
Centuries
,
to
settle
many
Rules
concerning
the
degrees
and
time
of
Penance
,
the
Censures
both
of
the
Clergy
and
Laity
,
the
Orders
of
the
Penitents
,
and
the
Methods
of
receiving
them
to
the
Communion
of
the
Church
.
In
some
of
those
Councils
they
denied
Reconciliation
after
some
sins
,
even
to
the
last
,
though
the
general
Practice
was
to
receive
all
at
their
Death
;
Confession
was
at
first
made
publickly
,
but
the
Inconveniences
of
that
appearing
,
and
particularly
many
of
those
sins
being
Capital
,
instead
of
a
publick
there
was
a
private
Confession
practised
.
The
Bishops
either
attended
upon
these
themselves
,
or
they
appointed
a
Penitentiary
Priest
to
receive
them
:
All
was
in
order
to
the
executing
the
Canons
,
and
for
keeping
up
the
Discipline
of
the
Church
.
Bishops
were
warranted
by
the
Council
of
Nice
to
excuse
the
severity
of
the
Canons
,
as
the
occasion
should
require
.
The
Penitents
went
through
the
Penance
imposed
,
which
was
done
publickly
;
the
Separation
and
Penance
being
visible
,
even
when
the
sin
was
kept
secret
;
and
when
the
time
of
the
Penance
was
finished
,
they
received
the
Penitents
by
Prayer
and
Imposition
of
Hands
,
into
the
Communion
of
the
Church
,
and
so
they
were
received
.
This
was
all
the
Absolution
that
was
known
during
the
first
Six
Centuries
.
Penitents
were
enjoyned
to
publish
such
of
their
secret
Sins
,
as
the
Penitentiary
Priest
did
prescribe
.
This
happened
to
give
great
Scandal
at
Constantinople
,
Thirteen
Passages
out
of
him
cited
and
explained
by
Daille
de
Conf.
l.
4.
c.
25.
that
Nectarius
broke
that
Custom
.
And
Chrysostom
,
who
came
soon
after
him
to
that
See
,
speaks
very
fully
against
secret
Confession
,
and
advises
Christians
to
confess
only
to
God
,
yet
the
practice
of
secret
Confession
was
kept
up
elsewhere
;
but
it
appears
by
a
vast
number
of
Citations
from
the
Fathers
,
both
in
different
Ages
,
and
in
the
different
Corners
of
the
Church
,
that
though
they
pressed
Confession
much
,
and
magnified
the
value
of
it
highly
,
yet
they
never
urged
it
as
necessary
to
the
Pardon
of
Sin
,
or
as
a
Sacrament
;
they
only
prest
it
as
a
mean
to
compleat
the
Repentance
,
and
to
give
the
Sinner
an
Interest
in
the
Prayers
of
the
Church
.
This
may
be
positively
affirmed
concerning
all
the
Quotations
that
are
brought
in
this
matter
,
to
prove
that
Auricular
Confession
is
necessary
in
order
to
the
Priest's
Pardon
,
and
that
it
is
founded
on
those
Words
of
Christ
,
Whose
sins
ye
remit
,
&c.
that
they
prove
quite
the
contrary
;
that
the
Fathers
had
not
the
sense
of
it
,
but
considered
it
,
either
as
a
mean
to
help
to
the
compleating
of
Repentance
,
or
as
a
mean
to
maintain
the
Purity
of
the
Christian
Church
,
and
the
Rigour
of
Discipline
.
In
the
Fifth
Century
,
a
Practice
begun
,
which
was
no
small
step
to
the
ruin
of
the
Order
of
the
Church
.
Penitents
were
suffered
instead
of
the
Publick
Penance
,
that
had
been
formerly
enjoyned
,
to
do
it
secretly
in
some
Monastery
,
or
in
any
other
private
place
,
in
the
presence
of
a
few
good
Men
,
and
that
at
the
discretion
of
the
Bishop
,
or
the
Confessor
,
at
the
end
of
which
,
Absolution
was
given
in
secret
.
This
was
done
to
draw
what
Professions
of
Repentance
they
could
from
such
Persons
who
would
not
submit
to
settled
Rules
:
This
Temper
was
found
neither
to
lose
them
quite
,
nor
to
let
their
Sins
pass
without
any
Censure
.
But
in
the
Seventh
Century
,
all
Publick
Penance
for
secret
Sins
was
taken
quite
away
.
Theodore
,
Archbishop
of
Canterbury
,
is
reckoned
the
first
of
all
the
Bishops
of
the
Western
Church
,
that
did
quite
take
away
all
publick
Penance
for
secret
Sins
.
Another
piece
of
the
ancient
Severity
was
also
slackned
,
for
they
had
never
allowed
Penance
to
Men
that
had
relapsed
into
any
sin
;
tho'
they
did
not
cut
them
off
from
all
hope
of
the
Mercy
of
God
,
yet
they
never
gave
a
second
Absolution
to
the
Relapse
.
This
the
Church
of
Rome
has
still
kept
up
in
one
Point
,
which
is
Heresy
;
a
Relapse
being
delivered
to
the
Secular
Arm
,
without
admitting
him
to
Penance
.
The
Ancients
did
indeed
admit
such
to
Penance
,
but
they
never
reconciled
them
.
Yet
in
the
decay
of
Discipline
,
Absolution
came
to
be
granted
to
the
Relapse
,
as
well
as
to
him
that
had
sinned
but
once
.
About
the
end
of
the
Eighth
Century
,
the
Commutation
of
Penance
began
;
and
instead
of
the
ancient
Severities
,
Vocal
Prayers
came
to
be
all
that
was
enjoyned
;
so
many
Paters
stood
for
so
many
Days
of
fasting
,
and
the
rich
were
admitted
to
buy
off
their
Penance
under
the
decenter
Name
of
giving
Alms.
The
getting
many
Masses
to
be
said
,
was
thought
a
Devotion
by
which
God
was
so
much
honoured
,
that
the
Commuting
Penance
for
Masses
,
was
much
practised
.
Pilgrimages
and
Wars
came
on
afterwards
;
and
in
the
Twelfth
Century
,
the
Trade
was
set
up
of
selling
Indulgences
.
By
this
it
appears
,
that
Confession
came
by
several
steps
into
the
Church
;
that
in
the
first
Ages
it
was
not
heard
of
;
that
the
Apostacies
in
time
of
Persecution
gave
the
first
rise
to
it
,
all
which
demonstrates
that
the
Primitive
Church
did
not
consider
it
as
a
thing
appointed
by
Christ
to
be
the
Matter
of
a
Sacrament
.
It
may
be
in
the
Power
of
the
Church
to
propose
Confession
,
as
a
mean
to
direct
Men
in
their
Repentance
,
to
humble
them
deeper
for
their
Sins
,
and
to
oblige
them
to
a
greater
strictness
.
But
to
enjoyn
it
as
necessary
to
obtain
the
Pardon
of
Sin
,
and
to
make
it
an
indispensable
Condition
,
and
indeed
the
most
indispensable
of
all
the
parts
of
Repentance
,
is
beyond
the
Power
of
the
Church
;
for
since
Christ
is
the
Mediator
of
this
New
Covenant
,
he
alone
must
fix
the
necessary
Conditions
of
it
.
In
this
more
than
in
any
thing
else
,
we
must
conclude
that
the
Gospel
is
express
and
clear
;
and
therefore
so
hard
a
Condition
as
this
is
,
cannot
be
imposed
by
any
other
Authority
.
The
Obligation
to
Auricular
Confession
,
is
a
thing
to
which
Mankind
is
naturally
so
little
disposed
to
submit
,
and
it
may
have
such
consequences
on
the
Peace
and
Order
of
the
World
,
that
we
have
reason
to
believe
,
that
if
Christ
had
intended
to
have
made
it
a
necessary
part
of
Repentance
,
he
would
have
declared
it
in
express
Words
,
and
not
have
left
it
so
much
in
the
dark
,
that
those
who
assert
it
,
must
draw
it
by
Inferences
from
those
Words
,
Whose
Sins
ye
remit
,
&c.
Some
things
are
of
such
a
nature
that
we
may
justly
conclude
,
that
either
they
are
not
at
all
required
,
or
that
they
are
commanded
in
plain
terms
.
As
for
the
good
or
evil
Effects
that
may
follow
on
the
obliging
Men
to
a
strictness
in
Confession
,
that
does
not
belong
to
this
matter
:
If
it
is
acknowledged
to
be
only
a
Law
of
the
Church
,
other
considerations
are
to
be
examined
about
it
;
but
if
it
is
pretended
to
be
a
Law
of
God
,
and
a
part
of
a
Sacrament
,
we
must
have
a
Divine
Institution
for
it
;
otherwise
all
the
advantages
that
can
possibly
be
imagined
in
it
,
without
that
,
are
only
so
many
Arguments
to
perswade
us
,
that
there
is
somewhat
that
is
highly
necessary
to
the
Purity
of
Christians
,
of
which
Christ
has
not
said
a
Word
,
and
concerning
which
his
Apostles
have
given
us
no
Directions
.
We
do
not
deny
,
but
it
may
be
a
mean
to
strike
Terror
in
People
,
to
keep
them
under
awe
and
obedience
;
it
may
when
the
management
of
it
is
in
good
hands
,
be
made
a
mean
to
keep
the
World
in
Order
,
and
to
guide
those
of
weaker
Judgments
more
steadily
and
safely
,
than
could
be
well
done
any
other
way
.
In
the
use
of
Confession
,
when
proposed
as
our
Church
does
,
as
matter
of
Advice
,
and
not
of
Obligation
,
we
are
very
sensible
many
good
ends
may
be
attained
;
but
while
we
consider
those
,
we
must
likewise
reflect
on
the
mischief
that
may
arise
out
of
it
;
especially
supposing
the
greater
part
both
of
the
Clergy
and
Laity
to
be
what
they
ever
were
,
and
ever
will
be
,
depraved
and
corrupted
.
The
People
will
grow
to
think
that
the
Priest
is
in
God's
stead
to
them
;
that
their
telling
their
sins
to
him
,
is
as
if
they
confessed
them
to
God
;
they
will
expect
to
be
easily
discharged
for
a
gentle
Penance
,
with
a
speedy
Absolution
;
and
this
will
make
them
as
secure
,
as
if
their
Consciences
were
clear
,
and
their
Sins
pardoned
;
so
the
remedy
being
easy
and
always
at
hand
,
they
will
be
encouraged
to
venture
the
more
boldly
on
Sin
.
It
is
no
difficult
matter
to
gain
a
Priest
,
especially
if
he
himself
is
a
bad
Man
,
to
use
them
tenderly
upon
those
occasions
.
On
the
other
hand
,
corrupt
Priests
will
find
their
account
in
the
dispensing
this
great
Power
,
so
as
to
serve
their
own
ends
.
They
will
know
all
Peoples
Tempers
and
Secrets
,
and
how
strict
soever
they
may
make
the
Seal
of
Confession
,
to
draw
the
World
to
trust
to
it
,
yet
in
Bodies
so
knit
together
,
as
Communities
and
Orders
are
,
it
is
not
possible
to
know
what
use
they
may
make
of
this
.
Still
they
know
all
themselves
,
and
see
into
the
weakness
,
the
passions
,
and
appetites
of
their
People
.
This
must
often
be
a
great
snare
to
them
,
especially
in
the
supposition
that
cannot
be
denied
to
hold
generally
true
,
of
their
being
bad
Men
themselves
:
Great
advantages
are
hereby
given
to
infuse
fears
and
scruples
into
Peoples
minds
,
who
being
then
in
their
tenderest
Minutes
,
will
be
very
much
swayed
and
wrought
on
by
them
.
A
bad
Priest
knows
by
this
whom
he
may
tempt
to
any
sort
of
Sin
:
And
thus
the
good
and
the
evil
of
Confession
,
as
it
is
a
general
Law
upon
allMens
Consciences
,
being
weighed
one
against
the
other
;
and
it
being
certain
that
the
far
greater
part
of
Mankind
is
always
bad
,
we
must
conclude
that
the
evil
does
so
far
preponderate
the
good
,
that
they
bear
no
comparison
nor
proportion
to
one
another
.
The
matter
at
present
under
debate
is
only
,
Whether
it
is
one
of
the
Laws
of
God
or
not
?
And
it
is
enough
for
the
present
purpose
to
shew
,
that
it
is
no
Law
of
God
;
upon
which
we
do
also
see
very
good
reason
why
it
ought
not
to
be
made
a
Law
of
the
Church
;
both
because
it
is
beyond
her
Authority
,
which
can
only
go
to
matters
of
Order
and
Discipline
,
as
also
because
of
the
vast
inconveniences
that
are
like
to
arise
out
of
it
.
The
next
part
of
Repentance
is
Contrition
,
which
is
a
sorrow
for
Sin
upon
the
motives
of
the
Love
of
God
,
and
the
hatred
of
Sin
,
joined
with
a
renovation
of
Heart
.
This
is
that
which
we
acknowledge
to
be
necessary
to
compleat
our
Repentance
;
but
this
consisting
in
the
temper
of
a
Man's
Mind
,
and
his
inward
acts
,
it
seems
a
very
absurd
thing
to
make
this
the
matter
of
a
Sacrament
,
since
it
is
of
a
Spiritual
and
Invisible
nature
.
But
this
is
not
all
that
belongs
to
this
head
.
The
Casuists
of
the
Church
of
Rome
have
made
a
distinction
between
a
perfect
and
an
imperfect
Contrition
;
the
imperfect
they
call
Attrition
;
which
is
any
sorrow
for
Sin
,
tho'
upon
an
inferior
motive
,
such
as
may
be
particular
to
one
act
of
Sin
,
as
when
it
rises
from
the
loss
or
shame
it
has
brought
with
it
,
together
with
an
act
formed
in
detestation
of
it
,
without
a
resolution
to
sin
any
more
.
Such
a
sorrow
as
this
is
they
teach
,
does
make
the
Sacrament
effectual
,
and
puts
a
Man
in
a
state
of
Justification
,
tho'
they
acknowledge
that
without
the
Sacrament
,
it
is
not
sufficient
to
Justify
him
.
The
Third
Branch
of
the
Matter
of
this
Sacrament
,
is
the
Satisfaction
or
the
doing
the
Penance
;
which
by
the
constant
Practice
of
the
Church
for
above
Twelve
Centuries
was
to
be
performed
,
before
Absolution
could
be
given
;
except
in
extraordinary
Cases
,
such
as
Death
or
Martyrdom
:
But
in
these
latter
Ages
,
in
which
the
necessity
of
Confession
is
carried
higher
,
the
obligation
to
Satisfaction
,
or
the
doing
of
Penance
,
is
let
fall
lower
.
A
distinction
is
invented
,
by
which
Confession
and
Contrition
,
Attrition
at
least
,
are
made
essential
Parts
of
the
Sacrament
,
without
which
there
is
no
Sacrament
;
as
Soul
and
Body
are
essential
to
the
being
of
a
Man
:
And
Satisfaction
is
considered
only
as
an
integral
Part
;
such
as
an
Eye
or
a
Limb
in
a
Man
which
is
necessary
to
the
Order
of
it
,
but
not
to
its
being
:
If
Satisfaction
is
considered
as
that
which
destroys
the
Habits
of
Sin
,
and
introduces
the
Habits
of
Virtue
:
If
it
is
Purgative
and
Medicinal
,
and
changes
a
Man's
Principles
and
Nature
,
then
it
ought
to
be
reckoned
the
Principal
and
least
Dispensable
thing
of
all
Repentance
.
For
our
confessing
past
Sins
,
and
sorrowing
for
them
,
is
only
enjoined
us
as
a
mean
to
reform
and
purify
our
Nature
.
If
we
imagine
that
our
Acts
of
Repentance
are
a
Discounting
with
God
,
by
so
many
pious
Thoughts
which
are
to
be
set
against
so
many
bad
ones
,
this
will
introduce
a
sort
of
a
Mechanical
Religion
;
which
will
both
corrupt
our
Ideas
of
God
,
and
of
the
Nature
of
Good
and
Evil.
The
true
and
generous
Notion
of
Religion
,
is
,
that
it
is
a
System
of
many
Truths
,
which
are
of
such
Efficacy
,
that
if
we
receive
them
into
our
Minds
,
and
are
governed
by
them
,
they
will
rectify
our
Thoughts
,
and
purify
our
Natures
:
And
by
making
us
like
God
here
,
they
will
put
us
in
a
sure
Way
to
enjoy
him
eternally
hereafter
.
Sorrow
for
past
Sins
,
and
all
Reflections
upon
them
,
are
enjoined
us
as
means
to
make
the
Sense
of
them
go
so
deep
in
our
Minds
,
as
to
free
us
from
all
those
bad
Habits
that
Sin
leaves
in
us
,
and
from
those
ill
Inclinations
that
are
in
our
Nature
:
If
we
therefore
set
up
a
sorrowing
for
Sin
as
a
Merchandize
with
God
,
by
so
many
Acts
of
one
kind
to
take
off
the
Acts
of
another
,
here
the
true
Design
of
our
Sorrow
is
turned
into
a
trafficking
,
by
which
how
much
soever
Priests
may
gain
,
or
the
value
of
Sacraments
may
seem
to
rise
,
Religion
will
certainly
lose
in
its
main
Design
;
which
is
the
planting
a
new
Nature
in
us
,
and
the
making
us
become
like
God
.
Confession
and
Contrition
are
previous
Acts
,
that
lead
to
this
Reformation
,
which
,
as
they
teach
,
is
wrought
by
the
Satisfaction
;
therefore
we
must
needs
condemn
that
Doctrine
which
makes
it
less
necessary
and
more
dispensable
than
the
other
.
In
the
case
of
Death
we
confess
all
the
Rights
of
the
Church
with
relation
to
a
Man's
Scandals
,
and
his
Obligations
to
make
publick
Penance
,
may
and
ought
to
be
then
forgiven
him
:
But
we
think
it
one
of
the
most
fatal
Errors
that
can
creep
into
any
Church
,
to
encourage
Men
to
rely
on
a
Death-bed
Repentance
.
The
Nature
of
Man
leans
so
much
this
way
,
that
it
is
necessary
to
bend
the
Point
as
strong
as
may
be
to
the
other
Hand
.
The
Promises
of
the
Gospel
run
all
upon
the
Condition
of
Repentance
;
which
imports
a
Renovation
of
the
inner
Man
and
a
Purity
of
Life
:
So
that
no
Repentance
can
be
esteemed
True
,
but
as
we
perceive
that
it
has
purified
our
Hearts
,
and
changed
our
Course
of
Life
.
What
God
may
do
with
Death-bed
Penitents
,
in
the
Infinite
Extent
and
Absoluteness
of
his
Mercy
,
becomes
not
us
to
Define
;
but
we
are
sure
he
has
given
no
Promises
to
such
Persons
in
his
Gospel
,
and
since
the
Function
of
Clergy
Men
is
the
dispensing
of
that
,
we
cannot
go
beyond
the
Limits
set
us
in
it
:
So
there
is
no
reason
to
make
this
part
of
Repentance
less
necessary
or
obligatory
than
the
other
,
but
very
much
to
the
contrary
.
Another
exception
that
we
have
to
the
allowed
Practice
of
that
Church
,
is
the
giving
Absolution
before
the
Satisfaction
is
made
;
upon
its
being
enjoined
,
and
accepted
by
the
Penitent
.
This
is
so
contrary
to
all
ancient
Rules
,
that
it
were
a
needless
Labour
to
go
to
prove
it
:
The
thing
being
confessed
by
all
.
And
yet
the
Practice
is
so
totally
changed
among
them
,
that
such
as
have
blamed
it
,
and
have
attempted
to
revive
the
ancient
Method
,
have
been
censured
as
guilty
of
an
Innovation
,
savouring
of
Heresy
:
Because
they
condemn
so
general
a
Practice
,
that
it
would
render
the
Infallibility
of
the
Church
very
doubtful
,
if
it
should
be
pretended
to
have
erred
in
so
Universal
a
Practice
.
Hasty
Absolutions
,
contrary
both
to
the
whole
design
of
the
Gospel
,
and
to
the
constant
Practice
of
the
Church
,
for
at
least
Twelve
Centuries
,
are
now
the
avowed
Methods
of
that
Church
;
to
which
in
a
great
Measure
all
that
Corruption
of
Morals
that
is
among
them
,
owes
its
rise
and
continuance
:
For
who
can
be
supposed
to
set
himself
against
those
Inclinations
to
Sin
,
that
are
deeply
rooted
in
his
Nature
,
and
are
powerfully
recommended
by
the
Pleasure
and
Gain
that
arises
out
of
vitious
Practices
,
if
the
Way
to
Pardon
is
cast
so
wide
open
,
that
a
Man
may
Sin
as
long
and
as
securely
as
he
will
,
and
yet
all
at
once
upon
a
few
Acts
that
he
makes
himself
go
through
,
he
may
get
into
a
State
of
Grace
,
and
be
pardoned
and
justified
.
The
power
that
is
left
to
the
Priest
to
appoint
the
Penance
,
is
a
Trust
of
a
high
Nature
,
which
yet
is
known
to
be
universally
ill
applied
;
so
that
Absolution
is
generally
prostituted
among
them
.
The
true
Penance
enjoined
by
the
Gospel
is
the
forsaking
of
Sin
,
and
the
doing
Acts
of
Vertue
.
Fasting
,
Prayers
and
Alms-giving
are
Acts
that
are
very
proper
Means
to
raise
us
to
this
Temper
.
If
Fasting
is
joined
with
Prayer
,
and
if
Prayer
arises
out
of
an
inward
Devotion
of
Mind
,
and
●s
serious
and
fervent
,
then
we
know
that
it
has
great
Efficacy
;
as
being
one
of
the
chief
Acts
of
our
Religious
service
of
God
,
to
which
the
greatest
Promises
are
made
,
and
upon
which
the
best
Blessings
do
descend
upon
us
.
Alms-giving
is
also
a
main
Part
of
Charity
:
Which
when
done
from
a
right
Principle
of
loving
God
and
our
Neighbour
,
is
of
great
Value
in
his
Sight
.
But
if
Fasting
is
only
an
exercise
of
the
Body
,
of
abstaining
so
long
,
and
from
such
things
,
this
may
perhaps
trouble
and
pain
the
Body
,
but
bodily
Exercise
profiteth
nothing
;
so
not
to
mention
the
Mockery
of
Fasting
,
when
it
is
only
a
delay
of
eating
,
after
which
all
Liberties
are
taken
,
or
an
abstinence
which
is
made
up
with
other
delicious
and
inflaming
Nutritives
,
these
are
of
no
Value
,
being
only
Inventions
to
deceive
Men
,
and
to
expose
Religion
to
Mockery
:
But
even
severe
and
afflicting
Fasting
,
if
done
only
as
a
Punishment
,
which
when
it
is
over
,
the
Penance
is
believed
to
be
compleated
,
gives
such
a
low
Idea
of
God
and
Religion
,
that
from
thence
Men
are
led
to
think
very
slightly
of
Sin
;
when
they
know
at
what
price
they
can
carry
it
off
.
Such
a
continuance
in
Fasting
in
order
to
Prayer
,
as
humbles
and
depresses
Nature
,
and
raises
the
Mind
,
is
a
great
mean
to
reform
the
World
;
but
Fasting
as
a
prescribed
Task
to
expiate
our
Sins
,
is
a
scorn
put
upon
Religion
.
Prayer
,
when
it
arises
from
a
serious
Heart
that
is
earnest
in
it
,
and
when
it
becomes
habitual
,
is
certainly
a
most
effectual
mean
to
reform
the
World
,
and
to
fetch
down
Divine
Assistances
:
But
to
appoint
so
many
vocal
Prayers
to
be
gone
through
as
a
Task
,
and
then
to
tell
the
World
that
the
running
through
these
with
few
or
no
inward
Acts
accompanying
them
,
is
Contrition
or
Attrition
,
this
is
liker
a
Design
to
root
out
all
the
Impressions
of
Religion
,
and
all
sense
of
that
Repentance
which
the
Gospel
requires
,
than
to
promote
it
.
This
may
be
a
Task
fit
to
accustom
Children
to
,
but
it
is
contrary
to
the
true
Genius
of
Religion
,
to
teach
Men
instead
of
that
reasonable
Service
that
we
ought
to
offer
up
to
God
,
to
give
him
only
the
Labour
of
the
Lips
,
which
is
the
Sacrifice
of
Fools
.
Prayers
gone
through
as
a
Task
can
be
of
no
value
,
and
can
find
no
acceptation
in
the
sight
of
God
.
And
as
St.
Paul
said
,
that
if
he
gave
all
his
goods
to
the
poor
,
and
had
not
Charity
,
he
was
nothing
:
house
of
prayer
,
to
be
a
den
of
thieves
.
Upon
all
these
Reasons
we
except
to
the
whole
Doctrine
and
Practice
of
the
Church
of
Rome
,
as
to
the
Satisfaction
made
by
doing
Penance
.
And
in
the
last
place
we
except
to
the
Form
of
Absolution
in
these
Words
,
I
Absolve
thee
:
We
of
this
Church
,
who
use
it
only
to
such
as
are
thought
to
be
near
Death
,
cannot
be
meant
to
understand
any
thing
by
it
,
but
the
full
Peace
and
Pardon
of
the
Church
:
For
if
we
meant
a
Pardon
with
relation
to
God
,
we
ought
to
use
it
upon
many
other
occasions
.
The
Pardon
that
we
give
in
the
Name
of
God
,
is
only
declaratory
of
his
Pardon
,
or
supplicatory
in
a
Prayer
to
him
for
Pardon
.
In
this
we
have
the
whole
Practice
of
the
Church
till
the
Twelfth
Century
universally
of
our
side
.
All
the
Fathers
,
all
the
ancient
Liturgies
,
all
that
have
writ
upon
the
Offices
,
and
the
first
Schoolmen
are
so
express
in
this
Matter
,
that
the
thing
in
Fact
cannot
be
denied
.
Morinus
has
published
so
many
of
their
old
Rituals
,
that
he
has
put
an
end
to
all
doubting
about
it
.
In
the
Twelfth
Century
some
few
began
to
use
the
Words
I
Absolve
thee
:
Yet
to
soften
this
Expression
that
seemed
New
and
Bold
,
some
tempered
it
with
these
Words
,
in
so
far
as
it
is
granted
to
my
frailty
;
and
others
with
those
Words
,
as
far
as
the
accusation
comes
from
thee
,
and
as
the
pardon
is
in
me
.
Yet
this
Form
was
but
little
practised
:
So
that
William
Bishop
of
Paris
speaks
of
the
Form
of
Absolution
as
given
only
in
a
Prayer
,
and
not
as
given
in
these
Words
,
I
Absolve
thee
.
He
lived
in
the
beginning
of
the
Fourteenth
Century
;
so
that
this
Practice
though
begun
in
other
Places
before
that
Time
,
yet
was
not
known
long
after
in
so
publick
a
City
as
Paris
.
But
some
Schoolmen
begun
to
defend
it
,
as
implying
only
a
declaration
of
the
Pardon
pronounced
by
the
Priest
:
And
this
having
an
air
of
more
Authority
,
and
being
once
justified
by
Learned
Men
,
did
so
universally
prevail
,
that
in
little
more
than
sixty
Years
time
,
it
became
the
universal
Practice
of
the
whole
Latin
Church
.
So
sure
a
thing
is
Tradition
,
and
so
impossible
to
be
changed
as
they
pretend
,
when
within
the
compass
of
one
Age
,
the
new
Form
,
I
Absolve
thee
,
was
not
so
much
as
generally
known
,
and
before
the
end
of
it
the
old
Form
of
doing
it
in
a
Prayer
with
Imposition
of
Hands
,
was
quite
worn
out
.
The
Idea
that
arises
naturally
out
of
these
words
,
is
that
the
Priest
pardons
Sins
;
and
since
that
is
subject
to
such
abuses
,
and
has
let
in
so
much
corruption
upon
that
Church
,
we
think
we
have
reason
not
only
to
deny
that
Penance
is
a
Sacrament
,
but
likewise
to
affirm
,
that
they
have
corrupted
this
great
and
important
Doctrine
of
Repentance
,
in
all
the
Parts
and
Branches
of
it
:
Nor
is
the
matter
mended
with
that
Prayer
that
follows
the
Absolution
.
The
Passion
of
our
Lord
Iesus
Christ
,
the
Merits
of
the
Blessed
Virgin
and
all
the
Saints
,
and
all
the
good
that
thou
hast
done
,
and
the
evil
that
thou
hast
suffered
,
be
to
thee
for
the
remission
of
Sins
,
the
increase
of
Grace
,
and
the
reward
of
eternal
Life
.
The
third
Sacrament
rejected
by
this
Article
,
is
Orders
;
which
is
reckoned
the
sixth
by
the
Church
of
Rome
.
We
affirm
that
Christ
appointed
a
Succession
of
Pastors
in
different
Ranks
to
be
continued
in
his
Church
for
the
Work
of
the
Gospel
,
and
the
Care
of
Souls
;
and
that
as
the
Apostles
setled
the
Churches
they
appointed
different
Orders
of
Bishops
,
Priests
and
Deacons
:
And
we
believe
that
all
who
are
dedicated
to
serve
in
these
Ministries
,
after
they
are
examined
and
judged
worthy
of
them
,
ought
to
be
separated
to
them
by
the
Imposition
of
Hands
and
by
Prayer
.
These
were
the
only
Rites
that
we
find
practised
by
the
Apostles
.
For
many
Ages
the
Church
of
God
used
no
other
;
therefore
we
acknowledge
that
Bishops
,
Priests
and
Deacons
,
ought
to
be
blest
and
dedicated
to
the
HolyMinistry
by
Imposition
of
Hands
and
Prayer
:
And
that
then
they
are
received
according
to
the
Order
and
Practice
setled
by
the
Apostles
to
serve
in
their
respective
Degrees
.
Men
thus
separated
,
have
thereby
Authority
to
perfect
the
Saints
or
Christians
,
that
is
,
to
perform
the
Sacred
Functions
among
them
,
to
minister
to
them
,
and
to
build
them
up
in
their
most
Holy
Faith
.
And
we
think
no
other
Persons
without
such
a
Separation
and
Consecration
can
lawfully
touch
the
Holy
Things
.
In
all
which
we
separate
the
Qualifications
of
the
Functions
from
the
inward
Qualities
of
the
Person
;
the
one
not
at
all
depending
on
the
other
:
The
one
relating
only
to
the
Order
and
the
good
Government
of
the
Society
,
and
the
other
relating
indeed
to
the
Salvation
of
him
that
Officiates
,
but
not
at
all
to
the
Validity
of
his
Office
or
Service
.
But
in
all
this
we
see
nothing
like
a
Sacrament
:
Here
is
neither
Matter
,
Form
nor
Institution
;
here
is
only
Prayer
:
The
laying
on
of
Hands
is
only
a
gesture
in
Prayer
that
imports
the
Designation
of
the
Person
so
prayed
over
.
In
the
Greek
Church
there
is
indeed
a
different
Form
,
for
though
there
are
Prayers
in
their
Office
of
Ordination
,
The
Grace
of
God
that
perfects
the
feeble
,
and
heals
the
weak
,
promotes
this
Man
to
be
a
Deacon
,
a
Priest
or
a
Bishop
;
let
us
therefore
pray
for
him
:
By
which
they
pretend
only
to
judge
of
a
divine
Vocation
:
All
the
ancient
Rituals
,
and
all
those
that
treat
of
them
for
the
first
Seven
Centuries
,
speak
of
nothing
as
Essential
to
Orders
but
Prayer
and
Imposition
of
Hands
.
It
is
true
,
many
Rites
came
to
be
added
,
and
many
Prayers
were
used
that
went
far
beyond
the
first
Simplicity
.
But
in
the
Tenth
or
Eleventh
Century
a
new
Form
was
brought
in
,
of
delivering
the
Vessels
,
in
ordaining
Priests
;
and
Words
were
joined
with
that
,
giving
them
Power
to
offer
Sacrifices
to
God
and
to
celebrate
Masses
,
and
then
the
Orders
were
believed
to
be
given
by
this
Rite
.
The
delivering
of
the
Vessels
look'd
like
a
Matter
,
and
these
Words
were
thought
the
Form
of
the
Sacrament
;
and
the
Prayer
that
was
formerly
used
with
the
Imposition
of
Hands
,
was
indeed
still
used
,
but
only
as
a
Part
of
the
Office
;
no
Hands
were
laid
on
when
it
was
used
:
And
tho'
the
Form
of
laying
on
of
Hands
was
still
continued
,
the
Bishop
with
other
Priests
laying
their
Hands
on
those
they
Ordained
,
yet
it
is
now
a
dumb
Ceremony
,
not
a
word
of
a
Prayer
being
said
while
they
lay
on
their
Hands
.
So
that
tho'
both
Prayer
and
Imposition
of
Hands
are
used
in
the
Office
,
yet
they
are
not
joined
together
.
In
the
conclusion
of
the
Ofsice
a
new
Benediction
was
added
ever
since
the
Twelfth
Century
.
The
Bishop
alone
lays
on
his
Hands
,
saying
,
Receive
the
Holy
Ghost
;
whose
sins
ye
remit
,
they
are
remitted
,
and
whose
sins
ye
retain
,
they
are
retained
.
The
number
Seven
was
thought
to
sute
the
Sacraments
best
,
so
Orders
were
made
one
of
them
,
and
of
these
,
only
Priesthood
;
where
the
Vessels
were
declared
to
be
the
Matter
,
and
the
Form
was
the
delivering
them
with
the
words
,
Take
thou
Authority
to
offer
up
Sacrifices
to
God
,
and
to
Celebrate
Masses
both
for
the
Living
and
the
Dead
;
In
the
Name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
.
The
Schoolmen
have
taken
a
new
way
of
explaining
this
whole
matter
,
borrowed
from
the
Eucharist
,
that
is
made
up
of
Two
parts
,
the
Consecration
of
the
Bread
and
of
the
Wine
;
both
so
necessary
,
that
without
the
one
,
the
other
becomes
void
:
So
they
teach
that
a
Priest
has
Two
Powers
of
Consecrating
and
of
Absolving
;
and
that
he
is
Ordained
to
the
one
by
the
delivery
of
the
Vessels
,
and
to
the
other
by
the
Bishop's
laying
on
of
Hands
,
with
the
words
,
Receive
the
Holy
Ghost
;
and
they
make
the
Bishop
and
the
Priest's
laying
on
Hands
jointly
,
to
be
only
their
declaring
,
as
by
a
Suffrage
,
that
such
a
Person
ought
to
be
Ordained
:
So
totally
have
they
departed
from
the
Primitive
Forms
.
If
this
is
a
Sacrament
,
and
if
the
Sacrament
consists
in
this
Matter
and
Form
by
them
assigned
,
then
since
all
the
Rituals
of
the
Latin
Church
for
the
sirst
Ten
Centuries
had
no
such
Form
of
Ordaining
Priests
,
this
cannot
be
the
Matter
and
Form
of
a
Sacrament
;
otherwise
the
Church
had
in
a
course
of
so
many
Ages
no
true
Orders
,
nor
any
Sacrament
in
them
.
Nor
will
it
serve
in
answer
to
this
to
say
,
that
Christ
Instituted
no
special
Matter
nor
Form
here
,
but
has
left
the
specifying
those
among
the
other
Powers
that
he
has
given
to
his
Church
:
For
a
Sacrament
being
an
Institution
of
applying
a
Matter
designed
by
God
,
by
a
particular
Form
likewise
appointed
;
to
say
that
Christ
appointed
here
neither
Matter
nor
Form
,
is
plainly
to
confess
that
this
is
no
Sacrament
.
In
the
first
Nine
or
Ten
Ages
there
was
no
Matter
at
all
used
,
nothing
but
an
Imposition
of
Hands
with
Prayer
:
So
that
by
this
Doctrine
the
Church
of
God
was
all
that
while
without
true
Orders
,
since
there
was
nothing
used
that
can
be
called
the
Matter
of
a
Sacrament
.
Therefore
though
we
continue
this
Institution
of
Christ
,
as
he
●nd
his
Apostles
settled
it
in
the
Church
,
yet
we
deny
it
to
be
a
Sacrament
;
we
also
deny
all
the
inferior
Orders
to
be
Sacred
,
below
that
of
Deacon
.
The
other
Orders
we
do
not
deny
might
be
well
,
and
on
good
reasons
,
appointed
by
the
Church
as
steps
through
which
Clerks
might
be
made
to
pass
,
in
order
to
a
stricter
examination
and
trial
of
them
;
like
Degrees
in
Universities
:
But
the
making
them
,
at
least
the
Subdiaconate
,
Sacred
,
as
it
is
reckoned
by
Pope
Eugenius
,
is
,
we
think
,
beyond
the
Power
of
the
Church
;
for
here
a
Degree
of
Orders
is
made
a
Sacrament
,
and
yet
that
Degree
is
not
named
in
the
Scripture
,
nor
in
the
first
Ages
.
It
is
true
,
it
came
to
be
soon
used
with
the
other
Inferior
Orders
;
but
it
cannot
be
pretended
to
be
a
Sacrament
,
since
no
Divine
Institution
can
be
brought
for
it
.
And
we
cannot
but
observe
,
that
in
the
definition
that
Eugenius
has
given
of
the
Sacraments
,
which
is
an
Authentical
piece
in
the
Roman
Church
,
where
he
reckons
Priests
,
Deacons
,
and
Subdeacons
,
as
belonging
to
the
Sacrament
of
Orders
,
he
does
not
Name
Bishops
,
though
their
being
of
Divine
Institution
is
not
questioned
in
that
Church
.
Perhaps
the
Spirit
with
which
they
acted
at
that
time
in
Basil
,
offended
him
so
much
,
that
he
was
more
set
on
depressing
than
on
raising
them
.
In
the
Council
of
Trent
,
in
which
so
much
Zeal
appeared
for
recovering
the
Dignity
of
the
Episcopal
Order
,
at
that
time
so
much
eclipsed
by
the
Papal
Usurpations
,
when
the
Sacrament
of
Orders
was
Treated
of
,
they
reckoned
Seven
Degrees
of
them
,
the
highest
of
which
is
that
of
Priest
.
So
that
though
they
Decreed
that
a
Bishop
was
by
the
Divine
Institution
above
a
Priest
,
yet
they
did
not
Decree
,
that
the
Office
was
an
Order
,
or
a
Sacrament
.
And
the
Schoolmen
do
generally
explain
Episcopate
,
as
being
a
higher
Degree
or
Extension
of
Priesthood
,
rather
than
a
new
Order
,
or
a
Sacrament
;
the
main
thing
in
their
Thoughts
being
that
which
,
if
true
,
is
the
greatest
of
all
Miracles
,
the
wonderful
Conversion
made
in
Transubstantion
,
they
seem
to
think
that
no
Order
can
be
above
that
which
qualifies
a
Man
for
so
great
a
Performance
.
I
say
nothing
in
this
place
concerning
the
power
of
Offering
Sacrifices
,
pretended
to
be
given
in
Orders
,
for
that
belongs
to
another
Article
.
The
Fourth
Sacrament
here
rejected
is
Marriage
;
which
is
reckoned
the
last
by
the
Roman
Account
.
In
the
Point
of
Argument
there
is
less
to
say
here
than
in
any
of
the
other
;
but
there
seems
to
be
a
very
express
warrant
for
calling
it
a
Sacrament
,
from
the
Translation
of
a
passage
in
St.
Paul's
Epistle
to
the
Ephesians
,
There
is
a
great
Mystery
here
;
the
Vulgar
has
Translated
the
word
Mystery
by
Sacrament
.
So
though
the
words
immediately
following
seem
to
turn
the
matter
another
way
,
but
I
speak
concerning
Christ
and
the
Church
;
yet
from
the
promiscuous
use
of
those
two
words
,
and
because
Sacraments
were
called
the
Mysteries
of
the
Christian
Religion
,
the
Translator
it
seems
thought
that
all
Mysteries
might
be
called
Sacraments
.
But
it
is
so
very
hard
here
to
find
Matter
,
Form
,
a
Minister
,
and
a
Sacramental
Effect
,
that
though
Pope
Eugenius
in
that
famous
Decree
of
his
,
is
very
punctual
in
assigning
these
,
when
he
explains
the
other
Sacraments
;
yet
he
wisely
passed
them
all
over
when
he
came
to
this
,
and
only
makes
a
true
consent
necessary
to
the
making
the
Sacrament
.
We
do
not
deny
Marriage
to
be
an
Ordinance
of
God
;
but
we
think
that
as
it
was
at
first
made
in
the
state
of
Innocence
,
so
it
is
still
founded
on
the
Law
of
Nature
;
and
though
the
Gospel
gives
Rules
concerning
the
Duties
belonging
to
this
state
of
Life
,
as
it
does
concerning
the
Duties
of
Parents
and
Children
,
which
is
another
Relation
founded
on
the
same
Law
of
Nature
,
yet
we
cannot
call
it
a
Sacrament
;
for
we
find
neither
Matter
,
Form
,
Institution
,
nor
Federal
Acts
,
nor
Effects
assigned
to
it
in
the
Gospel
,
to
make
us
esteem
it
a
Sacrament
.
The
Matter
assigned
by
the
Roman
Doctors
is
the
inward
Consent
,
by
which
both
Parties
do
mutually
give
themselves
to
one
another
;
the
Form
they
make
to
be
the
Words
or
Signs
,
by
which
this
is
expressed
.
Now
it
seems
a
strange
thing
to
make
the
secret
Thoughts
of
Men
the
Matter
,
Honoratus
Fabri
,
in
his
Summula
Theologica
,
who
is
dead
within
these
Ten
Years
.
I
knew
him
at
Rome
,
Anno
1685.
He
was
a
true
Philosopher
,
beyond
the
Liberties
allowed
by
his
Order
,
and
studied
to
reduce
their
School-Divinity
to
as
clear
Ideas
as
it
was
capable
of
.
So
that
in
following
him
,
I
have
given
the
best
,
and
not
the
worst
Face
of
their
Doctrine
.
His
Book
was
Printed
at
Lions
,
Anno
1669.
and
their
Words
the
Form
of
a
Sacrament
;
all
Mutual
Compacts
being
as
much
Sacraments
as
this
,
there
being
no
visible
material
things
applied
to
the
Parties
who
receive
them
;
which
is
necessary
to
the
being
of
a
Sacrament
.
It
is
also
a
very
absurd
Opinion
,
which
may
have
very
fatal
Consequences
,
and
raise
very
afflicting
Scruples
,
if
any
should
imagine
that
the
Inward
Consent
is
the
Matter
of
this
Sacrament
;
here
is
a
Foundation
laid
down
for
voiding
every
Marriage
.
The
Parties
may
,
and
often
do
,
Marry
against
their
Wills
;
and
though
they
profess
an
outward
Consent
,
they
do
inwardly
Repine
against
what
they
are
doing
.
If
after
this
they
grow
to
like
their
Marriage
,
Scruples
must
arise
,
since
they
know
they
have
not
the
Sacrament
;
because
it
is
a
Doctrine
in
that
Church
,
that
as
Intention
is
necessary
in
every
Sacrament
,
so
here
that
goes
further
,
the
Intention
being
the
only
Matter
of
this
Sacrament
;
so
that
without
it
there
is
no
Marriage
,
and
yet
since
they
cannot
be
married
again
to
compleat
,
or
rather
to
make
the
Marriage
;
such
Persons
does
live
only
in
a
State
of
Concubinate
.
On
the
other
hand
,
here
is
a
Foundation
laid
down
for
breaking
Marriages
as
often
as
the
Parties
,
or
either
of
them
will
solemnly
Swear
that
they
gave
no
Inward
Consent
,
which
is
often
practised
at
Rome
.
All
Contracts
are
sacred
things
;
but
of
them
all
,
Marriage
is
the
most
Sacred
,
since
so
much
depends
upon
it
.
Mens
Words
confirmed
by
Oaths
,
and
other
solemn
Acts
,
must
either
be
binding
according
to
the
plain
and
acknowledged
Sense
of
them
,
or
all
the
Security
and
Confidence
of
Mankind
is
destroyed
.
No
Man
can
be
safe
if
this
principle
is
once
admitted
;
that
a
Man
is
not
bound
by
his
Promises
and
Oaths
,
unless
his
Inward
Consent
went
along
with
them
;
and
if
such
a
fraudulent
thing
may
be
applied
to
Marriages
,
in
which
so
many
Persons
are
concerned
,
and
upon
which
the
Order
of
the
World
does
so
much
depend
,
it
may
be
very
justly
applied
to
all
other
Contracts
whatsoever
,
so
that
they
may
be
voided
at
pleasure
.
A
Man's
Words
and
Oaths
bind
him
by
the
Eternal
Laws
of
Fidelity
and
Truth
,
and
it
is
a
just
prejudice
against
any
Religion
whatsoever
,
if
it
should
teach
a
Doctrine
in
which
by
the
secret
reserves
of
not
giving
an
Inward
Consent
,
the
Faith
which
is
solemnly
given
may
be
broken
.
Here
such
a
Door
is
opened
to
Perfidy
and
Treachery
,
that
the
World
can
be
no
longer
safe
while
it
is
allowed
;
hereby
lewd
and
vitious
Persons
may
intangle
others
,
and
in
the
mean
while
order
their
own
Thoughts
so
,
that
they
shall
be
all
the
while
free
.
Next
to
Matter
and
Form
,
we
must
see
for
the
Institution
of
this
Sacrament
.
The
Church
of
Rome
think
that
is
strong
here
,
though
they
feel
it
to
be
hardly
defensible
in
the
other
Points
that
relate
to
it
.
They
think
that
though
Marriage
as
it
is
a
Mutual
Contract
subsists
upon
the
Law
of
Nature
,
yet
a
Divine
Virtue
is
put
in
it
by
the
Gospel
,
expressed
in
these
Words
,
This
is
a
great
Mystery
or
Sacrament
;
so
the
explaining
these
Words
determines
this
Controversy
.
The
chief
Point
in
dispute
at
that
time
was
,
Whether
the
Gentiles
were
to
be
received
to
equal
Priviledges
with
the
Iews
,
in
the
dispensation
of
the
Messias
.
The
Iews
do
not
to
this
day
deny
,
but
that
the
Gentiles
may
be
admitted
to
it
,
but
still
they
think
that
they
are
to
be
considered
as
a
distinct
Body
,
and
in
a
lower
Order
,
the
chief
Dignity
being
to
be
reserved
to
the
Seed
of
Abraham
.
Now
St.
Paul
had
in
that
Epistle
,
as
well
as
in
his
other
Epistles
,
asserted
,
that
all
were
equal
in
Christ
:
That
he
had
taken
away
the
middle
wall
of
partition
,
that
he
had
abolished
the
Ground
of
the
Enmity
,
the
Law
of
Commandments
contained
in
Ordinances
;
that
he
might
make
both
Jew
and
Gentile
one
new
Man
;
one
entire
Body
of
a
Church
:
He
being
the
chief
corner
Stone
in
whom
the
whole
building
was
fitly
framed
together
:
And
so
became
a
holy
habitation
to
God
.
Thus
he
made
use
of
the
Figure
of
a
Body
,
and
of
a
Temple
,
to
illustrate
this
Matter
;
and
to
shew
how
all
Christians
were
to
make
up
but
one
Body
,
and
one
Church
.
So
when
he
came
to
speak
of
the
Rules
belonging
to
the
several
States
of
Human
Life
,
he
takes
occasion
to
explain
the
Duties
of
the
married
State
;
by
comparing
that
to
the
Relation
that
the
Church
has
to
Christ
:
And
when
he
had
said
that
the
married
Couple
make
but
one
Body
and
one
Flesh
;
which
declares
that
according
to
the
first
Institution
every
Man
was
to
have
but
one
Wife
:
He
adds
upon
that
,
this
is
a
great
Mystery
:
That
is
,
from
hence
another
Mystical
Argument
might
be
brought
,
to
shew
that
Iew
and
Gentile
must
make
one
Body
;
for
since
the
Church
was
the
Spouse
of
Christ
,
he
must
according
to
that
Figure
have
but
one
Wife
;
and
by
consequence
the
Church
must
be
One
:
Otherwise
the
Figure
will
not
be
answered
;
unless
we
suppose
Christ
to
be
in
a
State
answering
a
Polygamy
,
rather
than
a
single
Marriage
.
Thus
a
clear
Account
of
these
Words
is
given
,
which
does
fully
agree
to
them
,
and
to
what
follows
,
But
I
speak
concerning
Christ
and
the
Church
.
This
,
which
is
all
the
Foundation
of
making
Marriage
a
Sacrament
being
thus
cleared
,
there
remains
nothing
to
be
said
on
this
Head
,
but
to
Examine
one
Consequence
,
that
has
been
drawn
from
the
making
it
a
Sacrament
,
which
is
,
that
the
Bond
is
Indissoluble
:
And
that
even
Adultery
does
not
void
it
.
The
Law
of
Nature
,
or
of
Nations
,
seems
very
clear
,
that
Adultery
,
at
least
on
the
Wife's
part
,
should
dissolve
it
:
For
the
end
of
Marriage
being
the
ascertaining
of
the
Issue
,
and
the
Contract
it self
being
a
mutual
transferring
the
Right
to
one
anothers
Person
,
in
order
to
that
End
;
the
breaking
this
Contract
and
destroying
the
End
of
Marriage
,
does
very
naturally
infer
the
Dissolution
of
the
Bond
:
And
in
this
both
the
Attick
and
Roman
Laws
were
so
severe
,
that
a
Man
was
Infamous
who
did
not
Divorce
upon
Adultery
.
Our
Saviour
when
he
blamed
the
Iews
for
their
frequent
Divorces
,
that
whosoever
puts
away
his
Wife
,
except
it
be
for
Fornication
,
and
shall
marry
another
,
committeth
Adultery
.
Which
seems
to
be
a
plain
and
full
Determination
,
that
in
the
Case
of
Fornication
,
he
may
put
her
away
and
Marry
another
.
It
is
True
,
St.
Mark
and
St.
Luke
repeat
these
Words
,
without
mentioning
this
Exception
;
so
some
have
thought
that
we
ought
to
bring
St.
Matthew
to
them
,
and
not
them
to
St.
Matthew
:
But
it
is
an
universal
Rule
of
expounding
Scriptures
,
that
when
a
Place
is
fully
set
down
by
one
inspired
Writer
,
and
less
fully
by
another
,
that
the
Place
which
is
less
full
is
always
to
be
expounded
by
that
which
is
more
full
.
So
tho'
St.
Mark
and
St.
Luke
report
our
Saviour's
Words
generally
,
without
the
Exception
,
which
is
twice
mentioned
by
St.
Matthew
,
the
other
two
are
to
be
understood
to
suppose
it
;
for
a
general
Proposition
is
true
when
it
holds
generally
;
and
Exceptions
may
be
understood
to
belong
to
it
,
though
they
are
not
named
.
The
Evangelist
that
does
name
them
must
be
considered
to
have
reported
the
matter
more
particularly
,
than
the
others
that
do
it
not
.
Since
then
our
Saviour
has
made
the
Exception
,
and
since
that
Exception
is
founded
upon
a
natural
equity
,
that
the
Innocent
Party
has
against
the
Guilty
,
there
can
be
no
reason
why
an
Exception
so
justly
grounded
,
and
so
clearly
made
,
should
not
take
place
.
Both
Tertullian
,
Basil
,
Chrysostom
,
and
Epiphanius
,
allow
of
a
Divorce
in
case
of
Adultery
;
This
Doctrine
of
the
Indissolubleness
of
Marriage
,
even
for
Adultery
,
was
never
settled
in
any
Council
before
that
of
Trent
.
The
Canonists
and
Schoolmen
had
indeed
generally
gone
into
that
Opinion
,
but
not
only
Erasmus
,
but
both
Cajetan
and
Catharinus
declared
themselves
for
the
Lawfulness
of
it
:
Cajetan
indeed
used
a
Salvo
,
in
case
the
Church
had
otherwise
Defined
,
which
did
not
then
appear
to
him
.
So
that
this
is
a
Doctrine
very
lately
settled
in
the
Church
of
Rome
.
Our
Reformers
here
had
prepared
a
Title
in
the
new
Body
of
the
Canon
Law
,
which
they
had
Digested
,
allowing
Marriage
to
the
Innocent
Party
:
And
upon
a
great
occasion
then
in
Debate
,
they
declared
it
to
be
Lawful
by
the
Law
of
God
:
And
if
the
Opinion
that
Marriage
is
a
Sacrament
,
falls
,
the
conceit
of
the
absolute
Indissolubleness
of
Marriage
will
fall
with
it
.
The
last
Sacrament
which
is
rejected
by
this
Article
,
that
is
,
the
Fifth
as
they
are
reckoned
up
in
the
Church
of
Rome
,
is
Extreme
Vnction
.
In
the
Commission
that
Christ
gave
his
Apostles
,
among
the
other
Powers
that
were
given
them
to
confirm
it
,
one
was
to
cure
diseases
and
heal
the
sick
;
pursuant
to
which
St.
Mark
tells
,
they
anointed
with
oil
many
that
were
sick
,
and
healed
them
.
The
Prophets
used
some
Symbolical
actions
when
they
wrought
Miracles
;
so
Moses
used
his
Rod
often
;
Elisha
used
Elijah's
Mantle
;
our
Saviour
put
his
Finger
into
the
deaf
Man's
Ear
,
and
made
Clay
for
the
blind
Man
;
and
Oil
being
upon
almost
all
occasions
used
in
the
Eastern
Parts
,
the
Apostles
made
use
of
it
:
But
no
hint
is
given
that
this
was
a
Sacramental
Action
.
It
was
plainly
a
Miraculous
Virtue
that
healed
the
Sick
,
in
which
Oil
was
made
use
of
as
a
Symbol
accompanying
it
.
It
was
not
prescribed
by
our
Saviour
for
any
thing
that
appears
,
as
it
was
not
blamed
by
him
neither
:
It
was
no
wonder
if
upon
such
a
president
,
those
who
had
that
extraordinary
Gift
did
apply
it
with
the
use
of
Oil
;
not
as
if
Oil
was
the
Sacramental
Conveyance
;
it
was
only
used
with
it
.
The
end
of
it
was
Miraculous
,
it
was
in
order
to
the
recovery
of
the
sick
;
and
had
no
relation
to
their
Souls
,
though
with
the
cure
wrought
on
the
Body
,
there
might
sometimes
be
joined
an
operation
upon
the
Soul
;
and
this
appears
clearly
from
St.
Iames's
words
,
Is
any
sick
among
you
,
let
him
call
for
the
elders
of
the
church
;
and
let
him
pray
over
him
,
anointing
him
with
oil
in
the
name
of
the
Lord
:
and
the
prayer
of
faith
shall
save
the
sick
,
and
the
Lord
shall
raise
him
up
.
All
hitherto
is
one
Period
,
which
is
here
closed
.
The
following
words
contain
new
matter
quite
of
a
different
kind
;
and
if
he
have
committed
sins
they
shall
be
forgiven
him
.
It
appears
clearly
that
this
was
intended
for
the
recovery
of
the
sick
Person
,
which
is
the
thing
that
is
positively
promised
;
the
other
concerning
the
pardon
of
Sins
,
comes
in
on
the
by
,
and
seems
to
be
added
only
as
an
accessary
to
the
other
,
which
is
the
principal
thing
designed
by
this
whole
matter
.
Therefore
since
Anointing
was
in
order
to
healing
,
either
we
must
say
that
the
Gift
of
healing
is
still
deposited
with
the
Elders
of
the
Church
,
which
no
body
affirms
,
or
this
Oil
was
only
to
be
used
by
those
who
had
that
special
Gift
;
and
therefore
if
there
are
none
now
who
pretend
to
have
it
,
and
if
the
Church
pretends
not
to
have
it
lodged
with
her
,
then
the
Anointing
with
Oil
cannot
be
used
any
more
;
and
therefore
those
who
use
it
not
in
order
to
the
recovery
of
the
Person
,
delaying
it
till
there
is
little
or
no
hope
left
,
use
not
that
Unction
mentioned
by
St.
Iames
,
but
another
of
their
own
devising
,
which
they
call
the
Sacrament
of
the
dying
.
It
is
a
vain
thing
to
say
,
that
because
saving
and
raising
up
are
sometimes
used
in
a
Spiritual
sense
,
that
therefore
the
saving
the
sick
here
,
and
that
of
the
Lord
's
raising
him
up
,
are
to
be
so
meant
.
For
the
forgiveness
of
sin
,
which
is
the
Spiritual
Blessing
,
comes
afterwards
,
upon
supposition
that
the
sick
Person
had
committed
sins
.
The
saving
and
raising
up
must
stand
in
opposition
to
the
sickness
;
so
since
all
acknowledge
that
the
one
is
Literal
,
the
other
must
be
so
too
.
The
supposition
of
sin
is
added
,
because
some
Persons
upon
whom
this
Miracle
might
have
been
wrought
might
be
eminently
Pious
;
and
if
at
any
time
it
was
to
be
applied
to
ill
Men
who
had
committed
some
notorious
sins
,
perhaps
such
sins
as
had
brought
their
sickness
upon
them
,
these
were
also
to
be
forgiven
.
In
the
use
of
miraculous
Powers
,
those
to
whom
that
Gift
was
given
,
were
not
empowered
to
use
it
at
pleasure
;
they
were
to
feel
an
inward
Impulse
exciting
them
to
it
,
and
they
were
obliged
upon
that
firmly
to
believe
,
that
God
who
had
given
them
the
Impulse
,
would
not
be
wanting
to
them
in
the
execution
of
it
.
This
confidence
in
God
was
the
faith
of
Miracles
,
If
ye
have
faith
as
a
grain
of
mustard-se●d
,
ye
shall
say
to
this
mountain
,
remove
hence
to
yonder
place
,
and
nothing
shall
be
impossible
unto
you
.
If
I
have
all
faith
.
So
from
this
we
may
gather
the
meaning
of
the
prayer
of
faith
and
the
anointing
with
Oil
;
that
if
the
Elders
of
the
Church
,
or
such
others
with
whom
this
Power
was
lodged
,
felt
an
inward
Impulse
moving
them
to
call
upon
God
in
order
to
a
miraculous
Cure
of
a
sick
Person
,
then
they
were
to
anoint
him
with
oil
in
the
name
of
the
Lord
:
That
is
,
by
the
Authority
that
they
had
from
Christ
,
to
heal
all
manner
of
Diseases
:
And
they
were
to
Pray
believing
firmly
,
that
God
would
make
good
that
inward
motion
which
he
had
given
them
to
work
this
Miracle
;
and
in
that
case
the
effect
was
certain
,
the
sick
Person
would
certainly
recover
,
for
that
is
absolutely
promised
.
Every
one
that
was
sick
was
not
to
be
Anointed
,
unless
an
Authority
and
Motion
from
Christ
had
been
secretly
given
for
doing
it
,
but
every
one
that
was
Anointed
was
certainly
healed
.
