THE
True
Character
OF
THE
Spirit
and
Principles
OF
SOCINIANISM
.
SOme
Men
in
the
World
,
without
any
ground
but
their
own
Fancy
,
presume
to
make
Panegyricks
for
themselves
,
and
Mock-Apologies
for
Parliaments
:
But
if
such
have
(
not
to
say
worse
)
the
Confidence
,
which
only
that
kind
are
capable
of
,
to
give
their
Pamphlets
the
Titles
of
An
Apology
for
the
Parliament
,
humbly
representing
,
&c.
I
think
I
might
upon
better
grounds
now
be
allowed
,
before
these
few
Sheets
,
to
prefix
the
Name
of
a
Panegyrick
for
the
Parliament
,
by
reason
of
what
that
Honourable
and
Noble
Assembly
have
lately
done
for
the
Cause
of
God
in
general
,
the
Interest
of
his
Son
in
particular
,
and
for
the
Good
of
his
Church
:
But
as
I
know
such
returns
to
be
below
their
Merits
and
Desires
,
and
far
above
my
Skill
to
do
't
well
,
as
't
was
not
fit
for
every
Artist
,
only
for
Apelles
,
to
draw
Alexander's
Picture
;
so
I
leave
it
for
them
who
will
venture
upon
so
Noble
and
hard
a
Task
:
For
as
I
have
a
singular
Veneration
for
the
Name
of
a
Parliament
,
for
fear
of
undervaluing
it
with
not
answering
the
Dignity
of
the
Subject
,
I
shall
content
my self
with
mentioning
the
Piety
of
those
worthy
Persons
,
who
,
having
adopted
that
Cause
,
have
notwithstanding
all
Difficulties
,
Delays
,
and
both
direct
and
indirect
Oppositions
,
with
so
much
Zeal
,
Care
and
Diligence
carry'd
it
on
,
and
been
instrumental
in
the
Success
,
for
which
they
justly
deserve
the
Thanks
of
the
whole
Christian
Church
,
especially
of
that
part
which
is
within
this
Kingdom
:
But
that
which
is
most
of
all
,
the
great
and
gracious
God
,
whom
no
Man
ever
serv'd
in
vain
,
will
according
to
his
Truth
and
Promise
,
(
as
I
most
humbly
beseech
him
to
do
't
)
,
plentifully
reward
them
for
the
good
Service
,
which
,
according
to
their
Power
,
they
have
done
him
:
And
as
in
this
World
there
is
nothing
so
good
,
but
it
may
admit
of
some
Additional
Degrees
of
Perfection
,
so
we
hope
,
hereafter
,
God
,
who
,
when
he
will
,
can
easily
incline
the
Hearts
,
and
over-rule
the
Counsels
of
Men
,
will
be
pleased
further
to
make
use
of
them
as
happy
Instruments
in
his
hands
,
to
work
a
thorough
Reformation
both
in
Doctrines
and
Practices
.
In
the
mean
while
,
we
must
not
be
like
those
who
are
so
intent
and
greedy
after
what
they
desire
and
have
not
,
that
they
are
unmindful
to
give
God
thanks
for
what
they
enjoy
:
But
seeing
,
through
his
Mercy
,
there
is
a
step
towards
putting
a
Curb
and
Restraint
upon
Christ's
Enemies
,
so
that
we
hope
,
if
a
due
Care
be
taken
to
execute
what
hath
been
Enacted
,
and
prevent
every
way
the
increase
of
Fuel
both
at
home
and
from
abroad
;
Blasphemy
,
Impiety
,
Prophaneness
,
and
Immorality
shall
be
compell'd
to
stop
their
mouth
,
and
hide
their
face
:
Therefore
,
for
what
we
have
for
the
present
,
and
hope
for
the
future
,
let
us
join
our
Voices
in
that
Heavenly
Consort
of
Angels
upon
the
Account
of
our
Saviour's
Birth
,
which
the
last
Act
ought
to
renew
the
Memory
of
,
Luk.
2.14
.
Glory
to
God
in
the
highest
,
and
on
earth
peace
,
good
will
towards
men
.
'T
is
usual
in
the
World
sometime
to
be
disappointed
,
at
least
to
fall
short
of
one's
Expectation
,
chiefly
when
the
things
we
are
about
do
cross
the
Sins
and
Humours
of
the
Times
;
for
by
reason
of
a
natural
Antipathy
between
Good
and
Evil
,
Truth
and
Falshood
,
the
best
things
meet
often
with
the
greatest
Oppositions
,
and
upon
all
occasions
there
is
between
those
two
Extremes
a
Conflict
,
till
God
turns
the
Scales
,
which
he
never
fails
to
do
,
but
will
have
us
to
wait
for
it
,
and
not
be
weary
in
well
doing
;
we
must
never
be
so
presumptuous
,
as
to
go
about
prefixing
God
a
time
,
or
prescribing
him
Ways
and
Means
,
or
attempt
to
put
him
out
of
the
Course
of
his
wise
Providence
,
because
he
doth
so
to
try
the
Faith
,
and
exercise
the
Patience
of
his
People
,
as
he
did
formerly
,
by
sending
false
Prophets
among
them
,
and
thus
to
make
them
depend
upon
him
;
yet
in
the
mean
time
,
he
will
have
them
to
use
Means
,
and
to
omit
nothing
that
may
contribute
to
bring
to
a
happy
end
those
things
which
belong
to
his
Service
,
which
we
ought
to
stick
to
,
and
upon
any
account
whatever
,
not
to
suffer
our selves
to
be
moved
therefrom
;
one
Beam
of
God's
Favour
,
is
infinitely
to
be
minded
more
than
all
the
Smiles
and
Frowns
of
the
World
.
Let
not
Christ's
Adversaries
say
,
that
what
is
done
against
them
is
by
Power
;
for
though
it
be
by
Authority
,
still
't
is
according
to
Justice
,
there
have
been
Reasons
and
Arguments
enough
,
which
yet
remain
unanswered
,
offered
,
if
they
had
been
dispos'd
to
receive
them
;
that
Great
God
,
whose
Person
and
Grace
they
despise
,
and
whose
Patience
they
tired
out
,
hath
begun
to
make
use
of
that
Humane
Authority
under
him
,
which
they
would
have
excluded
from
meddling
with
them
about
Matters
of
Religion
,
in
some
degree
to
vindicate
his
Honour
,
and
assert
his
Truth
.
In
what
follows
,
I
hope
abundantly
to
make
the
Parliament's
Panegyrick
,
when
I
have
shewed
what
a
horrid
,
and
upon
many
accounts
,
abominable
Monster
of
complicated
Heresies
they
fought
against
and
wounded
:
And
herein
I
must
before-hand
prepare
the
pious
Reader
to
see
such
things
as
will
strike
him
with
Horrour
,
I
am
sure
,
it
hath
in
many
places
made
my
hair
stand
on
end
;
all
drawn
out
of
their
own
Writings
;
and
tho'
I
shall
avoid
being
long
in
Quotations
,
for
as
to
that
,
I
could
say
much
more
than
I
do
,
yet
I
shall
,
by
the
Grace
of
God
,
say
enough
to
make
good
upon
them
the
Charge
of
Blasphemy
in
the
highest
degree
,
and
nothing
in
't
but
what
I
do
or
can
prove
,
and
leave
it
to
be
judg'd
of
by
the
Reader
;
and
withal
I
solemnly
declare
,
as
in
the
Presence
of
God
,
that
I
do
not
write
out
of
any
Self-end
,
or
Worldly
Consideration
whatsoever
,
but
meerly
out
of
Conscience
,
Love
to
the
Truth
,
for
the
Honour
of
God
,
and
the
Cause
of
the
Lord
Jesus
;
for
't
is
our
Duty
as
we
are
Christians
,
to
abhor
all
that
's
said
or
done
against
our
Saviour
,
and
to
look
upon
all
that
do
so
,
to
be
Enemies
to
God
,
and
Seducers
of
Souls
.
Christ
is
the
Object
of
my
Faith
,
the
Ground
of
my
Hope
,
and
the
Desire
of
my
Soul
.
God's
Nature
and
Essential
Attributes
,
I
intend
by
the
Grace
of
God
to
begin
with
,
which
Nature
is
Spiritual
;
for
,
Joh.
4.24
.
saith
our
Blessed
Saviour
,
God
is
a
Spirit
:
therefore
Moses
gave
the
People
this
strict
Warning
,
Deuter.
4.15
.
Take
ye
therefore
good
heed
unto
your selves
,
for
ye
saw
no
manner
of
similitude
on
the
day
that
the
Lord
spake
unto
you
in
Horeb
,
Ex.
20.4
.
&c.
therefore
make
not
any
likeness
of
him
,
of
any
thing
that
is
in
Heaven
above
,
in
the
earth
below
,
or
in
the
water
under
the
earth
;
upon
this
.
Account
God
doth
more
than
once
expostulate
thus
,
Isa.
40.18
.
and
46.5
.
To
whom
then
will
ye
liken
God
,
or
what
likeness
will
ye
compare
unto
him
?
But
against
this
sprung
up
a
sort
of
Hereticks
called
Anthropomorphites
,
because
unto
God
they
really
and
properly
appropriated
the
Shape
and
Members
of
Human
Body
,
when
they
should
know
how
such
things
are
improperly
spoken
of
him
,
only
thereby
to
condescend
to
our
weak
Capacities
,
and
to
signifie
some
of
his
Proprieties
,
or
some
special
thing
he
doth
effect
;
as
Eyes
and
Ears
to
denote
his
Omniscience
,
his
Hands
his
Power
,
&c.
For
all
this
,
Socinians
have
not
been
ashamed
to
give
God
a
Body
;
thus
[
](A41567-e11170-b)*
*
Conrad
.
Vorstius
de
Deo
&
Attrib
.
p.
210.
one
of
them
saith
,
Caeterùm
nihil
vetat
,
&c.
Nothing
forbîds
us
to
attribute
a
Body
to
God
,
if
we
take
the
word
Body
in
a
larger
Signification
.
There
hath
also
been
another
kind
of
Hereticks
called
Anthropopathites
,
because
unto
God
they
appropriated
Human
Passions
,
and
thought
they
were
really
so
in
him
;
a
thing
so
much
against
the
Analogy
of
Faith
so
absurd
and
unworthy
of
God
,
which
is
to
affirm
there
are
actually
in
God
Afflictions
,
Disturbances
,
and
Commotions
,
as
are
Anger
,
Grief
,
to
repent
,
&c.
which
is
improperly
said
,
to
condescend
to
our
Weakness
,
and
make
us
understand
the
Effects
of
Justice
,
Power
,
Mercy
and
Wisdom
of
God
upon
the
Creature
,
and
not
any
such
Affections
upon
him
,
which
in
our
Nature
are
Effects
of
Frailty
and
Imperfections
:
What
God
speaks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
improperly
and
after
the
manner
of
Man
,
must
by
us
be
understood
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
manner
becoming
and
worthy
of
God
;
however
one
of
their
greatest
[
](A41567-e11270-b)*
*
Crellius
de
Deo
&
Attrib
.
pag.
321
,
323.
Men
saith
,
That
the
Passions
in
Scripture
attributed
unto
God
,
are
certain
Stirrings
and
Motions
of
his
Will
,
yet
so
that
when
he
is
said
to
be
grieved
,
angry
,
and
to
repent
,
such
unpleasant
things
without
,
do
not
so
affect
and
trouble
him
,
but
that
he
still
continues
in
that
Eternal
Pleasure
which
he
enjoys
in
himself
.
Though
he
be
not
so
brazen-fac'd
as
to
deprive
God
of
the
Pleasure
he
hath
in
himself
,
yet
he
would
insinuate
,
as
if
he
really
was
moved
,
stirred
and
disturbed
at
some
things
;
this
he
farther
adds
about
Grief
,
Est
affectio
,
&c.
There
is
in
God
a
displeasing
Sense
and
Affection
arising
out
of
this
,
That
his
good
Actions
through
the
Fault
of
others
,
have
a
most
unworthy
Success
:
What
sort
of
impious
Notions
of
God
are
these
?
Sometimes
in
Scriptures
are
such
improper
Expressions
as
ought
not
literally
to
be
taken
,
or
else
Contradictions
and
Absurdities
would
follow
;
a
thing
not
without
Blasphemy
to
be
thought
of
the
Spirit
of
God
,
who
is
the
Author
of
infallible
Truth
,
by
whose
Direction
they
were
written
:
This
I
could
out
of
the
Word
,
in
several
Cases
,
give
Instances
of
,
but
now
shall
do
't
only
in
one
,
which
is
that
of
a
Prosopopoeia
,
or
Fiction
of
Persons
,
as
we
read
in
the
Prophecy
,
where
here
and
there
are
several
Flowers
of
Divine
Rhetorick
,
Hear
,
O
heavens
,
and
give
ear
,
O
earth
:
Heaven
and
Earth
have
properly
no
Ears
,
Isa.
1.2
.
so
cannot
hear
,
but
this
is
a
figurative
manner
of
speaking
,
and
as
they
cannot
hear
,
so
one
would
think
it
to
be
in
vain
to
speak
to
inanimate
things
without
Soul
,
and
Understanding
;
yet
God
in
his
infinite
Wisdom
thinks
it
fit
to
use
that
way
,
which
Men
,
who
are
not
wiser
than
God
,
may
not
gainsay
;
Also
,
thou
son
of
man
,
Ezek.
36.1
.
saith
God
to
his
Prophet
,
prophesie
unto
the
mountains
of
Israel
,
and
say
,
Ye
mountains
of
Israel
,
hear
the
word
of
the
Lord
;
and
somewhat
lower
the
word
is
also
directed
to
the
hills
,
to
the
mountains
,
to
the
rivers
,
to
the
valleys
,
ver.
4.
&c.
Certainly
this
is
not
literally
to
be
understood
,
no
more
is
it
when
Members
of
the
Body
,
or
Passions
of
the
Soul
are
attributed
unto
God
.
These
Opinions
of
Members
and
Passions
in
God
,
do
overthrow
his
Simplicity
,
which
is
an
Essential
and
Incommunicable
Attribute
of
Divine
Nature
,
whereby
't
is
free
from
all
manner
of
real
Composition
,
which
is
that
whereby
,
out
of
several
really
different
things
,
a
thing
is
really
made
one
,
whereof
Philosophers
assign
many
kinds
,
as
of
Matter
and
Form
;
Thus
a
Man
consists
of
Soul
and
Body
:
Then
of
Subject
and
Accident
,
as
is
Colour
upon
a
Wall
,
or
Learning
in
a
Man
;
the
third
is
of
Act
and
Power
,
as
in
every
Creature
which
may
be
made
what
it
is
not
,
and
cease
to
be
what
it
is
:
Another
is
of
the
Genus
and
the
Difference
properly
so
called
,
as
when
a
generical
Nature
is
added
to
a
Difference
which
reduces
it
to
a
certain
Species
or
Kind
:
The
last
is
a
nice
one
,
called
,
of
Esse
and
Essentia
,
or
of
Being
and
Essence
,
when
a
thing
is
said
to
be
by
her
Essence
:
But
in
God
are
none
of
all
these
,
for
all
that
is
in
God
is
God
himself
.
This
making
God
subject
to
Passions
,
doth
also
overthrow
another
Attribute
of
his
Nature
,
namely
,
his
Immutability
;
for
if
sometimes
he
be
pleased
,
sometimes
angry
,
and
at
other
times
grieved
,
he
ceases
to
be
what
he
was
before
,
and
becomes
what
he
was
not
,
which
is
to
father
Changeableness
upon
the
Unchangeable
God
with
whom
is
no
changeableness
,
Jam.
1.17
.
neither
shadow
of
turning
:
Who
is
such
in
his
Nature
,
which
always
is
Immortal
,
Eternal
:
In
his
Place
,
for
ever
he
fills
up
all
things
,
and
never
goes
out
of
himself
:
But
to
be
short
,
these
Passions
in
God
overthrow
his
perfect
Happiness
,
Self-sufficiency
,
and
Independency
,
which
all
are
Essential
Attributes
of
the
Godhead
:
What
an
Impiety
then
is
it
,
for
Socinians
to
shoot
at
so
high
a
Mark
as
God
is
?
But
they
go
further
,
and
blasphemously
deny
God's
Omnipresence
,
and
consequently
his
Infiniteness
and
Immensity
:
Now
God
is
present
every
where
;
first
by
his
Essence
,
1
Kings
8.27
.
for
thereby
he
fills
up
all
things
,
the
heaven
,
and
heaven
of
heavens
cannot
contain
him
:
And
whither
shall
I
go
from
thy
spirit
?
Psal.
139.7
,
8
,
9
,
10.
or
whither
shall
I
flee
from
thy
presence
?
&c.
God
is
also
every
where
by
his
Knowledge
,
Heb.
4.13
.
for
nothing
is
hidden
from
it
,
for
all
things
are
naked
and
opened
unto
the
eyes
of
him
with
whom
we
have
to
do
:
God
is
also
every
where
by
his
Power
and
Operation
,
1
Cor.
12.6
.
for
he
worketh
all
in
all
:
Yet
for
all
these
,
a
Socinian
[
](A41567-e11800-b)*
*
Crellius
de
Deo
,
p.
278.
Author
denies
God
to
be
every
where
,
for
he
would
not
have
him
to
be
amidst
filthy
and
defiled
things
,
as
if
his
Holiness
was
thereby
in
danger
of
being
defiled
:
But
,
I
ask
,
is
the
Sun
less
pure
,
or
is
it
stain'd
for
shining
upon
Filth
and
Dunghills
,
or
is
it
thereby
infected
?
God
they
would
confine
in
Heaven
,
which
indeed
is
the
Chief
Seat
of
his
Glory
,
and
as
the
Word
saith
,
Is
his
Throne
,
and
the
Earth
is
his
Footstool
.
And
as
God
in
his
Glory
is
in
Heaven
,
Isa.
66.1
.
in
his
terrible
Justice
is
in
Hell
,
so
in
Earth
he
is
both
in
his
Mercy
and
Justice
:
Thus
he
is
every
where
.
God's
Eternity
they
dare
not
openly
to
deny
,
but
the
Nature
of
it
they
very
much
corrupt
,
for
God's
Eternity
is
his
own
Existence
,
which
is
necessary
,
and
by
reason
of
most
supreme
Perfection
cannot
not
be
;
Vorstius
in
not
.
ad
Thes.
7.
disp.
de
Deo
.
therefore
what
one
of
the
worst
of
Men
writes
,
is
false
,
Inanis
Logomachia
,
&c.
It
is
an
idle
dispute
about
words
for
any
one
to
deny
Eternity
to
be
the
same
with
eternal
time
;
for
Time
is
a
Contingent
and
Duration
,
but
Eternity
doth
denote
a
necessary
and
unmeasur'd
Duration
,
therefore
Crellius
runs
upon
as
bad
ground
,
when
he
saith
,
That
God's
Eternity
hath
Parts
;
when
it
is
altogether
indivisible
,
and
seeing
God's
Eternity
is
God
himself
Eternal
,
it
admits
of
no
Accident
,
and
therein
is
no
Priority
nor
Posteriority
,
as
't
is
in
time
.
As
to
God's
Omniscience
,
they
would
confine
it
within
certain
Bounds
,
for
,
saith
one
of
them
,
[
](A41567-e11930-b)*
*
Crellius
,
cap.
24.
p.
202.
't
is
not
extended
unto
things
which
cannot
be
known
by
Nature
:
So
he
denies
the
Determination
of
future
Contingents
:
And
[
](A41567-e11970-b)†
†
Praelect.
Theol.
p.
547.
&
alibi
.
Socinus
,
though
he
owns
a
Divine
Prediction
of
some
things
to
come
,
yet
will
not
attribute
it
to
God's
Prescience
,
but
only
to
a
Divine
Decree
.
But
their
abominable
Impieties
about
these
Matters
are
plainly
and
abundantly
to
be
seen
in
[
](A41567-e12010-b)*
*
Protest
.
Anti-Vorst
pag.
361
,
362.
one
of
their
Authors
,
whose
Book
King
James
caused
to
be
burnt
here
by
the
Hangman
:
Against
the
Author
and
Book
he
published
something
of
his
own
,
and
did
write
to
the
States
General
,
to
turn
him
out
of
his
Place
of
Divinity-Professour
at
Leyden
,
and
to
banish
him
,
for
he
knew
it
to
be
the
Duty
of
Princes
to
suppress
Blasphemy
,
and
punish
Blasphemers
:
He
made
an
Extract
,
written
with
his
own
Hand
,
of
some
of
this
Man
's
blasphemous
Impieties
,
and
sent
it
to
his
then
Ambassador
in
Holland
,
by
him
to
be
presented
to
the
said
States-General
,
Vorstius
,
p.
112.
as
we
find
them
among
his
Works
,
one
of
which
is
his
giving
God
a
Body
,
as
already
mention'd
.
The
2d
.
is
this
,
Non
satis
igitur
,
p.
232.
&c.
They
who
affirm
God
both
in
Essence
and
Will
,
wholly
to
be
unchangeable
,
want
a
due
circumspection
.
Further
,
p.
237.
nusquam
Scriptum
legimus
,
&c.
We
read
no
where
God's
Substance
to
be
simply
Insinite
,
but
many
things
there
are
which
seem
to
have
a
contrary
sense
:
Another
is
this
,
Magnitudo
nulla
,
&c.
No
Magnitude
is
actually
infinite
,
therefore
God
himself
is
not
.
There
are
three
things
more
of
the
same
Stamp
observed
by
that
King
;
p.
308
,
441
,
171.
one
about
the
Determination
of
future
Contingents
from
Eternity
;
Another
for
a
general
Science
of
God
,
without
the
special
one
,
of
things
to
come
:
And
the
last
is
,
That
many
things
may
happen
in
the
World
without
God's
Fore-knowledge
.
Thus
those
Wretches
do
meddle
not
only
against
the
Persons
of
the
Godhead
,
but
also
against
the
Nature
and
Attributes
of
it
.
But
the
Orthodox
and
Learned
King
James
,
to
suppress
Blasphemy
and
Heresie
,
burnt
the
Books
that
contain'd
it
;
for
besides
that
of
Vorstius
,
he
caused
that
of
Bertius
,
for
the
Apostasie
of
Saints
,
also
to
be
burnt
;
whence
we
may
infer
,
That
if
the
Authors
had
been
within
his
Dominions
,
he
would
have
punish'd
them
.
And
some
Years
after
the
Racovian
Catechism
,
which
is
the
Socinian
Gospel
,
was
by
the
Parliament
condemn'd
to
be
burnt
.
They
write
and
act
against
the
Three
Persons
both
singly
and
jointly
;
first
,
against
the
Father
,
with
denying
him
to
have
been
such
from
Eternity
;
for
they
affirm
he
had
no
Son
from
Eternity
,
without
which
he
could
not
properly
nor
actually
be
a
Father
;
thus
by
a
new
Relation
of
Paternity
,
in
time
he
was
made
that
which
he
had
not
been
from
Eternity
.
Secondly
,
against
the
Son
,
by
denying
his
Divinity
and
Eternal
Generation
,
which
is
the
Foundation
of
Christian
Religion
,
1
Cor.
3.11
.
and
other
foundation
can
no
man
lay
than
that
is
laid
,
which
is
Jesus
Christ
.
Not
that
he
is
a
meer
Man
,
for
the
Church
of
God
is
not
built
upon
Man
,
Matt.
16.18
.
but
that
He
is
the
Son
of
the
living
God
:
For
upon
that
Truth
which
Peter
made
solemn
Confession
of
,
he
said
,
Vpon
this
rock
,
that
I
truly
and
properly
am
the
Son
of
the
Living
God
,
I
will
build
my
Church
;
wherefore
the
Apostle
calls
him
the
chief
corner-stone
.
1
Pet.
2.6
.
Thirdly
,
Against
the
Holy
Ghost
,
whose
Divinity
and
Personality
they
also
deny
,
tho'
Scripture
appropriates
to
him
(
as
I
shew'd
elsewhere
and
somewhat
lower
shall
speak
of
)
the
Names
,
Attributes
,
Works
,
and
Worship
proper
to
the
only
True
God
:
We
know
that
in
Scripture
the
Name
Holy
Ghost
and
Spirit
of
God
,
are
sometimes
improperly
taken
for
the
Gifts
of
the
Holy
Ghost
,
or
for
the
Vertue
of
God
,
but
withal
when
't
is
properly
spoken
,
which
happens
often
,
then
it
signifies
the
Third
Person
of
the
most
Holy
Trinity
,
therefore
he
is
represented
as
the
Father's
and
Son's
Ambassadour
,
whose
secret
Councils
he
knows
,
and
by
whom
he
is
said
to
be
sent
,
and
so
Faithful
one
,
that
he
speaks
not
of
himself
,
but
what
he
hears
,
that
he
speaks
,
and
he
is
called
the
Comforter
,
Paraclete
and
Advocate
,
to
signify
a
Person
and
not
a
Vertue
.
But
as
those
Blasphemers
are
not
satisfied
to
prevaricate
against
every
Person
of
the
most
Holy
Trinity
,
separately
,
they
also
do
't
together
and
jointly
against
the
Three
,
for
though
the
Word
of
God
affirms
that
in
the
Unity
of
Nature
there
are
Three
,
Named
,
the
Father
,
the
Word
,
and
Holy
Ghost
,
where
by
the
Word
,
John
5.7
.
the
Son
must
be
Understood
,
for
Father
and
Son
are
relatives
,
and
as
the
Father
is
a
Person
,
so
must
the
Son
,
so
must
the
Holy
Ghost
;
yet
they
deny
the
most
Holy
Trinity
asserted
in
Scriptures
,
and
confirm'd
to
have
been
the
belief
of
the
Whole
Primitive
Church
,
as
contained
in
the
Apostolical
,
Nicene
and
Athanasian
Creeds
,
and
in
the
Constantinopolitan
,
wherein
the
others
were
Comprehended
,
and
owned
in
the
Confession
of
Faith
of
all
Christian
Churches
in
the
World
,
which
was
and
is
still
made
the
first
Article
of
Faith
,
of
One
God
in
Three
Persons
,
yet
against
these
great
Lights
they
impiously
say
,
[
](A41567-e12480-b)*
*
Catech.
Racov.
Sententiam
eorum
,
&c.
the
Opinion
of
these
who
do
Attribute
Divine
Nature
unto
Christ
,
is
contrary
not
only
to
sound
Reason
,
but
also
to
the
Word
of
God
,
and
they
do
grosly
err
,
who
affirm
that
not
only
the
Father
but
also
the
Son
and
the
Holy
Ghost
are
Persons
in
one
Godhead
,
and
[
](A41567-e12510-b)†
†
Vorstius
.
one
saith
,
the
Arguments
by
the
Ancient
Fathers
and
Modern
Divines
made
use
of
for
the
Eternal
Generation
of
Christ
,
are
either
Fallacious
or
Frivolous
,
and
[
](A41567-e12530-b)*
*
Smalcius
ad
nov
.
monst
.
part
2.
c.
22.
p.
198.
another
calls
them
Ratiunculae
Nugatoriae
Trifling
words
;
the
same
in
another
place
affirms
that
[
](A41567-e12580-b)†
†
Exam.
100.
Err●r
.
Er.
26.
Christ
before
his
Resurrection
,
was
not
perfectly
Christ
,
or
Son
of
God
,
or
God
.
And
elsewhere
that
Christ's
Divinity
consists
in
his
sitting
at
the
Right
Hand
of
the
Father
,
Sessio
Christi
ad
dextram
Dei
,
est
Christi
divinitas
.
I
begin
to
tremble
when
I
think
of
what
I
am
just
now
entring
upon
,
but
't
is
fit
they
should
be
known
in
their
own
Colours
:
Here
with
Horror
,
read
how
Blasphemonsly
those
Hellish
and
Abominable
Monsters
,
as
are
Servetus
,
Dudithius
,
Socinus
himself
,
and
several
others
of
those
wicked
Men
,
so
much
admir'd
by
Vnitarians
,
writ
of
the
most
Holy
and
most
Blessed
Trinity
;
they
call
it
,
Monstrum
,
Tricipitem
Cerberum
,
Tricorporem
Gerionem
Deum
fictitium
ac
Sophisticum
,
Idolum
novum
,
Fabulosam
Chymeram
,
humanum
Commentum
,
Diabolicam
Idaeam
,
Babelis
Turrim
;
of
many
more
,
I
shall
add
the
following
,
which
makes
the
Pen
drop
out
of
my
Hand
:
The
most
adorable
Trinity
is
call'd
,
Blasphemum
dogma
ex
imô
orcô
per
Filium
perditionis
virtute
Satanae
,
gentium
Ecclesiis
obtrusum
.
I
am
at
a
stand
,
whether
or
not
to
put
this
in
English
,
which
though
it
makes
my
Heart
ake
,
and
defiles
my
Pen
,
yet
to
the
end
every
one
which
understands
no
Latin
,
may
abhor
such
transcendent
Blasphemies
,
I
say
,
The
most
Holy
Trinity
they
call
a
Monster
,
a
three
Headed
Cerberus
,
a
Geryon
with
three
Bodies
,
a
Forged
and
Sophistical
God
,
a
new
Idol
,
a
Fabulous
Chymera
,
a
Human
Invention
,
a
Devilish
Idea
,
a
Tower
of
Babel
,
a
Blaspemous
Doctrine
by
the
Son
of
Perdition
,
and
power
of
Satan
,
drawn
out
of
the
very
bottom
of
Hell
,
and
obtruded
upon
the
Church
of
the
Gentiles
.
After
this
,
Socinians
must
not
find
it
strange
,
if
I
,
who
through
God's
Grace
am
a
Christian
,
do
abhor
and
detest
those
Principles
which
do
overthrow
the
Christian
Religion
,
to
set
up
a
new
one
of
their
own
,
and
if
I
cannot
be
much
in
Charity
with
those
,
who
are
for
such
Impieties
and
Blasphemies
.
Tho'
what
I
have
already
said
be
too
much
,
yet
to
shew
how
they
break
all
Rules
,
and
do
more
and
more
sink
into
the
Mire
,
and
if
not
worse
,
yet
are
as
bad
as
the
Devil
himself
,
for
Non
audet
Stygius
Pluio
tentare
quod
audet
,
Effraenis
Socinus
;
there
they
will
not
stop
,
for
he
must
run
fast
whom
the
Devil
drives
.
I
shall
upon
the
matter
add
one
thing
or
two
more
out
of
their
Hellish
Writings
,
one
of
them
writing
against
one
of
his
Adversaries
,
takes
an
occasion
to
fall
upon
Austin
[
](A41567-e12750-b)*
*
Dudi●h
.
Epist.
ad
Bezam
in
Socin
.
Oper.
Tom.
1.
p.
525.
Tuum
tibi
Augustinum
,
&c.
I
shall
speak
to
thee
of
thy
Austin
.
—
For
having
said
many
things
quite
contrary
to
the
Gospel
,
he
also
hath
Publish'd
this
Eostatical
Fancy
of
three
Gods
,
—
they
the
first
drunk
of
this
Wine
,
afterwards
they
made
others
drunken
with
it
,
so
to
them
is
happen'd
what
usually
befals
Men
,
who
when
their
sight
is
troubl'd
,
instead
of
one
they
see
three
or
more
.
The
same
in
another
place
saith
,
[
](A41567-e12810-b)†
†
Epist.
ad
Petrum
Carol
.
p.
538.
Tricipitem
Ter
geminum
&c.
The
Apostles
never
knew
this
three
Headed
and
threefold
God
,
nor
the
whole
Orthodox
Church
;
this
is
impudently
to
tell
this
lye
;
who
can
without
Indignation
read
such
things
?
Do
such
Miscreants
deserve
to
breath
God's
Air
?
What
that
Man
saith
,
[
](A41567-e12850-b)*
*
Socin
.
Animadv
.
10.
in
assert
.
Theol.
Coll.
posnan
.
Socinus
Subscribes
to
when
he
saith
,
Deum
quidem
,
&c.
The
whole
Vniversal
Church
owns
that
there
is
one
God
,
but
that
it
doth
reverence
Vnity
in
Trinity
,
and
Trinity
in
Vnity
,
no
Church
of
God
may
by
any
means
own
,
seeing
't
is
altogether
a
Humane
Invention
,
which
Divine
Truth
doth
every
way
speak
against
:
After
this
,
ever
since
our
Saviour's
days
the
Church
hath
been
in
Ignorance
and
Darkness
,
nay
,
in
a
great
and
damnable
Error
about
these
Fundamentals
of
our
Religion
,
but
this
is
not
all
.
For
as
to
our
Blessed
Saviour's
Incarnation
,
or
the
Son
of
God
being
made
Flesh
,
they
impiously
Ridicule
and
Revile
it
:
[
](A41567-e12910-b)*
*
Ostorod
.
Instit.
c.
17.
p.
96.
One
calls
it
Purum
,
&c.
A
meer
Porgery
of
Superstitious
Men.
Then
the
Evangelists
and
Apostles
,
by
whose
means
the
Holy
Ghost
convey'd
those
Divine
Truths
to
us
,
were
Forgers
of
Lyes
;
thus
they
set
Hand
and
Seal
to
what
said
that
Impious
Pope
Leon
X.
the
Fable
about
Jesus
Christ
hath
procur'd
the
Church
great
Riches
.
Another
calls
that
high
and
adorable
Mystery
[
](A41567-e12970-b)†
†
Smalc
.
Refut.
Graveri
de
Incarn●t
.
Dogma
,
&c.
A
most
Monstrous
Doctrine
,
unworthy
to
be
receiv'd
by
the
Christian
Church
:
And
the
same
in
a
direct
opposition
to
what
St.
John
saith
,
The
Word
was
made
Flesh
;
hath
this
,
[
](A41567-e13020-b)*
*
Exam.
100
Err.
Err.
49.
Verbum
non
est
Caro
factum
;
the
Word
was
not
made
Flesh
,
and
to
say
the
contrary
,
is
an
Error
;
and
that
vile
Man
thinks
he
can
say
any
thing
against
Christ
,
and
in
opposition
to
Scripture
,
for
in
the
same
Book
he
adds
,
Christus
,
&c.
Christ
from
his
Birth
was
not
full
of
Grace
and
Truth
:
Again
,
Christ
at
his
Death
ceased
to
be
Son
of
God
,
Error
.
50.
and
therein
he
calls
it
a
Fable
,
Tanta
est
Fabula
,
&c.
So
great
is
this
Fable
of
the
Vnion
of
two
Natures
,
also
,
a
Dream
of
old
Women
;
Somnium
anile
.
many
more
such
Impieties
I
could
quote
,
but
it
makes
my
Heart
sick
and
amaz'd
thereat
,
strikes
me
with
Horror
,
and
makes
the
Pen
drop
out
of
my
Hand
.
About
the
Holy
Ghost
they
hold
three
Fundamental
Errors
:
First
,
They
deny
him
to
be
God
,
though
in
several
places
Scripture
simply
and
absolutly
calls
him
so
.
Acts.
5.3
,
4.
Peter
said
to
Ananias
,
Why
hath
Satan
fill'd
thine
heart
to
lye
to
the
Holy
Ghost
;
in
the
next
verse
it
's
said
Thou
hast
not
ly'd
unto
Men
,
but
unto
God
:
These
last
Words
explain
the
first
,
how
to
lye
to
the
Holy
Ghost
,
1
Cor.
3.16
.
is
to
lye
to
God
.
Paul
is
another
Evidence
,
when
he
saith
,
Know
ye
not
that
ye
are
the
Temple
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
.
That
Spirit
which
dwelleth
in
them
,
is
the
same
true
God
,
whose
Temple
they
are
;
farther
,
as
God
is
every
where
,
Psal.
139.7
.
so
is
the
Holy
Ghost
.
Whither
shall
I
go
from
thy
Spirit
,
saith
David
,
which
comes
to
this
,
I
can
go
no where
but
there
he
is
;
so
the
Holy
Ghost
is
Infinite
,
and
none
but
God
is
such
,
Rom.
8.9
.
and
the
Spirit
of
God
dwells
in
you
,
as
he
doth
in
every
Believer
,
and
as
there
are
Believers
of
all
Nations
,
Ages
,
Sexes
,
Qualities
,
&c.
in
the
World
,
so
the
Holy
Ghost
,
who
is
in
them
all
,
is
all
the
World
over
,
and
so
God
;
absolute
Eternity
belongs
to
God
,
and
the
Holy
Ghost
is
Eternal
too
;
as
we
have
it
thus
,
Heb.
9.14
.
1
Cor.
2.10
.
Christ
through
the
Eternal
Spirit
offered
himself
;
and
who
but
God
can
know
all
things
,
whether
of
Men
,
or
of
God
?
But
the
Spirit
searcheth
all
things
,
yea
the
deep
things
of
God
.
The
Work
of
the
Creation
is
proper
to
God
,
and
incommunicable
to
the
Creature
,
which
cannot
be
both
Creator
and
Creature
,
to
Create
,
imports
in
him
that
doth
,
an
infinite
Power
to
fill
up
an
infinite
Space
between
a
nothing
and
something
,
which
no
Creature
is
capable
of
,
he
who
is
to
all
others
the
Author
of
their
Beings
,
must
need
have
his
own
of
himself
,
and
that
is
God
,
for
he
that
built
all
things
is
God
;
Psal.
33.6
.
Job
.
26.13
.
now
the
Holy
Ghost
made
the
World
,
for
as
,
By
the
Word
of
the
Lord
were
the
Heavens
made
,
so
all
the
Host
of
them
by
the
breath
,
Spirit
of
his
Mouth
;
to
this
purpose
't
is
said
,
by
his
Spirit
he
hath
garnish'd
the
Heavens
.
And
in
the
History
of
the
Creation
,
Gen.
1.2
.
we
read
how
that
same
Spirit
moved
upon
the
face
of
the
Waters
to
give
Life
,
Motion
,
and
make
them
Fruitful
;
besides
,
none
but
God
can
bestow
the
Spiritual
and
Heavenly
gifts
of
Grace
,
but
the
Holy
Ghost
is
the
Distributer
of
them
,
for
he
divideth
to
every
Man
severally
as
he
will
,
1
Cor.
12.4
,
11.
that
is
independently
as
of
his
own
,
and
without
giving
any
Accounts
;
farthermore
,
the
Ruling
of
the
Church
,
appointing
of
Apostles
and
other
Ministers
,
and
accordingly
he
endu'd
the
Apostles
,
and
on
the
Day
of
Pentecost
,
filled
them
with
Gifts
to
qualifie
them
for
their
work
,
and
the
Holy
Ghost
said
,
separate
me
Barnabas
and
Saul
,
for
the
work
whereunto
I
have
call'd
them
.
Acts.
13.2
.
'T
was
God's
work
,
and
't
was
God
who
appointed
them
,
so
he
not
only
gave
them
Commission
to
go
,
but
also
appointed
them
the
Field
where
to
sow
the
Seed
of
the
Word
,
Chap.
16.6
,
7.
for
the
Holy
Ghost
did
forbid
them
to
preach
the
word
in
Asia
,
tho'
they
had
a
mind
to
it
,
then
they
would
have
gone
to
Bithynia
,
but
the
Spirit
suffer'd
them
not
;
again
,
Paul
tells
the
Elders
of
the
Church
of
Ephesus
,
that
The
Holy
Ghost
had
made
them
Overseers
over
that
Flock
.
Chap.
20.28
.
In
sew
Words
,
all
Offices
and
Gifts
in
the
Church
he
absolutely
disposes
of
as
to
him
seems
good
.
Besides
,
we
must
take
notice
of
the
Glorious
Titles
given
him
in
Scripture
applyable
to
no
Creature
,
as
are
the
Spirit
of
Truth
,
the
Spirit
of
Adoption
,
John
.
15.26
.
Rom.
8.15
Chap.
1.4
.
Tit.
3.5
.
Matth.
12.28
.
Rom.
9.1
.
Matth.
18.9
.
2
Cor.
13
14.
John
.
5.7
.
Matth.
12.31
.
the
Spirit
of
Sanctification
,
and
the
Spirit
of
Renewing
or
Regeneration
,
and
by
whom
Miracles
,
as
Casting
out
of
Devils
,
are
wrought
,
furthermore
,
how
Divine
Worship
,
Honour
,
and
Prayer
is
due
,
and
render'd
unto
the
Holy
Ghost
;
thus
Paul
calls
upon
him
,
as
he
who
knew
the
Hearts
:
And
in
the
Form
of
Baptism
,
in
the
Apostolical
Blessing
,
he
is
equally
call'd
upon
with
the
Father
and
the
Son
,
and
equally
concern'd
with
them
in
bearing
Record
in
Heaven
;
besides
,
the
Holy
Ghost
must
be
God
,
seeing
The
Sin
of
Blasphemy
against
the
Holy
Ghost
shall
never
be
forgiven
,
being
the
most
Abominable
and
Damnable
of
all
;
hence
I
conclude
the
Holy
Ghost
equally
to
be
God
with
the
Father
,
and
with
the
Son
.
Their
second
Error
is
to
deny
the
Holy
Ghost
to
be
a
Person
,
but
seeing
,
as
we
already
prov'd
he
is
God
of
the
same
Nature
with
the
Father
and
the
Son
,
he
must
be
a
Person
,
as
indeed
the
Proprieties
of
a
Person
are
Attributed
unto
him
,
for
in
our
Saviour's
Conception
he
Acted
and
Sanctifi'd
the
Virgins
Womb
;
in
his
Baptism
he
appear'd
in
the
visible
shape
of
a
Dove
,
and
of
cloven
Tongues
in
the
Day
of
Pentecost
;
in
his
name
we
are
equally
Baptiz'd
with
the
Father's
and
the
Son
's
.
He
sent
the
Apostles
;
Rom.
8.26
.
He
maketh
intercession
for
us
;
besides
that
,
he
doth
create
and
work
Miracles
,
and
to
none
but
a
Person
it
doth
belong
,
and
is
proper
so
to
act
and
so
to
do
.
Of
this
Error
of
theirs
,
there
is
another
branch
;
for
they
would
not
have
the
Holy
Ghost
to
be
a
Person
of
the
Godhead
,
distinct
from
the
Father
and
from
the
Son
,
but
the
contrary
doth
appear
,
John
.
15.26
.
for
in
Scripture
he
is
call'd
the
Spirit
of
the
Father
and
of
the
Son
,
he
is
sent
by
the
Father
,
and
by
the
Son
;
he
is
distinguish'd
from
the
Father
,
and
from
the
Son
,
by
a
personal
Property
to
proceed
,
as
he
is
expresly
call'd
another
from
the
Father
,
and
from
the
Son
,
The
Father
will
give
you
another
Comforter
,
Chap.
14.16
.
Saith
our
Saviour
,
that
is
another
from
the
Father
and
from
me
.
The
Heretick
Macedonius
deny'd
the
Divinity
and
Personality
of
the
Holy
Ghost
,
and
affirm'd
it
to
be
only
a
Vertu
and
Power
whereby
the
[
](A41567-e13710-b)*
*
Smalc
.
Exam.
Err.
157.
Err.
132.
and
137.
Father
and
the
Son
do
work
,
which
Fundamental
Error
Socinians
borrow'd
of
him
,
Spiritum
Sanctum
,
&c.
saith
one
of
them
,
The
Holy
Ghost
is
in
God
a
Propriety
,
or
Attribute
,
as
are
Wisdom
and
Justice
.
Furthermore
,
The
Holy
Ghost
is
not
one
,
but
many
,
of
inequal
Dignity
;
because
there
are
different
Gifts
he
would
set
up
different
Spirits
,
1
Cor.
12.4
.
tho'
the
Apostle
saith
positively
,
There
are
diversity
of
Gifts
,
but
the
same
Spirit
.
We
own
as
we
did
before
,
how
according
to
an
unusual
,
improper
and
figurative
way
,
sometimes
the
word
Spirit
signifies
the
Gift
and
Workings
of
the
Holy
Ghost
,
but
when
't
is
properly
taken
,
then
it
signifies
the
third
Person
in
order
of
the
Godhead
,
partaker
of
the
Nature
,
therefore
call'd
God
,
as
prov'd
:
Another
Socinian
calls
the
Holy
Ghost
Virtutem
illam
,
&c
,
[
](A41567-e13830-b)†
†
Schlichting
.
in
Simbol
.
p.
99.
That
Virtue
whereby
God
particularly
sanctifies
those
Men
which
are
dear
to
him
.
And
so
all
along
he
runs
on
upon
that
perversly
contriv'd
Notion
.
Their
third
Error
about
the
Holy
Ghost
,
is
to
deny
him
to
be
the
only
sufficient
cause
of
our
Conversion
and
Regeneration
,
tho'
as
said
before
,
he
be
call'd
,
the
Spirit
of
Regeneration
,
John
.
3.5
.
and
our
Regeneration
is
by
our
Saviour
call'd
to
be
born
of
the
Spirit
;
but
Socinians
,
who
mostly
cross
Scriptural
Truths
,
are
of
another
mind
,
for
saith
one
,
quod
;
&c
,
What
Frantzius
saith
,
[
](A41567-e13930-b)*
*
Smalc
.
cont
.
Frantz
.
disp.
8.
that
the
Holy
Ghost
alone
by
his
Virtue
and
Operation
doth
all
these
(
viz.
the
inward
assent
to
God's
Word
,
our
Conversion
to
God
,
the
knowledge
of
Christ
,
and
Faith
in
him
)
is
false
.
How
easily
do
that
People
give
one
the
lye
,
that
same
saith
,
that
our
Regeneration
may
not
be
call'd
the
work
of
God
alone
,
but
it
depends
upon
Man's
Will
and
Acting
.
So
that
great
work
of
Conversion
is
divided
between
God
and
Man
,
whereof
all
the
advantage
is
made
to
be
on
Man's
side
,
for
Man
hath
the
Negative
Vote
,
he
may
receive
or
reject
,
but
God
not
so
;
thus
Man's
Salvation
is
at
his
own
command
.
Thus
far
we
have
spoken
of
the
Nature
,
[
](A41567-e14000-b)†
†
Volkel
de
Creat
.
Morosov
.
cont
.
Smiglec
.
Attributes
and
Persons
of
the
Godhead
;
now
as
to
God's
Works
:
Him
they
deny
to
have
made
the
World
out
of
nothing
,
but
of
a
Matter
without
Form
,
which
is
to
bring
into
Divinity
the
Materia
prima
of
Philosophers
;
but
I
ask
,
did
that
Matter
exist
before
the
Creation
of
the
World
?
If
so
,
then
it
was
from
Eternity
,
for
in
Scripture
to
be
before
the
World
,
and
to
be
from
Eternity
,
are
Synonimous
,
and
signifie
the
same
,
and
this
is
to
joyn
in
Opinion
with
those
who
hold
the
World
to
have
been
Eternal
,
which
is
a
parte
ante
to
match
God's
Eternity
,
and
also
to
make
it
Eternal
a
parte
post
.
This
also
strikes
at
his
Almightiness
,
as
if
he
could
not
have
made
something
out
of
nothing
,
which
properly
is
Creation
.
I
elsewhere
discoursed
abundantly
against
their
over
boldly
presuming
upon
God's
Word
,
with
submitting
it
to
their
Fancies
,
by
them
mis-called
Reason
:
When
they
consult
it
,
't
is
not
with
an
intent
thereby
to
be
guided
,
and
submit
their
Judgment
to
its
Decision
,
but
only
with
wresting
it
,
and
forcing
unusual
and
not
natural
Senses
,
to
make
of
it
a
Stalking-horse
,
and
to
serve
their
wrong
Ends
;
and
herein
they
are
so
self-conceited
,
and
so
much
abound
in
their
own
sense
,
as
to
reject
the
help
of
other
Mens
Learning
,
Labour
,
and
Industry
;
For
,
saith
their
[
](A41567-e14050-b)*
*
Socin
.
Tom.
1.
p.
344.
Master
,
Non
attendendum
est
,
&c.
We
must
not
mind
what
Men
teach
and
believe
,
or
what
heretofore
they
taught
and
believed
,
whatsoever
,
or
how
many
soever
they
are
or
have
been
:
What
a
pride
is
this
?
Neither
Prophets
nor
Apostles
,
or
Evangelists
excepted
,
though
immediately
inspired
of
God
;
and
elsewhere
he
would
scorn
to
own
any
Judge
of
Controversies
,
whether
single
Man
,
or
such
a
body
of
Men
as
the
Church
is
,
which
certainly
God
in
these
Matters
hath
left
some
Authority
with
,
according
unto
his
Word
;
but
he
is
of
another
mind
when
he
saith
,
Quod
quaeris
,
&c.
[
](A41567-e14110-b)†
†
Epist.
3.
ad
And.
Dudith
.
To
what
you
ask
,
who
is
to
be
the
Judge
of
Controversies
about
Holy
Things
?
I
answer
,
without
us
there
is
no
need
of
another
Judge
than
God
and
Christ
:
This
,
in
plain
terms
is
to
make
themselves
the
sole
Judges
,
for
God
and
Christ
speak
to
us
by
the
Prophets
and
Apostles
.
Their
Endeavours
of
reconciling
Jews
,
Mahometans
,
and
other
Anti-Trinitarians
,
to
the
Christian
Religion
,
with
removing
what
therein
gives
them
offence
,
tho'
never
so
much
to
the
Overthrowing
of
the
Fouudation
thereof
,
is
a
clear
Evidence
of
their
setting
up
themselves
as
Judges
in
those
Matters
:
If
they
had
gone
about
to
convert
them
,
it
had
been
very
well
,
and
Christian-worthy
,
but
not
so
,
when
for
sinister
Ends
of
their
own
,
they
would
only
mince
,
and
trim
with
them
.
Scripture
we
Christians
call
the
Infallible
Rule
of
Faith
and
Practice
:
Now
in
Obedience
and
Regard
to
God
,
and
according
unto
sound
Reason
,
to
the
directive
and
decisive
Authority
of
this
Rule
,
we
who
are
so
fallible
ought
to
submit
our
Judgments
to
,
and
yield
Obedience
of
Faith
:
'T
is
very
unreasonable
to
make
every
one's
Reason
a
Judge
in
Matters
of
Religion
,
thus
there
shall
be
so
many
Men
,
so
many
Judges
:
yet
in
the
World
are
so
many
ignorant
unlearned
,
carnal
,
prepossess'd
with
Prejudices
,
blind
,
wordly
,
obstinate
,
wicked
and
deprived
of
the
Spirit
of
God
;
here
is
a
great
Number
and
Diversity
of
Judges
,
but
how
can
they
be
Judges
of
things
which
they
do
not
understand
?
about
these
Matters
another
Errour
of
theirs
is
,
That
they
would
not
have
the
Doctrines
of
Faith
to
be
drawn
by
Consequences
out
of
Scripture
;
for
,
say
they
,
it
requires
Reason
which
all
are
not
capable
of
;
therefore
say
I
,
we
do
not
allow
every
one
to
draw
those
Consequences
:
Neither
is
their
Argument
good
,
because
,
though
Reason
be
necessary
to
Knowledge
,
yet
't
is
not
as
if
it
were
the
Foundation
,
but
as
't
is
the
Instrument
of
knowledge
,
therefore
the
Word
is
not
Preach'd
to
Children
,
to
meer
Naturals
,
and
Mad
People
:
besides
that
the
Light
not
of
Nature
but
of
Grace
is
the
Principle
of
this
Knowledge
of
Divine
Matters
,
which
the
Unlearn'd
as
well
as
the
Learned
do
Understand
,
not
by
the
Light
of
Natural
Reason
,
but
of
Divine
Revelation
.
Now
I
say
,
that
a
Conclusion
well
deduced
from
premises
is
also
true
,
because
virtually
contained
in
the
premises
,
and
't
is
most
certain
that
in
the
Word
several
great
Truths
are
proved
by
deduced
Consequences
,
as
is
one
of
the
Fundamental
Articles
of
our
Faith
,
Matth.
22.31
,
32.
Out
of
Exod.
3.6
.
Matth.
22
,
44
,
45.
Out
of
Psal.
110.1
.
1
Cor.
2.13
.
the
Resurrection
of
the
Dead
,
so
our
Saviour
proves
his
Divinity
,
so
doth
Paul
,
and
many
more
such
things
,
and
Scripture
we
must
compare
with
Scripture
,
for
according
to
the
saying
—
quae
non
prosunt
singula
,
juncta
juvant
;
for
that
which
is
darker
or
seems
so
in
one
place
,
will
appear
clearer
and
plainer
in
another
;
comparing
saith
Paul
of
himself
,
spiritual
things
with
spiritual
.
But
here
upon
the
point
of
Holy
Scripture
,
I
must
not
omit
to
take
Notice
of
the
Blasphemous
expressions
of
one
of
their
great
Men
and
a
stiff
stickler
for
his
Master
Socinus's
Opinions
,
[
](A41567-e14260-b)*
*
Smalc
.
Exam.
100.
Err.
err.
16.
Christians
ought
little
to
care
what
the
Prophets
say
of
the
Worship
of
one
God
:
according
to
this
we
must
not
mind
what
Prophets
say
,
though
never
so
Important
,
as
is
the
thing
in
question
the
Worship
of
one
God
;
so
there
is
a
door
made
open
for
Idolatry
,
and
a
breach
of
the
first
precept
of
the
Law
:
but
those
setters
forth
of
strange
Gods
,
affirm
we
may
Worship
one
who
by
Nature
is
not
God
,
not
supreme
nor
independent
:
but
I
intend
by
the
Grace
of
God
to
speak
more
at
large
of
this
in
another
place
of
my
discourse
;
but
the
Man
would
not
have
us
to
mind
what
the
Prophets
,
or
what
God
saith
by
the
Prophets
;
this
is
a
bold
stroak
of
a
pen
against
the
Old
Testament
,
he
that
is
so
sawcy
with
the
Old
,
can
soon
be
so
with
the
New
,
and
so
against
all
Revealed
Religion
:
but
because
't
is
fit
for
me
to
shew
upon
what
occasion
he
saith
it
,
I
must
pass
to
another
point
and
say
few
Words
to
it
,
the
more
because
this
hits
our
Socinians
who
call
themselves
Vnitarians
,
in
that
place
the
question
is
between
the
strict
Socinians
and
the
sect
of
Davidians
,
whether
or
not
Christ
should
be
Worship'd
and
Pray'd
to
,
which
Socinus
was
for
,
though
indeed
to
little
purpose
,
only
as
a
Medium
,
as
[
](A41567-e14370-b)†
†
Tom.
2.
p.
772.
he
saith
and
in
Relation
to
God
,
but
Francis
David
against
;
now
Socinus
and
his
Adherents
were
very
strict
and
positive
for
their
Opinion
such
as
it
is
,
[
](A41567-e14420-b)*
*
Epist.
3.
ad
Radecium
.
Tom.
1.
p.
391.
he
himself
is
large
upon
it
,
and
there
saith
,
de
re
omnium
maxima
,
&c.
't
is
the
greatest
point
of
all
in
our
Religion
,
and
somewhat
lower
he
adds
,
noli
igitur
rogo
&
obsecro
,
&c.
do
not
I
beseech
you
oppose
a
most
clear
Truth
,
but
own
the
most
excellent
Mystery
and
foundation
of
Christian
Religion
,
here
by
the
by
,
take
Notice
how
contrary
to
some
of
the
Gang
,
he
calls
Mystery
something
in
our
Religion
:
and
[
](A41567-e14500-b)†
†
Epist.
ad
Synod
.
Waegrov
.
elsewhere
to
an
Assembly
of
Antitrinitarians
he
saith
,
they
ought
in
their
Churches
to
maintain
the
Adoration
and
Invocation
of
Christ
,
for
,
saith
he
,
if
it
be
despised
,
Judaism
nor
Epicurism
or
Atheism
cannot
be
kept
out
,
and
their
[
](A41567-e14530-b)*
*
Catec
.
Racov
.
p.
115.
eos
prorsus
non
esse
Christianos
Catechism
saith
of
those
Men
who
pray
not
to
Christ
and
hold
he
must
not
be
adored
,
they
are
no
Christians
at
all
,
seeing
they
really
have
not
Christ
,
whom
they
deny
in
deed
,
though
dare
not
do
't
in
Words
.
This
hits
home
the
Vnitarians
,
let
them
Answear
it
as
they
can
.
But
to
say
all
,
tho'
Socinus
had
,
as
you
read
,
so
strongly
pressed
that
point
,
yet
[
](A41567-e14580-b)†
†
Epist.
ad
Enjedin
.
Tom.
1.
p.
485.
elsewhere
he
reckons
it
among
indifferent
things
such
as
God
in
his
Word
hath
neither
commanded
nor
forbidden
,
and
so
not
altogether
necessary
.
It
is
very
strange
how
one
can
be
for
the
Adoration
of
Christ
,
yet
Blasphemously
to
call
him
,
[
](A41567-e14630-b)*
*
Smalc
.
exam.
err.
100.
a
made
God
or
a
deisied
man
,
a
God
of
the
second
order
,
a
God
subordinate
to
the
supreme
One
;
but
after
what
he
saith
in
the
same
Book
we
must
wonder
at
nothing
from
him
,
[
](A41567-e14660-b)†
†
Err.
8.
non
est
certum
,
&c.
't
is
not
certain
that
God
is
precisely
to
be
adored
for
his
Divine
Nature
,
and
elsewhere
[
](A41567-e14700-b)*
*
Err.
15.
non
est
certum
,
&c.
to
Worship
one
Onely
God
who
is
supreme
God
by
Nature
and
independent
,
is
somewhat
to
Judaize
and
deny
the
Christian
Religion
;
nay
he
goes
further
and
saith
,
[
](A41567-e14740-b)†
†
Err.
17.
Angelis
qui
sunt
dij
.
&c.
No
man
may
deny
that
Divine
Worship
may
be
,
and
hath
under
the
Old
Testament
,
really
been
rendered
to
Angels
which
are
heavenly
Gods
.
After
this
distinction
there
are
also
hellish
Gods
.
Further
,
God
may
Command
that
every
Angel
,
be
Worshiped
for
a
God
,
but
I
am
sure
God
never
will
,
for
he
never
contradicts
himself
,
is
not
this
perfect
Idolatry
which
we
charge
Socinianism
with
?
but
I
must
get
out
of
this
stinking
Blasphemous
and
Idolatrous
dunghill
,
the
Devil
,
John
8.44
.
saith
the
Lord
,
is
a
lyar
,
and
his
Children
are
liars
,
and
this
Man
is
such
one
with
a
Witness
,
for
he
gives
God
the
lie
.
But
before
I
leave
off
this
point
,
to
come
closer
upon
some
of
our
Socinians
here
,
I
must
with
a
stroak
of
my
Pen
hit
their
great
Master
Francis
David
,
who
to
shew
his
want
of
sincerity
and
his
perverseness
of
Heart
,
doth
so
wretchedly
wrest
the
Protomartyr's
Prayer
to
the
Lord
Jesus
,
when
being
stoned
to
death
he
said
,
Acts
7.59
.
Lord
Jesus
receive
my
Spirit
,
which
,
with
his
ignorant
and
unsound
Interpretation
,
the
Heretick
would
thus
depravate
,
O
God
the
Father
who
art
the
Lord
of
Jesus
,
receive
my
Soul
.
Did
any
wretch
ever
screw
up
his
hellish
brains
to
force
such
a
sense
upon
Words
so
plain
,
without
the
least
shaddow
or
appearance
of
ground
for
it
,
only
because
he
would
have
him
by
no
means
called
upon
;
was
ever
any
Text
worse
mangled
than
this
by
the
Additions
of
that
Wicked
Man
?
This
is
the
Spirit
of
those
who
call
themselves
Vnitarians
,
and
I
Socinian-Davidians
,
but
to
the
thing
:
There
is
a
phrase
which
answers
this
,
Chap.
9.14
.
viz.
All
that
call
on
thy
Name
,
which
can
admit
of
no
such
sense
as
the
Heretick
would
force
upon
the
other
,
for
there
Ananias
speaks
to
the
Lord
Jesus
of
those
who
pray'd
to
and
believed
in
him
:
there
is
besides
a
prayer
of
St.
John
,
to
our
Blessed
Lord
,
which
leaves
not
in
the
least
,
place
to
quibble
or
cavil
at
,
Amen
,
even
so
,
come
Lord
Jesus
,
Rev.
22.20
.
which
as
to
the
Object
fully
and
plainly
answers
that
of
Stephen
,
Lord
Jesus
receive
my
Spirit
,
when
Paul
besought
the
Lord
thrice
,
he
certainly
thereby
pray'd
to
him
who
answered
and
said
,
my
grace
is
sufficient
unto
thee
,
and
that
this
was
the
Grace
of
Christ
who
thus
answered
his
prayer
,
in
plain
Words
he
declared
it
,
2.
Cor.
12.9
.
I
will
Glory
in
my
Insirmities
that
the
power
of
Christ
may
rest
upon
me
,
so
that
the
Divinity
and
Invocation
of
our
Blessed
Saviour
is
clear
enough
out
of
Scripture
,
so
't
is
out
of
the
Faith
and
Practice
of
the
Christian
Church
at
all
times
.
That
by
the
Primitive
Christians
he
was
believed
to
be
true
Consubstantial
God
and
adored
as
such
,
it
appears
not
only
out
of
the
Writings
of
the
Doctors
of
the
Church
,
both
before
and
after
the
Nicene
Council
,
who
Condemn'd
as
Hereticks
all
that
did
speak
or
writ
against
it
,
but
also
by
the
Testimony
of
their
Heathen
Enemies
as
Pliny
in
what
he
did
write
to
the
Emperour
Trajan
about
the
Christians
,
who
gave
of
them
this
Character
,
that
they
owned
Christ
to
be
God
,
and
as
such
,
Sung
hymns
in
his
Praise
.
Now
we
must
go
on
and
speak
of
other
things
:
concerning
Adam
,
they
hold
many
bad
and
dangerous
Errours
:
as
Scripture
saith
,
Gen.
1.27
.
he
was
Created
in
God's
own
Image
,
which
consisted
not
in
one
but
in
many
things
,
in
Soul
and
Body
,
and
in
the
Union
of
both
in
his
Person
:
the
Soul
is
in
the
Image
of
God
,
First
,
As
to
her
Nature
which
is
Spiritual
and
Immortal
,
Secondly
,
As
to
the
Faculties
,
namely
the
Understanding
and
Will
,
Thirdly
,
As
to
the
habits
of
those
Faculties
,
that
is
in
Wisdom
and
Righteousness
,
for
as
God
is
Spiritual
and
Immortal
,
so
is
the
Soul
;
as
to
Understand
and
to
Will
are
Proprieties
of
God
,
so
he
endued
Man's
Soul
with
an
Understanding
and
a
Will
,
as
to
the
Body
,
though
there
be
less
of
God's
Image
in
it
than
in
the
Soul
,
because
God
is
a
Spirit
without
Body
,
yet
some
Conformity
there
is
,
for
it
affords
some
Organs
which
are
subservient
to
the
Actions
of
the
Soul
,
and
so
the
Body
is
in
its
manner
an
Image
of
Divine
Perfection
,
it
doth
hear
and
see
and
is
a
Symbol
and
Instrument
of
the
Perfections
of
the
Soul
,
and
of
the
Maker
,
for
the
Wisdom
,
Power
and
other
Attributes
of
God
are
commonly
represented
by
the
Members
as
the
Eyes
,
Ears
,
Mouth
and
Hands
of
the
Body
.
Lastly
,
The
Image
of
God
did
consist
in
the
whole
Person
in
Relation
to
the
dominion
which
God
gave
Adam
over
all
other
Worldly
Creatures
,
also
as
to
Happiness
,
and
Immortality
,
for
as
God
is
Lord
over
the
whole
Work
of
Creation
and
Enjoys
a
Supreme
Felicity
,
so
he
constituted
him
Lord
of
other
Creatures
and
placed
him
in
a
State
of
happy
Immortality
.
But
several
of
these
they
deny
or
have
corrupted
:
they
would
not
have
God's
Image
to
have
consisted
in
Immortality
and
Righteousness
,
for
they
,
affirm
Adam
to
have
been
created
Mortal
,
and
that
he
had
died
though
he
had
not
sinn'd
;
but
if
so
,
then
God's
Threatning
his
Disobedience
with
Death
,
had
been
in
vain
and
to
no
purpose
;
if
he
had
died
whether
or
not
he
had
sinned
,
then
Death
had
been
no
Punishment
for
his
Sin
,
yet
the
Apostle
saith
,
Rom.
6.23
.
Chap.
5.12
.
the
Wages
of
Sin
is
Death
,
he
said
before
,
By
one
Man
Sin
entered
into
the
World
,
and
Death
by
Sin
.
Though
his
Body
was
made
of
a
frail
matter
,
yet
thorough
God's
Gift
it
might
have
been
Immortal
as
it
shall
be
after
the
Resurrection
;
that
Immortality
of
our
first
Parents
we
call
a
power
and
faculty
of
not
dying
,
which
to
them
was
Natural
,
for
if
they
had
continued
in
their
integrity
,
they
had
not
died
,
and
in
that
State
't
was
as
Natural
not
to
die
as
not
to
Sin
;
Death
necessarily
follows
Sin
,
and
no
Sin
no
Death
:
as
to
that
holiness
and
Righteousness
wherein
chiefly
consisted
the
Image
of
God
in
which
they
were
created
,
the
Apostle
speaks
of
it
when
he
saith
,
Epes
.
4.24
.
that
ye
put
on
the
new
Man
which
after
God
is
created
in
Righteousness
and
true
holiness
,
which
in
the
verse
before
he
called
to
be
renewed
in
the
Spirit
of
your
mind
,
which
implies
that
once
in
us
there
was
such
a
thing
,
but
was
since
decay'd
and
lost
in
Adam
,
we
had
and
lost
it
in
him
,
but
in
Christ
were
restored
thereunto
:
but
Socinians
who
pretend
to
a
right
of
making
all
things
to
be
as
they
would
,
laugh
at
it
,
primum
,
&c.
to
affirm
,
saith
one
,
[
](A41567-e15280-b)*
*
Smalc
.
exam.
Err.
err.
104.
That
the
first
Man
received
in
his
Creation
holiness
and
supernatural
gifts
is
an
Old
and
stinking
Fable
.
They
also
would
have
the
pains
which
Adam
and
Eve
underwent
,
to
have
been
natural
,
Gen.
3.16
,
17
,
18
,
19.
Chap.
1.31
.
Chap.
2.17
.
V.
20.
when
we
read
they
were
a
Punishment
for
their
Sin
,
this
in
them
imports
a
reflection
upon
God
their
Maker
,
and
't
is
to
give
Scripture
the
lie
,
when
it
saith
,
and
God
saw
,
that
every
thing
he
had
made
was
very
good
;
and
also
when
God
said
to
Adam
,
in
the
day
that
thou
Eatest
thereof
thou
shalt
surely
Die.
They
say
farther
,
that
he
had
not
the
excellent
and
certain
Knowledge
of
the
Creator
,
nor
of
the
rest
of
the
Creatures
,
which
if
true
,
then
he
had
been
an
imperfect
Work
of
God
;
but
seeing
God
,
who
was
a
competent
Judge
of
the
thing
,
left
it
for
him
to
give
names
to
all
Cattel
,
and
to
the
Fowl
of
the
Air
,
and
to
every
Beast
of
the
field
,
which
God
approved
of
,
we
must
believe
he
had
that
certain
Knowledge
,
[
](A41567-e15380-b)†
†
Se
statu
prim
.
hom.
c.
6.
v.
23.
though
Smalcius
be
of
a
different
Opinion
:
and
we
also
read
,
he
knew
his
Wife
to
be
bone
of
his
bones
and
flesh
of
his
flesh
.
Now
when
I
am
upon
this
point
about
Knowledge
,
I
shall
pass
to
another
which
they
oppose
;
't
is
this
,
That
there
is
a
Natural
Knowledge
of
God
,
whereby
we
mean
that
Men
who
have
the
use
of
Natural
Reason
,
may
without
special
Revelation
,
by
the
consideration
of
God's
Works
in
the
World
,
know
that
there
is
a
God
,
a
first
Cause
of
all
,
who
hath
his
being
of
himself
,
and
hath
given
all
things
theirs
;
but
they
being
used
to
gainsay
Scripture
,
affirm
,
that
by
the
light
of
nature
Men
cannot
know
that
there
is
a
God
,
though
Paul
saith
,
that
which
may
be
known
of
God
is
manifest
in
Men
,
Rom.
1.19
,
20
,
21
,
28.
for
God
hath
shewed
it
unto
them
;
and
it
may
more
appear
in
the
Verses
quoted
in
the
Margin
,
and
this
knowledge
is
such
as
to
leave
them
without
excuse
,
and
this
carries
them
so
far
,
as
that
by
nature
they
do
the
things
contain'd
in
the
law
,
which
shew
the
work
of
the
law
written
in
their
hearts
,
Chap.
2.14
.
15.
their
Conscience
also
bearing
witness
,
and
their
thoughts
the
mean
while
accusing
,
or
else
excusing
one
another
:
an
evil
Conscience
attended
with
terrours
for
fear
of
punishment
,
and
a
good
one
with
joy
,
do
demonstrate
there
is
a
God
revenger
for
evil
,
and
rewarder
of
good
:
but
what
's
that
to
them
,
let
Scripture
speak
never
so
positively
and
plainly
,
things
must
be
as
they
will
have
them
to
be
.
The
next
thing
is
about
Original
Sin
,
that
is
,
the
stain
and
corruption
which
we
bring
into
the
World
,
and
as
it
is
in
humane
nature
:
't
is
so
call'd
because
it
hath
it's
spring
and
origine
from
Adam
,
and
also
because
't
is
originally
and
naturally
from
the
Womb
in
every
Man
,
Woman
and
Child
;
it
consists
in
the
privation
of
that
original
righteousness
wherein
the
first
Man
was
created
,
and
in
the
corruption
inherent
in
our
nature
,
whereby
we
are
averse
from
good
and
inclined
to
evil
,
which
Socinians
who
are
a
line
of
the
generation
spoken
of
,
Prov.
30.12
.
Isa.
65.5
.
that
are
pure
in
their
own
eyes
,
even
from
the
Womb
,
and
so
being
righteous
in
their
own
conceit
,
think
they
may
say
to
others
,
come
not
near
to
me
,
stand
by
thy self
,
for
I
am
holier
than
thou
;
yet
't
is
said
,
they
are
not
wash'd
from
their
filthiness
;
of
this
Sin
there
are
two
parts
,
the
imputation
and
the
inherency
:
as
to
the
first
,
Adam
was
a
publick
Person
,
the
representative
of
all
Mankind
,
which
was
in
his
Loyns
as
Levi
was
in
Abraham's
,
when
to
Melchisedec
he
paid
the
tenth
part
of
all
,
Heb.
7.9
.
upon
which
account
,
as
the
Apostle
observes
,
Levi
paid
Tithes
in
Abraham
;
by
the
same
reason
,
whole
Mankind
which
were
in
Adam's
Loyns
when
he
sinn'd
,
are
accounted
to
have
sinn'd
in
him
.
God's
Promises
and
Threatnings
,
were
not
confin'd
in
him
,
but
extended
to
his
whole
Posterity
,
which
would
have
enjoyed
the
benefit
of
his
Obedience
,
if
he
had
continued
in
his
integrity
,
as
they
have
smarted
for
his
Disobedience
:
as
't
is
usual
among
Men
to
see
,
the
Blood
and
Family
of
Traytors
to
suffer
for
the
Crimes
of
Parents
,
and
thereby
to
forfeit
Estates
and
Dignities
:
this
imputation
of
Adam's
Sin
,
is
by
the
Apostle
plainly
and
fully
proved
,
Rom.
5.
from
v.
12.
to
the
end
of
the
Chapter
.
Psal.
145.17
.
2
Sam.
24.
Chap.
21.1
.
how
by
one
Man
sin
entered
into
the
World
—
for
that
all
men
have
sinn'd
,
that
is
in
that
one
Man
,
and
by
the
offence
of
one
man
,
judgment
came
upon
all
men
to
condemnation
.
This
is
all
without
any
injustice
in
God
,
for
we
find
in
Scripture
how
without
any
injustice
in
God
,
who
is
just
in
all
his
ways
,
and
holy
in
all
his
works
,
sometimes
the
Prince's
Sin
is
imputed
to
and
punish'd
upon
the
whole
People
,
as
in
the
Case
of
David's
numbering
the
People
,
and
of
Saul
for
killing
the
Gibeonites
,
and
in
the
particular
Cases
of
Korah
and
Achan
.
The
other
part
of
this
Sin
is
the
inherency
,
or
hereditary
corruption
,
thorough
the
Fall
of
our
first
Parents
,
naturally
propagated
in
us
,
whereby
we
become
guilty
and
filthy
,
having
in
us
the
Seed
and
Spawn
of
all
Sins
,
whereby
we
deserve
temporal
and
eternal
punishments
:
as
at
first
the
Person
infected
the
nature
,
so
hath
ever
since
the
nature
infected
every
Person
;
thus
Experience
shews
how
the
Plague
,
Leprosy
,
and
other
contagious
diseases
,
do
by
Communication
corrupt
the
Constitution
of
the
whole
Body
,
as
a
poison'd
Arrow
,
Sword
,
or
Bullet
,
will
,
and
how
easily
are
diseases
in
the
Blood
,
by
Parents
propagated
to
Children
,
thus
we
see
certain
distempers
and
Vices
inherent
in
some
Families
,
but
besides
this
Reason
and
experience
,
Scripture
the
Competent
Judge
of
it
saith
so
,
for
who
can
bring
a
clean
thing
out
of
an
unclean
?
not
One
,
and
David
saith
,
Job
14.4
.
Psal.
51.5
.
behold
I
was
shapen
in
iniquity
,
and
in
Sin
did
my
Mother
conceive
me
,
this
is
not
only
his
own
,
but
also
every
one
else
case
,
upon
the
said
consideration
of
and
his
Contrition
for
his
Sins
of
Adultery
and
Murther
,
he
goes
up
to
the
very
Spring
of
all
namely
Original
Sin
,
whereunto
he
doth
Attribute
that
cause
of
all
Actual
ones
,
and
we
all
are
called
Transgressours
from
the
Womb
,
and
before
we
have
done
any
Good
or
Evil
,
Isai.
48.8
.
Rom
9.11
.
Ephes.
2.3
.
for
we
were
by
Nature
the
Children
of
wrath
even
as
others
.
This
is
plain
enough
,
yet
one
of
the
Socinians
here
,
according
to
their
usual
way
,
doth
ridicule
Original
Sin
,
and
our
Saviours
satisfaction
,
he
in
Mr.
●irmin's
Name
would
argue
,
[
](A41567-e15900-b)*
*
The
Charitable
Samar
.
p.
21.
how
could
any
redemption
be
necessary
to
atone
for
Adam's
Transgression
,
whom
millions
had
never
heard
of
,
and
no
one
had
ever
Commission'd
to
Transact
for
him
?
In
that
place
and
under
the
same
name
he
brings
in
his
own
Opinion
about
Sacrifices
,
which
though
this
be
not
the
proper
place
to
speak
of
,
yet
before
I
leave
him
,
I
shall
;
he
saith
,
he
could
never
be
induced
to
believe
them
to
be
of
Divine
Institution
;
but
being
used
by
all
the
Neighbouring
Nations
,
to
have
been
indulged
the
Jews
(
as
the
Kingly
Government
was
afterwards
)
upon
the
account
of
their
stubborn
and
obstinate
Temper
,
which
was
much
delighted
with
pomp
and
shew
.
If
this
were
true
,
as
't
is
false
,
then
the
whole
Ceremonial
Law
,
was
but
a
human
invention
.
Moses
had
been
an
impostor
,
and
the
great
and
wise
design
of
God
thereby
,
as
by
Signs
,
Figures
and
Types
to
represent
the
bloody
Sacrifice
which
Christ
was
to
make
upon
the
Cross
,
were
only
to
humour
the
stubborn
Temper
of
the
Jews
,
the
like
might
be
said
of
the
Tabernacle
and
afterwards
of
the
Temple
,
where
these
Sacrifices
were
offered
,
and
also
of
the
institution
of
the
Priestly
and
Levitical
offices
,
in
that
way
of
Sacrifices
,
to
serve
at
and
about
the
Altar
of
God
,
and
Moses
was
very
complying
with
Men
and
presumed
very
far
with
God
,
only
to
please
the
Jews
,
to
give
such
strict
laws
and
directions
as
in
his
four
last
Books
we
read
he
did
about
Offering
,
Sin-Offering
,
Peace-Offering
and
other
sorts
of
Sacrifices
:
but
did
not
God
institute
all
these
by
his
Ministery
?
In
the
Tabernacle
there
was
not
so
much
as
a
Pin
but
what
was
by
God's
Immediate
institution
and
direction
,
for
God
said
to
Moses
,
Heb.
8.5
.
see
that
thou
make
all
things
according
to
the
pattern
shew'd
to
thee
in
the
Mount
,
and
in
the
begingning
of
that
verse
,
the
Apostle
saith
,
these
things
served
unto
the
example
and
shadow
of
heavenly
things
,
Doth
he
not
say
also
,
Chap.
9.22
.
almost
all
things
are
by
the
Law
purged
with
blood
,
and
without
shedding
of
blood
is
no
remission
:
what
a
presuming
Generation
of
Men
is
that
which
pretend
to
be
wiser
than
Paul
,
and
Moses
,
yea
than
God
himself
:
this
same
Blasphemer
not
to
come
short
of
any
that
went
before
him
saith
,
Sacrifices
,
specially
the
expiatory
,
seem
to
have
been
invented
by
a
superstitious
or
designing
priesthood
.
What
an
impiety
is
this
to
affirm
that
a
Divine
institution
as
the
Ceremonial
Law
was
by
the
Ministery
of
Moses
who
was
faithful
in
all
God's
House
,
Chap.
3.5
.
was
invented
by
a
superstitious
and
designing
priesthood
;
O
these
busy
and
ill
designing
Socinians
,
think
others
to
have
been
and
be
like
themselves
:
however
their
wicked
design
in
saying
so
,
tends
to
derogate
from
the
Sacrifice
by
our
Saviour
made
of
himself
upon
the
Cross
;
therefore
they
would
make
People
believe
there
was
neither
meaning
not
design
of
God
by
the
Sacrifices
made
under
the
Law
,
which
as
Paul
saith
,
was
a
school-master
to
bring
us
to
Christ
,
Gal.
3.24
.
who
is
the
Body
of
all
those
shadows
,
and
the
Antitype
of
all
those
Types
:
But
what
care
they
for
the
Holy
Sacrifice
of
Christ
,
or
any
other
thing
in
him
towards
our
Salvation
,
whilest
they
think
to
have
theirs
in
their
Pockets
,
and
all
things
necessary
thereunto
in
their
own
power
.
Reason
is
their
Universal
Grace
,
or
rather
Natural
All-sufficiency
,
't
is
pity
such
Men
should
be
suffered
to
be
so
sawcy
with
God
,
and
permitted
with
their
Impieties
to
infect
a
Christian
Nation
.
But
I
would
have
them
,
and
all
the
World
besides
,
to
know
,
that
the
Ceremonial
Law
was
not
forged
in
Moses's
Brain
,
but
was
of
God's
immediate
and
special
Appointment
:
Hence
it
is
that
so
often
in
the
Books
of
Exodus
,
Leviticus
and
Numbers
,
we
read
And
the
Lord
spake
unto
Moses
,
saying
,
Speak
unto
the
Children
of
Israel
.
The
Moral
,
Civil
and
Levitical
Laws
he
immediately
received
from
God's
own
Mouth
,
either
upon
Mount
Sinai
,
as
we
read
in
Exodus
,
from
Chap.
20.
to
the
last
;
or
out
of
the
Tabernacle
of
the
Congregation
,
Leviticus
1.1
.
to
the
Children
of
Israel
Moses
spake
that
which
God
commanded
him
,
and
what
he
did
,
was
by
the
Lord's
direction
:
And
therein
God
owned
him
before
all
the
People
,
as
we
have
it
in
the
Case
of
Korah
,
Dathan
and
Abiram
,
for
before
the
terrible
Judgment
fell
upon
them
,
Moses
said
,
Numbers
16.28
.
Hereby
ye
shall
know
that
the
Lord
hath
sent
me
to
do
all
these
Works
,
for
I
have
not
done
them
of
mine
own
mind
.
And
did
not
God
call
by
name
Bezaleel
,
Exod.
35.30.31
.
fill
him
and
Aholiab
with
his
Spirit
,
to
work
the
Tabernacle
,
the
Sanctuary
,
and
all
things
thereunto
belonging
,
which
was
the
place
where
,
till
the
Building
of
the
Temple
,
all
those
Levical
Ceremonies
were
perform'd
;
so
this
Ceremonial
Service
,
was
no
Priest-craft
,
as
most
wickedly
called
,
but
a
most
Wise
,
Divine
Institution
:
Nay
,
all
the
Pins
of
the
Tabernacle
,
and
of
the
Court
round
about
,
which
seem
the
least
things
about
it
,
as
before
observed
,
were
of
God's
own
immediate
Appointment
and
Direction
,
Exodus
,
27.19
.
as
executed
chap.
38.20
,
31.
The
Apostle
saith
,
Col.
2.16
.
all
these
Ceremonies
were
a
shadow
of
things
to
come
,
but
the
Body
of
Christ
:
Therefore
no
vain
,
nor
idle
things
,
but
Types
and
Figures
,
as
were
Gideon's
Fleece
,
and
the
Brazen
Serpent
,
which
contain'd
much
of
Gospel
in
it
.
Paul
in
the
case
of
some
Legal
Ceremonies
,
saith
,
that
thereby
the
Holy
Ghost
signified
things
,
Heb.
9.8
.
and
if
in
that
case
,
we
may
well
conclude
in
others
too
,
whereof
in
that
same
Epistle
,
chap.
13.11
.
is
one
,
That
the
Bodies
of
those
Beasts
whose
blood
was
brought
into
the
sanctuary
,
were
burnt
without
the
Camp
.
One
would
think
there
had
been
no
meaning
in
it
,
but
in
the
following
verse
the
Apostle
saith
the
contrary
,
Wherefore
Jesus
also
that
he
might
sanctisie
the
People
with
his
own
Blood
,
suffered
without
the
Gate
.
So
without
the
Gate
,
and
without
the
Camp
answered
one
another
,
as
the
Antitype
and
the
Type
;
and
't
is
so
certain
that
Moses
received
those
Laws
from
God
himself
,
that
by
the
last
of
the
Prophets
he
own'd
it
,
and
put
them
in
mind
to
observe
it
as
his
own
,
Mal.
4.4
.
Remember
the
Law
of
Moses
my
servant
,
which
I
commanded
unto
him
in
Horeb
,
for
all
Israel
,
with
the
statutes
and
judgments
.
The
Apostle
Paul
who
had
been
brought
up
in
Jerusalem
at
the
Feet
of
Gama●iel
,
a
great
Doctor
of
the
Law
,
and
who
better
than
any
Socinian
,
understood
the
nature
,
use
and
end
of
the
Ceremonial
Laws
,
declareth
how
The
Priests
that
offered
gifts
according
to
the
Law
,
Heb.
4.5
,
6.
served
unto
the
example
and
shadow
of
heavenly
things
;
which
are
no
vain
things
,
nor
Moses's
Invention
,
for
't
is
added
,
As
Moses
was
admonished
of
God
when
he
was
about
to
make
the
Tabernacle
,
for
see
,
saith
he
,
that
thou
make
all
things
according
to
the
pattern
shewed
to
thee
in
the
mount
.
So
't
is
no
less
than
Blasphemy
to
say
,
God's
Institution
is
Man's
Invention
,
but
what
care
they
for't
,
Blasphemy
is
their
Element
,
which
they
cannot
live
without
.
This
Samaritan
hath
led
us
somewhat
out
of
our
way
,
therefore
we
must
return
where
we
left
,
about
the
Imputation
and
Inherency
of
Original
Sin
.
But
against
this
truth
sprung
up
as
detestable
an
Heresie
as
ever
was
broached
by
Man
;
for
Pelagius
said
,
All
the
harm
which
thereby
befel
Mankind
,
was
only
an
ill
Example
given
,
so
that
Nature
is
as
whole
and
sound
as
ever
,
whereby
the
excellency
and
necessity
of
Grace
is
wholly
annulled
,
and
to
what
purpose
a
Saviour
and
Mediatour
?
for
where
is
no
Distemper
there
needs
no
Remedy
,
and
if
there
be
no
Original
Sin
,
yet
Death
is
an
effect
of
Sin
,
how
is
it
then
that
Children
dye
,
though
they
committed
no
actual
Sin
?
Now
Socinans
have
espoused
that
Cause
,
and
value
nothing
of
what
Scripture
can
say
,
or
Arguments
thence
deduced
conclude
.
Socinus
in
his
Exposition
of
Rom.
5.12
.
saith
,
[
](A41567-e16610-b)*
*
De
stratu
primaevi
Homin.
Apostolus
nequaqam
,
&c.
The
Apostle
doth
not
in
the
least
affirm
that
all
have
sinned
in
Adam
;
which
is
the
very
thing
that
there
Paul
doth
affirm
;
but
Socinus
makes
nothing
of
that
Sin
,
for
he
saith
,
[
](A41567-e16660-b)†
†
Praelect.
c.
4.
in
c.
10.
p.
195.
Vnum
illud
peccatum
,
&c.
That
one
sin
had
no
power
within
its
self
to
corrupt
Adam
himself
,
much
less
all
his
Posterity
:
To
the
same
purpose
speaks
the
Racovian
Catechism
,
and
in
the
last
quoted
place
of
Socinus
,
he
confidently
saith
,
[
](A41567-e16740-b)*
*
Peccat
.
Origin
.
nullum
prorsus
est
,
&c.
Ex
peccatô
,
&c.
From
that
sin
of
our
first
Parents
,
there
is
no
necessity
that
any
stain
or
pravity
should
have
been
propagated
in
whole
Mankind
.
To
this
we
joyn
what
the
Racovian
saith
in
the
fore-quoted
place
,
Original
sin
is
nothing
at
all
,
therefore
it
could
not
hurt
free-will
—
neither
doth
scripture
teach
that
Adam's
fall
was
a
punishment
imputed
either
to
him
or
his
Posterity
:
But
as
I
shew'd
,
Scripture
abounds
in
proofs
to
the
contrary
.
That
Heresiarck
denies
also
[
](A41567-e16810-b)†
†
Socin
.
praelect.
c.
4.
non
fuisse
&c.
Original
Righteousness
to
have
been
in
the
first
Man
,
which
is
as
positive
as
are
the
Words
by
another
used
,
to
maintain
that
Humane
Nature
was
not
in
the
least
Prejudiced
or
Corrupted
through
Adam
's
first
sin
.
But
one
carries
on
the
thing
farther
,
saying
,
[
](A41567-e16870-b)*
*
Smale
.
contr.
〈…〉
206.
Illum
ab
omni
,
&c.
To
say
that
God
for
that
first
sin
of
Adam
,
punish'd
all
his
Posterity
,
whilest
then
they
were
Innocent
,
is
very
far
from
Equity
and
Justice
,
therefore
it
cannot
without
Blasphemy
be
attributed
to
God
.
Here
they
challenge
God's
Justice
,
as
elsewhere
they
have
his
other
Attributes
,
and
they
slight
one
of
the
most
important
things
in
our
Religion
.
As
they
sacrilegiously
presume
upon
the
Nature
and
Person
of
our
blessed
Saviour
,
so
they
do
upon
his
Office
of
Mediator
,
and
would
Rob
us
of
the
Advantages
and
Benefits
which
he
thereby
purchased
for
us
:
And
indeed
,
they
go
about
to
corrupt
the
whole
work
of
our
Redemption
,
and
overthrow
our
Deliverance
from
Sin
and
Death
;
for
to
omit
here
what
they
〈◊〉
against
his
Royal
and
Prophetical
Offices
,
which
●
mention'd
elsewhere
.
I
shall
take
notice
how
they
〈◊〉
either
wholly
deny
,
or
partly
corrupt
what
Scriptu●●
saith
about
his
Propitiatory
Sacrifice
,
his
Priesthood
,
Merits
,
Death
,
Resurrection
,
Glorification
,
sitting
at
the
Right-Hand
of
the
Father
,
and
his
Intercession
for
his
Church
:
His
Sacrifice
they
deny
to
be
true
and
real
,
only
allow
it
to
be
Metaphorical
;
thus
,
as
they
make
of
him
a
Metaphorical
God
,
so
he
must
be
only
a
Metaphorical
Mediator
,
or
Saviour
and
Priest
.
Christus
,
&c.
saith
one
,
[
](A41567-e16940-b)*
*
Smale
.
resp
.
ad
n●va
Monst
.
par.
2.
c.
3.
p.
129.
Christ
our
High-Priest
was
appointed
to
make
an
Offering
,
improperly
so
called
,
and
he
is
improperly
Metaphorically
,
and
Allegorically
called
by
the
name
of
Priest
.
Thus
after
this
,
we
are
Improperly
and
Metaphorically
saved
,
which
is
a
strange
sort
of
Salvation
;
Paul
calls
Christ
proprerly
A
Priest
for
ever
,
Heb.
5.6
.
Psal.
110.4
.
after
the
Order
of
Melchisedeck
.