Christ
had
promised
that
whatsoever
they
should
ask
in
his
name
,
he
would
do
it
.
His
Name
must
be
restrained
to
his
Authority
,
or
pursuant
to
such
secret
Motions
as
they
should
receive
from
him
.
This
is
the
Prayer
of
Faith
here
mentioned
by
St.
Iames
;
it
being
an
earnest
application
to
God
to
join
his
Omnipotent
Power
to
perform
a
wonderful
Work
to
which
a
Person
so
divinely
qualified
felt
himself
inwardly
moved
by
the
Spirit
of
Christ
.
The
supposition
of
the
sick
Persons
having
committed
sins
,
which
is
added
,
shews
that
sometime
this
vertue
was
applied
to
Persons
of
that
eminent
Piety
,
that
though
all
Men
are
guilty
in
the
sight
of
God
,
yet
they
could
not
be
said
to
have
committed
sins
in
the
sense
in
which
St.
Iohn
uses
the
phrase
;
signifying
by
it
either
that
they
had
lived
in
the
habits
of
sin
,
or
that
they
had
committed
some
notorious
sin
:
But
if
some
should
happen
to
be
sick
,
who
had
been
eminent
Sinners
,
and
those
sins
had
drawn
down
the
Judgments
of
God
upon
them
,
which
seems
to
be
the
natural
meaning
of
these
words
,
if
he
have
committed
sins
;
then
with
his
bodily
Health
,
he
was
to
receive
a
much
greater
Blessing
,
even
the
Pardon
of
his
Sins
.
And
thus
the
Anointing
mentioned
by
St.
Iames
was
in
order
to
a
miraculous
Cure
,
and
the
Cure
did
constantly
follow
it
:
so
that
it
can
be
no
president
for
an
Extreme
Unction
,
that
is
never
given
till
the
recovery
of
the
Person
is
despaired
of
,
and
by
which
it
is
not
pretended
that
any
Cure
is
wrought
.
The
Matter
of
it
is
Oil
Olive
Blessed
by
the
Bishop
,
the
Form
is
the
applying
it
to
the
Five
Senses
with
these
words
,
Per
hanc
Sacram
Vnctionem
,
That
earliest
mention
of
it
by
Pope
Innocent
the
First
,
Holy
Bread
,
that
was
sent
from
one
Church
to
another
;
and
as
from
the
use
of
Water
in
Baptism
sprung
the
use
of
Holy
Water
.
This
then
being
the
clear
meaning
of
those
words
,
it
is
plain
that
they
prove
quite
the
contrary
of
that
for
which
they
are
brought
;
and
though
in
that
Epistle
the
Pope
calls
Chrism
a
kind
of
a
Sacrament
,
that
turns
likewise
against
them
;
to
shew
that
he
did
not
think
it
was
a
Sacrament
,
strictly
speaking
:
Besides
that
the
Ancients
used
that
word
very
largely
,
both
for
every
mysterious
Doctrine
,
and
for
every
holy
Rite
that
they
used
.
In
this
very
Epistle
when
he
gives
directions
for
the
carrying
about
that
Bread
,
which
they
Blessed
and
sent
about
as
an
Emblem
of
their
Communion
with
other
Churches
;
he
orders
them
to
be
sent
about
only
to
the
Churches
within
the
City
,
because
he
conceived
the
Sacraments
were
not
to
be
carried
a
great
way
off
;
so
these
Loaves
are
called
by
him
not
only
a
kind
of
Sacrament
,
but
are
simply
reckoned
to
be
Sacraments
.
We
hear
no
more
of
Anointing
the
Sick
with
the
Chrism
,
among
all
the
Ancients
;
which
shews
that
as
that
practice
was
newly
begun
,
so
it
did
not
spread
far
,
nor
continue
long
.
No
mention
is
made
of
this
neither
in
the
first
Three
Ages
,
nor
in
the
Fourth
Age
,
though
the
Writers
,
and
particularly
the
Councils
of
the
Fourth
Age
,
are
very
copious
in
Rules
concerning
the
Sacraments
.
Nor
in
all
their
penitentiary
Canons
,
when
they
define
what
Sins
are
to
be
forgiven
,
and
what
not
,
when
Men
were
in
their
last
Extremities
,
is
there
so
much
as
a
hint
given
concerning
the
last
Unction
.
The
Constitutions
,
and
the
pretended
Dionisius
,
say
not
a
word
of
it
,
though
they
are
very
full
upon
all
the
Rituals
of
that
time
in
which
those
Works
were
Forged
,
in
the
Fourth
or
Fifth
Century
.
In
none
of
the
Lives
of
the
Saints
before
the
Ninth
Century
,
is
there
any
mention
made
of
their
having
Extreme
Unction
;
tho'
their
deaths
are
sometimes
very
particularly
related
,
and
their
receiving
the
Eucharist
is
oft
mentioned
.
Nor
was
there
any
question
made
in
all
that
time
concerning
the
Persons
,
the
Time
,
and
the
other
Circumstances
relating
to
this
Unction
;
which
could
not
have
been
omitted
,
especially
when
almost
all
that
was
thought
on
or
writ
of
in
the
Eighth
and
Ninth
Century
relates
to
the
Sacraments
and
the
other
Rituals
of
the
Church
.
It
is
true
,
from
the
Seventh
Century
on
to
the
Twelfth
,
they
began
to
use
an
Anointing
of
the
Sick
,
Of
this
anointing
many
Passages
are
found
in
Bede
,
and
in
the
other
Writers
and
Councils
of
the
Eighth
and
Ninth
Century
.
But
all
these
do
clearly
express
the
Use
of
it
,
not
as
a
Sacrament
for
the
Good
of
the
Soul
,
The
Argument
that
they
draw
from
a
parity
in
reason
,
that
because
there
is
a
Sacrament
for
such
as
come
into
the
World
,
there
should
be
also
One
for
those
that
go
out
of
it
,
is
very
trifling
;
for
Christ
has
either
Instituted
this
to
be
a
Sacrament
,
or
it
is
not
One
:
If
he
has
not
Instituted
it
,
this
pretended
fitness
,
is
only
an
Argument
that
he
ought
to
have
done
somewhat
,
that
he
has
not
done
.
The
Eucharist
was
considered
by
the
Ancients
as
the
only
Viaticum
of
Christians
,
in
their
last
Passage
:
With
them
we
give
that
and
no
more
.
Thus
it
appears
upon
what
Reason
we
reject
those
Five
Sacraments
,
though
we
allow
both
of
Confirmation
and
Orders
as
Holy
Functions
,
derived
to
us
down
from
the
Apostles
;
and
because
there
is
a
visible
Action
in
these
,
though
in
strictness
that
cannot
be
called
a
Sacrament
,
yet
so
the
thing
be
rightly
understood
,
we
will
not
dispute
about
the
Extent
of
a
Word
that
is
not
used
in
Scripture
.
Marriage
is
in
no
respect
to
be
called
a
Sacrament
of
the
Christian
Religion
;
tho'
it
being
a
State
of
such
Importance
to
Mankind
,
we
hold
it
very
proper
both
for
the
Solemnity
of
it
,
and
for
Imploring
the
Blessing
of
God
upon
it
,
that
it
be
done
with
Prayers
and
other
Acts
of
Religious
Worship
:
But
a
great
difference
is
to
be
made
,
between
a
pious
Custom
begun
and
continued
by
publick
Authority
,
and
a
Sacrament
appointed
by
Christ
.
We
acknowledge
true
Repentance
to
be
One
of
the
great
Conditions
of
the
New
Covenant
;
but
we
see
nothing
of
the
Nature
of
a
Sacrament
in
it
:
And
for
Extreme
Unction
,
we
do
not
pretend
to
have
the
Gift
of
Healing
among
us
;
and
therefore
we
will
not
deceive
the
World
,
by
an
Office
that
shall
offer
at
that
,
which
we
acknowledge
we
cannot
do
:
Nor
will
we
make
a
Sacrament
for
the
Good
of
the
Soul
,
out
of
that
which
is
mentioned
in
Scripture
,
only
as
a
Rite
that
accompanied
the
curing
the
Diseases
of
the
Body
.
The
last
Part
of
this
Article
,
concerning
the
Use
of
the
Sacraments
,
consists
of
Two
Parts
,
the
First
is
Negative
,
that
they
are
not
ordained
to
be
gazed
on
,
or
to
be
carried
about
,
but
to
be
used
:
And
this
is
so
Express
in
the
Scripture
,
that
little
Question
can
be
made
about
it
.
The
Institution
of
Baptism
is
go
preach
and
baptize
:
And
the
Institution
of
the
Eucharist
,
is
take
,
eat
,
and
drink
ye
all
of
it
:
Which
Words
being
set
down
before
those
in
which
the
Consecrating
them
is
believed
to
be
made
,
This
is
my
body
:
And
this
is
my
blood
;
and
the
Consecratory
Words
being
delivered
as
the
Reason
of
the
Command
,
take
,
eat
,
and
drink
;
nothing
can
be
more
clearly
exprest
than
this
that
the
Eucharist
is
consecrated
only
,
that
it
may
be
used
;
that
it
may
be
eat
and
drunk
.
The
Second
Part
of
this
Period
is
,
that
the
Effect
of
the
Sacraments
comes
only
upon
the
Worthy
receiving
of
them
;
of
this
so
much
was
already
said
,
upon
the
first
Paragraph
of
this
Article
,
that
it
is
not
necessary
to
add
any
more
here
.
The
pretending
that
Sacraments
have
their
Effect
any
other
way
,
is
the
bringing
in
the
Doctrine
and
Practice
of
Charms
into
the
Christian
Religion
:
And
it
tends
to
dissolve
all
Obligations
,
to
Piety
and
Devotion
,
to
a
Holiness
of
Life
or
a
Purity
of
Temper
:
When
the
being
in
a
Passive
and
perhaps
Insensible
State
,
while
the
Sacraments
are
applied
,
is
thought
a
Disposition
sufficient
to
give
them
their
Vertue
.
Sacraments
are
federal
Acts
,
and
those
visible
Actions
are
intended
to
quicken
us
,
so
that
in
the
use
of
them
we
may
raise
our
inward
Acts
to
the
highest
Degrees
possible
;
but
not
to
supply
their
Defects
or
Imperfections
.
Our
Opinion
in
this
Point
represents
them
as
means
to
raise
our
Minds
,
and
to
kindle
our
Devotion
,
whereas
the
Doctrine
of
the
Church
of
Rome
,
represents
them
as
so
many
Charms
which
may
heighten
indeed
the
Authority
of
him
that
Administers
them
,
but
do
extinguish
and
deaden
all
true
Piety
,
when
such
helps
are
offered
,
by
which
the
worst
Men
,
living
and
dying
in
a
bad
State
,
may
by
a
few
faint
Acts
,
and
perhaps
by
none
at
all
of
their
own
,
be
well
enough
taken
care
of
and
secured
.
But
as
we
have
not
so
learned
Christ
,
so
neither
dare
we
corrupt
his
Doctrine
,
in
its
most
vital
and
essential
Parts
.
ARTICLE
XXVI
.
Of
the
Unworthiness
of
the
Ministers
which
hinder
not
the
Effect
of
the
Sacraments
.
Altho
in
the
Uisible
Church
,
the
Evil
be
ever
mingled
with
the
Good
,
and
sometime
the
Evil
have
chief
Authority
in
the
Ministration
of
the
Word
and
Sacraments
;
yet
for
as
much
as
they
do
not
the
same
in
their
own
Name
,
but
in
Christ's
,
and
do
Minister
by
his
Commission
and
Authority
,
we
may
use
their
Ministry
both
in
hearing
the
Word
of
God
,
and
in
receiving
the
Sacraments
.
Neither
is
the
Effect
of
Christ's
Ordinance
taken
away
by
their
Wickedness
:
Nor
the
Grace
of
God's
Gifts
diminished
from
such
as
by
Faith
and
rightly
do
receive
the
Sacraments
ministred
unto
them
,
which
be
Effectual
because
of
Christ's
Institution
and
Promise
,
although
they
be
ministred
by
Evil
Men.
Nevertheless
it
appertaineth
to
the
Discipline
of
the
Church
,
that
enquiry
be
made
of
Evil
Ministers
;
and
that
they
be
accused
by
those
that
have
knowledge
of
their
Offences
,
and
finally
being
found
Guilty
,
by
just
Iudgment
to
be
deposed
.
THE
occasion
that
was
given
to
this
Article
,
was
the
heat
of
some
in
the
beginnings
of
the
Reformation
;
who
being
much
offended
at
the
publick
Scandal
which
was
given
by
the
enormous
Vices
,
that
were
without
any
Disguise
practised
by
the
Roman
Clergy
,
of
all
Ranks
,
did
from
thence
revive
the
conceit
of
the
Donatists
,
who
thought
that
not
only
Heresy
and
Schism
did
invalidate
Sacred
Functions
,
but
that
personal
Sins
did
also
make
them
void
.
It
cannot
be
denied
but
that
there
are
many
Passages
in
St.
Cyprian
that
look
this
Way
;
and
which
seem
to
make
the
Sacraments
depend
as
much
on
the
good
State
that
he
was
in
who
administred
them
,
as
the
Answer
of
their
other
Prayers
did
.
In
the
Progress
of
the
Controversy
with
the
Donatists
they
carried
this
Matter
very
far
;
and
considered
the
Effect
of
the
Sacraments
as
the
Answer
of
Prayers
:
So
since
the
Prayers
of
a
wicked
Man
are
Abomination
to
God
,
they
thought
the
Vertue
of
these
Actions
depended
wholly
on
him
that
officiated
.
Against
this
St.
Augustin
set
himself
very
zealously
;
He
answered
all
that
was
brought
from
Cyprian
,
in
such
a
manner
,
that
by
it
he
has
set
us
a
Pattern
,
how
we
ought
to
separate
the
just
Respect
,
that
we
pay
the
Fathers
,
from
an
Implicite
receiving
of
all
their
Notions
.
If
this
Conceit
were
allowed
of
,
it
must
go
to
the
secret
Thoughts
and
inward
State
in
which
he
is
,
who
officiates
;
for
if
the
Sacraments
are
to
be
considered
only
as
Prayers
offered
up
by
him
,
then
a
Man
can
never
be
sure
that
he
receives
them
:
Since
it
is
impossible
to
see
into
the
Hearts
,
or
know
the
Secrets
of
Men.
Sacraments
therefore
are
to
be
considered
as
the
publick
Acts
of
the
Church
;
and
though
the
Effect
of
them
as
to
him
that
receives
them
depends
upon
his
Temper
,
his
Preparation
and
Application
,
yet
it
cannot
be
imagined
that
the
Vertue
of
those
federal
Acts
,
to
which
Christians
are
admitted
,
in
them
,
the
Validity
of
them
,
or
the
Blessings
that
follow
them
,
can
depend
on
the
secret
State
or
Temper
of
him
that
Officiates
.
Even
in
the
case
of
publick
Scandals
,
though
they
may
make
the
holy
things
to
be
loathed
by
the
aversion
that
will
naturally
follow
upon
them
;
yet
after
all
,
though
that
aversion
may
go
too
far
,
we
must
still
distinguish
between
the
things
that
the
Ministers
of
the
Church
do
,
as
they
are
publick
Officers
,
and
what
they
do
as
they
are
private
Christians
.
Their
Prayers
and
every
thing
else
that
they
do
,
as
they
are
private
Christians
,
have
their
effect
only
according
to
the
state
and
temper
that
they
are
in
when
they
offer
them
up
to
God
;
but
their
publick
Functions
are
the
appointments
of
Christ
in
which
they
Officiate
;
they
can
neither
make
them
the
better
nor
the
worse
,
by
any
thing
that
they
join
to
them
.
And
if
miraculous
Vertues
may
be
in
Bad
Men
,
so
that
in
the
great
Day
some
of
those
,
to
whom
Christ
shall
say
,
I
never
knew
you
,
depart
from
me
ye
that
work
iniquity
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
name
,
and
in
thy
name
have
cast
out
devils
,
and
in
thy
name
done
many
wonderful
works
;
then
certainly
this
may
be
concluded
much
more
concerning
those
standing
Functions
and
Appointments
that
are
to
continue
in
the
Church
.
Nor
can
any
difference
be
made
in
this
matter
between
publick
Scandals
and
secret
Sins
;
for
if
the
former
make
void
the
Sacraments
,
the
latter
must
do
so
too
.
The
only
reason
that
can
be
pretended
for
the
one
,
will
also
fall
upon
the
other
;
for
if
the
vertue
of
the
Sacraments
is
thought
to
be
derived
upon
them
as
an
Answer
of
Prayer
,
then
since
the
Prayers
of
Hypocrites
are
as
little
effectual
as
the
Prayers
of
those
who
are
openly
Vicious
;
the
Inference
is
good
,
that
if
the
Sacraments
Administred
by
a
scandalous
Man
are
without
any
effect
,
the
Sacraments
Administred
by
a
Man
that
is
inwardly
Corrupted
,
though
that
can
be
only
known
to
God
,
will
be
also
of
no
effect
;
and
therefore
this
Opinion
that
was
taken
up
,
perhaps
from
an
inconsiderate
Zeal
against
the
sins
and
scandals
of
the
Clergy
,
is
without
all
foundation
,
and
must
needs
cast
all
Men
into
endless
scruples
,
which
can
never
be
cured
.
The
Church
of
Rome
,
though
they
reject
this
Opinion
;
yet
have
brought
in
another
very
like
it
,
which
must
needs
fill
the
Minds
of
Men
with
endless
distractions
and
fears
;
chiefly
considering
of
what
necessity
and
efficacy
they
make
the
Sacraments
to
be
.
They
do
teach
that
the
Intention
of
him
that
gives
the
Sacrament
is
necessary
to
the
Essence
of
it
,
so
that
without
it
no
Sacrament
can
be
Administred
.
This
was
expresly
affirmed
by
Pope
Eugenius
in
his
Decree
,
and
an
Anathema
past
at
Trent
against
those
that
deny
it
.
They
do
indeed
define
it
to
be
only
an
Intention
of
doing
that
which
the
Church
intends
to
do
;
and
though
the
surest
way
they
say
is
to
have
an
actual
Intention
,
yet
it
is
commonly
taught
among
them
,
that
a
habitual
or
virtual
Intention
will
serve
.
But
they
do
all
agree
in
this
,
that
if
a
Priest
has
a
secret
Intention
,
not
to
make
a
Sacrament
,
that
in
that
case
no
Sacrament
is
made
;
and
this
is
carried
so
far
,
It
is
a
Profanation
for
an
Unbaptized
Person
to
receive
the
Eucharist
;
so
if
Baptism
is
not
true
when
a
Priest
sets
his
Intention
cross
to
it
,
then
a
Man
in
Orders
must
be
in
perpetual
doubts
whether
he
is
not
living
in
a
continual
state
of
Sacriledge
in
Administring
the
other
Sacraments
while
he
is
not
yet
Baptized
;
and
if
Baptism
be
so
necessary
to
Salvation
,
that
no
Man
who
is
not
Baptized
can
hope
to
be
Saved
,
here
a
perpetual
scruple
must
arise
which
can
never
be
removed
.
Nor
can
a
Man
be
sure
but
that
when
he
thinks
he
is
Worshipping
the
true
Body
of
Jesus
Christ
,
he
is
committing
Idolatry
and
Worshipping
only
a
piece
of
Bread
;
for
it
is
no
more
according
to
them
,
if
the
Priest
had
an
Intention
against
Consecrating
it
.
No
Orders
are
given
if
an
Intention
lies
against
them
,
and
then
he
who
passes
for
a
Priest
is
no
Priest
;
and
all
his
Consecrations
and
Absolutions
are
so
many
invalid
things
,
and
a
continued
course
of
Sacriledge
.
Now
what
reason
soever
Men
may
have
in
this
case
to
hope
for
the
pardon
of
those
sins
,
since
it
is
certain
that
the
Ignorance
is
invincible
;
yet
here
strange
thoughts
must
arise
concerning
Christ
and
his
Gospel
;
if
in
those
actions
that
are
made
necessary
to
Salvation
,
it
should
be
in
the
power
of
a
false
Christian
,
or
an
Atheistical
Priest
or
Bishop
,
to
make
them
all
void
;
so
that
by
consequence
it
should
be
in
his
power
to
damn
them
;
for
since
they
are
taught
to
expect
Grace
and
Justification
from
the
Sacraments
,
if
these
are
no
true
Sacraments
which
they
take
for
such
,
but
only
the
Shadows
and
the
Phantasms
of
them
,
then
neither
Grace
nor
Justification
can
follow
upon
them
.
This
may
be
carried
so
far
as
even
to
evacuate
the
very
being
of
a
Church
;
for
a
Man
not
truly
Baptized
can
never
be
in
Orders
;
so
that
the
whole
Ordinations
of
a
Church
,
and
the
Succession
of
it
,
may
be
broke
by
the
Impiety
of
any
one
Priest
.
This
we
look
on
as
such
a
chain
of
Absurdities
,
that
if
this
Doctrine
of
Intention
were
true
,
it
alone
might
serve
to
destroy
the
whole
credit
of
the
Christian
Religion
;
in
which
the
Sacraments
are
taught
to
be
both
so
necessary
and
so
efficacious
,
and
yet
all
this
is
made
to
depend
on
that
which
can
neither
be
known
nor
prevented
.
The
last
Paragraph
of
this
Article
is
so
clear
that
it
needs
no
explanation
,
and
is
so
evident
that
it
wants
no
proof
.
I
will
be
sanctified
in
them
that
come
nigh
me
,
and
before
all
the
People
will
I
be
glorified
.
Timothy
was
required
to
receive
an
accusation
of
an
Elder
,
when
regularly
tendered
to
him
;
to
rebuke
before
all
,
those
that
sinned
;
and
he
was
charged
to
withdraw
himself
from
those
teachers
who
consented
not
to
wholsome
words
,
and
that
made
a
gain
of
godliness
.
A
main
part
of
the
Discipline
of
the
Primitive
Church
lay
heaviest
on
the
Clergy
:
and
such
of
them
as
either
Apostatized
,
or
fell
into
scandalous
Sins
,
even
upon
their
Repentance
,
were
indeed
received
into
the
Peace
of
the
Church
,
but
they
were
appointed
to
Communicate
among
the
Laity
,
and
were
never
after
that
admitted
to
the
Body
of
the
Clergy
,
or
to
have
a
share
in
their
Priviledges
.
Certainly
there
is
nothing
more
incumbent
on
the
whole
Body
of
the
Church
,
than
that
all
possible
care
be
taken
to
discover
the
bad
practices
that
may
be
among
the
Clergy
;
which
will
ever
raise
strong
prejudices
,
not
only
against
their
Persons
,
but
even
against
their
Profession
,
and
against
that
Religion
which
they
seem
to
advance
with
their
Mouths
,
while
in
their
Works
and
by
their
Lives
they
detract
from
it
,
and
seem
to
deny
its
Authority
.
But
after
all
,
our
Zeal
must
go
along
with
Justice
and
Discretion
:
Fame
may
be
a
just
ground
to
enquire
upon
,
but
a
Sentence
cannot
be
founded
on
it
.
The
Laity
must
discover
what
they
know
,
that
so
these
who
have
Authority
may
be
able
to
cut
off
those
that
trouble
the
Church
.
ARTICLE
XXVII
.
Of
Baptism
.
Baptism
is
not
only
a
Sign
of
Profession
and
Mark
of
difference
,
whereby
Christian
Men
are
discerned
from
others
that
be
not
Christened
;
but
it
is
also
a
Sign
of
Regeneration
or
New
Birth
,
whereby
as
by
an
Instrument
they
that
receive
Baptism
rightly
,
are
Grrafted
into
the
Church
.
The
Promises
of
the
Forgiveness
of
Sin
,
of
our
Adoption
to
be
the
Sons
of
God
,
by
the
Holy
Ghost
,
are
visibly
Signed
and
Sealed
,
Faith
is
confirmed
and
Grace
increased
by
virtue
of
Prayer
to
God
.
The
Baptism
of
Young
Children
is
in
any
wise
to
be
retained
in
the
Church
,
as
most
agreeable
with
the
Institution
of
Christ
.
WHEN
St.
Iohn
Baptist
began
first
to
Baptize
,
we
do
plainly
see
by
the
first
Chapter
of
St.
Iohn's
Gospel
,
that
the
Iews
were
not
surprised
at
the
Novelty
of
the
Rite
,
for
they
sent
to
ask
who
he
was
;
and
when
he
said
he
was
not
the
Messias
,
nor
Elias
,
nor
that
Prophet
,
they
asked
,
Why
Baptizest
thou
then
?
Which
shews
not
only
that
they
had
clear
Notions
of
Baptism
,
Iews
were
all
baptized
unto
Moses
in
the
cloud
,
and
in
the
sea
;
which
seems
to
relate
to
some
Opinion
the
Iews
had
,
Baptism
,
Circumcision
,
and
Sacrifice
;
and
if
a
Female
,
only
by
Baptism
and
Sacrifice
.
Thus
they
reckoned
that
when
any
came
over
from
Heathenism
to
their
Religion
,
they
were
to
use
a
Washing
;
to
denote
their
Purifying
themselves
from
the
uncleanness
of
their
former
Idolatry
,
and
their
entring
into
a
Holy
Religion
.
And
as
they
do
still
teach
that
when
the
Messias
comes
,
they
are
all
bound
to
set
themselves
to
repent
of
their
former
sins
;
so
it
seems
they
then
thought
,
or
at
least
it
would
have
been
no
strange
thing
to
them
,
if
the
Messias
had
received
such
as
came
to
him
by
Baptism
.
St.
Iohn
by
Baptizing
those
who
came
to
him
,
took
them
obliged
to
enter
upon
a
course
of
Repentance
,
and
he
declared
to
them
the
near
approach
of
the
Messias
,
and
that
the
Kingdom
of
God
was
at
hand
;
and
it
is
very
probable
that
those
who
were
Baptized
by
Christ
,
that
is
,
by
his
Apostles
;
for
though
it
is
expresly
said
that
he
Baptized
none
,
yet
what
he
did
by
his
Disciples
he
might
in
a
more
general
sense
be
said
to
have
done
himself
;
that
these
,
I
say
,
were
Baptized
upon
the
same
Sponsions
,
and
with
the
same
Declarations
,
and
with
no
other
;
for
the
Dispensation
of
the
Messias
was
not
yet
opened
,
nor
was
it
then
fully
declared
that
he
was
the
Messias
;
howsoever
this
was
a
preparatory
Initiation
of
such
as
were
fitted
for
the
coming
of
the
Messias
;
by
it
they
owned
their
expectations
of
him
,
as
then
near
at
hand
,
and
they
professed
their
Repentance
of
their
Sins
,
and
their
purposes
of
doing
what
should
be
enjoined
them
by
him
.
Water
was
a
very
proper
Emblem
,
to
signify
the
passing
from
a
Course
of
Defilement
to
a
greater
degree
of
Purity
,
both
in
Doctrine
and
Practice
.
Our
Saviour
in
his
state
of
Humiliation
as
he
was
subject
to
the
Mosaical
Law
,
so
he
thought
fit
to
fulfil
all
the
Obligations
that
lay
upon
the
other
Iews
;
which
by
a
Phrase
used
among
them
he
expresses
thus
to
fulfil
all
righteousness
.
For
tho'
our
Saviour
had
no
sins
to
Confess
,
yet
that
not
being
known
,
he
might
come
to
Profess
his
Belief
of
the
Dispensation
of
the
Messias
,
that
was
then
to
appear
.
But
how
well
soever
the
Iews
might
have
been
accustomed
to
this
Rite
,
and
how
proper
a
Preparation
soever
it
might
be
to
the
Manifestation
of
the
Messias
,
yet
the
Institution
of
Baptism
as
it
is
a
federal
Act
of
the
Christian
Religion
,
must
be
taken
from
the
Commission
that
our
Saviour
gave
to
his
Disciples
;
to
go
preach
and
make
disciples
to
him
in
all
Nations
(
for
that
is
the
strict
signification
of
the
Word
)
,
baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
;
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
.
By
the
first
Teaching
or
making
of
Disciples
,
that
must
go
before
Baptism
,
is
to
be
meant
the
Convincing
the
World
,
that
Iesus
is
the
Christ
,
the
true
Messias
,
anointed
of
God
,
with
a
fulness
of
Grace
and
of
the
Spirit
without
measure
;
and
sent
to
be
the
Saviour
and
Redeemer
of
the
World
.
And
when
any
were
brought
to
acknowledge
this
,
then
they
were
to
Baptize
them
,
to
initiate
them
to
this
Religion
,
by
obliging
them
to
Renounce
all
Idolatry
and
Ungodliness
,
as
well
as
all
secular
and
carnal
Lusts
,
and
then
they
led
them
into
the
Water
;
and
with
no
other
Garments
but
what
might
cover
Nature
,
they
at
first
laid
them
down
in
the
Water
,
as
a
Man
is
laid
in
a
Grave
,
and
then
they
said
those
words
,
I
baptize
or
wash
thee
in
the
Name
of
the
Father
,
Son
and
Holy
Ghost
:
Then
they
raised
them
up
again
and
clean
Garments
were
put
on
them
:
From
whence
came
the
Phrases
of
being
baptized
into
Christ's
death
,
of
being
buried
with
him
by
baptism
,
into
death
:
Of
our
being
risen
with
Christ
,
and
of
our
putting
on
the
Lord
Iesus
Christ
;
of
putting
off
the
Old
Man
and
putting
on
the
New
.
After
Baptism
was
thus
performed
,
the
baptized
Person
was
to
be
farther
instructed
in
all
the
Specialities
of
the
Christian
Religion
:
And
in
all
the
Rules
of
Life
that
Christ
had
prescribed
.
This
was
plainly
a
different
Baptism
from
St.
Iohn's
;
a
Profession
was
made
in
it
,
not
in
general
of
the
Belief
of
a
Messias
soon
to
appear
,
but
in
particular
,
that
Iesus
was
the
Messias
.
The
Stipulation
in
St.
Iohn's
Baptism
was
Repentance
;
but
here
it
is
the
Belief
of
the
whole
Christian
Religion
:
In
St.
Iohn's
Baptism
they
indeed
promised
Repentance
,
and
he
received
them
into
the
earnests
of
the
Kingdom
of
the
Messias
;
but
it
does
not
appear
that
St.
Iohn
either
did
promise
them
Remission
of
Sins
,
or
that
he
had
Commission
so
to
do
:
For
Repentance
and
Remission
of
Sins
were
not
joined
together
till
after
the
Resurrection
of
Christ
;
Repentance
and
Remission
of
Sins
should
be
preached
in
his
Name
among
all
Nations
,
beginning
at
Ierusalem
.
In
the
Baptism
of
Christ
,
I
mean
that
which
he
appointed
,
after
his
Resurrection
(
for
the
Baptism
of
his
Disciples
before
that
time
was
no
doubt
the
same
with
St.
Iohn's
Baptism
)
,
there
was
to
be
an
Instruction
given
in
that
great
Mystery
of
the
Christian
Religion
concerning
the
Father
,
the
Son
,
and
the
Holy
Ghost
;
which
those
who
had
only
received
St.
Iohn's
Baptism
knew
not
:
They
did
not
so
much
as
know
that
there
was
a
Holy
Ghost
;
they
were
baptized
in
the
Name
of
the
Lord
Iesus
.
For
St.
Iohn
in
his
Baptism
had
only
initiated
them
to
the
belief
of
a
Messias
;
but
had
not
said
a
word
of
Iesus
as
being
that
Messias
.
Morning
Star
before
the
Sun
of
Righteousness
.
Our
Saviour
had
this
Ordinance
(
that
was
then
imperfect
,
and
was
to
be
afterwards
compleated
when
he
himself
had
finished
all
that
he
came
into
the
World
to
do
)
he
had
I
say
this
visibly
in
his
eye
when
he
spake
to
Nicodemus
,
and
told
him
,
that
except
a
man
were
born
again
he
could
not
see
(
or
discern
)
the
Kingdom
of
God
:
By
which
he
meant
that
entire
change
and
renovation
of
a
man's
mind
,
and
of
all
his
powers
through
which
he
must
pass
,
before
he
could
discern
the
true
Characters
of
the
Dispensation
of
the
Messias
;
for
that
is
the
sense
in
which
the
Kingdom
of
God
does
stand
,
almost
universally
through
the
whole
Gospel
.
When
Nicodemus
was
amazed
at
this
odd
expression
,
and
seemed
to
take
it
literally
;
our
Saviour
answered
more
fully
,
Verily
,
verily
,
I
say
unto
thee
,
except
a
man
be
born
of
water
,
and
of
the
spirit
,
he
cannot
enter
into
the
Kingdom
of
God
.
The
meaning
of
which
seems
to
be
this
,
that
except
a
man
came
to
be
renewed
,
by
an
ablution
like
the
Baptism
which
the
Iews
used
,
that
imported
the
outward
profession
of
a
change
of
Doctrine
and
of
Heart
,
and
with
that
except
he
were
inwardly
changed
by
a
secret
power
called
the
Spirit
,
that
should
transform
his
nature
,
he
could
not
become
one
of
his
Disciples
,
or
a
true
Christian
;
which
is
meant
by
his
entring
into
the
Kingdom
of
God
,
or
the
Dispensation
of
the
Messias
.
Upon
this
Institution
and
Commission
given
by
Christ
,
we
see
the
Apostles
went
up
and
down
Preaching
and
Baptizing
.
And
so
far
were
they
from
considering
Baptism
only
as
a
carnal
Rite
,
or
a
low
Element
,
above
which
a
higher
Dispensation
of
the
Spirit
was
to
raise
them
,
that
when
St.
Peter
saw
the
Holy
Ghost
visibly
descend
upon
Cornelius
and
his
Friends
,
he
upon
that
immediately
Baptized
them
;
and
said
,
Can
any
man
forbid
(
or
deny
)
water
that
these
should
not
be
baptized
;
which
have
received
the
Holy
Ghost
as
well
as
we
?
Our
Saviour
has
also
made
Baptism
one
of
the
Precepts
,
tho'
not
one
of
the
Means
,
necessary
to
Salvation
.
A
Mean
is
that
which
does
so
certainly
procure
a
thing
,
that
it
being
had
,
the
thing
to
which
it
is
a
certain
and
necessary
Mean
is
also
had
;
and
without
it
the
thing
cannot
be
had
;
there
being
a
natural
connexion
between
it
and
the
End
.
Whereas
a
Precept
is
an
Institution
,
in
which
there
is
no
such
natural
efficiency
;
but
it
is
positively
commanded
,
so
that
the
neglecting
it
is
a
contempt
of
the
Authority
that
commanded
it
:
And
therefore
in
obeying
the
Precept
,
the
value
or
vertue
of
the
action
lies
only
in
the
obedience
.
This
distinction
appears
very
clearly
in
what
our
Saviour
has
said
both
of
Faith
and
Baptism
.
He
that
believeth
and
is
baptized
shall
be
saved
;
and
he
that
believeth
not
shall
be
damned
.
Where
it
appears
,
that
Faith
is
the
Mean
of
Salvation
with
which
it
is
to
be
had
,
and
not
without
it
;
since
such
a
believing
as
makes
a
man
receive
the
whole
Gospel
as
true
,
and
so
firmly
to
depend
upon
the
Promises
that
are
made
in
it
;
as
to
observe
all
the
Laws
and
Rules
that
are
prescribed
by
it
,
such
a
Faith
as
this
gives
us
so
sure
a
title
to
all
the
Blessings
of
this
New
Covenant
,
that
it
is
impossible
that
we
should
continue
in
this
state
and
not
partake
of
them
;
and
it
is
no
less
impossible
that
we
should
partake
of
them
,
unless
we
do
thus
believe
.
It
were
not
suteable
to
the
Truth
and
Holiness
of
the
Divine
Nature
,
to
void
a
Covenant
so
solemnly
made
;
and
that
in
favour
of
wicked
men
,
who
will
not
be
reformed
by
it
:
So
Faith
is
the
certain
and
necessary
Mean
of
our
Salvation
;
and
is
so
put
by
Christ
,
since
upon
our
having
it
we
shall
be
saved
,
as
well
as
damned
upon
our
not
having
it
.
On
the
other
hand
,
the
nature
of
a
Ritual
Action
,
even
when
commanded
,
is
such
,
that
unless
we
could
imagine
that
there
is
a
Charm
in
it
,
which
is
contrary
to
the
Spirit
and
Genius
of
the
Gospel
,
which
designs
to
save
us
by
reforming
our
Natures
,
we
cannot
think
that
there
can
be
any
thing
in
it
that
is
of
it self
,
effectual
as
a
Mean
;
therefore
it
must
only
be
considered
as
a
Command
that
is
given
us
,
which
we
are
bound
to
obey
;
if
we
acknowledge
the
Authority
of
the
Command
.
But
this
being
an
Action
that
is
not
always
in
our
power
,
but
is
to
be
done
by
another
,
it
were
to
put
our
Salvation
or
Damnation
in
the
power
of
another
,
to
imagine
that
we
cannot
be
saved
without
Baptism
;
and
therefore
it
is
only
a
Precept
which
obliges
us
in
order
to
our
Salvation
;
and
our
Saviour
by
leaving
it
out
when
he
reversed
the
words
,
saying
only
,
he
that
believeth
not
,
without
adding
,
and
is
not
Baptized
,
shall
be
damned
,
does
plainly
insinuate
that
it
is
not
a
Mean
,
but
only
a
Precept
in
order
to
our
Salvation
.
As
for
the
Ends
and
Purposes
of
Baptism
,
St.
Paul
gives
us
two
;
the
one
is
,
that
we
are
all
baptized
into
on●
body
,
we
are
made
members
one
of
another
:
God
has
saved
us
according
to
his
mercy
,
by
the
washing
of
regeneration
,
and
the
renewing
of
the
Holy
Ghost
.
It
were
a
strange
perverting
the
design
of
these
words
to
say
that
somewhat
Spiritual
is
to
be
understood
by
this
washing
of
regeneration
,
and
not
Baptism
;
when
as
to
the
word
save
,
that
is
here
ascribed
to
it
,
St.
Peter
gives
that
undeniably
to
Baptism
;
and
St.
Paul
elsewhere
in
two
different
places
,
our
being
dead
to
sin
,
and
buried
with
Christ
;
and
our
being
risen
and
quickned
with
him
,
and
made
alive
unto
God
;
which
are
words
that
do
very
plainly
import
Regeneration
.
So
that
St.
Paul
must
be
understood
to
speak
of
Baptism
in
these
words
;
here
then
is
the
inward
effect
of
Baptism
:
It
is
a
death
to
sin
,
and
a
new
life
in
Christ
,
in
imitation
of
him
,
and
in
conformity
to
his
Gospel
.
So
that
here
is
very
expresly
delivered
to
us
,
somewhat
that
rises
far
above
the
Badge
of
a
Profession
,
or
a
Mark
of
difference
.
That
does
indeed
belong
to
Baptism
,
it
makes
us
the
visible
Members
of
that
one
Body
,
into
which
we
are
Baptized
,
or
admitted
by
Baptism
;
but
that
which
saves
us
in
it
,
which
both
deadens
and
quickens
us
,
must
be
a
thing
of
another
nature
.
If
Baptism
were
only
the
receiving
us
into
the
Society
of
Christians
,
there
were
no
need
of
saying
,
I
Baptize
thee
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
It
were
more
proper
to
say
,
I
Baptize
thee
in
the
Name
,
or
by
the
Authority
of
the
Church
.
Therefore
these
august
words
,
that
were
dictated
by
our
Lord
himself
,
shew
us
that
there
is
somewhat
in
it
that
is
Internal
,
which
comes
from
God
,
that
it
is
an
admitting
men
into
somewhat
that
depends
only
on
God
,
and
for
the
giving
of
which
the
authority
can
only
be
derived
by
him
.
But
after
all
,
this
is
not
to
be
believed
,
to
be
of
the
nature
of
a
Charm
,
as
if
the
very
act
of
Baptism
carried
always
with
it
an
inward
Regeneration
.
Here
we
must
confess
that
very
early
some
Doctrines
arose
upon
Baptism
,
that
we
cannot
be
determined
by
.
The
words
of
our
Saviour
to
Nicodemus
were
expounded
so
,
as
to
import
the
absolute
necessity
of
Baptism
in
order
to
Salvation
;
for
it
not
being
observed
that
the
Dispensation
of
the
Messias
was
meant
by
the
Kingdom
of
God
,
but
it
being
taken
to
signifie
Eternal
Glory
,
that
expression
of
our
Saviour's
was
understood
to
import
this
,
that
no
Man
could
be
saved
unless
he
were
Baptized
;
so
it
was
believed
to
be
simply
necessary
to
Salvation
:
A
natural
consequence
that
followed
upon
that
was
to
allow
all
Persons
leave
to
Baptize
Clergy
and
Laity
,
Me●
and
Women
,
since
it
seemed
necessary
to
suffer
every
Person
to
do
that
without
which
Salvation
could
not
be
had
.
Upon
this
these
hasty
Baptisms
were
used
,
without
any
special
Sponsion
on
the
part
of
those
who
desired
it
;
of
which
it
may
be
reasonably
doubted
whether
such
a
Baptism
be
true
,
in
which
no
Sponsion
is
made
;
and
this
cannot
be
well
answered
but
by
saying
that
a
general
and
an
implied
Sponsion
,
is
to
be
considered
to
be
made
by
their
Parents
while
they
desire
them
to
be
Baptized
.
Another
Opinion
that
arose
out
of
the
former
,
was
the
mixing
of
the
outward
and
the
inward
effects
of
Baptism
:
It
being
believed
that
every
Person
that
was
born
of
the
Water
,
was
also
born
of
the
Spirit
;
and
that
the
renewing
of
the
Holy
Ghost
,
did
always
accompany
the
washing
of
Regeneration
.
And
this
obliged
St.
Austin
(
as
was
formerly
told
)
to
make
that
difference
between
the
regenerate
and
the
predestinated
;
for
he
thought
that
all
who
were
Baptized
,
were
also
regenerated
.
St.
Peter
has
stated
this
so
fully
,
that
if
his
words
are
well
considered
,
they
will
clear
the
whole
matter
.
He
,
after
he
had
set
forth
the
miserable
state
in
which
Mankind
was
,
under
the
figure
of
the
Deluge
,
in
which
an
Ark
was
prepared
for
Noah
and
his
Family
,
says
upon
that
,
The
like
figure
whereunto
even
Baptism
doth
also
now
save
us
:
not
the
putting
away
the
filth
of
the
flesh
,
but
the
answer
(
or
the
Demand
and
Interrogation
)
of
a
good
conscience
towards
God
;
by
the
Resurrection
of
Iesus
Christ
,
who
is
gone
into
Heaven
.
The
meaning
of
all
which
is
,
that
Christ
having
risen
again
,
and
having
then
had
all
power
in
heaven
and
in
earth
given
to
him
,
he
had
put
that
vertue
in
Baptism
,
that
by
it
we
are
saved
,
as
in
an
Ark
,
from
that
miserable
state
in
which
the
world
lies
,
and
in
which
it
must
perish
.
But
then
he
explains
the
way
how
it
saves
us
;
that
it
is
not
as
a
Physical
action
,
as
it
washes
away
the
filthiness
of
the
flesh
,
or
the
body
;
like
the
Notion
that
the
Gentiles
might
have
of
their
Februations
;
or
which
is
more
natural
,
considering
to
whom
he
writes
,
like
the
Opinions
that
the
Iews
had
of
their
Cleansings
after
their
Legal
Impurities
,
from
which
their
Washings
and
Bathings
did
absolutely
free
them
.
The
Salvation
that
we
Christians
have
by
Baptism
is
effected
by
that
Federation
into
which
we
enter
,
when
upon
the
Demands
that
are
made
of
our
renouncing
the
Devil
,
the
World
and
the
Flesh
,
and
of
our
believing
in
Christ
,
and
our
Repentance
towards
God
,
we
make
such
Answers
from
a
good
Conscience
,
as
agree
with
the
end
and
design
of
Baptism
;
then
by
our
thus
coming
into
Covenant
with
God
we
are
saved
in
Baptism
.
So
that
the
Salvation
by
Baptism
is
given
by
reason
of
the
federal
compact
that
is
made
in
it
.
Now
this
being
made
outwardly
,
according
to
the
Rules
that
are
prescribed
,
that
must
make
the
Baptism
good
among
Men
,
as
to
all
the
outward
and
visible
effects
of
it
:
But
since
it
is
the
answer
of
a
good
Conscience
only
that
saves
,
then
an
answer
from
a
bad
Conscience
,
from
a
hypocritical
Person
,
who
does
not
inwardly
think
or
purpose
according
to
what
he
professes
outwardly
,
cannot
save
;
but
does
on
the
contrary
aggravate
his
Damnation
.
Therefore
our
Article
puts
the
efficacy
of
Baptism
,
in
order
to
the
forgiveness
of
our
sins
,
and
to
our
Adoption
and
Salvation
,
upon
the
vertue
of
Prayer
to
God
;
that
is
,
upon
those
Vows
and
other
acts
of
Devotion
that
accompany
them
:
So
that
when
the
seriousness
of
the
mind
accompanies
the
regularity
of
the
action
,
then
both
the
outward
and
inward
effects
of
Baptism
are
attained
by
it
;
and
we
are
not
only
Baptized
into
one
Body
,
but
are
also
saved
by
Baptism
.
So
that
upon
the
whole
matter
,
Baptism
is
a
federal
admission
into
Christianity
;
in
which
on
God's
part
all
the
Blessings
of
the
Gospel
are
made
over
to
the
Baptized
:
And
on
the
other
hand
the
Person
Baptized
takes
on
him
by
a
solemn
Profession
and
Vow
,
to
observe
and
adhere
to
the
whole
Christian
Religion
.
So
it
is
a
very
natural
distinction
to
say
,
that
the
outward
effects
of
Baptism
follow
it
as
outwardly
performed
;
but
that
the
inward
effects
of
it
follow
upon
the
inward
acts
;
but
this
difference
is
still
to
be
observed
between
inward
acts
and
outward
actions
;
that
when
the
outward
action
is
rightly
performed
,
the
Church
must
reckon
the
Baptism
good
,
and
never
renew
it
:
But
if
one
has
been
wanting
in
the
inward
acts
,
those
may
be
afterwards
renewed
,
and
that
want
may
be
made
up
by
Repentance
.
Thus
all
that
the
Scriptures
have
told
us
concerning
Baptism
seems
to
be
sufficiently
explained
.
There
remains
only
one
place
that
may
seem
somewhat
strange
.
St.
Paul
says
that
Christ
sent
him
not
to
Baptize
,
but
to
Preach
:
Iesus
to
be
the
true
Messias
.
Now
when
Men
by
the
Preaching
of
the
Apostles
,
and
by
the
Miracles
that
accompanied
it
,
were
so
wrought
on
as
to
believe
that
Iesus
was
the
Christ
;
Eunuch
of
Ethiopia
;
and
of
St.
Paul
to
his
Jayler
at
Philippi
,
they
might
immediately
Baptize
them
;
yet
most
commonly
there
was
a
special
Instruction
to
be
used
,
before
Persons
were
Baptized
,
who
might
in
general
have
some
Conviction
,
and
yet
not
be
so
fully
satisfied
,
but
that
a
great
deal
of
more
pains
was
to
be
taken
to
carry
them
on
to
that
full
assurance
of
Faith
,
which
was
necessary
.
This
was
a
work
of
much
time
,
and
was
to
be
managed
by
the
Pastors
or
Teachers
of
the
several
Churches
:
So
that
the
meaning
of
what
St.
Paul
says
was
this
,
that
he
was
to
publish
the
Gospel
from
City
to
City
,
but
could
not
descend
to
the
particular
labour
of
preparing
and
instructing
of
the
Persons
to
be
Baptized
,
and
to
the
Baptizing
them
when
so
prepared
.
If
he
had
entred
upon
this
Work
he
could
not
have
made
that
progress
,
nor
have
founded
those
Churches
that
he
did
.
All
this
is
therefore
misunderstood
when
it
is
applied
to
such
Preaching
as
is
still
continued
in
the
Church
;
which
does
not
succeed
the
Apostolical
Preaching
,
that
was
inspired
and
infallible
;
but
comes
in
the
room
of
that
Instruction
and
Teaching
which
was
then
performed
by
the
Pastors
of
the
Church
.
The
last
Head
in
this
Article
relates
to
the
Baptism
of
Infants
,
which
is
spoken
of
with
that
moderation
,
that
appears
very
eminently
through
the
whole
Articles
of
our
Church
,
on
this
Head
.
It
is
only
said
to
be
most
agreeable
with
the
Institution
of
Christ
,
and
that
therefore
it
is
to
be
in
●ny
ways
retained
in
the
Church
.
Now
to
open
this
,
it
is
to
be
consider●d
,
that
tho'
Baptism
and
Circumcision
do
not
in
every
particular
come
to
a
Parallel
;
yet
they
do
agree
in
two
things
:
The
one
is
,
that
both
were
the
Rites
of
admission
into
their
respective
Covenants
,
and
to
the
Rights
and
Privileges
that
did
arise
out
of
them
;
and
the
other
is
,
that
in
them
both
,
there
was
an
Obligation
laid
on
the
Persons
,
to
the
observance
of
that
whole
Law
to
which
they
were
so
initiated
.
St.
Paul
arguing
against
Circumcision
,
lays
this
down
as
an
uncontested
Maxim
,
That
if
a
Man
was
Circumc●●●d
,
he
became
thereby
a
debtor
to
the
whole
law
.
Parents
had
by
the
Iewish
Constitution
,
Now
since
Christ
took
Baptism
from
them
,
and
appointed
it
to
be
the
federal
Admission
to
his
Religion
,
as
Circumcision
had
been
in
the
Mosaical
Dispensation
,
it
is
reasonable
to
believe
,
that
except
where
he
declared
a
change
that
he
made
in
it
,
in
all
other
respects
it
was
to
go
on
and
to
continue
as
before
;
especially
when
the
Apostles
in
their
first
Preaching
told
the
Iews
that
the
Promises
were
made
to
them
and
to
their
Children
;
All
this
receives
a
great
confirmation
from
the
decision
which
St.
Paul
makes
upon
a
case
that
must
have
hap●●ned
commonly
at
that
time
;
which
was
,
when
one
of
the
Parties
in
a
Married
state
,
Husband
or
Wife
,
was
Converted
,
while
the
other
continued
still
in
the
former
state
of
Idolatry
,
or
Infidelity
:
Here
then
a
scruple
naturally
arose
,
Whether
a
Believer
or
Christian
might
still
live
in
a
married
state
with
an
Infidel
.
Besides
the
ill
usage
to
which
that
diversity
of
Religion
might
give
occasion
;
another
difficulty
might
be
made
,
Whether
a
Person
defiled
by
Idolatry
,
did
not
communicate
that
Impurity
to
the
Christian
,
and
whether
the
Children
born
in
such
a
Marriage
,
were
to
be
reckoned
a
holy
seed
,
according
to
the
Iewish
Phrase
,
or
an
unholy
,
unclean
Children
,
that
is
,
Heathenish
Children
;
who
were
not
to
be
Dedicated
to
God
,
nor
to
be
Admitted
into
Covenant
with
him
:
For
unclean
in
the
Old
Testament
,
and
Unci●cumcised
,
signify
sometimes
the
same
thing
;
and
so
St.
Peter
said
that
in
the
case
of
Cornelius
God
had
shewed
him
,
that
he
should
call
no
Man
common
or
unclean
;
in
whom
mercy
rejoices
over
judgment
;
there
was
a
communication
of
a
Blessing
that
the
Christian
derived
to
the
Infidel
;
which
at
least
went
so
far
,
that
their
Children
were
not
unclean
;
that
is
,
shut
out
from
being
dedicated
to
God
,
but
were
holy
.
Now
it
is
to
be
considered
that
in
the
New
Testament
Christians
,
and
Saints
,
or
Holy
,
stand
all
promiscuously
.
The
Purity
of
the
Christian
Doctrine
,
and
the
Dedication
by
which
Christians
offer
up
themselves
to
God
,
makes
them
Holy
.
In
Scripture
Holiness
stands
in
a
double
Sense
,
the
one
is
a
true
and
real
Purity
,
by
which
a
Man's
Faculties
and
Actions
become
Holy
;
the
other
is
a
dedicated
Holiness
,
when
any
thing
is
appropriated
to
God
;
in
which
sense
it
stands
most
commonly
in
the
Old
Testament
.
So
Times
,
Places
,
and
not
only
Persons
,
but
even
Utensils
applied
to
the
Service
of
God
,
are
called
Holy
.
In
the
New
Testament
,
Christian
and
Saint
are
the
same
thing
;
so
the
saying
that
Children
are
Holy
,
when
one
of
the
Parents
is
a
Christian
,
must
import
this
,
that
the
Child
has
also
a
right
to
be
made
Holy
,
or
to
be
made
a
Christian
;
and
by
consequence
that
by
the
Parents
Dedication
that
Child
may
be
made
Holy
,
or
a
Christian.
Upon
these
Reasons
we
conclude
,
That
though
there
is
no
express
Precept
or
Rule
given
in
the
New
Testament
for
the
Baptism
of
Infants
,
yet
it
is
most
agreeable
to
the
Institution
of
Christ
,
since
he
conformed
his
Institutions
to
those
of
the
Mosaical
Law
,
as
far
as
could
consist
with
his
Design
;
and
therefore
in
a
thing
of
this
kind
,
in
which
the
just
tenderness
of
the
human
Nature
does
dispose
Parents
to
secure
to
their
Children
a
Title
to
the
Mercies
and
Blessings
of
the
Gospel
,
there
is
no
reason
to
think
that
this
being
so
fully
set
forth
and
assured
to
the
Iews
in
the
Old
Testament
,
that
Christ
should
not
have
intended
to
give
Parents
the
same
Comforts
and
Assurances
by
his
Gospel
,
that
they
had
under
the
Law
of
Moses
:
Since
nothing
is
said
against
it
,
we
may
conclude
from
the
nature
of
the
two
Dispensations
,
and
the
proportion
and
gradation
that
is
between
them
,
that
Children
under
the
New
Testament
are
a
holy
seed
,
as
well
as
they
were
under
the
Old
;
and
by
consequence
that
they
may
be
now
Baptized
as
well
as
they
were
then
Circumcised
.
If
this
may
be
done
,
then
it
is
very
reasonable
to
say
what
is
said
in
the
Article
concerning
it
,
That
it
ought
in
any
wise
to
be
retained
in
the
Church
:
For
the
same
Humanity
that
obliges
Parents
to
feed
their
Children
,
and
to
take
care
of
them
while
they
are
in
such
a
helpless
state
,
must
dictate
,
that
it
is
much
more
incumbent
on
them
,
and
is
as
much
more
necessary
,
as
the
Soul
is
more
valuable
than
the
Body
,
for
them
to
do
all
that
in
them
lies
for
the
Souls
of
their
Children
,
for
securing
to
them
a
share
in
the
Blessings
and
Privileges
of
the
Gospel
,
and
for
Dedicating
them
early
to
the
Christian
Religion
.
The
Office
for
Baptizing
Infants
is
in
the
same
words
with
that
for
Persons
of
Riper
Age
;
because
Infants
being
then
in
the
power
of
their
Parents
,
who
are
of
Age
,
are
considered
as
in
them
,
and
as
binding
themselves
by
the
Vows
that
they
make
in
their
Name
.
Therefore
the
Office
carries
on
the
supposition
of
an
internal
Regeneration
;
and
in
that
helpless
state
the
Infant
is
offered
up
and
Dedicated
to
God
;
and
provided
,
that
when
he
comes
to
Age
he
takes
those
Vows
on
himself
,
and
lives
like
a
Person
so
in
Covenant
with
God
,
then
he
shall
find
the
full
effects
of
Baptism
;
and
if
he
dies
in
that
state
of
Incapacity
,
he
being
Dedicated
to
God
,
is
certainly
accepted
of
by
him
;
and
by
being
put
in
the
Second
Adam
,
all
the
bad
effects
of
his
having
descended
from
the
First
Adam
,
are
quite
taken
away
:
little
Children
to
him
,
he
took
them
in
his
arms
,
and
laid
his
hands
on
them
and
blessed
them
,
and
said
,
suffer
little
children
to
come
unto
me
and
forbid
them
not
,
for
of
such
is
the
kingdom
of
God
:
Whatever
these
words
may
signify
mystically
,
the
literal
meaning
of
them
is
,
that
little
Children
may
be
admitted
into
the
Dispensation
of
the
Messias
,
and
by
consequence
that
they
may
be
Baptized
.
ARTICLE
XXVIII
.
Of
the
Lord's
Supper
.
The
Supper
of
the
Lord
is
not
only
a
sign
of
the
love
that
Christians
ought
to
have
among
themselves
one
to
another
;
but
rather
it
is
a
Sacrament
of
our
Redemption
by
Christ's
Death
:
Insomuch
that
to
such
as
rightly
,
worthily
,
and
with
faith
,
receive
the
same
,
the
Bread
which
we
break
is
a
partaking
of
the
Body
of
Christ
,
and
likewise
the
Cup
of
Blessing
is
a
partaking
of
the
Blood
of
Christ
.
Transubstantiation
(
or
the
change
of
the
Substance
of
Bread
and
Wine
)
in
the
Supper
of
the
Lord
,
cannot
be
Proved
by
Holy
Writ
,
but
it
is
repugnant
to
the
plain
words
of
Scripture
,
overthroweth
the
nature
of
a
Sacrament
,
and
hath
given
occasion
to
many
Superstitions
.
The
Body
of
Christ
is
given
,
taken
,
and
eaten
in
the
Supper
only
after
a
Heavenly
and
Spiritual
manner
;
and
the
mean
whereby
the
Body
of
Christ
is
received
and
eaten
in
the
Supper
,
is
Faith
.
The
Sacrament
of
the
Lord's
Supper
was
not
by
Christ's
Ordinance
reserved
,
carried
about
,
lifted
up
and
Worshipped
.
In
the
Edition
of
these
Articles
in
Edward
the
VIth's
Reign
,
there
was
another
long
Paragraph
against
Transubstantiation
added
in
these
words
:
Forasmuch
as
the
Truth
of
Man's
Nature
requireth
,
that
the
Body
of
one
and
the
self-same
Man
cannot
be
at
one
time
in
divers
places
,
but
must
needs
be
in
one
certain
place
;
therefore
the
Body
of
Christ
cannot
be
present
at
one
time
in
many
and
divers
places
:
And
because
as
Holy
Scripture
doth
teach
,
Christ
was
taken
up
into
Heaven
,
and
there
shall
continue
unto
the
end
of
the
World
;
a
Faithful
Man
ought
not
either
to
Believe
,
or
openly
Confess
the
Real
and
Bodily
Presence
,
as
they
term
it
,
of
Christ's
Flesh
and
Blood
in
the
Sacrament
of
the
Lord's
Supper
.