So
had
David
long
before
,
the
Lord
hath
not
barely
said
,
but
sworn
thou
art
a
Priest
for
ever
after
the
Order
of
Melchizedeck
:
To
be
a
Priest
after
an
Order
,
is
really
and
properly
to
be
a
Priest
;
yet
let
David
and
Paul
say
what
they
please
,
Smalcius
is
of
another
Opinion
,
when
he
saith
,
[
](A41567-e17090-b)†
†
Err.
57.65
.
Heb.
3.1
.
&
4.14
.
15
,
&
5.5.10
,
&c.
He
is
not
a
Priest
for
ever
after
the
Order
of
Melchizedeck
:
shall
we
believe
David
and
Paul
,
or
Smalcius
?
How
often
is
our
blessed
saviour
call'd
an
High-Priest
in
one
Epistle
?
And
in
his
kind
of
Priest-Hood
,
he
was
as
much
a
Priest
as
ever
Aaron
was
in
his
,
and
he
offered
himself
as
really
as
ever
any
expiatory
and
propitiatory
Sacrifice
were
offer'd
under
the
Law
;
therefore
his
pretious
Blood
which
was
shed
upon
the
Cross
till
Death
intervened
,
is
so
often
mention'd
in
Scripture
;
chap.
9.12
.
ver.
14.
By
his
own
Blood
he
entered
in
once
,
&c.
and
the
Blood
of
Christ
,
which
through
the
Eternal
Spirit
offered
himself
without
spot
to
God
,
even
to
Death
:
Again
,
Now
once
in
the
end
of
the
World
hath
he
appeared
to
put
away
sin
by
the
sacrifice
of
himself
,
ver.
16.
ver.
26.
Ephes.
5.25
.
Acts.
20.28
.
thereby
to
save
and
sanctifie
his
Church
;
for
he
loved
it
,
and
gave
himself
for
it
,
and
so
hath
purchased
it
with
his
own
Blood
,
which
could
not
be
done
without
a
Sacrifice
and
a
Priest
;
there
's
no
true
,
proper
and
real
Effect
,
without
a
true
,
proper
and
real
Cause
.
As
the
Article
of
Christ's
Satisfaction
is
one
of
,
if
not
the
most
Fundamental
of
our
Salvation
,
so
the
Holy
Ghost
hath
in
Scripture
taken
special
care
to
confirm
it
in
both
Testaments
,
Isaiah
.
53.10
.
read
the
whole
chap.
His
Soul
was
made
an
Offering
for
sin
,
saith
Isaiah
,
and
the
Lord
hath
laid
on
him
the
Iniquities
of
us
all
;
thereby
the
Prophet
alluding
to
the
Ceremony
of
the
scape
Goat
Asasel
;
Levit.
16.21
.
1
Joh.
2.2
.
1
Pet
2.24
.
which
was
loaded
with
the
Sins
of
the
People
;
so
in
several
places
of
the
Psalms
,
&c.
in
the
New
Testament
he
is
said
to
be
the
Propitiation
for
our
sins
,
and
who
his
own
self
bare
our
sins
in
his
Body
on
the
Tree
;
with
several
others
to
the
same
Effect
,
full
and
plain
enough
,
2
Cor.
4.4
.
except
to
those
in
whom
the
God
of
this
World
hath
blinded
the
Minds
:
Yet
Smalcius
,
as
if
once
had
not
been
enough
,
[
](A41567-e17400-b)*
*
Exam.
100
Err.
Err.
57.66
.
said
elsewhere
,
That
Christ
is
Metaphorically
,
and
improperly
called
a
Priest
,
and
that
he
never
offered
a
true
,
but
only
a
metaphorical
sacrifice
:
Again
,
't
is
false
that
Christ
upon
Earth
purged
our
sins
;
therefore
they
utterly
deny
the
Merit
of
our
Saviour's
Death
,
and
thus
impiously
would
overthrow
the
Foundation
of
our
Salvation
,
whilest
St.
Paul
in
several
places
of
his
Epistle
to
the
Hebrews
,
doth
plainly
demonstrate
the
Necessity
,
Excellency
and
Efficacy
of
our
Saviour's
Sacrifice
of
himself
for
our
Deliverance
from
God's
Wrath
,
the
Curse
of
the
Law
,
and
from
Sin
and
Death
:
Here
I
may
shew
an
instance
how
far
in
an
Impious
way
,
Men
can
go
when
God
hath
left
them
unto
themselves
;
These
are
the
Words
,
Et
si
nunc
Vulgo
,
&c.
[
](A41567-e17480-b)*
*
Racov.
Cat.
p.
177.
And
though
now
it
be
the
Common
Opinion
of
Christians
,
that
Christ
by
his
Death
hath
deserved
Salvation
for
us
,
and
fully
satisfied
for
our
sins
,
yet
that
Opinion
is
Deceitful
,
Erroneous
and
very
Pernicious
.
Where
is
that
Fear
of
God
,
Modesty
,
Soundness
and
Humility
,
which
that
worst
sort
of
Men
would
in
their
Opinions
and
Expressions
seem
to
pretend
to
?
But
to
omit
so
many
other
Evidences
of
their
Blasphemous
Writings
,
I
shall
only
add
some
Words
of
the
same
Smalcius
[
](A41567-e17520-b)†
†
Exam.
Err.
47.72
Christum
nobis
,
&c.
Christ
hath
not
reconciled
God
to
us
,
nor
when
offended
,
appeased
him
towards
us
;
God
of
himself
,
and
of
his
own
Will
,
is
become
favourable
to
Men
without
any
ones
Reconciliation
.
—
Christ
hath
not
obtain'd
the
Forgiveness
of
our
sins
by
the
shedding
of
his
Blood
for
us
:
So
then
with
Paul
we
may
say
,
the
Preaching
of
the
Gospel
is
vain
,
1
Cor.
15.14.15.17
.
our
Faith
is
also
vain
,
we
are
yet
in
our
sins
,
and
the
Apostles
are
found
false
Witnesses
of
God
;
at
one
blow
they
with
denying
Christ's
Satisfaction
for
us
to
Divine
Justice
,
would
blast
our
whole
Joy
,
Comfort
and
Assurance
in
this
Life
,
and
hope
of
Happiness
in
that
which
is
to
come
,
'T
is
certain
,
that
in
the
Work
of
Redemption
to
give
and
receive
,
are
Relatives
,
for
as
a
Man
cannot
properly
be
said
to
receive
a
thing
except
it
be
given
him
by
another
,
so
no
Man
can
properly
be
said
to
give
,
except
there
be
another
to
receive
:
Thus
in
the
Work
of
Redemption
,
the
price
which
Christ
gives
,
the
Father
receives
it
,
as
Scripture
saith
,
Rev.
5.9
.
Ephes.
5.2
.
Heb.
10.5.7.10
.
1
Pet.
1.18.19
.
Thou
hast
Redeemed
us
unto
God
through
thy
Blood
,
and
Christ
hath
loved
us
,
and
given
himself
for
us
an
offering
and
a
sacrifice
to
God
,
for
a
sweet
smelling
savor
:
Again
,
Ye
know
that
ye
were
not
Redeemed
with
corruptible
things
,
as
silver
and
gold
—
But
with
the
precious
blood
of
Christ
,
as
of
a
Lamb
without
blemish
and
without
spot
.
The
Blood
of
Christ
,
and
his
Death
by
the
Sacrifice
of
himself
,
is
the
Meritorious
Cause
of
our
Redemption
and
Salvation
;
This
Gospel-Doctrine
should
not
be
scoffed
at
by
Men
,
who
would
pass
for
Christians
,
yet
thereby
make
Heathens
of
themselves
,
in
joyning
with
Heathens
to
mock
God's
Institutions
of
the
Ceremonial
Law
,
which
represented
Christ's
Sacrifice
upon
the
Cross
;
let
an
Heathen
,
who
knew
no
better
,
say
,
[
](A41567-e17660-b)†
†
Cat.
Distich
.
de
Morib
.
l.
4.
Stultitia
est
morte
alterius
Sperare
Salutem
.
'T
is
a
Folly
to
look
for
Salvation
by
another
Man's
Death
,
but
no
Christian
should
say
so
,
I
am
apt
to
believe
that
Roman
was
not
a
meer
stranger
to
the
Custom
of
the
Jews
,
but
as
well
as
Ovid
,
he
might
have
read
Moses's
Books
,
whereof
,
the
Translation
by
the
Septuagint
was
then
Extant
;
and
long
before
,
for
by
what
that
other
in
his
Metamorphoses
saith
of
the
Flood
,
of
the
Tower
of
Babel
represented
by
the
Gyants
attempting
to
scale
up
to
Heaven
,
and
some
such
other
things
,
we
have
ground
to
believe
that
he
had
read
the
Book
of
Genesis
,
so
might
also
Cato
,
who
,
though
accounted
a
Wise
Man
by
the
World
,
if
he
,
by
the
Verse
of
his
already
Quoted
,
intended
any
thing
against
the
Ceremonies
of
the
Law
about
Sacrifices
which
represented
that
of
the
Messiah's
Death
,
whereby
Salvation
to
Mankind
was
to
be
purchased
,
according
to
the
Prophecies
of
David
,
Isaiah
,
Daniel
,
&c.
then
we
may
reckon
him
to
have
been
one
of
those
whom
Paul
speaks
of
,
who
professing
themselves
to
be
Wise
,
became
Fools
,
Rom.
1.22
.
1
Cor.
1.23
,
24.
(
so
we
may
all
others
of
his
Opinion
,
)
because
as
the
Doctrine
of
the
Messiah
or
Christ
,
was
to
the
Jews
a
stumbling
Block
,
so
to
the
Greeks
or
Gentiles
it
was
Foolishness
,
but
unto
them
which
are
called
both
Jews
and
Greeks
,
Christ
is
the
power
of
God
,
and
the
Wisdom
of
God
;
but
we
find
Socinians
to
take
part
with
those
who
barely
are
Jews
and
Greeks
,
but
not
with
them
which
are
called
,
so
are
more
unexcusable
than
Cato
,
and
other
Heathens
,
who
never
had
the
Gospel-Light
shining
upon
them
,
as
they
have
.
As
they
deny
Christ's
Satisfaction
,
so
wholly
to
deprive
him
of
his
Priestly
Office
,
they
also
would
take
away
his
Intercession
,
which
is
the
other
part
of
it
;
and
though
Paul
saith
that
,
Rom.
8.34
.
Christ
is
at
the
Right-Hand
of
the
Father
,
where
he
maketh
Inetercession
for
us
;
yet
one
,
without
giving
any
reason
to
the
contrary
,
which
is
their
Magisterial
way
of
deciding
Controversies
,
saith
,
Christ
in
Heaven
only
,
improperly
doth
intercede
for
us
.
So
of
him
they
would
make
only
an
improper
and
figurative
Intercessour
:
But
we
mean
,
not
that
Intercession
of
his
to
be
with
Tears
and
upon
his
Knees
,
as
in
the
Days
of
his
Humiliation
when
he
was
upon
Earth
,
but
he
offers
our
Prayers
to
God
,
and
by
vertue
of
his
Merits
,
makes
them
acceptable
to
the
Father
,
therefore
our
Prayers
to
God
,
we
offer
in
the
Name
,
and
by
the
Merits
and
Mediation
of
the
Lord
Jesus
.
They
in
every
thing
to
shew
themselves
against
him
,
Joh.
2.19
.
and
10.17.18
.
though
in
several
places
he
saith
,
that
he
can
and
will
,
raise
himself
and
others
from
the
Dead
;
yet
when
we
say
,
he
raised
himself
by
his
own
Power
,
they
laugh
at
,
and
ridicule
it
,
for
saith
Socinus
,
[
](A41567-e18030-b)*
*
Disp.
de
unius
fil
.
exist
.
quid
enim
,
&c.
what
doth
more
deserve
to
be
laught
at
,
as
more
contrary
to
Truth
,
or
can
seem
,
or
be
so
,
than
to
say
[
](A41567-e18060-b)*
*
Resp.
ad
nov.
Monst
that
he
who
is
Dead
can
call
himself
again
to
Life
.
And
that
wicked
Scoffer
his
Disciple
Smalcius
,
like
another
Lucian
doth
bluntly
declare
,
It
is
a
Fable
to
say
that
Christ
manifested
any
Power
in
his
Resurrection
,
which
as
it
is
false
,
so
it
destroys
it self
;
and
in
the
[
](A41567-e18110-b)†
†
part.
2.
c.
21.
fabula
est
,
&c.
p.
216.
Racov.
Cat.
't
is
thus
,
They
are
extremely
mistaken
,
who
say
that
Christ
raised
himself
from
the
Dead
.
But
they
think
it
not
enough
for
them
to
strick
at
him
in
his
Grave
,
for
they
pursue
him
after
his
Resurrection
,
they
say
,
[
](A41567-e18180-b)*
*
Ostorod
.
instit
.
c.
41.
Immediately
after
his
Resurrection
his
Body
was
not
Immortal
,
only
after
it
was
taken
up
into
Heaven
.
So
saith
Socinus
himself
,
[
](A41567-e18220-b)†
†
De
stat.
prim
.
Hom.
c.
8.
p.
203.
The
Body
of
Christ
attain'd
to
Imortality
and
Glory
,
only
after
it
had
been
carried
up
to
Heaven
.
This
is
not
grounded
upon
any
Reason
only
screw'd
out
of
their
shallow
Brains
and
rotten
Hearts
:
Nay
,
they
pursue
him
into
Heaven
it self
,
and
amidst
his
Glory
they
would
have
it
to
cease
from
being
a
true
Humane
Body
,
for
there
they
strip
him
of
Flesh
and
Blood
,
without
which
,
it
cannot
be
a
true
Humane
Body
,
for
this
reason
,
that
he
would
be
Imperfect
and
Defiled
,
if
he
had
any
Blood
:
Whereupon
they
would
misapply
the
Apostles
saying
,
Flesh
and
Blood
cannot
inherit
the
Kingdom
of
God
.
Whereby
are
meant
the
Corrupt
Affections
of
Humane
Nature
;
so
they
,
who
therein
indulge
themselves
,
are
wholly
govern'd
by
,
live
and
die
in
them
,
shall
not
be
saved
.
As
to
the
Body
,
I
say
,
't
is
true
,
Corruptible
Flesh
and
Blood
,
as
now
we
have
,
shall
not
go
into
Heaven
,
but
not
so
when
Corruption
shall
have
put
on
Incorruption
;
't
is
a
different
Body
as
to
the
quality
,
not
as
to
the
substance
:
But
our
Saviour
hath
the
same
Body
he
had
upon
Earth
,
in
the
Grave
,
and
after
his
Resurrection
,
with
this
difference
,
that
now
't
is
an
Immortal
,
Incorruptible
and
Gloryfied
Body
.
Socinians
make
a
Dispute
about
the
Duration
of
Christ's
Kingdom
,
for
they
affirm
it
will
last
no
longer
than
the
World's
end
,
for
saith
one
,
[
](A41567-e18300-b)*
*
Ostorod
.
l.
c.
6.
n.
2.
Civibus
hujus
Regni
salutem
,
&c.
Salvation
,
Glory
,
and
Joy
shall
be
given
the
Citizens
of
this
Kingdom
when
this
Spiritual
Kingdom
shall
come
to
an
end
;
which
is
directly
against
those
Texts
,
Luk.
1.33
.
wherein
't
is
said
,
he
shall
Reign
over
the
House
of
Jacob
for
ever
,
and
of
his
Kingdom
there
shall
be
no
end
,
and
I
will
Establish
the
Throne
of
his
Kingdom
for
ever
;
2
Sam.
7.13
.
Dan.
2.44
.
and
7.14
.
again
,
that
Kingdom
shall
never
be
destroy'd
;
further
,
his
Dominion
is
an
everlasting
Dominion
,
which
shall
not
pass
away
,
and
his
Kingdom
that
which
shall
not
be
destroy'd
.
As
this
Kingdom
had
no
beginning
,
so
it
shall
have
no
end
,
when
I
say
it
had
no
beginning
,
I
mean
not
as
to
the
Administration
,
for
in
that
sense
it
had
,
but
I
mean
as
to
the
Right
and
Title
,
for
from
Eternity
the
Father
appointed
him
to
be
a
King
,
He
had
a
Glory
before
the
World
was
;
he
also
had
at
that
time
,
if
so
we
may
call
Eternity
,
a
People
given
him
,
for
in
him
the
Father
hath
chosen
us
before
the
Foundation
of
the
World
;
and
he
began
to
exercise
his
Royal
Authority
over
his
Subjects
as
soon
as
they
began
to
be
:
So
this
Kingdom
of
his
he
had
before
he
was
Born
of
the
Virgin
,
but
than
that
King
had
only
Divine
Nature
,
though
in
that
sense
he
was
not
King
as
God
,
for
therein
he
had
submitted
to
the
Father
,
but
as
soon
as
God
was
made
Man
,
Humane
Nature
became
Partner
of
this
Royal
Authority
,
to
this
effect
he
answered
Pilate's
question
,
whether
he
was
a
King
?
thou
says
that
I
am
a
King
,
to
this
end
was
I
Born
,
John
18.37
.
Psal.
5.1
,
2
,
3
,
and
20
,
1
,
9.
and
for
this
cause
came
I
into
the
World
.
Under
the
Old
Testament
believers
call'd
him
their
King
and
their
God
,
and
as
such
pray'd
unto
him
and
he
was
born
King
of
the
Jews
,
and
by
the
Wise
Men
adored
for
such
.
The
time
of
Christ's
Kingdom
hath
three
several
Periods
,
the
first
from
Adam
to
Moses
.
Second
from
Moses
to
his
birth
of
the
Virgin
:
And
the
third
from
his
birth
to
the
World's
end
;
Matth.
2.2
.
Zechar.
9.9
.
Rev.
7.17
.
yet
then
this
Kingdom
shall
not
cease
,
for
to
all
Eternity
he
shall
rule
over
his
People
in
that
State
of
Glory
,
for
the
Lamb
which
is
in
the
midst
of
the
Throne
,
between
the
Father
and
the
Holy
Ghost
,
shall
feed
them
and
lead
them
unto
living
Fountains
of
Waters
.
The
Kingdom
shall
be
the
same
,
Rev.
7.17
.
but
with
a
different
administration
,
the
believers
shall
not
then
,
as
now
they
are
,
be
governed
by
his
Word
,
no
more
Promises
nor
Threatnings
,
no
Pains
nor
Rewards
,
no
defending
against
Enemies
,
for
there
shall
be
none
.
As
to
matters
of
Grace
,
though
Scripture
takes
away
from
Man
all
Power
and
Disposition
by
Nature
to
do
Good
and
what
is
acceptable
to
God
,
yet
in
that
State
,
wherein
he
is
but
a
slave
of
Satan
,
sold
under
Sin
,
who
cannot
cease
from
Sin
,
they
allo
a
free-will
and
power
to
fullfil
the
Law
,
for
they
say
,
though
[
](A41567-e18580-b)*
*
Racov.
Ca.
p.
197.
commonly
in
Men
by
Nature
,
the
strength
to
do
what
God
requires
,
be
but
small
,
yet
the
Will
to
do
those
things
is
naturally
in
every
one
:
Farthermore
,
[
](A41567-e18610-b)†
†
Smalc
.
de
perfect
.
justit
.
although
by
reason
of
the
infirmity
of
the
Flesh
,
it
be
very
difficult
for
a
Man
to
come
really
to
that
perfection
of
doing
what
God
requires
,
yet
't
is
not
altogether
impossible
.
But
he
goes
further
,
for
he
affirms
it
to
be
possible
for
a
Man
after
the
knowledge
of
the
Truth
,
never
to
Sin
;
for
,
saith
he
,
[
](A41567-e18630-b)*
*
Resp.
ad
frantz
.
disp.
6.
de
bon.
oper.
thes.
43.
1
Kings
8.46
.
Jam.
3.2
.
neither
Scripture
nor
sound
Reason
,
nor
any
thing
else
hinders
,
but
that
he
who
Sinn'd
before
,
may
come
to
that
degree
of
perfection
as
never
to
Sin
hereafter
.
This
is
to
set
up
a
Perfection
,
in
this
life
and
freedom
from
Sin
,
whilest
Scripture
doth
abundantly
affirm
that
there
is
no
Man
that
Sinneth
not
,
that
after
the
knowledge
of
the
Truth
and
after
Conversion
,
in
many
things
we
offend
all
,
even
the
best
,
all
are
under
Sin
,
Rom.
3.23
.
and
all
have
Sinn'd
and
come
short
of
the
Glory
of
God
.
One
said
well
,
[
](A41567-e18710-b)†
†
Remigius
in
Cens
.
Act.
Synod
.
Caris
.
c.
Go.
tescal
.
vivere
absque
peccato
,
&c.
To
live
without
Sin
in
the
World
,
belongs
not
to
the
state
of
the
present
Life
,
but
to
the
happiness
of
that
which
is
eternal
:
during
our
Life
,
some
Canaanites
are
still
left
to
be
Thorns
in
our
Sides
,
and
the
best
Men
have
a
Thorn
in
the
Flesh
.
So
that
freedom
from
Sin
is
certainly
part
of
the
Glory
of
God
,
which
in
this
World
no
Man
whatsoever
can
attain
unto
,
and
to
pretend
to
't
,
is
the
Sin
of
the
Devil
,
and
of
our
first
Parents
;
namely
Pride
and
an
Ambitious
desire
to
be
like
God
and
equal
with
God
;
their
steps
do
Socinians
follow
,
who
though
they
would
seem
to
be
great
Enemies
to
Popery
,
they
in
matters
of
Grace
,
in
every
thing
are
a
bad
,
and
in
some
worse
than
Papists
:
By
this
principle
of
theirs
they
also
make
Salvation
an
easy
thing
,
though
the
Apostle
saith
,
1
Pet.
4.18
.
Jerem.
13.23
.
the
Righteous
is
scarcely
saved
:
and
the
Prophet
,
't
is
no
more
possible
for
them
to
do
good
,
that
are
used
to
do
evil
,
then
't
is
for
the
Ethiopian
to
change
his
Skin
,
or
for
the
Leopard
his
Spots
.
There
is
a
natural
impossiblity
,
by
reason
of
Sin
reigning
in
every
Reprobate
,
and
dwelling
in
every
Believer
;
1
John
1.8
.
wherefore
we
are
commanded
daily
to
pray
to
God
to
forgive
us
our
Trespasses
,
for
indeed
,
if
we
say
we
have
no
Sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
The
Orthodox
Doctrines
about
the
Sacraments
,
Faith
,
Justification
,
and
in
sew
words
,
every
Article
of
our
Holy
Religion
,
they
more
or
less
do
depravate
;
thus
they
set
up
a
new
one
of
their
own
making
,
as
it
hath
plainly
been
demonstrated
by
several
Protestant
Divines
.
They
set
up
two
ways
of
Salvation
,
one
under
the
Old
Testament
,
the
other
under
the
New
:
We
own
there
are
several
ways
to
Hell
,
yet
there
is
but
one
,
and
that
strait
too
,
Heb.
10.20
.
leading
to
Heaven
,
which
is
the
new
and
living
way
,
which
he
(
Christ
)
hath
consecrated
for
us
thorough
the
Vail
,
that
is
to
say
,
his
Flesh
.
This
in
Substance
,
though
under
different
Circumstances
,
was
for
his
People
under
the
Old
,
as
't
is
under
the
New
Testament
:
The
whole
Church
of
God
,
though
consisting
of
Jews
and
Gentiles
,
is
but
one
Church
,
so
there
is
but
one
Head
,
Lord
and
Saviour
,
and
so
but
one
way
to
Salvation
:
Now
that
Church
(
God
)
Christ
hath
purchased
with
his
own
Blood
,
that
is
by
the
Merits
of
his
Death
:
Rom.
3.25
.
God
hath
set
forth
the
Messiah
Jesus
Christ
to
be
a
propitiation
thorough
Faith
in
his
Blood
,
for
his
People
,
under
the
Old
,
as
under
the
New
Testament
,
and
we
are
justified
by
his
Blood
:
Chap.
5.9
.
Ephes.
1.7
.
Col.
1.20
.
Heb.
10.19
.
Also
we
have
Redemption
,
thorough
his
Blood
the
Forgiveness
of
Sins
:
Withal
,
he
hath
made
peace
thorough
the
Blood
of
his
Cross
:
And
the
boldness
we
have
to
enter
into
the
Holiest
,
it
is
by
the
Blood
of
Jesus
.
So
then
under
both
Testaments
Men
are
justified
and
saved
by
Vertue
of
the
Death
of
Christ
Mediator
,
and
thorough
Faith
in
him
(
as
't
is
at
large
expressed
Heb.
11.
)
whether
to
come
with
the
Jews
,
Acts
4.12
.
or
already
come
with
Christians
,
for
the
Apostle's
words
are
full
,
plain
,
and
general
;
neither
is
there
Salvation
in
any
other
,
for
there
is
no
other
name
under
Heaven
given
among
Men
,
whereby
we
must
be
saved
:
Yet
this
clear
truth
they
will
not
yield
to
,
for
saith
[
](A41567-e19040-b)*
*
Smalc
.
cont
.
frantz
.
disp.
4.
thes.
8.
one
of
them
,
what
Frantzius
Writes
,
that
the
Ancients
believed
in
Jesus
to
come
,
and
thorough
that
Faith
were
justified
,
ought
to
be
reckon'd
among
the
grossest
errours
.
—
Justification
by
Faith
was
never
profered
to
Men
before
the
coming
of
Christ
,
neither
was
it
promised
that
Man
should
be
justified
by
Faith
;
yet
Abraham
was
justify'd
by
Faith
,
Gal.
3.6
.
for
Abraham
believed
God
and
it
was
accounted
to
him
for
righteousness
,
wherein
did
he
believe
God
?
Not
only
in
the
promise
that
his
Posterity
should
be
very
numerous
,
but
also
chiefly
at
the
promise
that
the
Messiah
should
come
out
of
his
Seed
,
Gen.
12.3
.
and
in
thee
shall
all
the
Families
of
the
Earth
be
Blessed
,
which
was
a
renewing
of
the
Promise
made
to
our
first
Parents
of
the
Woman's
Seed
,
which
then
God
fixed
in
Abraham's
Family
;
now
this
Seed
of
his
in
whom
all
the
Families
of
the
Earth
should
be
blessed
,
is
what
Abraham
believed
,
and
that
Faith
of
his
concerning
it
,
was
to
him
accounted
for
Righteousness
,
and
there
is
no
doubt
to
be
made
,
but
that
God
who
so
familiarly
conversed
with
him
as
with
a
Friend
;
for
so
Scripture
calls
him
,
Isai.
41.8
.
in
a
special
manner
revealed
to
him
the
Mystery
of
his
coming
in
the
Flesh
,
for
it
was
the
Son
of
God
,
the
second
Person
of
the
most
holy
Trinity
,
who
at
several
times
under
the
name
of
an
Angel
,
and
in
the
shape
of
a
Man
appeared
to
Abraham
,
who
,
as
our
Lord
saith
,
rejoyced
to
see
his
day
with
the
Eye
of
Faith
,
that
day
or
time
when
he
appeared
in
the
Flesh
,
which
Abraham
who
lived
so
long
before
did
see
,
not
as
actually
present
,
but
as
to
come
;
and
that
Faith
whereby
Abraham
believed
in
a
Saviour
to
come
,
he
was
justify'd
by
,
and
as
he
is
called
the
Father
of
all
them
that
believe
,
so
all
believers
must
have
the
same
Faith
which
he
had
;
Ephes.
4.5
.
for
there
is
but
one
Faith
,
and
one
Lord
,
which
imports
one
and
the
same
object
of
that
Faith
only
with
this
difference
upon
the
account
of
time
,
that
Abraham
believed
in
him
that
was
to
come
,
and
we
in
him
who
is
already
come
.
Now
to
the
later
part
of
what
Smalcius
saith
,
that
there
is
no
promise
that
Man
should
be
justified
by
Faith
;
I
say
if
it
be
not
by
Faith
,
it
must
be
by
Works
,
for
there
is
no
middle
,
but
seeing
St.
Paul
in
several
places
of
his
Epistle
to
the
Romans
doth
so
positively
exclude
Works
,
not
only
those
of
the
Law
,
but
also
those
call'd
Evangelical
;
with
the
same
Apostle
we
must
conclude
Man
to
be
justified
by
Faith
without
Works
:
but
they
are
thorough
paced
,
Rom.
3.28
.
for
regeneration
and
other
good
works
,
Love
,
Invocation
,
Obedience
,
Hope
,
Charity
,
&c.
far
from
being
the
effects
of
Justification
,
that
without
them
there
can
be
no
Justification
,
that
is
,
they
are
the
cause
of
it
,
as
[
](A41567-e19340-b)*
*
Smalc
.
ibid.
one
of
them
is
not
ashamed
to
write
.
Tho
Scripture
in
so
many
places
saith
that
Christ's
passive
obedience
was
for
us
,
is
imputed
to
us
,
and
we
thereby
are
justified
;
Isa.
53.5
,
6.
1
John
1.7
.
Rom.
3.24
,
25.
and
5.19
.
Galat.
3.13
.
for
he
was
wounded
for
our
Transgressions
,
he
was
bruised
for
our
Iniquities
,
the
Chastisement
of
our
Peace
was
upon
him
,
and
with
his
Stripes
we
are
healed
.
Also
the
Blood
of
Jesus
Christ
his
Son
cleanseth
us
from
all
Sin
,
so
in
other
Texts
quoted
in
the
Margin
:
Yet
for
all
this
,
these
Wretches
with
a
brazen-face
do
thunder
against
this
Holy
Doctrine
as
[
](A41567-e19390-b)†
†
Socin
.
de
servat
.
l.
4.
absurd
,
impious
,
forged
,
and
contrary
to
Divine
and
Human
Reason
;
yea
,
so
filthy
and
execrable
,
that
he
believes
since
the
beginning
of
the
World
there
was
not
a
more
pernicious
errour
.
And
that
Man's
[
](A41567-e19440-b)†
†
Socin
.
de
justif
.
p.
77.
Ephes.
2.8
.
Ibid.
Heb.
2.10
.
Chap.
12.2
.
Disciple
impiously
calls
it
,
an
Imposture
of
Satan
.
But
they
go
further
and
say
God
justifieth
Man
for
his
Obedience
and
own
Righteousness
,
for
saith
the
[
](A41567-e19470-b)*
*
Smalc
.
Heresiark
,
to
be
justified
of
God
is
nothing
else
but
to
be
declared
just
which
must
necessarily
be
when
the
Precepts
,
whatsoever
they
be
,
of
the
Law
he
hath
given
,
are
kept
.
Thus
Men
need
not
seek
in
God
for
what
they
have
in
themselves
,
for
which
they
would
make
him
accountable
to
them
;
but
they
sink
deeper
and
deeper
into
the
mire
,
for
Faith
which
the
Apostle
calls
the
Gift
of
God
,
with
an
exclusion
,
and
that
not
of
your selves
,
they
affirm
God
not
to
be
the
only
cause
of
,
seeing
Man
of
himself
by
strength
of
his
own
Will
may
receive
it
,
for
thus
he
goes
on
,
out
of
what
hath
been
said
it
appears
what
is
in
Man
the
cause
and
foundation
of
his
Faith
,
namely
the
love
and
desire
to
do
Good
and
to
avoid
Evil
:
And
as
they
overturn
all
Divine
Means
of
our
Salvation
,
so
that
pernicious
Man
would
strike
hard
as
the
Captain
of
it
,
and
the
Author
and
Finisher
of
our
Faith
.
Isa.
63.3
.
And
in
that
great
Work
which
he
alone
hath
effected
,
for
he
hath
troden
the
Wine-Press
alone
,
and
of
the
People
there
was
none
with
him
,
yet
blasphemously
he
would
therein
make
a
Tool
and
Instrument
of
him
,
for
he
saith
[
](A41567-e19570-b)†
†
Socin
.
cont
.
Wiekum
.
c.
4.
1
Cor.
1.3
.
Heb.
5.9
.
1
Cor.
6.20
,
and
7.23
.
1
Tim.
2.6
.
Matth.
20.28
.
Ephes.
5.2
.
but
we
must
not
so
trust
in
Christ
Man
,
as
if
he
were
the
Author
of
our
Happiness
,
that
is
the
first
and
only
cause
—
but
only
as
in
the
second
and
instrumental
;
so
not
the
principal
efficient
meritorious
cause
,
yet
Paul
in
his
Epistles
wishes
equally
Grace
and
Peace
from
God
the
Father
,
and
from
the
Lord
Jesus
Christ
,
whom
all
other
inferiour
causes
do
depend
upon
:
For
he
became
the
Author
of
eternal
Salvation
unto
all
them
that
obey
him
;
all
this
confirm'd
by
the
many
Glorious
Titles
given
him
in
Scripture
:
and
in
plain
words
we
by
Paul
twice
in
the
same
words
,
are
said
to
be
Bought
with
a
Price
which
Christ
himself
paid
;
for
he
gave
himself
a
ransom
for
all
,
whom
he
laid
down
his
Life
for
,
and
that
was
the
end
of
his
coming
into
the
World
;
he
came
to
give
his
Life
a
Ransom
for
many
,
and
he
hath
given
himself
for
us
an
Offering
,
and
a
Sacrifice
to
God
.
Several
other
things
in
the
word
there
are
to
this
purpose
,
but
this
is
full
and
plain
enough
.
When
according
to
several
places
in
Scripture
,
we
say
,
we
are
justified
by
Faith
laying
hold
upon
Christ
,
and
thereby
applying
his
Merits
unto
us
,
that
wise
,
modest
,
and
humble
Man
calls
it
merum
humanum
commentum
,
&c.
[
](A41567-e19700-b)*
*
Socin
.
de
Serv.
part.
4.
c.
11.
Esphes
.
2.8.9
.
Socin
.
de
Serv.
part.
4.
c.
12.
a
meer
invention
of
Men
,
and
a
most
vain
dream
:
this
and
many
more
things
he
saith
,
but
proves
none
,
no
Scripture
to
confirm
what
he
saith
.
What
the
word
doth
attribute
only
to
God's
Mercy
,
to
his
free
gift
Faith
and
not
to
Works
,
least
any
Man
should
boast
,
he
doth
to
Man's
honesty
,
ex
probitate
,
't
is
Man's
probity
that
makes
him
believe
the
Gospel
:
but
to
shew
how
they
stumble
at
nothing
,
they
say
that
an
unbeliever
and
unregenerate
Man
can
do
good
Works
,
which
positively
they
affirm
,
certum
est
,
&c.
[
](A41567-e19790-b)†
†
Smalc
.
cont
.
frantz
.
disp.
1.
de
bon.
Oper.
't
is
certain
that
an
unregenerate
man
,
by
nature
and
his
reason
,
can
do
good
works
?
but
how
can
they
be
good
except
there
be
a
good
Principle
,
a
good
Matter
,
a
Right
manner
,
and
a
good
End
,
which
are
the
four
necessary
Circumstances
to
denominate
a
good
Act
,
if
but
one
of
these
be
wanting
it
may
not
be
called
a
good
Work
,
besides
that
every
one
of
these
parts
must
be
within
a
due
degree
whereof
the
want
makes
the
Action
defective
and
so
hinders
the
goodness
and
perfection
of
it
,
besides
that
what
good
of
any
kind
is
in
us
,
it
comes
from
God
,
for
saith
the
Apostle
,
God
worketh
in
us
both
to
will
and
to
do
,
of
his
good
Pleasure
:
how
can
an
unregenerate
and
unbeliever
do
good
works
and
acceptable
to
God
?
seeing
Scripture
assures
how
without
faith
it
is
impossible
to
please
him
,
Heb.
11.6
.
they
also
would
have
our
Conversion
and
Regeneration
,
which
is
God's
proper
Work
,
to
be
in
Man's
Power
,
when
alas
the
second
Creation
is
no
more
than
the
first
,
that
is
not
at
all
,
within
the
Sphere
of
any
Man's
Activity
,
for
't
is
altogether
incommunicable
to
the
Creature
.
As
they
meddle
with
every
material
thing
in
Religion
,
so
they
spared
not
the
Sacraments
,
whereof
first
and
in
general
they
deny
the
necessity
,
of
Precept
,
and
as
of
means
which
God
hath
appointed
to
convey
divine
Graces
to
us
,
which
to
affirm
saith
[
](A41567-e19870-b)†
†
cont
.
frantz
.
disp.
9.
p.
422.
Smalcius
,
is
fabulous
,
and
worse
in
another
place
,
per
sacramenta
,
&c.
to
say
[
](A41567-e19930-b)*
*
Exam.
100.
Err.
err.
93.
that
by
the
Sacraments
,
grace
is
convey'd
to
men
,
is
next
degree
to
Blasphemy
.
How
soon
would
they
turn
Blasphemy
upon
us
if
ever
they
had
the
upper
hand
.
In
particular
of
Baptism
they
say
,
that
the
Doctrine
of
Baptism
is
not
a
fundamental
or
necessary
article
of
Faith
,
but
such
as
Christian
piety
may
,
consist
without
,
and
concerning
which
every
one
may
abound
in
his
own
sense
,
[
](A41567-e19980-b)†
†
Socin
.
disp.
de
bapt.
c.
17.
nay
,
ipsissimam
falsitatem
,
&c.
[
](A41567-e20000-b)*
*
Smalc
.
exam.
err.
100.
Err.
9.
'T
is
falshood
it self
to
say
that
Christ
hath
under
pain
of
losing
Eternal
Life
,
tyed
men
to
the
use
of
them
:
we
do
not
say
they
are
absolutely
necessary
,
for
God
is
not
tyed
to
means
,
but
they
are
Ordinances
of
God's
own
Appointment
,
which
he
hath
tyed
us
to
as
means
conducing
to
bring
us
to
the
end
of
our
Salvation
and
is
it
not
a
great
Sin
,
to
disobey
God
with
neglecting
and
slighting
his
Ordinances
?
Sure
I
am
a
great
threatning
was
Thundered
against
such
in
the
case
of
Circumcision
,
Gen.
17.14
.
The
uncircumcised
man
Child
was
to
be
cut
off
from
his
People
;
for
he
hath
broken
my
covenant
,
which
was
the
Reason
of
it
,
and
we
have
a
notable
Evidence
of
the
danger
which
in
the
inn
Moses
,
was
in
,
for
having
neglected
it
in
one
of
his
Sons
,
Exod.
4.24
,
25.
when
the
Lord
met
him
and
sought
to
kill
him
.
Now
Baptism
is
an
introduction
into
the
Church
whereby
we
are
made
Members
of
it
admitted
into
God's
Covenant
,
and
take
upon
us
his
Badges
and
Livery
:
the
washing
of
the
new
Birth
and
the
renewing
of
the
holy
Ghost
;
Tit.
3.5
.
which
in
the
matter
of
our
Salvation
is
no
small
thing
,
yet
they
say
,
[
](A41567-e20110-b)*
*
Scrivierus
de
bapt.
it
belongs
to
our
Sins
no
more
than
Noah's
Ark
,
Jeremiah's
Yoke
,
and
King
Joash's
Arrows
,
without
special
command
of
God
:
but
do
they
every
day
look
for
a
Command
?
did
not
Christ
once
for
all
say
,
go
and
Teach
all
Nations
Baptising
them
?
Did
not
after
that
precept
the
Apostle's
baptise
Persons
and
whole
Families
?
Matth.
28.19
.
but
Socinus
,
[
](A41567-e20190-b)†
†
Disp.
de
.
bapt.
c.
16.
baptismum
aquae
,
&c.
as
if
he
had
known
Christ's
mind
better
than
himself
and
his
Apostles
saith
,
the
Baptism
of
Water
was
not
Commanded
by
Christ
,
but
only
freely
used
by
the
Apostles
.
And
that
the
Baptism
of
Water
was
only
for
a
time
,
not
perpetual
,
so
it
doth
not
belong
to
those
who
come
after
;
the
Command
of
outward
washing
given
by
C.
5.
p.
53.
Peter
,
Acts
2.28
.
was
not
for
ever
,
but
only
for
a
time
:
thus
he
and
others
of
his
Kidney
go
on
after
that
rate
.
They
also
slight
infant
Baptism
as
of
no
advantage
,
which
may
as
well
be
left
off
as
used
.
They
positively
say
,
[
](A41567-e20280-b)*
*
Racov.
Cat.
p.
151.
Infants
do
not
at
all
belong
to
the
Ceremony
of
Baptism
,
for
neither
is
there
any
Precept
for
it
in
Scripture
,
nor
have
we
any
example
of
it
.
This
to
favour
Anabaptists
:
yet
the
Baptism
of
Infants
is
a
Divine
Ordinance
,
and
this
is
to
Unchurch
and
Unchristianise
them
.
'T
is
an
errour
,
saith
one
of
them
,
to
think
that
the
Baptism
of
Infants
is
a
Divine
Ordinance
,
or
really
a
thing
that
agrees
therewith
.
Many
more
things
of
that
nature
we
read
in
their
Writings
.
As
to
the
Lord's
Supper
,
they
are
against
the
name
,
for
they
would
not
have
it
call'd
Sacrament
,
and
have
very
wrong
Notions
of
the
thing
,
for
they
make
of
it
a
bare
empty
Ceremony
which
neither
effects
any
thing
in
us
,
not
doth
God
thereby
bestow
any
grace
upon
us
,
only
we
thereby
return
God
Thanks
:
yet
Paul
calls
the
bread
which
we
break
the
Communion
of
the
Body
of
Christ
,
1
Cor.
10.16
.
and
the
Cup
of
Blessing
which
we
Bless
,
the
Communion
of
the
Blood
of
Christ
.
Therefore
the
Elements
in
that
holy
Sacrament
,
are
no
empty
signs
,
for
therein
the
Lord's
Body
is
to
be
discern'd
,
and
he
who
doth
not
,
Eateth
and
Drinketh
Damnation
to
himself
,
not
discerning
the
Lord's
Body
.
Chap.
11.29
.
The
word
Sacrament
they
call
barbarous
,
invented
by
idle
Men
,
containing
something
of
superstition
or
in
part
of
Idolatry
,
and
hath
been
made
use
of
to
conceal
the
fraud
:
But
the
word
hath
abundantly
been
used
by
the
Orthodox
Fathers
and
Doctors
of
the
Latin
Church
;
among
the
Latin
prophane
Authors
it
hath
several
significations
,
as
first
the
Money
in
the
hands
of
their
pontifs
,
in
loco
Sacro
,
deposited
by
those
that
were
at
Law
:
also
it
signified
an
Oath
which
was
taken
upon
the
invocation
of
God
,
hence
in
Cicero's
sense
,
Sacramento
contendere
,
and
jure
jurando
affirmare
,
to
take
a
Sacrament
or
an
Oath
,
are
the
same
:
among
the
Ecclesiastical
Authors
,
sometimes
't
is
taken
in
a
large
sense
for
every
Secret
or
Mystery
of
Christian
Religion
;
at
other
times
in
a
stricter
sense
for
a
sign
instituted
of
God
whereby
he
doth
Seal
his
graces
and
benefits
unto
his
People
as
here
it
is
.
Sacrament
a
Sacred
,
because
't
is
a
Sacred
thing
,
and
also
therein
we
take
an
Oath
to
Christ
to
own
him
as
our
head
and
to
fight
under
his
banners
;
Now
the
signification
of
words
is
what
use
makes
them
to
be
,
and
't
is
received
in
all
Orthodox
Schools
as
appears
by
the
several
Confessions
of
Faith
:
so
though
it
be
abused
and
misapply'd
by
some
as
Papists
,
't
is
no
just
cause
to
wrangle
with
the
word
,
nor
for
me
here
to
say
any
more
about
it
:
the
Greeks
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mystery
,
which
is
no
less
Ambiguous
than
that
of
Sacrament
.
But
to
the
thing
:
nobis
in
coena
,
&c.
saith
one
,
[
](A41567-e20500-b)*
*
Smalc
.
disp.
de
Coenâ
,
thes.
106.
't
is
the
veriest
and
purest
truth
of
the
Gospel
,
that
in
the
Supper
nothing
is
confer'd
on
us
,
only
we
thereby
give
God
Thanks
:
to
say
that
in
that
action
Christ
doth
communicate
to
us
his
Body
and
Blood
,
is
a
doctrine
to
be
rejected
as
absurd
,
pernicious
and
an
old
Womans
Tale
,
and
the
very
Children
may
understand
how
much
they
dote
and
are
near
upon
running
mad
,
who
in
the
eating
of
Bread
and
drinking
of
Wine
,
seek
for
the
Body
and
Blood
of
Christ
:
thus
these
Wretches
do
ridicule
and
impiously
prophane
the
high
mysteries
of
our
Faith
:
and
though
we
explain
it
to
be
not
in
a
corporeal
manner
,
as
Papists
say
,
but
in
a
spiritual
,
yet
they
will
not
be
satisfied
,
for
say
they
,
[
](A41567-e20530-b)†
†
Racov.
Cat.
p.
146.
sunt
qui
,
&c.
there
are
those
who
in
the
Lord's
Supper
think
to
be
truly
partakers
,
though
spiritually
,
of
the
Body
and
Blood
of
the
Lord
,
which
Opinion
is
with
the
rest
,
deceitful
and
erroneous
.
And
't
is
added
,
haud
animadvertunt
,
&c.
[
](A41567-e20580-b)‖
‖
Lib.
quod
Regni
polon
,
&c.
Cap.
4.
Err.
5.
they
do
not
take
notice
how
in
that
Sacred
Ceremony
,
there
is
nothing
belonging
properly
to
any
singular
advantage
for
us
in
the
matter
of
Eternal
Salvation
,
but
only
it
tends
to
the
glory
of
God
and
of
Christ
.
They
destroy
the
nature
of
the
Sacrament
which
by
a
visible
sign
represents
an
invisible
grace
,
for
as
Bread
nourishes
our
Body
,
so
doth
Christs
Body
Spiritually
feed
our
Souls
;
and
as
Wine
quickens
and
chears
up
the
Body
,
so
the
Blood
of
Christ
works
the
same
effects
upon
our
Souls
,
which
to
deny
is
to
make
the
Seals
of
the
Covenant
to
be
insignificant
and
unprofitable
,
and
to
deprive
us
of
the
Spiritual
Joy
,
Comfort
,
Assurance
,
and
increase
of
Faith
,
which
thereby
we
receive
,
for
the
Lord's
Supper
,
is
a
comforting
and
a
strengthening
Ordinance
.
[
](A41567-e20630-b)†
†
disp.
12.
de
coen
.
thes.
78.
How
can
it
be
true
,
saith
Smalcius
,
that
in
the
use
of
the
Lord's
supper
,
Faith
is
strengthened
and
increased
,
seeing
some
who
receive
it
,
may
happen
to
be
most
confirmed
before
they
receive
!
Socinus
,
Morosovius
,
&c.
say
the
same
,
but
there
is
no
Man
so
much
strengthened
and
confirmed
,
but
he
may
admit
some
farther
degree
of
strength
and
of
grace
,
and
according
to
the
Apostle's
exhortation
we
must
daily
labour
to
grow
in
Grace
and
in
the
Knowledge
of
our
Lord
.
2
Pet.
3.18
.
Luke
22.19.20
.
1
Cor.
11.24
.
They
also
deny
that
Believers
by
the
right
use
of
this
Sacrament
do
obtain
this
sealing
of
God's
Promises
and
the
Remission
of
their
Sins
,
tho'
our
Saviour
says
,
this
is
my
Body
which
is
given
for
you
,
and
this
is
my
Blood
which
is
shed
for
you
.
But
according
to
them
't
was
in
vain
and
to
no
purpose
,
yet
Paul
assures
he
said
this
is
my
Body
which
is
broken
for
you
:
But
this
Doctrine
,
that
we
have
advantages
by
the
receiving
of
that
holy
Sacrament
,
when
't
is
worthily
done
,
is
by
them
call'd
[
](A41567-e20730-b)‖
‖
Smalc
.
disp.
11.
de
Coen
.
great
errours
,
which
't
is
time
to
own
,
and
not
to
deceive
ourselves
and
the
People
of
God
,
with
trusting
to
such
forged
Consolations
.
Thus
according
to
the
Prophane
Spirit
which
they
are
acted
by
,
they
despise
both
God
and
his
Holy
Ordinances
.
But
let
us
pass
to
other
things
.
As
Socinians
would
overthrow
the
foundation
of
the
Church
,
namely
,
that
Christ
is
the
proper
Son
of
the
living
God
,
so
his
Church
they
would
make
unknown
and
undiscernable
,
and
so
confound
those
who
would
find
out
,
which
and
what
it
is
?
Because
every
one
who
is
desirous
of
Salvation
,
which
is
to
be
gotten
only
in
Christ's
Church
,
would
go
about
clearing
to
himself
whether
or
not
he
be
a
Member
of
that
true
Church
,
because
also
there
is
the
Synagogue
of
Satan
;
therefore
there
are
some
certain
proper
marks
and
characters
whereby
to
know
it
;
these
make
a
great
Controversy
between
Protestants
and
Papists
:
But
Socinians
would
have
us
not
to
mind
or
trouble
our
Heads
about
such
things
,
for
say
they
,
[
](A41567-e20810-b)*
*
Rac.
Cat.
p.
234.
non
multum
juvat
.
't
is
no
great
matter
for
any
to
inquire
after
the
signs
of
the
true
Church
,
&c.
but
is
it
not
a
convincing
Argument
to
make
us
know
the
true
Church
when
the
true
marks
are
found
,
and
to
assure
us
we
are
Members
of
it
,
as
for
the
Saving
Doctrine
which
therein
he
mentions
,
he
would
have
it
to
be
the
Socinian
Heresy
.
[
](A41567-e20850-b)†
†
Disp.
de
Eccles.
Sect.
6.
Smalcius
plainly
denies
the
sincere
preaching
of
the
word
and
the
right
use
of
the
Sacraments
,
(
which
all
Protestants
affirm
)
to
be
the
true
marks
of
Christ's
Church
:
he
also
affirms
that
the
right
use
of
Sacraments
may
be
among
some
who
are
not
God's
people
,
a
strange
doctrine
indeed
,
for
there
is
no
right
use
without
a
sound
mind
and
an
upright
heart
,
which
can
be
found
only
among
God's
people
.
Another
great
error
they
have
about
the
Church
is
this
,
the
Church
saith
Socinus
,
may
totally
fail
for
several
Ages
,
and
hath
actually
failed
;
this
,
as
I
am
apt
to
believe
,
and
I
elsewhere
have
given
my
reason
for
it
,
tends
to
suggest
that
the
true
Church
was
lost
till
he
came
and
did
set
it
up
:
we
own
that
at
sometimes
of
great
Persecution
to
Man's
Eye
it
was
invisible
,
yet
for
all
that
there
was
a
Church
:
1
King
1.19.14.18
.
though
Elijah
thought
,
he
only
was
left
,
yet
God
had
seven
thousand
left
in
Israel
who
had
not
bowed
the
knee
unto
Baal
,
whom
the
Prophet
during
that
Cruel
Persecution
by
Ahab
and
Jezebel
,
could
not
see
:
this
of
the
Jewish
,
the
like
of
the
Christian
Church
,
which
is
well
called
Catholick
or
Universal
,
in
relation
to
both
times
and
places
;
and
as
it
hath
been
so
from
the
Apostles
time
,
so
it
shall
be
to
the
World's
end
;
there
have
been
Believers
in
all
Ages
,
and
of
all
Nations
,
though
sometimes
more
,
and
sometimes
less
.
Furthermore
they
attempt
bringing
a
Confusion
into
the
Church
(
for
they
are
Enemies
to
all
setled
Churches
)
with
going
about
to
destroy
in
it
the
Ministery
by
way
of
Office
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
witness
these
words
of
Socinus
denying
a
necessity
of
Ordination
in
the
Church
.
Non
video
,
&c.
I
see
no
reason
why
a
Man
versed
in
Scriptures
,
and
of
probity
,
may
not
take
that
office
upon
himself
:
so
say
the
Quakers
and
Anabaptists
,
but
nothing
weaker
and
less
pertinent
than
this
can
be
said
upon
the
matter
,
especially
by
one
who
so
highly
pretended
to
be
Master
of
reason
:
because
he
see
a
not
,
will
not
,
or
by
reason
of
prejudices
cannot
see
,
therefore
it
is
not
;
this
I
may
well
call
a
proud
way
of
Arguing
,
what
he
seeth
not
,
others
do
;
must
all
others
be
deluded
and
in
the
wrong
,
and
only
he
in
the
right
?
one
would
think
Scripture
is
plain
enough
upon
the
matter
,
for
there
is
a
Commission
under
the
Gospel
to
exercise
the
Ministery
as
there
was
under
the
Law
,
Heb.
5.4
,
5.
and
no
man
taketh
,
ought
to
take
,
this
honour
unto
himself
,
but
he
that
is
called
of
God
as
was
Aaron
;
so
also
Christ
glorified
not
himself
to
be
made
an
high
Priest
,
but
he
that
said
unto
him
,
thou
art
my
Son
,
to
day
have
I
begotten
thee
.
Therefore
upon
the
change
of
the
Ministery
,
when
after
his
Resurrection
our
Saviour
appointed
his
Apostles
to
Preach
the
Gospel
,
he
gave
them
their
Commission
,
and
laid
that
which
he
had
received
from
the
Father
as
the
ground
of
theirs
,
as
the
Father
hath
sent
me
,
even
so
send
I
you
.
John
.
20.21
.
Chap.
17.18
.
Rom.
1.1
.
And
to
the
Father
he
saith
,
as
thou
hast
sent
me
into
the
World
,
even
have
I
also
sent
them
into
the
World
:
so
the
Commission
of
the
Ministery
of
the
Church
came
at
first
and
Originally
from
Heaven
:
thus
Paul
when
he
speaks
of
his
Apostleship
,
mentions
his
calling
thereunto
Paul
called
to
be
an
Apostle
:
't
is
true
his
Vocation
was
extraordinary
,
therefore
he
saith
,
Paul
an
Apostle
not
of
men
,
neither
by
man
,
but
by
Jesus
Christ
,
and
God
the
Father
:
1
Cor.
1.1
.
Gal.
1.1
.
Acts
9.17
.
yet
we
read
how
the
Lord
Jesus
sent
Ananias
who
laid
his
hands
on
him
and
said
,
the
Lord
Jesus
that
appeared
unto
thee
in
the
way
,
hath
sent
me
:
there
must
be
a
mission
;
neither
went
he
to
the
Gentiles
till
the
Lord
said
to
him
,
depart
,
Chap.
22.21
.
Rom.
10.15
.
for
I
will
send
thee
far
hence
unto
the
Gentiles
:
so
then
a
mission
is
necessary
,
for
how
shall
they
Preach
except
they
be
sent
?
Thus
he
Sacrilegiously
intruded
not
himself
into
that
Office
,
but
a
Lawful
call
he
had
,
at
first
that
call
of
Ministers
was
extraordinary
,
the
Apostles
who
had
it
,
being
immediately
called
,
and
extraordinarily
endued
with
Gifts
by
the
Holy
Ghost
,
but
when
things
began
to
be
setled
there
was
an
Ordinary
Vocation
or
Ordination
called
the
laying
and
puting
on
of
the
Hands
:
thus
said
Paul
to
his
Disciple
,
2
Tim.
1.6
.
1
Tim.
4.14
.
stir
thou
up
the
gift
which
is
in
thee
,
by
putting
on
of
my
Hands
;
and
elsewhere
he
doth
exhort
him
,
neglect
not
the
Gift
that
is
in
thee
,
which
was
given
thee
by
prophecy
,
with
the
laying
on
of
the
Hands
of
Presbitery
.
Thus
the
seven
were
chosen
,
and
when
the
Apostles
had
prayed
,
they
laid
their
hands
on
them
.
This
calling
and
Ordination
was
from
hand
to
hand
to
pass
to
after
Ages
,
for
the
things
that
thou
hast
heard
of
me
,
Acts
6.6
.
2
Tim.
2.2
.
1
Tim.
5.22
.
saith
the
same
Apostle
,
among
many
witnesses
,
the
same
commit
thou
to
faithful
men
,
who
shall
be
able
to
teach
others
also
;
and
upon
this
account
he
gives
him
a
Caution
to
lay
hands
suddenly
on
no
man
,
till
after
a
due
examination
about
the
Doctrine
whether
sound
,
and
a
competent
knowledge
to
teach
,
and
a
strict
inquiry
about
Morals
,
a
Good
Life
and
Conversation
:
Moreover
,
doth
not
the
word
positively
affirm
,
1
Cor.
12.28
.
Ephes.
4.11
.
that
God
hath
set
some
in
the
Church
,
First
,
Apostles
,
Prophets
,
Teachers
,
&c.
again
,
he
gave
some
Apostles
and
some
Prophets
,
and
some
Evangelists
,
and
some
Pastors
and
Teachers
;
So
in
the
Church
there
is
a
Ministry
by
way
of
Office
,
which
no
Man
may
take
upon
himself
,
but
he
who
is
lawfully
call'd
to
't
:
The
Church
is
God's
House
,
who
is
the
God
of
order
;
therefore
to
prevent
confusion
and
usurpation
therein
,
he
hath
appointed
not
only
the
spiritual
bread
and
food
for
his
Children
,
but
also
the
Stewards
and
Ministers
who
are
to
distribute
it
:
And
verily
verily
I
say
unto
you
,
he
that
enterreth
not
by
that
Door
into
the
Sheepfold
,
but
climbeth
up
some
other
way
,
the
same
is
a
Thief
and
a
Robber
.
Thus
't
is
visible
enough
,
how
dangerous
to
the
Church
are
Socinian
Principles
,
seeing
they
tend
to
ruin
her
Doctrine
,
and
allow
every
one
a
liberty
to
give
God's
Word
what
Interpretations
they
think
fit
,
also
to
set
up
any
one
for
Ministers
of
the
Gospel
,
and
thus
to
destroy
the
Order
and
Oeconomy
which
God
hath
setled
in
it
:
whence
Confusion
will
necessarily
follow
.
About
these
things
,
and
in
all
Disputes
concerning
Religion
we
ought
to
have
a
rule
to
go
by
,
and
that
is
Scripture
well
explained
and
understood
,
that
is
according
to
the
true
signification
of
the
Words
and
Sense
in
the
Original
,
the
scope
of
the
Place
,
and
the
analogy
of
Faith
;
this
rule
must
be
true
and
certain
,
which
cannot
be
as
long
as
every
one
is
allowed
to
turn
it
to
his
own
Sense
and
private
Interpretation
:
[
](A41567-e21460-b)*
*
Jonah
Schlich
.
ting
.
in
Symb.
Epist.
ad
loct
.
p.
3.
One
of
their
Authors
in
his
Exposition
of
the
Creed
,
saith
,
that
't
is
most
ancient
and
most
simple
,
and
from
the
beginning
no
Man
doubted
but
that
it
contained
the
Apostolical
Doctrines
.
But
he
saith
not
enough
,
for
that
Creed
must
be
received
not
only
as
to
the
words
,
but
also
in
the
sense
wherein
the
primitive
Church
took
it
.
It
is
very
unreasonable
in
them
to
go
about
setting
up
their
own
private
Opinions
over
and
above
,
and
to
the
prejudice
of
the
publick
and
universal
ones
,
't
is
too
much
to
abound
in
their
own
sense
,
and
to
despise
the
general
consent
of
the
primitive
Church
,
as
if
excepting
a
number
of
Hereticks
,
all
the
World
had
been
blind
and
in
darkness
till
Socinus
came
,
so
before
there
was
not
,
nor
is
there
now
any
true
Church
but
of
their
own
Sect
:
they
refuse
to
joyn
with
those
who
went
before
,
because
,
say
they
,
they
were
fallible
,
yet
they
would
have
us
to
joyn
with
them
,
so
't
is
but
reasonable
for
us
to
ask
them
to
prove
their
infallibility
;
it
argues
a
great
pride
in
them
that
in
matters
of
Religion
,
even
as
to
the
Fact
,
which
cannot
be
proved
meerly
by
the
light
of
Reason
;
they
will
not
in
the
least
submit
to
the
judgment
of
others
,
who
are
witnesses
of
the
times
,
yet
take
upon
themselves
to
frame
a
new
Religion
,
make
new
Articles
of
Faith
,
and
set
up
for
Judges
whether
or
not
,
at
their
pleasure
,
to
receive
or
reject
matters
of
Faith
,
and
the
Doctrines
hitherto
received
by
the
Universal
Church
:
't
is
true
they
have
been
cunning
enough
to
enlarge
much
the
pales
of
their
Society
,
therein
to
receive
more
Men
and
of
all
sorts
,
to
that
effect
Socinus's
System
is
compiled
of
a
Rapsody
of
complicated
Heresies
;
therefore
to
avoid
the
name
of
Innovator
,
he
saith
,
nullum
,
&c.
[
](A41567-e21530-b)†
†
Apolog.
Epist.
ad
Martin
.
Vadovit
.
In
my
publick
writings
I
asserted
no
doctrine
,
which
before
my
coming
hither
(
into
Poland
)
had
not
been
owned
by
others
in
this
Kingdom
or
elsewhere
.
Yet
his
Uncle
Laelius
(
who
had
been
his
Teacher
,
and
whose
Opinions
he
defended
)
in
the
Preface
of
his
Explication
of
the
1st
.
Chap.
of
John's
Gospel
,
declares
his
Interpretation
to
be
new
,
the
true
sense
whereof
,
saith
he
,
had
been
mistaken
by
all
Expositors
that
were
before
.
'T
is
true
,
that
generally
most
of
his
Heresies
were
broach'd
before
him
,
whereunto
his
Uncle
and
he
after
,
added
some
few
things
,
and
thereunto
gave
a
new
form
,
which
to
give
a
greater
Authority
unto
,
he
saith
,
how
[
](A41567-e21610-b)*
*
Epist.
ad
Squarcilupum
.
Tom.
1.
p.
382.
in
what
he
had
written
in
answer
,
ad
palaeo-logum
de
Magistratu
,
he
owned
no
other
Master
or
Teacher
but
God
and
Scripture
,
besides
his
Vncle
Laelius
,
dead
long
before
,
or
rather
some
few
Writings
or
Annotations
of
his
;
this
in
the
same
place
he
also
extends
to
the
universal
knowledge
of
Divine
Things
:
And
tho
he
owns
there
be
still
some
things
which
he
might
learn
,
yet
hitherto
he
met
with
none
therein
able
to
teach
him
.
And
this
Man
who
seems
to
scorn
to
learn
any
thing
of
others
,
hath
forged
and
fram'd
a
new
Body
of
Divinity
,
and
squeezed
what
he
could
out
of
his
Brains
,
that
very
same
he
publish'd
and
would
have
us
to
believe
as
Divine
Truths
,
as
if
to
the
exclusion
of
the
whole
Church
,
he
had
been
constituted
the
only
true
Interpreter
of
God's
Word
:
however
this
must
be
said
,
that
to
gain
more
Men
to
himself
,
he
allowed
others
the
same
liberty
he
took
,
to
Interpret
Scriptures
as
they
pleased
;
yet
he
insinuates
,
how
in
his
Interpretations
are
the
fitter
rules
for
them
to
go
by
:
and
to
please
many
Men
about
this
,
they
give
leave
to
bring
in
commodam
Interpretationem
,
as
they
call
it
,
that
is
not
the
truest
but
most
to
their
purpose
,
the
easiest
,
most
commodious
,
or
convenient
,
under
which
cloak
they
wrest
it
to
a
contrary
sense
;
and
in
matters
of
Salvation
Socinus
is
so
complacent
as
to
say
that
though
one
believeth
things
contrary
to
Scripture
,
Tom.
1.
p.
502.
as
to
believe
some
things
therein
to
be
forbidden
or
commanded
,
which
are
not
,
he
is
thereby
in
no
danger
of
being
deprived
of
Salvation
,
or
excluded
from
Heaven
.
Yet
Men
should
know
how
the
Gospel
and
Christian
Religion
is
a
Depositum
,
a
thing
given
in
trust
,
whereof
the
Ministers
are
the
keepers
,
for
saith
the
Apostle
to
his
Disciple
,
1
Tim.
6.20
.
O
Timothy
,
keep
that
which
is
committed
to
thy
trust
;
't
is
then
a
thing
delivered
to
,
not
invented
by
thee
,
not
thine
own
but
Christ's
;
't
is
not
of
thy
contrivance
,
but
like
a
Steward
thou
hast
received
it
and
must
dispose
of
it
,
not
according
to
thine
own
fancy
,
but
according
to
the
rule
prescribed
thee
,
without
any
alteration
.
But
as
their
Principles
are
dangerous
to
the
Church
,
so
they
are
to
the
State
,
for
they
would
not
allow
the
Magistrate
,
either
in
the
legislative
or
executive
part
of
the
Government
,
in
matters
of
Religion
to
punish
any
,
though
never
so
great
offenders
,
yet
by
the
Laws
of
God
,
Blasphemy
and
Idolatry
were
punished
with
Death
,
and
as
they
agree
with
the
Donatists
against
the
Magistrates
punishing
for
Heresy
,
and
for
leaving
every
one
to
enjoy
his
own
Opinions
;
so
for
all
their
fair
pretences
,
they
are
with
them
for
a
liberty
in
practices
,
and
against
compelling
any
Man
to
a
Godly
Life
,
which
is
an
inlet
to
all
manner
of
Immorality
,
as
the
other
is
a
gap
to
every
Heresy
.
In
relation
to
the
Magistrate
,
Socinians
do
joyn
in
most
of
their
wrong
Notions
about
it
,
and
though
they
do
not
positively
and
absolutely
say
the
Christian
Magistrate
to
be
incapable
of
bearing
the
Sword
,
yet
they
say
as
good
,
for
they
would
not
have
him
to
draw
it
out
of
the
Scabbard
,
meaning
against
them
,
tho'
for
never
so
just
and
necessary
a
cause
,
especially
about
matters
of
Religion
,
which
they
wholly
exclude
from
his
Jurisdiction
,
yet
as
the
Anabaptists
did
at
Munster
,
so
there
is
sufficient
ground
to
believe
,
that
if
the
Socinians
could
snatch
the
Power
out
of
the
hand
of
the
Christian
Magistrates
that
are
against
them
,
and
lodge
it
in
their
own
,
no
question
but
they
would
use
their
utmost
endeavours
there
to
keep
it
;
and
like
the
Circumcellions
,
a
sort
of
Donatists
in
Africa
,
destroy
all
that
are
not
of
their
Religion
.
In
few
words
,
these
are
the
right
Notions
we
must
have
of
the
Magistrate
,
first
that
God
is
the
Author
thereof
,
whom
he
constitutes
as
his
Vice-gerent
upon
Earth
,
thus
he
gave
his
People
Captains
,
Judges
,
and
Kings
,
who
are
all
by
his
own
appointment
,
for
,
saith
the
Apostle
,
the
Powers
that
be
,
are
ordained
of
God
.
Secondly
,
Rom.
13.1
.
Psal.
82.6
.
Christians
may
be
Magistrates
,
because
it
being
an
Ordinance
of
God
;
't
is
good
,
therefore
Princes
who
are
Head-Magistrates
,
are
called
Children
of
the
most
High
.
Which
is
to
be
understood
as
of
Monarchys
,
so
of
Aristocracies
,
and
Democracies
,
according
to
the
several
forms
of
Government
in
different
Countries
.
Thirdly
,
Though
the
Authority
of
Magistracy
may
sometimes
happen
to
be
wrongly
used
,
when
it
answers
not
God's
end
in
the
institution
,
yet
God
made
it
for
a
good
end
,
for
the
preservation
of
peace
,
order
,
and
honesty
,
in
humane
Society
;
therefore
the
Apostle
exhorteth
that
Prayers
be
made
for
Kings
,
1
Tim.
2.1
,
2.
and
all
that
are
in
Authority
,
that
we
may
lead
a
quiet
and
peaceable
life
in
all
godliness
and
honesty
.
And
Fourthly
,
the
Magistrate's
Office
is
extended
over
matters
of
Religion
,
and
by
his
place
he
is
bound
to
take
care
that
his
Subjects
do
profess
the
true
Religion
according
to
the
Word
of
God
,
and
do
what
he
can
to
promote
his
Glory
,
and
their
Spiritual
Good
in
the
ways
conducing
to
it
,
as
also
to
discourage
,
discountenance
,
punish
and
suppress
all
that
is
contrary
thereunto
,
whether
in
Doctrine
or
Practice
:
Rom.
13.4
.
the
reasons
are
these
,
first
because
he
is
the
Minister
of
God
for
good
:
Now
't
is
God's
Ministers
duty
,
every
way
to
promote
his
Glory
,
which
is
never
better
done
than
when
a
due
care
is
taken
of
true
Religion
;
secondly
,
the
Magistrate
like
a
Father
is
bound
to
bring
up
his
Children
in
the
nurture
and
admonition
of
the
Lord
.
Thirdly
,
he
is
the
keeper
of
both
Tables
of
God's
Law
,
so
that
he
ought
to
punish
the
breakers
of
the
first
as
are
Idolaters
,
Cursers
,
Blasphemers
,
as
well
as
those
of
the
second
,
as
Murtherers
,
Adulterers
,
&c.
Moses
was
chief
Magistrate
over
the
Children
of
Israel
,
and
into
his
hands
God
put
them
,
thereby
to
him
Committing
the
execution
thereof
;
according
to
this
the
pious
Magistrates
and
Kings
under
the
old
Testament
as
Joshuah
,
Samuel
,
David
,
Jehoshaphat
,
Hezekiah
,
and
Josiah
took
care
of
true
Religion
,
and
of
God's
Worship
;
but
if
they
would
not
mind
those
things
,
then
they
would
bear
the
Sword
in
vain
,
Rom.
13.4
.
contrary
to
Scripture
,
which
saith
,
he
is
a
Minister
of
God
,
a
Revenger
to
execute
wrath
upon
him
that
doth
evil
.
But
to
corrupt
the
true
Doctrines
of
Religion
,
is
certainly
to
do
Evil
directly
against
God
,
which
is
worse
than
against
Men
,
and
this
was
the
practice
of
the
Constantines
,
Theodosius
,
and
other
good
Christian
Emperours
against
the
Manichaeans
,
Priscillianists
,
&c.
besides
,
we
read
in
plain
terms
that
the
Magistrates
ought
to
punish
crimes
,
Job
saith
it
,
first
in
the
case
of
Adultery
,
Job
.
31.11
.
v.
28.
this
is
an
hainous
crime
,
yea
,
it
is
an
iniquity
to
be
punish'd
by
the
Judges
.
Then
upon
the
account
of
Idolatry
,
this
also
were
an
iniquity
to
be
punished
by
the
Judges
;
so
we
may
say
,
Blasphemy
no
less
Sin
than
is
Idolatry
,
but
greater
than
Adultery
,
is
an
iniquity
to
be
punished
by
the
Judges
.
Acts
13.20
.
Ex
Stegman
.
p.
42.43
.
ob
id
ipsum
,
&c.
Now
no
Man
may
deny
that
Princes
and
Chief
Magistrates
are
contain'd
under
the
name
of
Judges
,
seeing
for
the
space
of
about
450
years
God
govern'd
his
People
by
several
Persons
call'd
by
that
name
.
Against
this
Socinians
say
,
that
upon
no
account
any
violent
means
should
be
used
in
matters
of
Religion
,
for
saith
one
of
them
peremptorily
,
no
Judge
is
permitted
to
use
them
in
religious
matters
:
but
not
to
look
back
,
this
Doctrine
is
every
day
maintain'd
in
Print
in
those
Pamphlets
at
any
time
to
be
seen
in
Westminster-Hall
,
P.
32.
and
in
every
Bookseller's
Shop
.
Among
others
in
Mr.
Toland's
Letter
to
a
Member
of
the
House
of
Commons
in
Ireland
,
he
declares
,
he
is
a
perfect
stranger
to
any
such
Power
claim'd
by
that
Honourable
Body
.
And
another
in
a
Pamplet
lately
publish'd
,
upon
the
matter
hath
these
words
,
[
](A41567-e22280-b)*
*
The
grounds
and
occasions
of
the
Controversy
concerning
the
Vnity
of
God
.
p
48.
God
reserves
the
execution
of
vengeance
to
himself
,
and
therefore
allows
the
Civil-Magistrate
no-Coercive
Power
,
farther
than
to
preserve
the
publick
Peace
:
this
comes
close
upon
the
Parliament
,
which
thereby
they
would
exclude
from
meddling
with
things
of
Religion
:
Men
may
know
what
they
would
be
at
,
by
their
petulant
carriage
towards
some
of
the
Honourable
Members
,
when
according
to
their
Judgment
and
Conscience
,
they
have
spoken
their
Mind
in
the
House
,
as
it
will
appear
by
a
Letter
which
I
think
fit
here
to
insert
,
and
which
was
made
publick
before
:
't
is
thus
.
Honoured
SIR
,
KNowing
you
to
be
a
Person
of
Morals
,
and
one
that
loves
not
Superstition
nor
Arbitrary
Power
,
Dated
.
Lumbard-street
Jan.
11
,
1698.
and
directed
for
J.A.
Esq
;
to
be
left
at
the
Lobby
of
the
House
of
Commons
.
Receiv'd
from
the
Door-Keeper
of
the
House
Jan.
11.
and
opened
afore
us
.
C.S.
C.T.
although
your
Voting
in
the
House
,
and
Arguing
out
of
the
House
for
a
Standing
Army
,
in
Coffee-Houses
,
which
indeed
was
for
Chains
for
your self
and
Friends
;
and
the
evil
Character
you
give
,
and
some
Reflections
you
have
made
on
the
Worthy
,
Learned
and
Pious
Mr.
Toland
,
makes
me
doubt
your
Reasons
being
clouded
by
Priest-craft
and
Court-craft
:
To-redeem
you
from
both
,
I
sent
to
be
left
at
your
Lodging
in
the
beginning
of
the
last
Week
,
two
Books
,
as
a
Specimen
of
Mr.
Toland's
Labour
and
Parts
:
They
will
(
I
hope
,
)
if
you
will
not
willfully
shut
the
Eyes
of
your
Reason
,
convince
you
of
the
Errors
that
Education
,
and
a
Superstitious
standing
Army
of
Black
Gowns
,
(
worse
by
far
than
a
standing
Army
of
Red
Coats
,
)
have
wrought
in
you
;
the
last
will
only
take
away
your
Liberty
,
but
the
first
,
your
Reason
,
the
last
will
only
settle
Arbitrary
Power
,
the
first
Nonsense
;
Contradictions
,
Suspicion
and
Blasphemy
against
the
only
true
God
,
who
is
,
and
will
be
most
jealous
of
his
Honour
,
I
pray
to
him
,
and
him
only
,
to
give
you
this
Grace
and
Understanding
in
all
things
;
your
Friend
if
you
will
be
your
own
.
Tho.
Firmin
Redivivus
.
This
betrays
no
Wit
nor
Wisdom
in
the
Scribler
;
but
on
the
other
side
,
can
any
thing
more
rashly
,
maliciously
and
insolently
be
Penn'd
?
It
affords
sufficient
Matter
for
Observation
;
I
have
only
time
to
take
notice
of
that
Spirit
of
theirs
,
which
makes
them
charge
those
who
differ
from
them
with
Nonsense
,
Contradictions
and
Blasphemy
;
and
as
they
so
falsely
and
easily
,
charge
the
Orthodox
with
Blasphemy
,
so
as
sharply
and
easily
there
they
would
punish
it
,
if
once
they
had
the
Power
in
their
Hand
;
as
for
the
Learn'd
,
and
Pious
Mr.
Toland
,
I
doubt
,
he
would
make
his
own
Panegyrick
,
which
is
indecent
and
fulsom
in
a
thing
not
true
,
nor
to
the
purpose
.
But
they
go
farther
,
and
presume
to
deprive
the
Magistrate
of
the
Authority
which
God
hath
given
him
,
(
and
this
should
make
him
concern'd
to
look
to
himself
,
)
for
they
deny
him
the
Right
to
put
any
Man
to
death
for
any
Cause
whatsoever
;
thus
the
State
is
pester'd
with
these
Vipers
in
its
Bosom
;
[
](A41567-e22500-b)*
*
Ostorod
.
inst.
c.
28.
praecepta
Christi
,
&c.
Christ's
precepts
allow
no
Man
to
take
away
another
Man's
Life
,
saith
one
,
they
make
no
difference
between
a
private
and
a
publick
Person
,
no
private
Man
indeed
,
ought
to
do
so
,
but
't
is
otherwise
of
the
Civil
Magistrate
whom
God
hath
Constituted
to
do
Justice
:
Nay
,
they
come
to
Particulars
,
and
would
not
have
Thieves
,
Adulterers
and
Murtherers
punish'd
with
Death
,
which
is
to
settle
such
a
Society
of
Men
as
Romulus
call'd
to
set
up
his
new
State
:
How
can
People
live
with
,
and
be
safe
among
such
a
Generation
?
yet
one
of
theirs
is
plain
enough
;
[
](A41567-e22550-b)†
†
Smalc
.
Disp.
de
rebus
Civil
.
Sect.
2.
Quemadmodum
,
&c.
As
Christ
commanded
not
to
put
murtherers
to
death
,
much
less
,
may
we
say
he
ordered
thieves
and
adulterers
to
be
put
to
death
:
Yet
before
the
Law
,
Adultery
or
Whoredom
(
for
the
Woman
was
a
Widow
,
)
was
punish'd
with
Death
,
Gen.
38.24
.
as
we
read
in
the
Case
of
Tamar
,
(
which
Frantzius
in
his
Thes.
30.
brought
in
for
an
instance
,
)
who
should
have
been
burnt
;
but
't
is
all
one
to
them
,
for
saith
the
same
Author
in
the
same
place
,
As
well
the
things
before
,
as
those
under
the
Law
,
we
must
look
upon
to
have
been
abolish'd
by
Christ
,
as
far
as
they
relate
to
Judgment
;
which
is
as
if
he
had
said
,
Christ
by
taking
away
all
Penalties
and
Punishments
from
Malefactors
,
hath
by
this
Impunity
encourag'd
and
allow'd
them
to
commit
Thefts
,
Adulteries
and
Murthers
,
&c.
Is
this
the
Gospel
of
Christ
,
who
came
to
destroy
sin
,
and
reclaim
Men
from
their
evil
ways
,
and
plainly
tells
us
He
came
not
to
destroy
,
Matth.
5.17
.
but
to
fulfil
the
law
?
Nay
,
that
Man
spares
not
the
Moral
Law
,
for
he
adds
,
[
](A41567-e22670-b)*
*
Ib.
Resp.
ad
Thes.
47.
Legent
Divinam
Moralem
,
&c.
The
divine
moral
law
,
and
with
it
the
law
of
nature
ought
to
be
reformed
,
limited
and
moderated
by
the
law
of
Christ
.
What
Reformers
are
these
?
this
is
a
very
great
step
towards
Antinomians
,
if
they
be
not
such
already
;
but
such
Principles
lead
not
into
Holiness
,
Righteousness
,
Good-Life
and
Conversation
:
But
the
Law
of
Christ
is
not
contrary
to
the
Moral
,
the
abuses
of
which
,
he
indeed
,
went
about
to
Reform
;
for
the
Jews
had
through
their
Inventions
and
Innovations
brought
in
many
,
but
the
Law
it self
,
he
never
Reform'd
;
we
find
the
contrary
,
when
he
said
to
the
Man
,
If
thou
wilt
enter
into
life
,
keep
the
Commandments
,
Matth.
19.17
,
18
,
19.
which
are
,
thou
shalt
do
no
murther
,
thou
shalt
not
commit
adultery
,
thou
shalt
not
steal
.
These
are
the
three
he
mentions
to
be
Reformed
and
Moderated
,
yet
our
Saviour
far
from
mitigating
them
,
and
bringing
in
a
moderation
,
puts
a
higher
tye
thereupon
,
when
he
saith
,
Whosoever
looketh
on
a
woman
to
lust
after
her
,
chap.
5.28
.
hath
committed
adultery
with
her
already
in
his
heart
:
So
to
the
same
purpose
he
speaks
about
Murther
,
wherein
he
appears
very
far
from
dispensing
from
the
strictness
of
the
Law
,
whilest
he
presseth
the
inward
Obedience
in
the
Heart
;
but
to
return
to
the
Socinianp-rinciple
about
abolishing
and
moderating
the
Moral
Law
,
and
putting
no
Man
to
Death
for
any
Crimes
,
it
is
of
a
dangerous
Consequence
,
for
after
this
rate
,
't
is
not
lawful
either
for
the
Prince
by
Arms
to
stand
in
the
just
defence
of
himself
or
of
his
Subjects
,
nor
for
the
Subjects
to
take
up
Arms
to
defend
themselves
and
their
Prince
:
Thus
if
Socinians
had
the
upper
hand
,
and
were
about
to
destroy
those
who
oppose
them
,
then
they
would
not
have
the
Magistrate
make
use
of
Arms
against
them
,
though
Blasphemers
and
Seditious
:
there
are
several
things
more
of
that
nature
,
which
I
omit
for
fear
of
engaging
too
far
in
so
fulsome
a
matter
,
leaving
it
for
those
whom
it
doth
concern
,
to
make
farther
Observations
upon
't
.
However
,
as
to
the
use
of
forcible
means
,
I
say
we
are
against
it
,
thereby
to
promote
and
propagate
,
but
not
to
defend
Religion
,
if
by
Arms
it
be
assaulted
,
by
the
same
it
may
be
defended
,
for
Vim
vî
repellere
licet
;
an
unjust
Violence
may
justly
be
repulsed
;
yet
we
by
no
means
do
approve
of
the
Popish
interpretation
given
that
Text
,
Compell
them
to
come
in
.
Those
that
are
without
may
not
well
be
forced
,
but
invited
and
persuaded
co
come
in
;
but
the
case
is
very
different
for
those
who
are
in
,
for
being
Members
of
a
Church
,
or
of
a
State
,
or
of
both
,
as
they
enjoy
the
benefit
of
the
Laws
,
so
they
must
not
presume
to
break
them
;
but
in
things
not
against
God's
commands
,
they
must
be
made
to
yield
Obedience
thereunto
,
curb'd
and
punish'd
when
they
do
the
contrary
,
and
when
gentle
and
fair
means
have
been
try'd
,
but
prove
ineffectual
;
this
is
not
to
violate
the
Conscience
,
but
to
break
the
obstinacy
of
the
Mind
about
Fundamentals
in
Religion
.
I
own
this
was
not
practised
by
the
Apostles
,
nor
in
their
time
,
because
,
indeed
it
was
not
their
work
,
nor
their
Commission
,
which
was
of
another
nature
,
but
at
that
time
there
were
no
Christian
Magistrates
,
all
Jews
or
Gentiles
;
but
the
thing
went
otherwise
,
when
Emperours
and
other
Men
of
Authority
in
the
World
became
Christians
,
then
they
became
Nursing
Fathers
to
the
Church
,
defended
and
maintained
it
against
her
Enemies
,
by
Arms
against
those
who
therewith
assaulted
it
,
and
by
Councils
against
those
who
would
have
undermin'd
her
Doctrines
.
And
so
it
ought
now
to
be
against
those
who
impiously
Blaspheme
that
God
whom
the
Christian
Church
ever
own'd
and
worship'd
,
whereunto
the
Adversaries
agree
,
for
saith
[
](A41567-e22840-b)*
*
Tom.
1.
Sol.
Scrup.
30.
ad
eum
.
p.
327.
Socinus
,
Constat
Justinum
,
&c.
It
is
certain
that
Justin
and
Irenaeus
had
a
different
Opinion
from
what
we
have
of
the
Person
of
Christ
.
Therefore
Men
who
willfully
recede
from
such
Fundamental
and
Universal
Truths
,
and
Blaspheme
there-against
,
may
very
well
be
restrain'd
and
punish'd
;
and
by
an
Argument
,
ad
Hominem
;
here
upon
the
matter
,
I
return
Socinus's
own
words
upon
himself
,
for
saith
he
,
[
](A41567-e22940-b)†
†
Epist.
ad
Mart.
Vadovit
.
The
Heresiarcks
who
raise
Seditions
,
and
in
promoting
their
Heresies
mind
only
their
own
conveniencies
,
ought
most
severely
to
be
used
,
as
those
whose
Fault
and
Vice
lieth
not
in
the
Vnderstanding
,
but
in
the
Will
:
He
farther
adds
,
How
the
Heresiarcks
whose
Frailty
lies
only
in
the
Mind
,
ought
to
be
dealt
with
as
furious
Men
,
and
out
of
their
Senses
,
because
though
they
be
pity-worthy
,
yet
when
found
to
do
mischief
,
are
restrain'd
,
and
though
these
like
the
others
,
may
be
pity'd
,
yet
if
need
requires
,
their
endeavours
to
propagate
their
Doctrine
ought
to
be
suppress'd
,
even
,
if
otherwise
it
cannot
be
done
,
with
Bonds
and
Imprisonment
:
That
is
,
in
plain
English
,
if
they
had
the
Power
in
their
hand
,
thus
they
would
use
those
who
differ
from
them
,
and
by
them
are
call'd
Hereticks
;
so
upon
themselves
they
pass
a
Sentence
of
Condemnation
:
This
Coercive
Power
at
several
times
,
hath
by
the
Magisttrate
been
made
use
of
;
it
was
for
an
instance
,
when
several
Bishops
of
the
East
met
together
to
get
Paulus
Samosatenus
,
an
Heresiarck
,
well
known
to
Socinus
,
remov'd
from
bis
Bishoprick
of
Antioch
,
for
his
Heresy
,
and
addressed
to
the
Emperour
Aurelian
,
who
effected
it
.
But
to
go
much
beyond
the
time
of
Christian
Emperours
,
we
have
a
remarkable
example
of
what
is
the
Duty
,
and
ought
to
be
the
Care
of
Princes
and
Governours
,
to
make
use
of
the
Power
which
God
hath
put
into
their
hands
to
promote
his
Glory
,
and
suppress
all
that
is
contrary
to
it
.
Dan.
3.29
.
Nebuchadnezzar's
Decree
which
he
made
after
Shadrach
and
his
two
Companions
,
had
miraculously
been
deliver'd
from
the
fiery
Furnace
,
that
every
,
not
only
Person
,
but
Nation
and
People
that
should
speak
any
thing
amiss
,
or
as
it
is
in
the
old
Translation
,
Blaspheme
against
the
God
of
Shadrach
,
should
be
cut
in
pieces
,
and
their
houses
be
made
a
dunghill
.
If
this
Heathen
King
would
not
leave
Blasphemy
unpunish'd
,
but
mov'd
by
God's
Spirit
,
made
a
Law
,
and
appointed
a
Punishment
for
such
Transgressours
,
much
more
ought
all
who
profess
the
Christian
Religion
,
take
care
to
see
such
Impieties
suppress'd
,
or
else
as
their
Knowledge
and
Charge
is
greater
,
if
therein
they
be
wanting
,
they
are
in
danger
of
suffering
double
Punishment
.
What
Treason
is
in
Humane
things
,
that
in
some
kind
Blasphemy
is
in
Divine
;
for
as
Treason
is
against
the
King's
Person
or
Government
,
so
Blasphemy
is
against
God's
Nature
,
or
his
Works
,
now
as
Treason
is
justly
punish'd
,
so
there
is
a
Punishment
due
to
Blasphemy
.
But
to
come
to
other
things
,
I
say
that
for
all
their
pretences
to
Piety
and
Vertue
,
their
Principles
lead
quite
to
the
contrary
,
and
what
I
am
going
to
say
,
though
there
was
nothing
else
can
bring
it
home
upon
them
;
here
I
positively
charge
them
by
means
of
some
of
their
damnable
Opinions
to
encourage
Vice
,
Prophaneness
,
Immorality
,
with
all
manner
of
Wickedness
,
and
this
,
by
the
Grace
of
God
,
I
can
make
good
,
so
that
it
shall
stick
,
and
let
them
wash
it
off
as
they
can
:
They
are
for
the
Mortality
of
the
Soul
after
Death
,
like
the
Body
,
they
would
have
her
to
be
uncapable
of
Pleasure
or
Pains
,
she
neither
acts
,
nor
is
acted
by
,
but
is
asleep
,
together
with
the
Body
till
the
Resurrection-Day
,
to
this
purpose
speaks
[
](A41567-e23090-b)*
*
Epist.
5.
ad
Volk
.
So.
Epist.
3.
ad
Dudith
.
p.
507.
Socinus
,
which
was
[
](A41567-e23140-b)†
†
Def.
Puccii
ad
Resp.
Soc.
tom
.
2.
Oper.
Soc.
p.
264.267
.
Fr.
Puccius's
Charge
against
him
:
Non
me
latet
,
&c.
saith
Puccius
,
I
know
that
thou
deniest
the
Immortality
of
the
Souls
of
those
who
are
not
Christians
,
in
the
Resurrection
,
so
with
the
Epicureans
,
thou
believest
the
Impious
Doctrine
that
the
Souls
dye
with
the
Body
,
and
are
both
Annihilated
by
Death
.
We
use
to
say
,
sins
are
linck'd
together
,
and
go
by
couples
,
so
one
Errour
draws
into
another
;
thus
by
a
good
consequence
,
they
deny
there
is
now
a
Triumphing
Church
,
consisting
of
the
Souls
of
those
who
enjoy
God's
presence
,
when
Scripture
saith
,
Blessed
are
the
dead
which
die
in
the
Lord
,
from
henceforth
;
yea
saith
the
spirit
,
Rev.