WHEN
these
Articles
were
at
first
prepared
by
the
Convocation
in
Queen
Elizabeth's
Reign
,
this
Paragraph
was
made
a
part
of
them
;
for
the
Original
Subscription
by
both
Houses
of
Convocation
,
yet
extant
,
shews
this
.
But
the
design
of
the
Government
was
at
that
time
much
turned
to
the
drawing
over
the
Body
of
the
Nation
to
the
Reformation
,
in
whom
the
old
Leven
had
gone
deep
;
and
no
part
of
it
deeper
than
the
belief
of
the
Corporeal
Presence
of
Christ
in
the
Sacrament
;
therefore
it
was
thought
not
expedient
to
offend
them
by
so
particular
a
Definition
in
this
matter
;
in
which
the
very
word
Real
Presence
was
rejected
.
It
might
,
perhaps
,
be
also
suggested
,
that
here
a
Definition
was
made
that
went
too
much
upon
the
Principles
of
Natural
Philosophy
;
which
how
true
soever
,
they
might
not
be
the
proper
subject
of
an
Article
of
Religion
.
Therefore
it
was
thought
fit
to
suppress
this
Paragraph
;
though
it
was
a
part
of
the
Article
that
was
Subscribed
,
yet
it
was
not
published
,
but
the
Paragraph
that
follows
,
The
Body
of
Christ
,
&c.
was
put
in
its
stead
,
and
was
received
and
published
by
the
next
Convocation
;
which
upon
the
matter
was
a
full
Explanation
of
the
way
of
Christ's
Presence
in
this
Sacrament
;
that
he
is
present
in
a
heavenly
and
spiritual
Manner
,
and
that
Faith
is
the
mean
by
which
he
is
received
.
This
seemed
to
be
more
Theological
;
and
it
does
indeed
amount
to
the
same
thing
.
But
howsoever
we
see
what
was
the
Sense
of
the
first
Convocation
in
Queen
Elizabeth's
Reign
;
it
differed
in
nothing
from
that
in
King
Edward's
Time
:
And
therefore
though
this
Paragraph
is
now
no
Part
of
our
Articles
,
yet
we
are
certain
that
the
Clergy
at
that
time
did
not
at
all
doubt
of
the
Truth
of
it
;
we
are
sure
it
was
their
Opinion
:
Since
they
subscribed
it
,
though
they
did
not
think
fit
to
publish
it
,
at
first
;
and
though
it
was
afterwards
changed
for
another
,
that
was
the
same
in
Sense
.
In
the
treating
of
this
Article
,
I
shall
first
lay
down
the
Doctrine
of
this
Church
with
the
Grounds
of
it
;
and
then
I
shall
examine
the
Doctrine
of
the
Church
of
Rome
,
which
must
be
done
copiously
:
For
next
to
the
Doctrine
of
Infallibility
,
this
is
the
most
valued
of
all
their
other
Tenets
;
this
is
the
most
Important
in
it self
,
since
it
is
the
main
Part
of
their
Worship
,
and
the
chief
Subject
of
all
their
Devotions
.
There
is
not
any
one
thing
in
which
both
Clergy
and
Laity
are
more
concerned
;
which
is
more
generally
studied
,
and
for
which
they
pretend
they
have
more
plausible
Colours
,
both
from
Scripture
and
the
Fathers
:
and
if
Sense
and
Reason
seem
to
press
hard
upon
it
,
they
reckon
,
that
as
they
understand
the
Words
of
St.
Paul
,
every
thought
must
be
captivated
into
the
obedience
of
Faith
.
In
order
to
the
expounding
our
Doctrine
,
we
must
consider
the
Occasion
and
the
Institution
of
this
Sacrament
.
The
Iews
were
required
once
a
Year
to
meet
at
Ierusalem
,
in
remembrance
of
the
deliverance
of
their
Fathers
out
of
Egypt
.
pass
over
all
the
Houses
that
were
so
marked
:
And
from
that
passing
by
or
over
the
Israelites
,
the
Lamb
was
called
the
Lord's
passover
,
as
being
then
the
Sacrifice
,
and
afterwards
the
Memorial
of
that
Passover
.
The
People
of
Israel
were
required
to
keep
up
the
Memorial
of
that
Transaction
,
by
slaying
a
Lamb
before
the
Place
where
God
should
set
his
Name
;
and
by
eating
it
up
that
Night
:
They
were
also
to
eat
with
it
a
Sallet
of
bitter
Herbs
and
unleavened
Bread
;
and
when
they
went
to
eat
of
the
Lamb
they
repeated
these
Words
of
Moses
;
That
it
was
the
Lord's
Passover
.
Now
tho'
the
first
Lamb
that
was
killed
in
Egypt
,
was
indeed
the
Sacrifice
upon
which
God
promised
to
pass
over
their
Houses
,
yet
the
Lambs
that
were
afterwards
offered
,
were
only
the
Memorials
of
it
;
though
they
still
carried
that
Name
,
which
was
given
to
the
First
:
And
were
called
the
Lord's
Passover
.
So
that
the
Iews
were
in
the
Paschal-Supper
accustomed
to
call
the
Memorial
of
a
thing
,
by
the
Name
of
that
of
which
it
was
the
Memorial
:
And
as
the
Deliverance
out
of
Egypt
,
was
a
Type
and
Representation
of
that
greater
Deliverance
,
that
we
were
to
have
by
the
Messias
,
the
first
Lamb
being
the
Sacrifice
of
that
Deliverance
,
Passover
that
was
sacrificed
for
us
:
He
was
the
Lamb
of
God
that
was
both
to
take
away
the
Sins
of
the
World
,
and
was
to
lead
Captivity
Captive
:
To
bring
us
out
of
the
Bondage
of
Sin
and
Satan
into
the
Obedience
of
his
Gospel
.
He
therefore
chose
the
time
of
the
Passover
that
he
might
be
then
offered
up
for
us
:
And
did
Institute
this
Memorial
of
it
,
while
he
was
celebrating
the
Iewish
Pascha
with
his
Disciples
,
who
were
so
much
accustomed
to
the
Forms
and
Phrases
of
that
Supper
,
in
which
every
Master
of
a
Family
did
officiate
among
his
Houshold
,
There
were
after
Supper
upon
a
new
covering
of
the
Table
,
Loaves
of
Unleavened
Bread
,
and
Cups
of
Wine
set
on
it
;
in
which
though
the
Bread
was
very
unacceptable
,
yet
they
drank
liberally
of
the
Wine
:
Christ
took
a
Portion
of
that
Bread
and
brake
it
;
and
gave
it
to
his
Disciples
,
and
said
,
This
is
my
body
which
is
broken
for
you
:
Do
this
in
remembrance
of
me
.
He
did
not
say
only
,
this
is
my
body
,
but
this
is
my
body
broken
;
so
that
his
Body
must
be
understood
to
be
there
,
in
its
broken
State
,
if
the
Words
are
to
be
expounded
literally
.
And
no
reason
can
be
assigned
,
why
the
Word
Broken
should
be
so
separated
from
Body
;
or
that
the
Bread
should
be
literally
his
Body
,
and
not
literally
his
Body
broken
:
The
whole
Period
must
be
either
literally
True
,
or
must
be
understood
mystically
.
And
if
any
will
say
,
that
his
Body
cannot
be
there
but
in
the
same
state
in
which
it
is
now
in
Heaven
;
and
since
it
is
not
now
broken
,
nor
is
the
Blood
shed
or
separated
from
the
Body
there
,
therefore
the
Words
must
be
understood
thus
;
This
is
my
Body
which
is
to
be
broken
.
But
from
thence
we
argue
,
that
since
all
is
one
Period
,
it
must
be
all
understood
in
the
same
Manner
:
And
since
it
is
impossible
that
Broken
and
Shed
,
can
be
understood
literally
of
the
Body
and
Blood
,
that
therefore
the
whole
is
to
be
mystically
understood
;
and
this
appears
more
evident
since
the
Disciples
,
who
were
naturally
slow
at
understanding
the
easiest
Mysteries
,
that
he
opened
to
them
,
must
naturally
have
understood
those
Words
as
they
did
the
other
Words
of
the
Paschal
Supper
,
This
is
the
Lord
's
Passover
.
That
is
,
this
is
the
Memorial
of
it
:
And
that
the
rather
,
since
Christ
added
these
Words
,
Do
this
in
remembrance
of
me
.
If
they
had
understood
them
in
any
other
Sense
,
that
must
have
surprized
them
,
and
naturally
have
led
them
to
ask
him
many
Questions
:
Which
we
find
them
doing
upon
Occasions
that
were
much
less
surprizing
,
as
appears
by
the
Questions
in
the
14th
of
St.
Iohn
,
that
discourse
coming
probably
immediately
after
this
Institution
:
Whereas
no
Question
was
asked
upon
this
;
so
it
is
reasonable
to
conclude
that
they
could
understand
these
Words
,
This
is
my
Body
,
no
other
way
,
but
as
they
understood
that
of
the
Lamb
,
This
is
the
Lord
's
Passover
.
And
by
consequence
as
their
celebrating
the
Pascha
,
was
a
constant
Memorial
of
the
Deliverance
out
of
Egypt
,
and
was
a
Symbolical
Action
by
which
they
had
a
Title
to
the
Blessings
of
the
Covenant
that
Moses
made
with
their
Fathers
;
it
was
natural
for
them
to
conclude
,
that
after
Christ
had
made
himself
to
be
truly
that
,
which
the
first
Lamb
was
in
a
Type
,
the
true
Sacrifice
of
a
greater
and
better
Passover
;
they
were
to
commemorate
it
and
to
communicate
in
the
Benefits
and
Effects
of
it
,
by
continuing
that
Action
of
taking
,
blessing
,
breaking
and
distributing
of
Bread
:
Which
was
to
be
the
Memorial
and
the
Communion
of
his
Death
in
all
succeeding
Ages
.
This
will
yet
appear
more
Evident
from
the
Second
Part
of
this
Institution
,
he
took
the
Cup
and
blessed
it
;
and
gave
it
to
them
,
saying
,
This
Cup
is
the
New
Testament
,
or
New
Covenant
in
my
blood
:
drink
ye
all
of
it
.
Or
,
as
the
other
Gospels
report
it
,
This
is
my
blood
of
the
New
Testament
,
which
is
shed
for
many
for
the
Remission
of
Sins
.
As
Moses
had
enjoined
the
sprinkling
of
the
Blood
of
the
Lamb
,
so
he
himself
sprinkled
both
the
Book
of
the
Law
,
and
all
the
People
,
with
the
Blood
of
Calves
and
of
Goats
,
This
is
the
Blood
of
the
New
Testament
(
or
Covenant
)
which
God
had
enjoined
you
.
The
Blood
of
the
Paschal
Lamb
,
was
the
Token
of
that
Covenant
which
God
made
then
with
them
.
The
Iews
were
under
a
very
strict
Prohibition
of
eating
no
Blood
at
all
:
But
it
seems
by
the
Psalms
,
that
when
they
payed
their
Vows
unto
God
,
they
took
in
their
Hands
a
cup
of
Salvation
,
that
is
,
These
being
the
Laws
and
Customs
of
the
Iews
,
they
could
not
without
Horror
have
heard
Christ
when
he
gave
them
the
Cup
,
say
,
This
is
my
Blood
:
The
Prohibition
of
Blood
was
given
in
such
severe
Terms
,
as
that
God
would
set
his
face
against
him
that
did
eat
blood
,
and
cut
him
off
from
among
his
people
:
And
this
was
so
often
repeated
in
the
Books
of
Moses
,
that
besides
the
natural
Horror
which
Humanity
gives
at
the
mention
of
drinking
a
Man's
Blood
,
it
was
a
special
Part
of
their
Religion
to
make
no
use
of
Blood
;
yet
after
all
this
,
the
Disciples
were
not
startled
at
it
:
Which
shews
that
they
must
have
understood
it
in
such
a
way
,
as
was
agreeable
to
the
Law
and
Customs
of
their
Country
:
and
since
St.
Luke
and
St.
Paul
report
the
Words
that
our
Saviour
said
when
he
gave
it
,
differently
from
what
is
reported
by
St.
Matthew
and
St.
Mark
,
it
is
most
probable
that
he
spake
both
the
one
and
the
other
;
that
he
first
said
,
This
is
my
Blood
,
and
then
as
a
clearer
Explanation
of
it
,
he
said
,
This
cup
is
the
New
Testament
in
my
Blood
:
The
one
being
a
more
easy
Expression
and
in
a
style
to
which
the
Iews
had
been
more
accustomed
.
They
knew
that
the
Blood
of
the
Lamb
was
sprinkled
;
and
by
their
so
doing
they
entred
into
a
Covenant
with
God
:
And
tho'
the
Blood
was
never
to
be
sprinkled
after
the
first
Passover
,
yet
it
was
to
be
poured
out
before
the
Lord
,
in
remembrance
of
that
sprinkling
in
Egypt
:
In
remembrance
of
that
deliverance
,
they
drank
of
the
Cup
of
Blessing
and
Salvation
,
and
rejoiced
before
the
Lord
.
So
that
they
could
not
understand
our
Saviour
otherwise
,
than
that
the
Cup
so
blessed
,
was
to
be
to
them
the
Assurance
of
a
New
Testament
or
Covenant
which
was
to
be
established
by
the
Blood
of
Christ
;
and
which
was
to
be
shed
:
In
lieu
of
which
they
were
to
drink
this
cup
of
Blessing
and
Praise
.
According
to
their
Customs
and
Phrases
,
the
Disciples
could
understand
our
Saviour's
Words
in
this
Sense
,
and
in
no
other
.
So
that
if
he
had
intended
that
they
should
have
understood
him
otherwise
,
he
must
have
expressed
himself
in
another
Manner
:
And
must
have
enlarged
upon
it
,
to
have
corrected
those
Notions
,
into
which
it
was
otherwise
most
Natural
for
Iews
to
have
fallen
.
Here
is
also
to
be
remembred
that
which
was
formerly
observed
,
upon
the
word
Broken
,
that
if
the
Words
are
to
be
expounded
literally
,
then
if
the
Cup
is
literally
the
Blood
of
Christ
,
it
must
be
his
Blood
shed
,
poured
out
of
his
Veins
and
separated
from
his
Body
.
And
if
it
is
impossible
to
understand
it
so
,
we
conclude
that
we
are
in
the
Right
to
understand
the
whole
Period
in
a
mystical
and
figurative
Sense
.
And
therefore
since
a
Man
born
and
bred
a
Iew
,
and
more
particularly
accustomed
to
the
Paschal
Ceremonies
,
could
not
have
understood
our
Saviour's
Words
,
chiefly
at
the
time
of
that
Festivity
,
otherwise
,
than
of
a
New
Covenant
that
he
was
to
make
,
in
which
his
Body
was
to
be
broken
,
and
his
blood
shed
for
the
remission
of
Sins
;
and
that
he
was
to
substitute
Bread
and
Wine
,
to
be
the
lasting
Memorials
of
it
,
in
the
repeating
of
which
,
his
Disciples
were
to
renew
their
Covenant
with
God
,
and
to
claim
a
share
in
the
blessings
of
it
,
this
I
say
,
was
the
Sense
that
must
naturally
have
occurred
to
a
Iew
;
upon
all
this
,
we
must
conclude
,
that
this
is
the
true
Sense
of
these
Words
:
Or
,
that
otherwise
our
Saviour
must
have
enlarged
more
upon
them
,
and
expressed
his
meaning
more
particularly
.
Since
therefore
he
said
no
more
than
what
according
to
the
Ideas
and
Customs
of
the
Iews
,
must
have
been
understood
as
has
been
explained
,
we
must
conclude
,
that
it
,
and
it
only
,
is
the
true
Sense
of
them
.
But
we
must
next
consider
the
importance
of
a
long
Discourse
of
our
Saviour's
,
set
down
by
St.
Iohn
,
which
seems
such
a
preparation
of
his
Apostles
to
understand
this
Institution
literally
,
Israelites
Manna
from
Heaven
,
to
nourish
their
Bodies
,
yet
notwithstanding
that
they
died
in
the
Wilderness
:
But
Christ
was
to
give
his
Followers
such
Food
,
that
it
should
give
them
Life
;
so
that
if
they
did
eat
of
it
they
should
never
die
:
Where
it
is
apparent
that
the
Bread
and
nourishment
must
be
such
as
the
life
was
;
and
that
being
Eternal
and
Spiritual
,
the
Bread
must
be
so
understood
:
For
it
is
clearly
expressed
how
that
Food
was
to
be
received
;
he
that
believeth
on
me
hath
everlasting
life
.
Since
then
he
had
formerly
said
,
that
the
Bread
which
he
was
to
give
,
should
make
them
live
for
ever
;
and
since
here
it
is
said
,
that
this
Life
is
given
by
Faith
,
then
this
Bread
must
be
his
Doctrine
:
For
,
this
is
that
which
Faith
receives
.
And
when
the
Iews
desired
him
to
give
them
evermore
of
that
Bread
;
he
answered
,
I
am
the
bread
of
life
,
he
that
comes
to
me
shall
never
hunger
,
and
he
that
believeth
on
me
shall
never
thirst
.
In
these
words
he
tells
them
that
they
received
that
Bread
by
coming
to
him
,
and
by
believing
on
him
.
Christ
calls
himself
that
Bread
,
and
says
,
that
a
Man
must
eat
thereof
,
which
is
plainly
a
Figure
;
and
if
Figures
are
confessed
to
be
in
some
Parts
of
their
Discourse
,
there
is
no
reason
to
deny
that
they
run
quite
through
it
.
Christ
says
,
that
this
Bread
was
his
flesh
,
which
he
was
to
give
for
the
life
of
the
world
;
which
can
only
be
meant
of
his
Offering
himself
up
upon
the
Cross
for
the
Sins
of
the
World
:
The
Iews
murmured
at
this
and
said
,
how
can
this
Man
give
us
his
flesh
to
eat
?
To
which
our
Saviour
answers
,
That
except
they
did
eat
the
flesh
and
drink
the
blood
of
the
Son
of
Man
,
they
had
no
life
in
them
.
Now
if
these
words
are
to
be
understood
of
a
literal
eating
of
his
Flesh
,
in
the
Sacrament
,
then
no
Man
can
be
saved
that
does
not
receive
it
:
It
was
a
natural
Consequence
of
the
expounding
these
Words
of
the
Sacrament
,
to
give
it
to
Children
;
since
it
is
so
expresly
said
,
that
Life
is
not
to
be
had
without
it
.
But
the
words
that
come
next
,
carry
this
Matter
farther
;
whoso
eateth
my
flesh
and
drinketh
my
blood
hath
eternal
life
:
It
is
plain
that
Christ
is
here
speaking
of
that
without
which
no
Man
can
have
Life
,
and
by
which
all
who
receive
it
have
Life
;
if
therefore
this
is
to
be
expounded
of
the
Sacrament
,
none
can
be
damned
that
does
receive
it
,
and
none
can
be
saved
that
receives
it
not
.
Therefore
since
eternal
life
does
always
follow
the
eating
of
Christ's
flesh
,
and
the
drinking
his
blood
,
and
cannot
be
had
without
it
;
then
this
must
be
meant
of
an
Internal
and
Spiritual
feeding
on
him
:
For
,
as
none
are
saved
without
that
,
so
all
are
saved
that
have
it
.
This
is
yet
clearer
from
the
words
that
follow
,
my
flesh
is
meat
indeed
,
and
my
blood
is
drink
indeed
:
It
may
well
be
inferred
that
Christ's
Flesh
is
eaten
in
the
same
Sense
,
in
which
he
says
it
is
meat
;
now
certainly
it
is
not
literally
meat
:
For
none
do
say
that
the
Body
is
nourished
by
it
;
and
yet
there
is
somewhat
Emphatical
in
this
,
since
the
word
indeed
is
not
added
in
vain
,
but
to
give
weight
to
the
Expression
.
It
is
also
said
,
He
that
eats
my
flesh
and
drinks
my
blood
,
dwells
in
me
and
I
in
him
:
All
this
seems
to
be
very
fully
confirmed
from
the
Conclusion
of
that
Discourse
,
which
ought
to
be
considered
as
the
Key
to
it
all
;
for
when
the
Iews
were
offended
at
the
hardness
of
Christ's
Discourse
,
he
said
,
It
is
the
Spirit
that
quickneth
;
the
flesh
profiteth
nothing
:
The
words
I
speak
unto
you
,
they
are
Spirit
and
they
are
Life
:
Which
do
plainly
Import
,
that
his
former
Discourse
was
to
be
understood
in
a
spiritual
Sense
,
that
it
was
a
divine
Spirit
that
quickned
them
,
or
gave
them
that
eternal
Life
,
of
which
he
had
been
speaking
:
And
that
the
Flesh
,
his
natural
Body
,
was
not
the
conveyer
of
it
.
All
this
is
confirmed
by
the
Sense
in
which
we
find
eating
and
drinking
frequently
used
in
the
Scriptures
,
according
to
what
is
observed
by
Iewish
Writers
;
they
stand
for
Wisdom
,
Learning
,
and
all
intellectual
Apprehensions
through
which
the
Soul
of
Man
is
preserved
,
by
the
Perfection
that
is
in
them
,
as
the
Body
is
preserved
by
Food
:
So
buy
and
eat
,
eat
fat
of
things
,
drink
of
wine
well
refined
.
Maimonides
also
observes
,
M●r●
Nevochim
.
that
whensoever
eating
and
drinking
are
mentioned
in
the
Book
of
Proverbs
,
that
they
are
to
be
understood
of
Wisdom
and
the
Law
:
And
after
he
has
brought
several
Places
of
Scripture
to
this
Purpose
,
He
concludes
,
that
because
this
acceptation
of
eating
,
occurs
so
often
and
is
so
manifest
,
as
if
it
were
the
primary
and
most
proper
Sense
of
the
Word
;
therefore
hunger
and
thirst
stand
for
a
privation
of
Wisdom
and
Vnderstanding
:
And
the
Caldee
Paraphrast
turns
these
Words
,
ye
shall
draw
Water
out
of
the
Wells
of
Salvation
,
thus
,
ye
shall
receive
a
new
Doctrine
with
joy
from
some
select
Persons
.
Since
then
the
Figure
of
eating
and
drinking
was
used
among
the
Iews
,
for
receiving
and
imbibing
a
Doctrine
;
it
was
no
wonder
if
our
Saviour
pursued
it
in
a
Discourse
,
in
which
there
are
several
hints
given
to
shew
us
,
that
it
ought
to
be
so
understood
.
It
is
further
observable
,
that
our
Saviour
did
frequently
follow
that
common
way
of
Instruction
among
the
Eastern
Nations
,
by
Figures
that
to
us
would
seem
strong
and
bold
.
These
were
much
used
in
those
Parts
,
to
excite
the
Attention
of
the
Hearers
,
and
they
are
not
always
to
be
severely
expounded
according
to
the
full
Extent
that
the
words
will
bear
.
The
Parable
of
the
unjust
Judge
,
of
the
unjust
Steward
,
of
the
ten
Virgins
,
of
plucking
out
the
right
Eye
,
and
cutting
off
the
right
Hand
or
Foot
,
and
several
others
might
be
instanced
.
Our
Saviour
in
these
considered
the
Genius
of
those
to
whom
he
spoke
:
So
that
these
Figures
must
be
restrained
only
to
that
Particular
,
for
which
he
meant
them
;
and
must
not
be
stretched
to
every
thing
to
which
the
Words
may
be
carried
.
We
find
our
Saviour
compares
himself
to
a
great
many
Things
;
to
a
Vine
,
a
Door
,
and
a
Way
:
And
therefore
when
the
Scope
of
a
Discourse
does
plainly
run
in
a
Figu●e
,
we
are
not
to
go
and
descant
on
every
Word
of
it
;
much
less
may
any
pretend
to
say
,
that
some
Parts
of
it
are
to
be
understood
literally
,
and
some
Parts
figuratively
.
For
instance
,
if
that
Chapter
of
St.
Iohn
is
to
be
understood
literally
,
then
Christ's
Flesh
and
Blood
must
be
the
Nourishment
of
our
Bodies
,
so
as
to
be
meat
indeed
;
and
that
we
shall
never
hunger
any
more
,
and
never
die
after
we
have
eat
of
it
:
If
therefore
all
do
confess
that
those
Expressions
are
to
be
understood
figuratively
,
then
we
have
the
same
reason
to
conclude
that
the
whole
is
a
Figure
:
For
,
it
is
as
reasonable
for
us
to
make
all
of
it
a
Figure
,
as
it
is
for
them
to
make
those
Parts
of
it
a
Figure
,
which
they
cannot
conveniently
expound
in
a
literal
Sense
.
From
all
which
it
is
abundantly
clear
,
that
nothing
can
be
drawn
from
that
Discourse
of
our
Saviour's
,
to
make
it
reasonable
to
believe
,
that
the
words
of
the
Institution
of
this
Sacrament
ought
to
be
literally
understood
:
On
the
contrary
our
Saviour
himself
calls
the
Wine
,
after
those
Words
had
been
used
by
him
,
the
Fruit
of
the
Vine
,
which
is
as
strict
a
Form
of
Speech
as
can
well
be
imagined
,
to
make
us
understand
that
the
Nature
of
the
Wine
was
not
altered
:
And
when
St.
Paul
treats
of
it
in
those
two
Chapters
in
which
all
that
is
left
us
besides
the
History
of
the
Institution
,
concerning
this
Sacrament
,
is
to
be
found
,
he
calls
it
five
times
Bread
,
and
never
once
the
Body
of
Christ
.
Communion
of
the
Body
,
as
the
Cup
is
the
Communion
of
the
Blood
of
Christ
.
Which
is
rather
a
saying
that
it
is
in
some
sort
and
after
a
manner
,
the
Body
and
the
Blood
of
Christ
,
than
that
it
is
so
strictly
speaking
.
If
this
Sacrament
had
been
that
mysterious
and
unconceivable
Thing
,
which
it
has
been
since
believed
to
be
;
we
cannot
imagine
,
but
that
the
Books
of
the
New
Testament
,
the
Acts
of
the
Apostles
,
and
their
Epistles
,
should
have
contained
fuller
Explanations
of
it
;
and
larger
Instructions
about
it
.
There
is
enough
indeed
said
in
them
to
support
the
plain
and
natural
Sense
,
that
we
give
to
this
Institution
;
and
because
no
more
is
said
,
and
the
design
of
it
is
plainly
declared
to
be
to
remember
Christ's
death
,
and
to
shew
it
forth
till
he
come
,
we
reckon
that
by
this
natural
Simplicity
,
in
which
this
Matter
is
delivered
to
us
,
we
are
very
much
confirmed
in
that
plain
and
easy
Signification
,
which
we
put
upon
our
Saviour's
words
.
Plain
things
need
not
be
insisted
on
:
But
if
the
most
sublime
and
wonderful
Thing
in
the
World
,
seems
to
be
delivered
in
Words
that
yet
are
capable
of
a
lower
and
plainer
Sense
,
then
unless
there
is
a
concurrence
of
other
Circumstances
,
to
force
us
to
that
higher
meaning
of
them
,
we
ought
not
to
go
into
it
;
for
simple
Things
prove
themselves
:
Whereas
the
more
extraordinary
that
any
thing
is
,
it
requires
a
fulness
and
evidence
in
the
Proof
proportioned
to
the
uneasiness
of
conceiving
or
believing
it
.
We
do
therefore
understand
our
Saviour's
Institution
thus
,
that
as
he
was
to
give
his
body
to
be
broken
,
and
his
blood
to
be
shed
for
our
Sins
,
so
he
intended
that
this
his
Death
and
Suffering
,
should
be
still
commemorated
by
all
such
as
look
for
remission
of
sins
by
it
;
not
only
in
their
Thoughts
and
Devotions
,
but
in
a
visible
Representation
:
Which
he
appointed
should
be
done
in
Symbols
,
that
should
be
both
very
plain
and
simple
,
and
yet
very
expressive
of
that
which
he
intended
should
be
remembred
by
them
.
Bread
is
the
plainest
Food
that
the
Body
of
Man
can
receive
;
and
Wine
was
the
common
nourishing
Liquor
of
that
Countrey
:
So
he
made
choice
of
these
Materials
,
and
in
them
appointed
a
Representation
and
Remembrance
to
be
made
of
his
body
broken
,
and
of
his
blood
shed
;
that
is
,
of
his
Death
and
Sufferings
till
his
Second
coming
:
And
he
obliged
his
Followers
to
repeat
this
frequently
.
In
the
doing
of
it
according
to
his
Institution
,
they
profess
the
Belief
of
his
Death
,
for
the
Remission
of
their
Sins
,
and
that
they
look
for
his
Second
coming
.
This
does
also
import
,
that
as
Bread
and
Wine
are
the
simplest
of
bodily
Nourishments
,
●o
his
Death
is
that
which
restores
the
Souls
of
those
that
do
believe
in
him
:
As
Bread
and
Wine
convey
a
vital
Nourishment
to
the
Body
,
so
the
Sacrifice
of
his
Death
conveys
somewhat
to
the
Soul
that
is
vital
,
that
fortifies
and
exalts
it
.
And
as
Water
in
Baptism
is
a
natural
Emblem
of
the
Purity
of
the
Christian
Religion
,
Bread
and
Wine
in
the
Eucharist
are
the
Emblems
of
somewhat
that
is
derived
to
us
,
that
raises
our
Faculties
and
fortifies
all
our
Powers
.
St.
Pàul
does
very
plainly
tell
us
,
that
unworthy
receivers
that
did
neither
examine
nor
discern
themselves
,
nor
yet
discern
the
Lord's
Body
,
were
guilty
of
the
body
and
blood
of
the
Lord
;
and
did
eat
and
drink
their
own
damnation
:
That
is
,
such
as
do
receive
it
without
truly
believing
the
Christian
Religion
,
without
a
grateful
acknowledgment
of
Christ's
Death
and
Sufferings
,
without
feeling
that
they
are
walking
suitably
to
this
Religion
that
they
profess
,
and
without
that
decency
and
charity
,
which
becomes
so
Holy
an
Action
;
but
that
receive
the
Bread
and
Wine
,
only
as
bare
bodily
Nourishments
;
without
considering
that
Christ
has
instituted
them
to
be
the
Memorials
of
his
Death
;
such
Persons
are
guilty
of
the
Body
and
Blood
of
Christ
:
That
is
,
they
are
guilty
either
of
a
Prophanation
of
the
Sacrament
of
his
Body
and
Blood
,
or
they
do
in
a
manner
Crucify
him
again
,
and
put
him
to
an
open
shame
;
when
they
are
so
faulty
as
the
Corinthians
were
,
in
observing
this
Holy
Institution
,
with
so
little
Reverence
,
and
with
such
scandalous
Disorders
,
as
those
were
for
which
he
reproached
them
.
Of
such
as
did
thus
Prophane
this
Institution
,
he
says
farther
,
that
they
do
eat
and
drink
their
own
Damnation
or
Iudgment
;
that
is
,
Punishment
;
for
the
word
rendred
Damnation
,
signifies
sometimes
only
temporary
Punishments
.
So
it
is
said
,
must
begin
at
the
House
of
God
:
God
had
sent
such
Judgments
upon
the
Corinthians
for
those
disorderly
Practices
of
theirs
,
that
some
had
fallen
sick
and
others
had
died
,
perhaps
by
reason
of
their
drinking
to
excess
in
those
Feasts
:
But
as
God's
Judgments
have
come
upon
them
,
so
the
words
that
follow
shew
that
these
Judgments
were
only
Chastisements
,
in
order
to
the
delivering
them
from
the
Condemnation
,
under
which
the
World
lies
.
It
being
said
,
that
when
we
are
judged
we
are
chastened
of
the
Lord
,
that
we
should
not
be
condemned
with
the
World
.
Therefore
though
God
may
very
justly
,
and
even
in
great
Mercy
punish
Men
who
prophane
this
Holy
Ordinance
,
yet
it
is
an
unreasonable
Terrour
,
and
contrary
to
the
Nature
of
the
Gospel
Covenant
,
to
carry
this
so
far
,
as
to
think
that
it
is
an
impardonable
Sin
;
which
is
punished
with
eternal
Damnation
.
We
have
now
seen
the
ill
Effects
of
unworthy
Receiving
,
and
from
hence
according
to
that
Gradation
,
that
is
to
be
observed
in
the
Mercy
of
God
in
the
Gospel
,
that
it
not
only
holds
a
Proportion
with
his
Justice
,
but
rejoyceth
over
it
,
we
may
well
conclude
that
the
good
Effects
upon
the
worthy
receiving
of
it
,
are
equal
,
if
not
superiour
to
the
bad
Effects
upon
the
unworthy
receiving
of
it
:
And
that
the
Nourishment
which
the
Types
,
the
Bread
and
the
Wine
,
give
the
Body
,
are
answered
in
the
Effects
,
that
the
thing
signified
by
them
,
has
upon
the
Soul
.
In
explaining
this
there
is
some
diversity
:
Some
teach
that
this
Memomorial
of
the
Death
of
Christ
,
when
seriously
and
devoutly
gone
about
,
when
it
animates
our
Faith
,
encreases
our
Repentance
,
and
inflames
our
Love
and
Zeal
,
and
so
unites
us
to
God
and
to
our
Brethren
,
that
I
say
when
these
follow
it
,
which
it
naturally
excites
in
all
holy
and
good
Minds
,
then
they
draw
down
the
returns
of
Prayer
,
and
a
farther
increase
of
Grace
in
us
;
according
to
the
Nature
and
Promises
of
the
New
Covenant
:
And
in
this
they
put
the
Vertue
and
Efficacy
of
this
Sacrament
.
But
others
think
that
all
this
belongs
only
to
the
inward
Acts
of
the
Mind
,
and
is
not
Sacramental
:
And
therefore
they
think
that
the
Eucharist
is
a
federal
Act
,
in
which
as
on
the
one
Hand
we
renew
our
Baptismal
Covenant
with
God
,
so
on
the
other
Hand
we
receive
in
the
Sacrament
,
a
visible
Consignation
as
in
a
Tradition
by
a
Symbol
or
Pledge
,
of
the
blessings
of
the
New
Covenant
,
which
they
think
is
somewhat
superadded
to
those
returns
of
our
Prayers
,
or
of
our
other
inward
Acts.
This
they
think
answers
the
nourishment
which
the
Body
receives
from
the
Symbols
of
Bread
and
Wine
;
and
stands
in
opposition
to
that
of
the
unworthy
Receivers
,
being
guilty
of
the
Body
and
Blood
of
the
Lord
;
and
their
eating
and
drinking
that
which
will
bring
some
judgment
upon
themselves
.
This
they
also
found
on
these
words
of
St.
Paul
,
The
cup
of
blessing
that
we
bless
,
is
it
not
the
communion
of
the
blood
of
Christ
?
the
bread
which
we
break
,
is
it
not
the
communion
of
the
body
of
Christ
?
St.
Paul
considers
the
Bread
which
was
offered
by
the
People
,
as
an
emblem
of
their
Unity
,
that
as
there
was
one
Loaf
,
so
they
were
one
Body
;
and
that
they
were
all
partakers
of
that
one
Loaf
:
From
hence
it
is
inferred
,
that
since
the
word
rendred
Communion
,
signifies
a
communication
in
fellowship
,
or
Partnership
,
that
therefore
the
meaning
of
it
is
,
that
in
the
Sacrament
there
is
a
distribution
made
in
that
Symbolical
action
of
the
death
of
Christ
,
The
Communion
of
the
Holy
Ghost
,
is
a
common
sharing
in
the
effusion
of
the
Spirit
;
the
same
is
meant
by
that
,
if
there
is
any
fellowship
of
the
Spirit
;
that
is
,
if
we
do
all
partake
of
the
same
Spirit
:
We
are
said
to
have
a
fellowship
in
the
sufferings
of
Christ
,
The
communication
,
or
fellowship
of
the
mystery
of
the
Gospel
,
was
its
being
shared
equally
among
both
Iews
and
Gentiles
;
and
the
fellowship
in
which
the
first
Converts
to
Christianity
lived
,
was
their
liberal
distribution
to
one
another
,
they
holding
all
things
in
common
.
In
these
and
some
other
places
it
is
certain
,
that
Communion
signifies
somewhat
that
is
more
real
and
effectual
,
than
merely
mens
owning
themselves
to
be
joined
together
in
a
Society
;
which
it
is
true
it
does
also
often
signify
;
and
therefore
they
conclude
that
as
in
Bargains
or
Covenants
,
the
ancient
Method
of
them
before
Writings
were
invented
,
was
the
mutual
delivering
of
some
Pledges
,
which
were
the
Symbols
of
that
Faith
,
which
was
so
plighted
;
instead
of
which
the
sealing
and
delivering
of
Writings
is
now
used
among
us
,
so
our
Saviour
instituted
this
in
compliance
with
our
frailty
,
to
give
us
an
outward
and
sensible
Pledge
,
of
his
entring
into
Covenant
with
us
,
of
which
the
Bread
and
Wine
are
constituted
the
Symbols
.
Others
think
,
that
by
the
Communion
of
the
Body
and
Blood
of
Christ
can
only
be
meant
,
the
joint
owning
of
Christ
and
of
his
Death
,
in
the
receiving
the
Sacrament
;
and
that
no
Communication
nor
Partnership
can
be
inferred
from
it
:
Because
St.
Paul
brings
it
in
to
shew
the
Corinthians
,
how
detestable
a
thing
it
was
for
a
Christian
to
join
in
the
Idols
Feasts
:
That
it
was
to
be
a
partaker
with
devils
:
So
they
think
that
the
Fellowship
or
Communion
of
Christians
in
the
Sacrament
,
must
be
of
the
same
Nature
,
with
the
fellowship
of
devils
in
Acts
of
Idolatry
:
Which
consisted
only
in
associating
themselves
with
those
that
worshipped
Idols
;
for
that
upon
the
Matter
was
the
Worshipping
of
Devils
:
And
this
seems
to
be
confirmed
by
that
which
is
said
of
the
Iews
,
who
did
eat
of
the
Sacrifices
were
partakers
of
the
Altar
;
which
it
seems
can
signify
no
more
,
but
that
they
professed
that
Religion
of
which
the
Altar
was
the
chief
Instrument
;
the
Sacrifices
being
offered
there
.
To
all
this
it
may
be
replied
,
that
it
is
reasonable
enough
to
believe
,
that
according
to
the
Power
which
God
suffered
the
Devil
to
exercise
over
the
Idolatrous
World
,
there
might
be
some
Inchantment
in
the
Sacrifices
offered
to
Idols
;
and
that
the
Devil
might
have
some
Power
over
those
that
did
partake
of
them
:
And
in
order
to
this
St.
Paul
removed
an
Objection
that
might
have
been
made
,
that
there
could
be
no
harm
in
their
joining
to
the
Idol
Feasts
;
for
an
Idol
was
nothing
;
and
so
that
wstich
was
offered
to
an
Idol
could
contract
no
defilement
from
the
Idol
,
it
being
nothing
:
Now
if
the
meaning
of
their
being
partakers
with
Devils
imports
only
,
their
joining
themselves
in
Acts
of
Fellowship
with
Idolaters
,
then
the
Sin
of
this
would
have
easily
appeared
,
without
such
a
re-inforcing
of
the
Matter
:
For
,
tho'
an
Idol
was
nothing
,
yet
it
was
still
a
great
Sin
to
join
in
the
Acts
that
were
meant
to
be
the
Worship
of
this
nothing
:
This
was
a
dishonouring
of
God
,
and
a
debasing
of
Man
.
But
St.
Paul
seems
to
carry
the
Argument
farther
;
that
how
true
soever
it
was
that
the
Idol
was
nothing
;
that
is
,
a
dead
and
lifeless
thing
that
had
no
Vertue
nor
Operation
;
and
that
by
consequence
could
derive
nothing
to
the
Sacrifice
that
was
offered
to
it
:
Yet
since
those
Idols
were
the
Instruments
by
which
the
Devil
kept
the
World
in
Subjection
to
him
,
all
such
as
did
partake
in
their
Sacrifices
might
come
under
the
Effects
of
that
Magick
,
that
might
be
exerted
about
their
Temples
or
Sacrifices
:
By
which
the
Credit
of
Idolatry
was
much
kept
up
.
And
though
every
Christian
had
a
sure
defence
against
the
Powers
of
Darkness
,
as
long
as
he
continued
true
to
his
Religion
,
yet
if
he
went
out
of
that
Protection
,
into
the
Empire
of
the
Devil
,
and
joined
in
the
Acts
that
were
as
a
Homage
to
him
,
he
then
fell
within
the
reach
of
the
Devil
and
might
justly
fear
his
being
brought
into
a
Partnership
of
those
magical
Possessions
or
Temptations
that
might
be
suffered
to
fall
upon
such
Christians
,
as
should
associate
themselves
in
so
detestable
a
Service
.
In
the
same
Sense
it
was
also
said
,
that
all
the
Israelites
who
did
eat
of
the
Sacrifices
were
partakers
of
the
Altar
:
That
is
,
that
all
of
them
who
joined
in
the
Acts
of
that
Religion
,
such
as
the
Offering
their
Peace-Offerings
,
for
of
those
of
that
kind
they
might
only
eat
,
all
these
were
partakers
of
the
Altar
:
That
is
,
of
all
the
Blessings
of
their
Religion
,
of
all
the
Expiations
,
the
Burnt-offerings
and
Sin-offerings
,
that
were
offered
on
the
,
Altar
,
for
the
sins
of
the
whole
Congregation
:
For
that
as
a
great
Stock
,
went
in
a
common
Dividend
among
such
as
observed
the
Precepts
of
that
Law
,
and
joined
in
the
Acts
of
Worship
prescribed
by
it
:
Thus
it
appears
,
that
such
as
joined
in
the
Acts
of
Idolatry
became
partakers
of
all
that
Influence
that
Devils
might
have
over
those
Sacrifices
;
and
all
that
continued
in
the
Observances
of
the
Mosaical
Law
,
had
thereby
a
partnership
in
the
Expiations
of
the
Altar
;
so
likewise
all
Christians
who
receive
this
Sacrament
worthily
,
have
by
their
so
doing
a
share
in
that
which
is
represented
by
it
,
the
Death
of
Christ
,
and
the
Expiation
and
other
Benefits
that
follow
it
.
This
seemed
necessary
to
be
fully
explained
:
For
this
Matter
,
how
plain
soever
in
it self
,
has
been
made
very
dark
,
by
the
ways
in
which
some
have
pretended
to
open
it
.
With
this
I
conclude
all
that
belongs
to
the
first
Part
of
the
Article
,
and
that
which
was
first
to
be
explained
of
our
Doctrine
concerning
the
Sacrament
:
By
which
we
assert
a
real
Presence
of
the
Body
and
Blood
of
Christ
;
but
not
of
his
Body
as
it
is
now
glorified
in
Heaven
,
but
of
his
Body
as
it
was
broken
on
the
Cross
,
when
his
blood
was
shed
and
separated
from
it
.
That
is
,
his
Death
with
the
merit
and
effects
of
it
,
are
in
a
visible
and
federal
Act
,
offered
in
this
Sacrament
to
all
worthy
Believers
.
By
Real
we
understand
True
,
in
opposition
both
to
Fiction
and
Imagination
:
And
to
those
Shadows
that
were
in
the
Mosaical
Dispensation
,
in
which
the
Manna
,
the
Rock
,
the
brazen
Serpent
,
but
most
eminently
the
Cloud
of
Glory
,
were
the
Types
and
Shadows
of
the
Messias
,
that
was
to
come
:
With
whom
came
Grace
and
Truth
;
that
is
,
a
most
wonderful
Manifestation
of
the
Mercy
or
Grace
of
God
;
and
a
verifying
of
the
Promises
made
under
the
Law
:
In
this
Sense
we
acknowledge
a
real
Presence
of
Christ
in
the
Sacrament
:
Though
we
are
convinced
that
our
first
Reformers
judged
right
,
concerning
the
use
of
the
Phrase
real
Presence
,
that
it
were
better
to
be
let
fall
than
to
be
continued
;
since
the
Use
of
it
,
and
that
Idea
which
does
naturally
arise
from
the
common
acceptation
of
it
,
may
stick
deeper
,
and
feed
Superstition
more
,
than
all
tho●e
larger
Explanations
that
are
given
to
it
can
be
able
to
cure
.
But
howsoever
in
this
Sense
,
it
is
innocent
of
it self
,
and
may
be
lawfully
used
;
though
perhaps
it
were
more
cautiously
done
not
to
use
it
,
since
advantages
have
been
taken
from
it
,
to
urge
it
farther
,
than
we
intend
it
;
and
since
it
has
been
a
snare
to
some
:
I
go
in
the
next
Place
to
explain
the
Doctrine
of
the
Church
of
Rome
,
concerning
this
Sacrament
.
Transubstantiation
does
express
it
in
one
Word
;
but
that
a
full
Idea
may
be
given
of
this
Part
of
their
Doctrine
,
I
shall
open
it
in
all
its
Branches
and
Consequences
.
The
Matter
of
this
Sacrament
is
not
Bread
and
Wine
:
For
,
they
are
annihilated
when
the
Sacrament
is
made
.
They
are
only
the
remote
Matter
,
out
of
which
it
is
made
:
But
when
the
Sacrament
is
made
,
they
cease
to
be
:
And
instead
of
them
,
their
outward
Appearances
or
Accidents
do
only
remain
:
Which
though
they
are
no
Substances
,
yet
are
supposed
to
have
a
Nature
and
Essence
of
their
own
,
separable
from
Matter
:
And
these
Appearances
with
the
Body
of
Christ
under
them
,
are
the
Matter
of
the
Sacrament
.
Now
though
the
Natural
and
Visible
Body
of
Christ
,
could
not
be
the
Sacrament
of
his
Body
,
yet
they
think
his
real
Body
being
thus
veiled
under
the
Appearances
of
Bread
and
Wine
,
may
be
the
Sacrament
of
his
glorified
Body
.
Yet
,
it
seeming
somewhat
strange
to
make
a
true
Body
the
Sacrament
of
it self
,
they
would
willingly
put
the
Sacrament
in
the
Appearances
;
but
that
would
sound
very
harsh
,
to
make
Accidents
which
are
not
Matter
,
to
be
the
Matter
of
the
Sacrament
:
Therefore
since
these
words
,
This
is
my
Body
,
must
be
literally
understood
,
the
Matter
must
be
the
true
Body
of
Christ
,
so
that
Christ's
Body
is
the
Sacrament
of
his
Body
.
Christ's
Body
,
though
now
in
Heaven
,
is
as
they
think
,
presented
in
every
Place
where
a
true
Consecration
is
made
.
And
though
it
is
in
Heaven
in
an
extended
State
,
as
all
other
Bodies
are
,
yet
they
think
that
Extension
may
be
separated
from
Matter
,
as
well
as
the
other
Appearances
or
Accidents
are
believed
to
be
separated
from
it
.
And
whereas
our
Souls
are
believed
to
be
so
in
our
Bodies
,
that
though
the
whole
Soul
is
in
the
whole
Body
,
yet
all
the
Soul
is
believed
to
be
in
every
Part
of
it
;
but
so
that
if
any
Part
of
the
Body
,
is
separated
from
the
rest
,
the
Soul
is
not
divided
;
being
one
single
Substance
,
but
retires
back
into
the
rest
of
the
Body
:
They
apprehend
that
Christ's
Body
is
present
after
the
manner
of
a
Spirit
,
without
Extension
or
the
filling
of
Space
;
so
that
the
Space
which
the
Appearances
possess
is
still
a
Vacuum
,
or
only
filled
by
the
Accidents
:
For
a
Body
without
Extension
,
as
they
suppose
Christ's
Body
to
be
,
can
never
fill
up
an
Extension
.
Christ's
Body
in
the
Sacrament
is
denominated
One
,
yet
still
as
the
Species
are
broken
and
divided
,
so
many
new
Bodies
are
divided
from
one
another
;
every
crumb
of
Bread
and
drop
of
Wine
that
is
separated
from
the
whole
,
is
a
new
Body
,
and
yet
without
a
new
Miracle
,
all
being
done
in
consequence
of
the
first
great
One
that
was
all
at
once
wrought
.
The
Body
of
Christ
continues
in
this
State
,
as
long
as
the
Accidents
remain
in
theirs
;
but
how
it
should
alter
is
not
easy
to
apprehend
:
The
corruption
of
all
other
Accidents
,
arises
from
a
change
in
the
common
Substance
,
out
of
which
new
Accidents
do
arise
,
while
the
old
ones
vanish
;
but
Accidents
without
a
Subject
may
seem
more
fixed
and
stable
:
Yet
they
are
not
so
,
but
are
as
subject
to
Corruption
as
other
Accidents
are
:
Howsoever
,
as
long
as
the
Alteration
is
not
total
;
though
the
Bread
should
be
both
musty
and
mouldy
,
and
the
Wine
both
dead
and
sour
,
yet
as
long
as
the
Bread
and
Wine
are
still
so
far
preserved
,
or
rather
that
their
Appearances
subsist
,
so
long
the
Body
of
Christ
remains
:
But
when
they
are
so
far
altered
that
they
seem
to
be
no
more
Bread
and
Wine
,
and
that
they
are
corrupted
either
in
part
or
in
whole
,
Christ's
Body
is
withdrawn
,
either
in
part
or
in
whole
.
It
is
a
great
Miracle
to
make
the
Accidents
of
Bread
and
Wine
subsist
without
a
Subject
;
yet
the
new
Accidents
that
arise
upon
these
Accidents
,
such
as
mouldiness
or
sourness
come
on
without
a
Miracle
,
but
they
do
not
know
how
.
When
the
main
Accidents
are
destroyed
,
then
the
Presence
of
Christ
ceases
:
And
a
new
Miracle
must
be
supposed
to
produce
new
Matter
,
for
the
filling
up
of
that
space
which
the
Substance
of
Bread
and
Wine
did
formerly
fill
:
And
which
was
all
this
while
possessed
by
the
Accidents
.
So
much
of
the
Matter
of
this
Sacrament
.
The
Form
of
it
is
in
the
Words
of
Consecration
,
which
though
they
sound
declarative
as
if
the
thing
were
already
done
;
This
is
my
body
and
This
is
my
blood
:
Yet
they
believe
them
to
be
productive
.
But
whereas
the
common
Notion
of
the
Form
of
a
Sacrament
,
is
that
it
sanctifies
and
applies
the
Matter
;
here
the
former
Matter
is
so
far
from
being
consecrated
by
it
,
that
it
is
annihilated
,
and
new
Matter
is
not
sanctified
but
brought
thither
or
produced
:
And
whereas
whensoever
we
say
of
any
thing
this
is
,
we
suppose
that
the
thing
is
,
as
we
say
it
is
,
before
we
say
it
;
yet
here
all
the
while
that
this
is
a
saying
till
the
last
Syllable
is
pronounced
,
it
is
not
that
which
it
is
said
to
be
,
but
in
the
Minute
in
which
the
last
Syllable
is
uttered
,
then
the
change
is
made
:
And
of
this
they
are
so
firmly
persuaded
,
that
they
do
presently
pay
all
that
Adoration
to
it
,
that
they
would
pay
to
the
Person
of
Jesus
Christ
,
if
he
were
visibly
present
:
Tho'
the
whole
Vertue
of
the
Consecration
,
depends
on
the
Intention
of
a
Priest
:
So
that
he
with
a
cross
Intention
hinders
all
this
Series
of
Miracles
,
as
he
fetches
it
all
on
,
by
letting
his
Intention
go
along
with
it
.
If
it
may
be
said
of
some
Doctrines
,
that
the
bare
exposing
them
is
a
most
effectual
Confutation
of
them
,
certainly
that
is
more
Applicable
to
this
,
than
to
any
other
that
can
be
imagined
:
For
,
though
I
have
in
stating
it
considered
some
of
the
most
important
Difficulties
,
which
are
seen
and
confessed
by
the
School-men
themselves
,
who
have
poised
all
these
with
much
exactness
and
subtilty
,
yet
I
have
passed
over
a
great
many
more
,
with
which
those
that
deal
in
School-divinity
,
will
find
enough
to
exercise
both
their
Thoughts
and
their
Patience
.
They
run
out
in
many
Subtilties
,
concerning
the
Accidents
both
primary
and
secondary
:
Concerning
the
Ubication
,
the
Production
and
Reproduction
of
Bodies
;
concerning
the
Penetrability
of
Matter
,
and
the
Organization
of
a
Penetrable
Body
;
concerning
the
Way
of
the
Destruction
of
the
Species
;
concerning
the
Words
of
Consecration
;
concerning
the
Water
that
is
mixed
with
the
Wine
,
whether
it
is
first
changed
by
natural
Causes
into
Wine
;
and
since
nothing
but
Wine
is
transubstantiated
,
what
becomes
of
such
Particles
of
Water
that
are
not
turned
into
Wine
?
What
is
the
Grace
produced
by
the
Sacrament
?
what
is
the
Effect
of
the
Presence
of
Christ
so
long
as
he
is
in
the
Body
of
the
Communicant
;
what
is
got
by
his
Presence
,
and
what
is
lost
by
his
Absence
:
In
a
word
,
let
a
Man
read
the
shortest
Body
of
School-divinity
that
he
can
find
,
and
he
will
see
in
it
a
●ast
Number
of
other
difficulties
in
this
Matter
,
of
which
their
own
Authors
are
aware
,
which
I
have
quite
past
over
.
For
,
when
this
Doctrine
fell
into
the
Hands
of
nice
and
exact
Men
,
they
were
soon
sensible
of
all
the
Consequences
that
must
needs
follow
upon
it
,
and
have
pursued
all
these
with
a
closeness
far
beyond
any
thing
that
is
to
be
found
among
the
Writers
of
our
side
.
But
that
they
might
have
a
Salvo
for
every
difficulty
,
they
framed
a
new
Model
of
Philosophy
;
new
Theories
were
invented
of
Substances
and
Accidents
,
of
Matter
and
of
Spirits
,
of
Extension
,
Ubication
and
Impenetrability
;
and
by
the
new
Definitions
and
Maxims
to
which
they
accustomed
Men
in
the
Study
of
Philosophy
,
they
prepared
them
to
swallow
down
all
this
more
easily
,
when
they
should
come
to
the
Study
of
Divinity
.
The
Infallibility
of
the
Church
that
had
expresly
defined
it
,
was
to
bear
a
great
part
of
the
Burden
:
If
the
Church
was
Infallible
,
and
if
they
were
that
Church
,
then
it
could
be
no
longer
doubted
of
.
In
dark
Ages
,
Miracles
and
Visions
came
in
abundantly
to
support
it
:
In
Ages
of
more
Light
the
infinite
Power
of
God
,
the
Words
of
the
Institution
,
it
being
the
Testament
of
our
Saviour
then
dying
,
and
soon
after
confirmed
with
his
Blood
,
were
things
of
great
Pomp
;
and
such
as
were
apt
to
strike
Men
that
could
not
distinguish
between
the
shews
and
the
strength
of
Arguments
.
But
when
all
our
Senses
,
all
our
Ideas
of
things
rise
up
so
strongly
against
every
part
of
this
Chain
of
Wonders
,
we
ought
at
least
to
expect
Proofs
suitable
to
the
difficulty
of
believing
such
a
flat
Contradiction
to
our
Reasons
,
as
well
as
to
our
Senses
.
We
have
no
other
Notion
of
Accidents
,
but
that
they
are
the
different
Shapes
or
Modes
of
Matter
;
and
that
they
have
no
Being
distinct
from
the
Body
,
in
which
they
appear
:
We
have
no
other
Notion
of
a
Body
,
but
that
it
is
an
extended
Substance
,
made
up
of
Impenetrable
Parts
,
one
without
another
;
every
one
of
which
fills
its
proper
space
:
We
have
no
other
Notion
of
a
Body's
being
in
a
Place
,
but
that
it
fills
it
,
and
is
so
in
it
,
as
that
it
can
be
no
where
else
at
the
same
time
:
And
though
we
can
very
easily
apprehend
that
an
Insinite
Power
can
both
create
and
annihilate
Beings
at
pleasure
;
yet
we
cannot
apprehend
that
God
does
change
the
Essences
of
Things
,
and
so
make
them
to
be
contrary
to
that
Nature
and
sort
of
Being
of
which
he
has
made
them
.
Another
Argument
against
Transubstantiation
is
this
;
God
has
made
us
capable
to
know
and
serve
him
:
And
in
order
to
that
he
has
put
some
S●nses
in
us
,
which
are
the
conveyances
of
many
subtile
Motions
to
our
Brains
,
that
give
us
Apprehensions
of
the
Objects
,
which
by
those
Motions
are
represented
to
us
.
When
those
Motions
are
lively
,
and
the
Object
is
in
a
due
distance
;
when
we
feel
that
neither
our
Organs
,
nor
our
Faculties
are
under
any
disorder
,
and
when
the
Impression
is
clear
and
strong
,
we
are
determined
by
it
:
We
cannot
help
being
so
.
When
we
see
the
Sun
risen
and
all
is
bright
about
us
,
it
is
not
possible
for
us
to
think
that
it
is
dark
Night
:
No
authority
can
impose
it
on
us
;
we
are
not
so
far
the
Masters
of
our
own
Thoughts
,
as
to
force
our selves
to
think
it
,
though
we
would
;
for
God
has
made
us
of
such
a
Nature
that
we
are
determined
by
such
an
Evidence
,
and
cannot
contradict
it
.
When
an
Object
is
at
too
great
a
distance
,
we
may
mistake
;
a
weakness
or
an
ill
disposition
in
our
sight
may
misrepresent
it
;
and
a
false
Medium
,
Water
,
a
Cloud
,
or
a
Glass
,
may
give
it
a
tincture
or
cast
,
so
that
we
may
see
cause
to
correct
our
first
Apprehensions
,
in
some
Sensations
;
but
when
we
have
duly
examined
every
thing
,
when
we
have
corrected
one
Sense
by
another
,
we
grow
at
last
to
be
so
sure
,
by
the
Constitution
of
that
Nature
that
God
has
given
us
,
that
we
cannot
doubt
,
much
less
believe
in
contradiction
to
the
express
Evidence
of
our
Senses
.
It
is
by
this
Evidence
only
,
that
God
convinces
the
World
of
the
Authority
of
those
whom
he
sends
to
speak
in
his
Name
;
He
gives
them
a
Power
to
work
Miracles
,
which
is
an
Appeal
to
the
Senses
of
Mankind
;
and
it
is
the
highest
Appeal
that
can
be
made
;
for
those
who
stood
out
against
the
Conviction
of
Christ's
Miracles
,
had
no
Cloak
for
their
Sins
.
It
is
the
utmost
Conviction
that
God
offers
,
or
that
Man
can
pretend
to
:
From
all
which
we
must
infer
this
,
That
either
our
Senses
in
their
clearest
Apprehensions
,
or
rather
Representations
of
Things
,
must
be
Infallible
,
or
we
must
throw
up
all
Faith
and
Certainty
;
since
it
is
not
possible
for
us
to
receive
the
Evidence
that
is
given
us
of
any
thing
but
by
our
Senses
;
and
since
we
do
naturally
acquiesce
in
that
Evidence
,
we
must
acknowledge
that
God
has
so
made
us
,
that
this
is
his
voice
in
us
;
because
it
is
the
voice
of
those
Faculties
that
he
has
put
in
us
;
and
is
the
only
way
by
which
we
can
find
out
Truth
,
and
be
led
by
it
:
And
if
our
Faculties
fail
us
in
any
one
thing
,
so
that
God
should
reveal
to
us
any
thing
,
that
did
plainly
contradict
our
Faculties
,
he
should
thereby
give
us
a
right
to
disbelieve
them
for
ever
.
If
they
can
mistake
when
they
bring
any
Object
to
us
with
the
fullest
Evidence
that
they
can
give
,
we
can
never
depend
upon
them
,
nor
be
certain
of
any
thing
,
because
they
shew
it
.
Nay
,
we
are
not
,
and
cannot
be
bound
to
believe
that
,
nor
any
other
Revelation
that
God
may
make
to
convince
us
.
We
can
only
receive
a
Revelation
by
hearing
,
or
reading
,
by
our
Ears
or
our
Eyes
.
So
if
any
part
of
this
Revelation
destroys
the
certainty
of
the
Evidence
,
that
our
Senses
,
our
Eyes
,
or
our
Ears
,
give
us
,
it
destroys
it self
;
for
we
cannot
be
bound
to
believe
it
upon
the
Evidence
of
our
Senses
,
if
this
is
a
part
of
it
that
our
Senses
are
not
to
be
trusted
.
Nor
will
this
matter
be
healed
,
by
saying
,
that
certainly
we
must
believe
God
more
than
our
Senses
:
And
therefore
if
he
has
revealed
any
thing
to
us
,
that
is
contrary
to
their
Evidence
,
we
must
as
to
that
pa●ticular
believe
God
,
before
our
Senses
:
But
that
as
to
all
other
things
where
we
have
not
an
express
Revelation
to
the
contrary
,
we
must
still
believe
our
Senses
.
There
is
a
difference
to
be
made
between
that
feeble
Evidence
that
our
Senses
give
us
of
remote
Objects
,
or
those
loose
Inferences
that
we
may
make
from
a
slight
view
of
Things
;
and
the
full
Evidence
that
Sense
gives
us
;
as
when
we
see
and
smell
to
,
we
handle
and
taste
the
same
Object
:
This
is
the
voice
of
God
to
us
;
he
has
made
us
so
that
we
are
determined
by
it
:
And
as
we
should
not
believe
a
Prophet
that
wrought
ever
●o
many
Miracles
,
if
he
should
contradict
any
part
of
that
which
God
had
already
revealed
,
so
we
cannot
be
bound
to
believe
a
Revelation
,
contrary
to
our
Sense
;
because
that
were
to
believe
God
in
contradiction
to
Himself
;
which
is
impossible
to
be
true
.
For
we
should
believe
that
Revelation
certainly
upon
an
Evidence
,
which
it self
tells
us
is
not
certain
;
and
this
is
a
Contradiction
.
We
believe
our
Senses
upon
this
foundation
,
because
we
reckon
there
is
an
Intrinsick
certainty
in
their
Evidence
;
we
do
not
believe
them
as
we
believe
another
Man
upon
a
Moral
presumption
of
his
Truth
and
Sincerity
;
but
we
believe
them
,
because
such
is
the
nature
of
the
Union
of
our
Souls
and
Bodies
,
which
is
the
work
of
God
,
that
upon
the
full
Impressions
that
are
made
upon
the
Senses
,
the
Soul
does
necessarily
produce
,
or
rather
feel
those
Thoughts
and
Sensations
arise
with
a
full
Evidence
that
correspond
to
the
motions
of
sensible
Objects
,
upon
the
Organs
of
Sense
.
The
Soul
has
a
sagacity
to
examine
these
Sensations
,
to
correct
one
Sense
by
another
;
but
when
she
has
used
all
the
means
she
can
,
and
the
Evidence
is
still
clear
,
she
is
perswaded
and
cannot
help
being
so
;
she
naturally
takes
all
this
to
be
true
,
because
of
the
necessary
connexion
that
she
feels
between
such
Sensations
,
and
her
assent
to
them
.
Now
if
she
should
find
that
she
could
be
mistaken
in
this
,
even
tho'
she
should
know
this
,
by
a
Divine
Revelation
,
all
the
Intrinsick
certainty
of
the
Evidence
of
Sense
,
and
that
connexion
between
those
Sensations
and
her
assent
to
them
,
should
be
hereby
dissolved
.
To
all
this
another
Objection
may
be
made
from
the
Mysteries
of
the
Christian
Religion
;
which
contradict
our
Reasons
,
and
yet
we
are
bound
to
believe
them
;
altho'
Reason
is
a
faculty
much
superior
to
Sense
.
But
all
this
is
a
mistake
;
we
cannot
be
bound
to
believe
any
thing
that
contradicts
our
Reasons
;
for
the
Evidence
of
Reason
,
as
well
as
that
of
Sense
,
is
the
voice
of
God
to
us
.
But
as
great
difference
is
to
be
made
,
between
a
feeble
Evidence
that
Sense
gives
us
of
an
Object
that
is
at
a
distance
from
us
,
or
that
appears
to
us
through
a
false
Medium
;
such
as
a
Concave
or
a
Convex-Glass
;
and
the
full
Evidence
of
an
Object
that
is
before
us
,
and
that
is
clearly
apprehended
by
us
:
So
there
is
a
great
difference
to
be
made
,
between
our
Reasonings
upon
Difficulties
that
we
can
neither
understand
nor
resolve
,
and
our
Reasonings
upon
clear
Principles
.
The
one
may
be
false
,
and
the
other
must
be
true
:
We
are
sure
that
a
Thing
cannot
be
one
and
three
in
the
same
respect
;
our
Reason
assures
us
of
this
,
and
we
do
and
must
believe
it
;
but
we
know
that
in
different
respects
the
same
thing
may
be
one
and
three
.
And
since
we
cannot
know
all
the
possibilities
of
those
different
respects
,
we
must
believe
upon
the
Authority
of
God
revealing
it
,
that
the
same
thing
is
both
one
and
three
;
tho'
if
a
Revelation
should
affirm
that
the
same
thing
were
one
and
three
in
the
same
respect
,
we
should
not
,
and
indeed
could
not
believe
it
.
This
Argument
deserves
to
be
fully
opened
;
for
we
are
sure
either
it
is
true
,
or
we
cannot
be
sure
that
any
thing
else
whatsoever
,
is
true
.
In
confirmation
of
this
,
we
ought
also
to
consider
the
nature
and
ends
of
Miracles
.
They
put
Nature
out
of
its
channel
,
and
reverse
its
fixed
Laws
and
Motions
;
and
the
end
of
God's
giving
Men
a
power
to
work
them
,
is
that
by
them
the
World
may
be
convinced
,
that
such
Persons
are
Commissionated
by
him
,
to
deliver
his
Pleasure
to
them
in
some
Particulars
.
And
as
it
could
not
become
the
Infinite
Wisdom
of
the
Great
Creator
,
to
change
the
Order
of
Nature
(
which
is
his
own
Workmanship
)
upon
slight
Grounds
;
so
we
cannot
suppose
that
he
should
work
a
Chain
of
Extraordinary
Miracles
to
no
purpose
.
It
is
not
to
give
credit
to
a
Revelation
that
he
is
making
;
for
the
Senses
do
not
perceive
it
;
on
the
contrary
they
do
reject
and
contradict
it
;
and
the
Revelation
instead
of
getting
credit
from
it
,
is
loaded
by
it
,
as
introducing
that
which
destroys
all
credit
and
certainty
.
In
other
Miracles
our
Senses
are
appealed
to
,
but
here
they
must
be
appealed
from
;
nor
is
there
any
Spiritual
end
served
in
working
this
Miracle
;
for
it
is
acknowledged
that
the
effects
of
this
Sacrament
are
given
upon
our
due
coming
to
it
,
independent
upon
the
Corporal
Presence
:
So
that
the
Grace
of
the
Sacrament
does
not
always
accompany
it
,
since
unworthy
Receivers
,
tho'
according
to
the
Romish
Doctrine
,
they
receive
the
true
Body
of
Christ
,
yet
they
do
not
receive
Grace
with
it
:
And
the
Grace
that
is
given
in
it
to
the
worthy
Receivers
,
stays
with
them
after
that
by
the
destruction
of
the
Species
of
the
Bread
and
Wine
,
the
Body
of
Christ
is
withdrawn
.
So
that
it
is
acknowledged
that
the
Spiritual
effect
of
the
Sacrament
,
does
not
depend
upon
the
Corporal
Presence
.
Here
then
it
is
supposed
,
that
God
is
every
day
working
a
great
many
Miracles
,
in
a
vast
number
of
different
Places
;
and
that
of
so
extraordinary
a
nature
,
that
it
must
be
confessed
,
they
are
far
beyond
all
the
other
Wonders
,
even
of
Omnipotence
;
and
yet
all
this
is
to
no
end
,
that
we
can
apprehend
;
neither
to
any
sensible
and
visible
end
,
nor
to
any
Internal
and
Spiritual
one
.
This
must
needs
seem
an
amazing
thing
,
that
God
should
work
such
a
Miracle
on
our
behalf
,
and
yet
should
not
acquaint
us
with
any
end
for
which
he
should
work
it
.
To
conclude
this
whole
Argument
,
We
have
one
great
advantage
in
this
matter
,
that
our
Doctrine
concerning
the
Sacrament
,
of
a
Mystical
Presence
of
Christ
in
the
Symbols
,
and
of
the
effects
of
it
on
the
worthy
and
unworthy
Receivers
,
is
all
acknowledged
by
the
Church
of
Rome
;
but
they
have
added
to
this
the
Wonder
of
the
Corporal
Presence
:
So
that
we
need
bring
no
Proofs
to
them
at
least
,
for
that
which
we
teach
concerning
it
;
since
it
is
all
confessed
by
them
.
But
as
to
that
which
they
have
added
,
it
is
not
necessary
for
us
to
give
Proofs
against
it
;
it
is
enough
for
us
,
if
we
shew
that
all
the
Proofs
that
they
bring
for
it
are
weak
and
unconcluding
.
They
must
be
very
demonstrative
if
it
is
expected
,
that
upon
the
authority
and
evidence
of
them
,
we
should
be
bound
to
believe
a
thing
which
they
themselves
confess
to
be
contrary
both
to
our
Sense
and
Reasons
.
We
cannot
by
the
Laws
of
Reasoning
be
bound
to
give
Arguments
against
it
;
it
is
enough
if
we
can
shew
,
that
neither
the
words
of
the
Institution
,
nor
the
Discourse
in
the
sixth
of
St.
Iohn
,
do
necessarily
infer
it
;
and
if
we
shew
that
those
Passages
can
well
bear
another
sense
,
which
is
agreeable
both
to
the
words
themselves
,
and
to
the
style
of
the
Scriptures
,
and
more
particularly
to
the
Phraseology
to
which
the
Iews
were
accustomed
,
upon
the
occasion
on
which
this
was
Instituted
,
and
if
the
words
can
well
bear
the
Sense
that
we
give
them
,
then
the
other
advantages
that
are
in
it
,
of
its
being
simple
and
natural
,
of
its
being
suitable
to
the
design
of
a
Sacrament
,
and
of
its
having
no
hard
consequences
of
any
sort
depending
upon
it
,
then
I
say
by
all
the
Rules
of
expounding
Scripture
,
we
do
justly
infer
that
our
Sense
of
those
words
ought
to
be
preferred
.
This
is
according
to
a
Rule
that
St.
Augustin
gives
to
judge
what
Expressions
in
Scripture
are
Figurative
and
what
not
;
de
Doct.
Chris.
c.
16.
If
any
place
seems
to
command
a
Crime
or
horrid
Action
,
it
is
Figurative
:
And
for
an
Instance
of
this
he
cites
those
Words
,
Except
ye
eat
the
flesh
and
drink
the
blood
of
the
Son
of
man
,
you
have
no
life
in
you
:
Which
seems
to
command
a
Crime
and
an
horrid
Action
;
and
therefore
it
is
a
Figure
commanding
us
to
communicate
in
the
Passion
of
our
Lord
,
and
to
lay
up
in
our
Memory
with
delight
and
profit
,
that
his
Flesh
was
crucified
and
wounded
for
us
.
And
this
was
given
for
a
Rule
by
the
great
Doctor
of
the
Latin
Church
,
so
the
same
Maxim
had
been
delivered
almost
two
Ages
before
him
,
that
the
understanding
our
Saviour's
words
of
eating
his
Flesh
and
drinking
his
Blood
,
according
to
the
Letter
,
is
a
Letter
that
kills
.
These
Passages
I
cite
by
an
Anticipation
,
before
I
enter
upon
the
enquiry
into
the
Sense
of
the
ancient
Church
,
concerning
this
Matter
;
because
they
belong
to
the
words
of
the
Institution
,
at
least
to
the
Discourse
in
St.
Iohn
;
Now
if
the
Sense
that
we
give
to
these
Words
is
made
good
,
we
need
be
at
no
more
pains
to
prove
that
they
are
capable
of
no
other
Sense
:
Since
this
must
prove
that
to
be
the
only
true
Sense
of
them
.
So
that
for
all
the
Arguments
that
have
been
brought
by
us
against
this
Doctrine
,
arising
out
of
the
Fruitfulness
of
the
Matter
,
we
were
not
bound
to
use
them
:
For
,
our
Doctrine
being
confessed
by
them
it
wants
no
Proof
,
and
we
cannot
be
bound
to
prove
a
Negative
.
Therefore
though
the
Copiousness
of
this
Matter
has
afforded
us
many
Arguments
for
the
Negative
,
yet
that
was
not
necessary
:
For
,
as
a
Negative
always
proves
it self
;
so
that
holds
more
especially
here
,
where
that
which
is
denied
is
accompanied
with
so
many
and
so
strange
Absurdities
,
as
do
follow
from
this
Doctrine
.
The
last
Topick
in
this
Matter
,
is
the
Sense
that
the
ancient
Church
had
of
it
:
For
,
as
we
certainly
have
both
the
Scriptures
,
and
the
Evidence
of
our
Senses
and
Reason
of
our
side
,
so
that
will
be
much
fortified
,
if
it
appears
that
no
such
Doctrine
was
received
in
the
First
and
best
Ages
:
And
that
it
came
in
not
all
at
once
,
but
by
degrees
.
I
shall
first
urge
this
Matter
by
some
general
Presumptions
:
And
then
I
shall
go
to
plain
Proofs
.
But
though
the
Presumptions
shall
be
put
only
as
Presumptions
,
yet
if
they
appear
to
be
violent
,
so
that
a
Man
cannot
hold
giving
his
Assent
to
the
Conclusion
that
follows
from
them
,
then
though
they
are
put
in
the
Form
of
presumptive
Arguments
,
yet
that
will
not
hinder
them
from
being
considered
as
concluding
ones
.
By
the
stating
this
Doctrine
,
it
has
appeared
how
many
Difficulties
there
are
involved
in
it
:
These
are
Difficulties
that
are
obvious
and
soon
seen
:
They
are
not
found
out
by
deep
enquiry
and
much
speculation
:
They
are
soon
felt
,
and
are
very
hardly
avoided
:
And
ever
since
the
Time
that
this
Doctrine
has
been
received
by
the
Roman
Church
,
these
have
been
much
insisted
on
:
Explanations
have
been
offered
to
them
all
;
and
the
whole
Principles
of
natural
Philosophy
have
been
cast
into
a
new
Mould
,
that
they
might
ply
to
this
Doctrine
:
At
least
those
who
have
studied
their
Philosophy
in
that
System
,
have
had
such
Notions
put
in
them
,
while
their
Minds
were
yet
tender
and
capable
of
any
Impressions
,
that
they
have
been
thereby
prepared
to
this
Doctrine
before
they
came
to
it
,
by
a
Train
of
Philosophical
Terms
and
Distinctions
,
so
that
they
were
not
much
alarmed
at
it
,
when
it
came
to
be
set
before
them
.
They
are
accustomed
to
think
that
Ubication
,
or
the
being
in
a
Place
,
is
but
an
Accident
to
a
Substance
:
So
that
the
same
Bodies
being
in
more
Places
,
is
only
its
having
a
few
more
of
those
Accidents
produced
in
it
by
God
:
They
are
accustomed
to
think
that
Accidents
are
Beings
different
from
Matter
:
like
a
sort
of
cloathing
to
it
,
which
do
indeed
require
the
having
of
a
Substance
for
their
Subject
:
But
yet
since
they
are
believed
to
have
a
being
of
their
own
,
God
may
make
them
subsist
:
As
the
Skin
of
a
Man
may
stand
out
in
its
proper
Shape
and
Colour
,
though
there
were
nothing
but
Air
or
Vacuity
within
it
.
They
are
accustomed
to
think
that
as
an
Accident
may
be
without
its
proper
Substance
,
so
a
Substance
may
be
without
its
proper
Accidents
:
And
they
do
reckon
Extension
and
Impenetrability
,
that
is
,
a
Bodies
so
filling
a
Space
,
that
no
other
Body
can
be
in
the
same
Space
with
it
,
among
its
Accidents
:
So
that
a
Body
composed
of
Organs
,
and
of
large
Dimensions
,
may
be
not
only
all
crouded
within
one
Wafer
,
but
an
entire
distinct
Body
may
be
in
every
separable
Part
of
this
Wafer
:
At
least
in
every
piece
that
carries
in
it
the
Appearances
of
Bread
.
These
,
besides
many
other
lesser
Subtilties
,
are
the
evident
Results
of
this
Doctrine
:
And
it
was
a
natural
Effect
of
its
being
received
,
that
their
Philosophy
should
be
so
transformed
as
to
agree
to
it
,
and
to
prepare
Men
for
it
.
Now
to
apply
this
to
the
Matter
we
are
now
upon
,
We
find
none
of
these
Subtilties
among
the
Ancients
.
They
seem
to
apprehend
none
of
those
Difficulties
,
nor
do
they
take
any
pains
to
solve
or
clear
them
.
They
had
a
Philosophical
Genius
,
and
shewed
it
in
all
other
things
:
They
disputed
very
nicely
concerning
the
Attributes
of
God
,
concerning
his
Essence
,
and
the
Persons
of
the
Trinity
:
They
saw
the
Difficulties
concerning
the
Incarnation
of
the
Eternal
Word
,
and
Christ's
being
both
God
and
Man
:
They
treat
of
Original
Sin
,
of
the
Power
of
Grace
,
and
of
the
Decrees
of
God
.
They
explained
the
Resurrection
of
our
Bodies
,
and
the
different
States
of
the
Blessed
and
the
Damned
.
They
saw
the
Difficulties
in
all
these
Heads
,
and
were
very
Copious
in
their
Explanations
of
them
:
And
they
may
be
rather
thought
by
some
too
full
,
than
too
sparing
in
the
canvassing
of
Difficulties
:
But
all
those
were
more
speculative
Matters
,
in
which
the
Difficulty
was
not
so
soon
seen
as
on
this
Subject
:
Yet
they
found
these
out
,
and
pursued
them
with
that
Subtilty
that
shewed
they
were
not
at
all
displeased
,
when
occasions
were
offered
them
to
shew
their
Skill
in
answering
Difficulties
:
Which
,
to
name
no
more
,
appears
very
evidently
to
be
St.
Augustin's
Character
.
Yet
neither
he
,
nor
any
of
the
other
Fathers
,
seem
to
have
been
Sensible
of
the
Difficulties
in
this
Matter
.
They
neither
state
them
nor
answer
them
,
nor
do
they
use
those
reserves
when
they
speak
of
Philosophical
Matters
,
that
Men
must
have
used
who
were
possessed
of
this
Doctrine
:
For
,
a
Man
cannot
hold
it
without
bringing
himself
to
think
and
speak
otherways
upon
all
natural
Things
than
the
rest
of
Mankind
do
.
They
are
so
far
from
this
,
that
,
on
the
contrary
they
deliver
themselves
in
a
way
that
shews
they
had
no
such
Apprehensions
of
Things
.
They
thought
that
all
Creatures
were
limited
to
one
Place
:
And
from
thence
they
argued
against
the
Heathens
,
who
believed
that
their
Deities
were
in
every
one
of
those
Statues
which
they
consecrated
to
them
.
From
this
Head
they
proved
the
Divinity
of
the
Holy
Ghost
;
Because
he
wrought
in
many
different
Places
at
once
:
Which
he
could
not
do
if
he
were
only
a
Creature
.
They
affirm
that
Christ
can
be
no
more
on
Earth
,
since
he
is
now
in
Heaven
,
and
that
he
can
be
but
in
one
Place
.
They
say
,
that
which
hath
no
Bounds
nor
Figure
,
and
that
can
neither
be
touched
nor
seen
,
cannot
be
a
Body
:
That
Bodies
are
extended
in
some
Place
,
and
cannot
exist
after
the
Manner
of
Spirits
.
They
argue
against
the
Eternity
of
Matter
,
from
this
,
that
nothing
could
be
produced
,
that
had
a
Being
before
it
was
produced
:
And
on
all
Occasions
they
appeal
to
the
Testimony
of
our
Senses
as
Infallible
.
They
say
,
that
to
believe
otherwise
tended
to
reverse
the
whole
State
of
Life
,
and
Order
of
Nature
;
and
to
reproach
the
Providence
of
God
,
since
it
must
be
said
,
that
he
has
given
the
Knowledge
of
all
his
Works
to
Liars
and
Deceivers
,
if
our
Senses
may
be
false
:
That
we
must
doubt
of
our
Faith
,
if
the
Testimony
of
hearing
,
seeing
and
feeling
,
could
deceive
us
.
And
in
their
Contests
with
the
Marcionites
and
others
,
concerning
the
Truth
of
Christ's
Body
,
they
appeal
always
to
the
Testimony
of
the
Senses
as
Infallible
:
And
even
treating
of
the
Sacrament
,
they
say
,
without
Limitation
or
Exception
,
that
it
was
Bread
,
as
their
Eyes
witnessed
,
and
true
Wine
that
Christ
did
Consecrate
to
be
the
Memorial
of
his
Body
and
Blood
;
and
they
tell
us
in
this
very
Particular
,
that
we
ought
not
to
doubt
of
the
Testimony
of
our
Senses
.
Another
presumptive
Proof
,
that
the
Ancients
knew
nothing
of
this
Doctrine
,
is
,
that
the
Heathens
and
the
Iews
who
charged
them
,
and
their
Doctrine
,
with
every
thing
that
they
could
invent
,
to
make
both
it
and
them
odious
and
ridiculous
,
could
never
have
passed
over
this
in
which
both
Sense
and
Reason
seemed
to
be
so
evidently
on
their
side
.
They
reproach
the
Christians
for
believing
a
God
that
was
Born
,
a
God
of
Flesh
that
was
crucified
and
buried
:
They
laughed
at
their
belief
of
a
Judgment
to
come
,
of
endless
Flames
,
of
a
heavenly
Paradise
,
and
of
the
Resurrection
of
the
Body
.
Those
who
writ
the
first
Apologies
for
the
Christian
Religion
,
Iustin
Martyr
,
Tertullian
,
Origen
,
Arnobius
and
Minutius
Felix
,
have
given
us
a
large
Account
of
the
Blasphemies
both
of
Iews
and
Gentiles
,
against
the
Doctrines
of
Christianity
.
Cyril
of
Alexandria
has
given
us
Iulian's
Objections
in
his
own
Words
;
who
having
been
not
only
initiated
into
the
Christian
Religion
,
but
having
read
the
Scriptures
in
the
Churches
,
and
being
a
Philosophical
and
Inquisitive
Man
,
must
have
been
well
instructed
concerning
the
Doctrine
and
the
Sacraments
of
this
Religion
:
And
his
Relation
to
the
Emperor
Constantine
,
must
have
made
the
Christians
concerned
to
take
more
than
ordinary
Pains
on
him
.
When
he
made
Apostacy
from
the
Faith
,
he
reproached
the
Christians
with
the
Doctrine
of
Baptism
,
and
laughed
at
them
for
thinking
that
there
was
an
Ablution
and
Sanctification
in
it
,
conceiving
it
a
thing
Impossible
that
Water
should
wash
or
cleanse
a
Soul
:
Yet
neither
he
nor
Porphiry
,
nor
Celsus
before
them
,
did
charge
this
Religion
with
the
Absurdities
of
Transubstantiation
.
It
is
reasonable
to
believe
,
that
if
the
Christians
of
that
time
had
any
such
Doctrine
among
them
,
it
must
have
been
known
.
Every
Christian
must
have
known
in
what
Sense
those
Words
,
This
is
is
my
body
and
This
is
my
blood
were
understood
among
them
.
All
the
Apostates
from
Christianity
must
have
known
it
,
and
must
have
published
it
to
excuse
or
hide
the
shame
of
their
Apostacy
:
Since
Apostates
are
apt
to
spread
Lies
of
them
whom
they
forsake
,
but
not
to
conceal
such
Truths
as
are
to
their
Prejudice
.
Iulian
must
have
known
it
,
and
if
he
had
known
it
,
his
Judgment
was
too
True
,
and
his
Malice
to
the
Christian
Religion
too
Quick
,
to
overlook
or
neglect
the
Advantages
which
this
part
of
their
Doctrine
gave
him
.
Nor
can
this
be
carried
off
by
saying
that
the
eating
of
human
Flesh
and
the
Thyestean
Suppers
,
which
were
objected
to
the
Christians
,
relate
to
this
:
When
the
Fathers
answer
that
,
they
tell
the
Heathens
that
it
was
a
downright
Calumny
and
Lie
:
And
do
not
offer
any
Explanations
or
Distinctions
taken
from
their
Doctrine
of
the
Sacrament
,
to
clear
them
from
the
mistake
and
malice
of
this
Calumny
.
The
Truth
is
,
the
execrable
Practices
of
the
Gnosticks
,
who
were
called
Christians
,
gave
the
Rise
to
those
as
well
as
to
many
other
Calumnies
:
But
they
were
not
at
all
founded
on
the
Doctrine
of
the
Eucharist
,
which
is
never
once
mentioned
as
the
Occasion
of
this
Accusation
.
Another
Presumption
from
which
we
conclude
that
the
Ancients
knew
nothing
of
this
Doctrine
,
is
that
we
find
Heresies
and
Disputes
arising
concerning
all
the
other
Points
of
Religion
:
There
were
very
few
of
the
Doctrines
of
the
Christian
Religion
,
and
not
any
of
the
Mysteries
of
the
Faith
,
that
did
not
fall
under
great
Objections
:
But
there
was
not
any
one
Heresy
raised
upon
this
Head
:
Men
were
never
so
meek
and
tame
as
easily
to
believe
things
,
when
there
appeared
strong
Evidence
,
or
at
least
great
Presumptions
against
them
.
In
these
last
Eight
or
Nine
Centuries
,
since
this
Doctrine
was
received
,
there
has
been
a
perpetual
Opposition
made
to
it
,
even
in
dark
and
unlearned
Ages
:
In
which
,
implicite
Faith
and
blind
Obedience
have
carried
a
great
sway
.
And
though
the
Secular
Arm
has
been
employed
with
great
and
unrelenting
Severities
,
to
extirpate
all
that
have
opposed
it
:
Yet
all
the
while
many
have
stood
out
against
it
,
and
have
suffered
much
and
long
for
their
rejecting
it
.
Now
it
is
not
to
be
imagined
,
that
such
an
opposition
should
have
been
made
to
this
Doctrine
,
during
the
nine
hundred
Years
last
past
,
and
that
for
the
former
eight
hundred
Years
,
there
should
have
been
no
Disputes
at
all
concerning
it
:
And
that
while
all
other
things
were
so
much
questioned
,
that
several
Fathers
writ
,
and
Councils
were
called
to
settle
the
Belief
of
them
,
yet
that
for
about
eight
hundred
Years
,
this
was
the
single
Point
that
went
down
so
easily
that
no
Treatise
was
all
that
while
writ
to
prove
it
,
nor
Council
held
to
establish
it
.
Certainly
the
Reason
of
this
will
appear
to
be
much
rather
,
that
since
there
have
been
Contests
upon
this
Point
these
last
Nine
Ages
,
and
that
there
were
none
the
first
Eight
,
this
Doctrine
was
not
known
during
those
First
Ages
;
and
that
the
great
Silence
about
it
for
so
long
a
time
,
is
a
very
strong
Presumption
that
in
all
that
time
,
this
Doctrine
was
not
thought
of
.
The
last
of
those
Considerations
that
I
shall
offer
,
which
are
of
the
nature
of
presumptive
Proofs
,
is
,
that
there
are
a
great
many
Rites
and
other
practices
,
that
have
arisen
out
of
this
Doctrine
as
its
natural
Consequences
,
which
were
not
thought
of
for
a
great
many
Ages
;
but
that
have
gone
on
by
a
perpetual
progress
,
and
have
increased
very
fruitfully
,
ever
since
this
Doctrine
was
received
.
Such
are
the
Elevation
,
Adoration
,
and
Processions
,
together
with
the
Doctrine
of
Concomitance
,
and
a
vast
number
of
Rites
and
Rubricks
;
the
first
occasions
and
beginnings
of
which
are
well
known
.
These
did
all
arise
from
this
Doctrine
;
it
being
natural
,
especially
in
the
Ages
of
Ignorance
and
Superstition
,
for
Men
upon
the
supposition
of
Christ's
being
Corporally
present
,
to
run
out
into
all
possible
Inventions
of
Pomp
and
Magnificence
,
about
this
Sacrament
;
and
it
is
very
reasonable
to
think
,
that
since
these
things
are
of
so
late
and
so
certain
a
date
,
that
the
Doctrine
upon
which
they
are
founded
is
not
much
ancienter
.
The
great
Simplicity
of
the
Primitive
Forms
,
not
only
as
they
are
reported
by
Iustin
Martyr
and
Tertullian
in
the
Ages
of
the
Poverty
and
Persecutions
of
the
Church
,
but
as
they
are
represented
to
us
in
the
Fourth
and
Fifth
Century
by
Cyril
of
Ierusalem
,
the
Constitutions
,
and
the
pretended
Areopagite
,
have
nothing
of
that
Air
that
appears
in
the
latter
Ages
.
The
Sacrament
was
then
given
in
both
kinds
,
it
was
put
in
the
hands
of
the
Faithful
;
they
reserved
some
portions
of
it
:
It
was
given
to
Children
for
many
Ages
:
The
Laity
,
and
even
Boys
were
imployed
to
carry
it
to
dying
Penitents
;
what
remained
of
it
was
burnt
in
some
places
,
and
consumed
by
the
Clergy
,
and
by
Children
in
other
places
;
the
making
Cataplasms
of
it
,
the
mixing
the
Wine
with
Ink
,
to
sign
the
Condemnation
of
Hereticks
,
are
very
clear
Presumptions
that
this
Doctrine
was
not
then
known
.
But
above
all
,
their
not
adoring
the
Sacrament
,
which
is
not
done
to
this
day
in
the
Greek
Church
,
and
of
which
there
is
no
mention
made
,
by
all
those
who
writ
of
the
Offices
of
the
Church
in
the
Eighth
and
Ninth
Centuries
so
copiously
;
this
I
say
of
their
not
adoring
it
,
is
perhaps
more
than
a
presumption
,
that
this
Doctrine
was
not
then
thought
on
.
But
since
it
was
established
,
all
the
Old
Forms
and
Rituals
have
been
altered
,
and
the
Adoring
the
Sacrament
is
now
become
the
main
act
of
Devotion
,
and
of
Religious
Worship
among
them
.
One
ancient
Form
is
indeed
still
continued
,
which
is
of
the
strongest
kind
of
Presumptions
that
this
Doctrine
came
in
much
later
than
some
other
Superstitions
which
we
condemn
in
that
Church
.
In
the
Masses
that
are
appointed
on
Saints-days
,
there
are
some
Collects
in
which
it
is
said
that
the
Sacrifice
is
offered
up
in
honour
to
the
Saint
,
and
it
is
prayed
that
it
may
become
the
more
valuable
and
acceptable
,
by
the
Merits
and
Intercessions
of
the
Saint
.
Now
when
a
practice
will
well
agree
with
one
Opinion
,
but
not
at
all
with
another
,
we
have
all
possible
reason
to
presume
at
least
,
that
at
first
it
came
in
under
that
Opinion
with
which
it
will
agree
,
and
not
under
another
which
cannot
consist
with
it
.
Our
Opinion
is
that
the
Sacrament
is
a
federal
act
of
our
Christianity
,
in
which
we
offer
up
our
highest
Devotions
to
God
,
through
Christ
,
and
receive
the
largest
Returns
from
him
:
It
is
indeed
a
Superstitious
conceit
to
celebrate
this
to
the
honour
of
a
Saint
,
but
howsoever
upon
the
supposition
of
Saints
hearing
our
Prayers
,
and
Interceding
for
us
,
there
is
still
good
sense
in
this
;
but
if
it
is
believed
that
Christ
is
Corporally
present
,
and
that
he
is
offered
up
in
it
;
it
is
against
all
Sense
,
and
it
approaches
to
Blasphemy
,
to
do
this
to
the
Honour
of
a
Saint
,
and
much
more
to
desire
that
this
which
is
of
infinite
value
,
and
is
the
foundation
of
all
God's
Blessings
to
us
,
should
receive
any
addition
or
increase
in
its
value
or
acceptation
from
the
Merits
or
Intercession
of
Saints
.
So
this
,
tho'
a
late
practice
,
yet
does
fully
evince
,
that
the
Doctrine
of
the
Corporal
Presence
was
not
yet
thought
on
,
when
it
was
first
brought
into
the
Office
.
So
far
I
have
gone
upon
the
Presumptions
that
may
be
offered
to
prove
that
this
Doctrine
was
not
known
to
the
Ancients
.
They
are
not
only
just
and
lawful
Presumptions
,
but
they
are
so
strong
and
violent
,
that
when
they
are
well
considered
,
they
force
an
assent
to
that
which
we
infer
from
them
.
I
go
next
to
the
more
plain
and
direct
Proofs
that
we
find
of
the
Opinion
of
the
Ancients
in
this
Matter
.
They
call
the
Elements
Bread
and
Wine
after
the
Consecration
.
Iustin
Martyr
calls
them
Bread
and
Wine
,
and
a
nourishment
which
nourished
:
He
indeed
says
it
is
not
common
Bread
and
Wine
;
which
shews
that
he
thought
it
was
still
so
in
Substance
:
And
he
illustrates
the
Sanctification
of
the
Elements
by
the
Incarnation
of
Christ
,
in
which
the
human
Nature
did
not
lose
or
change
its
Substance
by
its
Union
with
the
Divine
:
So
the
Bread
and
the
Wine
do
not
according
to
that
Explanation
,
lose
their
proper
Substance
,
when
they
become
the
Flesh
and
Blood
of
Christ
.
Irenoeus
calls
it
that
Bread
over
which
thanks
are
given
,
and
says
,
it
is
no
more
common
Bread
,
but
the
Eucharist
consisting
of
two
things
,
an
earthly
and
a
heavenly
.
Tertullian
arguing
against
the
Marcionites
,
who
held
two
Gods
,
and
that
the
Creator
of
this
Earth
was
the
bad
God
;
but
that
Christ
was
contrary
to
him
;
urges
against
them
this
,
that
Christ
made
use
of
the
Creatures
:
And
says
,
he
did
not
reject
Bread
by
which
he
represents
his
own
Body
:
And
in
another
Place
he
says
,
Christ
calls
Bread
his
Body
,
That
from
thence
you
may
understand
,
that
he
gave
the
figure
of
his
Body
to
the
Bread
.
Origen
says
,
we
eat
of
the
Loaves
that
are
set
before
us
:
Which
by
prayer
are
become
a
certain
holy
body
,
that
sanctifies
those
who
use
them
with
a
sound
purpose
.
St.
Cyprian
says
,
Christ
calls
the
Bread
that
was
compounded
of
many
grains
,
his
Body
:
And
the
Wine
that
is
pressed
out
of
many
grapes
his
Blood
,
to
shew
the
Vnion
of
his
People
.
And
in
another
Place
writing
against
those
who
used
only
Water
,
but
no
Wine
in
the
Eucharist
;
He
says
,
we
cannot
see
the
Blood
by
which
we
are
Redeemed
,
when
Wine
is
not
in
the
Chalice
;
by
which
the
Blood
of
Christ
is
shewed
.
Epiphanius
being
to
Prove
that
Man
may
be
said
to
be
made
after
the
Image
of
God
,
though
he
is
not
like
him
,
urges
this
,
That
the
Bread
is
not
like
Christ
,
neither
in
his
invisible
Deity
,
nor
in
his
Incarnate
likeness
,
for
it
is
round
and
without
feeling
as
to
its
vertue
.
Gregory
Nyssen
says
,
the
Bread
in
the
beginning
is
common
;
but
after
the
Mystery
has
consecrated
it
,
it
is
said
to
be
,
and
is
the
Body
of
Christ
:
To
this
he
compares
the
Sanctification
of
the
mystical
Oil
,
of
the
Water
in
Baptism
,
and
the
Stones
of
an
Altar
or
Church
dedicated
to
God
.
St.
Ambrose
calls
it
still
Bread
;
Bread
is
made
of
the
food
of
the
Saints
.
St.
Chrysostom
on
these
words
the
Bread
that
we
break
,
says
,
What
is
the
bread
?
The
Body
of
Christ
:
What
are
they
made
to
be
who
take
it
?
The
Body
of
Christ
.
Which
shews
that
he
considered
the
Bread
as
being
so
the
Body
of
Christ
,
as
the
worthy
Receivers
became
his
Body
;
which
is
done
not
by
a
change
of
Substance
,
but
by
a
Sanctification
of
their
Natures
.
St.
Ierom
says
,
Christ
took
Bread
,
that
as
Melchisedeck
had
in
the
figure
offered
Bread
and
Wine
,
he
might
also
represent
the
truth
(
that
is
in
Opposition
to
the
Figure
)
of
his
Body
and
Blood
.
St.
Augustin
does
very
largely
compare
the
Sacraments
being
called
the
Body
and
Blood
of
Christ
,
Bread
and
Wine
in
express
Words
:
But
when
they
call
it
Christ's
Body
and
Blood
,
they
call
it
so
after
a
sort
,
or
that
it
is
said
to
be
,
or
with
some
other
mollifying
Expression
.
St.
Augustin
says
this
plainly
,
after
some
sort
the
Sacrament
of
the
Body
of
Christ
is
his
Body
,
and
the
Sacrament
of
his
Blood
is
the
Blood
of
Christ
;
he
carried
himself
in
his
own
hands
in
some
sort
,
when
he
said
,
This
is
my
Body
.
St.
Chrysostom
says
,
the
Bread
is
thought
worthy
to
be
called
the
Body
of
our
Lord
:
And
in
another
Place
reckoning
up
the
improper
Senses
of
the
word
Flesh
;
he
says
the
Scriptures
use
to
call
the
Mysteries
(
that
is
,
the
Sacrament
)
by
the
Name
of
Flesh
,
and
sometimes
the
whole
Church
is
said
to
be
the
Body
of
Christ
.
So
Tertullian
says
,
Christ
calls
the
Bread
his
Body
,
and
names
the
Bread
by
his
Body
.
Apollinaris
did
broach
that
Heresy
which
was
afterwards
put
in
full
Form
by
Eutyche●
;
and
that
had
so
great
a
Party
to
support
it
,
that
as
they
had
one
General
Council
(
a
pretended
one
at
least
)
to
favour
them
,
so
they
were
condemned
by
another
.
Their
Error
was
that
the
human
Nature
of
Christ
was
swallowed
up
by
the
Divine
,
if
not
while
he
was
here
on
Earth
,
yet
at
least
after
his
Ascension
to
Heaven
.
This
Error
was
confuted
by
several
Writers
who
lived
very
wide
one
from
another
:
And
at
a
distance
of
above
a
hundred
Years
one
from
another
.
St.
Chrysostom
at
Constantinople
,
Theodoret
in
Asia
,
Ephrem
Patriarch
of
Antioch
,
and
Gelasius
Bishop
of
Rome
.
All
those
write
to
Prove
that
the
human
Nature
did
still
remain
in
Christ
,
not
changed
nor
swallowed
up
,
but
only
sanctified
by
the
Divine
Nature
that
was
united
to
it
.
They
do
all
fall
into
one
Argument
,
which
very
probably
those
who
came
after
St.
Chrysostom
took
from
him
:
As
before
the
Bread
is
sanctified
,
we
call
it
Bread
;
but
when
the
Divine
Grace
has
sanctified
it
by
the
means
of
the
Priest
,
it
is
freed
from
the
name
of
Bread
,
and
is
thought
worthy
of
the
name
of
the
Lord's
Body
,
though
the
nature
of
Bread
remains
in
it
:
And
yet
it
is
not
said
there
are
two
Bodies
but
one
Body
of
the
Son
:
So
the
divine
Nature
being
joined
to
the
Body
,
Both
these
make
one
Son
and
one
Person
.
The
Body
of
Christ
which
is
received
by
the
faithful
,
does
not
depart
from
its
sensible
Substance
:
So
Baptism
,
says
he
,
does
not
lose
its
own
sensible
Substance
,
and
does
not
lose
that
which
it
was
before
.
Christ
does
honour
the
Symbols
with
the
name
of
his
Body
and
Blood
;
not
changing
the
nature
,
but
adding
grace
to
nature
:
In
another
Place
pursuing
the
same
Argument
,
he
says
,
The
mystical
Symbols
after
the
sanctification
,
do
not
depart
from
their
own
nature
:
For
they
continue
in
their
former
substance
,
figure
and
form
,
and
are
visible
and
palpable
as
they
were
before
:
But
they
are
understood
to
be
that
which
they
are
made
.
Pope
Gelasius
says
,
The
Sacraments
of
the
Body
and
Blood
of
Christ
are
a
divine
thing
;
for
which
reason
we
become
by
them
partakers
of
the
divine
Nature
;
and
yet
the
substance
of
Bread
and
Wine
does
not
cease
to
exist
:
And
the
image
and
likeness
of
the
Body
and
Blood
of
Christ
are
celebrated
in
holy
Mysteries
.
Upon
all
these
Places
being
compared
with
the
Design
with
which
they
were
written
,
which
was
to
prove
that
Christ's
Human
Nature
did
still
subsist
,
unchanged
and
not
swallowed
up
by
its
Union
with
the
Divinity
,
some
Reflections
are
very
obvious
;
●irst
,
If
the
corporal
Presence
of
Christ
in
the
Sacrament
had
been
then
received
in
the
Church
,
the
natural
and
unavoidable
Argument
in
this
Matter
,
which
must
put
an
end
to
it
,
with
all
that
believed
such
corporal
Presence
,
was
this
:
Christ
has
certainly
a
natural
Body
still
,
because
the
Bread
and
the
Wine
are
turned
to
it
;
and
they
cannot
be
turned
to
that
which
is
not
.
In
their
Writings
they
argued
against
the
possibility
of
a
substantial
Change
of
a
Human
Nature
into
the
Divine
;
but
that
could
not
have
been
urged
by
Men
who
believed
a
substantial
Mutation
to
be
made
in
the
Sacrament
:
For
then
the
Eutychians
might
have
retorted
the
Argument
with
great
Advantage
upon
them
.
The
Eutychians
did
make
use
of
some
Expressions
,
that
were
used
by
some
in
the
Church
,
which
seemed
to
Import
that
they
did
argue
from
the
Sacrament
,
as
Theodoret
represents
their
Objections
:
But
to
that
he
answers
as
we
have
seen
,
denying
that
any
such
substantial
Change
was
made
.
The
Design
of
those
Fathers
was
to
prove
that
things
might
be
united
together
,
and
continue
so
united
without
the
change
of
their
Substances
,
and
that
this
was
true
in
the
two
Natures
in
the
Person
of
Christ
:
And
to
make
this
more
Sensible
they
bring
in
the
Matter
of
the
Sacrament
,
as
a
thing
known
and
confessed
:
For
in
their
arguing
upon
it
they
do
suppose
it
as
a
thing
out
of
dispute
.
Now
according
to
the
Roman
Doctrine
,
this
had
been
a
very
odd
Sort
of
an
Argument
,
to
prove
that
Christ's
Human
Nature
was
not
swallowed
up
of
the
Divine
,
because
the
Mysteries
or
Elements
in
the
Sacrament
,
are
changed
into
the
Substance
of
Christ's
Body
,
only
they
retain
the
outward
appearances
of
Bread
and
Wine
.
To
this
an
Eutychian
might
readily
have
answered
,
that
then
the
Human
Nature
might
be
believed
to
be
destroyed
:
And
though
Christ
had
appeared
in
that
likeness
,
he
retained
only
the
Accidents
of
Human
Nature
;
but
that
the
Human
Nature
it self
was
destroyed
,
as
the
Bread
and
the
Wine
were
destroyed
in
the
Eucharist
.
This
had
been
a
very
absurd
way
of
arguing
in
the
Fathers
,
and
had
indeed
delivered
up
the
Cause
to
the
Eutychians
:
Whereas
those
Fathers
make
it
an
Argument
against
them
,
to
prove
that
notwithstanding
an
Uninion
of
two
Beings
,
and
such
an
Union
as
did
communicate
a
Sanctification
from
the
one
to
the
other
,
yet
the
two
Natures
might
remain
still
distinguish'd
;
and
that
it
was
so
in
the
Eucharist
:
Therefore
it
might
be
so
in
the
Person
of
Christ
.
This
seems
to
be
so
evident
an
Indication
of
the
Doctrine
of
the
whole
Church
in
the
Fourth
and
Fifth
Century
,
when
so
many
of
the
most
eminent
Writers
of
those
Ages
,
do
urge
it
so
home
as
an
Argument
in
so
great
a
Point
,
that
we
can
scarce
think
it
possible
for
any
Man
to
consider
it
fully
without
being
determined
by
it
.
And
so
far
we
have
considered
the
Authorities
from
the
Fathers
,
to
shew
that
they
believed
that
the
Substance
of
Bread
and
Wine
did
still
remain
in
the
Sacrament
.
Another
Head
of
Proof
is
,
that
they
affirm
,
that
our
Bodies
are
nourished
by
the
Sacrament
;
which
shews
very
plainly
that
they
had
no
Notion
of
a
Change
of
Substance
made
in
it
.
Iustin
Martyr
calls
the
Eucharist
,
That
food
by
which
our
flesh
and
blood
through
its
transmutation
into
them
are
nourished
.
Irenaeus
makes
this
an
Argument
for
the
Resurrection
of
our
Bodies
,
When
the
Cup
and
the
Bread
,
receives
the
Word
of
God
,
it
becomes
the
Eucharist
of
the
Body
and
Blood
of
Christ
,
by
which
the
substance
of
our
flesh
is
encreased
and
subsists
:
And
he
adds
,
that
the
flesh
is
nourished
by
the
Body
and
Blood
of
Christ
,
and
is
made
his
Member
.
Tertullian
says
,
The
flesh
is
fed
with
the
Body
and
Blood
of
Christ
.
Origen
explains
this
very
largely
on
those
words
of
Christ
,
It
is
not
that
which
enters
within
a
man
that
defiles
the
man
;
He
says
,
if
every
thing
that
goes
into
the
Belly
,
is
cast
into
the
Draught
,
then
that
food
which
is
sanctified
by
the
Word
of
God
,
and
by
Prayer
,
goes
also
into
the
belly
,
as
to
that
which
is
material
in
it
,
and
goes
from
thence
into
the
draught
.
And
a
little
after
he
adds
,
It
is
not
the
matter
of
the
Bread
,
but
the
Word
that
is
pronounced
over
it
,
which
profits
him
that
eats
it
,
in
such
a
way
as
is
not
unworthy
of
the
Lord
.
The
Bishops
of
Spain
in
a
Councel
that
sat
at
Toledo
in
the
Seventh
Century
,
it
might
not
oppress
the
belly
of
him
that
took
it
with
an
over-charging
burden
,
and
that
it
might
not
go
into
the
digestion
.
They
fancying
that
a
lesser
quantity
made
no
digestion
,
and
produced
no
Excrement
.
In
the
Ninth
Century
both
Rabanus
Maurus
,
and
Heribald
believed
,
that
the
Sacrament
was
so
digested
that
some
part
of
it
turned
to
Excrement
;
which
was
also
held
by
divers
Writers
of
the
Greek
Church
,
whom
their
Adversaries
called
by
way
of
reproach
Stercoranists
.
Others
indeed
of
the
Ancients
,
did
think
that
no
part
of
the
Sacrament
became
Excrement
,
but
that
it
was
spread
through
the
whole
Substance
of
the
Communicant
,
Iohn
Damascene
,
fell
into
this
conceit
;
but
still
they
thought
that
it
was
changed
into
the
Substance
of
our
Bodies
,
and
so
nourished
them
without
any
Excrement
coming
from
any
part
of
it
.
The
Fathers
do
call
the
Consecrated
Elements
the
Figures
,
the
Signs
,
the
Symbols
,
the
Types
and
Antitypes
,
the
Commemoration
,
the
Representation
,
the
Mysteries
and
the
Sacraments
of
the
Body
and
Blood
;
which
does
evidently
demonstrate
that
they
could
not
think
,
that
they
were
the
very
Substance
of
his
Body
and
Blood
.
He
made
Bread
to
be
his
Body
;
saying
,
This
is
my
Body
;
that
is
,
the
figure
of
my
Body
:
From
which
he
argues
,
that
since
his
Body
had
that
for
its
figure
;
it
was
a
true
Body
;
for
an
empty
thing
,
such
as
a
Phantasm
is
,
cannot
have
a
figure
.
It
is
from
hence
clear
,
that
it
was
not
then
believed
that
Christ's
Body
was
literally
in
the
Sacrament
;
for
otherwise
the
Argument
would
have
been
much
clearer
and
shorter
:
Christ
has
a
true
Body
,
because
we
believe
that
the
Sacrament
is
truly
his
Body
,
than
to
go
and
prove
it
so
far
about
,
as
to
say
a
Phantasm
has
no
figure
:
But
the
Sacrament
is
the
figure
of
Christ's
Body
,
therefore
it
is
no
Phantasm
.
He
commended
and
gave
to
his
Disciples
the
Figure
of
his
Body
and
Blood
.
And
when
the
Manicheans
objected
to
him
,
that
Blood
is
called
in
the
Old
Testament
the
Life
or
Soul
,
contrary
to
what
is
said
in
the
New
.
He
answers
,
that
Blood
was
not
the
Soul
or
Life
,
but
only
the
Sign
of
it
;
and
that
the
Sign
sometimes
bears
the
name
of
that
of
which
it
is
the
Sign
:
Christ
did
not
doubt
to
say
,
This
is
my
Body
,
when
he
was
giving
the
Sign
of
his
Body
.
Now
that
had
been
a
very
bad
Argument
,
if
the
Bread
was
truly
the
Body
of
Christ
;
it
had
proved
that
the
Sign
must
be
one
with
the
thing
signified
.
The
whole
Ancient
Liturgies
,
and
all
the
Greek
Fathers
do
so
frequently
use
the
words
Type
,
Antitype
,
Sign
and
Mystery
,
that
this
is
not
so
much
as
denied
;
it
is
their
constant
Style
.
Now
it
is
apparent
that
a
thing
cannot
be
the
Type
and
Symbol
of
it self
.
And
tho'
they
had
more
frequent
occasions
to
speak
of
the
Eucharist
,
than
either
of
Baptism
or
the
Chrism
;
yet
as
they
called
the
Water
and
the
Oyl
,
Types
and
Mysteries
,
so
they
bestowed
the
same
descriptions
on
the
Elements
in
the
Eucharist
;
and
as
they
have
many
strong
Expressions
concerning
the
Water
and
the
Oyl
that
cannot
be
literally
understood
,
so
upon
the
same
Grounds
it
will
appear
reasonable
,
to
give
the
same
Exposition
to
some
high
Expressions
,
that
they
fell
into
concerning
this
Sacrament
.
Facundus
has
some
very
full
Discourses
to
this
purpose
:
He
is
proving
that
Christ
may
be
called
the
Adopted
Son
of
God
,
as
well
as
he
is
truly
his
Son
;
and
that
because
he
was
Baptized
.
The
Sacrament
of
Adoption
,
that
is
,
Baptism
,
may
be
called
Baptism
;
as
the
Sacrament
of
his
Body
and
Blood
,
which
is
in
the
Consecrated
Bread
and
Cup
,
is
called
his
Body
and
Blood
:
Not
that
the
Bread
is
properly
his
Body
,
or
the
Cup
properly
his
Blood
;
but
because
they
contain
in
them
the
Mystery
of
his
Body
and
Blood
.
St.
Austin
says
,
That
Sacraments
must
have
some
resemblance
of
those
things
of
which
they
are
the
Sacraments
:
So
the
Sacrament
of
the
Body
of
Christ
is
after
some
manner
his
Body
:
and
the
Sacrament
of
his
Blood
is
after
some
manner
his
Blood
.
And
speaking
of
the
Eucharist
as
a
Sacrifice
of
Praise
,
he
says
,
The
Flesh
and
Blood
of
this
Sacrifice
was
promised
before
the
coming
of
Christ
,
by
the
Sacrifices
that
were
the
Types
of
it
.
In
the
Passion
the
Sacrifice
was
truly
offered
;
and
after
his
Ascension
it
is
Celebrated
by
the
Sacrament
of
the
Remembrance
of
it
.
And
when
he
speaks
of
the
murmuring
of
the
Iews
,
upon
our
Saviour's
speaking
of
giving
his
Flesh
to
them
,
to
eat
it
;
he
adds
,
They
foolishly
and
carnally
thought
,
that
he
was
to
cut
off
some
parcels
of
his
Body
,
to
be
given
to
them
;
but
he
shews
that
there
was
a
Sacrament
hid
there
;
and
he
thus
Paraphrases
that
Passage
,
The
words
that
I
have
spoken
to
you
,
they
are
spirit
and
life
:
Vnderstand
spiritually
that
which
I
have
said
,
for
it
is
not
this
Body
which
you
see
that
you
are
to
eat
,
or
to
drink
this
Blood
which
they
shall
shed
,
who
crucifie
me
.
But
I
have
recommended
a
Sacrament
to
you
,
which
being
spiritually
understood
,
shall
quicken
you
:
And
tho'
it
be
necessary
that
it
be
celebrated
visibly
,
yet
it
must
be
understood
invisibly
.
Primasius
compares
the
Sacrament
to
a
Pledge
,
the
Heavenly
Words
,
and
sets
it
down
.
The
Offices
of
the
Church
are
a
clearer
Evidence
of
the
Doctrine
of
that
Church
,
than
all
the
Discourses
that
can
be
made
by
any
Doctor
in
it
;
the
one
is
the
Language
of
the
whole
Body
,
whereas
the
other
are
only
the
private
reasonings
of
particular
Men
:
And
of
all
the
Parts
of
the
Office
,
the
Prayer
of
Consecration
is
that
which
does
most
certainly
set
out
to
us
the
sense
of
that
Church
that
used
it
:
But
that
which
makes
this
Remark
the
more
Important
,
is
that
the
Prayer
as
set
down
by
this
pretended
St.
Ambrose
,
is
very
near
the
same
with
that
which
is
now
in
the
Canon
of
the
Mass
,
only
there
is
one
very
Important
variation
,
which
will
best
appear
by
setting
both
down
.
That
of
St.
Ambrose's
is
,
Fac
nobis
hanc
oblationem
,
ascriptam
,
rationabilem
,
acceptabilem
,
quod
est
figura
Corporis
&
Sanguinis
Domini
nostri
Iesu
Christi
,
qui
pridie
quam
pateretur
,
&c.
That
in
the
Canon
of
the
Mass
is
,
Quam
oblationem
tu
Deus
in
omnibus
quae
sumus
benedictam
,
ascriptam
,
ratam
,
rationabilem
,
acceptabilemque
facere
digneris
:
ut
nobis
Corpus
&
Sanguis
fiat
dilectissimi
filii
tui
Domini
nostri
Iesu
Christi
.
We
do
plainly
see
so
great
a
resemblance
of
the
later
to
the
former
of
these
two
Prayers
,
that
we
may
well
conclude
,
that
the
one
was
begun
in
the
other
;
but
at
the
same
time
we
observe
an
Essential
difference
.
In
the
former
this
Sacrifice
is
called
the
Figure
of
the
Body
and
Blood
of
Christ
.
Whereas
in
the
later
it
is
Prayed
that
it
may
become
to
us
the
Body
and
Blood
of
Christ
.
As
long
as
the
former
was
the
Prayer
of
Consecration
,
it
is
not
pofsible
for
us
to
imagine
,
that
the
Doctrine
of
the
Corporal
Presence
could
be
received
;
for
that
which
was
believed
to
be
the
true
Body
and
Blood
of
Christ
,
could
not
be
called
,
especially
in
such
a
part
of
the
Office
,
the
Figure
of
his
Body
and
Blood
;
and
therefore
the
change
that
was
made
in
this
Prayer
,
was
an
evident
proof
of
a
change
in
the
Doctrine
;
and
if
we
could
tell
in
what
Age
that
was
done
,
we
might
then
upon
greater
certainty
fix
the
time
,
in
which
this
change
was
made
,
or
at
least
in
which
the
inconsistency
of
that
Prayer
with
this
Doctrine
was
observed
.
I
have
now
set
down
a
great
variety
of
Proofs
reduced
under
different
Heads
,
from
which
it
appears
evidently
that
the
Fathers
did
not
believe
this
Doctrine
,
but
that
they
did
affirm
the
contrary
very
expresly
.
This
Sacrament
continued
to
be
so
long
considered
as
the
Figure
or
Image
of
Christ's
Body
,
that
the
Seventh
General
Council
which
met
at
Constantinople
in
the
Year
754
,
and
consisted
of
above
Three
hundred
and
thirty
Bishops
,
when
it
condemned
the
Worship
of
Images
,
affirmed
that
this
was
the
only
Image
that
we
might
lawfully
have
of
Christ
;
and
that
he
had
appointed
us
to
offer
this
Image
of
his
Body
,
to
wit
,
the
Substance
of
the
Bread
.
That
was
indeed
contradicted
with
much
confidence
by
the
Second
Council
of
Nice
,
in
which
,
in
opposition
to
what
appears
to
this
day
in
all
the
Greek
Liturgies
,
and
the
Greek
Fathers
,
they
do
positively
deny
that
the
Sacrament
was
ever
called
the
Image
of
Christ
;
and
they
affirm
it
to
be
the
true
Body
of
Christ
.