14.13
.
that
they
may
rest
from
their
labours
.
Upon
this
Subject
Calvin
hath
written
an
excellent
Treatise
,
call'd
Psychopannichia
,
about
the
condition
of
Souls
after
this
Life
,
to
be
seen
at
the
beginning
of
his
Opuscula's
,
which
I
refer
the
Reader
to
,
not
to
trouble
my self
with
refuting
the
Dream
of
the
Soul
falling
asleep
after
Death
,
till
the
Resurrection
.
They
also
deny
that
there
shall
be
a
Hell
,
being
for
a
total
Annihilation
,
that
is
,
after
Judgment
the
Wicked
shall
be
reduc'd
to
nothing
,
as
if
they
had
never
been
,
then
no
Torments
for
them
to
suffer
;
upon
this
,
[
](A41567-e23280-b)†
†
Epist.
3.
ad
Dudith
.
nec
de
Immortalitate
animae
&c.
Socinus
speaks
plain
enough
,
I
don't
believe
that
any
where
in
the
whole
Old
Testament
any
clear
mention
is
made
,
either
of
the
Immortality
of
the
Soul
,
or
of
any
other
Life
:
Here
is
your
Saducee
;
but
what
's
become
of
the
Soul
after
Death
?
Solomon
speaks
to
the
purpose
,
Then
shall
the
dust
(
that
is
the
Body
,
Eccles.
12.7
.
)
return
to
the
Earth
as
it
was
:
and
the
spirit
shall
return
unto
God
who
gave
it
;
now
in
God's
presence
is
fullness
of
joy
,
and
at
his
right-hand
pleasures
for
evermore
.
Psalm
.
16.11
.
Certainly
the
Soul
when
't
is
with
God
in
that
special
manner
,
must
feel
Joy
and
Comfort
;
but
Socinians
are
of
a
contrary
Opinion
,
for
they
affirm
,
[
](A41567-e23410-b)*
*
Smalc
.
Err.
100.
Err.
81.
Err.
98.
Animae
Sanctorum
,
&c.
The
Souls
of
Saints
after
Death
feel
nothing
,
and
enjoy
nothing
:
Nay
,
they
deprive
them
of
the
blessed
Vision
of
God
,
for
he
adds
,
The
Souls
of
Saints
do
not
see
God
before
the
Day
of
Judgment
;
yet
Scripture
speaks
of
a
place
of
Ease
and
Rest
,
call'd
Abraham's
Bosom
;
and
though
Parables
be
not
Argumentative
,
Luke
.
16.22
,
25.
yet
they
are
Illustrative
,
to
make
us
understand
as
far
as
we
are
able
,
a
thing
that
is
,
and
that
same
place
without
any
Parable
our
Saviour
calls
Paradise
,
when
speaking
to
the
repenting
Malefactor
,
chap.
23.43
.
with
a
strong
Asseveration
he
saith
,
Verily
to
day
shalt
thou
be
with
me
in
Paradise
.
Which
is
evidence
of
his
commanding
Power
there
,
hereupon
the
words
of
an
antient
Doctor
are
remarkable
,
[
](A41567-e23540-b)*
*
Hilar.
lib.
de
Trin.
p.
77.
Habes
conquerentem
ad
Mortem
Relictum
se
esse
,
quia
Homo
est
:
Habes
eum
qui
moritur
,
profitentem
se
in
Paradiso
Regnare
,
quia
Deus
est
.
Thou
hast
him
complaining
to
be
forsaken
at
his
Death
,
because
he
is
Man
;
thou
hast
him
who
dying
,
declares
he
Reigns
in
Paradise
,
because
he
is
God
,
for
none
but
God
the
King
of
Heaven
hath
Right
and
Power
to
dispose
of
places
in
Paradise
.
When
Paul
saith
,
He
hath
a
desire
to
depart
,
and
to
be
with
Christ
.
He
therein
declares
,
Phil.
1.23
.
how
when
God's
Servants
are
departed
this
Life
,
they
are
with
Christ
in
Heaven
,
a
place
of
Joy
and
Comfort
.
That
there
is
a
Hell
,
we
by
the
Grace
of
God
shall
prove
it
out
of
Scripture
,
but
before
,
I
must
follow
the
charge
how
to
make
the
Soul
insensible
after
Death
,
and
the
total
Annihilation
,
which
is
plain
denial
of
Hell
,
do
take
out
of
most
part
of
the
World
all
manner
of
Vertue
,
and
open
a
wide
Door
to
all
sort
of
Licentiousness
,
Immorality
and
Wickedness
;
for
if
the
greater
part
of
the
World
be
as
they
are
,
contain'd
in
their
Duty
more
out
of
Fear
of
Punishment
than
love
to
Vertue
;
what
then
will
not
the
Covetous
,
Ambitious
,
Unclean
,
Revengeful
,
&c.
Men
and
Women
dare
to
do
to
satisfie
their
several
Passions
,
if
once
they
are
persuaded
that
after
this
Life
no
Punishment
shall
be
inflicted
upon
them
for
all
their
Wickednesses
?
Are
not
Thoughts
of
Impunity
an
encouragment
for
them
to
commit
Crimes
?
For
the
fear
of
a
Judgment
and
Torments
to
come
,
are
a
Curb
upon
and
Terror
to
the
Wicked
,
as
we
read
that
Paul's
reasoning
of
Judgment
to
come
,
made
Felix
tremble
,
Acts.
24.25
.
After
this
rate
they
will
fear
nothing
from
God
after
Death
,
and
being
free
from
the
terrors
of
Hell's
Torments
,
their
only
care
shall
be
how
to
avoid
the
Justice
of
Men
,
which
they
can
more
easily
do
than
that
of
God
,
who
cannot
be
imposed
upon
as
Men
are
,
if
they
can
but
hide
themselves
from
Man's
Eye
,
they
will
think
they
are
safe
enough
,
1
Cor.
15.32
.
and
say
,
Let
us
eat
and
drink
for
to
morrow
we
die
:
However
,
let
them
do
what
they
can
to
free
Men
from
the
Thoughs
of
Hell
,
yet
I
defie
them
to
free
them
from
the
Terrors
of
an
Evil
Conscience
.
Such
false
Teachers
who
would
persuade
others
that
there
shall
be
no
Hell
,
can
hardly
be
able
to
persuade
themselves
of
it
,
no
doubt
,
but
they
wish
it
were
so
,
neither
God
nor
Hell
:
Acts.
24.15
.
Scripture
saith
,
There
shall
be
a
resurrection
of
the
dead
,
both
of
the
just
and
unjust
.
After
Resurrection
shall
follow
Judgment
,
for
the
Dead
shall
rise
to
come
to
Judgment
,
which
shall
pass
upon
all
,
both
Just
and
Unjust
;
certainly
that
Judgment
and
Sentence
shall
be
executed
upon
both
,
and
as
for
some
it
will
be
Eternal
Life
;
so
by
the
Rule
of
Contrarles
,
for
others
't
will
be
Eternal
Death
;
for
as
Felicity
shall
be
Eternal
,
so
shall
Misery
be
.
The
Word
of
God
speaks
of
Hell
and
of
Heaven
,
of
Goats
and
Sheep
,
Reprobate
and
Elect
,
as
we
read
in
the
description
of
that
Judgment
made
by
our
Saviour
,
where
mention
is
made
of
an
everlasting
fire
,
and
the
Eternity
of
those
Torments
for
Soul
and
Body
,
Matth.
25.41
.
Mark
.
9.45
,
46.
Matth.
13.42
.
chap.
25.41
.
are
expressed
by
a
worm
that
never
dieth
,
and
a
fire
that
never
shall
be
quench'd
;
and
a
furnace
of
fire
,
there
shall
be
wailing
and
gnashing
of
teeth
.
Hence
we
see
,
First
,
there
are
after
this
Life
Torments
prepared
for
the
Wicked
,
for
the
Devil
and
his
Angels
,
for
his
Children
.
Secondly
,
those
Torments
are
great
,
being
represented
by
what
can
be
conceived
and
expressed
to
be
most
painful
,
as
is
Fire
,
with
a
mixture
of
Combustible
Matters
to
make
it
more
fierce
,
therefore
call'd
,
Rev.
19.20
.
A
lake
of
fire
burning
with
brimstone
,
which
the
beast
and
false
Prophets
were
cast
alive
into
.
Whether
it
will
be
a
material
Fire
we
may
not
well
determine
,
for
we
must
not
presume
beyond
what
is
written
,
but
a
fire
it
is
,
for
in
many
places
God's
word
calls
it
so
.
Matth.
18.8
.
Thirdly
,
Those
Torments
shall
be
eternal
,
for
Scripture
,
saith
it
,
and
we
must
not
pretend
to
be
wiser
,
and
know
more
or
better
than
God
,
who
in
the
fore-quoted
places
,
calls
it
An
everlasting
fire
that
shall
never
be
quenched
;
Jude
.
7.
't
is
elsewhere
call'd
eternal
Fire
,
suffering
the
vengeance
of
eternal
Fire
,
otherwise
called
Everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
Glory
of
his
power
,
and
't
is
to
last
to
all
Eternity
;
for
't
is
said
,
that
the
beast
and
the
false
prophet
,
with
the
wicked
shall
be
tormented
day
and
night
for
ever
and
ever
,
which
latter
words
plainly
shew
the
continuation
without
intermission
of
those
Torments
,
and
besides
Scripture
,
we
have
reason
for
it
,
if
the
joys
of
Heaven
be
Everlasting
so
must
the
Torments
of
Hell
be
:
now
both
the
justice
and
Truth
of
God
,
which
are
two
unshaken
Pillars
,
require
that
there
be
a
continuation
not
annihilation
of
the
wicked
,
for
is
it
not
just
that
the
Soul
and
Body
,
which
together
sinn'd
against
God
,
should
also
together
suffer
the
pains
due
to
Sin
?
there
must
be
an
adequate
punishment
for
offences
against
an
infinite
Eternal
Majesty
,
but
the
finite
Creature
cannot
intensively
,
suffer
an
infinite
Torment
,
therefore
must
extensively
,
that
is
of
an
infinite
duration
,
and
whether
or
not
the
fire
be
Material
,
the
wrath
and
curse
of
God
can
supply
it
with
Fewel
for
ever
and
ever
;
now
,
that
there
is
a
judgment
to
pass
and
be
executed
upon
all
,
I
am
sure
it
is
the
Apostles
doctrine
when
he
saith
,
for
we
must
all
appear
before
the
Judgment-Seat
of
Christ
,
2
Cor.
5.10
.
that
every
one
may
receive
the
things
done
in
his
Body
,
whether
it
be
good
or
bad
:
the
same
Reason
there
is
for
bad
as
for
good
,
and
our
Saviour
speaks
home
when
upon
account
of
the
Resurrection
of
the
last
day
he
saith
,
they
that
have
done
good
shall
out
of
their
graves
come
forth
to
the
Resurrection
of
Life
,
and
they
that
have
done
Evil
unto
the
Resurrection
of
Damnation
:
but
damnation
is
not
Annihilation
;
John
5.28
,
29
and
can
men
be
so
impious
as
to
think
that
the
threatning
of
Hell
is
but
a
scare
Crow
,
a
forged
Tale
,
or
the
Man
in
Clouts
.
Another
errour
of
theirs
about
Resurrection
is
this
,
that
the
same
Bodies
which
are
buried
shall
not
raise
,
the
question
is
not
about
the
quality
but
about
the
Substance
,
which
shall
be
the
same
but
of
different
quality
:
God
,
say
they
,
will
give
Spiritual
ones
instead
of
those
we
had
here
,
which
is
a
forgery
wholly
destructive
to
the
Resurrection
of
the
dead
,
one
of
the
Articles
of
our
Faith
,
for
if
there
be
new
ones
't
is
no
Resurrection
of
the
old
ones
,
but
a
Creation
of
new
ones
?
[
](A41567-e23950-b)*
*
Smalc
.
exam.
100
Err.
Err.
88.89
.
Corpora
haec
,
&c.
said
one
,
these
bodies
which
now
we
have
,
we
do
not
believe
they
shall
rise
from
the
dead
,
but
that
God
will
give
us
others
.
Which
make
him
add
,
that
[
](A41567-e24000-b)†
†
Exam.
157.
err
.
Err.
103.
after
the
Resurrection
we
shall
be
like
unto
God
,
Job
19.25
,
26
,
27.1
Cor.
15.53
,
54.
V.
43.
as
to
the
Bodies
:
but
Job
whom
I
will
believe
sooner
than
him
saith
,
though
Worms
destroy
his
body
,
yet
in
his
flesh
he
shall
see
God
,
and
his
Eyes
shall
behold
,
and
not
another
:
and
Paul
affirms
this
corruptible
must
put
on
incorruption
,
and
this
mortal
must
put
on
immortallity
.
The
same
body
that
was
buried
shall
rise
again
,
for
in
the
fore
quoted
place
the
Apostle
saith
,
it
is
Sown
in
dishonour
,
it
is
raised
in
Glory
,
it
is
sown
in
weakness
it
is
raised
in
power
:
so
he
still
speaks
of
the
same
:
and
as
the
bodies
that
shall
be
alive
at
the
coming
of
our
Saviour
shall
be
changed
only
as
to
the
quality
,
in
substance
remaining
the
same
as
express'd
in
the
word
,
2
Cor.
5.1.4
.
so
shall
the
Bodies
at
that
time
lying
in
their
graves
,
&c.
thus
we
see
it
shall
be
the
same
in
substance
,
only
a
change
in
the
quality
;
for
't
is
just
that
the
same
Body
which
for
the
cause
of
Christ
was
upon
Earth
exposed
to
ignominy
,
Phil.
3.21
.
should
with
him
be
glorified
in
Heaven
,
2
Thes.
1.5
,
6
,
7.
and
that
the
bodies
of
Wicked
men
who
sinn'd
against
God
and
deserv'd
Punishment
,
should
suffer
it
according
to
what
the
Apostle
saith
:
But
take
notice
of
the
Blasphemy
in
the
Acts
M.
S.
of
their
Racovian
Assembly
Conference
,
animadvertendum
est
,
&c.
men
must
take
notice
how
Christ
and
his
Apostles
,
were
in
some
manner
forced
to
comply
with
the
Opinions
of
men
which
then
were
prevailing
,
as
it
appears
plainly
,
enough
by
the
parable
of
the
rich
Man
and
of
Lazarus
for
to
be
tormented
in
hell
or
be
in
Abraham's
Bosom
are
only
fictions
,
like
those
which
the
Poets
writ
of
Ixion
,
Sysiphus
,
and
Tantalus
,
as
if
Christ
and
his
Apostles
had
brought
upon
us
as
Truths
of
the
Gospel
.
The
Fables
of
the
Heathen
Poets
:
that
only
the
pious
are
to
live
forever
,
Smalc
.
disp.
de
baptism
.
is
it
not
drawn
out
of
Scriptures
,
which
do
comfort
only
Believers
with
the
Promises
of
Eternal
Life
?
Now
if
hence
we
infer
that
the
wicked
shall
not
live
forever
,
't
is
not
to
be
attributed
unto
us
,
but
to
Holy
Scripture
,
the
like
of
the
Death
and
Destruction
of
Devils
:
cannot
we
hence
well
conclude
that
they
shall
be
reduced
to
nothing
:
but
how
this
is
to
be
,
therein
,
in
our
judgment
,
every
one
may
abound
in
his
own
sense
;
the
like
must
be
said
of
the
Torments
of
Devils
and
Wicked
Men
:
we
know
that
Eternal
Life
promised
the
Godly
,
is
a
Blessed
Life
,
which
alone
is
worthy
to
be
called
Life
,
whilst
the
Pains
and
Torments
that
take
away
the
Happiness
of
Life
,
both
in
this
World
and
that
which
is
to
come
,
are
in
several
places
of
Scripture
well
known
,
call'd
Death
comparatively
.
They
farther
teach
that
the
pious
men
who
died
before
Moses
,
knew
neither
[
](A41567-e24270-b)†
†
Catech.
Rac.
c.
11.
de
proph.
munere
.
Christ
.
Christ
nor
[
](A41567-e24290-b)*
*
Volkel
.
l.
4.
c.
3.
and
l.
3.
c.
11
his
Salvation
,
that
indeed
[
](A41567-e24330-b)†
†
Crell
.
de
.
deo
.
God
forgave
their
Sins
,
and
gave
them
Eternal
Life
,
[
](A41567-e24340-b)*
*
Rac.
c.
5.
q.
vi
.
volk
.
1.3
.
c.
11.
yet
without
any
promise
,
thus
according
to
them
,
men
were
saved
without
a
Saviour
and
without
Faith
,
for
no
promise
no
Faith
,
furthermore
they
say
,
that
[
](A41567-e24370-b)†
†
Racov.
c.
5.
q.
3.
and
c.
19.
sub
sin
.
Heb.
11.8
,
9
,
14
,
15
,
16.
Eternal
Life
and
the
Holy
Ghost
were
unknown
to
Moses's
Law
;
thus
they
were
without
Faith
,
without
hopes
of
a
better
Life
,
and
without
inward
joy
and
assurance
in
the
Holy
Ghost
,
yet
the
law
contained
promises
of
a
Messiah
to
come
,
not
only
Temporal
but
also
Spiritual
and
Eternal
:
the
Seed
of
Abraham
,
especially
that
according
to
the
promise
,
had
a
share
in
the
promises
made
to
him
,
renewed
to
[
](A41567-e24420-b)*
*
Socin
.
l
c.
ad
quest.
utrum
fides
ista
,
&c.
Isaac
and
Jacob
,
heirs
with
him
of
the
same
promise
,
now
they
had
Faith
,
and
thereby
desired
a
better
Country
than
that
they
came
from
,
that
is
,
as
the
Apostle
calls
it
,
an
heavenly
one
.
They
farther
say
,
that
by
the
Covenant
of
Moses
,
neither
was
the
Messiah
promised
,
nor
were
they
commanded
to
believe
in
Christ
to
come
,
But
let
this
chiesly
be
taken
notice
of
,
*
multa
poterant
,
many
things
might
be
said
by
the
prophets
,
which
the
people
was
not
bound
to
believe
:
there
are
too
many
more
such
erroneous
things
which
it
would
prove
too
tedious
to
relate
,
and
upon
occasion
I
could
abundantly
produce
,
but
they
are
nauseous
,
and
so
for
the
present
shall
say
no
more
about
it
.
Thus
far
have
I
Characterized
the
Socinian
spirit
,
and
drawn
it
in
its
own
Colours
;
which
I
hope
may
thorough
God's
Blessing
open
the
Eyes
of
People
,
to
see
the
cloven
foot
,
and
make
men
with
just
indignation
to
abhor
the
Devil
and
his
Works
,
yet
after
all
this
't
is
wonderful
to
find
how
a
number
of
People
have
been
so
bewitched
as
to
receive
for
doctrines
such
impieties
and
blasphemies
,
but
sometimes
in
his
just
judgment
,
God
,
as
the
Apostle
saith
,
doth
send
a
strong
delusion
that
men
should
believe
a
lye
:
2
Thess.
2.10.11
.
however
,
there
was
a
great
opposition
against
this
Sect
when
at
first
it
began
to
appear
,
especially
after
Socinus's
publishing
his
wicked
Book
de
Servatore
,
one
Covet
,
a
Protestant
Minister
in
Paris
,
was
the
first
that
answered
it
:
in
and
about
Poland
,
where
he
went
to
settle
,
Zarnovecius
,
Volanus
,
and
others
in
those
parts
,
and
elsewhere
,
did
write
against
him
.
The
assertions
of
the
Colledge
of
Posen
de
Trino
&
uno
Deo
,
compiled
by
Eutropius
came
out
in
opposition
to
his
Heresies
:
but
that
which
is
very
remarkable
is
this
,
that
in
Poland
all
the
reformed
Churches
of
three
several
Confessions
,
namely
the
Bohemian
,
Helvetick
and
Augustan
,
or
Lutheran
,
Unanimously
joined
together
,
and
declared
against
those
damnable
Heresies
,
and
in
the
year
1570.
came
to
that
famous
agreement
called
of
Sandomir
,
from
the
place
where
it
was
transacted
,
and
afterwards
confirm'd
in
several
other
Synods
of
theirs
,
as
at
Posen
in
the
same
year
,
at
the
general
one
at
Cracow
in
1573.
in
the
particular
one
of
Xansens
,
and
of
Wlodislaw
:
afterwards
in
the
general
of
Petricovia
in
1578.
in
the
general
of
Wlodislaw
in
1583.
and
at
Thorn
in
1595.
in
the
Preface
before
the
Articles
of
those
several
Synods
are
these
expressions
,
[
](A41567-e24730-b)*
*
Syntagmaa
Confes
.
fidei
p.
283.
Nos
qui
in
Poloniae
regno
,
&c.
We
who
in
the
Kingdom
of
Poland
have
rejected
the
Idolatry
of
Anti-Christ
and
all
Heresies
contrary
to
the
Apostical
Creed
,
and
to
those
of
Nice
,
and
of
Athanasius
,
&c.
which
is
plain
enough
against
Socinians
;
and
in
the
beginning
of
the
agreement
at
Sandomir
are
named
Tritheists
,
Ebionites
,
and
Ari-Anabaptiss
,
this
Universal
consent
of
theirs
was
in
writing
presented
to
three
of
their
Kings
,
Sigismond
Augustus
,
Henry
and
Stephen
,
all
which
Circumstances
made
the
thing
the
more
considerable
,
and
set
the
Hearts
of
many
against
Socinus
,
upon
the
account
of
his
Blasphemies
,
in
so
much
,
that
in
Cracow
where
he
then
resided
,
there
was
a
great
tumult
by
the
Scholars
and
others
,
who
hurried
him
out
of
his
Chamber
half
Naked
,
though
Sick
,
and
he
narrowly
escaped
being
torn
in
pieces
which
made
him
leave
that
Town
,
and
go
to
Lokowicts
where
he
died
not
long
after
.
To
the
character
which
elsewhere
I
gave
of
that
Heresiarks
Person
,
The
blasphemous
Socinian
Heresy
〈◊〉
.
I
think
now
't
will
not
be
amiss
to
add
Something
more
and
shew
by
what
means
,
and
upon
what
account
his
Blasphemous
Heresies
got
so
much
ground
:
and
as
〈…〉
the
Socinian
Doctrines
,
so
I
hope
now
to
discover
their
Spirit
in
their
practises
.
The
Polonian
Kinght
who
hath
Written
S●●inus's
Life
compares
him
to
Ignatius
Loyola
,
yet
whilest
he
doth
it
only
upon
some
accounts
,
as
their
good
extraction
,
pregnancy
of
parts
,
&c.
he
omits
the
main
wherein
the
comparison
is
very
fit
and
proper
,
and
't
is
this
,
both
have
been
Authors
of
pernicious
Sects
,
whom
what
Augustin
once
said
of
Faustus
the
Manichaean
,
that
he
was
magnus
diaboli
laqueus
,
a
great
snare
of
the
Devil
,
doth
fitly
belong
to
,
besides
the
conformity
of
the
name
,
for
that
Manichaean
,
and
this
Socinus
were
both
call'd
Faustus
,
unhappy
Wretches
:
ill
meaning
Men
and
Seducers
have
both
ends
and
methods
to
carry
on
those
ends
different
from
those
who
follow
the
rules
of
God's
Spirit
;
these
here
do
unto
themselves
propose
the
Glory
of
God
and
his
Service
in
asserting
his
Truths
,
wherein
they
are
guided
by
his
Word
,
but
the
others
aim
at
their
own
Vain
Glory
,
and
seek
themselves
not
the
things
of
God
,
or
of
Christ
;
then
't
is
no
wonder
if
they
chuse
contrary
means
to
come
to
contrary
ends
:
when
our
Blessed
Saviour
came
into
the
World
,
his
end
was
to
save
it
;
therefore
he
proposed
the
ways
conducing
thereunto
,
as
is
a
conformity
to
God's
Will
and
Nature
;
thus
because
God
is
gracious
,
merciful
,
holy
,
and
pure
,
he
commanded
Men
to
endeavour
to
be
such
,
if
they
would
please
God
,
which
is
the
ready
way
to
happiness
;
he
went
not
about
to
suit
his
Rules
and
Doctrine
with
their
corrupt
Inclinations
;
on
the
contrary
,
he
crossed
them
with
teaching
them
Repentence
,
Self-denyal
,
to
take
up
the
Cross
and
follow
him
thorough
the
way
of
Afflictions
and
Tribulations
,
things
in
no
wise
pleasing
our
natural
Affections
;
yet
this
is
the
way
to
Heaven
.
But
the
Devil
,
though
he
be
God's
Ape
,
and
would
imitate
him
,
for
as
God
hath
his
Church
,
so
Satan
hath
his
Synagogue
,
his
Laws
and
Ministers
;
yet
instead
of
bringing
Men
to
Heaven
,
as
he
sometimes
with
his
false
suggestions
would
pretend
,
puts
them
in
the
ready
way
to
Hell
,
and
with
his
Snares
doth
cheat
and
trick
them
into
it
,
in
order
thereunto
he
studies
the
temper
and
constitution
of
those
Men
whom
he
would
draw
to
himself
,
and
offers
suitable
baits
and
temptations
to
effect
it
,
Gen.
3.6
.
thus
with
the
offer
of
a
Fruit
that
was
good
for
Food
and
pleasant
to
the
Eye
,
Eve
was
overcome
by
his
Temptation
:
Contrary
to
what
our
Saviour
practised
,
he
doth
what
he
can
to
please
Man's
humour
and
corrupt
nature
,
wherein
he
makes
use
of
his
Instruments
:
thus
that
great
Impostor
Mahomet
,
to
satisfy
his
ambition
,
lust
,
and
other
carnal
affections
,
he
knowing
how
much
,
under
pretence
of
Religion
,
Men
are
apt
to
be
misled
,
went
about
to
set
up
one
,
whereof
some
things
of
Paganism
,
Judaism
,
and
Christianism
were
the
ingredients
,
but
he
adapted
it
to
the
inclinations
,
manners
,
and
customs
of
those
whom
he
intended
to
bring
into
it
,
and
finding
how
in
those
Countries
Men
were
extremely
given
to
sensual
pleasures
,
and
loved
Gardens
,
Fruits
,
and
the
like
;
he
not
only
allowed
all
here
,
but
also
promised
after
this
Life
those
pleasures
which
suited
with
their
Affections
,
namely
handsome
Women
,
fine
Gardens
,
and
such
other
things
,
as
they
in
this
World
liked
best
of
all
.
Thus
among
Christians
,
some
wretches
,
whom
,
being
puffed
up
with
self-conceit
and
desire
of
vain-glory
,
God
left
to
themselves
to
fall
by
their
own
council
,
soon
fell
into
the
Devil's
Snares
,
who
gave
a
wrong
edge
to
what
natural
parts
they
had
,
and
qualify'd
them
for
his
drudgery
:
and
as
Self-denyal
is
the
first
thing
which
our
Saviour
prescribes
his
Desciples
,
so
on
the
contrary
Satan
begins
with
infusing
and
promoting
Self-love
;
his
instruments
do
follow
his
steps
,
and
by
all
means
go
about
to
gratify
it
:
among
such
I
reckon
Socinus
,
who
to
gain
Proselytes
,
first
of
all
to
make
the
Religion
he
was
setting
up
easy
,
prescribed
very
few
things
to
believe
and
to
do
,
accommodated
and
fitted
them
to
the
natural
inclination
and
corrupt
nature
of
Men
,
which
are
very
dangerous
snares
;
withal
to
draw
Men
of
all
Sects
and
Sorts
,
he
made
such
a
mixture
,
that
most
,
if
not
every
Heretick
,
might
therein
find
something
for
his
Opinions
;
he
makes
the
way
to
Heaven
wide
and
easy
for
a
Man
of
any
Sect
,
without
departing
from
his
errours
to
come
to
it
:
there
is
in
Man
a
repugnancy
to
be
gainsaid
,
and
a
strong
desire
of
liberty
in
our
opinions
of
things
,
discourses
,
and
actions
;
accordingly
Socinus
allows
it
to
the
full
,
for
in
his
School
,
you
may
believe
what
you
please
,
make
new
Arcicles
of
Faith
,
reject
old
ones
,
undervalue
Christ
,
and
rob
him
of
his
due
as
much
as
you
can
and
dare
,
and
have
the
liberty
to
censure
the
Opinion
of
others
,
which
is
very
plausible
to
flesh
and
blood
:
Gal.
1.16
.
but
Paul
saith
,
how
after
his
Conversion
he
conferred
not
with
flesh
and
blood
.
And
as
to
their
presuming
so
much
upon
Scripture
,
with
giving
their
own
interpretations
such
as
they
please
:
he
tells
,
I
say
thorough
the
Grace
given
unto
me
,
Rom.
12.3
.
to
every
Man
that
is
among
you
,
not
to
think
of
himself
more
highly
than
he
ought
to
think
,
but
to
think
soberly
,
according
as
God
hath
dealt
to
every
Man
the
measure
of
Faith
:
The
Old
Translation
hath
it
thus
,
that
no
Man
presume
to
understand
above
that
which
is
meet
to
understand
,
but
that
he
under
stand●th
according
to
Sobriety
.
As
when
God
hath
a
work
to
do
he
never
wants
Instruments
,
for
he
fits
them
for
his
Work
;
so
when
he
hath
some
Judgment
to
execute
,
he
gives
the
Devil
leave
to
prepare
the
evil
instruments
to
be
made
use
of
;
in
this
bad
design
,
Socinus
had
suitable
qualifications
,
as
being
of
a
good
Family
,
good
natural
parts
improved
by
the
refined
Italian
Court-way
,
especially
that
of
Florence
,
where
he
lived
several
years
and
got
experience
,
and
thereby
became
skill'd
in
the
way
of
insinuating
himself
into
Men's
Affections
with
his
being
Civil
,
Affable
,
and
Courteous
,
by
which
means
he
in
Poland
,
where
that
cunning
and
craftiness
are
more
strangers
than
in
Italy
,
which
is
,
I
may
say
,
the
chief
center
of
it
,
endeared
himself
to
the
friendship
of
some
great
Men
in
that
Kingdom
,
who
by
their
example
and
authority
spread
and
propagated
his
Errours
:
also
by
the
help
of
,
whether
natural
or
counterfeit
Patience
,
Meekness
,
and
other
affected
Vertues
,
which
all
are
dangerous
qualifications
when
made
use
of
for
bad
ends
:
Satan
is
never
so
dangerous
as
when
transform'd
into
an
Angel
of
Light
,
so
his
Ministers
ought
carefully
to
be
avoided
when
in
Sheep's
Clothing
,
and
when
they
have
a
shew
of
Innocency
and
Candour
,
for
then
occasions
are
offered
them
to
execute
their
woolvish
ravenousness
,
to
tear
and
devour
the
Sheep
:
but
though
God
suffered
this
impious
blasphemer
to
do
a
great
deal
of
mischief
,
as
to
admiration
in
his
just
judgment
he
did
Mahomet
with
his
absurd
,
nonsensical
,
and
extravagant
impostures
,
yet
by
raising
oppositions
against
him
,
he
would
not
permit
him
to
do
all
the
evil
he
intended
,
for
several
pull'd
off
his
Vizard
and
made
him
appear
in
his
own
Colours
.
In
some
of
his
Writings
,
disputes
and
discourses
,
tho'
naturally
hot
enough
,
yet
he
seem'd
mild
,
patient
,
and
moderate
,
knowing
how
our
nature
can
more
easily
be
enticed
and
gently
drawn
then
forced
,
by
which
crafty
means
the
Poison
of
his
Errours
more
easily
crept
in
,
and
was
by
him
insinuated
into
the
Minds
of
Men
,
as
formerly
the
Pelagians
and
other
cunning
Hereticks
had
done
before
him
,
such
Men
as
the
Apostle
saith
,
by
good
Words
and
fair
Speeches
deceive
the
Hearts
of
the
simple
,
and
as
said
in
the
same
place
,
Rom.
16.18
.
do
not
serve
the
Lord
Jesus
but
their
Belly
,
now
such
as
cause
divisions
and
offences
contrary
to
the
doctrine
which
we
have
learned
,
we
ought
diligently
to
mark
and
avoid
them
.
Hereupon
we
must
take
God's
warning
to
the
Prophet
,
Jerem.
12.6
.
believe
them
not
,
though
they
speak
fair
words
unto
thee
,
which
we
ought
the
more
to
mind
because
Socinians
by
means
of
deceitful
words
were
first
admitted
and
received
here
:
when
all
Europe
as
Switzerland
,
Geneva
,
Germany
,
&c.
proved
too
hot
for
them
,
and
being
turned
out
of
Poland
,
then
they
sent
hither
to
supplicate
in
the
name
of
poor
persecuted
Prostants
,
upon
which
account
they
were
pityed
,
and
coming
over
some
of
them
thorough
Holland
,
where
they
met
with
too
many
Friends
,
they
unhappily
were
here
received
for
such
as
they
had
represented
themselves
to
be
,
though
when
in
time
they
came
to
be
known
,
they
cunningly
held
their
pace
,
because
they
were
watched
.
But
of
late
,
upon
what
encouragement
,
God
knows
,
they
are
broken
loose
upon
us
both
at
home
and
from
abroad
;
whence
some
of
that
outlandish
cursed
stock
are
come
in
and
now
live
here
,
till
God
be
pleased
to
disperse
and
suppress
them
,
in
the
mean
while
they
are
like
so
many
Vipers
in
the
bosom
of
the
Nation
;
upon
this
account
we
may
observe
two
things
,
which
usually
happen
and
are
the
effects
of
a
Corrupt
nature
,
the
first
,
that
men
in
a
wrong
way
are
more
diligent
,
careful
and
industrious
to
promote
those
hurtful
ends
of
theirs
,
than
others
who
are
for
a
good
cause
,
and
which
may
do
good
,
are
to
forward
it
,
commonly
one
in
a
evil
way
,
will
go
farther
than
another
in
a
good
one
,
the
Truth
is
,
he
must
go
fast
whom
the
Devil
drives
.
The
second
thing
is
the
general
disposition
in
men
to
fall
into
those
snares
,
and
contrary
to
the
dictates
of
Truth
and
sound
Reason
,
to
entertain
false
Notions
,
because
they
seem
left
to
their
choice
to
the
prejudice
of
those
Truths
which
have
along
with
them
a
Command
over
our
consent
and
belief
:
thorough
such
pretences
and
outward
appearances
of
Modesty
,
Humility
,
desire
of
rhe
Truth
and
the
like
dephts
and
devices
of
Satan
,
which
the
Apostle
saith
we
are
not
ignorant
of
,
and
by
these
shares
of
the
Devil
,
Rev.
2.24
.
Cor.
2.11.2
Tim.
2.
Men
are
by
him
taken
captive
at
his
will
.
A
thing
which
very
much
help'd
Socinus
to
set
up
his
errours
,
is
this
:
when
he
came
into
Poland
,
he
found
that
Country
rent
in
pieces
by
several
Factions
and
Sects
of
Antitrinitarians
who
were
more
intent
to
destroy
the
Opinions
of
their
Antagonists
than
to
confirm
their
own
:
so
he
being
a
subtle
and
Crafty
Italian
,
newly
come
among
them
,
acted
his
part
so
Cunningly
as
to
get
himself
to
be
the
head
,
wherein
he
was
favoured
by
the
State
and
Constitution
of
that
Kingdom
where
great
Men
have
much
Power
,
and
great
Influences
,
that
Nation
being
stiled
Martialis
ferox
upon
the
account
of
the
fierce
and
Arbitrary
Spirit
of
Men
of
Quality
,
and
the
ordinary
people
very
much
kept
under
by
them
,
not
daring
to
oppose
,
he
being
there
,
to
strenghten
himself
,
made
a
Rapsody
of
most
Heresies
before
him
and
of
others
then
on
Foot
in
those
parts
,
which
he
would
never
have
attempted
in
Italy
for
fear
of
Fire
and
Fagot
,
nor
in
Switzerland
,
whence
he
was
forced
to
fly
away
;
and
to
please
Heterodox
Men
of
all
sorts
,
he
therewith
compiled
that
unhappy
System
of
his
,
wholly
or
in
part
to
engage
greater
Numbers
of
Men
to
defend
it
.
At
that
time
Poland
abounded
in
Monstrous
Opinions
which
he
cemented
and
join'd
together
,
and
notwithstanding
some
divisions
,
did
set
up
for
head
of
all
,
this
Man
from
his
Youth
began
to
be
fitted
to
produce
Monstrous
things
,
for
besides
his
Uncles
Directions
,
he
being
born
within
the
State
of
Toscany
which
generally
brings
forth
the
most
refin'd
Wits
of
all
Italy
,
and
so
I
may
say
of
Europe
,
had
working
brains
of
his
own
,
which
prompted
him
to
new
things
,
and
as
Italians
,
are
very
apt
to
indulge
their
natural
Genius
,
which
by
experience
I
know
in
these
late
times
,
commonly
to
lead
them
to
mischief
,
as
we
have
a
late
instance
in
the
person
of
Borri
who
among
other
Extravagant
alterations
,
which
he
made
in
some
Articles
of
the
Popish
Religion
,
for
which
he
was
in
the
Inquisition
,
and
is
now
,
if
not
lately
dead
,
under
confinement
during
Life
,
in
the
Castle
San
Angelo
in
Rome
,
he
made
the
Virgin
a
Goddess
,
of
the
same
Nature
with
God
;
so
Socinus
had
several
Contemporaries
and
Compatriots
whom
I
named
elsewhere
,
who
with
him
acted
their
parts
upon
the
same
Stage
.
Now
I
say
,
Socinus
being
a
busy
Man
of
an
active
and
stirring
Spirit
,
and
in
his
time
matters
of
Religion
,
being
the
general
discourse
of
the
World
,
he
apply'd
his
Wits
that
way
,
and
though
may
be
at
first
,
he
was
not
altogether
so
bad
as
he
proved
at
last
,
he
began
by
degrees
,
so
publish'd
with
a
disguised
name
Castellio's
Pelagian
Dialogues
,
afterwards
his
Book
de
Christo
Servatore
;
as
when
an
Enemy
goes
about
to
besiege
a
place
,
he
begins
with
the
outworks
and
so
by
degrees
comes
to
the
Body
:
thus
Christ's
Enemies
begin
with
acting
against
his
Grace
,
and
at
last
do
attack
his
Person
.
He
and
his
followers
use
to
slight
and
unconcernedly
to
speak
of
Holy
things
and
of
Religion
thus
,
it
seems
to
me
,
I
see
nothing
,
and
the
like
:
according
to
that
Spirit
they
little
care
what
interpretations
they
make
of
God's
Word
,
which
thus
they
impiously
make
a
stalking
Horse
of
to
their
wandring
Thoughts
and
for
sinister
ends
of
their
own
,
namely
,
as
they
and
our
modern
Socinians
here
say
,
to
improve
their
Parts
,
promote
Learning
and
make
〈◊〉
discoveries
,
that
is
in
plain
English
they
may
be
prophane
at
God's
own
cost
:
if
they
have
a
mind
to
improve
their
parts
,
let
them
make
choice
of
other
matters
,
as
Philosophy
,
Mathematicks
,
and
of
what
other
humane
Arts
and
Sciences
they
please
,
and
not
for
their
Pride
and
Vain
Glory
to
prophane
God's
Field
;
and
therein
sow
their
own
Tares
,
and
to
make
Religion
and
the
Church
subservient
to
their
Evil
intents
and
purposes
.
Another
thing
they
do
,
as
may
be
seen
in
most
of
their
late
Pamphlets
(
which
indeed
is
neither
fit
nor
decent
)
is
often
to
commend
themselves
,
and
bring
in
others
who
speak
well
of
them
,
but
it
had
been
much
better
not
to
have
brought
themselves
under
a
necessity
to
need
Begging
or
Borrowing
such
Certificates
of
their
good
behaviour
.
This
puts
me
in
mind
of
what
our
Saviour
said
to
the
Pharisees
,
ye
are
they
who
justify
yourselves
before
Men
,
but
God
knoweth
your
Hearts
.
Luke
16.15
.
'T
is
true
there
hath
been
some
who
may
be
,
out
of
a
Principle
of
Charity
and
a
Spirit
of
meekness
,
would
have
invited
them
out
of
their
Errours
,
but
these
are
so
far
gone
in
that
way
as
to
stand
in
need
to
make
some
kind
of
Apology
for
themselves
,
yet
that
method
of
gentleness
is
ill
bestowed
upon
Men
of
an
obstinate
and
stubborn
Spirit
,
and
hitherto
hath
proved
uneffectual
,
for
by
the
abuse
of
the
thing
they
are
grown
Haughtier
and
Prouder
,
so
that
sometimes
they
make
their
own
Panegyrick
,
as
I
[
](A41567-e25750-b)*
*
P.
27.
observed
in
the
Vindication
of
the
Epistle
and
preface
to
my
Book
.
And
in
a
place
of
the
mock
Apology
against
me
,
one
of
them
saith
,
one
[
](A41567-e25800-b)†
†
P.
20
,
21.
of
our
Learn'd
Bishops
doth
not
think
the
Vnitarians
would
dishonour
Christ
,
only
they
think
that
to
make
him
equal
with
the
Father
is
a
disparagement
to
Almighty
God
.
Such
a
passage
may
be
,
though
I
do
not
remember
to
have
read
it
,
yet
I
am
apt
to
believe
with
passing
thorough
their
hands
it
hath
gotten
a
tincture
of
Socinianism
,
but
what
makes
those
Men
so
busy
as
to
decide
,
that
to
make
the
Son
equal
with
the
Father
,
is
a
disparagement
to
God
Almighty
?
when
the
same
in
several
Texts
of
Scripture
quoted
elsewhere
makes
him
his
equal
,
Zech.
13.7
.
and
in
one
place
calls
him
my
fellow
,
and
in
many
Texts
of
the
New
Testament
,
Christ
makes
himself
equal
with
the
Father
.
But
let
me
warn
those
who
have
a
favourable
Opinion
of
them
to
have
a
care
of
what
they
Write
,
for
thereby
we
see
how
apt
they
are
to
take
Advantage
of
any
thing
,
so
every
stroke
of
a
Charitable
Pen
they
would
use
as
an
Argument
of
their
good
and
sincere
intentions
and
of
their
being
in
the
Right
,
for
as
they
make
of
it
a
Trade
to
wrest
Scriptures
,
so
they
do
the
Writings
of
others
which
I
have
a
particular
cause
to
take
Notice
of
,
because
I
said
that
some
Arminians
went
Hand
in
Hand
with
Socinians
,
presently
,
as
well
observed
by
[
](A41567-e25880-b)*
*
In
his
Letter
to
Dr.
Edwards
.
Mr.
Lobb
,
and
in
the
[
](A41567-e25910-b)†
†
P.
12.
remarks
on
a
Paper
sent
by
some
Eminent
Presbyterians
to
the
Congregational
,
&c.
They
lookt
upon
't
with
a
multiplying
Glass
and
would
bring
under
their
Banners
not
only
almost
all
the
Church
but
half
of
the
Presbyterians
,
&c.
Which
in
my
Answer
to
the
two
Letters
I
take
Notice
of
as
of
their
want
of
sincerity
,
and
to
speak
plainly
,
I
now
may
call
it
one
of
their
Tricks
which
they
are
so
full
of
.
As
indeed
in
their
whole
Carriage
one
may
easily
perceive
it
,
for
it
hangs
altogether
,
and
in
the
bottom
it
appears
in
their
Doctrines
and
Practices
so
contrary
to
Faith
and
to
the
Rules
of
the
Universal
Church
:
besides
the
Self-Conceitedness
and
Pride
of
their
Pen-Men
who
despise
all
that
are
not
of
their
Mind
,
and
with
Blasphemy
deride
true
Religion
,
and
to
that
purpose
make
use
of
lies
and
Calumnies
,
but
when
hard
press'd
,
are
reduced
to
pityful
shifts
:
their
zeal
for
Christ
and
Gospel
Truths
which
as
much
as
they
are
able
,
they
pervert
,
may
be
look'd
upon
as
meer
Hypocrisy
,
and
in
defence
of
their
Errours
,
they
shew
a
great
hardness
of
Heart
and
disingenuity
,
and
as
they
betray
the
Truth
,
so
spare
not
those
who
defend
it
against
them
,
and
load
them
with
invectives
full
of
gall
and
bitterness
,
which
is
an
effect
of
Passion
,
so
contrary
to
the
Meekness
and
Moderation
which
they
would
seem
to
pretend
to
,
as
we
find
Socinus
doing
against
Puccius
,
whom
he
sharply
upbraids
[
](A41567-e25970-b)*
*
Epist.