In
conclusion
,
I
shall
next
shew
how
this
Doctrine
crept
into
the
Church
;
for
this
seems
plausible
,
that
a
Doctrine
of
this
nature
could
never
have
got
into
the
Church
in
any
Age
,
if
those
of
the
Age
that
admitted
it
,
had
not
known
that
it
had
been
the
Doctrine
of
the
former
Age
,
and
so
upwards
to
the
Age
of
the
Apostles
.
It
is
not
to
be
denied
,
but
that
very
early
both
Iustin
Martyr
and
Irenaeus
thought
,
that
there
was
such
a
Sanctification
of
the
Elements
,
that
there
was
a
Divine
Vertue
in
them
:
And
in
those
very
Passages
which
we
have
urg'd
from
the
Arguings
of
the
Fathers
against
the
Eutychians
,
tho'
they
do
plainly
prove
that
they
believed
,
that
the
Substance
of
Bread
and
Wine
did
still
remain
;
yet
they
do
suppose
an
Union
of
the
Elements
to
the
Body
of
Christ
,
like
that
of
the
Human
Nature's
being
united
to
the
Divine
;
here
a
Foundation
was
laid
for
all
the
Superstructure
that
was
afterwards
raised
upon
it
.
For
tho'
the
Liturgies
and
Publick
Offices
continued
long
in
the
first
simplicity
,
yet
the
Fathers
who
did
very
much
study
Eloquence
,
chiefly
the
Greek
Fathers
,
carried
this
matter
very
far
in
their
Sermons
and
Homilies
.
They
did
only
apprehend
the
Profanation
of
the
Sacrament
,
from
the
unworthiness
of
those
who
came
to
it
;
and
being
much
set
on
the
begetting
a
due
reverence
for
so
holy
an
action
,
and
a
seriousness
in
the
performance
of
it
,
they
urg'd
all
the
Topicks
that
sublime
Figures
,
or
warm
Expressions
could
help
them
with
;
and
with
this
exalted
Eloquence
of
theirs
,
we
must
likewise
observe
the
state
that
the
World
fell
in
,
in
the
Fifth
Century
:
Vast
Swarms
out
of
the
North
over-run
the
Roman
Empire
,
and
by
a
long
continued
Succession
of
new
Invaders
,
all
was
sackt
and
ruined
.
In
the
West
,
the
Goths
were
followed
by
the
Vandals
,
the
Alans
,
the
Gepides
,
the
Franks
,
the
Sweves
,
the
Huns
,
and
the
Lombards
,
some
of
these
Nations
;
but
in
conclusion
the
Saracens
and
Turks
in
the
East
,
made
Havock
of
all
that
was
polite
or
learned
;
by
which
we
lost
the
chief
Writings
of
the
first
and
best
Times
;
but
instead
of
these
,
many
spurious
ones
were
afterwards
produced
,
and
they
passed
easily
in
dark
and
ignorant
Ages
.
All
fell
under
much
oppression
and
misery
;
and
Europe
was
so
over-run
with
Barbarity
and
Ignorance
,
that
it
cannot
be
easily
apprehended
,
but
by
such
as
have
been
at
the
pains
to
go
through
one
of
the
ungratefullest
pieces
of
Study
that
can
be
well
imagined
;
and
have
read
the
Productions
of
those
Ages
.
The
understanding
the
Scriptures
or
Languages
,
or
History
were
not
so
much
as
thought
on
.
Some
affected
Homilies
or
Discantings
on
the
Rituals
of
the
Church
,
full
of
many
very
odd
Speculations
about
them
,
are
among
the
best
of
the
Writings
of
those
Times
.
They
were
easily
imposed
on
by
any
new
Forgery
;
witness
the
Reception
and
Authority
that
was
given
to
the
Decretal
Epistles
of
the
Popes
of
the
first
Three
Centuries
,
which
for
many
Ages
maintained
its
credit
,
tho'
it
was
plainly
a
Forgery
of
the
Eighth
Century
,
and
was
contrived
with
so
little
Art
,
that
there
is
not
in
them
colour
enough
to
excuse
the
ignorance
of
those
that
were
deceived
by
it
.
As
it
is
an
easie
thing
to
mislead
ignorant
multitudes
,
so
there
is
somewhat
in
Incredible
Opinions
and
Stories
,
that
is
suited
to
such
a
state
of
Mankind
;
and
as
Men
are
apt
to
fancy
that
they
see
Sprights
,
especially
in
the
Night
,
so
the
more
of
darkness
and
unconceivableness
that
there
is
in
an
Opinion
,
it
is
the
more
properly
calculated
for
such
times
.
The
Ages
that
succeeded
were
not
only
times
of
Ignorance
,
but
they
were
also
times
of
much
Corruption
.
The
Writers
of
the
Fourth
and
Fifth
Century
give
us
dismal
Representations
of
the
Corruptions
of
their
times
;
and
the
scandalous
unconstancy
of
the
Councils
of
those
Ages
,
is
too
evident
a
proof
of
what
we
find
said
by
the
Good
Men
of
those
days
:
But
things
fell
lower
and
lower
in
the
succeeding
Ages
.
It
is
an
amazing
thing
that
in
the
very
Office
of
Consecrating
Bishops
,
Examinations
are
ordered
concerning
those
Crimes
,
the
very
mention
of
which
give
horrour
;
De
Coitu
cum
Masculo
&
cum
Quadruped●bus
.
The
Popes
more
particularly
were
such
a
Succession
of
Men
,
that
as
their
own
Historians
have
described
them
,
nothing
in
any
History
can
be
produced
that
is
like
them
.
The
Characters
they
give
them
are
so
monstrous
,
that
nothing
under
the
authority
of
unquestioned
Writers
,
and
the
Evidence
of
the
Facts
themselves
,
could
make
them
credible
.
But
that
which
makes
the
Introduction
of
this
Doctrine
appear
the
more
probable
,
is
that
we
plainly
see
the
whole
Body
of
the
Clergy
was
every
where
so
Influenced
by
the
management
of
the
Popes
,
that
they
generally
entred
into
Combinations
to
subject
the
Temporalty
to
the
Spiritualty
,
and
therefore
every
Opinion
that
tended
to
render
the
Persons
of
the
Clergy
Sacred
,
and
to
raise
their
Character
high
,
was
sure
to
receive
the
best
entertainment
,
and
the
greatest
incouragement
possible
.
Nothing
could
carry
this
so
far
as
an
Opinion
that
represented
the
Priest
as
having
a
Character
by
which
with
a
few
words
,
he
could
make
a
God
.
The
Opinion
of
Transubstantiation
was
such
an
Engine
,
that
it
being
once
set
on
foot
,
could
not
but
meet
with
a
favourable
reception
from
those
who
were
then
seeking
all
possible
colours
,
to
give
credit
to
their
authority
,
and
to
advance
it
.
The
numbers
of
the
Clergy
were
then
so
great
,
and
their
contrivances
were
so
well
suited
to
the
credulity
and
superstition
of
those
times
,
that
by
Visions
and
wonderful
Stories
confidently
vouched
,
they
could
easily
infuse
any
thing
into
weak
and
giddy
Multitudes
.
Besides
that
the
Genius
of
those
Times
led
them
much
to
the
love
of
Pomp
and
Shew
;
they
had
lost
the
true
Power
and
Beauty
of
Religion
,
and
were
willing
by
outward
Appearances
to
balance
or
compensate
for
their
great
Defects
.
But
besides
all
those
general
Considerations
which
such
as
are
acquainted
with
the
History
of
those
Ages
,
know
do
belong
to
them
in
a
much
higher
Degree
than
is
here
set
forth
:
There
are
some
Specialities
that
relate
to
this
Doctrine
in
Particular
,
which
will
make
the
Introduction
of
it
appear
the
more
Practicable
.
This
had
never
been
condemned
in
any
former
Age
;
for
as
none
condemn
Errors
by
Anticipation
or
Prophesy
,
so
the
Promoters
of
it
had
this
Advantage
,
that
no
formal
Decision
had
been
made
against
them
.
It
did
also
in
the
outward
sound
agree
with
the
Words
of
the
Institution
,
and
the
Phrases
generally
used
,
of
the
Elements
being
changed
into
the
Body
and
Blood
of
Christ
:
Outward
sound
and
appearance
was
enough
in
Ignorant
Ages
,
to
hide
the
Change
that
was
made
.
The
step
that
is
made
from
believing
any
thing
in
General
,
with
an
indistinct
and
confused
Apprehension
,
to
a
determined
way
of
explaining
it
,
is
not
hard
to
be
brought
about
.
The
People
in
General
believed
that
Christ
was
in
the
Sacrament
,
and
that
the
Elements
were
his
Body
and
Blood
;
without
troubling
themselves
to
Examine
in
what
Manner
all
this
was
done
:
So
it
was
no
great
step
in
a
dark
Age
,
to
put
a
particular
Explanation
of
this
upon
them
:
And
this
Change
being
brought
in
without
any
visible
Alterations
made
in
the
Worship
,
it
must
needs
have
passed
with
the
World
more
easily
:
For
in
all
Times
,
visible
Rites
are
more
minded
by
the
People
,
than
speculative
Points
;
which
they
consider
very
little
.
No
Alterations
were
at
first
made
in
the
Worship
;
the
Adoration
of
the
Host
,
and
the
Processions
invented
to
Honour
it
came
all
afterwards
.
The
first
Controversy
about
the
Manner
of
the
Presence
,
arose
incidentally
upon
the
Controversy
of
Images
:
The
Council
at
Constantinople
decreed
,
that
the
Sacrament
was
the
Image
of
Christ
,
in
which
the
substance
of
Bread
and
Wine
remained
.
Those
at
Nice
how
furiously
soever
they
fell
upon
them
,
for
calling
the
Sacrament
the
Image
of
Christ
,
yet
do
no where
blame
them
for
saying
that
the
substance
of
Bread
and
Wine
remained
in
it
:
For
indeed
the
Opinion
of
Damascene
and
of
most
of
the
Greek
Church
was
,
That
there
was
an
Assumption
of
the
Bread
and
Wine
into
an
Vnion
with
the
Body
of
Christ
.
The
Council
of
Constantinople
brought
in
their
Decision
occasionally
,
that
being
considered
as
the
setled
Doctrine
of
the
Church
;
whereas
those
of
Nice
did
visibly
Innovate
and
Falsify
the
Tradition
:
For
they
affirm
as
Damascene
had
done
before
them
,
that
the
Elements
we●e
called
the
Antitypes
of
Christ's
Body
,
only
before
they
were
consecrated
,
but
not
after
it
:
Which
they
say
none
of
the
Fathers
had
done
.
This
is
so
notoriously
False
,
that
no
Man
can
pretend
now
to
justify
them
in
it
,
since
there
are
above
twenty
of
the
Fathers
that
were
before
them
,
who
in
plain
words
call
the
Elements
after
Consecration
,
the
Figure
and
Antitype
of
Christ's
Body
:
Here
then
was
the
Tradition
and
Practice
of
the
Church
falsified
,
which
is
no
small
Prejudice
against
those
that
support
the
Doctrine
,
as
well
as
against
the
Credit
of
that
Council
.
About
thirty
Years
after
that
Council
,
Paschase
Radbert
Abbot
of
Corby
in
France
,
did
very
plainly
assert
the
corporal
Presence
in
the
Eucharist
:
He
is
acknowledged
both
by
Bellarmin
and
Sirmondus
to
be
the
first
Writer
,
that
did
on
purpose
advance
and
explain
that
Doctrine
:
He
himself
values
his
Pains
in
that
Matter
,
and
as
he
laments
the
slowness
of
some
in
believing
it
,
so
he
pretends
that
he
had
moved
many
to
assent
to
it
:
But
he
confesses
that
some
blamed
him
for
ascribing
a
Sense
to
the
Words
of
Christ
that
was
not
consonant
to
Truth
.
There
was
but
one
Book
writ
in
that
Age
to
second
him
,
the
Name
of
the
Author
was
lost
till
Mabillon
discovered
that
it
was
writ
by
one
Herigerus
Abbot
of
Cob.
But
all
the
Eminent
Men
and
the
great
Writers
of
that
time
,
wrote
plainly
against
this
Doctrine
;
and
affi●med
that
the
Bread
and
Wine
remained
in
the
Sacrament
,
and
did
nourish
our
Bodies
as
other
Meats
do
.
Those
were
Rabanus
Maurus
Archbishop
of
Mentz
,
Amalarius
Archbishop
of
Triers
,
Heribald
Bishop
of
Auxerre
,
Bertram
or
Ratramne
,
Iohn
Scot
Erigena
,
Walafridus
Strabus
,
Florus
,
and
Christian
Druthmar
.
Three
of
these
set
themselves
on
purpose
to
refute
Paschase
.
Rabanus
Maurus
in
an
Epistle
to
Abbot
Egilon
wrote
against
Paschase
for
saying
,
that
it
was
that
Body
that
was
born
of
the
Virgin
,
that
was
crucified
and
raised
up
again
,
which
was
daily
offered
up
.
And
though
that
Book
is
lost
,
yet
as
he
himself
refers
his
Reader
to
it
in
his
Penitential
,
so
we
have
an
Account
given
of
it
by
the
Anonymous
defender
of
Paschase
.
Ratramne
was
commanded
by
Charles
the
Bald
,
then
Emperour
,
to
write
upon
that
Subject
,
which
he
in
the
beginning
of
his
Book
promises
to
do
,
not
trusting
to
his
own
Sense
,
but
following
the
Steps
of
the
Holy
Fathers
.
He
tells
us
,
that
there
were
different
Opinions
about
it
:
Some
believing
that
the
Body
of
Christ
was
there
without
a
Figure
:
Others
saying
that
it
was
there
in
a
Figure
,
or
Mystery
:
Upon
which
he
apprehended
that
a
great
Schism
must
follow
.
His
Book
is
very
short
and
very
plain
:
He
asserts
our
Doctrine
as
expresly
as
we
our selves
can
do
:
He
delivers
it
in
the
same
Words
,
and
proves
it
by
many
of
the
same
Arguments
and
Authorities
that
we
bring
.
Raban
and
Ratramne
were
without
dispute
reckoned
among
the
first
Men
of
that
Age.
Iohn
Scot
was
also
commanded
by
the
same
Emperour
to
write
on
the
same
Subject
:
He
was
one
of
the
most
Learned
and
the
most
Ingenious
Men
of
the
age
;
and
was
in
great
Esteem
both
with
the
Emperour
,
and
with
our
King
Alfred
:
He
was
reckoned
both
a
Saint
and
a
Martyr
.
He
did
formally
refute
Paschase's
Doctrine
,
and
assert
ours
.
His
Book
is
indeed
lost
,
but
a
full
Account
of
it
is
given
us
by
other
Writers
of
that
Time
.
And
it
is
a
great
Evidence
,
that
his
Opinion
in
this
Matter
was
not
then
thought
to
be
contrary
to
the
general
Sense
of
the
Church
in
that
Age
:
For
he
having
writ
against
St.
Augustin's
Doctrine
concerning
Predestination
,
there
was
a
very
severe
Censure
of
him
and
of
his
Writings
published
under
the
Name
of
the
Church
of
Lions
:
In
which
they
do
not
once
reflect
on
him
for
his
Opinions
touching
the
Eucharist
.
It
appears
from
this
,
that
their
Doctrine
concerning
the
Sacrament
was
then
generally
received
:
Since
both
Ratramne
and
he
,
though
they
differ'd
extreamly
in
that
Point
of
Predestination
,
yet
both
agreed
in
this
.
It
is
probable
that
the
Saxon
Homily
that
was
read
in
England
on
Easter-day
was
taken
from
Scot's
Book
;
which
does
fully
reject
the
corporal
Presence
.
This
is
enough
to
shew
that
Paschase's
Opinion
was
an
Innovation
broached
in
the
Ninth
Century
,
and
was
opposed
by
all
the
Great
Men
of
that
Age.
The
Tenth
Century
was
the
blackest
and
most
ignorant
of
all
the
Ages
of
the
Church
:
There
is
not
one
Writer
in
that
Age
that
gives
us
any
clear
Account
of
the
Doctrine
of
the
Church
:
Such
remote
Hints
as
occur
do
still
savour
of
Ratramne's
Doctrine
.
All
Men
were
then
asleep
,
and
so
it
was
a
fit
time
for
the
Tares
that
Paschase
had
sown
to
grow
up
in
it
.
The
Popes
of
that
Age
were
such
a
Succession
of
Monsters
,
that
Baronius
cannot
forbear
to
make
the
saddest
Exclamations
possible
against
their
Debaucheries
,
their
Cruelties
,
and
their
other
Vices
.
About
the
middle
of
the
Eleventh
Century
,
after
this
Dispute
had
slept
almost
two
hundred
Years
,
it
was
again
revived
.
Bruno
Bishop
of
Angiers
,
and
Berengarius
his
Archdeacon
,
maintained
the
Doctrine
of
Ratramne
:
Little
mention
is
made
of
the
Bishop
,
but
the
Archdeacon
is
spoken
of
as
a
Man
of
great
Piety
:
So
that
he
past
for
a
Saint
,
and
was
a
Man
of
such
Learning
that
when
he
was
brought
before
Pope
Nicolaus
,
no
Man
could
resist
him
.
He
writ
against
Paschase
,
and
had
many
followers
.
The
Historians
of
that
Age
tell
us
,
that
his
Doctrine
had
overspread
all
France
.
The
Books
writ
against
him
by
Lanfranc
and
others
,
are
filled
with
an
impudent
corrupting
of
all
Antiquity
.
Many
Councils
were
held
upon
this
Matter
,
and
these
together
with
the
Terrours
of
Burning
,
which
was
then
beginning
to
be
the
common
Punishment
of
Heresy
,
made
him
renounce
his
Opinion
:
But
he
returned
to
it
again
;
yet
he
afterwards
renounced
it
:
Though
Lanfranc
reproaches
him
that
it
was
not
the
Love
of
Truth
,
but
the
Fear
of
Death
that
brought
him
to
it
.
And
his
final
Retracting
of
that
renouncing
of
his
Opinion
is
lately
found
in
France
,
as
I
have
been
credibly
informed
.
Thus
this
Opinion
that
in
the
Ninth
Century
was
generally
received
,
and
was
condemned
by
neither
Pope
nor
Council
,
was
become
so
odious
in
the
Eleventh
Century
,
that
none
durst
own
it
.
And
he
who
had
the
Courage
to
own
it
,
yet
was
not
resolute
enough
to
stand
to
it
:
For
about
this
Time
the
Doctrine
of
extirpating
Hereticks
,
and
of
deposing
such
Princes
as
were
Defective
in
that
Matter
,
was
universally
put
in
Practice
.
Great
Bodies
of
Men
began
to
separate
from
the
Roman
Communion
in
the
Southern
Parts
of
France
;
and
one
of
the
chief
Points
of
their
Doctrine
,
was
their
believing
that
Christ
was
not
corporally
Present
in
the
Eucharist
;
and
that
he
was
there
only
in
a
Figure
or
Mystery
.
But
now
that
the
contrary
Doctrine
was
established
,
and
that
those
who
denied
it
were
adjudged
to
be
burnt
,
it
is
no
wonder
if
it
quickly
gained
Ground
,
when
on
the
one
hand
the
Priests
saw
their
Interest
in
promoting
it
,
and
all
People
felt
the
Danger
of
denying
it
.
The
Anathema's
of
the
Church
,
and
the
Terrours
of
Burning
,
were
infallible
Things
,
to
silence
Contradiction
at
least
,
if
not
to
gain
Assent
.
Soon
after
this
Doctrine
was
received
,
the
Schoolmen
began
to
refine
upon
it
,
Stephen
Bishop
of
Autun
was
the
First
that
fell
on
the
Word
of
Transubstantiation
.
Amalric
in
the
beginning
of
the
Thirteenth
Century
denied
in
express
Words
the
corporal
Presence
:
Essence
of
Matter
,
and
think
that
Accidents
are
only
the
Modes
of
Matter
,
which
have
no
proper
being
of
themselves
,
it
is
evident
,
that
a
Body
cannot
be
without
its
Extension
,
and
that
Accidents
cannot
subsist
without
their
Subject
;
so
that
this
can
be
in
no
sort
reconciled
to
Transubstantiation
:
And
therefore
they
would
willingly
avoid
this
special
Manner
of
the
Presence
,
and
only
in
General
assert
that
Christ
is
corporally
Present
.
But
the
Decrees
of
the
Lateran
and
Trent
Councils
make
it
evident
,
that
Transubstantiation
is
now
a
Doctrine
that
is
bound
upon
them
,
by
the
Authority
of
the
Church
and
of
Tradition
:
And
that
they
are
as
much
bound
to
believe
it
as
to
believe
the
corporal
Presence
it self
.
Thus
the
going
off
from
the
Simplicity
in
which
Christ
did
deliver
the
Sacrament
,
and
in
which
the
Church
at
first
received
it
,
into
some
sublime
Expressions
about
it
,
led
Men
once
out
of
the
way
,
and
they
still
went
farther
and
farther
from
it
.
Pious
and
Rhetorical
Figures
,
pursued
far
by
Men
of
heated
Imaginations
,
and
of
inflamed
Affections
,
were
followed
with
Explanations
invented
by
colder
and
more
designing
Men
afterwards
,
and
so
it
increased
till
it
grew
by
degrees
to
that
which
at
last
it
settled
on
.
But
after
all
,
if
the
Doctrine
of
the
Corporal
Presence
had
rested
only
in
a
Speculation
,
tho'
we
should
have
judged
those
who
held
it
to
be
very
bad
Philosophers
,
and
no
good
Criticks
,
yet
we
could
have
endured
it
;
if
it
had
rested
there
,
and
had
not
gone
on
to
be
a
matter
of
practice
,
by
the
Adoration
and
Processions
,
with
every
thing
else
of
that
kind
,
which
followed
upon
it
;
for
this
corrupted
the
Worship
.
The
Lutherans
believe
a
Consubstantiation
,
and
that
both
Christ's
Body
and
Blood
,
and
the
Substance
of
the
Elements
are
together
in
the
Sacrament
:
That
some
explain
by
an
Vbiquity
,
which
they
think
is
communicated
to
the
Human
Nature
of
Christ
,
by
which
his
Body
is
every
where
as
well
as
in
the
Sacrament
:
Whereas
others
of
them
think
that
since
the
words
of
Christ
must
needs
be
true
in
a
literal
sense
,
his
Body
and
Blood
is
therefore
in
the
Sacrament
,
but
in
,
with
,
and
under
the
Bread
and
Wine
.
All
this
we
think
is
ill
grounded
,
and
is
neither
agreeable
to
the
words
of
the
Institution
,
nor
to
the
nature
of
things
.
A
great
deal
of
that
which
was
formerly
set
forth
in
defence
of
our
Doctrine
falls
likewise
upon
this
.
The
Vbiquity
communicated
to
the
Humane
Nature
,
as
it
seems
a
thing
in
it self
impossible
,
so
it
gives
no
more
to
the
Sacrament
than
to
every
thing
else
.
Christ's
Body
may
be
said
to
be
in
every
thing
,
or
rather
every
thing
may
be
said
to
be
his
Body
and
Blood
,
as
well
as
the
Elements
in
the
Sacrament
.
The
impossibility
of
a
Bodies
being
without
extension
,
or
in
more
places
at
once
,
lies
against
this
,
as
well
as
against
Transubstantiation
.
But
yet
after
all
,
this
is
only
a
Point
of
Speculation
,
nothing
follows
upon
it
in
practice
,
no
Adoration
is
offered
to
the
Elements
;
and
therefore
we
judge
that
Speculative
Opinions
may
be
born
with
,
when
they
neither
fall
upon
the
Fundamentals
of
Christianity
,
to
give
us
false
Ideas
of
the
Essential
parts
of
our
Religion
,
nor
affect
our
practice
,
and
chiefly
when
the
Worship
of
God
is
maintained
in
its
Purity
,
for
which
we
see
God
has
expressed
so
particular
a
concern
,
giving
it
the
Word
which
of
all
others
raises
in
us
the
most
sensible
and
the
strongest
Ideas
,
calling
it
Iealousie
;
that
we
reckon
,
we
ought
to
watch
over
this
with
much
caution
.
We
can
very
well
bear
with
some
Opinions
,
that
we
think
ill
grounded
,
as
long
as
they
are
only
matters
of
Opinion
,
and
have
no
Influence
neither
on
Mens
Morals
,
nor
their
Worship
.
We
still
hold
Communion
with
Bodies
of
Men
,
that
as
we
judge
think
wrong
,
but
yet
do
both
live
well
,
and
maintain
the
Purity
of
the
Worship
of
God
.
We
know
the
great
design
of
Religion
is
to
govern
Men's
Lives
,
and
to
give
them
right
Ideas
of
God
,
and
of
the
Ways
of
Worshipping
him
.
All
Opinions
that
do
not
break
in
upon
these
,
are
things
in
which
great
forbearance
is
to
be
used
;
large
Allowances
are
to
be
made
for
Mens
Notions
in
all
other
things
;
and
therefore
we
think
that
neither
Consubstantiation
nor
Transubstantiation
,
how
ill
grounded
soever
we
take
both
to
be
,
ought
to
dissolve
the
Union
and
Communion
of
Churches
:
But
it
is
quite
another
thing
,
if
under
either
of
these
Opinions
an
Adoration
of
the
Elements
is
taught
and
practised
.
This
we
believe
is
plain
Idolatry
,
when
an
Insensible
piece
of
Matter
,
such
as
Bread
and
Wine
,
has
Divine
Honours
paid
it
;
when
it
is
believed
to
be
God
,
when
it
is
called
God
,
and
is
in
all
respects
Worshipped
with
the
same
Adoration
that
is
offered
up
to
Almighty
God
.
This
we
think
is
gross
Idolatry
.
Many
Writers
of
the
Church
of
Rome
have
acknowledged
that
if
Transubstantiation
is
not
true
,
their
Worship
is
a
strain
of
Idolatry
beyond
any
that
is
practised
among
the
most
depraved
of
all
the
Heathens
.
The
only
excuse
that
is
offered
in
this
matter
,
is
,
that
since
the
declared
Object
of
Worship
is
Iesus
Christ
,
believed
to
be
there
present
,
then
whether
he
is
present
or
not
,
the
Worship
terminates
in
him
;
both
the
secret
acts
of
the
Worshippers
,
and
the
professed
Doctrine
of
the
Church
do
lodge
it
there
.
And
therefore
it
may
be
said
,
that
tho'
he
should
not
be
actually
present
,
yet
the
act
of
Adoration
being
directed
to
him
,
must
be
accepted
of
God
,
as
right
meant
,
and
duly
directed
,
even
tho'
there
should
happen
to
be
a
mistake
in
the
outward
application
of
it
.
In
answer
to
this
,
we
do
not
pretend
to
determine
,
how
far
this
may
be
pardoned
by
God
;
whose
Mercies
are
infinite
,
and
who
does
certainly
consider
,
chiefly
the
Hearts
of
his
Creatures
,
and
is
merciful
to
their
Infirmities
,
and
to
such
Errors
as
arise
out
of
their
weakness
,
their
Hearts
being
sincere
before
him
.
We
ought
to
consider
this
action
as
it
is
in
it self
,
and
not
according
to
Mens
Apprehensions
and
Opinions
about
it
.
If
the
conceits
that
the
Ancient
Idolaters
had
both
concerning
their
Gods
,
and
the
Idols
that
they
Worshipped
,
will
excuse
from
Idolatry
,
it
will
be
very
hard
to
say
that
there
were
ever
any
Idolaters
in
the
World
.
Those
who
Worshipped
the
Sun
,
thought
that
the
great
Divinity
was
lodged
there
,
as
in
a
Vehicle
or
Temple
;
but
yet
they
were
not
by
reason
of
that
misconception
excused
from
being
Idolaters
.
If
a
false
Opinion
upon
which
a
practice
is
founded
,
taken
up
without
any
good
authority
,
will
excuse
Mens
Sins
,
it
will
be
easie
for
them
to
find
Apologies
for
every
thing
.
If
the
Worship
of
the
Elements
had
been
commanded
by
God
,
then
an
Opinion
concerning
it
might
excuse
the
carrying
of
that
too
far
;
but
there
being
no
Command
for
it
,
no
hint
given
about
it
,
nor
any
insinuation
given
of
any
such
practice
in
the
beginnings
of
Christianity
;
an
Opinion
that
Men
have
taken
up
cannot
justifie
a
new
practice
,
of
which
neither
the
first
nor
a
great
many
of
the
following
Ages
knew
any
thing
.
An
Opinion
cannot
justifie
Mens
practice
founded
upon
it
,
if
that
proves
to
be
false
.
All
the
softning
that
can
be
given
it
,
is
,
that
it
is
a
sin
of
Ignorance
;
but
that
does
not
change
the
nature
of
the
action
,
how
far
soever
it
may
go
with
relation
to
the
Judgments
of
God
:
If
the
Opinion
is
rashly
taken
up
and
stiffly
maintained
,
the
Worship
that
is
introduced
upon
it
,
is
aggravated
by
the
ill
foundation
that
it
is
built
upon
.
We
know
God
by
his
Essence
is
every
where
;
but
this
will
not
justifie
our
Worshipping
any
Material
Object
upon
this
pretence
,
because
God
is
in
it
;
we
ought
never
to
Worship
Him
towards
any
visible
Object
,
unless
he
were
evidently
declaring
his
Glory
in
it
;
as
he
did
to
Moses
in
the
Flaming-bush
;
to
the
Israelites
on
Mount
Sinai
,
and
in
the
Cloud
of
Glory
;
or
to
us
Christians
in
a
sublimer
manner
in
the
Humane
Nature
of
Jesus
Christ
.
But
by
this
parity
of
Reason
,
tho'
we
were
sure
that
Christ
were
in
the
Elements
,
yet
since
he
is
there
Invisible
,
as
God
is
by
his
Essence
every
where
,
we
ought
to
direct
no
Adoration
to
the
Elements
;
we
ought
only
to
Worship
God
,
and
his
Son
Christ
Jesus
,
in
the
grateful
remembrance
of
his
Sufferings
for
us
,
which
are
therein
commemorated
.
We
ought
not
to
suffer
our
Worship
to
terminate
on
the
Visible
Elements
;
because
if
Christ
is
in
them
,
yet
he
does
not
manifest
that
visibly
to
us
:
Since
therefore
the
Opinion
of
the
Corporal
Presence
,
upon
which
this
Adoration
is
founded
,
is
False
,
and
since
no
such
Worship
is
so
much
as
mentioned
,
much
less
commanded
in
Scripture
;
and
since
there
can
scarce
be
any
Idolatry
in
the
World
so
gross
,
as
that
it
shall
not
excuse
it self
by
some
such
Doctrine
,
by
which
all
the
acts
of
Worship
are
made
to
terminate
finally
in
God
;
we
must
conclude
that
this
Plea
cannot
excuse
the
Church
of
Rome
from
Idolatry
,
even
though
their
Doctrine
of
the
Corporal
Presence
were
true
:
But
much
less
if
it
is
False
.
We
do
therefore
condemn
this
Worship
as
Idolatry
,
without
taking
upon
us
to
define
the
Extent
of
the
Mercies
of
God
,
towards
all
those
who
are
involved
in
it
.
If
all
the
Premises
are
True
,
then
it
is
needless
to
insist
longer
on
explaining
the
following
Paragraph
of
the
Article
;
that
Christ's
Body
is
received
in
the
Sacrament
in
a
heavenly
and
spiritual
Manner
,
and
that
the
Mean
by
which
it
is
received
is
Faith
:
For
that
is
such
a
natural
result
of
them
,
that
it
appears
evident
of
it self
,
as
being
the
Conclusion
that
arises
out
of
those
Premises
.
The
last
Paragraph
is
against
the
reserving
,
carrying
about
,
the
lifting
up
,
or
the
worshipping
the
Sacrament
.
The
Point
concerning
the
Worship
,
which
is
the
most
essential
of
them
,
has
been
already
considered
.
As
for
the
reserving
or
carrying
the
Sacrament
about
;
it
is
very
visible
,
that
the
Institution
is
,
Take
,
eat
,
and
drink
ye
all
of
it
:
which
does
import
that
the
consum●ng
the
Elements
,
is
a
part
of
the
Institution
;
and
by
consequence
that
they
are
a
Sacrament
only
as
they
are
distributed
and
received
.
It
is
true
the
practice
of
reserving
or
sending
about
the
Elements
,
began
very
early
;
the
state
of
things
at
first
made
it
almost
unavoidable
.
When
there
were
yet
but
a
few
converted
to
Christianity
,
and
when
there
were
but
few
Priests
to
serve
them
,
they
neither
could
nor
durst
meet
all
together
,
especially
in
the
times
of
Persecution
;
so
some
parts
of
the
Elements
were
sent
to
the
absents
,
to
those
in
Prison
,
and
particularly
to
the
Sick
,
as
a
Symbol
of
their
being
parts
of
the
Body
,
and
that
they
were
in
the
Peace
and
Communion
of
the
Church
.
The
Bread
was
sent
with
the
Wine
,
and
it
was
sent
about
by
any
Person
whatsoever
;
sometimes
by
Boys
;
As
for
the
lifting
up
of
the
Eucharist
,
there
is
not
a
word
of
it
in
the
Gospel
;
nor
is
it
mentioned
by
St.
Paul
.
Neither
Iustin
Martyr
,
nor
Cyril
of
Ierusalem
speak
of
it
;
there
is
nothing
concerning
it
neither
in
the
Constitutions
,
nor
in
the
Areopagite
.
In
those
first
Ages
all
the
Elevation
that
is
spoken
of
,
is
the
lifting
up
their
Hearts
to
God
.
The
Elevation
of
the
Sacrament
began
to
be
practised
in
the
Sixth
Century
;
for
it
is
mentioned
in
the
Liturgy
called
St.
Chrysostome's
,
but
believed
to
be
much
latter
than
his
time
.
ARTICLE
XXIX
.
Of
the
Wicked
which
eat
not
the
Body
of
Christ
in
the
Use
of
the
Lord's-Supper
.
The
wicked
and
such
as
be
void
of
a
lively
Faith
,
altho
they
do
carnally
and
visibly
press
with
their
Teeth
(
as
St.
Austin
saith
)
the
Sacrament
of
the
Body
and
Blood
of
Christ
,
yet
in
no
wise
are
they
partakers
of
Christ
;
but
rather
to
their
condemnation
do
eat
and
drink
the
Sign
or
Sacrament
of
so
great
a
thing
.
THIS
Article
arises
naturally
out
of
the
Former
,
and
depends
upon
it
:
For
,
if
Christ's
Body
is
corporally
present
in
the
Sacrament
,
then
all
Persons
good
or
bad
,
who
receive
the
Sacrament
,
do
also
receive
Christ
:
On
the
other
hand
,
if
Christ
is
Present
only
in
a
Spiritual
Manner
,
and
if
the
Mean
that
receives
Christ
,
is
Faith
,
then
such
as
believe
not
,
do
not
receive
him
.
So
that
to
prove
that
the
Wicked
do
not
receive
Christ's
Body
and
Blood
,
is
upon
the
Matter
the
same
thing
with
the
proving
,
that
he
is
not
corporally
Present
:
And
it
is
a
very
considerable
Branch
of
our
Argument
,
by
which
we
prove
that
the
Fathers
did
not
believe
the
corporal
Presence
,
because
they
do
very
often
say
,
That
the
Wicked
do
not
receive
Christ
in
the
Sacrament
.
Here
the
same
distinction
is
to
be
made
,
that
was
mentioned
upon
the
Article
of
Baptism
.
The
Sacraments
are
to
be
considered
either
as
they
are
Acts
of
Church-Communion
,
or
as
they
are
federal
Acts
by
which
we
enter
into
Covenant
with
God
.
With
respect
to
the
Former
,
the
visible
Profession
that
is
made
,
and
the
Action
that
is
done
,
are
all
that
can
fall
under
human
cognisance
:
So
a
Sacrament
must
be
held
to
be
good
and
valid
,
when
as
to
outward
appearance
all
things
are
done
according
to
the
Institution
:
But
as
to
the
internal
Effect
and
Benefit
of
it
,
that
turns
upon
the
Truth
of
the
Profession
that
is
made
,
and
the
sincerity
of
those
Acts
which
do
accompany
it
.
For
,
if
these
are
not
seriously
and
sincerely
performed
,
God
is
dishonoured
,
and
his
Institution
is
prophaned
.
Our
Saviour
has
expresly
said
,
that
whosoever
eats
his
Flesh
,
and
drinks
his
Blood
,
has
eternal
Life
.
From
thence
we
conclude
,
that
no
Man
does
truly
receive
Christ
,
who
does
not
at
the
same
time
receive
with
him
both
a
Right
to
eternal
Life
,
and
likewise
the
beginnings
and
earnests
of
it
.
The
Sacrament
being
a
federal
Act
,
he
who
dishonours
God
,
and
prophanes
this
Institution
,
by
receiving
it
unworthily
,
becomes
highly
guilty
before
God
,
and
draws
down
Judgments
upon
himself
:
And
as
it
is
confessed
on
all
hands
that
the
inward
and
spiritual
Effects
of
the
Sacrament
depend
upon
the
State
and
Disposition
of
him
that
Communicates
,
so
we
who
own
no
other
Presence
but
an
inward
and
spiritual
one
,
cannot
conceive
that
the
Wicked
who
believe
not
in
Christ
do
receive
him
.
In
this
Point
several
of
the
Fathers
have
delivered
themselves
very
plainly
.
Origen
says
,
Christ
is
the
true
Food
,
whosoever
eats
him
shall
live
for
ever
;
of
whom
no
wicked
Person
can
eat
:
for
if
it
were
possible
that
any
who
continues
Wicked
,
should
eat
the
Word
that
was
made
Flesh
,
it
had
never
been
written
,
Whoso
eats
this
Bread
shall
live
for
ever
.
This
comes
after
a
Discourse
of
the
Sacrament
,
which
he
calls
the
typical
and
symbolical
Body
,
and
so
it
can
only
belong
to
it
:
In
another
place
he
says
,
The
Good
eat
the
living
Bread
which
came
down
from
Heaven
;
but
the
Wicked
eat
dead
Bread
which
is
Death
.
There
is
cause
to
fear
that
he
in
whom
the
Devil
dwells
,
does
not
eat
the
Flesh
of
our
Lord
,
nor
drink
his
Blood
;
though
he
seems
to
communicate
with
the
Faithful
;
since
our
Lord
has
said
,
He
that
eats
my
Flesh
and
drinks
my
Blood
dwells
in
me
,
and
I
in
him
.
St.
Ierom
says
,
They
that
are
not
Holy
in
Body
and
Spirit
,
do
neither
eat
the
Flesh
of
Iesus
nor
drink
his
Blood
;
of
which
he
said
,
He
that
eats
my
Flesh
and
drinks
my
Blood
hath
eternal
Life
.
He
that
does
not
abide
in
Christ
,
and
in
whom
Christ
does
not
abide
,
certainly
does
not
spiritually
eat
his
Flesh
,
nor
drink
his
Blood
,
tho
he
may
visibly
and
carnally
press
with
his
Teeth
the
Sacrament
of
the
Body
and
Blood
of
Christ
:
But
he
rather
eats
and
drinks
the
Sacrament
of
so
great
a
Matter
to
his
Condemnation
.
And
in
another
Place
he
says
,
Neither
are
they
(
speaking
of
vitious
Persons
)
to
be
said
to
eat
the
Body
of
Christ
,
because
they
are
not
his
Members
;
to
which
he
adds
,
He
that
says
,
Whoso
eats
my
Flesh
and
drinks
my
Blood
abides
in
me
and
I
in
him
,
shews
what
it
is
not
only
in
a
Sacrament
,
but
truly
to
eat
the
Body
of
Christ
and
to
drink
his
Blood
.
He
has
upon
another
Occasion
those
frequently
cited
Words
,
speaking
of
the
difference
between
the
other
Disciples
and
Iudas
in
receiving
this
Sacrament
,
These
did
eat
the
Bread
,
that
was
the
Lord
(
panem
Dominum
)
but
he
the
Bread
of
the
Lord
against
the
Lord
(
panem
Domini
contra
Dominum
)
.
To
all
this
a
great
deal
might
be
added
to
shew
,
that
this
was
the
Doctrine
of
the
Greek
Church
,
even
after
Damascene's
Opinion
,
concerning
the
Assumption
of
the
Elements
into
an
Union
with
the
Body
of
Christ
,
was
received
among
them
:
But
more
needs
not
be
said
concerning
this
,
since
it
will
be
readily
granted
,
that
if
we
are
in
the
Right
in
the
main
Point
of
denying
the
corporal
Presence
,
that
this
will
fall
with
it
.
ARTICLE
XXX
.
Of
both
Kinds
.
The
Cup
of
the
Lord
is
not
to
be
denied
to
Lay
People
.
For
both
Parts
of
the
Sacrament
by
Christ's
Ordinance
and
Commandment
,
ought
to
be
ministred
to
all
Christian
Men
alike
.
THere
is
not
any
one
of
all
the
Controversies
that
we
have
with
the
Church
of
Rome
,
in
which
the
decision
seems
more
easie
and
shorter
than
this
.
The
words
of
the
Institution
are
not
only
equally
express
and
positive
as
to
both
kinds
,
but
the
diversity
with
which
that
part
that
relates
to
the
Cup
is
set
down
,
seems
to
be
as
clear
a
demonstration
for
us
,
as
can
be
had
in
a
matter
of
this
kind
;
and
looks
like
a
special
direction
given
,
to
warn
the
Church
against
any
corruption
that
might
arise
upon
this
Head
.
To
all
such
as
acknowledg
the
Immediate
Union
of
the
Eternal
Word
with
the
Human
Nature
of
Christ
,
and
the
Inspiration
by
which
the
Apostles
were
conducted
,
it
must
be
of
great
weight
to
find
a
Specialty
marked
as
to
the
Chalice
:
of
the
Cup
it
is
said
,
Drink
ye
all
of
it
;
whereas
of
the
Bread
it
is
only
said
,
Take
,
eat
;
so
we
cannot
think
the
word
all
was
set
down
without
design
.
It
is
also
said
of
the
Cup
,
and
they
all
drank
of
it
;
which
is
not
said
of
the
Bread
:
We
think
it
no
piece
of
trifling
nicety
to
observe
this
Specialty
.
The
words
added
to
the
giving
the
Cup
,
are
very
particularly
Emphatical
.
Take
,
eat
,
This
is
my
Body
which
is
given
for
you
,
is
not
so
full
an
Expression
,
as
,
Drink
ye
all
of
this
,
for
this
is
my
Blood
of
the
New
Testament
which
is
shed
for
many
,
for
the
remission
of
Sins
.
If
the
surest
way
to
judg
of
the
extent
of
any
Precept
,
to
which
a
reason
is
added
,
is
to
consider
the
extent
of
the
Reason
,
and
to
measure
the
extent
of
the
Precept
by
that
,
then
since
all
that
do
communicate
,
need
the
remission
of
Sins
,
and
a
share
in
the
New
Covenant
,
the
reason
that
our
Saviour
joins
to
the
distribution
of
the
Cup
,
proves
that
they
ought
all
to
receive
it
.
And
if
that
Discourse
in
St.
Iohn
concerning
the
eating
of
Christ's
Flesh
,
and
the
drinking
his
Blood
,
is
to
be
understood
of
the
Sacrament
,
as
most
of
the
Roman
Church
affirm
,
then
the
drinking
Christ's
Blood
is
as
necessary
to
Eternal
Life
,
as
the
eating
his
Flesh
;
by
consequence
it
is
as
necessary
to
receive
the
Cup
as
the
Bread
.
And
it
is
not
easie
to
apprehend
,
why
it
should
still
be
necessary
to
consecrate
in
both
kinds
,
and
not
likewise
to
receive
in
both
kinds
.
It
cannot
be
pretended
that
since
the
Apostles
were
all
of
the
Sacred
Order
,
therefore
their
receiving
in
both
kinds
is
no
Precedent
for
giving
the
Laity
the
Cup
;
for
Christ
gave
them
both
kinds
as
they
were
Sinners
,
who
were
now
to
be
admitted
into
Covenant
with
God
by
the
Sacrifice
of
his
Body
and
Blood
.
They
were
in
that
to
shew
forth
his
death
,
and
were
to
Take
,
eat
,
and
drink
in
remembrance
of
him
.
So
that
this
Institution
was
delivered
to
them
as
they
were
Sinners
,
and
not
as
they
were
Priests
.
They
were
not
constituted
by
Christ
the
Pastors
and
Governours
of
his
Church
,
till
after
his
Resurrection
,
when
he
breathed
on
them
,
and
laid
his
hands
on
them
,
and
blessed
them
.
So
that
at
this
time
they
were
only
Christ's
Disciples
and
Witnesses
;
who
had
been
once
sent
out
by
him
on
an
extraordinary
Commission
;
but
had
yet
no
stated
Character
fixed
upon
them
.
To
this
it
is
said
,
that
Christ
by
saying
,
Do
this
,
constituted
them
Priests
;
so
that
they
were
no
more
of
the
Laity
,
when
they
received
the
Cup.
This
is
a
new
conceit
taken
up
by
the
Schoolmen
unknown
to
all
Antiquity
:
There
is
no
sort
of
Tradition
that
supports
this
Exposition
;
nor
is
there
any
reason
to
imagin
,
that
Do
this
,
signifies
any
other
than
a
Precept
to
continue
that
Institution
,
as
a
Memorial
of
Christ's
Death
;
and
Do
this
,
takes
in
all
that
went
before
,
the
taking
,
the
giving
,
as
well
as
the
blessing
,
and
the
eating
the
Bread
:
nor
is
there
any
reason
to
appropriate
this
to
the
Blessing
only
,
as
if
by
this
the
Consecrating
and
Sacrificing
Power
were
conferred
on
the
Priests
.
From
all
which
we
conclude
both
that
the
Apostles
were
only
Disciples
at
large
,
without
any
special
characters
conferred
on
them
when
the
Eucharist
was
instituted
,
and
that
the
Eucharist
was
given
to
them
only
as
Disciples
,
that
is
,
as
Laymen
.
The
mention
that
is
made
in
some
places
of
the
new
Testament
,
only
of
breaking
of
Bread
,
can
furnish
them
with
no
Argument
;
for
it
is
not
certain
that
these
do
relate
to
the
Sacrament
:
or
if
they
did
,
it
is
not
certain
that
they
are
to
be
understood
strictly
;
for
by
a
Figure
common
to
the
Eastern
Nations
,
Bread
stands
for
all
that
belongs
to
a
Meal
:
and
if
these
places
are
applied
to
the
Sacrament
,
and
ought
to
be
strictly
understood
,
they
will
prove
too
much
,
that
the
Sacrament
may
be
consecrated
in
one
kind
;
and
that
the
breaking
of
Bread
,
without
the
Cup
,
may
be
understood
to
be
a
compleat
Sacrament
.
But
when
St.
Paul
spoke
of
this
Sacrament
,
he
does
so
distinctly
mention
the
drinking
the
Cup
as
well
as
eating
the
Bread
,
that
it
is
plain
from
him
how
the
Apostles
understood
the
words
and
intent
of
Christ
,
and
how
this
Sacrament
was
received
in
that
time
.
From
the
Institution
and
Command
,
which
are
express
and
positive
,
we
go
next
to
consider
the
nature
of
Sacramental
Actions
.
They
have
no
virtue
in
them
,
as
Charms
tyed
either
to
Elements
,
or
to
words
:
they
are
only
good
because
commanded
.
A
different
state
of
things
may
indeed
justifie
an
alteration
as
to
Circumstances
:
The
danger
of
dipping
in
cold
Climates
,
may
be
a
very
good
reason
for
changing
the
Form
of
Baptism
to
Sprinkling
;
and
if
Climates
were
inhabited
by
Christians
to
which
Wine
could
not
be
brought
,
we
should
not
doubt
but
that
whensoever
God
makes
a
real
necessity
of
departing
from
any
Institution
of
his
,
he
does
thereby
allow
of
such
a
change
as
that
necessity
must
draw
after
it
:
So
we
do
not
condemn
the
License
that
is
said
to
have
been
granted
by
Pope
Innocent
the
Eighth
,
to
celebrate
without
Wine
in
Norway
;
nor
should
we
deny
a
Man
the
Sacrament
who
had
a
natural
and
unconquerable
aversion
to
Wine
,
or
that
Communicated
being
near
his
last
Agonies
,
and
that
should
have
the
like
aversion
to
either
of
the
Elements
.
When
those
things
are
real
and
not
pretended
,
Mercy
is
better
then
Sacrifice
.
The
punctual
observance
of
a
Sacramental
Institution
,
does
only
oblige
us
to
the
essential
parts
of
it
,
and
in
ordinary
Cases
:
The
pretence
of
what
may
be
done
,
or
has
been
done
upon
extraordinary
occasions
,
can
never
justifie
the
deliberate
and
unnecessary
alteration
of
an
essential
part
of
the
Sacrament
.
The
whole
Institution
shews
very
plainly
,
that
our
Saviour
meant
that
the
Cup
should
be
considered
,
every
whit
as
essential
as
Bread
;
and
therefore
we
cannot
but
conclude
from
the
nature
of
things
,
that
since
the
Sacraments
have
only
their
effects
from
their
Institution
,
therefore
so
total
a
change
of
this
Sacrament
does
plainly
evacuate
the
Institution
,
and
by
consequence
destroy
the
effect
of
it
.
All
reasoning
upon
this
Head
is
an
arguing
against
the
Institution
,
as
if
Christ
and
his
Apostles
had
not
well
enough
considered
it
;
but
that
1200
years
after
them
,
a
Consequence
should
be
observed
that
till
then
had
not
been
thought
of
,
which
made
it
reasonable
to
alter
the
manner
of
it
.
The
Concomitance
is
the
great
thing
that
is
here
urged
,
since
it
is
believed
that
Christ
is
intirely
under
each
of
the
Elements
;
and
therefore
it
is
not
necessary
that
both
should
be
received
,
because
Christ
is
fully
received
in
any
one
.
But
this
subsists
on
the
Doctrine
of
Transubstantiation
;
so
if
that
is
false
,
then
here
upon
a
controverted
opinion
,
an
uncontroverted
piece
of
the
Institution
is
altered
.
And
if
Concomitance
is
a
certain
consequence
of
the
Doctrine
of
Transubstantiation
,
then
it
is
a
very
strong
Argument
against
the
Antiquity
of
that
Doctrine
,
that
the
World
was
so
long
without
the
notion
of
Concomitance
;
and
therefore
if
Transubstantiation
had
been
sooner
received
,
the
Concomitance
would
have
been
more
early
observed
.
The
Institution
of
the
Sacrament
seems
to
be
so
laid
down
,
as
rather
to
make
us
consider
the
Body
and
Blood
as
in
a
state
of
Separation
,
than
of
Concomitance
;
the
Body
being
represented
apart
,
and
the
Blood
apart
;
and
the
Body
as
broken
,
and
the
Blood
as
shed
.
Therefore
we
consider
the
design
of
the
Sacrament
is
,
to
represent
Christ
to
us
as
dead
,
and
in
his
Crucified
but
not
in
his
Glorified
state
.
And
if
the
opinion
be
true
that
the
Glorified
Bodies
are
of
another
Texture
than
that
of
flesh
and
Blood
,
which
seems
to
be
very
plainly
asserted
by
St.
Paul
,
in
a
Discourse
intended
to
describe
the
nature
of
the
Glorified
Bodies
,
then
this
Theory
of
Concomitance
will
fail
upon
that
account
.
But
whatsoever
may
be
in
that
,
an
Institution
of
Christ's
must
not
be
altered
or
violated
,
upon
the
account
of
an
Inference
that
is
drawn
to
conclude
it
needless
.
He
who
instituted
it
,
knew
best
what
was
most
fitting
and
most
reasonable
;
and
we
must
choose
rather
to
acquiesce
in
his
Commands
,
than
in
our
own
reasonings
.
If
next
to
the
Institution
,
and
the
Theory
that
arises
from
the
nature
of
a
Sacrament
,
we
consider
the
practice
of
the
Christian
Church
in
all
Ages
,
there
is
not
any
one
point
in
which
the
Tradition
of
the
Church
is
more
express
,
and
more
universal
than
in
this
particular
,
for
above
a
thousand
years
after
Christ
.
All
the
accounts
that
we
have
of
the
Antient
Rituals
,
both
in
Iustin
Martyr
,
Cyril
of
Ierusalem
,
the
Constitutions
,
Ordo
Romanus
,
believed
by
some
to
be
a
work
of
the
Ninth
,
and
by
others
of
the
Eleventh
Century
,
are
express
in
mentioning
the
distribution
of
both
kinds
.
All
the
Fathers
,
without
excepting
one
,
do
speak
of
it
very
clearly
,
as
the
universal
practice
of
their
Time
.
They
do
not
so
much
as
give
a
hint
of
any
difference
about
it
.
So
that
from
Ignatius
down
to
Thomas
Aquinas
,
both
kinds
as
the
Universal
practice
.
But
besides
this
general
concurrence
there
are
some
Specialties
in
this
matter
:
in
St.
Cyprian's
time
some
thought
it
was
not
necessary
to
use
Wine
in
the
Sacrament
,
they
therefore
used
Water
only
;
and
were
from
thence
called
Aquarii
.
It
seems
they
found
that
their
Morning
Assemblies
were
smelt
out
by
the
Wine
used
in
the
Sacrament
;
and
Christians
might
be
known
by
the
smell
of
Wine
that
was
still
about
them
:
they
therefore
intended
to
avoid
this
,
and
so
they
had
no
Wine
among
them
;
which
was
a
much
weightier
reason
,
than
that
of
the
Wine
sticking
upon
the
Beards
of
the
Laity
.
Yet
St.
Cyprian
condemned
this
very
severely
,
If
it
be
not
lawful
to
loose
any
one
of
the
least
Commands
of
Christ
,
how
much
more
is
it
unlawful
to
break
so
great
and
so
weighty
a
one
;
that
does
so
very
nearly
relate
to
the
Sacrament
of
our
Lord's
Passion
,
and
of
our
Redemption
;
or
by
any
Human
Institution
to
change
it
,
into
that
which
is
quite
different
from
the
Divine
Institution
?
This
is
so
full
that
we
cannot
express
our selves
more
plainly
.
Among
the
other
Profanations
of
the
Manicheans
this
was
one
,
that
they
came
among
the
Assemblies
of
the
Christians
,
and
did
receive
the
Bread
,
but
they
would
not
take
any
Wine
;
this
is
mentioned
by
Pope
Leo
in
the
Fifth
Century
:
In
the
Seventh
Century
a
practice
was
begun
of
dipping
the
Bread
in
the
Wine
,
and
so
giving
both
kinds
together
.
This
was
condemned
by
the
Council
of
Bracara
,
as
plainly
contrary
to
the
Gosp●l
:
Christ
gave
his
Body
and
Blood
to
his
Apostles
distinctly
the
Bread
b●
it
s●lf
,
and
the
Chalice
by
it self
.
This
is
by
a
mistake
of
Gratian's
,
put
in
th●
Canon-Law
as
a
Decree
of
Pope
Iulius
to
the
Bishops
of
Egypt
.
It
is
probable
that
it
was
thus
given
first
to
the
Sick
and
to
Infants
;
but
tho'
this
got
among
many
of
the
Eastern
Churches
,
and
was
it
seems
practised
in
some
parts
of
the
West
,
yet
in
the
end
of
the
Eleventh
Century
Pope
Vrban
in
the
Council
of
Clermont
Decreed
,
That
none
should
communicate
without
taking
the
Body
apart
,
th●t
by
reason
of
the
Heresie
of
Berengarius
,
that
was
lately
condemned
,
which
said
that
the
Figure
was
compleated
by
one
of
the
kinds
.
We
need
not
examine
the
Importance
or
Truth
of
these
last
words
,
it
is
enough
for
us
to
observe
the
continued
practice
of
Communicating
in
both
kinds
till
the
Twelfth
Century
;
and
even
then
when
the
Opinion
of
the
Corporal
Presence
begot
a
Superstition
towards
the
Elements
,
that
had
not
been
known
in
former
Ages
,
so
that
some
drops
sticking
to
Mens
Beards
,
and
the
●pilling
some
of
it
,
its
freezing
or
becoming
sowr
,
grew
to
be
more
considered
than
the
Institution
of
Christ
;
yet
●or
a
while
they
used
to
suck
it
up
through
small
Quills
or
Pipes
(
called
Fistulae
,
in
the
Ordo
Romanus
)
which
answered
the
Objection
from
the
Beards
.
In
the
Twelfth
Century
the
Bread
grew
to
be
gi●en
generally
dipt
in
Wine
:
The
Writers
of
that
time
,
tho'
they
justifie
this
practice
,
yet
they
acknowledge
it
to
be
contrary
to
the
Institution
.
Ivo
of
Chartres
says
,
the
People
did
Communicate
with
dipt
Bread
,
not
by
authority
but
by
necessity
,
for
fear
of
spilling
the
Blood
of
Christ
.
Pope
Innocent
the
Fourth
said
that
all
might
have
the
Chalice
who
were
so
cautious
,
that
nothing
of
it
should
be
spilt
.
In
the
Antient
Church
the
Instance
of
Serapion
is
brought
to
shew
that
the
Bread
alone
was
sent
to
the
Sick
,
Iustin
Martyr
does
plainly
insinuate
that
both
kinds
were
sent
to
the
absents
;
Bread
dipt
in
Wine
;
and
in
the
Ordo
Romanus
,
there
is
mention
made
of
a
particular
Communion
on
Good-Friday
:
some
of
the
Bread
that
had
been
formerly
Consecrated
,
was
put
into
a
Chalice
with
unconsecrated
Wine
.
This
was
a
Practice
that
was
grounded
on
an
Opinion
that
the
unconsecrated
Wine
was
sanctified
and
consecrated
by
the
Contact
of
the
Bread
:
And
though
they
used
not
a
formal
Consecration
,
yet
they
used
other
Prayers
,
which
was
all
that
the
Primitive
Church
thought
was
necessary
even
to
Consecration
;
it
being
thought
,
even
so
late
as
Gregory
the
Great
's
time
,
that
the
Lord's
Prayer
was
at
first
the
Prayer
of
Consecration
,
These
are
all
the
Colours
which
the
studies
and
subtilties
of
this
Age
have
been
able
to
produce
for
justifying
the
Decree
of
the
Council
of
Constance
;
that
does
acknowledge
that
Christ
did
institute
this
Sacrament
in
both
kinds
,
and
that
the
faithful
in
the
Primitive
Church
did
receive
in
both
kinds
:
Yet
a
Practice
being
reasonably
brought
in
to
avoid
some
Dangers
and
Scandals
,
they
appoint
the
Custom
to
continue
of
consecrating
in
both
kinds
,
and
of
giving
to
the
Laity
only
in
one
kind
:
Since
Christ
was
entire
and
truly
under
each
kind
.
They
established
this
Practice
,
and
ordered
that
it
should
not
be
altered
without
the
Authority
of
the
Church
.
So
late
a
Practice
and
so
late
a
Decree
canot
make
void
the
Command
of
Christ
,
nor
be
set
in
●pposition
to
such
a
clear
and
universal
Practice
to
the
contrary
.
The
Wars
of
Boheme
that
followed
upon
that
Decree
,
and
all
that
Scene
of
Cruelty
which
was
acted
upon
Iohn
Hus
and
Ierom
of
Prague
,
at
the
first
Establishment
of
it
,
shews
what
Opposition
was
made
to
it
even
in
dark
Ages
;
and
by
Men
that
did
not
deny
Transubstantiation
.
These
prove
that
plain
Sense
and
clear
Authorities
are
so
strong
,
even
in
dark
and
corrupt
Times
,
as
not
to
be
easily
overcome
.
And
this
may
be
said
concerning
this
Matter
,
that
as
there
is
not
any
one
Point
,
in
which
the
Church
of
Rome
has
acted
more
visibly
,
contrary
to
the
Gospel
,
than
in
this
;
so
there
is
not
any
one
thing
that
has
raised
higher
Prejudices
against
her
,
that
has
made
more
forsake
her
,
and
has
possessed
Mankind
more
against
her
,
than
this
.
This
has
cost
her
dearer
than
any
other
.
ARTICLE
XXXI
.
Of
the
one
Oblation
of
Christ
finished
upon
the
Cross.
The
Offering
of
Christ
once
made
,
is
that
perfect
Redemption
,
Propitiation
and
Satisfaction
for
all
the
Sins
of
the
whole
World
both
Original
and
Actual
;
and
there
is
none
other
Satisfaction
for
Sin
but
that
alone
:
W●erefore
in
the
Sacrifices
of
Masses
,
in
the
which
it
was
commonly
said
,
that
the
Priest
did
offer
Christ
for
the
quick
and
the
dead
,
to
have
remission
of
Pain
and
Guilt
,
were
blasphemous
Fables
and
dangerous
Deceits
.
IT
were
a
mere
question
of
Words
to
dispute
concerning
the
term
Sacrifice
,
to
consider
the
Extent
of
that
Word
,
and
the
many
various
respects
in
which
the
Eucharist
may
be
called
a
Sacrifice
.
In
general
,
all
Acts
of
Religious
Worship
may
be
called
Sacrifices
,
because
somewhat
is
in
them
offered
up
to
God
:
Let
my
Prayer
be
set
forth
before
thee
as
Incense
,
and
the
lifting
up
of
my
Hands
as
the
evening
Sacrifice
.
The
Sacrifices
of
God
are
a
broken
Spirit
:
A
broken
and
a
contrite
Heart
,
O
God
,
thou
wilt
not
despise
.
These
shew
how
largely
this
Word
was
used
in
the
Old
Testament
:
So
in
the
New
we
are
exhorted
by
him
(
that
is
,
by
Christ
)
to
offer
the
Sacrifice
of
Praise
to
God
continually
,
that
is
,
the
Fruit
of
our
Lips
,
giving
Thanks
to
his
Name
.
A
Christian's
dedicating
himself
to
the
Service
of
God
,
presenting
our
Bodies
a
living
Sacrifice
,
holy
and
acceptable
to
God
:
All
Acts
of
Charity
are
also
called
Sacrifices
,
an
odour
of
a
sweet
smell
,
a
Sacrifice
acceptable
,
well
pleasing
to
God
.
So
in
this
large
Sense
we
do
not
deny
that
the
Eucharist
is
a
Sacrifice
of
Praise
and
Thanksgiving
:
And
our
Church
calls
it
so
in
the
Office
of
the
Communion
.
In
two
other
respects
it
may
be
also
more
strictly
called
a
Sacrifice
.
One
is
,
because
there
is
an
Oblation
of
Bread
and
Wine
made
in
it
,
which
being
sanctified
are
consumed
in
an
Act
of
Religion
.
To
this
many
passages
in
the
Writings
of
the
Fathers
do
relate
.
This
was
the
Oblation
made
at
the
Altar
by
the
People
:
And
though
at
first
the
Christians
were
reproached
,
as
having
a
strange
sort
of
a
Religion
in
which
they
had
neither
Temples
,
Altars
nor
Sacrifices
,
because
they
had
not
those
things
in
so
gross
a
manner
as
the
Heathens
had
,
yet
both
Clemens
Romanus
,
Ignatius
,
and
all
the
succeeding
Writers
of
the
Church
,
do
frequently
mention
the
Oblations
that
they
made
:
And
in
the
Antient
Liturgies
they
did
with
particular
Prayers
offer
the
Bread
and
Wine
to
God
,
as
the
Great
Creator
of
all
things
:
Those
were
called
the
Gifts
or
Offerings
which
were
offered
to
God
in
imitation
of
Abel
,
who
offered
the
Fruits
of
the
Earth
,
in
a
Sacrifice
to
God
.
Both
Iustin
Martyr
,
Irenaeus
,
the
Constitutions
and
all
the
antient
Liturgies
,
have
very
express
Words
relating
to
this
.
Another
respect
in
which
the
Eucharist
is
called
a
Sacrifice
,
is
,
because
it
is
a
Commemoration
and
a
Representation
to
God
,
of
the
Sacrifice
that
Christ
offered
for
us
on
the
Cross
:
In
which
we
claim
to
that
,
as
to
our
Expiation
,
and
Feast
upon
it
as
our
Peace-offering
,
according
to
that
antient
Notion
that
Covenants
were
confirmed
by
a
Sacrifice
,
and
were
concluded
in
a
Feast
on
the
Sacrifice
.
Upon
these
Accounts
we
do
not
deny
but
that
the
Eucharist
may
be
well
called
a
Sacrifice
:
But
still
it
is
a
commemorative
Sacrifice
,
and
not
propitiatory
:
That
is
,
we
do
not
distinguish
the
Sacrifice
from
the
Sacrament
;
as
if
the
Priests
consecrating
and
consuming
the
Elements
,
were
in
an
especial
manner
a
Sacrifice
,
any
other
way
,
than
as
the
communicating
of
others
with
him
is
one
.
Nor
do
we
think
that
the
consecrating
and
consuming
the
Elements
,
is
an
Act
that
does
reconcile
God
to
the
Quick
and
the
Dead
:
We
consider
it
only
as
a
federal
Act
of
professing
our
Belief
in
the
Death
of
Cstrist
,
and
of
renewing
our
Baptismal
Covenant
with
him
:
The
Virtue
or
effects
of
this
are
not
General
;
they
are
limited
to
those
who
go
about
this
piece
of
Worship
sincerely
and
devoutly
;
they
and
they
only
are
concerned
in
it
,
who
go
about
it
:
And
there
is
no
special
Propitiation
made
by
this
Service
.
It
is
only
an
Act
of
Devotion
and
Obedience
,
in
those
that
eat
and
drink
worthily
:
and
though
in
it
they
ought
to
pray
for
the
whole
Body
of
the
Church
,
yet
those
their
Prayers
do
only
prevail
with
God
,
as
they
are
devout
Intercessions
,
but
not
by
any
peculiar
Virtue
in
this
Action
.
On
the
other
hand
,
the
Doctrine
of
the
Church
of
Rome
is
,
that
the
Eucharist
is
the
highest
Act
of
Homage
and
Honour
that
Creatures
can
offer
up
to
the
Creator
;
as
being
an
Oblation
of
the
Son
to
the
Father
:
So
that
whosoever
procures
a
Mass
to
be
said
,
procures
a
new
piece
of
Honour
to
be
done
to
God
,
with
which
he
is
highly
pleased
;
and
for
the
sake
of
which
he
will
be
reconciled
to
all
that
are
concerned
in
the
procuring
such
Masses
to
be
said
,
whether
they
be
still
on
Earth
,
or
if
they
are
now
in
Purgatory
:
And
that
the
Priest
in
offering
and
consuming
this
Sacrifice
,
performs
a
true
Act
of
Priesthood
by
reconciling
Sinners
to
God
.
Somewhat
was
already
said
of
this
on
the
Head
of
Purgatory
.
It
seems
very
plain
by
the
Institution
,
that
our
Saviour
as
he
blessed
the
Sacrament
said
,
Take
,
eat
:
St.
Paul
calls
it
a
Communion
of
the
Body
and
Blood
of
the
Lord
;
and
a
Partaking
of
the
Lord's
Table
:
and
he
,
through
his
whole
Discourse
of
it
,
speaks
of
it
as
an
Action
of
the
Church
and
of
all
Christians
,
but
does
not
so
much
as
by
a
Hint
intimate
any
thing
peculiar
to
the
Priest
.
So
that
all
that
the
Scripture
has
delivered
to
us
concerning
it
,
represents
it
as
an
Action
of
the
whole
Body
,
in
which
the
Priest
has
no
special
share
but
that
of
officiating
.
In
the
Epistle
to
the
Hebrews
there
is
a
very
long
Discourse
concerning
Sacrifices
and
Priests
,
in
order
to
the
explaining
of
Christ's
being
both
Priest
and
Sacrifice
.
There
a
Priest
stands
for
a
Person
called
and
consecrated
to
offer
some
living
Sacrifice
,
and
to
slay
it
,
and
to
make
reconciliation
of
Sinners
to
God
by
the
shedding
,
offering
,
or
sprinkling
the
Blood
of
the
Sacrifice
.
This
was
the
Notion
that
the
Iews
had
of
a
Priest
:
And
the
Apostle
designing
to
prove
that
the
Death
of
Christ
was
a
true
Sacrifice
,
brings
this
for
an
Argument
,
that
there
was
to
be
another
Priesthood
after
the
order
of
Melchisedec
:
He
begins
the
fifth
Chapter
with
settling
the
Notion
of
a
Priest
,
called
of
God
and
Consecrated
.
But
in
this
Sense
he
appropriates
the
Priesthood
of
the
New
Dispensation
singly
to
Christ
,
in
opposition
to
the
many
Priests
of
the
Levitical
Law
;
And
they
truly
were
many
Priests
,
because
they
were
not
suffered
to
continue
,
by
reason
of
Death
:
But
this
Man
,
because
he
continueth
ever
,
hath
an
unchangeable
Priesthood
.
It
is
clear
from
the
whole
Thread
of
that
Discourse
,
that
in
the
strictest
Sense
of
the
Word
,
Christ
himself
is
the
only
Priest
under
the
Gospel
:
and
it
is
also
no
less
evident
that
his
Death
is
the
only
Sacrifice
,
in
opposition
to
the
many
Oblations
that
were
under
the
Mosaical
Law
,
to
take
away
Sin
:
Which
appears
very
plain
from
these
Words
,
Who
needeth
not
daily
as
those
High-Priests
to
offer
up
Sacrifice
,
first
for
his
own
Sins
,
and
then
for
the
People
;
for
this
he
did
once
when
he
offered
up
himself
.
He
opposes
that
to
the
Annual
Expiation
made
by
the
Iewish
High-Priest
;
Christ
entred
in
once
to
the
Holy
Place
,
having
made
Redemption
for
us
by
his
own
Blood
.
And
having
laid
down
that
general
Maxim
,
without
shedding
of
Blood
there
was
no
Remission
,
he
says
,
Christ
was
offered
once
to
bear
the
Sins
of
many
.
He
puts
a
Question
to
shew
that
all
Sacrifices
were
now
to
cease
;
When
the
Worshippers
are
once
purged
,
then
would
not
Sacrifices
cease
to
be
offered
?
Every
Priest
stands
daily
ministring
and
offering
oftentimes
the
same
Sacrifices
,
which
can
never
take
away
Sin
:
But
this
Man
after
he
had
offered
up
one
Sacrifice
for
Sins
,
for
●ver
sat
down
on
the
right
Hand
of
God
.
Here
are
not
general
Words
,
ambiguous
Expressions
,
or
remote
Hints
,
but
a
Thread
of
a
full
and
clear
Discourse
,
to
shew
that
in
the
strict
Sense
of
the
Words
,
we
have
but
one
Priest
,
and
likewise
but
one
Sacrifice
under
the
Gospel
:
Therefore
how
largely
soever
those
Words
of
Priest
or
Sacrifice
may
have
been
used
,
yet
according
to
the
true
Idea
of
a
propitiatory
Sacrifice
,
and
of
a
Priest
that
reconciles
Sinners
to
God
,
they
cannot
be
applyed
to
any
Acts
of
our
Worship
,
or
to
any
Order
of
Men
upon
Earth
.
Nor
can
the
Value
and
Virtue
of
any
instituted
Act
of
Religion
be
carried
by
any
Inferences
or
reasonings
,
beyond
that
which
is
put
in
them
by
the
Institution
:
And
therefore
since
the
Institution
of
this
Sacrament
has
nothing
in
it
,
that
gives
us
this
Idea
of
it
,
we
cannot
set
any
such
Value
upon
it
;
and
since
the
reconciling
Sinners
to
God
and
the
pardoning
of
Sin
,
are
free
Acts
of
his
Grace
,
it
is
therefore
a
high
Presumption
in
any
Man
,
to
imagin
they
can
do
this
by
an
Act
of
theirs
,
without
Powers
and
Warrants
for
it
from
Scripture
.
Nor
can
this
be
pretended
to
without
assuming
a
most
Sacrilegious
Sort
of
Power
over
the
Attributes
of
God
:
Therefore
all
the
Virtue
that
can
be
in
the
Sacrament
,
is
that
we
do
therein
gratefully
commemorate
the
Sacrifice
of
Christ's
Death
,
and
by
renewed
Acts
of
Faith
,
present
that
to
God
as
our
Sacrifice
,
in
the
Memorial
of
it
,
which
he
himself
has
appointed
.
By
so
doing
we
renew
our
Covenant
with
God
,
and
share
in
the
Effects
of
that
Death
which
he
suffered
for
us
.
All
the
antient
Liturgies
have
this
as
a
main
Part
of
the
Office
,
that
being
mindful
of
the
Death
of
Christ
or
commemorating
it
,
they
offered
up
the
Gifts
.
This
is
the
Language
of
Iustin
Martyr
,
Irenaeus
,
Tertullian
,
Cyprian
,
and
of
all
the
following
Writers
.
They
do
compare
this
Sacrifice
to
that
of
Melchisedec
,
who
offered
Bread
and
Wine
:
And
though
the
Text
imports
only
his
giving
Bread
and
Wine
to
Abraham
and
his
Followers
,
yet
they
applied
that
generally
to
the
Oblation
of
Bread
and
Wine
that
was
made
on
the
Altar
:
But
this
shews
that
they
did
not
think
of
any
Sacrifice
made
by
the
offering
up
of
Christ
.
It
was
the
Bread
and
the
Wine
only
which
they
thought
the
Priests
of
the
Christian
Religion
did
offer
to
God
.
And
therefore
it
is
remarkable
,
that
when
the
Fathers
answer
the
Reproach
of
the
Heathens
,
who
charged
them
with
Irreligion
and
Impiety
for
having
no
Sacrifices
among
them
,
they
never
answer
it
by
saying
,
That
they
offered
up
a
Sacrifice
of
inestimable
Value
to
God
;
which
must
have
been
the
first
Answer
that
could
have
occurred
to
a
man
possessed
with
the
Ideas
of
the
Church
of
Rome
.
On
the
contrary
,
Iustin
Martyr
in
his
Apology
says
,
They
had
no
other
Sacrifices
but
Prayers
and
Praises
:
Christians
offer
to
God
Oblations
,
according
to
Malachi's
Prophecy
,
when
they
celebrate
the
Eucharist
,
in
which
they
commemorate
the
Lord's
Death
.
Both
Athenagoras
and
Minutius
Felix
justify
the
Christians
for
having
no
other
Sacrifices
but
pure
Hearts
,
clean
Consciences
,
and
a
stedfast
Faith
.
Origen
and
Tertullian
refute
the
same
Objection
in
the
same
manner
:
They
set
the
Prayers
of
Christians
in
opposition
to
all
the
Sacrifices
that
were
among
the
Heathens
.
Clemens
of
Alexandria
,
and
Arnobius
,
write
in
the
same
strain
;
and
they
do
all
make
use
of
one
Topick
,
to
justify
their
offering
no
Sacrifices
,
That
God
who
made
all
things
,
and
to
whom
all
things
do
belong
,
needs
nothing
from
his
Creatures
.
To
multiply
no
more
Quotations
on
this
Head
;
Iulian
in
his
time
objected
the
same
thing
to
the
Christians
,
which
shews
that
there
was
then
no
Idea
of
a
Sacrifice
among
them
;
otherwise
he
who
knew
their
Doctrine
and
Rites
,
had
either
not
denied
so
positively
as
he
did
,
their
having
Sacrifices
;
or
at
least
he
had
shewed
how
improperly
the
Eucharist
was
called
one
.
When
Cyril
of
Alexandria
towards
the
middle
of
the
Fifth
Century
came
to
answer
this
,
in
opposition
to
the
Sacrifices
of
Beasts
,
Birds
,
and
of
all
other
things
whatsoever
:
Nor
does
he
so
much
as
mention
,
even
in
a
Hint
,
the
Sacrifice
of
the
Eucharist
;
which
shews
that
he
did
not
consider
that
as
a
Sacrifice
that
was
propitiatory
.
These
things
do
so
plainly
set
before
us
the
Ideas
that
the
First
Ages
had
of
this
Sacrament
,
that
to
one
who
considers
them
duly
,
they
do
not
leave
so
much
as
a
doubt
in
this
matter
.
All
that
they
may
say
in
Homilies
,
or
Treatises
of
Piety
,
concerning
the
Pure
Offering
that
according
to
Malachi
all
Christians
offered
to
God
in
the
Sacrament
,
concerning
the
Sacrifice
,
and
the
unbloody
Sacrifice
of
Christians
,
must
be
understood
to
relate
to
the
Prayers
and
Thanksgivings
that
accompanied
it
,
to
the
Commemoration
that
was
made
in
it
of
the
Sacrifice
offered
once
upon
the
Cross
,
and
finally
to
the
Oblation
of
the
Bread
and
Wine
,
which
they
so
often
compare
both
to
Abel's
Sacrifice
,
and
to
Melchisedec's
offering
Bread
and
Wine
.
It
were
easy
to
enlarge
further
on
this
Head
;
and
from
all
the
Rituals
of
the
Antients
to
shew
,
that
they
had
none
of
those
Ideas
that
are
now
in
the
Roman
Church
.
They
had
but
one
Altar
in
a
Church
,
and
probably
but
one
in
a
City
:
They
had
but
one
Communion
in
a
day
at
that
Altar
:
So
far
were
they
from
the
many
Altars
in
every
Church
,
and
the
many
Masses
at
every
Altar
,
that
are
now
in
the
Roman
Church
.
They
did
not
know
what
Solitary
Masses
were
,
without
a
Communion
.
All
the
Liturgies
and
all
the
Writings
of
the
Antients
are
as
express
in
this
matter
as
is
possible
.
The
whole
Constitution
of
their
Worship
and
Discipline
shews
it
.
Their
Worship
concluded
always
with
the
Eucharist
:
Such
as
were
not
capabl
e
of
it
,
as
the
Catechumens
,
and
those
who
were
doing
Publick
Penance
for
their
Sins
,
assisted
at
the
more
general
parts
of
the
Worship
;
and
so
much
of
it
was
called
their
Mass
,
because
they
were
dismissed
at
the
Conclusion
of
it
.
When
that
was
done
,
then
the
Faithful
staid
,
and
did
partake
of
the
Eucharist
;
and
at
the
conclusion
of
it
they
were
likewise
dismissed
;
from
whence
it
came
to
be
called
the
Mass
of
the
Faithful
.
The
great
Rigor
of
Penance
was
thought
to
consist
chiefly
in
this
,
That
such
Penitents
might
not
stay
with
the
Faithful
to
communicate
.
And
though
this
seems
to
be
a
Practice
begun
in
the
Third
Century
,
yet
both
from
Iustin
Martyr
and
Tertullian
it
is
evident
,
that
all
the
Faithful
did
constantly
communicate
.
There
is
a
Canon
among
those
which
go
under
the
name
of
the
Apostles
,
In
the
succeeding
Ages
we
find
great
Care
was
taken
to
suffer
none
that
did
not
communicate
,
to
stay
in
the
Church
,
and
to
see
the
Mysteries
.
There
is
a
Rubrick
for
this
in
the
Office
mentioned
by
Gregory
the
Great
.
The
Lord
be
with
you
,
or
,
Lift
up
your
hearts
,
if
there
was
no
other
Person
there
besides
himself
?
This
shews
that
the
practice
of
So●itary
Masses
was
then
begun
,
but
that
it
was
disliked
.
Walafridus
Strabus
says
,
That
to
a
lawful
Mass
it
was
necessary
that
there
should
be
a
Priest
,
But
then
with
the
Doctrine
of
Purgatory
and
Transubstantiation
mixt
together
,
the
saying
of
Masses
for
other
Persons
,
whether
alive
or
dead
,
grew
to
be
considered
as
a
very
meritorious
thing
,
and
of
great
Efficacy
:
Thereupon
great
Endowments
were
made
,
and
it
became
a
Trade
.
Masses
were
sold
,
and
a
small
Piece
of
Money
became
their
Price
:
So
that
a
prophane
sort
of
Simony
was
set
up
,
and
the
holiest
of
all
the
Institutions
of
the
Christian
Religion
was
exposed
to
Sale
.
Therefore
we
,
in
cutting
off
all
this
,
and
in
bringing
the
Sacrament
to
be
according
to
its
first
Institution
,
a
Communion
,
have
followed
the
Words
of
our
Saviour
,
and
the
constant
Practice
of
the
whole
Church
for
the
first
Ten
Centuries
.
So
far
all
the
Articles
that
relate
to
this
Sacrament
have
been
considered
.
The
variety
of
the
Matter
,
and
the
Important
Controversies
that
have
arisen
out
of
it
,
has
made
it
necessary
to
enlarge
with
some
Copiousness
upon
the
several
Branches
of
it
.
Next
to
the
Infallibility
of
the
Church
,
this
is
the
dearest
piece
of
the
Doctrine
of
the
Church
of
Rome
;
and
is
that
in
which
both
Priests
and
People
are
better
instructed
,
than
in
any
other
Point
whatsoever
;
and
therefore
this
ought
to
be
studied
on
our
side
with
a
Care
proportioned
to
the
Importance
of
it
:
That
so
we
may
govern
both
our selves
and
our
People
aright
,
in
a
matter
of
such
Consequence
;
avoiding
with
great
Caution
the
Extremes
on
both
hands
,
both
of
excessive
Superstition
on
the
one
hand
,
and
of
Prophane
Neglect
on
the
other
:
For
the
nature
of
Man
is
so
moulded
,
that
it
is
not
easy
to
avoid
the
one
,
without
falling
into
the
other
.
We
are
now
visibly
under
the
Extreme
of
Neglect
,
and
therefore
we
ought
to
study
by
all
means
possible
to
inspire
our
People
with
a
just
Respect
for
this
Holy
Institution
,
and
to
animate
them
to
desire
earnestly
to
partake
often
of
it
;
and
in
order
to
that
,
to
prepare
themselves
seriously
to
set
about
it
with
the
Reverence
and
Devotion
,
and
with
those
Holy
Purposes
and
Solemn
Vows
that
ought
to
accompany
it
.
ARTICLE
XXXII
.
Of
the
Marriage
of
Priests
.
Bishops
,
Priests
,
and
Deacons
,
are
not
commanded
by
God's
Law
either
to
vow
the
Estate
of
Single
Life
,
or
to
abstain
from
Marriage
:
Therefore
it
is
lawful
for
them
,
as
well
as
for
all
Christian
Men
,
to
Marry
at
their
own
discretion
,
as
they
shall
judg
the
same
to
serve
better
to
Godliness
.
THE
first
Period
of
this
Article
,
to
the
word
(
Therefore
)
was
all
that
was
published
in
King
Edward's
time
.
They
were
content
to
lay
down
the
Assertion
,
and
left
the
Inference
to
be
made
as
a
Consequence
that
did
naturally
arise
out
of
it
.
There
was
not
any
one
Point
that
was
more
severely
examined
at
the
time
of
the
Reformation
than
this
:
For
as
the
irregular
Practices
and
dissolute
Lives
of
both
Seculars
and
Regulars
,
had
very
much
prejudiced
the
World
against
the
Celibate
of
the
Roman
Clergy
,
which
was
considered
as
the
occasion
of
all
those
Disorders
;
so
on
the
other
hand
,
the
Marriage
of
the
Clergy
,
and
also
of
those
of
both
Sexes
who
had
taken
Vows
,
gave
great
Offence
.
They
were
represented
as
Persons
that
could
not
master
their
Appetites
,
but
that
indulged
themselves
in
Carnal
Pleasures
and
Interests
.
Thus
as
the
Scandals
of
the
Unmarried
Clergy
had
alienated
the
World
much
from
them
;
so
the
Marriage
of
most
of
the
Reformers
was
urged
as
an
ill
Character
both
of
them
and
of
the
Reformation
;
as
a
Doctrine
of
Libertinism
,
that
made
the
Clergy
look
too
like
the
rest
of
the
World
,
and
involved
them
in
the
common
Pleasures
,
Concerns
,
and
Passions
of
Human
Life
.
The
Appearances
of
an
Austerity
of
Habit
,
of
a
Severity
of
Life
in
watching
and
fasting
,
and
of
avoiding
the
common
Pleasures
of
Sense
,
and
the
Delights
of
Life
that
was
on
the
other
side
,
did
strike
the
World
,
and
inclined
many
to
think
,
that
what
ill
consequences
soever
Celibate
produced
,
yet
that
these
were
much
more
supportable
,
and
more
easy
to
be
reformed
,
than
the
ill
consequences
of
an
unrestrained
Permission
of
the
Clergy
to
marry
.
In
treating
this
matter
,
we
must
first
consider
Celibate
with
relation
to
the
Laws
of
Christ
,
and
the
Gospel
;
and
then
with
relation
to
the
Laws
of
the
Church
.
It
does
not
seem
contrary
to
the
Purity
of
the
Worship
of
God
,
or
of
Divine
Performances
,
that
Married
Persons
should
officiate
in
them
;
since
by
the
Law
of
Moses
Priests
not
only
might
marry
,
but
the
Priesthood
was
tied
to
descend
as
an
Inheritance
in
a
certain
Family
.
And
even
the
High-Priest
,
who
was
to
perform
the
great
Function
of
the
Annual
Atonement
that
was
made
for
the
Sins
of
the
whole
Iewish
Nation
,
was
to
marry
,
and
he
derived
to
his
Descendants
that
Sacred
Office
.
If
there
was
so
much
as
a
remote
unsutableness
between
a
Married
State
and
Sacerdotal
Performances
,
we
cannot
imagine
that
God
would
by
a
Law
tie
the
Priesthood
to
a
Family
,
which
by
consequence
laid
an
Obligation
on
the
Priests
to
marry
.
When
Christ
chose
his
Twelve
Apostles
,
some
of
them
were
married
men
;
we
are
sure
at
least
that
St.
Peter
was
;
so
that
he
made
no
distinction
,
and
gave
no
preference
to
the
unmarried
:
Our
Saviour
did
no where
charge
them
to
forsake
their
Wives
;
nor
did
he
at
all
represent
Celibate
as
necessary
to
the
Kingdom
of
Heaven
,
or
the
Dispensation
of
the
Gospel
:
He
speaks
indeed
of
some
that
brought
themselves
to
the
state
of
Eunuchs
for
the
sake
of
the
Gospel
;
Let
him
receive
it
that
is
able
to
receive
it
;
so
that
in
this
every
man
must
judg
of
himself
,
by
what
he
finds
himself
to
be
.
That
is
equally
recommended
to
all
Ranks
of
men
,
as
they
can
bear
it
.
St.
Paul
does
affirm
,
That
Marriage
is
honourable
in
all
;
and
to
avoid
Uncleanness
,
he
says
,
It
is
better
to
marry
than
to
burn
;
and
so
gives
it
as
a
Rule
,
every
man
should
have
his
own
Wife
.
Among
all
the
Rules
or
Qualifications
of
Bishops
or
Priests
,
that
are
given
in
the
New
Testament
,
particularly
in
the
Epistles
to
Timothy
and
Titus
,
there
is
not
a
word
of
the
Celibate
of
the
Clergy
,
but
plain
Intimations
to
the
contrary
,
the
Husband
of
one
Wife
,
is
repeated
in
different
places
:
Mention
is
also
made
of
the
Wives
and
Children
of
the
Clergy
,
Rules
being
given
concerning
them
;
and
not
a
word
is
so
much
as
insinuated
,
importing
that
this
was
only
tolerated
in
the
beginnings
of
Christianity
,
but
that
it
was
afterwards
to
cease
:
On
the
contrary
,
the
forbidding
to
marry
,
is
given
as
a
Character
of
the
Apostacy
of
the
later
times
.
carrying
about
with
him
a
Sister
and
a
Wife
,
as
well
as
the
other
Apostles
.
And
thus
the
first
Point
seems
to
be
fully
cleared
,
That
by
no
Law
of
God
the
Clergy
are
debarr'd
from
Marriage
.
There
is
not
one
word
in
the
whole
Scriptures
that
does
so
much
as
hint
at
it
;
whereas
there
is
a
great
deal
to
the
contrary
.
Marriage
being
then
one
of
the
Rights
of
Human
Nature
,
to
which
so
many
reasons
of
different
sorts
may
carry
both
a
wise
and
a
good
man
,
and
there
being
no
positive
Precept
in
the
Gospel
that
forbids
it
to
the
Clergy
;
the
next
question
is
,
Whether
it
is
in
the
Power
of
the
Church
to
make
a
perpetual
Law
,
restraining
the
Clergy
from
Marriage
?
It
is
certain
that
no
Age
of
the
Church
can
make
a
Law
to
bind
succeeding
Ages
;
for
whatsoever
Power
the
Church
has
,
she
is
always
in
possession
of
it
;
and
every
Age
has
as
much
Power
as
any
of
the
former
Ages
had
.
Therefore
if
any
one
Age
should
by
a
Law
enjoin
Celibate
to
the
Clergy
,
any
succeeding
Age
may
repeal
and
alter
that
Law
.
For
ever
since
the
Inspiration
that
conducted
the
Apostles
has
ceased
,
every
Age
of
the
Church
may
make
or
change
Laws
in
all
matters
that
are
within
their
Authority
.
So
it
seems
very
clear
,
that
the
Church
can
make
no
perpetual
Law
upon
this
Subject
.
In
the
next
place
it
may
be
justly
doubted
,
Whether
the
Church
can
make
a
Law
that
shall
restrain
all
the
Clergy
in
any
of
those
Natural
Rights
in
which
Christ
has
left
them
free
.
The
adding
a
Law
upon
this
Head
to
the
Laws
of
Christ
,
seems
to
assume
an
Authority
that
he
has
not
given
the
Church
.
It
looks
like
a
pretending
to
a
strain
of
Purity
,
beyond
the
Rules
set
us
in
the
Gospel
;
and
is
plainly
the
laying
a
Yoke
upon
us
which
must
be
thought
Tyrannical
,
since
the
Author
of
this
Religion
,
who
knew
best
what
Human
Nature
is
capable
of
,
and
what
it
may
well
bear
,
has
not
thought
fit
to
lay
it
on
those
whom
he
sent
upon
a
Commission
that
required
a
much
greater
Elevation
of
Soul
,
and
more
Freedom
from
the
Entanglements
of
Worldly
or
Domestick
Concerns
,
than
can
be
pretended
to
be
necessary
for
the
standing
and
settled
Offices
in
the
Church
.
Therefore
we
conclude
,
That
it
were
a
great
Abuse
of
Church-Power
,
and
a
high
Act
of
Tyranny
,
for
any
Church
,
or
any
Age
of
the
Church
,
to
bar
men
from
the
Services
in
the
Church
,
because
they
either
are
married
,
or
intend
to
keep
themselves
free
to
marry
,
or
not
,
as
they
please
.
This
does
indeed
bring
the
Body
of
the
Clergy
more
into
a
Combination
among
themselves
;
it
does
take
them
in
a
great
measure
off
from
having
separated
Interests
of
their
own
;
it
takes
them
out
of
the
Civil
Society
,
in
which
they
have
less
concern
,
when
they
give
no
Pledges
to
it
.
And
so
in
Ages
in
which
the
Papacy
intended
to
engage
the
whole
Priesthood
into
its
Interests
against
the
Civil
Powers
,
as
the
Immunity
and
Exemptions
of
the
Clergy
made
them
safe
in
their
own
Persons
,
so
it
was
necessary
to
free
them
from
any
such
Incumbrances
or
Appendages
by
which
they
might
be
in
the
Power
or
at
the
Mercy
of
Secular
Princes
.
This
,
joined
with
the
belief
of
their
making
God
with
a
few
words
,
by
the
virtue
of
their
Character
,
and
of
their
forgiving
Sin
,
was
like
Armour
of
Proof
,
by
which
they
were
invulnerable
,
and
by
consequence
capable
of
undertaking
any
thing
that
might
be
committed
to
them
.
But
this
may
well
recommend
such
a
Rule
to
a
Crafty
and
Designing
Body
of
Men
,
in
which
it
is
not
to
be
denied
,
that
there
is
a
deep
and
refined
Policy
;
yet
we
have
not
so
learned
Christ
,
nor
to
handle
the
Word
of
God
,
or
the
Authority
that
he
has
trusted
to
us
,
deceitfully
.
As
for
the
Consequences
of
such
Laws
,
Inconveniences
are
on
both
hands
:
As
long
as
men
are
corrupt
themselves
,
so
long
they
will
abuse
all
the
Liberties
of
Human
Nature
.
If
not
only
common
Lewdness
in
all
the
kinds
of
it
,
but
even
brutal
and
unnatural
Lusts
,
have
been
the
visible
Consequences
of
the
strict
Law
of
Celibate
;
and
if
this
appears
so
evident
in
History
that
it
cannot
be
denied
;
we
think
it
better
to
trust
Human
Nature
with
the
lawful
use
of
that
in
which
God
has
not
restrained
it
,
than
to
venture
on
that
which
has
given
occasion
to
Abominations
that
cannot
be
mentioned
without
horror
.
As
for
the
Temptation
to
Covetousness
,
we
think
it
is
neither
so
great
nor
so
unavoidable
upon
the
one
hand
,
as
those
monstrous
ones
are
on
the
other
.
It
is
more
reasonable
to
expect
Divine
Assistances
to
preserve
men
from
Temptations
,
when
they
are
using
those
Liberties
which
God
has
left
free
to
them
,
than
when
by
pretending
to
a
Purity
greater
than
that
which
he
has
commanded
,
they
throw
themselves
into
many
Snares
.
It
is
also
very
evident
,
that
Covetousness
is
an
effect
of
Mens
Tempers
,
rather
than
of
their
Marriage
,
since
the
Instances
of
a
ravenous
Covetousness
,
and
of
a
restless
Ambition
,
in
behalf
of
mens
Kindred
and
Families
,
hath
appeared
as
often
and
as
scandalously
among
the
Vnmarried
,
as
among
the
Married
Clergy
.
From
these
general
Considerations
concerning
the
Power
that
the
Church
has
to
make
either
a
Perpetual
or
an
Universal
Law
in
a
thing
of
this
kind
;
I
shall
in
the
next
place
consider
in
short
,
What
the
Church
has
done
in
this
matter
.
In
the
first
Ages
of
Christianity
,
Basilides
and
Saturninus
,
and
after
them
,
both
Montanus
and
Novatus
,
and
the
Sect
of
the
Encratites
,
condemned
Marriage
as
a
state
of
Libertinism
that
was
unbecoming
the
Purity
required
of
Christians
.
Against
those
we
find
the
Fathers
asserted
the
Lawfulness
of
Marriage
to
all
Christians
,
without
making
a
difference
between
the
Clergy
and
the
Laity
.
It
is
true
,
the
appearances
that
were
in
Montanus
and
his
Followers
,
seem
to
have
engaged
the
Christians
of
that
Age
to
strain
beyond
them
in
those
things
that
gave
them
their
Reputation
:
Many
of
Tertullian's
Writings
,
that
Criticks
do
now
see
were
writ
after
he
was
a
Montanist
,
which
seems
not
to
have
been
observed
in
that
Age
,
carry
the
matter
of
Celibate
so
high
,
that
it
is
no
wonder
,
if
considering
the
Reputation
that
he
had
,
a
Bias
was
given
by
these
to
the
following
Ages
in
favour
of
Celibate
.
Yet
it
seemed
to
give
great
and
just
Prejudices
against
the
Christian
Religion
,
if
such
as
had
come
into
the
Service
of
the
Church
should
have
forsaken
their
Wives
.
It
is
visible
how
much
Scandal
this
might
have
given
,
and
what
matter
of
Reproach
it
would
have
furnished
their
Enemies
with
,
if
they
could
have
charged
them
with
this
,
That
men
to
get
rid
of
their
Wives
,
and
of
the
Care
of
their
Families
,
went
into
Orders
;
that
so
under
a
pretence
of
a
higher
degree
of
Sanctity
,
they
might
abandon
their
Families
.
Therefore
great
care
was
taken
to
prevent
this
.
They
were
so
far
from
requiring
Priests
to
forsake
their
Wives
,
that
such
as
did
it
upon
their
entring
into
Orders
,
were
severely
condemned
by
the
Canons
that
go
under
the
name
of
the
Apostles
.
They
were
also
condemned
by
the
Council
of
Gangra
in
the
Fourth
Century
,
and
by
that
of
Trullo
in
the
Seventh
Age.
There
are
some
Instances
brought
of
Bishops
and
Priests
,
who
are
supposed
to
have
married
after
they
were
ordained
;
but
as
there
are
only
few
of
those
,
so
perhaps
they
are
not
well
proved
.
It
must
be
acknowledged
that
the
general
practice
was
,
that
men
once
in
Orders
did
not
marry
.
But
many
Bishops
in
the
best
Ages
lived
still
with
their
Wives
:
So
did
the
Fathers
both
of
Gregory
Nazianzen
and
of
St.
Basil.
And
among
the
Works
of
Hilary
of
Poictiers
,
there
is
a
Letter
writ
by
him
in
his
Exile
to
his
Daughter
Abra
,
in
which
he
refers
her
to
her
Mothers
Instruction
in
those
things
which
she
by
reason
of
her
Age
did
not
then
understand
;
which
shews
that
she
was
then
very
young
,
and
so
was
probably
born
after
he
was
a
Bishop
.
Some
proposed
in
the
Council
of
Nice
,
twice
married
;
but
even
for
this
there
was
a
distinction
:
If
a
man
had
been
once
married
before
his
Baptism
,
and
was
once
married
after
his
Baptism
,
that
was
reckoned
only
a
single
Marriage
;
for
what
had
been
done
when
in
Heathenism
,
went
for
nothing
:
And
Ierome
speaking
of
Bishops
who
had
been
twice
married
,
but
by
this
Nicety
were
reckoned
to
be
the
Husbands
of
one
Wife
,
says
,
The
number
of
those
of
this
sort
in
that
time
could
not
be
reckoned
;
and
that
more
such
Bishops
might
be
found
,
than
were
at
the
Council
of
Arimini
.
Canons
grew
to
be
frequently
made
against
the
Marriage
of
those
in
Holy
Orders
;
but
these
were
positive
Laws
made
chiefly
in
the
Roman
and
African
Synods
:
and
since
those
Canons
were
so
often
renewed
,
we
may
from
thence
conclude
that
they
were
not
well
kept
.
When
Synesius
was
ordained
Priest
,
he
tells
in
an
Epistle
of
his
,
That
he
declared
openly
,
that
he
would
not
live
secretly
with
his
Wife
,
as
some
did
;
but
that
he
would
dwell
publickly
with
her
,
and
wished
that
he
might
have
many
Children
by
her
.
In
the
Eastern
Church
the
Priests
are
usually
married
before
they
are
ordained
,
and
continue
afterwards
to
live
with
their
Wives
,
and
to
have
Children
by
them
,
without
either
Censure
or
Trouble
.
In
the
Western
Church
we
find
mention
made
both
in
the
Gallican
and
Spanish
Synods
,
of
the
Wives
both
of
Bishops
and
Priests
;
and
they
are
called
Episcopae
and
Presbyterae
.
In
the
Saxon
times
the
Clergy
in
most
of
the
Cathedrals
of
England
were
openly
married
:
And
when
Dunstan
,
who
had
engaged
King
Edgar
to
favour
the
Monks
,
in
opposition
to
the
married
Clergy
,
pressed
them
to
forsake
their
Wives
,
they
refused
to
do
it
,
and
so
were
turned
out
of
their
Benefices
,
and
Monks
came
in
their
places
.
Nor
was
the
Celibate
generally
imposed
on
all
the
Clergy
,
before
Gregory
the
Seventh's
time
,
in
the
end
of
the
Eleventh
Century
.
He
had
great
designs
for
subjecting
all
Temporal
Princes
to
the
Papacy
;
and
in
order
to
that
,
he
intended
to
bring
the
Clergy
into
an
entire
dependence
upon
himself
,
and
to
separate
them
wholly
from
all
other
Interests
but
those
of
the
Ecclesiastical
Authority
:
And
that
he
might
load
the
married
Clergy
with
an
odious
Name
,
he
called
them
all
Nicolaitans
:
Though
the
accounts
that
the
Antients
give
us
of
that
Sect
,
say
nothing
that
related
to
this
matter
:
But
a
name
of
an
ill
sound
goes
a
great
way
in
an
Ignorant
Age.
The
Writers
that
lived
near
that
time
,
condemn
this
severity
against
the
married
Clergy
,
as
a
new
and
a
rash
thing
,
and
contrary
to
the
mind
of
the
holy
Fathers
;
and
they
tax
his
rigor
in
turning
them
all
out
.
Yet
Lanfranc
among
us
did
not
impose
the
Celibate
generally
on
all
the
Clergy
,
but
only
on
those
that
lived
at
Cathedrals
and
in
Towns
:
He
connived
at
those
who
served
in
Villages
.
Anselm
carried
it
farther
,
and
imposed
it
on
all
the
Clergy
without
exception
:
Yet
he
himself
laments
that
unnatural
Lusts
were
become
then
both
common
and
publick
:
Of
which
Petrus
Damiani
made
great
complaints
in
Gregory
the
Seventh's
time
.
Bernard
in
a
Sermon
preached
to
the
Clergy
of
France
,
says
it
was
common
in
his
time
,
and
then
even
Bishops
with
Bishops
lived
in
it
.
The
Observation
that
Abbot
Panormitan
made
,
of
the
progress
of
that
horrid
Sin
,
led
him
to
wish
that
it
might
be
left
free
to
the
Clergy
to
marry
,
as
they
pleased
.
Pius
the
Second
said
that
there
might
have
been
good
reasons
for
imposing
the
Celibate
on
the
Clergy
,
but
he
believed
there
were
far
better
reasons
for
leaving
them
to
their
liberty
.
As
a
remedy
to
these
more
enormous
Crimes
,
Dispensations
for
Concubinate
became
so
common
,
that
instead
of
giving
scandal
by
them
,
they
were
rather
considered
as
the
Characters
of
Modesty
and
Temperance
:
In
such
Concubinary
Priests
the
World
judged
themselves
safe
from
Practices
on
their
own
Families
.
When
we
consider
those
effects
that
followed
on
the
imposing
the
Celibate
on
the
Clergy
,
we
cannot
but
look
on
them
as
much
greater
evils
than
those
that
can
follow
on
the
leaving
it
free
to
them
to
marry
.
It
is
not
to
be
denied
but
that
on
the
other
hand
,
the
effects
of
a
freedom
to
marry
may
be
likewise
bad
:
That
State
does
naturally
involve
men
in
the
cares
of
Life
,
in
Domestick
Concerns
,
and
it
brings
with
it
Temptations
both
to
Luxury
and
Covetousness
.
It
carries
with
it
too
great
a
disposition
to
heap
up
Wealth
,
and
to
raise
Families
:
and
in
a
word
,
it
makes
the
Clergy
both
look
too
like
,
and
live
too
like
the
rest
of
the
World
.
But
when
things
of
this
kind
are
duly
balanced
,
ill
effects
will
appear
on
both
hands
:
Those
arise
out
of
the
general
Corruption
of
Human
Nature
;
which
does
so
spread
it self
,
that
it
will
corrupt
us
in
the
most
innocent
and
in
the
most
necessary
practices
.
There
are
Excesses
committed
in
Eating
,
Drinking
,
and
Sleeping
.
Our
depraved
Inclinations
will
insinuate
themselves
into
us
in
our
best
Actions
:
Even
the
publick
Worship
of
God
and
all
Devotion
receive
a
taint
from
them
.
But
we
must
not
take
a
way
those
Liberties
,
in
which
God
has
left
human
Nature
free
,
and
engage
men
to
Rules
and
Methods
that
put
a
Violence
upon
Mankind
:
This
is
the
less
excusable
,
when
we
see
in
Fact
what
the
consequences
of
such
restraints
have
been
for
many
Ages
.
Yet
after
all
,
though
they
who
marry
,
do
well
;
yet
those
who
marry
not
do
better
,
provided
they
live
chast
,
and
do
not
burn
.
That
man
who
subdues
his
Body
by
fasting
and
Prayer
,
by
Labour
and
Study
,
and
that
separates
himself
from
the
concerns
of
a
Family
,
that
he
may
give
himself
wholly
to
the
ministry
of
the
Word
,
and
to
Prayer
,
that
lives
at
a
distance
from
the
Levities
of
the
World
,
and
in
a
course
of
native
modesty
and
unaffected
severity
,
is
certainly
a
burning
and
shining
Light
:
He
is
above
the
World
,
free
from
cares
and
designs
,
from
aspirings
,
and
all
those
restless
Projects
which
have
so
long
given
the
World
so
much
scandal
:
And
therefore
those
who
allow
themselves
the
liberty
of
Marriage
,
according
to
the
Laws
of
God
and
the
Church
,
are
indeed
engaged
in
a
state
of
many
Temptations
;
to
which
if
they
give
way
,
they
lay
themselves
open
to
many
Censures
;
and
they
bring
a
Scandal
on
the
Reformation
for
allowing
them
this
Liberty
,
if
they
abuse
it
.
It
remains
only
to
consider
how
far
this
matter
is
altered
by
Vows
;
how
far
it
is
lawful
to
make
them
;
and
how
far
they
bind
when
they
are
made
.
It
seems
very
unreasonable
and
tyrannical
to
put
Vows
on
any
,
in
matters
in
which
it
may
not
be
in
their
power
to
keep
them
without
sin
.
No
Vows
ought
to
be
made
,
but
in
things
that
are
either
absolutely
in
our
power
,
or
in
things
in
which
we
may
procure
to
our selves
those
Assistances
that
may
enable
us
to
perform
them
.
We
have
a
federal
Right
to
the
Promises
that
Christ
has
made
us
,
of
inward
Assistances
to
enable
us
to
perform
those
Conditions
that
he
has
laid
on
us
;
and
therefore
we
may
vow
to
observe
them
,
because
we
may
do
that
which
may
procure
us
Aids
sufficient
for
the
execution
of
them
.
But
if
men
will
take
up
Resolutions
that
are
not
within
those
necessary
Conditions
,
they
have
no
reason
to
promise
themselves
such
Assistances
:
And
if
they
are
not
so
absolutely
Masters
of
themselves
,
as
to
be
able
to
stand
to
them
without
those
helps
,
and
yet
are
not
sure
that
they
shall
be
given
them
,
then
they
ought
to
make
no
Vow
in
a
matter
which
they
cannot
keep
by
their
own
Natural
Strength
,
and
in
which
they
have
not
any
Promise
in
the
Gospel
that
assures
them
of
Divine
Assistances
to
enable
them
to
keep
it
.
This
is
therefore
a
tempting
of
God
,
when
men
pretend
to
serve
him
,
by
assuming
a
stricter
Course
of
Life
than
either
he
has
commanded
,
or
they
are
able
to
go
through
with
.
And
it
may
prove
a
great
Snare
to
them
,
when
by
such
rash
Vows
they
are
engaged
into
such
a
state
of
Life
,
in
which
they
live
in
constant
Temptations
to
Sin
,
without
either
Command
or
Promise
,
on
which
they
can
rest
as
to
the
execution
of
them
.
This
is
to
lead
themselves
into
Temptation
,
in
opposition
to
that
which
our
Saviour
has
made
a
Petition
of
that
Prayer
which
he
himself
has
taught
us
.
Out
of
this
,
great
distractions
of
Mind
,
and
a
variety
of
different
Temptations
may
,
and
probably
will
arise
;
and
that
the
rather
,
because
the
Vow
is
made
;
there
being
somewhat
in
our
Natures
that
will
always
struggle
the
harder
,
because
they
are
restrained
.
It
is
certain
that
every
man
who
dedicates
himself
to
the
Service
of
God
,
ought
to
try
if
he
can
dedicate
himself
so
entirely
to
it
,
as
to
live
out
of
all
the
Concerns
and
Entanglements
of
Life
.
If
he
can
maintain
his
Purity
in
it
,
he
will
be
enabled
thereby
to
labour
the
more
effectually
,
and
may
expect
both
the
greater
Success
here
,
and
a
fuller
Reward
hereafter
.
But
because
both
his
Temper
and
his
Circumstances
may
so
change
,
that
what
is
an
advantage
to
him
in
one
part
of
his
Life
,
may
be
a
snare
and
an
Incumbrance
to
him
in
another
part
of
it
,
he
ought
therefore
to
keep
this
matter
still
in
his
own
power
,
and
to
continue
in
that
Liberty
in
which
God
has
left
him
free
,
that
so
he
may
do
as
he
shall
find
it
to
be
most
expedient
for
himself
,
and
for
the
work
of
the
Gospel
.
Therefore
it
is
to
be
concluded
,
That
it
is
unlawful
either
to
impose
,
or
to
make
such
Vows
.
And
supposing
that
any
have
been
engaged
in
them
,
more
perhaps
out
of
the
Importunity
or
Authority
of
others
,
than
their
own
choice
;
then
,
though
it
is
certainly
a
Character
of
a
man
that
shall
dwell
in
God's
holy
Hill
,
That
though
he
swears
to
his
own
hurt
,
yet
he
changes
not
;
he
is
to
consider
whether
he
can
keep
such
a
Vow
,
without
breaking
the
Commandments
of
God
,
for
his
Oath
's
sake
he
ordered
the
Head
of
Iohn
the
Baptist
to
be
cut
off
.
Our
Saviour
condemns
that
practice
among
the
Iews
,
of
vowing
that
to
the
Corban
or
Treasure
of
the
Temple
,
which
they
ought
to
have
given
to
their
Parents
,
and
imagining
that
by
such
means
they
were
not
obliged
to
take
care
of
them
,
or
to
supply
them
.
The
obligation
to
keep
the
Commandments
of
God
is
indispensible
,
and
antecedent
to
any
Act
or
Vow
of
ours
,
and
therefore
it
cannot
be
made
void
by
any
Vow
that
we
may
take
upon
us
:
And
if
we
are
under
a
Vow
which
exposes
us
to
Temptations
that
do
often
prevail
,
and
that
probably
will
prevail
long
upon
us
,
then
we
ought
to
repent
of
our
rashness
in
making
any
such
Vow
;
but
must
not
continue
in
the
observation
of
it
,
if
it
proves
to
us
like
the
taking
Fire
into
our
Bosom
,
or
the
handling
of
Pitch
.
A
Vow
that
draws
many
Temptations
upon
us
,
that
are
above
our
strength
to
resist
them
,
is
certainly
much
better
broken
and
repented
of
,
than
kept
.
So
that
to
conclude
,
Celibate
is
not
a
matter
fit
to
be
the
Subject
either
of
a
Law
or
a
Vow
;
every
man
must
consider
himself
,
and
what
he
is
able
to
receive
:
He
that
marries
does
well
,
but
he
that
marries
not
does
better
.
ARTICLE
XXXIII
.
Of
Excommunicate
Persons
,
how
they
are
to
be
avoided
.
That
person
which
by
open
denunciation
of
the
Church
,
is
rightly
cut
off
from
the
Unity
of
the
Church
,
and
Excommunicate
;
ought
to
be
taken
of
the
whole
multitude
of
the
Faithful
as
a
Heathen
and
a
Publican
:
Until
he
be
openly
reconciled
by
penance
,
and
be
received
into
the
Church
by
a
Iudge
that
hath
Authority
thereunto
.
ALL
Christians
are
obliged
to
a
strict
purity
and
Holiness
of
Life
:
And
every
private
man
is
bound
to
avoid
all
unnecessary
familiarities
with
Bad
and
Vicious
men
:
Both
because
he
may
be
insensibly
corrupted
by
these
,
and
because
the
World
will
be
from
thence
disposed
to
think
that
he
takes
pleasure
in
such
Persons
,
and
in
their
Vices
.
What
every
single
Christian
ought
to
set
as
a
Rule
to
himself
,
ought
to
be
likewise
made
the
Rule
of
all
Christians
,
as
they
are
constituted
in
a
Body
under
Guides
and
Pastors
.
And
as
in
general
,
severe
Denunciations
ought
to
be
often
made
of
the
Wrath
and
Judgments
of
God
against
Sinners
;
so
if
any
that
is
called
a
Brother
,
that
is
,
a
Christian
,
lives
in
a
course
of
Sin
and
Scandal
,
they
ought
to
give
warning
of
such
a
Person
,
as
eat
with
him
,
but
may
separate
themselves
from
him
.
In
this
,
private
persons
ought
to
avoid
the
Moroseness
and
Affectation
of
saying
,
Stand
by
,
for
I
am
holier
than
thou
:
If
one
is
overtaken
in
a
fault
,
then
those
who
are
spiritual
ought
to
restore
such
a
one
in
the
spirit
of
meekness
:
Every
one
considering
himself
,
lest
he
be
also
tempted
.
Excessive
Rigor
will
be
always
suspected
of
Hypocrisy
,
and
may
drive
those
on
whom
it
falls
,
either
into
Despair
on
the
One
hand
,
or
into
an
Unmanageable
Licentiousness
on
the
Other
.
The
Nature
of
all
Societies
must
import
this
,
That
they
have
a
Power
to
maintain
themselves
according
to
the
Design
and
Rules
of
their
Society
.
A
Combination
of
men
made
upon
any
bottom
whatsoever
,
must
be
supposed
to
have
a
Right
to
exclude
out
of
their
Number
,
such
as
may
be
a
Reproach
to
it
,
or
a
Mean
to
dissolve
it
:
And
it
must
be
a
main
part
of
the
Office
and
Duty
of
the
Pastors
of
the
Church
,
to
separate
the
Good
from
the
Bad
,
to
warn
the
Unruly
,
and
to
put
from
among
them
wicked
persons
.
There
are
several
Considerations
that
shew
not
only
the
Lawfulness
,
but
the
Necessity
of
such
a
Practice
.
First
,
That
the
Contagion
of
an
ill
Example
,
and
of
bad
Practices
,
may
not
spread
too
far
to
the
corrupting
of
others
:
Evil
communications
corrupt
good
manners
.
Their
Doctrines
will
eat
and
spread
as
a
Gangrene
.
have
no
company
with
them
.
A
Second
Reason
relates
to
the
persons
themselves
,
that
are
so
separated
,
that
they
may
be
ashamed
:
pulled
out
of
the
fire
by
the
terror
of
such
a
proceeding
,
which
ought
to
be
done
by
Mourning
over
them
,
Lamenting
their
Sins
,
and
Praying
for
them
.
The
Apostles
made
use
even
of
those
extraordinary
Powers
that
were
given
to
them
for
this
end
.
St.
Paul
delivered
Hymenaeus
and
Alexander
unto
Satan
,
that
they
might
learn
not
to
blaspheme
.
And
he
ordered
that
the
incestuous
person
at
Corinth
,
should
be
delivered
to
Satan
for
the
destruction
of
the
flesh
,
that
the
Spirit
might
be
saved
in
the
day
of
the
Lord
Iesus
.
Certainly
a
Vicious
indulgence
to
Sinners
is
an
encouragement
to
them
to
live
in
Sin
:
whereas
when
others
about
them
try
all
methods
for
their
Recovery
,
and
Mourn
for
those
Sins
in
which
they
do
perhaps
Glory
,
and
do
upon
that
withdraw
themselves
from
all
Communication
with
them
,
both
in
Spirituals
,
and
as
much
as
may
be
in
Temporals
likewise
;
this
is
one
of
the
last
means
that
can
be
used
,
in
order
to
the
reclaiming
of
them
.
Another
Consideration
is
the
Peace
and
the
Honour
of
the
Society
.
S.
Paul
wished
that
they
were
cut
off
that
troubled
the
Churches
.
the
Name
of
God
and
his
Doctrine
be
not
blasphemed
,
and
to
give
no
occasion
to
the
Enemies
of
our
Faith
to
reproach
us
;
as
if
we
designed
to
make
Parties
,
to
promote
our
own
Interests
,
and
to
turn
Religion
to
a
Faction
:
Excusing
such
as
adhere
to
us
in
other
things
,
though
they
should
break
out
into
the
most
scandalous
Violations
of
the
greatest
of
all
the
Commandments
of
God
.
Such
a
behaviour
towards
Excommunicated
persons
,
would
also
have
this
further
good
Effect
;
It
would
give
great
Authority
to
that
Sentence
,
and
fill
mens
minds
with
the
Awe
of
it
,
which
must
be
taken
off
,
when
it
is
observed
that
men
converse
familiarly
with
those
that
are
under
it
.
These
Rules
are
all
founded
upon
the
Principles
of
Societies
,
which
as
they
associate
upon
some
common
designs
,
so
in
order
to
the
pursuing
those
,
must
have
a
power
to
separate
themselves
from
those
who
depart
from
them
.
In
this
Matter
there
are
Extremes
of
both
hands
to
be
avoided
:
Some
have
thought
,
that
because
the
Apostles
have
in
general
declared
such
persons
to
be
accursed
,
Anathema
,
who
preach
another
Gospel
;
and
such
as
love
not
the
Lord
Iesus
,
to
be
Anathema
Maranatha
,
which
is
generally
understood
to
be
a
total
cutting
off
,
never
to
be
admitted
till
the
Lord
comes
;
that
therefore
the
Church
may
still
put
men
under
an
Anathema
,
for
holding
such
unsound
Doctrines
,
as
they
think
make
the
Gospel
to
become
another
,
in
part
at
least
,
if
not
in
whole
;
and
that
she
may
thereupon
,
in
imitation
of
another
practice
of
the
Apostles
,
deliver
them
over
unto
Satan
,
casting
them
out
of
the
protection
of
Christ
,
and
abandoning
them
to
the
Devil
:
Reckoning
that
the
cutting
them
off
from
the
Body
of
Christ
,
is
really
the
exposing
them
to
the
Devil
,
who
goes
about
as
a
Roaring
Lion
seeking
whom
he
may
devour
.