〈…〉
●●lith
.
〈◊〉
1.
P.
〈◊〉
.
for
〈◊〉
much
relying
upon
his
Opinions
,
which
exactly
was
Socinus's
Original
and
inherent
Sin
:
the
extraordinary
care
also
which
he
took
to
publish
,
and
every
where
to
disperse
his
Works
,
argues
in
him
no
small
Vanity
and
Ambition
:
as
for
his
Passion
when
he
disputed
,
which
then
he
could
not
command
so
well
as
at
other
times
;
we
have
the
Evidence
of
a
familiar
Friend
of
his
in
these
words
,
[
](A41567-e26010-b)*
*
Squarcial
.
Epist.
ad
Socin
.
Scio
non
suspicor
,
&c.
I
do
not
guess
at
,
but
know
thine
immoderate
hate
in
dispute
,
how
often
have
I
warned
thee
,
when
thou
wast
about
disputing
,
or
wrangling
concerning
light
matters
,
and
disturbing
all
things
with
the
greatest
Clamourousness
?
This
Man
who
against
the
proper
and
natural
sense
of
Scriptures
,
would
force
his
own
upon
them
,
[
](A41567-e26040-b)†
†
Assert
.
posnan
.
10.
in
oper.
Soc.
p.
510.
to
fill
up
his
measure
,
doth
scornfully
speak
of
the
Nicene
and
Athanasian
Creeds
,
received
by
the
Universal
Church
:
but
what
need
we
go
so
far
backward
as
Socinus's
time
for
these
things
,
when
now
among
us
we
have
a
fresh
Evidence
of
that
Spirit
of
theirs
in
a
late
[
](A41567-e26100-b)*
*
The
Charitable
Samar
.
Pamphlet
;
how
unworthily
doth
that
Scribler
speak
of
the
Council
of
Nice
,
which
,
saith
he
,
was
principally
Composed
of
a
pack
of
wrangling
contentious
Grecians
,
Men
bred
up
in
Controversy
all
their
Life
,
and
perpetually
quarrelling
one
with
another
;
all
this
he
saith
gratis
,
and
as
his
own
deluded
Opinion
:
that
among
them
there
might
have
been
some
such
ones
,
I
will
not
dispute
,
but
he
cannot
say
all
were
so
:
that
Council
was
summon'd
by
a
great
and
Christian
Emperour
,
Constantine
,
who
was
present
,
and
upon
that
account
,
things
must
be
thought
to
have
been
managed
with
good
order
;
besides
that
,
what
he
saith
is
not
to
be
purpose
,
the
question
being
not
about
their
Temper
,
but
about
the
Matters
lying
before
them
;
Acts
15.39
.
a
cause
is
never
the
worse
in
it self
for
the
frailties
of
those
that
own
it
;
may
any
one
disparage
the
Gospel
preach'd
by
Paul
and
Barnabas
,
because
they
fell
out
and
parted
about
a
thing
of
no
moment
,
whether
or
not
they
should
take
Mark
with
them
.
But
't
is
fit
I
should
say
something
in
vindication
of
that
Famous
and
first
Christian
General
Council
,
summon'd
by
a
Christian
Emperour
,
now
when
by
this
occasion
I
am
put
upon
it
.
We
must
not
wonder
if
some
Heretick
condemned
by
the
Council
,
such
as
Sabinus
at
that
time
the
head
Man
of
the
Macedonian
Heresy
,
and
now
our
Samaritan
would
reflect
upon
it
,
but
the
account
we
have
of
the
qualifications
of
those
who
were
in
the
Council
is
much
different
and
contrary
to
what
he
would
insinuate
,
there
were
Men
of
great
Learning
,
Piety
,
Exemplary
Life
,
Wise
,
Eloquent
,
Sober
,
Discreet
,
Modest
,
and
of
Courteous
Behaviour
;
some
considerable
for
their
sufferings
,
and
others
respected
for
their
great
age
,
and
as
that
Assembly
was
notable
for
Quality
,
so
for
number
,
there
being
above
300
Bishops
,
of
which
number
were
Paphnutins
,
Spiridion
,
Eusebius
of
Cesarea
,
&c.
Men
of
great
Fame
,
with
a
vast
number
of
other
Divines
,
with
several
Lay-Men
,
good
Philosophers
to
assist
them
,
therefore
not
so
despicable
as
unworthily
and
falsly
he
would
traduce
it
,
so
consisted
not
of
wrangling
Greeks
,
but
if
we
may
believe
[
](A41567-e26270-b)*
*
Constant
.
l.
3.
Eusebius
,
there
were
Divines
out
of
Egypt
,
Lybia
,
Theboea
,
Arabia
,
Palestina
,
Phoenicia
,
Syria
,
Cilicia
,
Galatia
,
Pamphilia
,
Cappadocia
,
Pontus
,
Persia
,
Asia
and
Phrygia
,
one
from
Scythia
,
and
Hosius
Bishop
of
Corduba
in
Spain
,
much
esteem'd
by
the
Emperour
:
also
there
were
some
from
Macedonia
,
Thracia
,
as
out
of
Achaia
and
Epirus
.
This
I
mention
not
only
to
shew
his
want
of
Sincerity
and
Truth
,
and
that
the
Council
was
not
contemptible
as
to
the
quality
and
number
of
Persons
,
as
he
would
make
it
,
but
to
demonstrate
how
weighty
,
upon
several
accounts
,
was
Arius's
condemnation
by
so
Eminent
an
Assembly
,
with
the
Emperour
at
the
head
,
who
was
a
Pious
and
Wise
Prince
,
as
his
Carriage
during
the
whole
time
of
the
Council
,
declared
him
to
be
.
Besides
that
,
every
one
was
allowed
to
say
and
defend
his
Opinion
,
so
things
were
not
rashly
carried
on
,
but
seriously
sifted
and
debated
,
as
for
instance
in
the
explanation
of
the
word
homoousius
of
the
same
substance
which
admitted
of
great
debates
,
wherein
the
cautious
Eusebius
Pamphilus
appeared
much
,
it
was
agreed
that
the
Son
is
of
the
Father
,
but
not
part
of
the
Father
:
after
all
,
the
Council
at
last
by
a
free
and
unanimous
consent
,
agreed
upon
the
Creed
from
the
place
call'd
Nicene
,
which
was
signed
by
no
less
then
318
Bishops
:
well
by
that
Council
so
lawfully
assembled
,
and
after
the
debates
which
upon
such
occasions
are
usual
,
was
Arius
and
all
of
his
Opinion
Anathematized
,
he
in
particular
forbidden
to
go
into
Alexandria
,
where
he
lived
before
,
and
by
the
Emperour
banish'd
.
Now
People
may
see
what
kind
of
Assembly
was
that
famous
Council
,
which
our
present
Samaritan
would
revile
:
had
it
been
Socinus's
case
as
't
was
Arius's
,
he
should
have
undergone
the
same
Condemnation
,
who
in
one
point
chiefly
is
worse
than
Arius
,
who
said
our
Saviour
had
by
way
of
Creation
a
Being
before
the
Virgin
's
time
,
and
was
the
first
of
the
Creatures
,
which
,
after
Paulus
Samosatenus
,
Socinians
deny
.
The
Council
in
their
Synodical
Epistle
to
the
Church
of
Alexandria
,
calls
Arius's
Tenets
his
impious
opinions
,
or
rather
madness
and
blasphemous
expressions
.
So
do
Socinian
Heresies
deserve
to
be
call'd
.
Here
I
shall
add
how
the
Council
condemned
not
only
the
Heretick
and
his
Opinions
,
but
also
a
Book
of
his
call'd
Thalia
,
to
shew
how
one
of
the
ways
to
suppress
Heresy
,
is
also
to
suppress
Heretical
Books
:
after
this
came
in
the
civil
Authority
and
acted
its
part
;
first
the
Emperour
did
upon
the
business
write
an
excellent
Letter
to
the
Church
of
Alexandria
,
and
after
into
other
parts
;
also
he
ordered
that
if
any
of
Arius's
Books
could
be
met
with
,
they
presently
should
be
burnt
,
and
farther
declared
that
if
any
Person
happened
to
have
any
of
his
Books
,
and
did
not
immediately
produce
and
burn
it
,
he
should
,
upon
his
being
found
guilty
,
presently
suffer
death
:
and
't
is
to
be
observed
how
herein
the
Emperour
acted
in
his
civil
Capacity
,
and
in
the
last
Letter
,
with
no
relation
to
the
Council
,
which
he
doth
not
so
much
as
name
.
And
to
carry
on
his
Zeal
farther
,
Arius
and
Arians
to
make
them
more
odious
and
detestable
,
he
branded
them
,
ordering
they
should
be
called
Porphyrians
,
from
Porphyrius
an
impious
and
utter
enemy
to
the
Christian
Religion
;
herein
we
see
a
happy
union
between
Church
and
State
,
to
punish
and
suppress
Blasphemy
and
Heresy
,
and
when
that
wicked
Man
by
means
of
intrigues
had
been
readmitted
into
the
Emperour's
Presence
,
upon
condition
to
subscribe
and
swear
to
the
determinations
of
the
Council
,
which
both
he
did
,
and
thereupon
thought
all
safe
for
himself
,
from
Man's
side
whom
he
had
deluded
,
and
to
have
again
been
admitted
into
the
Church
.
God
who
cannot
be
deceived
and
will
not
be
mocked
,
executed
Judgment
upon
him
,
for
the
day
before
he
should
have
been
restored
,
in
Constantinople
in
a
House
of
Office
,
where
he
was
gone
to
ease
himself
,
his
Bowels
fell
out
of
his
Body
,
which
before
had
been
Judas's
Punishment
,
as
being
crushed
to
death
by
the
fall
of
an
House
,
had
been
that
of
Corinthus
.
So
let
all
the
Son
of
God's
enemies
be
confounded
if
they
will
not
be
converted
.
After
their
malicious
aspersions
cast
upon
Councils
,
one
must
not
wonder
if
they
do
what
they
can
to
abuse
private
Men
,
't
is
their
ill
nature
which
they
neither
can
nor
will
part
with
;
they
are
in
their
element
when
they
revile
and
speak
ill
of
others
,
and
when
Poison
lies
in
the
Heart
,
Men
must
expect
to
see
it
break
out
;
what
I
now
say
of
them
I
speak
it
out
of
my
own
experience
,
witness
their
Apology
,
and
in
one
[
](A41567-e26670-b)*
*
The
Grounds
and
Reasons
of
the
Controversy
concerning
the
Vnity
of
God
.
of
their
late
Pamphlets
,
the
Author
is
pleased
to
mention
me
in
three
places
,
in
the
first
,
pag.
15
he
saith
,
I
reburnt
Barth
.
legat
,
and
goeth
on
thus
,
it
is
a
better
Argument
for
that
poor
Man's
seriousness
in
his
religious
perswasion
,
then
it
is
for
the
sincerity
of
Mr.
Gailhard
and
the
honour
of
Calvinism
,
that
he
thirsts
after
the
blood
of
Thousands
.
He
much
pittieth
that
poor
Martyr
for
the
Socinian
cause
,
so
no
question
but
that
tender
heart
of
his
doth
poor
Vanninus
who
was
burnt
for
denying
there
is
a
God
:
't
is
pity
Legat
should
suffer
for
his
Religious
Perswasion
a
very
Religious
Opinion
to
deny
the
most
Holy
Trinity
,
with
the
Divinity
of
the
Son
,
and
of
the
Holy
Ghost
:
why
upon
every
account
do
they
over-hand
and
shoulders
bring
in
Calvin
who
is
not
concerned
in
our
Dispute
;
I
did
not
so
much
as
name
him
,
only
to
vindicate
him
from
their
false
and
slanderous
aspersions
,
how
doth
also
my
sincerity
come
in
?
The
matter
of
fact
I
related
,
is
plain
enough
and
sincere
too
,
let
them
gainsay
it
if
they
can
:
and
because
I
say'd
he
was
burnt
for
Socinianism
,
is
it
a
sufficient
ground
to
entitle
me
to
the
name
of
Blood
Thirsty
?
Had
I
any
hand
in
his
Condemnation
and
Execution
?
No
doubt
there
is
a
great
deal
of
Sincerity
and
Truth
in
such
a
charge
against
me
:
Fy
,
for
shame
,
leave
off
such
lying
tricks
,
which
can
do
your
cause
not
a
straw
worth
of
good
,
and
answer
my
Arguments
;
't
is
a
general
accusation
they
have
against
every
one
that
is
no
Socinian
:
when
I
say
I
could
wish
to
see
by
lawful
authority
and
means
,
that
Blasphemous
Heresy
of
theirs
suppress'd
,
they
presently
say
,
you
would
bring
an
Inquisition
upon
us
Socinians
;
they
blunder
out
that
scare-crow
word
,
Psal.
9.12
.
but
extremely
misapply
it
:
Inquisition
is
a
good
word
if
Men
do
but
make
a
right
use
of
the
thing
it
signifies
.
David
calls
God
an
Inquisitor
,
for
he
makes
Iuquisition
for
Blood
.
So
he
doth
for
Blasphemy
as
in
the
cases
of
[
](A41567-e26840-b)*
*
Irenaeus
lib.
3.
c.
3.
Euseb.
Eccles.
Hist.
l.
4.
c.
14.
Corinthus
and
of
Arius
,
forequoted
.
So
for
Idolatry
,
and
after
this
patern
,
why
should
not
Magistrates
who
make
Inquisition
for
Blood
,
make
it
also
for
Blasphemy
and
Idolatry
?
God
standeth
in
the
Congregation
of
the
Mighty
:
he
judgeth
among
the
Gods
.
Psal.
82.1
.
That
is
,
if
Princes
and
Judges
do
not
their
duty
,
God
whose
Authority
is
above
theirs
,
will
take
Vengeance
of
them
.
In
the
second
place
I
am
mention'd
with
a
witness
:
Pag.
30.
The
Religious
Frenzies
of
Mr.
Gailhard
,
which
have
been
so
well
chastised
by
two
honest
Gentlemen
.
By
this
stile
one
may
easily
know
that
meek
,
modest
,
moderate
and
Christian
(
as
they
would
be
call'd
)
sort
of
Men
:
but
a
Zeal
for
the
Honour
of
God
and
Interest
of
Christ
is
no
Frenzy
.
I
am
very
jealous
for
the
Lord
God
of
Hosts
,
saith
Elijah
:
1
Kings
19.10
,
14.
if
this
Man
had
lived
in
his
time
,
he
would
not
have
spared
him
,
but
taxed
him
with
Frenzy
;
though
I
make
no
comparison
between
the
Persons
,
yet
the
cause
is
the
same
,
but
such
Men
should
know
how
a
weak
,
fainting
,
and
languishing
Spirit
is
no
fit
nor
proper
frame
in
God's
Service
.
I
find
with
him
the
word
Religious
is
a
Saddle
for
any
Horse
;
Legat's
perswasion
was
Religious
,
so
are
my
Frenzies
:
when
will
that
evil
Spirit
depart
from
them
?
when
will
they
cease
to
give
People
ill
language
?
however
those
Frenzies
of
mine
have
been
well
chastised
,
how
well
let
the
vindication
of
my
Epistle
demonstrate
:
but
these
two
chastisers
or
slanderers
are
two
honest
Gentlemen
,
how
can
it
be
otherwise
if
they
be
Socinians
?
For
Honesty
is
their
Essential
Quality
,
but
they
are
a
greedy
sort
of
People
who
would
suck
in
to
themselves
all
Religion
,
Piety
,
Vertue
,
and
Honesty
.
In
the
third
place
he
saith
,
Pag.
52.
Mr.
Gailhard
and
the
growth
of
Errour
,
have
already
declared
open
war
against
all
Church-Men
of
the
Arminian
perswasion
.
The
more
Enemies
we
have
among
ourselves
,
the
better
for
them
who
are
the
common
Enemy
;
but
I
find
they
always
are
ready
to
embroil
things
if
they
can
,
thereby
to
fish
in
troubled
Water
,
and
may
be
hence
it
comes
,
I
mean
out
of
their
Den
,
that
of
late
we
have
seen
Pamphlets
come
abroad
to
revive
old
,
and
for
the
present
,
unnecessary
Disputes
.
But
Sirs
,
what
need
ye
talk
of
a
dispute
between
Me
and
my
Neighbour
,
whilest
there
is
one
depending
between
you
and
me
,
let
us
first
of
all
decide
the
difference
that
is
between
us
,
and
then
we
may
talk
of
that
between
my
Neighbour
and
Me
:
In
the
mean
while
I
find
they
throw
their
Foam
about
upon
others
as
well
as
upon
me
,
for
the
Man
saith
,
[
](A41567-e27060-b)*
*
P.
50.
but
as
for
such
furious
Inquisitours
,
as
Mr.
Edwards
,
and
Mr.
Peter
Brown
,
I
reckon
they
are
so
very
Passionate
,
that
they
are
utterly
incapable
of
attending
to
sober
Reasoning
from
plain
Christian
Principles
:
better
for
them
to
Answer
our
Books
,
than
to
give
us
ill
Language
.
Nay
,
like
a
distempered
Man
he
strikes
on
all
sides
:
for
to
attain
to
the
end
of
undermining
the
Church
,
which
they
all
aim
at
,
he
spares
not
the
most
Eminent
Men
,
we
have
in
't
,
for
thus
he
saith
[
](A41567-e27120-b)†
†
P.
23.
Vnitarians
are
no
Deists
,
much
less
Atheists
or
(
as
a
Reverend
Father
,
out
of
the
abundance
of
his
Charity
,
Complements
them
)
irreligious
profligate
Villains
,
but
it
is
to
be
hoped
that
he
will
recal
those
bitter
words
,
at
least
for
his
own
sake
,
for
I
am
told
they
are
resolved
plainly
,
to
make
it
appear
to
the
World
,
that
his
Lordship's
Doctrine
in
some
of
his
Books
,
accords
as
much
with
the
Racovian
Catechism
,
as
theirs
.
But
that
Reverend
Father
knows
well
what
he
saith
,
and
none
of
them
all
can
Teach
him
how
to
speak
;
but
as
they
presume
to
Wrest
the
Word
of
God
,
so
they
think
they
may
do
with
the
Writings
of
any
Man
:
but
that
Eminent
Person
being
well
able
to
Vindicate
himself
,
it
were
in
me
a
presumption
to
attempt
it
:
but
how
can
we
believe
Men
who
say
,
[
](A41567-e27150-b)*
*
P.
31.
the
sentiments
of
the
Vnitarians
set
down
in
the
agreement
,
no
one
,
that
I
know
of
,
hath
undertaken
to
refute
or
charge
with
Heresy
.
Suppose
their
Opinions
have
not
been
refuted
or
charged
with
Heresy
,
as
contained
in
the
particular
Book
he
names
,
can
he
deny
it
to
have
been
so
by
several
Eminent
Authors
in
their
Works
,
but
these
Modern
Socinians
would
,
bis
coctam
nobis
apponere
Crambem
,
bring
the
same
thing
over
and
over
again
:
would
not
they
also
against
the
known
Truth
make
the
World
believe
that
[
](A41567-e27210-b)†
†
P.
29.
the
Vnitarians
have
no
particular
private
Opinions
about
matters
commonly
held
necessary
to
Salvation
,
different
from
the
Church
of
England
,
that
is
,
if
the
Bishops
and
chief
Doctors
of
the
Church
know
what
the
Church
means
.
Here
is
Pride
,
he
must
teach
the
Bishops
and
Doctors
of
the
Church
what
it
is
that
they
believe
,
as
if
they
believed
they
know
not
what
;
yet
that
being
so
notorious
and
palpable
an
untruth
,
he
sometimes
pulls
in
his
horns
;
I
do
confess
,
saith
he
,
[
](A41567-e27260-b)*
*
P.
29.30
.
that
I
much
fear
the
Vnitarians
may
have
private
Opinions
about
Articles
commonly
held
necessary
to
Salvation
different
from
the
Opinions
of
the
Compilers
of
the
Thirty
Nine
Articles
,
and
from
the
Grammatical
literal
sense
of
those
Articles
,
for
thorough
them
,
as
thorough
our
Homilies
,
there
runs
a
vain
of
that
Scheme
which
at
this
day
is
called
Calvinism
,
there
he
owns
they
have
not
Cranmer
,
Latimer
,
and
Ridley
,
on
their
side
:
let
him
if
he
can
clear
these
two
things
from
Contradiction
.
What
he
saith
,
[
](A41567-e27310-b)*
*
P.
31.
that
the
difference
is
only
about
words
,
elsewhere
I
sufficiently
Answered
,
sure
I
am
,
we
much
differ
in
what
he
saith
,
[
](A41567-e27340-b)†
†
P.
28.
that
what
Christanity
teaches
beyond
that
which
natural
reason
dictates
,
hath
not
the
efficacy
to
prevent
Atheism
which
natural
reason
hath
,
is
not
this
,
if
by
Christianity
he
means
Christian
Religion
,
which
is
the
natural
signification
of
word
and
thing
,
to
prefer
Human
Reason
before
Reveal'd
Religion
or
Scripture
?
and
out
of
this
must
not
we
own
those
modern
Socinians
to
be
as
bad
as
the
old
ones
?
After
what
I
hitherto
observed
of
them
,
and
of
their
Principles
,
these
following
things
I
offer
to
the
Serious
consideration
of
the
Reader
,
but
more
especially
to
that
of
the
Government
and
Magistracy
which
are
more
immediatly
concern'd
.
First
,
That
our
Controversies
against
Socinians
,
are
not
about
indifferent
things
or
few
Ceremonies
,
but
concerning
the
most
Fundamental
Truths
of
our
Holy
Religion
,
for
the
Doctrines
of
the
Trinity
,
of
two
Natures
in
Christ
,
of
his
Satisfaction
,
of
the
Grace
and
Providence
of
God
,
are
not
Problematical
,
nor
meerly
School
disputes
,
but
of
the
necessity
of
Christian
Faith
:
I
also
affirm
that
Socinians
are
Christians
only
in
Name
,
not
really
and
in
Truth
,
for
they
own
not
Christ
,
for
what
he
is
:
and
if
the
[
](A41567-e27420-b)*
*
Athan.
orat
.
3.4
.
cont
.
Arian
.
Ancient
Doctors
of
the
Church
,
reckoned
the
Arians
among
the
Gentiles
,
so
we
now
may
account
Socinians
to
be
;
Constantine
the
Great
,
made
an
Edict
forbidding
the
Porphyrians
to
be
call'd
Christians
,
and
that
all
their
Books
should
be
Burnt
;
so
this
were
the
proper
Course
to
suppress
those
of
Socinians
,
but
instead
of
that
,
they
are
suffered
not
only
daily
to
Print
new
ones
,
but
also
to
Reprint
old
ones
,
and
thus
not
only
here
at
home
,
but
also
to
have
them
from
abroad
.
Socinians
do
not
truly
confess
Christ
,
seeing
they
deny
he
hath
Divine
Nature
,
and
make
of
him
but
a
secondary
God
,
an
Idol
and
a
Creature
God
,
then
which
nothing
more
absurd
.
I
farther
say
,
they
ought
not
to
be
suffered
to
have
Communion
with
the
Church
,
because
they
do
not
together
with
us
,
know
,
own
and
Worship
the
true
God
who
is
Father
,
Son
,
and
Holy
Ghost
,
but
they
pretend
to
Worship
one
first
God
the
Father
,
and
another
inferiour
God
made
such
that
is
the
Son
,
moreover
they
lay
another
foundation
than
that
is
laid
,
1
Cor.
3.11
.
for
instead
of
Christ
who
is
a
Divine
Person
with
two
Natures
,
they
set
up
another
Person
,
who
is
a
meer
Man
;
seeing
than
they
lay
another
Foundation
,
deny
Christ
Son
of
God
,
to
be
come
in
the
Flesh
,
and
do
not
adore
him
with
us
,
for
such
as
he
is
,
than
we
may
have
no
Brotherly
Communication
with
them
:
than
they
have
not
with
us
the
same
washing
of
the
Blood
of
Christ
,
and
do
not
believe
therewith
to
be
Purged
and
Sanctify'd
,
for
they
deny
his
Satisfaction
,
that
he
hath
laid
down
a
Price
to
Redeem
us
:
they
farther
deny
or
depravate
the
causes
and
means
of
our
Salvation
,
and
are
guilty
of
Idolatry
for
paying
a
Religious
Worship
to
him
who
is
not
God
by
Nature
,
and
though
they
would
be
thought
to
be
Disciples
of
Jesus
Christ
,
yet
they
deny
his
Person
and
betray
his
Truth
.
I
add
,
they
Love
not
Christ
,
(
and
against
such
,
1
Cor.
16.22
.
the
Apostle
pronounces
Anathema
)
for
they
Blaspheme
against
him
,
they
pretend
to
love
him
,
only
as
a
Creature
,
when
he
should
be
loved
as
Creator
:
then
they
are
not
Pious
,
for
such
cannot
be
said
to
live
piously
,
who
deprive
the
true
God
,
Father
,
Son
,
and
Holy
Ghost
,
of
the
Honour
due
to
him
,
and
they
are
highly
mistaken
when
they
would
make
civil
honesty
to
be
Christian
Piety
,
and
the
true
knowledge
of
God
,
and
a
constant
profession
thereof
,
not
to
be
a
necessary
part
of
Piety
.
They
ought
not
to
be
suffered
in
a
Christian
State
,
so
as
to
have
liberty
of
Conscience
,
with
free
exercise
of
and
teaching
or
publishing
their
Blasphemous
and
Impious
Opinions
,
because
they
overthrow
the
foundation
of
Christian
Religion
,
to
the
dishonour
of
God's
Holy
Name
,
seduction
of
Souls
,
and
disturbance
of
the
Church
:
and
as
't
is
a
Collection
of
fundamental
Heresies
,
so
to
tolerate
Socinians
is
thereby
to
tolerate
all
those
Heresies
,
whereby
God's
Judgments
are
drawn
upon
Nations
,
wherefore
Pious
Christian
Emperours
and
Kings
,
to
promote
the
Glory
of
God
,
ever
took
care
to
suppress
Heresies
and
Blasphemies
,
as
the
Ecclesiastical
Histories
do
fully
prove
it
,
and
thereupon
let
Justinian's
Code
be
consulted
against
the
Heresies
of
Photinus
,
and
of
Paulus
Samosatenus
,
which
Socinians
do
openly
profess
.
Now
the
Churches
in
Poland
,
according
to
the
three
several
Protestant
Confessions
there
,
will
have
no
Communion
with
Socinians
,
who
at
several
times
were
thence
banished
by
their
Kings
.
In
Holland
[
](A41567-e27660-b)*
*
In
1598.
the
States-General
having
about
Socinus
asked
the
Opinion
of
Junius
,
Trecaltius
,
and
Gomarus
,
three
Eminent
Divines
at
Leyden
,
the
answer
was
,
He
is
no
Christian
but
half
Turk
;
for
Christians
do
believe
one
God
,
with
a
distinction
of
Persons
,
but
the
Mehometan
Religion
is
for
one
God
without
distinction
of
Persons
,
so
are
Socinians
:
the
Judgment
of
these
three
Divines
agrees
,
[
](A41567-e27760-b)†
†
Voidov
.
Ostorod
.
in
Apol.
in
1600.
not
only
with
the
truth
,
but
also
with
the
general
consent
of
Christians
;
against
the
Order
of
the
States-General
,
by
vertue
of
which
their
Blasphemous
Books
were
burnt
at
the
Hague
,
and
they
Banish'd
out
of
their
Dominions
,
they
unjustly
complain'd
,
and
that
act
they
compared
with
the
Spanish
Inquisition
,
which
here
is
their
usual
Discourse
and
Question
,
will
ye
bring
an
Inquisition
upon
us
?
and
as
then
,
so
now
they
would
plead
it
to
be
the
interest
of
the
State
to
tolerate
them
,
whereof
the
contrary
I
sufficiently
proved
,
besides
that
Religion
is
against
it
,
whose
Voice
is
to
be
heard
sooner
than
that
of
false
Reason
,
neither
ought
God's
cause
to
be
made
a
Sacrifice
of
,
to
any
wordly
interest
:
among
the
Burnt
Books
in
Holland
,
was
Ostorodus's
Manuscript
against
Tradelius
,
wherein
he
called
Christ's
Satisfaction
an
invention
of
the
Trinitarians
,
according
to
the
place
of
his
,
where
he
calls
it
,
a
false
,
childish
,
ridiculous
and
blasphemous
errour
,
like
an
old
Womens
Superstitious
and
Popish
Fable
.
Certainly
Men
who
have
so
obstinate
an
hatred
of
the
Truth
,
such
mean
Thoughts
of
and
Contempt
for
him
,
who
is
the
way
,
the
Truth
and
the
Life
,
Joh.
14.6
.
are
a
shame
to
a
Nation
,
a
Reproach
to
a
People
,
and
a
Scandal
to
Religion
,
also
Dangerous
,
because
they
lose
no
Opportunity
of
Publishing
their
erroneous
Opinions
,
and
their
being
supported
makes
them
the
bolder
,
therefore
't
is
wish'd
(
as
indeed
there
is
a
necessity
for
it
)
to
see
our
Springs
cleared
as
from
Idolatry
,
so
from
Blasphemy
:
Papists
who
are
great
Idolaters
,
are
,
I
thank
God
,
by
Law
excluded
from
having
any
hand
in
the
Legislative
,
or
Executive
Powers
,
and
't
is
but
fit
that
Blasphemers
,
Socinians
,
who
confidently
brag
of
their
Errours
,
should
be
so
too
.
The
Receiver
is
as
bad
as
the
Thief
.
I
remember
a
Blasphemer
here
,
James
Naylor
,
to
stand
at
the
Pilory
,
have
his
Tongue
bored
thorough
,
in
the
Forehead
Branded
with
the
Letter
B
,
and
Condemned
during
Life
to
be
in
Prison
without
Pen
,
Ink
,
or
Paper
;
and
though
about
those
times
,
unhappily
sprung
up
several
Sects
,
yet
general
care
was
ever
taken
of
the
main
and
Fundamentals
of
Religion
,
even
in
the
Army
where
was
the
greatest
Latitude
allowed
:
for
in
their
Laws
and
Ordinances
of
War
,
the
first
Article
was
against
Blasphemy
in
these
very
Words
,
First
let
no
Man
presume
to
Blaspheme
the
Holy
and
Blessed
Trinity
,
God
the
Father
,
God
the
Son
,
and
God
the
Holy
Ghost
,
nor
the
known
Articles
of
our
Christian
Faith
,
upon
pain
to
have
his
Tongue
bored
with
a
Red-Hot
Iron
,
and
in
the
Humble
Petition
and
Address
of
the
Officers
of
the
Army
,
to
the
Parliament
,
signed
on
Thursday
,
May
12.
1659
,
and
presented
by
Eighteen
of
the
Chief
of
them
,
though
at
that
time
they
were
grown
High
and
Sawcy
,
yet
in
their
Petitioning
for
Liberty
of
Conscience
,
they
excluded
those
that
were
against
the
most
Holy
Trinity
and
the
Divinity
of
the
Son
,
and
of
the
Holy
Ghost
,
as
't
is
in
the
6th
Article
thus
.
That
all
Persons
,
who
Profess
Faith
in
God
the
Father
,
and
in
Jesus
Christ
his
Eternal
Son
,
the
true
God
,
and
in
the
Holy
Spirit
,
God
Co-equal
with
the
Father
,
and
the
Son
,
one
God
Blessed
for
ever
.
And
do
acknowledge
the
Holy
Scriptures
of
the
Old
and
New
Testament
,
to
be
the
Revealed
or
Written
Word
or
Will
of
God
,
shall
not
be
restrained
from
their
Profession
,
&c.
Which
plainly
imports
that
those
who
deny
the
Holy
Trinity
,
&c.
should
be
restrained
:
in
the
same
Article
,
they
also
exclude
from
that
Liberty
,
Popery
or
any
that
held
forth
Licentiousness
,
or
Prophaness
,
under
the
Profession
of
Religion
.
These
things
not
usual
to
come
from
an
Army
,
were
very
good
.
Also
the
late
Act
of
Toleration
which
in
the
latter
part
of
this
Discourse
I
shall
have
occasion
to
make
use
of
,
excludes
all
Anti-Trinitarians
from
the
benefit
of
it
.
And
Hobb's
Leviathan
was
in
October
1666.
Condemned
by
the
Parliament
in
their
Bill
against
Atheism
and
Prophaneness
.
And
both
that
and
his
Book
,
de
Cive
,
by
the
Convocation
in
July
21.
1683.
all
this
shews
how
from
time
to
time
and
upon
occasion
here
care
hath
been
taken
justly
to
punish
Blasphemers
,
that
they
might
learn
not
to
Blaspheme
,
and
be
made
an
example
to
others
,
for
they
are
a
publick
raging
Plague
,
destructive
wheresoever
they
be
,
not
to
be
suffered
to
profess
and
publish
their
Blasphemies
in
any
Christian
State
or
Society
.
When
God's
time
is
come
,
and
he
will
be
pleased
to
incline
the
Hearts
,
and
over-rule
the
Councils
of
Men
to
stand
against
Blasphemy
,
Prophaneness
,
and
Immorality
(
which
all
except
Blasphemers
,
Prophane
and
Immoral
Livers
will
do
)
then
the
nature
of
them
that
are
guilty
thereof
,
and
whom
we
do
and
shall
complain
against
till
there
be
a
relief
,
must
well
be
considered
to
make
the
remedy
effectual
:
experience
shews
them
to
be
proud
,
willful
,
obstinate
,
and
insolent
,
strong
mouthed
,
therefore
require
strong
curbs
and
to
be
hard
bound
;
in
order
to
it
,
't
is
humbly
conceived
,
and
with
possible
respect
submitted
to
the
judgment
of
Superiours
,
how
the
words
of
a
new
Law
,
when
enacted
,
ought
to
be
full
and
plain
,
that
when
it
comes
to
be
executed
,
there
be
no
ground
left
for
difficulties
and
exceptions
,
so
that
therein
the
end
of
the
Law
be
sufficiently
express'd
,
and
the
things
't
is
intend
against
,
clearly
set
down
;
't
is
but
to
dally
with
and
flatter
the
distemper
,
not
to
lay
strict
and
sensible
penalties
upon
all
that
speak
,
writ
,
or
otherwise
directly
or
indirectly
do
oppose
the
Truth
,
and
appear
for
the
Sin
:
First
the
Authors
,
Abettors
,
Fomenters
,
Printers
,
or
other
Publishers
ought
to
feel
the
severity
of
the
Law
,
not
only
in
a
privative
way
as
to
be
made
incapable
of
any
publick
charge
or
office
whatsoever
in
Church
or
State
,
but
also
to
strike
a
terrour
and
come
nearer
home
,
to
inflict
Money
penalties
,
and
the
like
,
for
the
fear
of
a
pecuniary
mulct
,
will
work
upon
some
Men
,
whether
Author's
,
Printers
,
or
Publishers
,
but
as
't
is
not
enough
to
punish
the
Persons
,
but
also
the
things
must
be
suppress'd
,
thereupon
a
Prohibition
to
Print
any
more
New
Pamphlets
and
Books
tending
to
Propagate
Heresy
and
Blasphemy
,
is
as
necessary
as
the
Burning
or
otherwise
Destroying
those
which
already
are
abroad
:
no
Bookseller
under
such
a
Penalty
should
be
allowed
to
have
any
in
his
Shop
,
not
to
distribute
any
either
publickly
or
in
private
:
those
that
are
abroad
should
be
called
in
,
and
Publickly
Burnt
,
and
none
,
few
excepted
,
be
allowed
to
keep
any
,
no
more
than
they
are
to
have
Treasonable
Books
and
against
the
State
.
This
would
make
People
have
a
care
how
they
meddle
with
such
things
.
Lastly
,
to
make
a
Law
more
Effectual
,
it
requires
great
and
severe
penalties
against
those
who
are
to
execute
the
Law
as
Justices
of
the
Peace
,
Constables
and
others
concern'd
,
if
they
neglect
it
:
the
executive
part
is
the
Life
and
Soul
of
the
Law
,
without
which
't
is
insignificant
;
we
already
have
several
Laws
in
force
against
Blasphemy
,
Prophaneness
and
immorality
whereof
an
abstract
was
publish'd
not
long
ago
!
't
is
both
pity
and
a
shame
they
are
not
put
in
execution
,
and
no
body
punish'd
for
want
of
it
:
a
good
new
Act
to
revive
them
all
would
much
tend
to
the
Glory
of
God
,
the
Church's
Good
,
the
Honour
and
Happiness
of
the
Nation
,
to
encourage
Piety
and
Vertue
,
and
to
suppress
all
manner
of
Sin
,
whether
in
Doctrine
or
Practice
.
We
read
of
the
ten
Plagues
of
Egypt
,
and
we
complain
of
the
like
number
of
the
Adversaries
evil
Practices
,
which
in
matters
controverted
between
them
and
us
,
they
plague
the
World
with
,
as
since
their
beginning
they
ever
did
,
and
now
continue
to
do
,
there
is
hardly
any
prospect
to
hope
that
in
time
to
come
they
will
alter
,
for
thorough
a
long
custom
,
they
in
their
Hearts
,
where
the
plague
lyeth
,
have
turn'd
it
into
an
habit
,
they
want
Sincerity
and
deal
not
fairly
:
thus
to
make
them
appear
in
their
own
colours
and
shew
how
much
they
prevaricate
,
we
charge
them
with
the
ten
following
things
:
First
,
they
wrest
God's
Word
to
confirm
their
Doctrines
,
instead
of
examining
their
Doctrines
by
that
word
according
to
the
Analogy
of
Faith
,
and
the
general
consent
of
the
Christian
Church
.
Secondly
,
they
introduce
strange
,
perverse
,
unheard
of
and
condemn'd
Senses
and
Interpretations
contrary
to
the
usual
signification
of
the
words
and
phrases
of
Scripture
,
and
to
the
Scope
of
the
Texts
.
Thirdly
,
they
take
the
liberty
at
their
pleasure
to
alter
and
change
the
full
stops
,
Commas
,
Colons
,
Letters
,
Syllables
,
and
whole
words
,
and
this
to
set
up
their
Doctrines
and
false
Interpretations
;
as
also
at
sometimes
they
add
,
at
others
they
take
away
to
serve
their
ends
,
which
in
maters
of
Religion
is
what
in
civil
ones
we
call
to
forge
and
falsify
deeds
,
a
very
infamous
thing
,
but
worse
in
matters
of
Religion
,
because
to
the
falsehood
are
join'd
Impiety
and
Sacrilege
.
Fourthly
,
to
the
light
of
Revelation
they
oppose
that
of
Human
Reason
,
which
is
dark
,
weak
,
deceitful
,
and
fallible
,
as
by
experience
we
find
in
Humane
and
Natural
Things
;
but
the
other
is
clear
,
certain
,
infallible
,
and
leading
us
to
the
knowledge
of
the
Truth
.
Points
of
Faith
must
not
be
examined
by
Humane
Reason
,
which
is
often
contrary
to
it
.
Fifthly
,
they
digg
up
out
of
their
Graves
ancient
and
condemn'd
Heresies
to
revive
them
,
like
a
new
Plague
to
be
spread
again
over
the
Christian
World
.
Sixthly
,
Not
only
they
will
not
confine
themselves
within
the
bounds
of
the
received
Faith
by
the
Primitive
Church
,
but
do
forge
new
Articles
of
Faith
,
and
cannot
forbear
giving
ill
language
,
revilings
,
and
lies
.
Seventhly
,
they
despise
and
contemptuously
reject
the
Testimonies
and
Witnesses
of
the
Doctors
of
the
Primitive
Church
against
all
rules
of
decency
and
modesty
.
Eighthly
,
they
take
upon
themselves
peremptorily
and
magisterially
to
blame
and
condemn
all
Christian
Protestant
Churches
,
as
if
they
knew
nothing
and
were
nothing
,
which
in
them
is
an
effect
of
rashness
and
pride
.
Ninethly
,
not
only
they
cannot
forbear
opposing
the
fundamental
Principles
of
Christian
Religion
,
but
also
will
not
abstain
from
Impieties
,
Blasphemies
,
and
abominable
Expressions
against
the
most
Holy
Trinity
,
the
Divinity
of
the
Son
of
God
,
who
is
the
God
of
the
Christians
,
against
his
Incarnation
,
&c.
as
it
hath
already
been
plainly
demonstrated
:
such
detestable
things
,
the
Apostles
never
did
against
the
Idols
of
the
Gentiles
,
for
we
read
how
the
Town-Clerk
of
Ephesus
said
to
the
People
,
Acts
19.37
.
ye
have
brought
hither
these
Men
which
are
neither
Robbers
of
Churches
,
nor
yet
Blasphemers
of
your
Goddess
:
the
Apostles
were
for
destroying
Idolatry
,
but
therein
they
behaved
themselves
with
a
Christian
Prudence
and
Modesty
,
though
in
a
good
cause
;
thus
Paul
calmly
upon
the
account
of
the
Altar
to
the
unknown
God
,
Chap.
17.23
.
said
to
the
Athenians
,
whom
ye
ignorantly
Worship
,
him
declare
I
unto
you
:
disputed
with
good
arguments
not
with
injuries
;
according
to
the
rule
he
gives
his
Disciple
,
2
Tim.
2.24.25
.
the
Servant
of
the
Lord
must
not
strive
,
but
be
gentle
unto
all
Men
,
apt
to
teach
,
patient
,
in
meekness
instructing
those
that
oppose
themselves
.
But
Lastly
they
are
Wise
in
their
own
conceit
,
setting
up
for
the
sole
competent
judges
of
all
Controversies
,
when
alass
that
Reason
of
theirs
which
they
so
much
trust
to
,
doth
often
fail
and
deceive
them
,
is
very
uncertain
and
proves
a
blind
guide
,
whereof
I
shall
now
give
a
considerable
instance
,
and
therein
shew
their
unreasonableness
for
calling
themselves
Vnitarians
,
for
the
oneness
of
God
lies
in
the
Unity
of
Nature
,
not
of
Persons
.
Now
I
come
to
them
and
say
,
Our
Doctrine
consists
with
it self
,
for
one
of
the
Reasons
why
we
confess
Christ
to
be
God
,
is
,
because
we
know
there
is
but
one
true
God
;
but
yours
contradicts
it self
,
because
ye
make
two
Gods
of
different
Natures
,
when
there
is
no
true
God
,
but
he
that
is
such
by
Nature
:
so
if
there
is
but
one
God
,
there
must
be
only
one
Divine
Nature
,
and
none
is
God
,
but
he
who
hath
that
Divine
Nature
;
and
if
we
worship
those
who
by
Nature
are
not
Gods
,
we
worship
false
Gods
,
and
are
Idolaters
:
To
make
Gods
of
several
Natures
,
is
meer
Polytheism
,
and
Plurality
of
Gods
,
which
Scripture
is
so
much
against
;
but
to
have
several
Persons
,
yet
of
one
and
the
same
Nature
,
doth
not
make
many
Gods
;
so
that
when
we
affirm
there
is
but
one
Divine
Nature
,
we
assert
the
Oneness
of
God
,
whilst
they
with
affirming
there
are
two
Gods
of
different
Natures
,
destroy
that
Unity
which
consists
in
the
Essence
or
Nature
,
and
therefore
the
Name
Vnitarians
,
which
they
call
themselves
by
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abusively
taken
;
they
make
one
God
by
Divine
Nature
,
and
another
with
a
human
Nature
;
a
great
Absurdity
,
which
to
any
rational
man
,
must
appear
to
bring
in
many
Gods
,
so
multiplicity
of
Gods
,
which
without
cause
they
would
father
upon
us
,
is
justly
fastned
upon
them
.
Besides
,
let
it
be
taken
notice
of
,
what
kind
of
God
they
would
make
our
Saviour
to
be
,
a
God
not
born
but
made
,
a
God
by
office
and
favour
,
not
by
nature
,
a
God
who
had
a
beginning
and
shall
have
an
end
,
and
at
last
be
stripp'd
of
his
Divinity
:
a
God
who
is
not
the
first
and
shall
not
be
the
last
,
who
hath
not
made
Heaven
and
Earth
,
which
the
Apostle
after
a
Prophet
gives
as
a
Character
of
the
true
God
;
a
God
not
such
by
Nature
,
Acts
17.24
.
Jerem.
10.11
,
13.
which
Paul
opposes
to
the
true
God
,
an
improper
,
a
metaphorical
,
a
dependent
,
and
,
without
Blasphemy
let
it
be
said
,
a
Mock-god
,
made
by
degrees
like
the
Popish
Wafer-god
;
a
God
of
about
1700
Years
standing
;
such
a
God
they
make
our
Saviour
to
be
,
who
is
over
all
,
Rom.