But
with
what
Authority
soever
the
Apostles
might
upon
so
great
a
matter
,
as
the
changing
the
Gospel
,
or
the
not
loving
the
Lord
Iesus
,
denounce
an
Anathema
;
yet
the
applying
this
which
they
used
so
seldom
,
and
upon
such
great
occasions
,
to
every
Opinion
,
after
a
Decision
is
made
in
it
,
as
it
has
carried
on
the
Notion
of
the
Infallibility
of
the
Church
,
so
it
has
laid
a
Foundation
for
much
Uncharitableness
,
and
many
Animosities
:
It
has
widened
Breaches
,
and
made
them
incurable
.
And
unless
it
is
certain
that
the
Church
which
has
so
decreed
,
cannot
err
,
it
is
a
bold
assuming
of
an
Authority
to
which
no
fallible
Body
of
men
can
have
a
Right
.
That
delivery
unto
Satan
was
visibly
an
act
of
a
miraculous
Power
lodged
with
the
Apostles
:
For
as
they
struck
some
blind
or
dead
,
so
they
had
an
Authority
of
letting
loose
Evil
Spirits
on
some
to
haunt
and
terrify
,
or
to
punish
and
plague
them
;
that
a
desperate
Evil
might
be
cured
by
an
extreme
Remedy
.
And
therefore
the
Apostles
never
reckon
this
among
the
Standing
Functions
of
the
Church
:
Nor
do
they
give
any
Charge
or
Directions
about
it
.
They
used
it
themselves
,
and
but
seldom
.
It
is
true
that
S.
Paul
being
carried
by
a
just
zeal
against
the
Scandal
which
the
incestuous
person
at
Corinth
had
cast
upon
the
Christian
Religion
,
did
adjudg
him
to
this
severe
degree
of
Censure
:
But
he
judged
it
,
and
did
only
order
the
Corinthians
to
publish
it
,
as
coming
from
him
,
with
the
power
of
our
Lord
Iesus
Christ
:
That
so
the
thing
might
become
the
more
publick
,
and
that
the
effects
of
it
might
be
the
more
conspicuous
.
The
Primitive
Church
,
that
being
nearest
the
Fountain
did
best
understand
the
Nature
of
Church-Power
,
and
the
Effects
of
her
Censures
,
thought
of
nothing
in
this
matter
but
of
denying
to
suffer
Apostates
,
or
rather
scandalous
persons
,
to
mix
with
the
rest
in
the
Sacrament
,
or
in
other
parts
of
Worship
.
They
admitted
them
upon
the
profession
of
their
Repentance
,
by
an
imposition
of
Hands
,
to
share
in
some
of
the
more
general
parts
of
the
Worship
,
and
even
in
these
they
stood
by
themselves
,
and
at
a
distance
from
the
rest
:
And
when
they
had
passed
through
several
Degrees
in
that
state
of
Mourning
,
they
were
by
steps
received
back
again
to
the
Communion
of
the
Church
.
This
agrees
well
with
all
that
was
said
formerly
,
concerning
the
Nature
and
the
Ends
of
Church-Power
;
Which
was
given
for
edification
,
and
not
for
destruction
.
Devil
in
his
snare
.
This
is
to
admonish
Sinners
as
Brethren
,
and
not
to
use
them
as
Enemies
:
Whereas
the
other
method
looks
like
a
power
that
designs
Destruction
rather
than
Edification
,
especially
when
the
Secular
Arm
is
called
in
,
and
that
Princes
are
required
under
the
Penalties
of
Deposition
,
and
losing
their
Dominions
,
to
extirpate
and
destroy
,
and
that
by
the
cruellest
sort
of
Death
,
all
those
whom
the
Church
doth
so
Anathematize
.
We
do
not
deny
but
that
the
form
of
denouncing
or
declaring
Anathemas
against
Heresies
and
Hereticks
is
very
Antient.
It
grew
to
be
a
Form
expressing
horror
,
and
was
applied
to
the
Dead
as
well
as
to
the
Living
.
It
was
understood
to
be
a
cutting
such
Persons
off
from
the
Communion
of
the
Church
:
if
they
were
still
alive
,
they
were
not
admitted
to
any
Act
of
Worship
:
if
they
were
dead
,
their
Names
were
not
to
be
read
at
the
Altar
among
those
who
were
then
commemorated
.
But
as
heat
about
Opinions
encreased
,
and
some
lesser
matters
grew
to
be
more
valued
then
the
weightier
things
both
of
Law
and
Gospel
;
so
the
adding
Anathemas
to
every
point
,
in
which
men
differed
from
one
another
,
grew
to
be
a
common
practice
,
and
swelled
up
at
last
to
such
a
pitch
,
that
in
the
Council
of
Trent
a
whole
Body
of
Divinity
was
put
into
Canons
,
and
an
Anathema
was
fastened
to
every
one
of
them
.
The
delivering
to
Satan
was
made
the
common
Form
of
Excommunication
;
an
Act
of
Apostolical
Authority
being
made
a
Precedent
for
the
standing
practice
of
the
Church
.
Great
Subtilties
were
also
set
on
foot
concerning
the
force
and
effect
of
Church-Censures
.
The
straining
this
matter
too
high
,
has
given
occasion
to
extremes
on
the
other
hand
.
If
a
man
is
condemned
as
an
Heretick
,
for
that
which
is
no
Heresy
,
but
is
an
Article
founded
on
the
Word
of
God
,
his
Conscience
is
not
at
all
concerned
in
any
such
Censure
.
Great
Modesty
and
Decency
ought
indeed
to
be
shewed
by
private
persons
,
when
they
dispute
against
publick
Decisions
:
But
unless
the
Church
is
Infallible
,
none
can
be
bound
to
implicit
Faith
,
or
blind
Submission
.
Therefore
an
Anathema
ill
founded
,
cannot
hurt
him
against
whom
it
is
thundred
.
If
the
Doctrine
upon
which
the
Censures
and
Denunciations
of
the
Church
are
grounded
is
true
,
and
if
it
appears
so
to
him
that
sets
himself
against
it
,
he
who
thus
despises
the
Pastors
of
the
Church
,
despises
Christ
:
In
whose
Name
,
and
by
whose
Authority
they
are
acting
.
But
if
he
is
still
under
Convictions
of
his
being
in
the
right
,
when
he
is
indeed
in
the
wrong
,
then
he
is
in
a
state
of
Ignorance
,
and
his
Sins
are
Sins
of
Ignorance
,
and
they
will
be
judged
by
that
God
w
ho
knows
the
sincerity
of
all
mens
Hearts
,
and
sees
into
their
secretest
Thoughts
,
how
●ar
the
Ignorance
is
wilful
and
affected
,
and
how
far
it
is
sincere
and
invincible
.
And
as
for
those
Censures
that
are
founded
upon
the
Proofs
that
are
made
of
certain
Facts
that
are
scandalous
,
either
the
person
on
whom
they
are
charged
,
knows
himself
to
be
really
guilty
of
them
,
or
that
he
is
wronged
,
either
by
the
Witnesses
,
or
the
Pastors
,
and
Judges
:
If
he
is
indeed
guilty
,
he
ought
to
consider
such
Censures
as
the
Medicinal
Provisions
of
the
Church
against
Sin
:
He
ought
to
submit
to
them
,
and
to
such
Rebukes
and
Admonitions
,
to
such
publick
Confessions
,
and
other
Acts
of
Self-Abasement
,
the
snare
of
the
Devil
;
and
may
repair
the
publick
Scandal
that
he
has
brought
upon
the
Profession
of
Christianity
,
and
recover
the
honour
of
it
,
which
he
has
blemisht
as
far
as
lies
in
him
.
This
is
the
submitting
to
those
that
are
over
him
,
and
the
obeying
them
as
those
that
watch
for
his
soul
,
and
that
must
give
an
account
of
it
.
But
if
,
on
the
other
hand
,
In
the
pronouncing
the
Censures
of
the
Church
,
great
care
and
tenderness
ought
to
be
used
;
for
men
are
not
to
be
rashly
cut
off
from
the
Body
of
Christ
;
nothing
but
a
wilful
Obstinacy
in
Sin
,
and
a
deliberate
Contempt
of
the
Rules
and
Orders
of
the
Church
,
can
justify
this
Extremity
.
Scandalous
Sinners
may
be
brought
under
the
Medicinal
Cure
of
the
Church
,
and
the
Offender
may
be
denied
all
the
Privileges
of
Christians
,
till
he
has
repaired
the
Offence
that
he
has
given
.
Here
another
Extreme
has
been
run
into
by
men
,
who
being
jealous
of
the
Tyranny
of
the
Church
of
Rome
,
have
thought
that
the
World
could
not
be
safe
from
that
,
unless
all
Church-Power
were
destroyed
:
They
have
thought
that
the
Ecclesiastical
Order
is
a
Body
of
Men
bound
by
their
Office
to
preach
the
Gospel
,
and
to
offer
the
Sacraments
to
all
Christians
;
but
that
as
the
Gospel
is
a
Doctrine
equally
offered
to
all
,
in
which
every
man
must
make
the
particular
Application
of
the
Promises
,
the
Comforts
,
and
the
Terrors
of
it
to
himself
,
as
he
will
answer
it
to
God
;
so
they
imagin
that
the
Sacraments
are
in
the
same
promiscuous
manner
to
be
offered
to
all
Persons
;
and
that
every
man
is
to
try
and
examine
himself
,
and
so
to
partake
of
them
;
but
that
the
Clergy
have
no
Authority
to
deny
them
to
any
Person
,
or
to
put
marks
of
distinction
,
or
of
Infamy
on
men
:
And
that
therefore
the
Antient
Discipline
of
the
Church
did
arise
out
of
a
mutual
Compromise
of
Christians
,
who
in
times
of
Misery
and
Persecution
submitted
to
such
Rules
as
seemed
necessary
in
that
state
of
things
;
but
that
now
all
the
Authority
that
the
Church
hath
,
is
founded
only
on
the
Law
of
the
Land
,
and
is
still
subject
to
it
.
So
that
what
Changes
or
Alterations
are
appointed
by
the
Civil
Authority
,
must
take
place
,
in
bar
to
any
Laws
and
Customs
of
the
Church
,
how
Antient
or
how
Universal
soever
they
may
be
.
In
answer
to
this
,
it
is
not
to
be
denied
,
but
that
the
degrees
and
extent
of
this
Authority
,
the
methods
and
the
management
of
it
,
were
at
first
framed
by
common
consent
.
In
the
times
of
Persecution
the
Laity
who
embraced
the
Christian
Religion
,
were
to
the
Church
instead
of
the
Magistrate
.
The
whole
concerns
of
Religion
were
supported
and
protected
by
them
;
and
this
gave
them
a
Natural
Right
to
be
consulted
with
in
all
the
decisions
of
the
Church
.
The
Brethren
were
called
to
join
with
the
Apostles
and
Elders
in
that
great
Debate
concerning
the
Circumcision
of
the
Gentiles
,
which
was
settled
at
Ierusalem
;
and
of
such
Practices
we
find
frequent
mention
in
St.
Cyprian's
Epistles
:
The
more
Eminent
among
the
Laity
were
then
naturally
the
Patrons
of
the
Churches
.
But
when
the
Church
came
under
the
Protection
of
Christian
Princes
and
Magistrates
,
then
the
Patronage
and
Protection
of
it
fell
to
them
,
upon
whom
the
Peace
and
Order
of
the
World
depended
.
Yet
though
all
this
is
acknowledged
,
we
see
plainly
,
that
in
the
New
Testament
there
are
many
general
Rules
given
for
the
Government
and
Order
of
the
Church
.
Timothy
and
Titus
were
appointed
to
ordain
,
to
admonish
,
and
rebuke
,
and
that
before
all
.
The
Body
of
the
Christians
is
required
to
submit
themselves
to
them
,
and
to
obey
them
;
which
is
not
to
be
carried
to
an
indefinite
and
boundless
degree
,
but
must
be
limited
to
that
Doctrine
which
they
were
to
teach
,
and
to
such
things
as
depended
upon
it
,
or
tended
to
its
Establishment
and
Propagation
.
From
these
general
Heads
we
see
just
grounds
to
assert
such
a
Power
in
the
Pastors
of
the
Church
,
as
is
for
Edification
,
but
not
for
Destruction
:
and
therefore
here
is
a
Foundation
of
Power
laid
down
;
though
it
is
not
to
be
denied
but
that
in
the
application
of
it
,
such
Prudence
and
discretion
ought
to
be
used
,
as
may
make
it
most
likely
to
attain
those
Ends
for
which
it
is
given
.
A
general
Consent
in
time
of
Persecution
was
necessary
;
otherwise
too
indiscreet
a
Rigor
might
have
pulled
down
that
which
ought
to
have
been
built
up
.
If
in
a
broken
state
of
things
a
common
Consent
ought
to
be
much
endeavoured
and
staid
for
,
this
is
much
more
necessary
in
a
regular
and
settled
time
,
with
relation
to
the
Civil
Authority
,
under
whom
the
whole
Society
is
put
,
according
to
its
Constitution
.
But
it
can
never
be
supposed
that
the
Authority
of
the
Pastors
of
the
Church
,
is
no
other
than
that
of
a
Lawyer
or
a
Physician
to
their
Clients
,
who
are
still
at
their
liberty
,
and
are
in
no
sort
bound
to
follow
their
directions
.
In
particular
Advices
with
relation
to
their
private
Concerns
,
where
no
general
Rules
are
agreed
on
,
an
Authority
is
not
pretended
to
;
and
these
may
be
compared
to
all
other
Advices
,
only
with
this
difference
,
That
the
Pastors
of
the
Church
watch
over
the
Souls
of
their
people
,
and
must
give
an
account
of
them
.
But
when
things
are
grown
into
Method
,
and
general
Rules
are
settled
,
there
the
consideration
of
Edification
and
Unity
,
and
of
maintaining
Peace
and
Order
,
are
such
sacred
Obligations
on
every
one
that
has
a
true
regard
to
Religion
,
that
such
as
despise
all
this
,
may
be
well
look'd
on
as
Heathens
and
Publicans
;
and
they
are
so
much
worse
than
they
,
as
a
secret
and
well-disguised
Traytor
is
much
more
dangerous
than
an
open
professed
Enemy
.
And
though
these
Words
of
our
Saviour
,
of
telling
the
Church
,
may
perhaps
not
be
so
strictly
applicable
to
this
matter
,
in
their
primary
sense
,
It
is
therefore
highly
congruous
both
to
the
whole
Design
of
the
Christian
Religion
,
and
to
many
Passages
in
the
New
Testament
,
that
there
should
be
Rules
set
for
censuring
Offenders
,
that
so
they
may
be
reclaimed
,
or
at
least
ashamed
,
and
that
others
may
fear
:
And
as
the
final
Sentence
of
every
Authority
whatsoever
,
must
be
the
cutting
off
from
the
Body
all
such
as
continue
in
a
wilful
disobedience
to
the
Laws
of
the
Society
;
so
if
any
who
call
themselves
Christians
,
will
live
so
as
to
be
a
Reproach
to
that
which
they
profess
,
they
must
be
cut
off
and
cast
out
;
for
if
there
is
any
sort
of
Power
in
the
Church
,
it
must
terminate
in
this
.
This
is
the
last
and
highest
act
of
their
Authority
;
it
is
like
Death
or
Banishment
by
the
Civil
Power
,
which
are
not
proceeded
to
but
upon
great
occasions
,
in
which
milder
Censures
will
not
prevail
,
and
where
the
general
good
of
the
Society
requires
it
:
So
casting
out
being
the
last
Act
of
Church-Power
,
like
a
Parent
's
disinheriting
a
Child
,
it
ought
to
be
proceeded
in
with
that
slowness
,
and
upon
such
considerations
as
may
well
justify
the
Rigor
of
it
.
A
wilful
Contempt
of
Order
and
Authority
,
carries
virtually
in
it
every
other
Irregularity
;
because
it
dissolves
the
Union
of
the
Body
,
and
destroys
that
Respect
by
which
all
the
other
ends
of
Religion
are
to
be
artained
;
and
when
this
is
deliberate
and
fixed
,
there
is
no
other
way
of
proceeding
but
by
cutting
off
those
who
are
so
refractory
,
and
who
set
such
an
ill
Example
to
others
.
If
the
Execution
of
this
should
happen
to
fall
under
great
Disorders
,
so
that
many
scandalous
Persons
are
not
censured
,
and
a
promiscuous
multitude
is
suffered
to
break
in
upon
the
most
Sacred
Performances
,
this
cannot
justify
private
Persons
,
who
upon
that
do
withdraw
from
the
Communion
of
the
Church
:
For
after
all
that
has
been
said
,
the
Divine
Peecept
is
to
every
man
,
to
try
and
examine
himself
,
and
not
to
try
and
censure
others
.
All
Order
and
Government
are
destroyed
,
if
private
Persons
take
upon
them
to
judg
and
censure
others
;
or
to
separate
from
any
Body
,
because
there
are
Abuses
in
the
use
of
this
Authority
.
Private
Confession
in
the
Church
of
Rome
had
quite
destroyed
the
Government
of
the
Church
,
and
superseded
all
the
Antient
Penitentiary
Canons
;
and
the
Tyranny
of
the
Church
of
Rome
had
set
many
Ingenious
Men
on
many
subtle
Contrivances
,
either
to
evade
the
Force
of
those
Canons
,
to
which
some
regard
was
still
preserved
,
or
to
maintain
the
Order
of
the
Church
,
in
opposition
to
the
Appeals
that
were
made
to
Rome
:
And
while
some
pretended
to
subject
all
things
to
the
Papal
Authority
,
others
studied
to
keep
up
the
Antient
Rules
.
The
Encroachments
that
the
Temporal
and
Spiritual
Courts
ware
making
upon
one
another
,
occasioned
many
Disputes
;
which
being
managed
by
such
subtle
men
as
the
Civilians
and
Canonists
were
,
all
this
brought
in
a
great
variety
of
Cases
and
Rules
into
the
Courts
of
the
Church
:
So
that
instead
of
the
first
Simplicity
which
was
evident
in
the
Constitution
of
the
Church
,
not
only
for
the
first
Three
Centuries
,
but
for
a
great
many
more
that
came
afterwards
,
there
grew
to
be
so
much
Practice
,
and
so
many
Subterfuges
in
the
Rules
and
manner
of
proceeding
of
those
Courts
,
that
the
Church
has
long
groaned
under
it
,
and
has
wished
to
see
that
effected
,
which
was
designed
in
the
beginnings
of
the
Reformation
.
The
Draught
of
a
Reformation
of
those
Courts
is
still
extant
;
that
so
instead
of
the
Intricacies
,
Delays
,
and
other
Disorders
that
have
arisen
from
the
Canon
Law
,
we
might
have
another
short
and
plain
Body
of
Rules
;
which
might
be
managed
,
as
antiently
,
by
Bishops
,
with
the
Assistance
of
their
Clergy
.
But
though
this
is
not
yet
done
,
and
that
by
reason
of
it
the
Tares
grow
up
with
the
Wheat
,
we
ought
to
let
them
grow
together
,
till
the
great
Harvest
comes
,
or
at
least
till
a
proper
Harvest
may
be
given
the
Church
by
the
Providence
of
God
;
in
which
the
good
may
be
distinguished
and
separated
from
the
bad
,
without
endangering
the
Ruin
of
all
;
which
must
certainly
be
the
effect
of
Peoples
falling
indiscreetly
to
this
,
before
the
time
.
ARTICLE
XXXIV
.
Of
the
Traditions
of
the
Church
.
It
is
not
necessary
that
Traditions
and
Ceremonies
be
in
all
places
one
,
or
utterly
like
,
for
at
all
times
they
have
been
diverse
,
and
may
be
changed
according
to
the
diversity
of
Countries
and
mens
manners
,
so
that
nothing
be
ordained
against
God's
Word
.
Whosoever
through
his
private
Iudgment
,
willingly
and
purposely
doth
openly
break
the
Traditions
and
Ceremonies
of
the
Church
,
which
be
not
repugnant
to
the
Word
of
God
,
and
be
ordained
and
approved
by
common
Authority
,
ought
to
be
rebuked
openly
(
that
others
may
fear
to
do
the
like
)
as
one
that
offendeth
against
the
common
Order
of
the
Church
,
and
hurteth
the
Authority
of
the
Magistrate
and
woundeth
the
Consciences
,
of
weak
Brethren
.
Every
particular
or
National
Church
hath
Authority
to
ordain
,
change
,
and
abolish
Ceremonies
or
Rights
of
the
Church
,
ordained
only
by
mens
Authority
;
so
that
all
things
be
done
to
edifying
.
THIS
Article
consists
of
two
Branches
:
The
first
is
,
That
the
Church
hath
Power
to
appoint
such
Rites
and
Ceremonies
as
are
not
contrary
to
the
Word
of
God
;
and
that
private
Persons
are
bound
to
conform
themselves
to
their
Orders
.
The
second
is
,
That
it
is
not
necessary
that
the
whole
Church
should
meet
to
determine
such
maters
;
the
Power
of
doing
that
being
in
every
National
Church
,
which
is
fully
empowr'd
to
take
care
of
it self
;
and
no
Rule
made
in
such
matters
is
to
be
held
unalterable
,
but
may
be
changed
upon
occasion
.
As
to
the
first
,
it
hath
been
already
considered
,
when
the
first
words
of
the
Twentieth
Article
were
explained
.
There
the
Authority
of
the
Church
in
matters
indifferent
was
stated
and
proved
.
It
remains
now
only
to
prove
,
That
private
Persons
are
bound
to
conform
themselves
to
such
Ceremonies
,
especially
when
they
are
also
enacted
by
the
Civil
Authority
.
It
is
to
be
considered
,
That
the
Christian
Religion
was
chiefly
designed
to
raise
and
purify
the
Nature
of
man
,
and
to
make
Human
Society
perfect
;
now
Brotherly
Love
and
Charity
does
this
more
than
any
one
Virtue
whatsoever
:
It
raises
a
man
to
the
Likeness
of
God
;
it
gives
him
a
Divine
and
Heavenly
Temper
within
himself
,
and
creates
the
tenderest
Union
and
firmest
Happiness
possible
among
all
the
Societies
of
Men.
Our
Saviour
has
so
enlarged
the
Obligation
to
it
,
as
to
make
it
by
the
Extent
he
has
given
it
,
a
great
and
new
Commandment
,
by
which
all
the
World
may
be
able
to
know
and
distinguish
his
Followers
from
the
rest
of
Mankind
:
And
as
all
the
Apostles
insist
much
upon
this
in
every
one
of
their
Epistles
,
not
excepting
the
shortest
of
them
;
so
St.
Iohn
,
who
writ
last
of
them
,
has
dwelt
more
fully
upon
it
than
upon
any
other
Duty
whatsoever
.
Our
Saviour
did
particularly
intend
that
his
Followers
should
be
associated
into
one
Body
,
and
join
together
in
order
to
their
keeping
up
and
inflaming
their
mutual
Love
;
and
therefore
he
delivered
his
Prayer
to
them
all
in
the
Plural
,
to
shew
that
he
intended
that
they
should
use
it
in
a
Body
:
He
appointed
Baptism
as
the
way
of
receiving
men
into
this
Body
,
and
the
Eucharist
as
a
joint
Memorial
that
the
Body
was
to
keep
up
of
his
Death
.
For
this
end
he
appointed
Pastors
to
teach
and
keep
his
Followers
in
a
Body
:
And
in
his
last
and
longest
Prayer
to
the
Father
,
he
repeats
this
,
That
they
might
be
one
;
That
they
might
be
kept
in
one
(
Body
)
,
and
made
perfect
in
one
,
in
five
several
Expressions
;
the
Father
and
himself
was
.
The
Apostles
use
the
Figure
of
a
Body
frequently
,
to
express
this
Union
;
than
which
nothing
can
be
imagined
that
is
more
firmly
knit
together
,
and
in
which
all
the
parts
do
more
tenderly
sympathize
with
one
another
.
Upon
all
these
considerations
we
may
certainly
gather
,
That
the
dissolving
this
Union
,
the
dislocating
this
Body
,
and
the
doing
any
thing
that
may
extinguish
the
Love
and
Charity
by
which
Christians
are
to
be
made
so
happy
in
themselves
,
and
so
useful
to
one
another
,
and
by
which
the
Body
of
Christians
grows
much
the
firmer
and
stronger
,
and
shines
more
in
the
World
;
that
,
I
say
,
the
doing
this
upon
slight
grounds
,
must
be
a
Sin
of
a
very
high
nature
.
Nothing
can
be
a
just
Reason
either
to
carry
men
to
it
,
or
justify
them
in
it
,
but
the
imposing
on
them
unlawful
Terms
of
Communion
;
for
in
that
case
it
is
certain
that
we
must
obey
God
rather
than
man
;
that
we
must
seek
Truth
and
Peace
together
;
keeping
a
good
Conscience
in
all
things
,
is
laid
thus
,
To
do
it
first
towards
God
,
and
then
towards
man
.
So
that
a
Schism
that
is
occasioned
by
any
Church's
imposing
unlawful
Terms
of
Communion
,
lies
at
their
door
who
impose
them
,
and
the
Guilt
is
wholly
theirs
.
But
without
such
a
necessity
,
it
is
certainly
both
in
its
own
nature
,
and
in
its
consequences
,
one
of
the
greatest
of
Sins
,
to
create
needless
Disturbances
in
a
Church
,
and
to
give
occasion
to
all
that
alienation
of
Mind
,
all
those
rash
Censures
,
and
unjust
Judgments
that
do
arise
from
such
Divisions
.
This
receives
a
very
great
Aggravation
,
if
the
Civil
Authority
has
concurred
by
a
Law
to
enjoyn
the
Observance
of
such
indifferent
things
;
for
to
all
their
lawful
Commands
we
owe
an
Obedience
,
not
only
for
fear
,
but
for
conscience
sake
;
since
the
Authority
of
the
Magistrate
is
chiefly
to
be
imployed
in
such
matters
.
doubts
of
it
,
or
makes
a
distinction
between
Meats
,
(
for
the
word
rendered
doubts
,
making
a
difference
)
he
is
damned
(
that
is
,
self-condemned
,
as
acting
against
his
own
sense
of
things
)
if
he
does
it
.
Another
ma
n
that
has
larger
Thoughts
and
clearer
Ideas
,
may
see
that
there
is
no
sin
in
an
Action
,
about
which
others
may
be
still
in
doubt
,
and
so
upon
his
own
account
he
may
certainly
do
it
:
But
if
he
has
reason
to
believe
that
his
doing
that
may
draw
others
,
who
have
not
such
clear
Notions
,
to
do
it
after
his
Example
,
they
being
still
in
doubt
as
to
the
Lawfulness
of
it
,
then
he
gives
Scandal
,
that
is
,
he
lays
a
stumbling-block
in
their
way
if
he
does
it
,
unless
he
lies
under
an
Obligation
from
some
of
the
Laws
of
God
,
or
of
the
Society
to
which
he
belongs
,
to
do
it
.
In
that
case
he
is
bound
to
obey
;
and
he
must
not
then
consider
the
Consequences
of
his
Actions
;
of
which
he
is
only
bound
to
take
care
,
when
he
is
left
to
himself
,
and
is
at
full
liberty
to
do
,
or
not
to
do
,
as
he
pleases
.
This
explains
the
Notion
of
Scandal
,
as
it
is
used
in
the
Epistles
:
For
there
being
several
doubts
raised
at
that
time
,
concerning
the
Lawfulness
or
Obligation
of
observing
the
Mosaical
Law
,
and
concerning
the
Lawfulness
of
eating
Meats
offered
to
Idols
;
no
general
Decision
was
made
,
that
went
through
that
matter
;
the
Apostles
having
only
decreed
that
the
Mosaical
Law
was
not
to
be
imposed
on
the
Gentiles
,
but
not
having
condemned
such
as
might
of
their
own
accord
have
observed
some
parts
of
that
Law
,
Scruples
arose
about
this
;
and
so
here
they
gave
great
Caution
against
the
laying
a
Stumbling-block
in
the
way
of
their
Brethren
.
The
Second
Branch
of
this
Article
is
against
the
Unalterableness
of
Laws
made
in
matters
indifferent
;
and
it
asserts
the
Right
of
every
National
Church
to
take
care
of
it self
.
That
the
Laws
of
any
one
Age
of
the
Church
cannot
bind
another
,
is
very
evident
from
this
,
That
all
Legislature
is
still
entire
in
the
hands
of
those
who
have
it
.
The
Laws
of
God
do
bind
all
men
at
all
times
;
but
the
Laws
of
the
Church
,
as
well
as
the
Laws
of
every
State
,
are
only
Provisions
made
upon
the
present
state
of
things
,
from
the
fitness
or
unfitness
that
appears
to
be
in
them
for
the
great
Ends
of
Religion
,
or
for
the
Good
of
Mankind
.
All
these
things
are
subject
to
alteration
,
therefore
the
Power
of
the
Church
is
in
every
Age
entire
,
and
is
as
great
as
it
was
in
any
one
Age
since
the
days
in
which
she
was
under
the
Conduct
of
men
immediately
Inspired
.
So
there
can
be
no
unalterable
Laws
in
matters
indifferent
.
In
this
there
neither
is
nor
can
be
any
Controversy
.
An
obstinate
adhering
to
things
,
only
because
they
are
antient
,
when
all
the
ends
for
which
they
were
at
first
introduced
,
do
cease
,
is
the
limiting
the
Church
in
a
point
in
which
she
ought
still
to
preserve
her
Liberty
:
She
ought
still
to
pursue
those
great
Rules
in
all
her
Orders
,
of
doing
all
things
to
Edification
,
with
Decency
,
and
for
Peace
.
The
only
question
that
can
be
made
in
this
matter
,
is
,
Whether
such
general
Laws
as
have
been
made
by
greater
Bodies
,
by
General
Councils
for
instance
,
or
by
those
Synods
whose
Canons
were
received
into
the
Body
of
the
Canons
of
the
Catholick
Church
;
whether
these
,
I
say
,
may
be
altered
by
National
Churches
?
Or
whether
the
Body
of
Christians
is
so
to
be
reckoned
one
Body
,
that
all
the
Parts
of
it
are
bound
to
submit
in
matters
indifferent
,
to
the
Decrees
of
the
Body
in
general
?
It
is
certain
that
all
the
Parts
of
the
Catholick
Church
ought
to
hold
a
Communion
one
with
another
,
and
mutual
Commerce
and
Correspondence
together
;
but
this
difference
is
to
be
observed
between
the
Christian
and
the
Iewish
Religion
,
that
the
one
was
tied
to
one
Nation
,
and
to
one
place
,
whereas
the
Christian
Religion
is
universal
,
to
be
spread
to
all
Nations
,
among
People
of
different
Climates
and
Languages
,
and
of
different
Customs
and
Tempers
;
and
therefore
since
the
Power
in
indifferent
matters
is
given
the
Church
only
in
order
to
Edification
,
every
Nation
must
be
the
proper
Judg
of
that
within
it self
.
The
Roman
Empire
,
though
a
great
Body
,
yet
was
all
under
one
Government
;
and
therefore
all
the
Councils
that
were
held
while
that
Empire
stood
,
are
to
be
considered
only
as
National
Synods
,
under
one
Civil
Policy
.
The
Christians
of
Persia
,
India
,
or
Ethiopia
,
were
not
subject
to
the
Canons
made
by
them
,
but
were
at
full
liberty
to
make
Rules
and
Canons
for
themselves
.
And
in
the
Primitive
Times
we
see
a
vast
diversity
in
their
Rules
and
Rituals
.
They
were
so
far
from
imposing
general
Rules
on
all
,
that
they
left
the
Churches
at
full
liberty
:
Even
the
Council
of
Nice
made
very
few
Rules
:
That
of
Constantinople
and
Ephesus
made
fewer
:
And
though
the
Abuses
that
were
growing
in
the
Fifth
Century
,
gave
occasion
to
the
Council
of
Calcedon
to
make
more
Canons
,
yet
the
number
of
these
is
but
small
;
so
that
the
Tyranny
of
subjecting
particular
Churches
to
Laws
that
might
be
inconvenient
for
them
,
was
not
then
brought
into
the
Church
.
The
Corruptions
that
did
afterwards
overspread
the
Church
,
together
with
the
Papal
Usurpations
,
and
the
New
Canon
Law
that
the
Popes
brought
in
,
which
was
totally
different
from
the
old
one
,
had
worn
out
the
remembrance
of
all
the
Antient
Canons
;
so
it
is
not
to
be
wondred
at
,
if
they
were
not
much
regarded
at
the
Reformation
.
They
were
quite
out
of
practice
,
and
were
then
scarce
known
.
And
as
for
the
Subordination
of
Churches
and
Sees
,
together
with
the
Privileges
and
Exemptions
of
them
,
these
did
all
flow
from
the
Divisions
of
the
Roman
Empire
into
Dioceses
▪
and
Provinces
,
out
of
which
the
Dignity
and
the
Dependances
of
their
Cities
did
arise
.
But
now
that
the
Roman
Empire
is
gone
,
and
that
all
the
Laws
which
they
made
are
at
an
end
,
with
the
Authority
that
made
them
;
it
is
a
vain
thing
to
pretend
to
keep
up
the
Antient
Dignities
of
Sees
;
since
the
Foundation
upon
which
that
was
built
,
is
sunk
and
gone
.
Every
Empire
,
Kingdom
,
or
State
,
is
an
entire
Body
within
it self
.
The
Magistrate
has
that
Authority
over
all
his
Subjects
,
that
he
may
keep
them
all
at
home
,
and
hinder
them
from
entring
into
any
Consultations
or
Combinations
,
but
such
as
shall
be
under
his
Direction
:
He
may
require
the
Pastors
of
the
Church
under
him
to
consult
together
about
the
best
methods
for
carrying
on
the
Ends
of
Religion
;
but
neither
he
nor
they
can
be
bound
to
stay
for
the
concurrence
of
other
Churches
.
In
the
way
of
managing
this
,
every
Body
of
Men
has
somewhat
peculiar
to
it self
;
and
the
Pastors
of
that
Body
are
the
properest
Judges
in
that
matter
.
We
know
that
the
several
Churches
,
even
while
under
one
Empire
,
had
great
varieties
in
their
Forms
,
as
appears
in
the
different
Practices
of
the
Eastern
and
Western
Churches
:
And
as
soon
as
the
Roman
Empire
was
broken
,
we
see
this
Variety
did
increase
.
The
Gallican
Churches
had
their
Missals
different
from
the
Roman
:
And
some
Churches
of
Italy
followed
the
Ambrosian
.
But
Charles
the
Great
,
in
compliance
with
the
desires
of
the
Pope
,
got
the
Gallican
Churches
to
depart
from
their
own
Missals
,
and
to
receive
the
Roman
;
which
he
might
the
rather
do
,
intending
to
have
raised
a
New
Empire
;
to
which
a
Conformity
of
Rights
might
have
been
a
great
Step.
Even
in
this
Church
there
was
a
great
Variety
of
Usages
,
which
perhaps
were
begun
under
the
Heptarchy
,
when
the
Nation
was
subdivided
into
several
Kingdoms
.
It
is
therefore
suitable
to
the
Nature
of
Things
,
to
the
Authority
of
the
Magistrate
,
and
to
the
Obligations
of
the
Pastoral
Care
,
That
every
Church
should
act
within
her self
as
an
entire
and
independent
Body
.
The
Churches
owe
only
a
Friendly
and
Brotherly
Correspondence
to
one
another
;
but
they
owe
to
their
own
Body
,
Government
and
Direction
,
and
such
Provisions
and
Methods
as
are
most
likely
to
promote
the
great
Ends
of
Religion
,
and
to
preserve
the
Peace
of
the
Society
both
in
Church
and
State
.
Therefore
we
are
no
other
way
bound
by
Antient
Canons
but
as
,
the
same
reason
still
subsisting
,
we
may
see
the
same
cause
to
continue
them
that
there
was
at
first
to
make
them
.
Of
all
the
Bodies
of
the
World
,
the
Church
of
Rome
has
the
worst
Grace
to
reproach
us
for
departing
in
some
Particulars
from
the
Antient
Canons
,
since
it
was
her
ill
Conduct
that
had
brought
them
all
into
desuetude
:
And
it
is
not
easy
to
revive
again
Antiquated
Rules
,
even
though
there
may
be
good
reason
for
it
,
when
they
fall
under
that
tacit
Abrogation
which
arises
out
of
a
long
and
general
disuse
of
them
.
ARTICLE
XXXV
.
Of
Homilies
.
The
Second
Book
of
Homilies
,
the
several
Titles
whereof
we
have
joined
under
this
Article
,
doth
contain
a
godly
and
wholesome
Doctrine
,
and
necessary
for
these
Times
;
as
doth
the
Former
Book
of
Homilies
,
which
were
set
forth
in
the
Time
of
Edward
the
Sixth
:
and
therefore
we
judg
them
to
be
read
in
Churches
by
the
Ministers
,
diligently
and
distinctly
,
that
they
may
be
understanded
of
the
People
.
The
Names
of
the
Homilies
.
-
1.
Of
the
right
use
of
the
Church
.
-
2.
Against
Peril
of
Idolatry
.
-
3.
Of
repairing
and
keeping
clean
of
Churches
.
-
4.
Of
Good
Works
.
First
,
Of
Fasting
.
-
5.
Against
Gluttony
and
Drunkenness
.
-
6.
Against
Excess
of
Apparel
.
-
7.
Of
Prayer
.
-
8.
Of
the
Place
and
time
of
Prayer
.
-
9.
That
common
Prayers
and
Sacraments
ought
to
be
ministred
in
a
known
tongue
.
-
10.
Of
the
reverent
estimation
of
God's
Word
.
-
11.
Of
Alms-doing
.
-
12.
Of
the
Nativity
of
Christ
.
-
13.
Of
the
Passion
of
Christ
.
-
14.
Of
the
Resurrection
of
Christ
.
-
15.
Of
the
worthy
receiving
of
the
Sacrament
of
the
Body
and
Blood
of
Christ
.
-
16.
Of
the
Gifts
of
the
Holy
Ghost
.
-
17.
For
the
Rogation-days
.
-
18.
Of
the
state
of
Matrimony
.
-
19.
Of
Repentance
.
-
20.
Against
Idleness
.
-
21.
Against
Rebellion
.
AT
the
time
of
the
Reformation
,
as
there
could
not
be
found
at
first
a
sufficient
Number
of
Preachers
to
instruct
the
whole
Nation
;
so
those
that
did
comply
with
the
changes
which
were
then
made
,
were
not
all
well-affected
to
them
:
so
that
it
was
not
safe
to
trust
this
matter
to
the
Capacity
of
the
one
side
,
and
to
the
Integrity
of
others
.
Therefore
to
supply
the
Defects
of
some
,
and
to
oblige
the
rest
to
teach
according
to
the
Form
of
sound
Doctrine
,
there
were
two
Books
of
Homilies
prepared
;
the
first
was
published
in
King
Edward's
time
;
the
second
was
not
finished
till
about
the
time
of
his
Death
;
so
it
was
not
published
before
Queen
Elizabeth's
time
.
The
Design
of
them
was
to
mix
Speculative
Points
with
Practical
matters
:
Some
explain
the
Doctrine
,
and
others
enforce
the
Rules
of
Life
and
Manners
.
These
are
plain
and
short
Discourses
,
chiefly
calculated
to
possess
the
Nation
with
a
Sense
of
the
Purity
of
the
Gospel
,
in
opposition
to
the
Corruptions
of
Popery
;
and
to
reform
it
from
those
crying
Sins
that
had
been
so
much
connived
at
under
Popery
,
while
men
knew
the
Price
of
them
,
how
to
compensate
for
them
,
and
to
redeem
themselves
from
the
Guilt
of
them
,
by
Masses
and
Sacraments
,
by
Indulgences
and
Absolutions
.
In
these
Homilies
the
Scriptures
are
often
applied
as
they
were
then
understood
;
not
so
critically
as
they
have
been
explained
since
that
time
.
But
by
this
Approbation
of
the
two
Books
of
Homilies
,
it
is
not
meant
that
every
Passage
of
Scripture
,
or
Argument
that
is
made
use
of
in
them
,
is
always
convincing
,
or
that
every
Expression
is
so
severely
worded
,
that
it
may
not
need
a
little
Correction
or
Explanation
:
All
that
we
profess
about
them
,
is
only
that
they
contain
a
godly
and
wholesom
Doctrine
▪
This
rathe●
relates
to
the
main
Importance
and
Design
of
them
,
than
to
every
Passag●
in
them
.
Though
this
may
be
said
concerning
them
,
That
considering
th●
Age
they
were
written
in
,
the
Imperfection
of
our
Language
,
and
some
lesser
Defects
,
they
are
Two
very
extraordinary
Books
.
Some
of
them
ar●
better
writ
than
others
,
and
are
equal
to
any
thing
that
has
been
writ
upon
those
Subjects
since
that
time
.
Upon
the
whole
matter
,
every
one
wh●
subscribes
the
Articles
,
ought
to
read
them
,
otherwise
he
subscribes
a
Blank
▪
he
approves
a
Book
implicitely
,
and
binds
himself
to
read
it
,
as
he
may
be
required
,
without
knowing
any
thing
concerning
it
.
This
Approbation
is
not
to
be
stretched
so
far
,
as
to
carry
in
it
a
special
Assent
to
every
Particular
in
that
whole
Volume
;
but
a
man
must
be
persuaded
of
the
main
of
the
Doctrine
that
is
taught
in
them
.
To
instance
this
in
one
particular
;
since
there
are
so
many
of
the
Homilies
that
charge
the
Church
of
Rome
with
Idolatry
,
and
that
from
so
many
different
Topicks
,
no
man
who
thinks
that
Church
is
not
guilty
of
Idolatry
,
can
with
a
good
Conscience
subscribe
this
Article
,
That
the
Homilies
contain
a
good
and
wholesom
Doctrine
,
and
necessary
for
these
times
;
for
according
to
his
sense
they
contain
a
false
and
an
uncharitable
Charge
of
Idolatry
against
a
Church
that
they
think
is
not
guilty
of
it
;
and
he
will
be
apt
to
th●nk
that
this
was
done
to
heighten
the
Aversion
of
the
Nation
to
it
:
Therefore
any
who
have
such
favourable
thoughts
of
the
Church
of
Rome
are
bound
by
the
force
of
that
Persuasion
of
theirs
,
not
to
sign
this
Article
,
but
to
declare
against
it
,
as
the
authorizing
of
an
Accusation
against
a
Church
,
which
they
think
is
ill
grounded
,
and
is
by
consequence
both
unjust
and
uncharitable
.
By
necessary
for
these
times
,
is
not
to
be
meant
,
that
this
was
a
Book
fit
to
serve
a
Turn
;
but
only
that
this
Book
was
necessary
at
that
time
,
to
instruct
the
Nation
aright
,
and
so
was
of
great
use
then
:
But
though
the
Doctrine
in
it
,
if
once
true
,
must
be
always
true
,
yet
it
will
not
be
always
of
the
same
necessity
to
the
People
.
As
for
Instance
;
There
are
many
Discourses
in
the
Epistles
of
the
Apostles
,
that
relate
to
the
Controversies
then
on
foot
with
the
Judaizers
,
to
the
Engagements
the
Christians
then
lived
in
with
the
Heathens
,
and
to
those
Corrupters
of
Christianity
that
were
in
those
days
.
Those
Doctrines
were
necessary
for
that
time
;
but
though
they
are
now
as
true
as
they
were
then
,
yet
since
we
have
no
Commerce
either
with
Iews
or
Gentiles
,
we
cannot
say
that
it
is
as
necessary
for
the
present
time
to
dwell
much
on
those
matters
,
as
it
was
for
that
time
to
explain
them
once
well
.
If
the
Nation
should
come
to
be
quite
out
of
the
danger
of
falling
back
into
Popery
,
it
would
not
be
so
necessary
to
insist
upon
many
of
the
Subjects
of
the
Homilies
,
as
it
was
when
they
were
first
prepared
.
ARTICLE
XXXVI
.
Of
Consecration
of
Bishops
and
Ministers
.
The
Book
of
Consecration
of
Archbishops
and
Bishops
,
and
ordering
of
Priests
and
Deacons
,
lately
set
forth
in
the
time
of
Edward
the
Sixth
,
and
confirmed
at
the
same
time
by
Authority
of
Parliament
,
doth
contain
all
things
necessary
to
such
Consecration
and
Ordering
;
neither
hath
it
any
thing
that
of
it self
is
superstitious
and
ungodly
.
And
therefore
whosoever
are
Consecrated
and
Ordered
according
to
the
Rites
of
that
Book
since
the
Second
Year
of
the
aforenamed
King
Edward
unto
this
time
,
or
hereafter
shall
be
Consecrated
or
Ordered
according
to
the
same
Rites
,
we
decree
all
such
to
be
rightly
,
orderly
,
and
lawfully
Consecrated
and
Ordered
.
AS
to
the
most
essential
parts
of
this
Article
,
they
were
already
examined
,
when
the
pretended
Sacrament
of
Orders
was
explained
;
where
it
was
proved
,
that
Prayer
and
Imposition
of
Hands
was
all
that
was
necessary
to
the
giving
of
Orders
;
and
that
the
Forms
added
in
the
Roman
Pontifical
are
new
,
and
cannot
be
held
to
be
necessary
,
since
the
Church
had
subsisted
for
many
Ages
before
those
were
thought
on
.
So
that
either
our
Ordinations
without
those
Additions
are
good
,
or
the
Church
of
God
was
for
many
Ages
without
true
Orders
.
There
seems
to
be
here
insinuated
a
Ratification
of
Orders
that
were
given
before
this
Article
was
made
;
which
being
done
(
as
the
Lawyers
phrase
it
)
ex
post
facto
,
it
seems
these
Orders
were
unlawful
,
when
given
,
and
that
Error
was
intended
to
be
corrected
by
this
Article
.
The
opening
a
part
of
the
History
of
that
time
will
clear
this
matter
.
There
was
a
new
Form
of
Ordinations
agreed
on
by
the
Bishops
in
the
Third
Year
of
King
Edward
;
and
when
the
Book
of
Common-Prayer
,
with
the
last
Corrections
of
it
,
was
Authorized
by
Act
of
Parliament
in
the
Fifth
Year
of
that
Reign
,
the
New
Book
of
Ordinations
was
also
enacted
,
and
was
appointed
to
be
a
part
of
the
Common-Prayer-Book
.
In
Queen
Mary's
time
these
Acts
were
repealed
,
and
those
Books
were
condemned
by
Name
.
When
Queen
Elizabeth
came
to
the
Crown
,
King
Edward's
Common-Prayer-Book
was
of
new
enacted
,
and
Queen
Mary's
Act
was
repealed
.
But
the
Book
of
Ordination
was
not
expresly
named
,
it
being
considered
as
a
part
of
the
Common-Prayer-Book
,
as
it
had
been
made
in
King
Edward's
time
;
so
it
was
thought
no
more
necessary
to
mention
that
Office
by
Name
,
than
to
mention
all
the
other
Offices
that
are
in
the
Book
.
Bishop
Bonner
set
on
foot
a
Nicety
,
That
since
the
Book
of
Ordinations
was
by
name
condemned
in
Queen
Mary's
time
,
and
was
not
by
name
revived
in
Queen
Elizabeth's
time
,
that
therefore
it
was
still
condemned
by
Law
,
and
that
by
consequence
Ordinations
performed
according
to
this
Book
,
were
not
legal
.
But
it
is
visible
,
that
whatsoever
might
be
made
out
of
this
,
according
to
the
Niceties
of
our
Law
,
it
has
no
relation
to
the
Validity
of
Ordinations
,
as
they
are
Sacred
Performances
,
but
only
as
they
are
Legal
Actions
,
with
relation
to
our
Constitution
.
Therefore
a
Declaration
was
made
in
a
subsequent
Parliament
,
That
the
Book
of
Ordination
was
considered
as
a
part
of
the
Book
of
Common-Prayer
:
And
to
clear
all
Scruples
or
Disputes
that
might
arise
upon
that
matter
,
they
by
a
Retrospect
declared
them
to
be
good
;
and
from
that
Retrospect
in
the
Act
of
Parliament
,
the
like
Clause
was
put
in
the
Article
.
The
chief
Exception
that
can
be
made
to
the
Fo●m
of
giving
O●de●s
amongst
us
,
is
to
those
words
,
Receive
ye
the
Holy
Ghost
;
which
as
it
is
●o
Antient
Form
,
it
not
being
above
Five
hundred
Years
old
,
so
it
is
taken
from
Words
of
our
Saviour's
that
the
Church
in
her
bes●
times
thought
were
not
to
be
applied
to
this
.
It
was
proper
to
him
to
use
them
,
who
had
the
Fulness
of
the
Spirit
to
give
it
at
pleasure
:
He
made
use
of
it
in
constituting
his
Apostles
the
Governours
of
his
Church
in
his
own
stead
;
and
therefore
it
seems
to
have
a
Sound
in
it
that
is
too
bold
and
assuming
,
as
if
we
could
convey
the
Holy
Ghost
.
To
this
it
is
to
be
answered
,
That
the
Churches
both
in
the
East
and
West
have
so
often
changed
the
Forms
of
Ordination
,
that
our
Church
may
well
claim
the
same
Power
of
appointing
New
Forms
,
that
others
have
done
.
And
since
the
several
Functions
and
Administrations
that
are
in
the
Church
,
are
by
the
Apostle
said
to
flow
from
one
and
the
same
Spirit
,
all
of
them
from
the
Apostles
down
to
the
Pastors
and
Teachers
,
we
may
then
reckon
that
the
Holy
Ghost
,
though
in
a
much
lower
degree
,
is
given
to
those
who
are
inwardly
moved
of
God
to
undertake
that
Holy
Office
.
So
that
though
that
extraordinary
Effusion
that
was
poured
out
upon
the
Apostles
,
was
in
them
in
a
much
higher
degree
,
and
was
accompanied
with
most
amazing
Characters
;
yet
still
such
as
do
sincerely
offer
themselves
up
,
on
a
Divine
Motion
,
to
this
Service
,
receive
a
lower
Portion
of
this
Spirit
.
That
being
laid
down
,
these
Words
,
Receive
ye
the
Holy
Ghost
,
may
be
understood
to
be
of
the
nature
of
a
Wish
and
Prayer
;
as
if
it
were
said
,
May
thou
receive
the
Holy
Ghost
;
and
so
it
will
better
agree
with
what
follows
,
And
be
thou
a
faithful
Dispenser
of
the
Word
and
Sacraments
.
Or
it
may
be
observed
,
That
in
those
Sacred
Missions
the
Church
and
Church-men
consider
themselves
as
acting
in
the
Name
and
Person
of
Christ
.
In
Baptism
it
is
expresly
said
,
I
baptize
in
the
Name
of
the
Father
,
&c.
In
the
Eucharist
we
repeat
the
Words
of
Christ
,
and
apply
them
to
the
Elements
,
as
said
by
him
.
So
we
consider
such
as
deserve
to
be
admitted
to
those
Holy
Functions
,
as
Persons
called
and
sent
of
God
;
and
therefore
the
Church
in
the
Name
of
Christ
sends
them
;
and
because
he
gives
a
Portion
of
his
Spirit
to
those
whom
he
sends
,
therefore
the
Church
in
his
Name
says
,
Receive
the
Holy
Ghost
.
And
in
this
sense
,
and
with
this
respect
,
the
use
of
these
Words
may
be
well
justified
.
ARTICLE
XXXVII
.
Of
Civil
Magistrates
.
The
Queen's
Majesty
hath
the
chief
Power
in
this
Realm
of
England
,
and
other
her
Dominions
,
unto
whom
the
chief
Government
of
all
Estates
of
this
Realm
,
whether
they
be
Ecclesiastical
or
Civil
,
in
all
Causes
doth
appertain
,
and
is
not
,
nor
ought
to
be
subject
to
any
Foreign
Iurisdiction
.
Where
we
attribute
to
the
Queen's
Majesty
the
chief
Government
,
by
which
Titles
we
understand
the
minds
of
some
slanderous
Folks
to
be
offended
:
we
give
not
to
our
Princes
the
ministring
either
of
God's
Word
or
of
the
Sacraments
;
the
which
thing
the
Injunctions
also
lately
set
forth
by
Elizabeth
our
Queen
,
do
most
plainly
testify
;
but
that
only
Prerogative
which
we
see
to
have
been
given
always
to
all
godly
Princes
in
Holy
Scriptures
by
God
himself
,
that
is
,
That
they
should
rule
all
Estates
and
Degrees
committed
to
their
charge
by
God
,
whether
they
be
Ecclesiastical
or
Temporal
,
and
restrain
with
the
Civil
Sword
the
stubborn
and
evil-doers
.
The
Bishop
of
Rome
hath
no
Iurisdiction
in
this
Realm
of
England
.
The
Laws
of
the
Realm
may
punish
Christian
Men
with
Death
for
heinous
and
grievous
Offences
.
It
is
lawful
for
Christian
Men
at
the
Commandment
of
the
Magistrate
,
to
wear
Weapons
,
and
serve
in
the
Wars
.
THIS
Article
was
much
shorter
,
as
it
was
published
in
King
Edward's
time
,
and
did
run
thus
:
The
King
of
England
is
Supreme
Head
in
Earth
,
next
under
Christ
,
of
the
Church
of
England
and
Ireland
.
Then
followed
the
Paragraph
against
the
Pope's
Jurisdiction
,
worded
as
it
is
now
;
To
which
these
Words
were
subjoined
,
The
Civil
Magistrate
is
ordained
and
allowed
of
God
;
wherefore
we
must
obey
him
,
not
only
for
fear
of
Punishment
,
but
also
for
Conscience
sake
.
In
Queen
Elizabeth's
time
it
was
thought
fitting
to
take
away
those
Prejudices
that
the
Papists
were
generally
infusing
into
the
minds
of
the
People
against
the
term
Head
;
which
seemed
to
be
the
more
incongruous
,
because
a
Woman
did
then
reign
;
therefore
that
was
left
out
,
and
instead
of
it
the
words
chief
Power
and
chief
Government
were
made
use
of
,
which
do
signify
the
same
thing
.
The
Queen
did
also
by
her
Injunctions
offer
an
Explanation
of
this
matter
:
for
whereas
it
was
given
out
by
those
who
had
complied
with
every
thing
that
had
been
done
both
in
her
Father
and
in
her
Brother's
time
,
but
that
resolved
now
to
set
themselves
in
opposition
to
her
,
That
she
was
assuming
a
much
greater
Authority
than
they
had
pretended
to
;
She
upon
that
ordered
that
Explanation
which
is
referred
to
in
the
Article
,
and
is
in
these
words
:
For
certainly
Her
Majesty
neither
doth
nor
ever
will
challenge
any
Authority
,
other
than
that
was
challenged
and
lately
used
by
the
said
Noble
Kings
of
famous
Memory
,
King
Henry
the
Eighth
,
and
King
Edward
the
Sixth
,
which
is
and
was
of
antient
time
due
to
the
Imperial
Crown
of
this
Realm
;
that
is
,
under
God
to
have
the
Sovereignty
and
Rule
over
ail
manner
of
Persons
born
within
these
her
Realms
,
Dominions
and
Countries
,
of
what
Estate
,
either
Ecclesiastical
or
Temporal
,
soever
they
be
;
so
as
no
other
Foreign
Power
shall
or
ought
to
have
any
Superiority
over
them
.
And
if
any
Person
that
hath
conceived
any
other
sense
of
the
said
Oath
,
shall
accept
the
same
Oath
with
this
Interpretation
,
Sense
,
or
Meaning
,
Her
Majesty
is
well
pleased
to
accept
every
such
in
that
behalf
,
as
her
good
and
obedient
Subj●cts
;
and
shall
acquit
them
of
all
manner
of
Penalties
contained
in
the
said
Act
,
against
such
as
shall
peremptorily
and
obstinately
refuse
to
take
the
same
Oath
.
Thus
this
matter
is
opened
as
it
is
both
in
the
Article
and
in
the
Injunctions
.
In
order
to
the
treating
regularly
of
this
Article
,
it
is
,
First
,
To
be
proved
,
That
the
Pope
hath
no
Jurisdiction
in
these
Kingdoms
.
2dly
,
That
our
Kings
or
Queens
have
it
.
And
3dly
,
The
Nature
and
Measures
of
this
Power
and
Government
are
to
be
stated
.
As
for
the
Pope's
Authority
,
though
it
is
now
connected
with
the
Infallibility
,
yet
it
was
pretended
to
,
and
was
advanced
for
many
Ages
before
Infallibility
was
so
much
as
thought
on
.
Nor
was
the
Doctrine
of
their
Infallibility
ever
so
universally
received
and
submitted
to
in
these
Western
Parts
,
as
was
that
of
their
Universal
Jurisdiction
.
They
were
in
possession
of
it
:
Appeals
were
made
to
them
:
They
sent
Legates
and
Bulls
every
where
:
They
granted
Exemptions
from
the
ordinary
Jurisdiction
;
and
took
Bishops
bound
to
them
by
Oaths
that
were
penned
in
the
Form
of
Oaths
of
Fealty
or
Homage
.
This
was
the
first
Point
that
our
Reformers
did
begin
with
both
here
and
every
where
else
;
that
so
they
might
remove
that
which
was
an
insuperable
Obstruction
till
it
was
first
taken
out
of
the
way
,
to
every
step
that
could
be
made
toward
a
Reformation
.
They
laid
down
therefore
this
for
their
Foundation
,
That
all
Bishops
were
by
their
Office
and
Character
equal
;
and
that
every
one
of
them
had
the
same
Authority
that
any
other
had
,
over
that
Flock
which
was
committed
to
his
Care
:
And
therefore
they
said
that
the
Bishops
of
Rome
had
no
Authority
,
according
to
the
Constitution
in
which
the
Churches
were
settled
by
the
Apostles
,
but
over
the
City
of
Rome
:
And
that
any
further
Jurisdiction
that
any
Antient
Popes
might
have
had
,
did
arise
from
the
Dignity
of
the
City
,
and
the
Customs
and
Laws
of
the
Empire
.
As
for
their
deriving
that
Authority
from
St.
Peter
,
it
is
very
plain
that
the
Apostles
were
all
made
equal
to
him
;
and
that
they
never
understood
our
Saviour's
Words
to
him
as
importing
any
Authority
that
was
given
to
him
over
the
rest
;
since
they
continued
to
the
last
,
while
our
Saviour
was
among
them
,
disputing
which
of
them
should
be
the
greatest
.