9.5
.
God
blessed
for
ever
,
which
is
to
make
a
God
no
God
,
and
as
much
as
in
them
lies
,
to
ridicule
the
Godhead
;
a
God
who
hath
not
his
Being
of
himself
,
and
is
not
the
Author
of
being
to
the
Creature
,
which
all
are
absurd
Contradictions
:
But
I
elsewhere
abundantly
proved
our
Saviour
and
Lord
to
be
of
the
same
Nature
with
the
Father
by
an
eternal
generation
.
Is
it
not
very
absurd
and
contradictious
to
give
one
the
Essential
Attributes
of
Divine
Nature
,
yet
deny
him
Divine
Nature
,
which
is
inseparable
from
those
Attributes
,
so
that
where
the
Nature
is
,
there
the
Attributes
must
also
be
,
and
where
the
Attributes
,
so
must
also
the
Nature
?
'T
is
very
strange
that
this
people
look
upon
't
as
a
thing
impossible
,
for
God
to
communicate
his
Nature
to
one
whom
they
own
to
have
received
Divine
Knowledge
,
Wisdom
,
Power
,
and
that
Divine
Worship
is
his
due
,
which
are
proper
Attributes
of
Divine
Nature
,
not
really
distinct
,
but
inseparable
from
it
.
When
men
pay
honour
to
a
Person
,
they
first
of
all
in
their
mind
must
be
satisfied
,
how
in
that
Person
is
some
Excellency
and
Dignity
which
deserves
it
,
and
this
leads
them
upon
this
account
,
to
make
their
Heart
and
Affections
willing
to
entertain
a
singular
Veneration
for
that
person
.
Hence
in
the
third
place
,
arises
a
desire
and
resolution
by
some
outward
acts
to
express
the
inward
disposition
to
the
Glory
and
Honour
of
that
Person
,
and
to
let
other
men
see
and
know
it
:
Now
to
have
first
such
a
Notion
of
a
meer
Creature
,
such
they
affirm
our
Lord
to
be
,
then
in
the
heart
to
receive
such
impressions
of
rendring
honour
to
such
a
person
,
and
lastly
by
some
outward
act
to
declare
it
;
this
I
say
,
is
perfect
Idolatry
,
for
't
is
to
do
for
the
Creature
all
that
can
be
done
for
the
Creator
,
who
unto
himself
alone
hath
reserved
that
Religious
Worship
,
for
't
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Out
of
this
it
appears
,
how
their
Opinion
sets
up
Polytheism
and
Idolatry
;
for
to
affirm
two
Persons
of
different
Nature
,
is
certainly
to
make
two
different
Gods
,
and
wholly
to
destroy
the
Unity
of
the
Godhead
;
for
as
they
own
a
Plurality
of
Persons
,
so
they
do
a
Plurality
of
Natures
:
how
then
can
they
find
the
Oneness
of
God
,
and
wherein
will
they
make
it
consist
?
Neither
can
they
wash
off
the
charge
of
Idolatry
for
rendring
to
Christ
,
whom
they
say
to
be
a
meer
Man
,
and
a
Creature
,
the
Worship
due
to
the
most
high
God
,
which
to
maintain
,
they
sink
deeper
into
the
mire
;
for
by
one
Idolatry
they
would
defend
another
,
and
by
one
false
thing
another
as
falfe
:
They
say
,
that
before
the
coming
of
Christ
,
such
[
](A41567-e28470-b)*
*
Wolzog.
in
Matt.
4.10
.
p.
189.
Worship
was
lawfully
and
justly
rendered
to
Angels
,
who
represented
God's
Person
;
but
that
Worship
was
rendred
only
to
one
Angel
,
no
created
one
,
whom
in
my
former
Book
I
sufficiently
proved
to
be
the
Son
of
God
.
The
same
Author
affirms
,
[
](A41567-e28510-b)*
*
In
Joh.
5.23
.
That
every
Man
that
is
sent
,
representing
the
Person
of
him
who
sent
him
,
ought
to
receive
that
honour
due
to
him
that
sent
:
After
this
,
the
Prophets
and
Apostles
sent
by
God
and
by
Christ
,
ought
to
have
been
Worshiped
with
the
same
Worship
due
to
the
most
high
God
,
which
cannot
be
deny'd
to
be
Idolatry
;
yet
these
People
would
pretend
to
abhor
Papists
for
their
Idolatry
,
which
is
properly
,
when
the
Worship
due
to
God
alone
is
paid
to
the
Creature
,
whereby
one
God
is
divided
into
many
;
and
as
Papists
to
excuse
their
Idolatry
towards
Saints
and
Images
,
idly
distinguish
the
manner
of
it
under
different
Names
,
according
to
the
different
Objects
;
so
do
Socinians
with
their
Relative
Notions
of
dependent
and
independent
,
of
high
,
and
most
high
God
;
what
by
them
is
mention'd
of
John's
falling
before
the
Angel
;
to
Worship
him
,
we
may
look
upon
't
as
a
Flaw
in
him
,
as
the
denial
of
Christ
was
in
Peter
,
therein
to
forbid
us
the
Worship
of
Angels
,
for
we
read
how
the
Angel
surpris'd
at
it
,
with
a
sudden
as
it
were
Exclamation
,
as
happens
at
a
great
trouble
of
Mind
,
rejected
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
See
thou
do
it
not
.
Now
as
this
Opinion
of
the
Socinians
doth
agree
with
that
of
Papists
,
who
say
,
they
worship
not
the
Saint
or
Image
,
but
Relatively
to
God
,
or
God
in
't
,
so
Socinians
say
,
the
Adoration
is
due
to
Christ
,
not
of
it self
,
but
by
accident
,
not
terminatively
,
but
transittively
;
the
Worship
passes
from
him
to
the
Father
,
whom
they
Worship
in
Christ
,
just
as
Papists
do
God
and
the
Saint
in
the
Image
.
This
Opinion
of
Socinians
doth
also
agree
with
that
of
the
Heathens
about
their
half
or
Semi-Gods
,
Gods
of
an
inferiour
Orb
;
for
besides
those
made
Gods
,
they
owned
a
supreme
one
,
and
above
all
the
rest
:
Thus
the
Socinian
Divinity
agrees
with
that
of
Pagans
and
Gentiles
,
as
if
I
had
time
,
I
might
easily
demonstrate
,
not
only
out
of
Cicero
,
Seneca
,
Lucian
,
Celsus
,
&c.
but
also
out
of
Lactantius
,
Augustin
,
and
other
Christian
Writers
.
This
Opinion
of
theirs
,
doth
also
overthrow
the
Christian
Faith
,
for
what
is
to
embrace
the
Christian
Faith
,
1
Thess.
1.9
.
but
to
be
turn'd
to
God
from
Idols
to
serve
the
living
and
true
God
,
The
Gospel
which
Paul
and
Barnabas
preached
to
the
People
of
Lystra
,
is
this
,
We
preach
unto
you
that
ye
should
turn
from
these
vanities
unto
the
living
God
,
Acts.
14.15
.
which
made
heaven
and
earth
,
and
the
sea
,
and
all
things
that
are
therein
;
which
they
say
,
Christ
made
not
.
Mark
,
here
the
Question
was
about
the
worship
which
those
Heathens
would
have
rendered
to
the
Apostles
:
Farther
,
Socinian
Idolatry
is
directly
opposed
to
the
first
Precept
,
Matth.
6.24
.
chap.
2.16.17
.
Thou
shalt
have
no
other
Gods
before
me
.
And
induces
Men
to
serve
two
Lords
,
and
two
Masters
,
which
Scripture
saith
,
no
Man
can
do
.
In
Hosea
we
read
that
God
said
,
Thou
shalt
call
me
Ishi
,
my
Husband
,
and
no
more
Baali
my
Lord
though
a
fit
and
proper
name
to
call
God
by
,
who
is
Lord
and
Master
over
all
,
for
his
absolute
Dominion
is
extended
over
all
his
Works
:
The
Reason
why
he
would
no
more
be
call'd
by
that
name
,
is
because
it
had
been
abused
and
prophaned
,
being
given
to
Creatures
,
and
attributed
to
Idols
,
for
our
Lord
is
a
jealous
God
,
and
will
not
have
his
Name
and
Glory
communicated
to
Creatures
,
which
he
abhorr'd
;
therefore
he
declar'd
in
that
same
place
,
And
I
will
take
the
names
of
Baalim
out
of
her
mouth
.
Before
I
leave
off
this
point
,
I
shall
in
a
few
Words
take
notice
,
how
nice
in
the
Primitive
Church
Men
were
about
the
Unity
of
Essence
and
Trinity
of
Persons
:
When
the
Heresies
there
against
appeared
abroad
,
this
very
thing
about
Arrius's
time
,
was
like
to
have
made
a
great
breach
between
the
Greek
and
Latin
Churches
,
which
through
Athanasius's
Piety
,
Care
and
Prudence
,
was
prevented
:
The
Controversie
was
about
the
Greek
word
Hypostasis
,
and
the
Latin
one
Persona
.
The
Latins
suspected
the
Greek
word
might
signifie
Essence
and
Substance
,
which
had
brought
in
the
Heresie
of
the
Tritheists
,
of
three
Gods
,
for
thus
three
Essences
had
made
three
Gods
;
on
the
other
side
,
the
Greeks
thought
by
the
Latin
word
to
be
meant
only
a
Relation
and
Office
,
and
not
truly
a
Person
,
which
had
been
a
meer
Relative
distinction
,
but
nothing
real
in
't
;
thus
the
Doctrine
of
the
Trinity
had
been
overthrown
,
and
so
Sabellianism
,
which
saith
,
that
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
are
but
one
Person
,
had
been
brought
in
;
but
in
the
Synod
of
Alexandria
,
Athanasius
having
to
remove
all
suspicion
from
both
sides
,
proposed
,
that
the
words
Hypostasis
and
Persona
,
might
indifferently
be
used
in
both
Churches
;
it
was
agreed
unto
,
and
Peace
settled
thereby
.
God
grant
we
may
here
see
the
like
,
upon
the
Foundation
of
Truth
,
to
the
Confusion
of
Heresie
,
that
with
a
bare
face
now
walks
up
and
down
,
which
in
the
Prophets
words
,
we
may
say
to
,
Thou
hast
a
whore's
Forehead
,
thou
refusedst
to
be
ashamed
;
Jer.
3.3
.
but
God
in
his
due
time
will
make
it
so
,
and
explode
it
;
hence
out
of
what
Solomon
saith
,
Pride
goes
before
destruction
,
Prov.
16.18
.
and
a
haughty
Spirit
before
a
fall
,
we
may
modestly
infer
,
that
if
not
a
whole
downfal
,
at
least
a
fall
of
that
Sect
is
near
at
hand
,
towards
which
,
we
hope
there
is
some
steps
,
for
never
more
proud
,
injurious
,
and
vile
Language
,
than
what
we
read
in
their
former
and
latter
Books
,
the
same
Spirit
from
first
to
last
reigning
therein
:
Nay
,
when
the
Parliament
was
about
setting
a
Curb
upon
,
and
restraining
them
,
still
they
went
on
,
and
Published
their
Pamphlets
,
and
had
the
confidence
to
have
their
Socinian
Notions
in
Print
,
distributed
among
the
Honourable
Members
,
at
the
Door
of
the
House
of
Commons
,
to
whom
therein
they
would
have
prescrib'd
how
to
draw
up
their
Bills
,
and
that
most
impertinently
,
in
Scriptural
Phrases
:
Did
any
one
ever
see
Bills
and
Acts
of
Parliament
drawn
up
so
?
This
is
a
perfect
mixture
of
Socinianism
and
Quakerism
,
which
tended
,
as
I
think
,
to
get
opportunities
thereby
to
wrest
our
Laws
,
as
they
do
God's
Word
.
Here
again
,
I
must
take
notice
of
the
[
](A41567-e29080-b)*
*
Charitable
Samaritan
.
late
Pamphlet
,
wherein
one
may
see
confirm'd
what
I
said
before
about
their
endeavouring
to
wrest
Scriptures
,
for
from
p.
16
to
22
,
the
Author's
aim
is
to
make
them
uncertain
and
dubious
in
all
the
Texts
therein
mention'd
;
so
when
it
shall
serve
their
turn
,
they
will
of
any
one
else
:
He
there
brings
it
in
,
p.
20.
as
being
his
Friend
Mr.
Firmin's
Opinion
,
who
understood
neither
Greek
nor
Hebrew
,
so
could
make
no
such
Quotations
and
Observations
as
we
read
therein
.
There
he
questions
the
Text
of
1
John
.
4.3
.
Every
spirit
that
confesseth
not
that
Jesus
Christ
is
come
in
the
Flesh
,
is
not
of
God
,
where
he
adds
a
Parenthesis
,
when
there
is
none
,
thereby
to
exclude
the
words
Jesus
Christ
is
come
in
the
flesh
,
from
being
in
the
Original
;
farther
,
he
saith
in
Jude
4.
where
are
these
words
,
denying
the
only
Lord
God
,
and
our
Lord
Jesus
Christ
.
The
word
God
is
not
in
the
Alexandrine
Manuscript
;
this
tends
as
they
think
fit
,
to
make
Scripture
subservient
to
their
ends
,
and
to
make
things
therein
doubtful
,
by
adding
,
taking
away
,
Rev.
22.18.19
.
1
John
.
5.7
.
or
altering
;
whereupon
I
give
him
warning
to
mind
what
is
said
in
the
word
.
But
because
the
Text
of
John
about
the
three
in
Heaven
,
is
what
he
most
insists
upon
,
though
I
elsewhere
have
spoken
of
it
,
here
I
shall
again
say
something
about
it
,
although
many
Learned
Men
before
have
so
examined
the
place
,
See
my
Book
again
Socin
.
p.
273.
and
my
answer
to
the
I.
letter
,
p.
36.
that
hardly
any
thing
can
be
added
to
what
hath
been
said
:
They
argue
the
Verse
is
not
in
some
Antient
Greek
Manuscripts
,
nor
in
the
Syriac
;
but
this
is
not
Argumentative
,
for
though
it
be
not
in
some
,
it
is
in
others
,
and
if
we
should
go
only
upon
that
bottom
,
the
reason
is
equally
as
good
for
us
as
for
them
.
[
](A41567-e29330-b)*
*
De
Vnitate
Eccles.
Cyprian
who
lived
about
the
middle
of
the
third
Century
,
made
use
of
the
Text
,
and
Jerome
or
the
Vulgata
hath
it
;
Erasmus
upon
better
Thoughts
,
and
after
a
more
mature
Deliberation
,
had
it
in
his
new
Edition
of
the
New
Testament
,
and
at
this
day
the
Greeks
have
it
in
their
book
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
must
needs
be
in
Conformity
to
some
Antient
Greek
Copies
:
If
it
be
not
in
some
of
the
Antient
Copies
,
we
may
well
suspect
some
Anti-Trinitarians
of
those
times
,
according
to
the
usual
way
of
Hereticks
,
who
went
about
corrupting
by
Additions
,
Diminutions
,
or
Alterations
,
those
Texts
which
hit
them
to
the
quick
,
to
have
expunged
and
taken
it
out
;
it
might
also
happen
through
the
mistake
of
the
Copist
,
for
whom
(
as
at
this
time
't
is
found
by
experience
,
)
't
was
not
impossible
through
carelessness
,
or
unfaithfulness
,
to
leave
out
a
whole
Verse
,
and
there
is
a
particular
Reason
why
it
may
be
so
in
this
;
for
there
are
two
Verses
one
after
another
,
7
,
and
8.
which
begin
with
the
same
words
,
There
are
three
which
bear
record
in
,
&c.
which
might
easily
cause
a
mistake
in
the
Copist
,
and
take
the
last
Verse
for
the
first
,
and
so
omitting
one
to
go
on
in
the
other
:
besides
that
,
the
Sense
leads
us
to
see
there
must
be
such
a
Verse
to
make
three
in
Heaven
answer
three
upon
Earth
,
without
which
,
there
would
be
a
breach
left
in
the
place
,
and
something
defective
to
answer
the
Apostles
design
,
who
already
in
Verse
5
and
6.
hath
mention'd
the
three
,
for
he
saith
,
Who
is
he
that
overcometh
the
world
,
but
he
that
believes
that
Jesus
is
the
son
of
God
.
That
is
,
of
God
the
Father
,
so
here
are
two
of
the
three
Persons
,
and
in
the
next
Verse
,
the
third
Person
,
namely
the
Holy
Ghost
is
named
,
It
is
the
Spirit
that
beareth
witness
,
because
the
Spirit
is
truth
.
So
that
this
Verse
7.
is
a
deduction
of
what
hath
been
said
in
the
foregoing
,
and
the
expression
beareth
witness
,
used
in
the
Verse
in
question
confirms
it
,
as
the
Spirit
is
one
of
the
Witnesses
,
so
are
the
Father
and
the
Son
;
besides
that
as
the
beginning
of
Verse
7.
contains
a
Reason
of
what
is
said
in
Verse
6.
how
the
Spirit
beareth
witness
,
which
is
expressed
thus
,
For
there
are
three
,
&c.
so
the
Copulative
Particle
,
and
,
which
is
the
first
word
in
Verse
8.
joyns
and
makes
it
answer
the
foregoing
.
But
because
I
find
the
Man
makes
use
of
Simon
,
Crit.
v.
t.
c.
2.
the
Oratorian's
Critick
,
a
Man
,
who
of
his
own
Head
in
several
things
speaks
over-boldly
,
and
who
seems
to
be
of
his
Opinion
,
he
should
know
that
his
Writings
are
by
Protestants
to
be
read
with
Caution
,
for
in
all
those
kinds
of
things
,
especially
in
this
case
,
he
goes
upon
his
Popish
bottom
,
how
the
Authority
of
Scripture
depends
upon
the
Testimony
of
the
Church
,
so
that
nothing
is
Canonical
,
and
to
be
believed
as
such
,
but
what
the
Church
saith
to
be
so
,
therefore
,
upon
that
account
they
believe
the
Apocrypha
,
and
their
Traditions
to
be
of
an
equal
Authority
with
the
Canonical
Books
;
thus
all
such
Papists
according
to
their
Principles
,
will
say
,
ye
must
believe
that
Verse
to
be
in
,
because
the
Church
saith
it
:
But
to
come
to
[
](A41567-e29530-b)*
*
Simon
's
Critick
upon
1.
John
.
5.7
,
p.
8.
Simon
,
he
mentions
some
Manuscripts
he
hath
seen
in
the
French
King's
,
and
Colbert's
Librarys
,
which
,
saith
he
,
have
not
the
Verse
in
question
;
not
in
the
body
of
the
Book
,
but
in
the
Margin
they
have
:
Yet
mark
what
he
writes
,
The
writing
of
the
Addition
appears
to
be
no
less
Antient
than
that
of
the
Text
;
the
like
he
saith
there
of
some
Manuscripts
in
the
Benedictines
Library
of
St.
Germain's
Abby
,
and
the
Addition
therein
is
as
old
therein
as
the
Text
it self
;
since
the
Additions
in
the
Margin
are
as
old
as
the
Text
it self
,
there
is
ground
left
to
believe
that
they
were
at
,
or
about
the
same
time
,
when
the
body
of
the
Copy
was
,
and
that
the
Copist
saw
he
had
forgotten
it
,
and
having
no
room
left
to
insert
it
in
,
he
did
it
in
the
Margin
;
but
Father
Simon
hath
omitted
a
very
material
thing
,
for
he
ought
to
have
said
whether
the
Copy
and
the
Addition
in
the
Margin
appeared
to
be
written
by
the
same
Hand
,
for
if
so
,
then
the
Copist
intended
thereby
to
mend
his
Omission
.
In
matter
of
Manuscripts
,
some
things
must
be
observed
,
like
as
we
do
in
the
case
of
Medals
,
for
both
relate
to
Antiquity
:
we
go
by
some
certain
Rules
to
find
whether
or
not
the
Medal
be
true
or
false
,
stampt
,
or
cast
,
and
the
time
when
it
was
so
:
we
have
Coins
of
Roman
Emperours
,
of
Kings
of
Macedonia
,
Syria
,
&c.
which
,
though
of
a
good
Workmanship
,
yet
we
value
them
not
,
because
posteriour
to
the
time
when
such
an
Emperour
and
such
a
King
lived
;
and
this
we
know
by
the
nature
of
the
Metal
,
the
edges
of
the
Piece
,
the
form
and
disposition
of
the
Letter
,
how
round
,
how
long
,
and
how
close
,
one
with
another
,
for
all
those
differences
we
find
in
Medals
,
which
to
learn
,
requires
indeed
,
much
Experience
,
for
want
whereof
,
some
Men
,
who
have
a
great
Erudition
about
those
things
,
and
are
excellent
in
the
Theorical
part
of
that
noble
curiosity
;
yet
when
it
comes
to
the
Practical
,
they
easily
are
imposed
upon
,
and
cannot
discern
the
Genuine
from
the
Counterfeit
:
Nay
,
about
these
things
there
is
sometimes
such
a
Dexterity
used
by
those
who
make
a
Trade
of
it
,
as
at
one
time
to
take
off
every
Letter
of
the
Inscription
,
at
another
only
some
,
and
make
new
ones
in
the
place
,
and
many
more
such
things
,
which
those
who
are
skill'd
in
the
Art
,
know
,
that
thereby
Men
who
somewhat
understand
those
things
,
are
often
cheated
;
the
like
may
be
said
concerning
Manuscripts
,
several
,
either
wholly
,
or
in
part
,
are
Spurious
;
therefore
several
things
ought
to
be
observ'd
,
and
a
great
care
used
when
we
examine
them
,
wherein
also
are
some
certain
Rules
,
but
not
known
to
every
one
that
goes
about
it
;
and
even
some
who
know
these
Rules
may
happen
to
be
grosly
mistaken
when
they
come
to
the
Application
;
these
Truths
known
to
those
,
whose
Genius
and
Practice
hath
qualified
them
to
enter
upon
such
Matters
,
if
at
leisure
,
I
could
enlarge
upon
;
but
as
there
are
so
many
particular
cases
which
would
require
several
instances
,
for
brevity
sake
,
I
now
shall
forbear
saying
any
more
to
't
,
and
return
to
the
point
.
But
suppose
the
Text
was
not
in
the
Original
,
as
it
is
,
Socinians
would
not
thereby
get
so
great
an
advantage
as
they
imagine
;
if
we
had
only
that
Text
to
prove
the
Holy
Trinity
they
might
boast
indeed
,
but
we
have
others
besides
which
were
never
questioned
in
the
least
,
as
are
that
of
our
Saviour's
Baptism
,
where
from
Heaven
,
the
Father
calls
Jesus
Christ
,
his
beloved
Son
,
and
at
the
same
time
,
the
Holy
Ghost
appeared
in
the
shape
of
a
Dove
,
and
can
any
thing
in
the
World
be
more
formal
,
plain
and
positive
,
than
these
words
of
our
Saviour
to
his
Apostles
?
Matth.
28.19
.
To
Baptize
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
Certainly
,
he
who
therein
cannot
read
the
Trinity
,
must
be
desperately
blind
,
but
I
[
](A41567-e29730-b)†
†
The
Blasphemous
Socin
.
Heresie
Confuted
.
elsewhere
have
given
Reasons
enough
,
out
of
the
Old
and
New
Testaments
to
prove
that
Fundamental
Article
of
our
Religion
about
the
most
Holy
Trinity
,
which
all
the
wicked
endeavours
of
Hell
,
and
its
Instruments
,
cannot
prejudice
;
but
the
more
to
confirm
what
I
already
said
upon
the
point
,
I
shall
add
what
follows
,
a
place
is
remarkable
,
Hear
O
Israel
,
Deut.
6.4
.
the
Lord
our
God
is
one
Lord
.
Or
as
in
the
Original
,
Jehovah
our
God
,
Jehovah
is
one
.
Twice
the
Lord
,
and
once
our
God
,
the
word
our
is
joyn'd
neither
to
the
first
,
the
Father
,
nor
to
the
third
,
the
Holy
Ghost
,
but
to
the
second
Person
,
our
God
,
who
is
become
ours
,
by
taking
our
Humane
Nature
upon
him
,
and
thus
God
is
become
Man
;
may
be
in
that
prospect
God
said
,
Gen.
3.22
.
Man
is
become
as
one
of
us
.
That
is
,
as
he
of
us
,
who
is
to
be
Man
,
or
the
Son
,
as
indeed
,
the
second
Person
is
the
Angel
who
went
with
,
and
led
them
thro'
the
Wilderness
,
that
was
made
man
;
this
is
not
as
some
would
have
it
,
to
be
understood
as
a
distinction
of
the
God
of
the
Jews
,
from
the
false
Gods
of
the
Gentiles
,
for
if
this
had
been
all
therein
intended
,
the
name
of
Jehovah
needed
not
to
have
been
repeated
a
second
time
,
and
the
words
,
Jehovah
our
God
is
one
,
had
fully
expressed
the
impiety
of
the
Heathen
for
making
themselves
many
Gods
;
but
this
was
to
shew
three
Persons
in
that
one
Godhead
,
for
he
that
was
the
God
of
the
Jews
,
is
as
truly
the
God
of
the
Gentiles
,
so
of
both
Jews
and
Gentiles
,
therefore
saith
the
Apostle
,
Is
he
the
God
of
the
Jews
only
?
Rom.
3.29
.
Mark
.
12.26
.
out
of
Exod.
3.6
.
Is
he
not
also
of
the
Gentiles
?
yea
of
the
Gentiles
also
.
This
manner
of
speech
is
by
our
Saviour
used
.
I
am
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Jacob.
The
name
God
is
thrice
in
,
one
God
who
Created
,
Redeemed
,
and
Sanctified
,
which
Works
of
Creation
,
Redemption
,
and
Sanctification
,
are
in
Scripture
in
a
special
manner
attributed
the
first
to
the
Father
,
the
second
to
the
Son
,
and
the
third
to
the
Holy
Ghost
:
Withall
,
seeing
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob
,
are
not
three
,
but
one
and
the
same
God
,
something
,
seeing
Scripture
saith
nothing
in
vain
,
must
thereby
be
intended
,
if
it
had
been
in
relation
to
the
Father
,
Son
,
and
Grand-Son
,
it
would
sufficiently
have
been
express'd
with
once
naming
God
as
the
God
of
Abraham
,
of
Isaac
,
and
Jacob
,
but
God
being
named
thrice
,
yet
there
being
but
one
God
,
it
must
needs
relate
to
some
Trinity
therein
,
which
being
not
in
the
Nature
,
can
be
Relative
only
to
the
three
Persons
of
the
Godhead
.
For
a
greater
confirmation
of
this
,
let
us
read
that
Blessing
which
by
God's
immediate
command
,
Moses
in
God's
own
words
,
appointed
Aaron
and
his
Sons
to
pronounce
to
the
People
,
Numb.
6.24
,
25
,
26.
we
have
it
thus
,
The
Lord
bless
thee
,
and
keep
thee
,
the
Lord
make
his
face
to
shine
upon
thee
,
and
be
gracious
unto
thee
,
the
Lord
lift
up
his
countenance
upon
thee
,
and
give
thee
peace
.
The
Lord
or
Jehovah
,
is
thrice
named
,
yet
Jehovah
being
an
Essential
name
of
God
;
in
that
sense
,
there
can
be
but
one
Jehovah
,
seeing
there
is
but
one
God
,
yet
since
God
saith
,
and
doth
nothing
in
vain
,
some
reason
there
must
be
,
why
in
this
place
't
is
thrice
mention'd
,
which
we
may
find
,
if
with
attention
we
read
the
Text
;
the
first
Verse
doth
contain
Attributes
properly
belonging
to
the
Father
,
as
to
bless
and
keep
,
't
is
proper
for
the
Father
to
bless
his
Children
;
and
God
the
Father
is
specially
call'd
the
Maker
and
Preserver
of
the
Creatures
,
as
being
chiefly
stiled
the
Creatour
;
therefore
we
read
God
created
man
,
Gen.
1.27
,
28.
male
and
female
,
and
blessed
them
,
and
said
unto
them
,
be
fruitful
and
multiply
;
here
the
Blessing
answers
Aaron's
Prayer
,
that
God
would
bless
,
so
to
be
fruitful
and
multiply
them
,
what
Aaron
pronounc'd
that
God
would
keep
and
preserve
them
both
generally
and
individually
.
Besides
that
,
the
Greek
Etymology
of
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Father
,
from
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
keep
or
preserve
,
shews
plainly
how
a
Father
is
he
,
who
preserves
those
whose
Father
he
is
,
so
a
Father
of
a
Family
keeps
his
whole
Family
,
and
he
who
takes
care
of
all
,
is
a
common
Father
to
all
:
therefore
the
blessing
,
The
Lord
bless
and
keep
thee
,
doth
specially
and
properly
belong
to
God
the
Father
,
though
it
excludes
none
of
the
other
two
Persons
of
the
most
Holy
Trinity
.
The
second
Verse
contains
that
which
is
particularly
attributed
to
the
Son
,
as
to
make
his
face
shine
upon
,
and
be
gracious
unto
them
.
Exod.
33.14
.
The
Face
is
a
part
of
Humane
Body
,
but
none
of
the
Persons
of
the
most
Holy
Trinity
,
only
the
Son
hath
a
Humane
Body
,
so
't
is
proper
to
the
Son
.
Now
the
Son
is
the
Face
and
Image
of
the
Father
,
in
whom
only
God
is
seen
and
visible
;
we
must
remember
how
God
said
to
Moses
,
my
face
,
for
so
't
is
i●
the
Original
,
shall
go
with
thee
;
and
who
is
he
that
went
with
Moses
and
led
the
People
through
the
Wilderness
but
the
Angel
of
his
face
,
or
presence
,
Isai.
63.9
.
2
Cor.
4.6
.
whom
I
elsewhere
fully
proved
to
be
the
Son
of
God
,
Jesus
Christ
,
in
whose
face
,
as
the
Apostle
saith
,
We
behold
the
glory
of
God
.
The
word
to
shine
,
which
is
in
the
Verse
,
doth
signifie
a
property
of
the
Son
,
Mal.
4.2
.
1
John
.
1.16
.
ver.
17.
1
Cor.
16.33
.
Gal.
6.18
.
Phil.
4.23
.
1
Thess.
5.28
.
2
Thess.
3.18
.
Philemon
.
25.
for
the
Son
is
call'd
the
Son
of
righteousness
;
the
latter
part
,
the
Lord
be
gracious
unto
thee
,
doth
plainly
relate
to
the
Son
Jesus
Christ
,
who
is
the
Fountain
of
Grace
,
for
of
his
fulness
have
we
all
received
,
and
grace
for
grace
;
no
true
Grace
to
be
had
but
only
in
him
;
for
saith
the
Evangelist
,
Grace
and
truth
came
by
Jesus
Christ
;
after
this
Form
of
Blessing
it
is
that
Paul
doth
conclude
several
of
his
Epistles
as
a
Prayer
to
God
for
those
whom
he
did
write
to
,
or
as
a
Blessing
of
God
upon
them
,
The
grace
of
our
Lord
Jesus
Christ
be
with
you
all
.
The
3
Verse
hath
things
specially
attributed
unto
the
Holy
Ghost
,
as
To
lift
up
his
countenance
upon
,
and
give
them
peace
.
It
seems
as
if
David
pointed
at
this
,
when
he
saith
,
Lift
up
the
light
of
thy
countenance
upon
us
.
Now
to
enlighten
,
encourage
,
countenance
,
quicken
and
strengthen
Men
,
Psalm
.
4.6
.
is
the
proper
work
of
the
Holy
Ghost
,
so
is
to
give
peace
,
therefore
he
is
call'd
the
Comforter
,
who
gives
us
inward
joy
,
assurance
,
and
peace
of
Conscience
,
and
unto
our
Souls
he
applys
the
benefits
of
all
that
Christ
hath
done
and
suffered
for
us
;
the
better
to
understand
this
,
let
us
comp●re
these
3
verses
of
Numbers
6.
with
Paul's
words
,
which
are
an
Explanation
thereof
,
The
grace
of
the
Lord
Jesus
Christ
,
2
Cor.
13.14
.
and
the
love
of
God
,
the
Father
,
and
the
Communion
of
the
Holy
Ghost
be
with
you
all
.
This
shews
a
Conformity
in
the
Form
of
Blessing
under
the
Old
and
New
Testaments
,
the
like
we
find
in
Jude
,
ver.
20
,
21.
where
the
three
Persons
are
distinctly
set
down
.
This
I
shall
conclude
with
the
following
Observation
,
how
St.
John
explains
Moses's
words
in
the
beginning
,
John
.
1.1
.
and
that
the
word
Bara
,
Created
,
in
Hebrew
consists
of
three
Letters
,
for
though
there
be
four
,
yet
one
being
twice
in
,
there
are
but
three
different
,
and
these
three
begin
each
the
Hebrew
words
,
signifying
,
Father
,
Son
,
and
Holy
Ghost
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Aleph
begins
the
name
Abba
,
Father
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Beth
,
the
second
Letter
,
of
the
Hebrew
Alphabet
,
as
Aleph
is
the
first
,
begins
the
word
Ben
,
or
Son
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Resh
,
begins
Ruach
,
Spirit
,
Hachodesh
,
which
signifie
the
Holy
Ghost
;
now
must
we
proceed
to
other
things
.
We
know
it
to
have
been
the
practice
of
all
Hereticks
who
would
not
downright
deny
Scriptures
,
but
keep
an
outward
shew
as
if
they
own'd
them
,
to
come
in
,
and
by
a
side
Wind
to
corrupt
the
Truths
therein
contained
,
and
no
Sect
went
on
in
that
way
more
cunningly
,
presumptuously
and
obstinately
than
Socinians
,
who
would
make
of
it
a
tool
,
with
wresting
and
falsifying
them
to
serve
their
ends
:
and
though
they
so
highly
pretend
to
an
unreconcilableness
with
the
Romish
Church
,
yet
therein
they
follow
their
Methods
,
and
have
taken
great
and
unhappy
pains
in
corrupting
both
the
word
of
God
,
and
the
Writings
of
Men
;
but
God
,
who
is
,
and
loves
truth
,
in
his
infinite
Wisdom
,
to
the
confusion
of
the
Authors
of
such
Works
of
Darkness
,
brings
them
to
light
;
the
World
hath
been
acquainted
with
the
notorious
Cheat
of
the
Jesuits
of
Mentz
,
who
,
with
the
leave
of
the
then
Prince
Elector
Palatine
,
borrow'd
of
the
Library
Keeper
of
Heidelberg
,
the
Manuscript
of
Anastasius
about
the
Lives
of
the
Popes
,
which
they
offer'd
to
get
Printed
at
their
own
Charges
,
and
after
they
had
given
good
Security
that
the
Manuscript
should
be
return'd
;
they
had
it
upon
this
Condition
,
that
every
thing
therein
should
be
printed
,
and
nothing
left
out
,
which
Condition
was
put
in
,
in
relation
to
the
History
of
Pope
Joan
that
was
in
't
:
But
mark
the
Trick
,
the
Jesuits
got
it
Printed
,
and
in
one
Book
only
,
which
they
were
engaged
to
put
in
the
Palsgrave's
Library
,
all
was
according
to
the
Manuscript
,
but
that
which
related
to
Pope
Joan
was
left
out
in
every
other
Book
:
Which
Cheat
of
theirs
,
the
Library-Keeper
having
afterwards
found
out
,
he
about
it
,
publish'd
his
Complaint
to
the
World
:
That
Manuscript
is
now
in
the
Vatican
,
among
the
rest
of
the
Heidelberg
Library
;
but
though
,
when
I
was
in
Rome
,
I
several
times
used
means
to
see
it
,
I
could
never
obtain
it
,
nor
in
Milan
neither
,
where
another
Manuscript
of
the
same
is
said
to
be
in
the
Ambrosian
Library
;
't
was
own'd
to
me
,
that
there
is
one
,
but
when
I
desired
to
see
it
,
which
I
did
more
than
once
,
with
one
pretence
or
other
't
was
ever
put
off
:
Such
are
the
shifts
by
Papists
used
to
conceal
the
proofs
of
a
Woman
having
been
a
Pope
,
and
an
infallible
Head
of
their
Church
.
Thus
Socinians
are
glad
of
any
pretence
(
which
to
the
utmost
of
their
power
they
would
improve
,
)
to
have
the
7th
Ver.
of
the
5th
.
Chap.
of
1
John
,
expunged
▪
because
it
lies
so
heavy
upon
them
;
but
the
consideration
of
such
Practices
,
affords
an
occasion
to
admire
and
adore
God's
wise
and
infinite
Providence
with
great
Mercy
to
his
Church
,
that
notwithstanding
the
malice
and
craftiness
of
Hell
and
its
Instruments
,
wholly
or
in
part
to
suppress
Holy
Scripture
,
yet
such
hath
been
his
Divine
Care
of
it
,
having
given
his
People
that
Holy
Word
of
his
,
never
to
fail
to
the
Worlds
end
,
that
he
hath
blasted
the
wicked
Endeavours
of
all
who
would
have
depriv'd
the
Church
of
that
Heavenly
Bread
;
but
through
so
many
Ages
,
and
amidst
so
many
various
Dispensations
of
his
Providence
,
hath
to
this
day
continued
whole
,
and
in
its
Purity
for
the
Good
and
Benefit
of
his
People
.
Thus
in
the
days
of
Josiah
was
by
Hilkiah
the
High
Priest
,
1
Kings
22.8
.
found
the
book
of
the
law
in
the
House
of
the
Lord
;
which
was
the
Copy
that
Moses
left
with
them
,
as
it
appears
out
of
2
Chron.
34.14
.
which
either
by
the
Negligence
of
the
Priests
had
been
lost
,
or
by
the
wickedness
of
Idolatrous
Kings
had
been
rejected
,
and
in
some
kind
abolish'd
.
The
like
care
God
was
pleased
to
use
at
the
Taking
and
Burning
of
Jerusalem
and
of
the
Temple
by
Nebuchadnezzar
,
though
't
is
not
express'd
how
;
for
we
must
not
mind
the
Jewish
Fabulous
Stories
about
it
;
yet
so
it
was
,
as
we
gather
out
of
Artaxerxes's
words
to
Ezra
,
Ezra
.
7.14
.
Thou
art
sent
of
the
King
,
and
of
his
seven
Counsellors
,
to
enquire
concerning
Judah
and
Jerusalem
according
to
the
law
of
thy
God
,
which
is
in
thine
hand
.
Thus
God
hath
rescu'd
his
Holy
Word
of
the
New
Testament
from
the
Rage
and
Malice
of
the
Jews
,
of
the
Heathen
,
and
Persecuting
Emperors
,
from
the
Idolatry
and
Superstition
of
the
Romish
Church
;
so
from
the
attemps
of
Socinians
,
and
other
Hereticks
whatsoever
,
either
in
time
past
,
or
present
,
and
will
for
that
which
is
to
come
,
to
the
great
Comfort
and
Assurance
of
his
People
.
Now
having
vindicated
that
1
John
.
5.7
.
and
given
Reasons
for
its
being
part
of
,
and
belonging
to
the
Chapter
,
Genuine
as
are
the
rest
;
I
think
my self
engag'd
to
do
one
thing
more
,
which
is
to
clear
another
Text
of
the
false
and
improper
Interpretation
they
would
put
upon
't
,
John
.
10.30
.
't
is
this
,
I
and
my
Father
are
one
;
[
](A41567-e31040-b)*
*
Answer
to
the
I.
Letter
.
P.
35
,
36.
elsewhere
I
have
said
enough
towards
it
,
but
to
make
the
matter
more
plain
and
clear
,
it
being
so
excellent
a
Text
,
I
shall
add
something
more
to
't
:
There
our
Saviour
speaking
of
his
Father
comparatively
with
himself
,
saith
they
both
are
one
,
with
the
Pronoun
Possessive
my
,
as
he
twice
calls
him
in
the
foregoing
Verse
;
ver.
27
,
28.
he
therein
speaks
of
his
Sheep
,
and
saith
,
I
give
unto
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
Man
pluck
them
out
of
my
hand
.
Observe
,
first
,
how
he
calls
them
his
Sheep
,
for
he
by
his
Death
purchased
them
,
then
as
he
speaks
Truth
,
unto
them
,
he
will
give
Eternal
Life
,
and
is
eternal
Life
the
gift
of
any
but
of
God
alone
?
Can
any
one
but
God
give
Eternal
Life
?
Yet
Christ
gives
it
,
so
certainly
,
that
they
shall
never
perish
,
(
here
by
the
by
,
is
an
unanswerable
Proof
against
the
pretended
Apostasy
of
Saints
,
)
and
the
infallibility
of
this
gift
of
Eternal
Life
,
he
confirms
by
an
Argument
drawn
out
of
his
own
power
,
for
neither
shall
any
Man
pluck
them
out
of
his
Hand
:
But
because
to
a
People
who
lookt
upon
him
as
a
meer
Man
,
ver.
29.
this
might
seem
too
high
and
unlikely
,
he
gives
a
convincing
Reason
,
my
Father
which
gave
them
me
,
is
greater
and
stronger
than
all
,
and
none
is
able
to
pluck
them
out
of
my
Father's
hand
.
Pray
observe
the
equality
of
Power
between
him
and
the
Father
expressed
in
the
very
same
words
,
none
shall
●uck
them
out
of
my
Hand
,
and
none
is
able
to
pluck
●em
out
of
my
Father's
Hand
:
Now
that
he
spake
of
God
his
Father
,
and
that
they
understood
it
so
,
it
appears
out
of
verse
33.
and
because
that
unbelieving
People
might
happen
to
have
ask'd
him
,
how
it
is
that
thou
●akest
thy
Hand
as
strong
as
God's
Hand
?
Or
as
in
●hat
verse
it
's
expressed
,
That
thou
being
a
Man
makest
by
self
God
.
For
they
well
understood
his
meaning
,
●e
gives
them
for
a
Reason
,
the
equaliy
in
power
of
●is
with
the
Father's
,
in
these
words
,
I
and
my
Father
●re
one
;
One
God
of
one
and
the
same
Nature
and
Power
,
which
must
needs
be
Divine
,
seeing
no
Man
is
●ble
to
resist
,
and
overcome
it
;
between
Man
and
Man
,
●one
so
strong
but
he
may
happen
to
meet
with
a
stronger
than
himself
,
but
no
such
thing
in
relation
to
God
.
In
the
God-head
is
Oneness
of
Nature
,
and
distinction
of
Persons
,
the
Persons
of
the
most
holy
Trinity
are
really
distinct
one
from
another
,
not
by
any
Essential
,
but
by
some
Personal
Attribute
.
I
know
the
Idle
and
not
in
the
least
pertinent
Solution
they
would
give
of
the
Text
,
namely
,
they
are
●ne
in
Consent
,
but
this
is
neither
the
Scope
of
our
Saviour's
words
,
nor
is
it
the
true
and
proper
sence
of
the
place
:
That
there
is
a
full
and
perfect
Agreement
between
God
the
Father
,
and
his
Son
the
Lord
Jesus
,
●one
doth
question
;
what
the
Father
willeth
,
the
Son
willeth
also
,
and
what
the
Son
willeth
,
the
Father
willeth
likewise
;
so
in
every
thing
they
are
of
one
Will
and
Mind
,
which
by
the
the
by
,
as
I
said
elsewhere
,
argues
Oneness
of
Nature
:
But
that
this
is
not
the
meaning
of
our
Saviour's
words
,
't
is
plain
enough
out
of
the
place
;
if
it
had
been
only
so
,
the
Jews
never
would
have
call'd
it
Blasphemy
,
nor
taken
up
Stones
to
Stone
him
;
they
well
knew
how
the
Law
of
God
requir'd
a
Conformity
of
Man's
Will
with
God's
,
and
that
the
Creatures
Duty
and
Happiness
consists
in
yielding
Obedience
to
God's
Commands
:
A
Harmony
between
God's
Will
and
Man's
,
is
a
kind
of
Perfection
in
the
Creature
,
and
not
Blasphemy
,
no
more
than
't
was
Blasphemy
in
Paul
to
say
,
Rom.
7.16
I
consent
unto
the
law
that
it
is
good
.
Therefore
our
Saviour
highly
meant
more
than
a
consent
,
when
he
said
,
I
and
my
Father
are
one
;
for
the
question
was
not
about
a
Consent
,
but
about
a
Divine
Power
and
Nature
,
which
the
Jews
interpreted
,
that
he
being
a
Man
,
made
himself
God
,
which
the
Lord
Jesus
did
not
gainsay
,
but
explains
it
thus
,
ver.
36.
I
said
I
am
the
Son
of
God
.
So
if
the
Question
had
been
only
about
Oneness
of
Consent
,
the
Jews
would
never
have
about
it
made
so
much
noise
as
they
did
.