The
Proposition
that
the
Mother
of
Iames
and
Iohn
made
,
he
was
the
Apostle
of
the
Vncircumcision
,
as
St.
Peter
was
the
Apostle
of
the
Circumcision
;
and
in
that
does
rather
claim
an
advantage
over
him
,
since
his
was
certainly
the
much
wider
Province
.
He
withstood
St.
Peter
to
his
Face
,
when
he
thought
that
he
deserved
to
be
blamed
;
and
he
speaks
of
his
own
line
and
share
,
as
being
subordinate
in
it
to
none
:
And
by
his
saying
that
he
did
not
stretch
himself
beyond
his
own
Measure
,
Brethren
,
Collegues
,
and
Fellow-Bishops
:
And
though
the
Dignity
of
that
City
,
which
was
the
Head
of
the
Empire
,
and
the
Opinion
of
that
Church's
being
founded
by
St.
Peter
and
St.
Paul
,
created
a
great
Respect
to
the
Bishops
of
that
See
,
which
was
supported
and
encreased
by
the
eminent
Worth
,
as
well
as
the
frequent
Martyrdoms
of
their
Bishops
;
yet
St.
Cyprian
in
his
time
,
as
he
was
against
the
suffering
of
any
Causes
to
be
carried
in
the
way
of
a
Complaint
for
Redress
to
Rome
,
so
he
does
in
plain
words
say
,
That
all
the
Apostles
were
equal
in
Power
;
and
that
all
Bishops
were
also
equal
;
since
the
whole
Office
and
Episcopate
was
one
entire
thing
,
of
which
every
Bishop
had
a
compleat
and
equal
share
.
It
is
true
,
he
speaks
of
the
Vnity
of
the
Roman
Chureh
,
and
of
the
Union
of
other
Churches
with
it
;
but
those
words
were
occasioned
by
a
Schism
that
Novatian
had
made
then
at
Rome
;
he
being
elected
in
opposition
to
the
Rightful
Bishop
:
So
that
St.
Cyprian
does
not
insinuate
any
thing
concerning
an
Authority
of
the
See
of
Rome
over
other
Sees
,
but
speaks
only
of
their
Union
under
one
Bishop
;
and
of
the
other
Churches
holding
a
Brotherly
Communion
with
that
Bishop
.
Through
his
whole
Epistles
he
treats
the
Bishops
of
Rome
as
his
Equals
,
with
the
Titles
of
Brother
and
Collegue
.
In
the
first
General
Council
the
Authority
of
the
Bishops
of
the
great
Sees
is
stated
as
equal
.
according
to
Custom
,
the
same
Authority
over
the
Churches
subordinate
to
them
,
that
the
Bishops
of
Rome
had
over
those
that
lay
about
that
City
.
This
Authority
is
pretended
to
be
derived
only
from
Custom
,
and
is
considered
as
under
the
Limitations
and
Decisions
of
a
General
Council
.
Soon
after
that
the
Arian
Heresy
was
so
spread
over
the
East
,
that
those
who
adhered
to
the
Nicene
Faith
,
were
not
safe
in
their
numbers
;
every
Province
should
be
governed
by
its
own
Synod
;
and
that
all
Bishops
should
be
at
first
judged
by
the
Bishops
of
their
own
Province
:
and
from
them
an
Appeal
was
allowed
to
the
Bishops
of
the
Diocess
;
whereas
by
the
Canons
of
Nice
no
Appeal
lay
from
the
Bishops
of
the
Province
.
But
though
this
Canon
of
Constantinople
allows
of
an
Appeal
to
the
Bishops
of
every
such
Division
of
the
Roman
Empire
as
was
known
by
the
name
of
Diocess
,
yet
there
is
an
express
Prohibition
of
any
other
or
further
Appeal
;
which
is
a
plain
repealing
of
the
Canon
at
Sardica
.
And
in
that
same
Council
it
appears
upon
what
the
Dignity
of
the
See
of
Rome
was
then
believed
to
be
founded
:
For
Constantinople
being
made
the
Seat
of
the
Empire
,
and
called
New
Rome
,
the
Bishops
of
that
See
had
the
same
Privileges
given
them
,
that
the
Bishops
of
Old
Rome
had
;
except
only
the
Point
of
Rank
,
which
was
preserved
to
Old
Rome
because
of
the
Dignity
of
the
City
.
This
was
also
confirmed
at
Chalcedon
in
the
middle
of
the
Fifth
Century
.
he
who
assumed
it
,
was
the
forerunner
of
Antichrist
;
and
as
he
renounced
all
Claim
to
it
,
so
he
affirmed
that
none
of
his
Predecessors
had
ever
aspired
to
such
a
Power
.
This
is
the
more
remarkable
,
because
the
Saxons
being
converted
to
the
Christian
Religion
under
this
Pope's
direction
,
we
have
reason
to
believe
that
this
Doctrine
was
infused
into
this
Church
at
the
first
Conversion
of
the
Saxons
;
yet
Pope
Gregory's
Successor
made
no
exceptions
to
the
giving
himself
that
Title
against
which
his
Predecessor
had
declaimed
so
much
:
But
then
the
Confusions
of
Italy
gave
the
Popes
great
Advantages
to
make
all
new
Invaders
and
Pretenders
enlarge
their
Privileges
;
since
it
was
a
great
accession
of
Strength
to
any
party
,
to
have
them
of
their
side
.
The
Kings
of
the
Lombards
began
to
lye
heavy
on
them
;
but
they
called
in
the
Kings
of
a
new
conquering
Family
from
France
,
who
were
ready
enough
to
make
new
Conquests
;
and
when
the
Nomination
of
the
Popes
was
given
to
the
Kings
of
that
Race
,
it
was
natural
for
them
to
raise
the
Greatness
of
one
who
was
to
be
their
Creature
:
so
they
promoted
their
Authority
;
which
was
not
a
little
confirmed
by
an
Impudent
Forgery
at
that
time
,
o●
the
Decretal
Epistles
of
the
first
Popes
;
in
which
they
were
represented
as
governing
the
World
with
an
Universal
and
Unbounded
Authority
.
This
Book
was
a
little
disputed
at
first
,
but
was
quickly
submitted
to
,
and
the
Popes
went
on
upon
that
Foundation
,
still
enlarging
their
Pretensions
.
Soon
after
that
was
submitted
to
,
it
quickly
appeared
that
the
Pretensions
of
that
See
were
endless
.
They
went
on
to
claim
a
Power
over
Princes
and
their
Dominions
,
and
that
first
with
relation
to
Spiritual
matters
.
They
deposed
them
if
they
were
either
Hereticks
themselves
,
or
if
they
favoured
Heresy
,
at
least
so
far
as
not
to
extirpate
it
.
From
deposing
they
went
to
the
disposing
of
their
Dominions
to
others
:
And
at
last
Boniface
the
Eighth
compleated
their
Claim
;
for
he
decreed
,
That
it
was
necessary
to
every
man
to
be
subject
to
the
Pope's
Authority
:
And
he
asserted
a
direct
Dominion
over
Princes
as
to
their
Temporals
,
That
they
were
all
subject
to
him
,
and
held
their
Dominions
under
him
,
and
at
his
Courtesy
.
As
for
the
Jurisdiction
that
they
claimed
over
the
Spirituality
,
they
exercised
it
with
that
Rigor
,
with
such
heavy
Taxes
and
Impositions
,
such
Exemptions
and
Dispensations
,
and
such
a
Violation
of
all
the
Antient
Canons
,
that
as
it
grew
insupportably
grievous
,
so
the
management
was
grosly
scandalous
,
for
every
thing
was
openly
set
to
Sale
.
By
these
Practices
they
disposed
the
World
to
examine
the
Grounds
of
that
Authority
which
was
managed
with
so
much
Tyranny
and
Corruption
.
It
was
so
ill
founded
,
that
it
could
not
be
defended
but
by
Force
and
Artifices
.
Thus
it
appears
that
there
is
no
Authority
at
all
in
the
Scripture
for
this
Extent
of
Jurisdiction
that
the
Popes
assumed
:
That
it
was
not
thought
on
in
the
first
Ages
:
That
a
vigorous
Opposition
was
made
to
every
step
of
the
Progress
that
it
made
:
And
that
Forgery
and
Violence
was
used
to
bring
the
World
under
it
.
So
that
there
is
no
reason
now
to
submit
to
it
.
As
for
the
Patriarchal
Authority
which
that
See
had
over
a
great
part
of
the
Roman
Empire
,
that
was
only
a
Regulation
made
conform
to
the
Constitution
of
that
Empire
:
So
that
the
Empire
being
now
dissolved
into
many
different
Sovereignties
,
the
new
Princes
are
under
no
sort
of
obligation
to
have
any
regard
to
the
Roman
Constitution
.
Nor
does
a
Nation
's
receiving
the
Faith
by
the
Ministry
of
Men
sent
from
any
See
,
subject
them
to
that
See
;
for
then
all
must
be
subject
to
Ierusalem
,
since
the
Gospel
came
to
all
the
Churches
from
thence
.
There
was
a
Decision
made
in
the
Third
General
Council
in
the
case
of
the
Cypriotick
Churches
,
which
pretended
that
they
had
been
always
compleat
Churches
within
themselves
,
and
Independent
;
therefore
they
stood
upon
this
Privilege
,
Not
to
be
subject
to
Appeals
to
any
Patriarchal
See
:
The
Council
judged
in
their
favour
.
So
since
the
Britannick
Churches
were
converted
long
before
they
had
any
Commerce
with
Rome
,
they
were
originally
Independent
;
which
could
not
be
lost
by
any
thing
that
was
afterwards
done
among
the
Saxons
,
by
men
sent
over
from
Rome
.
This
is
enough
to
prove
the
First
Point
,
That
the
Bishops
of
Rome
have
no
Lawful
Jurisdiction
here
among
us
.
The
Second
is
,
That
Kings
or
Queens
have
an
Authority
over
their
Subjects
in
Matters
Ecclesiastical
.
In
the
Old
Testament
the
Kings
of
Israel
intermeddled
in
all
matters
of
Religion
:
Samuel
acknowledged
Saul's
Authority
;
and
Abimelech
,
though
the
High-Priest
,
when
called
before
Saul
,
he
was
made
the
Head
of
all
the
Tribes
;
and
one
of
these
was
the
Tribe
of
Levi.
the
Courses
of
the
Priests
and
all
the
People
were
to
be
wholly
at
his
Commandment
.
Pursuant
to
which
,
both
the
Priests
and
Levites
departed
not
from
his
Commandment
in
any
matter
.
He
turned
out
Abiathar
from
the
High-Priests
Office
,
Iehoshaphat
,
Hezekiah
,
and
Iosiah
,
gave
many
Directions
and
Orders
in
Sacred
Matters
:
to
the
End
.
Chap.
26.16
,
17
,
18
,
19.
But
though
the
Priest
withstood
Vzziah
when
he
was
going
to
offer
Incense
in
the
Holy
Place
,
yet
they
did
not
pretend
Privilege
,
or
make
opposition
to
those
Orders
that
were
issued
out
by
their
Kings
.
Mordecai
appointed
the
Feast
of
Purim
by
virtue
of
the
Authority
that
King
Ahasuerus
gave
him
:
And
both
Ezra
and
Nehemiah
by
virtue
of
Commissions
from
the
Kings
of
Persia
,
made
many
Reformations
,
and
gave
many
Orders
in
Sacred
Matters
.
Under
the
New
Testament
,
Christ
by
saying
Render
to
Caesar
the
things
which
are
Caesars
,
did
plainly
show
that
he
did
not
intend
that
his
Religion
should
in
any
sort
lessen
the
Temporal
Authority
.
The
Apostles
writ
to
the
Churches
to
obey
Magistrates
,
to
submit
to
them
,
and
to
pay
Taxes
:
They
enjoined
Obedience
,
whether
to
the
King
as
supreme
,
or
to
others
that
were
sent
by
him
:
Every
Soul
without
exception
is
charged
to
be
subject
to
the
higher
Powers
.
The
Magistrate
is
ordained
of
God
,
and
is
his
Minister
to
encourage
them
that
do
well
,
and
to
punish
the
evil
doers
.
If
these
Passages
of
Scripture
are
to
be
interpreted
according
to
the
common
consent
of
the
Fathers
,
Churchmen
are
included
within
them
,
as
well
as
other
Persons
.
There
was
not
indeed
great
occasion
to
consider
this
matter
before
Constantine's
coming
to
the
Empire
;
for
till
then
the
Emperors
did
not
consider
the
Christians
otherwise
than
either
as
Enemies
,
ot
at
best
as
their
Subjects
at
large
:
And
therefore
though
the
Christians
made
an
Address
to
Aurelian
in
the
matter
of
Samosatenus
,
and
obtained
a
favourable
and
just
Answer
to
it
;
yet
in
Constantine's
time
the
Protection
that
he
gave
to
the
Christian
Religion
,
led
him
and
his
Successors
to
make
many
Laws
in
Ecclesiastical
matters
,
concerning
the
Age
,
the
Qualifications
,
and
the
Duties
of
the
Clergy
.
Many
of
these
are
to
be
found
in
Theodosius
and
Iustinian's
Code
.
Iustinian
added
many
more
in
his
Novels
.
Appeals
were
made
to
the
Emperors
against
the
Injustice
of
Synods
:
They
received
them
,
and
appointed
such
Bishops
to
hear
and
try
those
Causes
,
as
happened
to
be
then
about
their
Courts
.
In
the
Council
of
Nice
many
Complaints
were
given
to
the
Emperor
by
the
Bishops
against
one
another
.
The
Emperors
called
General
Councils
by
their
Summons
;
they
sate
in
them
,
and
confirmed
their
Decrees
.
This
was
the
constant
Practice
of
the
Roman
Emperors
both
in
the
East
and
in
the
West
:
When
the
Church
came
to
fall
under
many
lesser
Sovereignties
,
those
Princes
continued
still
to
make
Laws
,
to
name
Bishops
,
to
give
Investitures
into
Benefices
,
to
call
Synods
,
and
to
do
every
thing
that
appeared
necessary
to
them
,
for
the
good
Government
of
the
Church
in
their
Dominions
.
When
Charles
the
Great
was
restoring
those
things
that
had
fallen
under
much
disorder
in
a
course
of
some
ignorant
and
barbarous
Ages
,
and
was
reviving
both
Learning
and
good
Government
,
he
published
many
Capitulars
,
a
great
part
of
them
relating
to
Ecclesiastical
matters
;
nor
was
any
exception
taken
to
that
in
those
Ages
:
The
Synods
that
were
then
held
,
were
for
the
greatest
part
mixt
Assemblies
,
in
which
the
Temporalty
and
the
Spiritualty
sate
together
,
and
judged
and
decreed
of
all
matters
in
common
.
And
it
is
certain
that
such
was
the
Sanhedrim
among
the
Iews
in
our
Saviour's
time
;
it
was
the
Supreme
Court
both
for
Spirituals
and
Temporals
.
In
England
our
Princes
began
early
,
and
continued
long
to
maintain
this
part
of
their
Authority
.
The
Letters
that
are
pretended
to
have
passed
between
King
Lucius
and
Pope
Eleutherius
,
are
very
probably
Forgeries
;
but
they
are
antient
ones
,
and
did
for
many
Ages
pass
for
true
.
Now
a
Forgery
is
generally
calculated
to
the
Sense
of
the
Age
in
which
it
is
made
.
In
the
Pope's
Letter
the
King
is
called
God's
Vicar
in
his
Kingdoms
;
and
it
is
said
to
belong
to
his
Office
to
bring
his
Subjects
to
the
holy
Church
,
and
to
maintain
,
protect
,
and
govern
them
in
it
.
Both
Saxon
and
Danish
Kings
made
a
great
many
Laws
about
Ecclesiastical
matters
;
and
after
the
Conquest
,
when
the
Nation
grew
into
a
more
united
Body
,
and
came
to
a
more
settled
Constitution
,
many
Laws
were
made
concerning
these
matters
,
particularly
in
opposition
to
those
Practices
that
favoured
the
Authority
that
the
Popes
were
then
assuming
;
such
as
Appeals
to
Rome
,
or
Bishops
going
out
of
the
Kingdom
without
the
King's
leave
.
King
Alfred's
Laws
were
a
sort
of
a
Text
for
a
great
while
;
they
contain
many
Laws
about
Sacred
matters
.
The
exempting
of
Monasteries
from
Episcopal
Jurisdiction
,
was
granted
by
some
of
our
Kings
at
first
.
William
the
Conqueror
,
to
perpetuate
the
Memory
of
his
Victory
over
Harold
,
and
to
endear
himself
to
the
Clergy
,
founded
an
Abbey
in
the
Field
where
the
Battel
was
fought
,
called
Battel-Abbey
:
And
in
the
Charter
of
the
Foundation
,
in
imitation
of
what
former
Kings
had
done
in
their
Endowments
,
this
Clause
was
put
;
It
shall
be
also
free
and
quiet
for
ever
from
all
subjection
to
Bishops
,
or
the
dominion
of
any
other
Persons
.
This
is
an
Act
that
does
as
immediately
relate
to
the
Authority
of
the
Church
,
as
any
one
that
we
can
imagine
.
The
Constitutions
of
Clarendon
were
asserted
by
both
King
and
Parliament
,
and
by
the
whole
Body
of
the
Clergy
,
as
the
Antient
Customs
of
the
Kingdom
.
These
relate
to
the
Clergy
,
and
were
submitted
to
by
them
all
,
Becket
himself
not
excepted
,
though
he
quickly
went
off
from
it
.
It
is
true
,
the
Papacy
got
generally
the
better
of
the
Temporal
Authority
in
a
course
of
several
Ages
;
but
at
last
the
Popes
living
long
at
Avignon
,
together
with
the
great
Schism
that
followed
upon
their
return
to
Rome
,
did
very
much
sink
in
their
Credit
,
and
that
stopped
the
Progress
they
had
made
before
that
time
;
which
had
probably
subdued
all
,
if
it
had
not
been
for
those
Accidents
.
Then
the
Councils
began
to
take
heart
,
and
resolved
to
assert
the
Freedom
of
the
Church
from
the
Papal
Tyranny
.
Pragmatick
Sanctions
were
made
in
several
Nations
to
assert
their
Liberty
.
That
in
France
was
made
with
great
Solemnity
:
In
these
the
Bishops
did
not
only
assert
their
own
Jurisdiction
,
independent
in
a
great
measure
of
the
Papacy
,
but
they
likewise
carried
it
so
far
as
to
make
themselves
Independent
on
the
Civil
Authority
,
particularly
in
the
point
of
Elections
.
This
disposed
Princes
generally
to
enter
into
Agreements
with
the
Popes
;
by
which
the
matter
was
so
transacted
,
that
the
Popes
and
they
made
a
division
between
them
of
all
the
Rights
and
Pretensions
of
the
Church
.
Princes
yielded
a
great
deal
to
the
Popes
,
to
be
protected
by
them
in
that
which
they
got
to
be
reserved
to
themselves
.
Great
Restraints
were
laid
both
on
the
Clergy
,
and
likewise
on
the
See
of
Rome
,
by
the
Appeals
that
were
brought
into
the
Secular
Courts
,
from
the
Ordinary
Judgments
of
the
Ecclesiastical
Courts
,
or
from
the
Bulls
or
Powers
that
Legates
brought
with
them
.
A
distinction
was
found
that
seemed
to
save
the
Ecclesiastical
Authority
,
at
the
same
time
that
the
Secular
Court
was
made
the
Judg
of
it
.
The
Appeal
did
lye
upon
a
pretence
that
the
Ecclesiastical
Judg
had
committed
some
Abuse
in
the
way
of
proceeding
,
or
in
his
Sentence
.
So
the
Appeal
was
from
that
Abuse
,
and
the
Secular
Court
was
to
examine
the
matter
according
to
the
Rules
and
Laws
of
the
Church
,
and
not
according
to
the
Principles
or
Rules
of
any
other
Law
:
But
upon
that
they
did
either
confirm
or
reverse
the
Sentence
.
And
even
those
Princes
that
acknowledg
the
Papal
Authority
,
have
found
out
distinctions
to
put
such
Stops
to
it
as
they
please
;
and
so
to
make
it
an
Engine
to
govern
their
People
by
,
as
far
as
they
think
fit
to
give
way
to
it
;
and
to
damn
such
Bulls
,
or
void
such
Powers
as
they
are
afraid
of
.
Thus
it
is
evident
,
That
both
according
to
Scripture
,
and
the
Practice
of
all
Ages
and
Countries
,
the
Princes
of
Christendom
have
an
Authority
over
their
Subjects
in
matters
Ecclesiastical
.
The
reason
of
things
makes
also
for
this
;
for
if
any
Rank
of
men
are
exempted
from
their
Jurisdiction
,
they
must
thereby
cease
to
be
Subjects
:
And
if
any
sort
of
Causes
,
Spiritual
ones
in
particular
,
were
put
out
of
their
Authority
,
it
were
an
easy
thing
to
reduce
almost
every
thing
to
such
a
relation
to
Spirituals
,
that
if
this
Principle
were
once
received
,
their
Authority
would
be
very
preca●ious
and
feeble
.
Nothing
could
give
Princes
stronger
and
juster
Prejudices
against
the
Christian
Religion
,
than
if
they
saw
that
the
effect
of
their
receiving
it
must
be
the
withdrawing
so
great
a
part
of
their
Subjects
from
their
Authority
;
and
the
putting
as
many
Checks
upon
it
,
as
those
that
had
the
Management
of
this
Religion
should
think
fit
to
restrain
it
by
.
In
a
word
,
all
mankind
must
be
under
one
Obedience
and
one
Authority
.
It
remains
that
the
Measures
and
the
Extent
of
this
Power
be
right
stated
.
It
is
certain
,
First
,
That
this
Power
does
not
depend
upon
the
Prince's
Religion
;
Whether
he
is
a
Christian
,
or
not
;
or
whether
he
is
of
●
true
or
false
Religion
;
or
is
a
good
or
a
bad
man
.
By
the
same
Tenure
that
he
holds
his
Sovereignty
,
he
holds
this
likewise
.
Artaxer●●●
〈◊〉
it
as
well
as
either
David
or
Solomon
,
when
the
Iews
were
once
lawfu●
〈◊〉
●ubjects
;
and
the
Christians
owed
the
same
Duty
to
the
Emperors
〈◊〉
●eathen
,
that
they
paid
them
when
Christian.
The
Relations
of
Nature
,
such
as
that
of
a
Parent
and
Child
,
Husband
and
Wife
,
continue
the
same
that
they
were
,
whatsoever
mens
Persuasions
in
matters
of
Religion
may
be
:
So
do
also
Civil
Relations
,
Master
and
Servant
,
Prince
and
Subject
;
they
are
neither
increased
nor
diminished
by
the
Truth
of
their
Sentiments
concerning
Religion
.
All
Persons
are
subject
to
the
Prince's
Authority
,
and
liable
to
such
Punishments
as
their
Crimes
fall
under
by
Law
.
Every
Soul
is
subject
to
the
higher
Powers
.
Neither
is
Treason
less
Treason
,
because
spoke
in
a
Pulpit
or
in
a
Sermon
:
It
may
be
more
Treason
for
that
than
otherwise
it
would
be
;
because
it
is
so
publick
and
deliberate
,
and
is
delivered
in
the
way
in
which
it
may
probably
have
the
worst
effect
.
So
that
as
to
persons
,
no
great
difficulty
can
lye
in
this
,
since
every
Soul
is
declared
to
be
subject
to
the
higher
powers
.
As
to
Ecclesiastical
Causes
,
it
is
certain
,
That
as
the
Magistrate
cannot
make
void
the
Laws
of
Nature
,
such
as
the
Authority
of
Parents
over
their
Children
,
or
of
Husbands
over
their
Wives
,
so
neither
can
he
make
void
the
Law
of
God
:
That
is
from
a
Superior
Authority
,
and
cannot
be
dissolved
by
him
.
Where
a
thing
is
positively
commanded
or
forbid
by
God
,
the
Magistrate
has
no
other
Authority
but
that
of
executing
the
Laws
of
God
,
of
adding
his
Sanctions
to
them
,
and
of
using
his
utmost
Industry
to
procure
Obedience
to
them
.
He
cannot
alter
any
part
of
the
Doctrine
,
and
make
it
to
be
either
truer
or
falser
than
it
is
in
it self
;
nor
can
he
either
take
away
or
alter
the
Sacraments
,
or
break
any
of
those
Rules
that
are
given
in
the
New
Testament
about
them
;
because
in
all
these
the
Authority
of
God
is
express
,
and
is
certainly
superior
to
his
.
The
only
question
that
can
be
made
,
is
concerning
Indifferent
things
:
For
instance
,
in
the
Canons
or
other
Rules
of
the
Church
,
How
far
they
are
in
the
Magistrate's
Power
,
and
in
what
Cases
the
Body
of
Christians
,
and
of
the
Pastors
of
the
Church
,
may
maintain
their
Union
among
themselves
,
and
act
in
opposition
to
his
Laws
.
It
seems
very
clear
,
that
in
all
matters
that
are
indifferent
,
and
are
determined
by
no
Law
of
God
,
the
Magistrates
Authority
must
take
place
,
and
is
to
be
obeyed
.
The
Church
has
no
Authority
that
she
can
maintain
in
opposition
to
the
Magistrate
,
but
in
the
executing
the
Laws
of
God
,
and
the
Rules
of
the
Gospel
:
In
all
other
things
,
as
she
acts
under
his
Protection
,
so
it
is
by
his
Permission
.
But
here
a
great
distinction
is
to
be
made
between
two
Cases
that
may
happen
:
The
one
is
,
When
the
Magistrate
acts
like
one
that
intends
to
preserve
Religion
,
but
commits
Errors
and
Acts
of
Injustice
in
his
Management
:
The
other
is
,
When
he
acts
like
one
that
intends
to
destroy
Religion
,
and
to
divide
and
distract
those
that
profess
it
.
In
the
former
case
every
thing
that
is
not
sinful
of
it self
,
is
to
be
done
in
compliance
with
his
Authority
;
not
to
give
him
Umbrage
,
nor
provoke
him
to
withdraw
his
Protection
,
and
to
become
instead
of
a
Nursing
Father
,
a
Persecutor
of
the
Church
.
But
on
the
other
hand
,
when
he
declares
,
or
it
is
visible
that
his
design
is
to
destroy
the
Faith
,
less
regard
is
to
be
had
to
his
Actions
.
The
People
may
adhere
to
their
Pastors
,
and
to
every
Method
that
may
fortify
them
in
their
Religion
,
even
in
opposition
to
his
Invasion
.
Upon
the
whole
matter
,
the
Power
of
the
King
in
Ecclesiastical
Matters
among
us
,
is
expressed
in
this
Article
under
those
Reserves
,
and
with
that
Moderation
,
that
no
just
Scruple
can
lye
against
it
;
and
it
is
that
which
all
the
Kings
even
of
the
Roman
Communion
do
assume
,
and
in
some
Places
with
a
much
more
unlimited
Authority
.
The
Methods
of
managing
it
may
differ
a
little
,
yet
the
Power
is
the
same
,
and
is
built
upon
the
same
Foundations
.
And
though
the
Term
Head
is
left
out
by
the
Article
,
yet
even
that
is
founded
on
an
Expression
of
Samuel's
to
Saul
,
as
was
formerly
cited
.
It
is
a
Figure
,
and
all
Figures
may
be
used
either
more
loosely
or
more
strictly
.
In
the
strictest
sense
,
as
the
Head
communicates
Vital
Influences
to
the
whole
Body
,
Christ
is
the
only
Head
of
his
Church
;
he
only
ought
to
be
in
all
things
obeyed
,
submitted
to
,
and
depended
on
;
and
from
him
all
the
Functions
and
Offices
of
the
Church
derive
their
Usefulness
and
Virtue
.
But
as
Head
may
in
a
Figure
stand
for
the
Fountain
of
Order
and
Government
,
of
Protection
and
Conduct
,
the
King
or
Queen
may
well
be
called
,
The
Head
of
the
Church
.
The
next
Paragraph
in
this
Article
is
concerning
the
Lawfulness
of
Capital
Punishments
in
Christian
Societies
.
It
has
an
appearance
of
Compassion
and
Charity
,
to
think
that
men
ought
not
to
be
put
to
death
for
their
Crimes
,
but
to
be
kept
alive
that
they
may
repent
of
them
.
Some
both
Antients
and
Moderns
,
have
thought
that
there
was
a
Cruelty
in
all
Capital
Punishments
,
that
was
inconsistent
with
the
Gentleness
of
the
Gospel
.
But
when
we
consider
that
God
in
that
Law
which
he
himself
delivered
to
the
Iews
by
the
hand
of
Moses
,
did
appoint
so
many
Capital
Punishments
,
even
for
Offences
against
Positive
Precepts
,
we
cannot
think
that
these
are
contrary
to
Justice
or
true
Goodness
;
since
they
were
dictated
by
God
himself
,
who
is
eternally
the
same
,
unalterable
in
his
Perfections
.
This
shews
that
God
,
who
knows
most
perfectly
our
Frame
and
Disposition
,
knows
that
the
love
of
Life
is
planted
so
deep
in
our
Natures
,
and
that
it
has
such
a
Root
there
,
that
nothing
can
work
so
powerfully
on
us
,
to
govern
and
restrain
us
,
as
the
fear
of
Death
.
And
therefore
since
the
main
thing
that
is
to
be
considered
in
Government
,
is
the
Good
of
the
whole
Body
;
and
since
a
feeble
Indulgence
and
Impunity
may
set
mankind
loose
into
great
Disorders
,
from
which
the
Terror
of
severer
Laws
,
together
with
such
Examples
as
are
made
on
the
Incorrigible
,
will
naturally
restrain
them
;
it
seems
necessary
for
the
preservation
of
Mankind
and
of
Society
,
to
have
recourse
sometimes
to
Capital
Punishments
.
The
Precedent
that
God
set
in
the
Mosaical
Law
,
seems
a
full
Justification
of
such
Punishments
under
the
Gospel
.
The
Charity
which
the
Gospel
prescribes
,
does
not
take
away
the
Rules
of
Justice
and
Equity
,
by
which
we
may
maintain
our
Possessions
,
or
recover
them
out
of
the
hands
of
violent
Aggressors
:
Only
it
obliges
us
to
do
that
in
a
soft
and
gentle
manner
,
without
Rigor
or
Resentment
.
The
same
Charity
,
though
it
obliges
us
as
Christians
not
to
keep
up
Hatred
or
Anger
in
our
Hearts
,
but
to
pardon
as
to
our
own
parts
,
the
Wrongs
that
are
done
us
;
yet
it
does
not
oblige
us
to
throw
up
the
Order
and
Peace
of
Mankind
,
and
abandon
it
to
the
Injustice
and
Violence
of
Wicked
men
.
We
owe
to
Human
Society
,
and
to
the
Safety
and
Order
of
the
World
,
our
Endeavours
to
put
a
stop
to
the
Wickedness
of
Men
;
which
a
good
man
may
do
with
great
inward
Tenderness
to
the
Souls
of
those
whom
he
prosecutes
.
It
is
highly
probable
,
that
as
nothing
besides
such
a
Method
could
stop
the
Progress
of
Injustice
and
Wickedness
,
so
nothing
is
so
likely
a
Mean
to
bring
the
Criminal
to
repent
of
his
sins
,
and
to
fit
him
to
dye
as
a
Christian
,
as
to
condemn
him
to
dye
for
his
Crimes
.
If
any
thing
can
awaken
his
Conscience
,
and
strike
Terror
in
him
,
that
will
do
it
.
Therefore
as
Capital
Punishments
are
necessary
to
Human
Society
,
so
they
are
often
real
Blessings
to
those
on
whom
they
fall
:
And
it
may
be
affirmed
very
positively
,
That
a
man
who
can
harden
himself
against
the
Terrors
of
Death
,
when
they
come
upon
him
so
solemnly
,
so
slowly
,
and
so
certainly
,
he
being
in
full
Health
,
and
well
able
to
reflect
on
the
Consequences
of
it
,
is
not
like
to
be
wrought
on
by
a
longer
continuance
of
Life
,
or
by
the
Methods
of
a
Natural
Death
.
It
is
not
possible
to
fix
Rules
,
to
which
Capital
Punishments
ought
to
be
proportioned
.
It
is
certain
,
that
in
a
full
Equality
,
Life
only
can
be
set
against
Life
:
But
there
may
be
many
other
Crimes
,
that
must
end
in
the
Ruin
of
Society
,
and
in
the
Dissolution
of
all
Order
,
and
all
the
Commerce
that
ought
to
be
among
men
,
if
they
go
unpunished
.
In
this
all
Princes
and
States
must
judge
,
according
to
the
real
Exigencies
and
Necessities
that
appear
to
them
.
Nor
can
any
general
Rules
be
made
,
save
only
this
,
That
since
Man
was
made
after
the
Image
of
God
,
and
that
the
Life
of
Man
is
precious
,
and
when
once
extinguished
it
ceases
for
evermore
;
therefore
all
due
Care
and
Tenderness
ought
to
be
had
in
preserving
it
:
and
since
the
End
of
Government
is
the
Preservation
of
Mankind
,
therefore
the
Lives
of
Men
ought
not
to
be
too
lightly
taken
,
except
as
it
appears
to
be
necessary
for
the
Preservation
and
Safety
of
the
Society
.
Under
the
Gospel
,
as
well
as
under
the
Law
,
the
Magistrate
is
the
Minister
of
God
,
and
has
the
Sword
put
in
his
hand
;
which
he
beareth
not
in
vain
,
a
revenger
,
to
execute
wrath
on
him
that
doth
evil
.
The
natural
signification
of
his
carrying
the
Sword
,
is
,
That
he
has
an
Authority
for
punishing
Capitally
;
since
it
is
upon
those
occasions
only
that
he
can
be
said
to
use
the
Sword
as
a
Revenger
.
Nor
can
Christian
Charity
oblige
a
man
whom
the
Law
has
made
to
be
the
Avenger
of
Blood
,
or
of
other
Crimes
,
to
refuse
to
comply
with
that
obligation
which
is
laid
upon
him
by
the
Constitution
under
which
he
is
born
:
He
can
only
forgive
that
of
which
he
is
the
Master
,
but
the
other
is
a
Debt
which
he
owes
the
Society
;
and
his
private
forgiving
of
the
wrong
done
himself
,
does
not
reach
to
that
other
obligation
,
which
is
not
in
his
own
power
to
give
away
.
The
last
Paragraph
in
this
Article
,
is
concerning
the
Lawfulness
of
Wars
.
Some
have
thought
all
Wars
to
be
contrary
to
Christian
Charity
,
to
be
inhuman
and
barbarous
;
and
that
therefore
men
ought
,
according
to
the
Rule
set
us
by
our
Saviour
,
Not
to
resist
evil
:
But
when
one
Injury
is
done
,
not
only
to
bear
it
,
turning
the
other
cheek
to
him
that
smites
us
on
the
one
:
going
two
miles
with
him
that
shall
compel
us
to
go
one
with
him
:
And
giving
our
Cloak
to
him
that
shall
take
away
our
Coat
.
eye
for
an
eye
,
or
a
tooth
for
a
tooth
,
that
they
ought
in
many
cases
to
bear
Injuries
,
without
either
resisting
them
,
or
making
returns
of
evil
for
evil
;
shewing
a
Patience
to
bear
even
repeated
Injuries
,
when
the
matter
is
small
,
and
the
wrong
tolerable
.
Under
all
this
,
secret
conditions
are
to
be
understood
,
such
as
when
by
such
our
Patience
we
may
hope
to
overcome
evil
with
good
;
or
at
least
to
shew
to
the
World
the
Power
that
Religion
has
over
us
,
to
check
and
subdue
our
Resentments
.
In
this
case
certainly
we
ought
to
sacrifice
our
just
Rights
,
either
of
defence
,
or
of
seeking
reparation
,
to
the
Honour
of
Religion
,
and
to
the
gaining
of
men
by
such
an
Heroical
Instance
of
Virtue
.
But
it
cannot
be
supposed
that
our
Saviour
meant
that
good
men
should
deliver
themselves
up
to
be
a
Prey
to
be
devoured
by
bad
men
;
or
to
oblige
his
Followers
to
renounce
their
Claims
to
the
Protection
and
Reparations
of
Law
and
Justice
.
In
this
St.
Paul
gives
us
a
clear
Commentary
on
our
Saviour's
words
:
He
reproves
the
Corinthians
for
going
to
Law
with
one
another
,
and
that
before
unbelievers
;
Why
do
not
ye
take
wrong
?
why
do
not
ye
suffer
your selves
to
be
defrauded
?
Yet
he
does
not
deny
but
that
they
might
claim
their
Rights
,
and
seek
for
redress
;
therefore
he
proposes
their
doing
it
by
Arbitration
among
themselves
,
and
only
urges
the
Scandal
of
suing
before
Heathen
Magistrates
;
so
that
his
Reproof
did
not
fall
on
their
suing
one
another
,
but
on
the
scandalous
manner
of
doing
it
.
Therefore
men
are
not
bound
up
by
the
Gospel
from
seeking
Relief
before
a
Christian
Judge
,
and
by
consequence
those
words
of
our
Saviour's
are
not
to
be
urged
in
the
utmost
extent
of
which
they
are
capable
.
If
private
persons
may
seek
Reparation
of
one
another
,
they
may
also
seek
Reparations
of
the
Wrongs
that
are
done
by
those
who
are
under
another
Obedience
;
and
every
Prince
owes
a
Protection
to
his
People
in
such
cases
;
for
he
beareth
not
the
Sword
in
vain
;
He
is
their
Avenger
.
He
may
demand
Reparation
by
such
Forms
as
are
agreed
on
among
Nations
;
and
when
that
is
not
granted
,
he
may
take
such
Reparation
from
any
that
are
under
that
Obedience
,
as
may
oblige
the
whole
Body
to
repair
the
Injury
.
Much
more
may
he
use
the
Sword
to
protect
his
Subjects
,
if
any
other
comes
to
invade
them
.
For
this
end
chiefly
he
has
both
the
Sword
given
him
,
and
those
Taxes
paid
him
,
that
may
enable
him
to
support
the
Charge
to
which
the
use
of
it
may
put
him
.
And
as
a
private
man
owes
by
the
Ties
of
Humanity
,
Assistance
to
a
man
whom
he
sees
in
the
hands
of
Thieves
and
Murderers
;
so
Princes
may
assist
such
other
Princes
as
are
unjustly
fallen
upon
;
both
out
of
humanity
to
him
who
is
so
ill
used
,
and
to
repress
the
Insolence
of
an
unjust
Aggressor
,
and
also
to
secure
the
whole
Neighbourhood
from
the
effects
of
Success
in
such
unlawful
Conquests
.
Upon
all
these
accounts
we
do
not
doubt
but
that
Wars
,
which
are
thus
originally
as
to
the
first
occasion
of
them
Defensive
,
though
in
the
Progress
of
them
they
must
be
often
offensive
,
may
be
lawful
.
God
allowed
of
Wars
in
that
Policy
which
he
himself
constituted
;
in
which
we
are
to
make
a
great
difference
between
those
things
that
were
permitted
by
reason
of
the
hardness
of
their
hearts
,
and
those
things
which
were
expresly
commanded
of
God
.
These
last
can
never
be
supposed
to
be
immoral
,
since
commanded
by
God
,
whose
Precepts
and
Judgments
are
altogether
righteous
.
When
the
Soldiers
came
to
be
baptized
of
St.
Iohn
,
he
did
not
charge
them
to
relinquish
that
course
of
Life
,
do
violence
to
no
man
,
to
accuse
no
man
falsly
,
and
to
be
content
with
their
wages
.
Nor
did
St.
Peter
charge
Cornelius
to
forsake
his
Post
when
he
baptized
him
.
When
it
is
visible
that
a
War
is
unjust
,
certainly
no
man
of
Conscience
can
serve
in
it
,
unless
it
be
in
the
Defensive
part
:
For
though
no
man
can
owe
that
to
his
Prince
,
to
go
and
murder
other
persons
at
his
command
,
yet
he
may
owe
it
to
his
Country
,
to
assist
towards
its
Preservation
,
from
being
over-run
even
by
those
whom
his
Prince
has
provoked
by
making
War
on
them
unjustly
.
For
even
in
such
a
War
,
though
it
is
unlawful
to
serve
in
the
Attacks
that
are
made
on
others
,
it
is
still
lawful
for
the
People
of
every
Nation
to
defend
themselves
against
Foreigners
.
There
is
no
Cause
of
War
more
unjust
,
than
the
propagating
the
true
Religion
,
or
the
destroying
a
false
one
.
That
is
to
be
left
to
the
Providence
of
God
,
who
can
change
the
hearts
of
men
,
and
bring
them
to
the
knowledg
of
the
Truth
when
he
will
.
Ambition
,
and
the
desire
of
Empire
must
never
pretend
to
carry
on
God's
work
.
The
wrath
of
man
worketh
not
out
the
righteousness
of
God
.
And
it
were
better
barefacedly
to
own
,
that
men
are
set
on
by
Carnal
Motives
,
than
to
prophane
Religion
,
and
the
Name
of
God
,
by
making
it
the
Pretence
.
ARTICLE
XXXVIII
.
Of
Christian
Mens
Goods
,
which
are
not
common
.
The
Riches
and
Goods
of
Christians
are
not
common
,
as
touching
the
right
Title
and
Possession
of
the
same
;
as
certain
Anabaptists
do
falsly
boast
.
Notwithstanding
,
every
man
ought
of
such
things
as
he
possesseth
,
liberally
to
give
Alms
to
the
Poor
according
to
his
Ability
.
THere
is
no
great
difficulty
in
this
Article
;
as
there
is
no
danger
to
be
apprehended
that
the
Opinion
condemned
by
it
is
like
to
spread
.
Those
may
be
for
it
,
who
find
it
for
them
.
The
Poor
may
claim
to
it
,
but
few
of
the
Rich
will
ever
go
into
it
.
The
whole
Charge
that
is
given
in
the
Scripture
for
Charity
and
Almsgiving
;
all
the
Rules
that
are
given
to
the
Rich
,
and
to
Masters
,
to
whom
their
Servants
were
then
Properties
and
Slaves
,
do
clearly
demonstrate
that
the
Gospel
was
not
designed
to
introduce
a
Community
of
Goods
.
And
even
that
Fellowship
or
Community
which
was
practised
in
the
first
beginnings
of
it
,
was
the
effect
of
particular
mens
Charity
,
and
not
of
any
Law
that
was
laid
on
them
.
Barnabas
having
land
,
sold
it
,
and
laid
the
Price
of
it
at
the
Apostles
feet
.
And
when
St.
Peter
chid
Ananias
for
having
vowed
to
give
in
the
whole
Price
of
his
Land
to
that
distribution
,
and
then
withdrawing
a
part
of
it
,
It
can
never
be
thought
a
just
and
equitable
thing
,
that
the
sober
and
industrious
should
be
bound
to
share
the
fruits
of
their
labour
with
the
idle
and
the
luxurious
.
This
would
be
such
an
Incouragement
to
those
whom
all
wise
Governments
ought
to
discourage
,
and
would
so
discourage
those
who
ought
to
be
encouraged
,
that
all
the
Order
of
the
World
must
be
dissolved
,
if
so
extravagant
a
Conceit
should
be
entertained
.
Both
the
Rich
and
the
Poor
have
Rules
given
them
,
and
there
are
Virtues
suitable
to
each
state
of
Life
.
The
Rich
ought
to
be
sober
and
thankful
,
modest
and
humble
,
bountiful
and
charitable
,
out
of
the
abundance
that
God
has
given
them
;
and
not
to
set
their
hearts
upon
uncertain
Riches
,
but
to
trust
in
the
living
God
,
and
to
make
the
best
use
of
them
that
they
can
.
The
Poor
ought
to
be
patient
and
industrious
;
to
submit
to
the
Providence
of
God
,
and
to
study
to
make
sure
of
a
better
Portion
in
another
State
,
than
God
has
thought
fit
to
give
them
in
this
World
.
It
will
be
much
easier
to
persuade
the
World
of
the
Truth
of
the
first
part
of
this
Article
,
than
to
bring
them
up
to
the
Practice
of
the
second
Branch
of
it
.
We
see
what
particular
Care
God
took
of
the
Poor
in
the
Old
Dispensation
,
and
what
variety
of
Provision
was
made
for
them
;
all
which
must
certainly
be
carried
as
much
higher
among
Christians
,
as
the
Laws
of
Love
and
Charity
are
raised
to
a
higher
degree
in
the
Gospel
.
Christ
represents
the
Essay
that
he
gives
of
the
Day
of
Judgment
,
in
this
Article
of
Charity
,
and
expresses
it
in
the
most
emphatical
words
possible
;
as
if
what
is
given
to
the
Poor
were
to
be
reckoned
for
as
if
it
had
been
given
personally
to
Christ
himself
:
And
in
a
great
variety
of
other
Passages
this
matter
is
so
oft
insisted
on
,
that
no
man
can
resist
it
who
reads
them
,
and
acknowledges
the
Authority
of
the
New
Testament
.
It
is
not
possible
to
fix
a
determined
Quota
,
as
was
done
under
the
Law
,
in
which
every
Family
had
their
peculiar
Allotment
,
which
had
a
certain
Charge
specified
in
the
Law
,
that
was
laid
upon
it
.
But
under
the
Gospel
,
as
men
may
be
under
greater
Inequalities
of
Fortune
than
they
could
have
been
under
the
Old
Dispensation
;
so
that
vast
variety
of
mens
Circumstances
makes
that
such
Proportions
as
would
be
intolerable
Burdens
upon
some
,
would
be
too
light
and
disproportioned
to
the
Wealth
of
others
.
Those
words
of
our
Saviour
come
pretty
near
the
marking
out
every
mans
measure
.
These
have
of
their
abundance
cast
into
the
offerings
of
God
,
but
she
of
her
penury
hath
cast
in
all
the
living
that
she
had
.
Abundance
is
Superfluity
in
the
Greek
;
which
imports
that
which
is
over
and
above
the
food
that
is
convenient
;
ARTICLE
XXXIX
.
Of
a
Christian
Man's
Oath
.
As
we
confess
that
vain
and
rash
swearing
is
forbidden
Christian
men
by
our
Lord
Iesus
Christ
,
and
James
his
Apostle
;
so
we
judg
that
Christian
Religion
doth
not
prohibit
,
but
that
a
man
may
swear
when
the
Magistrate
requireth
,
in
a
Cause
of
Faith
and
Charity
,
so
it
be
done
according
to
the
Prophets
teaching
,
in
Iustice
,
Iudgment
,
and
Truth
.
AN
Oath
is
an
Appeal
to
God
,
either
upon
a
Testimony
that
is
given
,
or
a
Promise
that
is
made
,
confirming
the
Truth
of
the
one
,
and
the
Fidelity
of
the
other
.
It
is
an
Appeal
to
God
,
who
knows
all
things
,
and
will
judg
all
men
:
So
it
is
an
Act
that
acknowledges
both
his
Omniscience
and
his
being
the
Governor
of
this
World
,
who
will
judg
all
at
the
Last
Day
according
to
their
deeds
,
and
must
be
supposed
to
have
a
more
immediate
regard
to
such
Acts
,
in
which
men
made
him
a
Party
.
An
Appeal
truly
made
,
is
a
committing
the
matter
to
God
:
A
false
one
is
an
Act
of
open
defiance
,
which
must
either
suppose
a
denial
of
his
knowing
all
things
,
or
a
belief
that
he
has
forsaken
the
Earth
,
and
has
no
regard
to
the
Actions
of
Mortals
:
or
finally
,
it
is
a
bold
venturing
on
the
Justice
and
Wrath
of
God
,
for
the
serving
some
present
end
,
or
the
gaining
of
some
present
advantage
:
And
which
of
these
soever
gives
a
man
that
brutal
Confidence
of
adventuring
on
a
false
Oath
,
we
must
conclude
it
to
be
a
very
crying
Sin
;
which
must
be
expiated
with
a
very
severe
Repentance
,
or
will
bring
down
verry
terrible
Judgments
on
those
who
are
guilty
of
it
.
Thus
if
we
consider
the
matter
upon
the
Principles
of
Natural
Religion
,
an
Oath
is
an
Act
of
Worship
and
Homage
done
to
God
;
and
is
a
very
powerful
mean
for
preserving
the
Justice
and
Order
of
the
World
.
All
Decisions
in
Justice
must
be
founded
upon
evidence
;
two
must
be
believed
rather
than
one
;
therefore
the
more
Terror
that
is
struck
into
the
minds
of
men
,
either
when
they
give
their
Testimony
,
or
when
they
bind
themselves
by
Promises
,
and
the
deeper
that
this
goes
,
it
will
both
oblige
them
to
the
greater
Caution
in
what
they
say
,
and
to
the
greater
Strictness
in
what
they
promise
.
Since
therefore
Truth
and
Fidelity
are
so
necessary
to
the
Security
and
Commerce
of
the
World
,
and
since
an
Appeal
to
God
is
the
greatest
Mean
that
can
be
thought
on
to
bind
men
to
an
exactness
and
strictness
in
every
thing
with
which
that
Appeal
is
joined
;
therefore
the
use
of
an
Oath
is
fully
justified
upon
the
Principles
of
Natural
Religion
.
This
has
spread
it self
so
universally
through
the
World
,
and
began
so
early
,
that
it
may
well
be
reckoned
a
Branch
of
the
Law
and
Light
of
Nature
.
We
find
this
was
practised
by
the
Patriarchs
:
Abimelech
reckoned
that
he
was
safe
,
if
he
could
persuade
Abraham
to
swear
to
him
by
God
,
they
sware
one
to
another
.
Iacob
did
also
swear
to
Laban
.
Thus
we
find
the
Patriarchs
practising
this
before
the
Mosaical
Law
.
Under
that
Law
we
find
many
Covenants
sealed
by
an
Oath
;
and
that
was
a
Sacred
Bond
,
as
appears
from
the
Story
of
the
Gibeonites
.
There
was
also
a
special
Constitution
in
the
Iewish
Religion
,
by
which
one
in
Authority
might
put
others
under
an
Oath
,
and
adjure
them
either
to
do
somewhat
,
or
to
declare
some
Truth
.
The
Law
was
,
That
when
any
Soul
(
i.
e.
man
)
sinned
,
and
heard
the
voice
of
swearing
(
Adjuration
)
,
and
was
a
witness
whether
he
hath
seen
it
,
or
known
it
,
if
he
do
not
utter
it
,
then
he
shall
bear
his
Iniquity
;
that
is
,
he
shall
be
guilty
of
Perjury
.
So
the
Form
then
was
,
the
Judg
or
the
Parent
did
adjure
all
persons
to
declare
their
knowledg
of
any
particular
.
They
charged
this
upon
them
with
an
Oath
or
Curse
,
and
all
persons
were
then
bound
by
that
Oath
to
tell
the
truth
.
So
Micah
came
and
confessed
,
This
was
the
Form
of
that
Constitution
;
but
if
by
practice
it
were
found
that
mens
pronouncing
the
words
of
the
Oath
themselves
,
when
required
by
a
Person
in
Authority
to
do
it
;
and
that
such
Actions
as
their
lifting
up
their
Hand
to
Heaven
,
or
their
laying
it
on
a
Bible
,
as
importing
their
Sense
of
the
Terrors
contained
in
that
Book
,
were
like
to
make
a
deeper
Impression
on
them
,
than
barely
the
Judges
charging
them
with
the
Oath
or
Curse
;
it
seems
to
be
within
the
compass
of
Human
Authority
,
to
change
the
Rites
and
Manner
of
this
Oath
,
and
to
put
it
in
such
a
Method
as
might
probably
work
most
on
the
minds
of
those
who
were
to
take
it
.
The
Institution
in
general
is
plain
,
and
the
making
of
such
Alterations
seems
to
be
clearly
in
the
Power
of
any
State
or
Society
of
men
.
In
the
New
Testament
we
find
St.
Paul
prosecuting
a
Discourse
concerning
the
Oath
which
God
sware
to
Abraham
,
who
not
having
a
greater
to
swear
by
,
swore
by
himself
;
and
to
enforce
the
Importance
of
that
,
it
is
added
,
An
oath
for
confirmation
(
that
is
,
is
the
end
of
all
controversy
.
Which
plainly
shews
us
what
Notion
the
Author
of
that
Epistle
had
of
an
Oath
:
He
did
not
consider
it
as
an
Impiety
or
Prophanation
of
the
Name
of
God
.
lifting
up
his
hand
,
and
swearing
by
him
that
liveth
for
ever
and
ever
:
And
the
Apostles
even
in
their
Epistles
,
God
is
witness
;
which
contain
the
whole
Essence
of
an
Oath
.
Once
St.
Paul
carries
the
Expression
to
a
Form
of
Imprecation
,
God
to
a
record
upon
(
or
against
)
his
soul.
These
seem
to
be
Authorities
beyond
exception
,
justifying
the
use
of
an
Oath
upon
a
great
occasion
,
or
before
a
competent
Authority
;
according
to
that
Prophecy
quoted
in
the
Article
,
which
is
thought
to
relate
to
the
Times
of
the
Messias
:
And
thou
shalt
swear
,
The
Lord
liveth
,
in
truth
,
in
judgment
,
and
in
righteousness
;
and
the
nations
shall
bless
themselves
in
him
,
and
in
him
shall
they
glory
.
These
last
words
seem
evidently
to
relate
to
the
days
of
the
Messiah
:
So
here
an
Oath
religiously
taken
,
is
represented
as
a
part
of
that
Worship
which
all
Nations
shall
offer
up
to
God
under
the
New
Dispensation
.
Against
all
this
,
the
great
Objection
is
,
That
when
Christ
is
correcting
the
Glosses
that
the
Pharisees
put
upon
the
Law
,
whereas
they
only
taught
that
men
should
not
forswear
themselves
,
but
perform
their
oaths
unto
the
Lord
;
our
Saviour
says
,
Swear
not
at
all
;
neither
by
the
Heaven
,
nor
the
earth
,
nor
by
Ierusalem
,
nor
by
the
head
;
but
let
your
communication
be
yea
yea
,
and
nay
nay
;
for
whatsoever
is
more
than
these
,
cometh
of
evil
.
And
St.
Iames
speaking
of
the
enduring
Afflictions
,
and
of
the
Patience
of
Iob
,
adds
,
But
above
all
things
,
my
brethren
,
swear
not
;
neither
by
the
heaven
,
neither
by
the
earth
,
neither
by
any
other
oath
;
but
let
your
yea
be
yea
,
and
your
nay
nay
,
lest
ye
fall
into
condemnation
.
It
must
be
confessed
that
these
words
seem
to
be
so
express
and
positive
,
that
great
regard
is
to
be
had
to
a
Scruple
that
is
founded
on
an
Authority
that
seems
to
be
so
full
.
But
according
to
what
was
formerly
observed
of
the
manner
of
the
Judiciary
Oaths
among
the
Iews
,
these
words
cannot
belong
to
them
.
Those
Oaths
were
bound
upon
the
Party
by
the
Authority
of
the
Judg
;
in
which
he
was
passive
,
and
so
could
not
help
his
being
put
under
an
Oath
:
Whereas
our
Saviour's
words
relate
only
to
those
Oaths
which
a
man
took
voluntarily
on
himself
,
but
not
to
those
under
which
he
was
bound
according
to
the
Law
of
God
.
If
our
Saviour
had
intended
to
have
forbidden
all
Judiciary
Oaths
,
he
must
have
annulled
that
part
of
the
Authority
of
Magistrates
and
Parents
,
and
have
forbid
them
to
put
others
under
Oaths
.
The
word
Communication
,
that
comes
afterwards
,
seems
to
be
a
Key
to
our
Saviour's
words
;
to
shew
that
they
ought
only
to
be
applied
to
their
Communication
or
Commerce
;
to
those
Discourses
that
pass
among
men
,
in
which
it
is
but
too
customary
to
give
Oaths
a
very
large
share
.
Or
since
the
words
that
went
before
,
concerning
the
performing
of
Vows
,
seem
to
limit
the
Discourse
to
them
,
the
meaning
of
Swear
not
at
all
,
may
be
this
,
Be
not
ready
,
as
the
Iews
were
,
to
make
Vows
on
all
occasions
,
to
devote
themselves
or
others
:
Instead
of
those
,
he
requires
them
to
use
a
greater
Simplicity
in
their
Communication
.
And
St.
Iames's
words
may
be
also
very
fitly
applied
to
this
,
since
men
in
their
Afflictions
are
apt
to
make
very
indiscreet
Vows
,
without
considering
whether
they
either
can
,
or
probably
will
pay
them
;
as
if
they
would
pretend
by
such
profuse
Vows
to
overcome
or
corrupt
God
.
This
Sense
will
well
agree
both
to
our
Saviour's
words
,
and
to
St.
Iames's
;
and
it
seems
most
reasonable
to
believe
that
this
is
their
true
Sense
,
for
it
agrees
with
every
thing
else
;
whereas
if
we
understand
the●
in
that
strict
Sense
of
condemning
all
Oaths
,
we
cannot
tell
what
to
make
of
those
Oaths
which
occur
in
several
Passages
of
St.
Paul's
Epistles
;
and
least
of
all
,
what
to
say
to
our
Saviour's
own
answering
upon
Oath
,
when
adjured
.
Therefore
all
rash
and
vain
swearing
,
all
swearing
in
the
Communication
or
Intercourse
of
Mankind
,
is
certainly
condemned
,
as
well
as
all
Imprecatory
Vows
.
But
since
we
have
so
great
Authorities
from
the
Scriptures
in
both
Testaments
for
other
Oaths
;
and
since
that
agrees
so
evidently
with
the
Principles
of
Natural
Religion
,
we
may
conclude
with
the
Article
,
That
a
man
may
swear
when
the
Magistrate
requireth
it
.
It
is
added
,
in
a
Cause
of
Faith
and
Charity
;
for
certainly
in
trifling
matters
,
such
Reverence
is
due
to
the
Holy
Name
of
God
,
that
swearing
ought
to
be
avoided
:
But
when
it
is
necessary
,
it
ought
to
be
set
about
with
those
regards
that
are
due
to
the
Great
God
,
who
is
appealed
to
:
A
Gravity
of
Deportment
,
and
an
Exactness
of
weighing
the
truth
of
what
we
say
,
are
highly
necessary
here
:
Certainly
our
Words
ought
to
be
few
,
and
our
Hearts
full
of
the
Apprehensions
of
the
Majesty
of
that
God
with
whom
we
have
to
do
,
before
whom
we
stand
,
and
to
whom
we
appeal
;
who
knows
all
things
,
and
will
bring
every
work
to
judgment
,
with
every
secret
thing
,
whether
it
be
good
,
or
whether
it
be
evil
.
FINIS
.