But
I
find
my self
by
degrees
engag'd
in
these
Fundamental
Matters
farther
than
I
intended
at
first
;
yet
for
all
this
,
I
must
not
draw
off
,
rather
go
on
,
and
here
add
some
things
to
strengthen
what
I
said
in
other
places
,
and
more
and
more
to
make
matters
clear
,
I
shall
by
the
Grace
of
God
fill
up
some
more
Leaves
to
prove
and
explain
a
Subject
so
excellent
in
its
self
,
and
so
necessary
to
be
known
,
that
the
Apostle
makes
it
his
Prayer
not
only
for
the
Philippians
,
Phil.
1.9
.
but
also
for
all
Believers
,
That
our
love
may
abound
yet
more
and
more
in
knowledge
,
and
in
all
judgment
;
for
our
Love
and
Obedience
to
God
,
with
our
Zeal
for
his
Glory
and
Service
must
be
according
to
true
and
sound
Knowledge
;
hence
it
is
,
that
of
Faith
,
the
Mother
of
all
Christian
Graces
,
Knowledge
is
the
first
part
,
and
God
sets
a
Brand
with
a
dreadful
threatning
upon
those
who
want
it
,
Isai.
27.11
.
It
is
a
people
of
no
understanding
,
therefore
he
that
made
them
,
will
not
have
mercy
on
them
;
and
he
that
form'd
them
will
shew
them
no
favour
.
God
in
Scripture
having
said
nothing
in
vain
,
but
all
things
therein
being
written
for
our
Instruction
,
and
strengthening
of
our
Faith
,
we
must
not
about
our
Disputes
against
Socinians
,
omit
a
kind
of
proof
therein
contain'd
,
which
,
though
it
be
not
the
clearest
,
yet
much
to
our
purpose
may
be
learn'd
out
of
it
:
In
the
Old
Testament
in
three
ways
,
besides
that
of
Vrim
and
Thummim
God
communicated
with
,
and
spake
to
his
People
,
by
the
Prophets
,
in
Dreams
and
Visions
;
which
last
,
though
,
elsewhere
we
said
something
about
it
,
when
we
mention'd
several
Apparitions
,
yet
we
now
shall
add
that
to
Gideon
:
Judg.
6.11
12
,
14.
One
in
two
several
verses
,
call'd
the
Angel
of
the
Lord
;
but
in
another
,
the
Lord
himself
;
for
't
is
said
,
The
Lord
lookt
upon
him
,
appear'd
and
spake
indeed
,
like
the
Lord
God
,
and
said
,
go
in
this
thy
might
,
and
thou
shalt
save
Israel
from
the
hand
of
the
Midianites
,
have
I
not
sent
thee
?
No
created
Angel
might
speak
so
,
but
only
the
Son
of
God
appearing
in
a
visible
Form
,
who
in
several
other
places
is
call'd
Angel
,
who
being
the
great
Deliverer
of
his
People
,
chose
what
Instruments
he
pleased
to
do
the
work
,
and
sent
them
;
have
I
not
sent
thee
?
This
same
appeared
unto
Manoah
,
who
asking
for
his
Name
,
received
this
answer
,
chap.
13.18
.
ver.
22.
Why
askest
thou
thus
after
my
name
,
seeing
it
is
secret
,
or
wonderful
?
And
soon
after
,
that
Angel
is
called
God
,
We
shall
surely
die
,
saith
Manoah
,
because
we
have
seen
God
.
Which
was
a
common
Proverb
among
the
Jews
,
spoken
of
the
only
true
God
:
Now
we
find
no
where
in
Scripture
,
that
God
the
Father
appear'd
to
Man
in
Humane
shape
:
Well
,
though
we
formerly
mentioned
some
things
in
relation
to
this
,
yet
now
by
the
Grace
of
God
,
we
shall
take
notice
of
some
considerable
Visions
relating
to
our
point
,
which
we
read
in
the
Books
of
the
Prophecies
of
Isaiah
,
Ezekiel
and
Daniel
,
which
afford
new
matter
;
and
to
shew
a
sweet
Harmony
between
the
Old
and
New
Testaments
,
we
shall
compare
them
with
St.
John's
Vision
and
Revelation
,
but
briefly
,
to
speak
of
every
one
in
order
,
and
by
it self
,
we
shall
by
the
Grace
of
God
begin
with
that
of
Isaiah
.
This
Prophet
who
the
oftner
,
and
plainest
of
any
others
,
Prophesied
about
the
Messiah's
,
or
God's
Son's
coming
into
the
World
,
as
in
Chapters
.
7
,
9
,
11
,
40.
and
in
many
other
places
,
chiefly
in
the
whole
Chap.
53.
which
compared
with
the
History
of
his
Passion
,
and
all
therein
expressed
in
the
Preter-Tense
,
almost
leaves
a
ground
to
ask
which
is
the
Prophecy
,
and
which
is
the
History
?
Wherefore
,
he
is
by
some
justly
call'd
the
Evangelical
Prophet
:
The
same
relates
a
Vision
he
had
of
the
glory
of
God
,
the
meaning
whereof
,
the
Holy
Ghost
hath
in
other
places
,
taken
care
to
explain
to
us
:
The
Prophet
saw
the
Lord
sitting
upon
a
throné
,
and
John
saw
one
sitting
upon
a
throne
;
which
was
the
Lord
God
Almighty
:
Isa.
6.1
,
2.3
,
4.
Rev.
4.2.8
.
In
the
Prophet
about
the
throne
stood
the
Seraphims
,
which
had
each
six
wings
.
So
in
John
,
round
about
the
throne
were
four
beasts
,
which
had
each
of
them
six
wings
:
The
Seraphims
cryed
one
to
another
,
and
said
,
holy
,
holy
,
holy
is
the
Lord
of
Hosts
,
the
whole
earth
is
full
of
his
glory
:
And
the
four
beasts
rest
not
day
and
night
,
saying
,
holy
,
holy
,
holy
Lord
God
Almighty
,
which
was
,
and
is
,
and
is
to
come
,
and
in
Chap.
5.11
.
many
Angels
in
this
holy
Consort
joyn
their
voice
with
the
Beasts
,
and
the
Elders
.
The
Prophet
heard
the
Voice
of
the
Lord
,
Isa.
6.8
.
saying
,
Whom
shall
I
send
,
and
who
will
go
for
us
?
And
the
Apostle
receiv'd
his
Commission
.
Thou
must
prophesie
before
many
peoples
,
Rev.
10.11
.
and
nations
,
and
tongues
,
and
kings
.
All
these
Circumstances
are
remarkable
,
and
shew
how
the
Glory
which
the
Prophet
saw
,
though
within
so
great
a
distance
of
time
,
was
the
same
,
and
of
the
same
Lord
God
:
The
Lord
sitting
upon
the
Trone
sent
the
Prophet
,
1
Pet.
1.10.11
.
1
Joh.
3.24
.
and
the
Lord
Jesus
sent
the
Apostles
,
and
Prophets
too
;
for
the
spirit
of
Christ
was
in
the
Prophets
;
and
hereby
we
know
,
saith
John
,
that
he
abideth
in
us
,
by
the
spirit
he
hath
given
us
:
So
that
he
who
sent
the
Prophets
,
is
the
same
who
sent
the
Apostles
;
and
if
we
may
believe
John
,
who
two
Years
after
he
had
his
Revelation
,
John
.
12
,
38
,
39
,
40
,
41.
did
write
his
Gospel
,
assureth
us
that
the
Lord
Jesus
the
Son
of
God
,
is
the
same
,
whom
before
his
Incarnation
,
the
Prophet
saw
sitting
upon
the
Throne
,
and
whom
in
his
Vision
he
had
seen
in
the
Isle
of
Patmos
;
for
there
he
quoted
that
place
of
the
Prophet
,
Isas
.
53.1
.
Lord
,
who
hath
believed
our
report
,
and
to
whom
hath
the
arm
of
the
Lord
been
revealed
?
And
immediately
out
of
the
same
Chap.
of
the
Prophet
,
when
he
saw
the
Vision
,
ver.
9
,
10.
he
quotes
these
words
,
though
not
exactly
in
the
same
order
,
but
in
the
same
sence
,
He
hath
blinded
their
Eyes
,
and
hardned
their
hearts
,
that
they
should
not
see
with
their
Eyes
,
nor
understand
with
their
hearts
,
and
be
converted
,
and
I
should
heal
them
:
And
to
make
the
thing
the
plainer
,
the
Evangelist
named
the
time
when
the
Prophet
said
so
;
Joh.
12.41
These
things
said
Esaias
when
he
saw
his
glory
,
and
spake
of
him
,
that
is
in
that
Chap.
6.
when
he
saw
the
Vision
,
and
when
he
spake
of
him
,
whom
the
Evangelist
is
then
speaking
of
;
and
if
we
go
back
few
Verses
before
,
we
shall
find
he
speaks
of
our
blessed
Saviour
,
ver.
37.
but
though
he
had
done
so
many
miracles
before
them
,
yet
they
believed
not
on
him
:
So
then
it
is
plain
,
how
he
whose
Life
John
in
his
Gospel
writes
the
History
of
,
namely
the
Lord
Jesus
,
is
the
same
Lord
whose
Glory
Esaias
saw
so
long
before
his
appearing
in
the
Flesh
;
John
.
17.5
.
and
this
our
Saviour
might
allude
to
,
when
he
said
,
And
now
,
O
Father
,
glorifie
thou
me
with
thine
own
self
,
with
the
glory
I
had
with
thee
before
the
World
was
:
For
if
he
had
it
in
Isaiah's
time
,
we
may
well
conclude
he
had
it
also
before
the
World
was
;
so
that
glory
being
not
Humane
nor
Angelical
,
must
needs
be
Divine
,
and
when
he
had
a
Being
.
This
farther
out
of
the
Prophet
,
I
take
notice
of
,
The
Lord
said
whom
shall
I
send
?
By
the
Singular
Number
,
to
shew
the
●●eness
of
Essence
,
and
by
who
will
go
for
us
?
The
plurality
of
Persons
,
according
to
that
in
Genesis
,
Let
us
make
man
in
our
image
,
after
our
likeness
.
chap.
1.26
.
chap.
1.
Ezechiel's
Vision
is
this
,
the
appearance
of
the
glory
of
God
;
but
before
,
is
given
an
account
of
the
Antecedents
,
by
a
whirl-wind
out
of
the
north
with
a
fire
,
ver.
4
,
5.
ver.
10.
ver.
18.
ver.
22.
ver.
24.
ver.
26.
and
a
brightness
,
then
the
likeness
of
four
living
Creatures
,
the
likeness
of
whose
face
was
of
a
man
,
of
a
li●n
,
of
an
ox
,
and
of
an
Eagle
,
and
they
were
full
of
Eyes
round
about
them
.
And
the
likeness
of
the
firmament
over
the
heads
of
the
living
creatures
,
was
as
the
colour
of
the
terrible
crystal
;
also
there
was
a
noise
like
the
noise
of
great
waters
,
as
the
voice
of
the
Almighty
:
After
this
the
Prophet
saw
above
the
firmament
the
likeness
of
a
throne
,
as
the
appearance
of
a
saphire-stone
,
and
upon
the
likeness
of
the
throne
,
v.
27
,
28.
was
the
likeness
as
the
appearance
of
a
man
above
upon
it
,
whose
description
is
made
in
the
following
Verses
,
as
the
appearance
of
fire
round
about
,
from
the
appearance
of
his
loins
,
even
upwards
,
and
from
the
appearance
of
his
loins
even
downwards
,
I
saw
as
it
were
the
appearance
of
fire
,
and
it
had
brightness
round
about
,
as
the
appearance
of
the
bow
that
is
in
the
cloud
in
the
day
of
rain
:
After
which
the
Prophet
concludes
thus
,
this
was
the
appearance
of
the
likeness
of
the
glory
of
the
Lord
.
Now
to
find
out
the
Conformity
of
this
Vision
with
that
of
John
,
we
must
join
the
first
and
fourth
Chapters
of
the
Revelation
,
and
observe
the
Concomitants
,
Fire
and
Brightness
,
his
eyes
were
as
a
flame
of
fire
,
Rev.
1
.
1●
.
v.
16.
chap.
4.2
,
3
,
6
,
7.
and
his
countenance
was
as
the
Sun
shineth
in
his
strength
;
also
there
was
a
throne
in
heaven
,
and
one
sat
on
the
throne
.
And
he
that
sat
was
to
look
upon
like
a
jasper
and
a
sardine
stone
:
and
there
was
a
rain-bow
round
about
the
throne
in
sight
like
unto
an
Emerald
.
And
before
the
throne
was
a
sea
of
glass
like
unto
chrystal
.
And
round
about
the
throne
were
four
beasts
full
of
eyes
before
and
behind
.
〈◊〉
●us●
beast
was
like
a
lion
.
the
second
like
a
calf
,
the
third
had
the
face
as
a
man
,
and
the
fourth
was
like
a
flying
eagle
.
These
circumstances
do
pretty
well
agree
in
both
Visions
,
and
't
will
appear
the
better
,
if
we
speak
of
him
who
sate
upon
the
Throne
:
the
Prophet
saith
,
he
had
the
likeness
as
the
appearance
of
a
man
;
and
the
Apostle
writes
,
chap.
1.13
.
in
the
midst
of
the
seven
candleshicks
,
was
one
like
unto
the
son
of
man
,
who
there
appears
among
the
Churches
,
represented
by
Candlesticks
,
as
their
Head
;
but
in
chap.
4.
we
see
him
upon
the
Throne
:
the
word
like
and
likeness
,
is
used
not
only
by
the
Prophet
,
but
also
by
the
Apostle
John
,
as
also
by
Paul
,
who
,
speaking
of
the
Lord
Jesus
,
saith
,
He
was
made
in
the
likeness
of
men
.
Phil.
2.7
.
This
after
the
Incarnation
,
but
Ezekiel
speaks
before
that
time
,
and
of
a
Vision
,
so
expresseth
it
by
the
word
likeness
and
appearance
,
because
he
who
then
sate
upon
the
Throne
was
,
not
actually
,
but
afterwards
was
to
be
made
Man
,
not
by
any
Change
of
Substance
,
but
by
Assumption
of
humane
Nature
;
however
he
describes
a
humane
Body
when
he
saith
,
Rev.
1.13
,
14
,
15.
of
his
loyns
upward
,
and
even
of
his
loyns
downward
,
which
John
doth
in
a
more
emphatical
way
,
when
from
head
to
foot
he
describes
one
like
unto
the
son
of
man
;
he
doth
not
in
general
say
,
like
unto
Man
,
but
like
unto
the
Son
of
Man
,
which
name
our
Lord
,
when
upon
Earth
,
used
to
call
himself
by
:
Now
I
say
,
that
he
who
sate
upon
the
Throne
was
God
Almighty
,
for
't
is
called
the
likeness
of
the
Glory
of
the
Lord
:
Ezekiel
1.28
.
And
if
a
Person
of
the
Godhead
,
it
relates
unto
the
Son
,
who
afterwards
was
manifested
in
the
Flesh
,
and
before
under
the
Old
Testament
,
had
appeared
in
the
Shape
and
Likeness
of
a
Man
,
which
the
Father
never
did
,
and
of
him
we
read
no
such
thing
:
Before
I
make
an
end
with
this
Head
,
I
must
take
notice
how
because
precious
Stones
are
,
even
beyond
Gold
,
the
more
valuable
things
in
this
World
,
so
when
God
was
pleased
to
grant
a
special
Manifestation
of
his
Presence
,
to
set
a
value
upon
it
,
always
something
of
Jewels
was
offered
to
the
eye
,
whereby
it
is
delighted
,
and
this
not
only
in
Ecstasies
and
Visions
,
but
upon
other
occasions
;
thus
Moses
,
Exod.
24.9
,
10.
Aaron
,
Nadab
,
Abihu
,
and
seventy
of
the
elders
saw
the
God
of
Israel
,
and
there
were
under
his
feet
,
as
it
were
a
paved
work
of
saphire-stone
,
and
as
it
were
the
body
of
heaven
in
its
clearness
.
The
third
Vision
is
Daniel's
,
Dan.
7.13
.
Acts
1.9
.
one
we
read
of
Chap.
7.13
.
directly
relating
to
our
Saviour's
Ascension
into
Heaven
,
how
one
like
the
Son
of
Man
came
with
the
Clouds
of
Heaven
to
the
Ancient
of
Days
,
which
we
find
fullfilled
,
when
his
Disciples
beheld
,
he
was
taken
up
,
and
a
Cloud
received
him
out
of
their
Sight
:
this
I
shall
not
speak
of
,
for
I
mention'd
it
in
another
place
,
only
I
take
notice
how
the
expression
like
the
Son
of
Man
doth
point
at
that
Individual
Person
who
being
the
Son
of
God
,
was
made
like
unto
the
Son
of
Man
,
for
it
denotes
that
he
was
something
else
besides
the
Son
of
Man
,
and
before
he
was
the
Son
of
Man
,
or
else
the
words
,
behold
a
Man
came
with
the
Clouds
,
had
sufficiently
describ'd
the
Person
,
if
he
had
been
a
meer
Man
,
without
saying
the
Son
of
Man
;
but
by
that
expression
which
,
as
already
observed
,
is
the
very
name
which
he
,
who
often
call'd
himself
Son
of
God
,
used
also
to
call
himself
by
,
the
Prophet
mean'd
something
more
than
a
bare
Man
;
Dan.
9.23
.
Chap.
2.44
.
and
7.14
.
for
he
,
being
a
Man
greatly
beloved
of
God
,
by
means
of
the
great
and
many
Revelations
he
had
,
relating
both
to
the
Kingdom
and
Person
of
Christ
:
he
,
though
at
so
great
a
distance
,
might
see
the
Son
of
God
as
become
the
Son
of
Man
,
chiefly
in
the
Vision
of
the
70
Weeks
,
and
in
that
same
Chap.
in
his
Prayer
to
God
for
his
Nation
,
he
mentions
Christ
the
Messiah
,
V.
17.
for
he
doth
beseech
to
be
heard
for
the
Lord's
sake
,
which
plainly
implies
a
distinction
of
the
Person
he
Prays
to
,
by
him
call'd
Our
God
,
and
of
that
for
whose
sake
he
prays
to
be
heard
,
for
the
Lord's
sake
,
that
is
for
Christ's
,
in
whom
God
alone
accepteth
all
our
Prayers
,
John
14.6
.
for
none
can
come
to
the
Father
but
by
him
;
and
now
this
is
our
form
of
Prayer
to
God
that
he
be
pleas'd
to
hear
us
for
the
sake
of
his
Son
,
who
is
he
that
appeared
to
the
Prophet
in
another
place
in
the
Vision
of
the
battel
between
the
Ram
and
the
Ge●●
,
Dan.
8.
V.
15.16
.
for
he
saith
,
behold
there
stood
before
me
as
the
appearance
of
a
Man
,
who
gave
the
Angel
Gabriel
the
word
of
Command
,
make
this
Man
to
understand
the
Vision
:
but
if
we
proceed
to
that
Vision
of
his
contain'd
in
Chap.
10.5
,
6.
we
shall
find
the
description
of
a
Person
which
doth
exactly
suit
with
that
in
Revel.
1.13
,
14
,
15.
for
,
saith
the
Prophet
,
I
lift
up
mine
Eyes
and
look'd
,
and
behold
a
certain
Man
clothed
in
Linen
,
whose
Loyns
were
girded
with
fine
Gold
of
Vphaz
,
his
Body
also
was
like
the
B●ryl
,
and
his
Face
as
the
appearance
of
lightning
,
and
his
Eyes
as
Lamps
of
fire
,
and
his
arms
and
his
feet
like
in
colour
to
polish'd
brass
;
and
the
Voice
of
his
Words
like
the
Voice
of
a
multitude
.
We
may
take
notice
how
in
these
Visions
of
the
Glory
of
God
,
commonly
appear'd
a
Man
,
or
one
like
a
Man
,
sitting
upon
a
Throne
:
why
like
a
Man
?
not
as
if
Divine
Nature
in
the
abstract
was
like
the
human
,
for
such
a
wrong
notion
Scripture
declares
against
,
but
to
teach
how
in
the
Godhead
in
the
Concrete
there
is
something
,
or
rather
Person
,
Man
,
like
Man
,
then
more
than
Man
,
and
something
besides
Man
,
which
became
Christ
,
made
like
a
Man
,
not
in
every
thing
a
Man
,
because
no
Sinner
.
Now
as
the
Father
was
never
made
Man
,
so
it
would
have
been
improper
for
him
to
appear
in
the
shape
of
a
Man
,
but
for
the
Son
who
in
time
was
made
Man
;
't
was
very
proper
for
him
to
appear
in
that
Figure
,
even
before
he
was
manifest
in
the
flesh
,
for
though
at
that
time
he
was
not
actually
so
,
yet
was
accounted
to
be
such
,
because
in
time
to
come
he
was
so
to
be
made
Man
,
according
to
the
first
promise
after
the
fall
,
Gen.
3.15
.
the
Seed
of
the
Woman
shall
bruise
the
Serpents
head
;
not
the
Seed
of
Man
immediately
,
though
called
Abraham's
and
David's
Seed
,
but
mediately
,
in
the
Womans
Seed
immediately
,
for
he
was
made
a
Man
by
the
Womans
,
not
by
the
Mans
Seed
;
his
Body
was
formed
our
of
her
Substance
without
the
help
of
any
Man
,
so
that
she
might
properly
,
according
to
the
Flesh
,
be
call'd
his
Mother
,
but
no
Man
might
properly
be
named
his
Father
,
for
in
that
respect
he
had
none
,
Luke
3.23
.
for
Joseph
was
but
a
supposed
Father
to
him
,
and
David
was
his
Father
only
in
her
who
had
been
derived
from
him
:
he
hath
a
Father
namely
God
,
but
upon
the
account
of
another
Generation
;
and
God
the
Father
in
a
most
authentick
way
,
from
Heaven
more
than
once
,
hath
declared
and
owned
him
to
be
his
Son
,
that
is
as
he
came
from
Heaven
,
there
lies
the
ground
of
that
Sonship
;
God
the
Father
never
call'd
him
Son
of
Man
,
but
his
own
beloved
,
only
begotten
Son
,
in
whom
he
is
well
pleased
.
Now
in
the
manifestation
of
his
Glory
,
because
Divine
Nature
hath
in
the
Person
of
the
Son
mediately
been
united
with
humane
Nature
,
and
so
God
in
the
Person
of
the
Son
appearing
like
Man
,
he
appears
in
a
Nature
which
is
his
own
,
because
the
Son
assumed
it
:
and
God
whether
essentially
taken
or
for
the
Person
of
the
Father
,
never
did
or
doth
in
the
way
of
Mercy
and
Favour
manifest
himself
but
in
the
face
of
Jesus
Christ
Mediatour
,
God
and
Man
,
as
there
is
no
access
unto
God
but
in
and
thorough
him
,
and
as
't
is
now
,
so
it
was
ever
from
the
very
beginning
,
wherefore
he
is
call'd
the
Lamb
slain
from
the
Foundation
of
the
World
:
Rev.
13.8
.
and
this
is
the
reason
why
God
manifested
himself
under
the
shape
of
a
Man
,
to
shew
how
in
the
Person
of
the
Son
,
who
took
upon
him
that
Nature
,
he
is
reconciled
to
Mankind
;
and
of
old
the
Son
appeared
in
that
likeness
to
signify
how
in
that
Nature
he
would
make
our
peace
with
,
and
reconcile
us
〈◊〉
God
;
the
Apostle
speaking
of
Christ's
Incarnation
●alls
it
,
he
was
made
like
unto
Men
,
the
word
like
there
denotes
truly
and
really
a
Man
;
Philip.
2.7
.
this
is
to
prove
his
Humanity
,
but
how
much
stronger
terms
doth
he
use
to
prove
his
Divinity
when
he
saith
,
who
heing
in
the
form
of
God
,
the
form
is
the
Nature
whether
of
a
Person
or
of
a
Thing
,
for
't
is
that
which
gives
it
a
Being
,
so
that
expression
signifies
that
Christ
is
and
was
such
as
God
himself
,
and
therefore
God
,
for
there
is
none
in
all
parts
like
to
God
,
but
God
himself
,
but
what
he
adds
in
the
same
verse
doth
highly
confirm
the
truth
,
he
thought
it
not
robbery
to
be
equal
with
God
,
his
being
equal
with
God
not
by
robbery
,
demonstrates
it
was
his
due
and
own
right
.
Now
this
point
we
intend
to
conclude
with
John's
Vision
,
for
if
the
former
Visions
agree
with
this
,
and
if
this
relates
to
the
Son
of
God
who
was
God
,
and
before
his
Incarnation
appeared
in
his
Divine
Glory
in
the
likeness
of
a
Man
,
then
with
him
we
may
well
affirm
he
had
a
Being
,
and
a
Glory
with
the
Father
before
the
World
was
.
That
Christ
the
eternal
Son
of
God
and
Redeemer
of
the
World
,
is
that
Glorious
God
and
Person
who
shewed
his
beloved
Disciple
this
Vision
in
the
Isle
of
Patmos
,
where
he
had
by
the
Emperour
Domitian
been
confin'd
,
as
he
saith
,
for
the
Word
of
God
and
for
the
Testimony
of
Jesus
Christ
,
Rev.
1.9
.
is
so
clear
,
that
I
think
,
the
adversaries
themselves
being
the
judges
,
there
is
no
ground
left
to
doubt
of
it
:
to
what
I
already
said
about
it
,
I
shall
add
what
followeth
.
This
revelation
is
of
Jesus
Christ
,
as
we
learn
it
out
of
the
first
line
of
the
first
Chapter
,
it
being
as
the
Title
of
the
Book
,
that
is
the
Lord
Jesus
revealed
it
unto
John
,
V.
13.14
.
who
gives
a
glorious
description
of
him
,
I
saw
one
like
unto
the
Son
of
Man
clothed
with
a
Garment
down
to
the
Foot
,
and
girt
about
the
Paps
with
a
Golden
Girdle
:
his
Head
and
his
Hairs
were
white
like
Wool
,
as
white
as
Snow
,
and
his
Eyes
were
as
a
Flame
of
Fire
:
These
last
words
of
the
description
are
almost
the
same
,
but
altogether
to
the
same
purpose
with
what
we
read
of
the
Ancient
of
days
who
did
sit
,
Dan.
7.9
.
whose
Garment
was
white
as
Snow
,
and
the
Hair
of
his
Head
like
the
pure
Wool
,
his
Throne
was
like
the
fiery
Flame
:
now
the
adversaries
cannot
deny
but
that
by
the
ancient
of
days
is
mean'd
the
true
eternal
God
,
so
he
whose
description
St.
John
makes
with
the
same
attributes
as
Daniel
gives
of
him
,
must
needs
be
the
same
;
but
the
Apostle
continues
the
description
thus
,
V.
13.15
.
and
his
Feet
like
unto
fine
Brass
,
as
if
they
had
burned
in
a
Furnace
,
and
his
Voice
as
the
sound
of
many
Waters
:
again
let
this
latter
and
first
part
of
the
description
,
about
the
clothing
and
girdle
of
Gold
,
be
compared
with
Daniel's
Vision
already
quoted
,
and
by
this
comparing
Scripture
with
Scripture
,
we
shall
find
out
the
truth
,
how
in
both
places
the
same
is
described
,
and
so
if
Daniel
saw
the
God
of
Israel
,
the
true
God
by
nature
,
he
whom
John
saw
is
such
,
which
we
shall
know
better
and
better
if
we
read
in
the
last
Verse
of
Chap.
4.
what
the
four
Beasts
and
twenty
four
Elders
said
to
him
that
sat
upon
the
Throne
,
thou
art
worthy
to
receive
Glory
and
Honour
and
Power
.
And
if
that
Verse
we
compare
with
the
12.
of
5.
Chap.
which
is
the
following
,
we
shall
find
these
words
,
worthy
is
the
Lamb
that
was
slain
to
receive
Power
and
Riches
and
Wisdom
and
Strength
and
Honour
and
Glory
and
Blessing
.
So
that
we
must
conclude
the
Lamb
to
be
the
same
Lord
spoken
of
before
,
I
mean
the
same
in
nature
,
and
to
the
Lamb
is
rendered
the
same
Honour
and
Worship
as
is
to
the
Lord
with
the
same
Attributes
,
which
is
expressed
with
some
enlargement
,
and
in
more
words
than
in
the
foregoing
Chapter
:
but
by
whom
is
this
Divine
Honour
rendered
unto
the
Lamb
?
't
is
expressed
in
the
foregoing
Verse
,
Rev.
5.11
.
and
I
beheld
,
and
I
heard
the
Voice
of
many
Angels
round
about
the
Throne
,
and
the
Beasts
and
the
Elders
,
and
the
number
of
them
was
ten
thousand
times
ten
thousand
,
and
thousands
of
thousands
;
which
last
words
seem
to
be
taken
out
of
Daniel's
Vision
,
Dan.
7.10
.
to
shew
how
all
this
was
rendered
to
one
and
the
same
,
and
I
say
that
the
sameness
of
Worship
doth
argue
for
the
sameness
of
Nature
:
we
find
the
Lord
Jesus
by
reason
of
his
priestly
Office
,
which
is
one
of
the
three
belonging
to
his
Mediatorship
,
to
be
call'd
the
Lamb
,
Rev.
7.17
.
Chap.
22.1
,
3.
now
this
Lamb
is
in
●he
midst
of
the
Throne
,
which
is
the
proper
Seat
for
Almighty
God
,
then
God
and
the
Lamb
sit
together
upon
●he
same
Throne
,
so
there
is
but
one
Throne
for
God
●nd
the
Lamb
;
but
God
is
jealous
of
his
Glory
,
which
●e
hath
solemnly
declared
,
he
never
will
communicate
●o
another
who
is
not
God
,
or
to
a
meer
Creature
;
Isai.
42.8
.
between
them
that
are
inequal
the
Throne
is
excepted
:
●hough
Pharaoh
was
willing
to
raise
Joseph
to
the
greatest
Honour
above
any
one
in
his
Kingdom
,
over
the
which
●e
made
him
absolute
Ruler
,
yet
he
made
this
exception
between
him
and
Joseph
,
only
in
the
Throne
will
I
be
greater
●han
thou
;
if
Christ
be
not
God
,
Gen.
41.40
.
there
would
be
an
infinitely
greater
difference
between
the
Father
and
him
,
●han
there
was
between
Pharaoh
and
Joseph
,
and
God
is
●o
less
jealous
of
his
Honour
than
Pharaoh
was
of
his
.
But
to
return
to
John
,
Rev.
1.17
.
he
in
his
Vision
knew
●he
Son
of
God
,
therefore
when
he
saw
him
in
●hat
Glorious
and
dreadful
sight
amidst
Fire
and
●lame
,
he
fell
at
his
Feet
as
dead
,
and
the
Lord
himself
to
confirm
him
in
his
Opinion
and
that
he
was
not
mistaken
when
he
thought
he
knew
him
,
said
I
am
he
that
liveth
and
was
dead
;
so
all
the
Glorious
things
spoken
of
and
perform'd
in
the
Book
,
are
rendered
to
him
who
liveth
and
was
dead
,
the
true
Son
of
God
,
who
sent
Isaiah
,
Jeremiah
,
Ezekiel
,
Daniel
,
and
all
the
Prophets
,
who
being
subordinate
to
him
as
the
Head
and
great
one
,
received
●ll
their
Commissions
from
him
,
and
were
all
Acted
and
moved
by
that
Holy
Spirit
of
his
,
for
as
after
his
Ascension
he
sent
the
Comforter
the
Holy
Spirit
to
his
Apostles
,
so
before
his
Incarnation
as
well
as
now
,
he
Administred
his
Office
of
Mediator
,
Ruled
and
Govern'd
his
Church
,
which
he
could
not
have
done
except
he
had
had
a
Being
,
and
Existed
before
he
was
Born
of
the
Blessed
Virgin
Mary
.
Hereupon
our
Litigious
Adversaries
may
happen
to
Cavil
and
say
,
such
great
and
Fundamental
Truths
as
these
,
ought
not
to
be
grounded
upon
Visions
and
Prophecies
,
I
consess
if
we
had
no
other
proofs
,
I
in
some
degree
would
allow
of
the
Objection
;
but
they
know
we
have
so
many
plain
and
clear
of
another
kind
,
that
these
we
make
use
of
not
for
want
of
others
,
but
bring
them
in
as
over
and
above
the
full
measure
;
my
inclination
leads
me
far
enough
from
being
one
of
those
who
would
dive
into
the
Secret
things
of
God
,
which
I
know
belong
n●●
to
us
,
but
those
that
are
Revealed
do
:
I
own
that
o●●
must
be
endued
with
the
Spirit
of
a
Prophet
before
he
ca●
understand
a
Prophecy
till
it
be
accomplish'd
;
but
whe●
it
is
fulfilled
though
but
in
part
,
then
it
becomes
a
History
,
if
not
wholly
yet
in
part
,
and
that
part
helps
towards
knowing
what
remains
:
't
is
an
intolerable
presumption
in
some
which
we
hear
of
too
often
,
to
dispo●●
of
those
times
and
seasons
which
God
reserves
in
his
ow●
Hand
,
whereby
they
would
Limitate
the
Holy
one
〈◊〉
Israel
,
when
to
a
certain
Year
and
time
they
preten●●
rashly
to
fix
very
great
and
considerable
Events
,
which
God
twice
complains
of
by
his
Prophet
,
Jer.
49.19
,
and
50
,
44.
who
will
appoint
〈◊〉
the
time
?
I
think
,
they
have
enough
to
study
in
the
Revealed
Will
of
God
,
without
diving
into
his
Secret
one
;
b●●
what
I
have
done
is
of
a
quite
different
Nature
,
and
't
is
most
certain
how
all
Types
and
Prophecies
relating
〈◊〉
the
first
coming
and
Sufferings
of
Christ
the
Messiah
,
〈◊〉
we
consult
Scriptures
,
we
shall
find
to
be
fulfilled
:
he
sai●
unto
his
Disciples
,
Luke
22.37
.
Jo.
19.30
.
the
things
concerning
me
have
an
end
,
and
upon
the
Cross
he
declared
it
is
finished
.
Now
the
Prophets
out
of
what
they
heard
and
saw
,
having
foreto●●
who
the
Messiah
that
should
come
,
was
,
what
he
wou●●
do
and
Suffer
,
and
for
what
end
,
we
ought
to
neglect
nothing
that
may
clear
up
to
us
that
whole
important
ma●ter
.
As
under
the
Law
there
were
Prophecies
and
Vision
about
these
high
and
adorable
Mysteries
,
so
there
we●●
Types
and
Figures
of
the
same
,
of
which
I
formerly
mention'd
some
and
shall
now
add
one
thing
more
of
God●●
Son's
Incarnation
:
God
was
in
the
Cloud
,
in
the
Tabernacle
and
in
the
Temple
,
thus
God's
Dwelling
in
the●●
sented
his
Dwelling
with
us
in
our
Human
Nature
,
upon
which
account
the
Prophet
calls
him
Immanuel
,
or
Go●
with
us
;
no
doubt
but
that
the
Infinitely
Wise
God
,
wh●
doth
nothing
in
vain
,
had
some
special
meaning
when
h●●
chose
to
Dwell
in
the
Cloud
which
as
we
read
,
1
Kings
8.10
,
11
,
12.
filled
th●
House
of
the
Lord
,
so
that
the
Priests
could
not
stand
to
Minster
,
because
of
the
Cloud
,
for
the
Glory
of
the
Lord
fill'd
th●
House
of
the
Lord
,
and
in
that
place
Solomon
took
Noti●●
how
the
Lord
said
that
he
would
dwell
in
the
thick
darkness
a
God
full
of
Infinite
Light
,
Brightness
,
Majesty
,
and
Glory
to
dwell
in
thick
darkness
,
I
see
no
Reason
wh●
the
same
may
not
Dwell
in
a
Humane
Body
,
especially
●eing
it
is
written
,
a
body
hath
thou
prepared
me
,
and
also
〈◊〉
Tabernacle
of
God
is
with
men
,
Rev.
21.3
.
alluding
to
the
Taberna●●
wherein
he
dwelt
:
and
farther
,
the
Lord
Jesus's
Flesh
〈◊〉
Humane
Body
is
by
the
Apostle
call'd
the
Vail
,
Heb.
10.20
.
Exod.
34.30
,
33.
which
●●aceal'd
,
and
if
I
may
so
say
,
contain'd
his
Divine
Per●●
and
Nature
,
wherein
the
Apostle
alludeth
to
the
Vail
〈◊〉
Moses
when
he
came
down
from
the
Mountain
he
put
a
●●il
on
his
Face
for
the
People
could
not
look
upon
the
●●ightness
of
it
,
but
were
afraid
to
come
nigh
him
.
If
●●en
could
not
behold
the
Glory
of
God
only
in
some
●eams
of
reflection
upon
Moses's
Face
,
for
having
been
●while
with
him
upon
the
Mount
,
and
having
seen
only
God's
Back
parts
not
his
Face
,
his
Goodness
not
his
Glory
,
●uch
less
could
the
World
have
look'd
upon
that
Divine
●ssential
Glory
of
his
Son
come
out
of
his
own
Bosom
:
●od
having
a
mind
to
Communicate
and
Converse
with
●ankind
,
it
had
been
impossible
for
Men
to
behold
that
Glory
in
open
Face
and
not
Die
,
therefore
God
out
of
●is
Infinite
Mercy
to
condescend
to
our
Weakness
,
did
as
it
●ere
conceal
it
in
a
Body
and
put
on
the
Vail
,
that
is
his
●Resh
;
to
this
purpose
the
Apostle
saith
,
Colos.
2.9
.
in
him
dwelleth
●●l
the
fulness
of
the
Godhead
bodily
,
or
in
his
Body
:
but
●aving
spoken
of
the
Cloud
and
of
the
Tabernacle
,
we
●ust
say
these
few
words
about
the
Temple
,
when
our
●aviour
said
to
the
Jews
,
John
2.19
,
21.
destroy
this
Temple
and
in
three
●ays
I
will
raise
it
up
again
,
the
Evangelist
observes
that
●e
spake
of
the
Temple
of
his
Body
:
so
his
Body
he
call'd
by
●he
name
of
the
Temple
,
whereby
he
seem'd
to
point
at
the
Temple
wherein
God
was
said
to
dwell
,
as
if
he
had
said
,
this
Body
wherein
I
now
dwell
,
as
formerly
I
did
in
the
Temple
,
you
may
and
shall
take
and
destroy
,
as
it
happened
when
they
Crucified
him
;
but
this
I
give
you
for
a
proof
of
my
Divinity
so
as
to
make
you
know
who
I
am
;
●his
same
Body
or
Temple
in
three
days
,
I
of
my self
and
by
my
own
Power
will
raise
it
up
again
.
that
Body
is
●ow
Glorious
in
Heaven
whilest
there
is
on
Earth
neither
Ark
,
Tabernacle
nor
Temple
.
At
this
time
I
have
insisted
upon
the
head
of
Visions
which
is
one
of
the
Classes
out
of
which
we
draw
Arguments
for
the
Holy
Trinity
,
and
Incarnation
of
the
Son
of
God
:
though
they
were
more
frequent
under
the
Old
Testament
,
when
those
Holy
Mysteries
were
not
so
plain
as
since
they
were
made
by
the
coming
of
our
Lord
and
Saviour
;
yet
God
in
his
Infinite
Wisdom
to
confirm
all
that
in
that
kind
had
been
under
the
Law
shew'd
Abraham
and
his
Posterity
,
hath
under
the
Gospel
Transmitted
to
his
Church
,
thereby
to
shew
an
harmony
between
his
Promises
and
the
Execution
thereof
,
that
Revelation
to
St.
John
,
Iown
there
are
some
proofs
,
may
be
not
so
strong
,
because
not
so
plain
as
others
,
for
some
do
prove
a
Truth
more
directly
and
positively
than
others
;
yet
in
the
Word
of
God
every
kind
of
proof
hath
its
use
,
for
God
in
his
Infinite
Wisdom
hath
thought
fit
therein
to
instruct
us
in
several
ways
and
methods
:
if
we
had
only
Collateral
and
somewhat
dark
proofs
,
we
would
not
lay
so
great
a
stress
thereupon
,
but
to
the
most
positive
and
clear
we
join
others
to
shew
the
excellent
harmony
that
is
in
God's
Word
,
in
asserting
things
in
some
places
more
,
in
others
less
plainly
,
for
sometimes
in
one
we
find
that
which
seem'd
wanting
in
another
,
but
altogether
they
make
the
thing
to
be
undisputably
true
.
This
consideration
moves
me
,
in
the
disputes
we
have
against
Socinans
,
to
draw
up
some
Arguments
which
as
yet
I
made
no
use
of
,
to
prove
and
more
and
more
demonstrate
those
great
Truths
:
of
that
kind
the
following
is
one
,
't
is
said
of
Moses
that
he
esteemed
the
reproach
of
or
for
Christ
greater
Riches
than
the
Treasures
in
Aegypt
.
Heb.
11.26
.
How
is
the
reproach
of
Christ
mentioned
in
relation
to
a
time
that
was
so
long
before
his
Birth
?
in
the
place
the
Apostle
saith
,
it
was
by
Faith
,
now
one
that
is
not
,
or
that
is
a
meer
Man
cannot
be
the
Object
of
saving
Faith
,
for
we
believe
in
God
not
in
Man
,
therefore
we
must
say
Christ
was
in
Moses's
time
and
as
then
he
was
not
a
Man
nor
an
Angel
,
he
must
needs
be
God
:
Moses
whom
a
while
after
God
so
clearly
communicated
himself
to
,
and
so
familiarly
conversed
with
,
knew
well
that
Angel
who
afterwards
was
with
him
all
along
in
the
Wilderness
,
who
to
him
had
appeared
in
the
Bush
,
to
be
God
himself
Existing
at
that
time
,
since
he
was
with
him
,
and
who
in
time
to
come
under
the
name
of
a
Prophet
like
himself
was
to
be
manifested
in
the
Hesh
,
the
Messiah
and
Christ
as
to
his
Office
,
and
at
that
time
God
by
Nature
:
we
must
believe
that
Paul
on
that
occasion
mentioning
Christ
,
had
cause
for
so
doing
,
which
can
be
assigned
to
be
no
other
than
upon
the
account
of
his
Deity
,
before
he
had
upon
him
taken
our
Humanity
:
This
Reproach
of
Christ
,
another
Apostle
under
the
name
of
his
Sufferings
,
mentions
as
having
of
old
been
under
the
Eye
and
Prospect
of
the
Prophets
,
who
,
saith
he
,
1
Pet.
1.10
,
11.
Inquired
diligently
searching
what
,
or
what
manner
of
time
,
the
spirit
of
Christ
which
was
in
them
,
did
signifie
,
when
it
testified
before
hand
the
sufferings
of
Christ
,
and
the
glory
that
should
follow
;
all
which
,
related
to
a
coming
of
his
in
the
Flesh
;
but
lookt
upon
him
as
having
then
another
Being
and
Existence
;
for
by
the
Testimony
of
the
same
Spirit
,
they
knew
the
Messiah
to
come
,
in
their
time
to
be
God
.
As
to
the
word
Reproach
of
Christ
,
used
by
the
Apostle
,
we
elsewhere
have
it
in
Scripture
,
Psal.
69.9
.
The
reproaches
of
them
that
reproached
thee
are
fallen
upon
me
.
The
Reproaches
,
Revilings
and
Blasphemies
against
God
by
wicked
Men
,
are
fallen
upon
Christ
,
for
not
only
he
hath
born
upon
him
David's
Adultery
and
Murthers
,
the
Thefts
and
Robberies
of
the
repenting
Malefactor
,
the
Unbelief
,
Persecution
and
Blasphemy
of
Paul
,
as
Peter's
Denying
,
Swearing
and
Cursing
;
but
also
the
Reproaches
,
Mockeries
,
Revilings
and
Injuries
which
Malice
and
Wickedness
could
invent
,
fell
upon
him
from
his
Baptism
to
his
Death
,
especially
in
the
High-Priest's
House
,
in
the
Judgment
Hall
,
and
upon
the
Cross
,
when
Hell
was
quite
broke
loose
upon
him
:
They
that
passed
by
reviled
him
,
Matth.
27.39
,
40
,
41
,
42
,
43.
wagging
their
heads
,
saying
,
if
thou
be
the
Son
of
God
,
come
down
from
the
cross
;
likewise
the
chief
Priests
mocking
him
,
with
the
Scribes
and
Elders
said
,
he
saved
others
,
himself
he
cannot
save
;
if
he
be
the
King
of
Israel
,
let
him
now
come
down
from
the
cross
and
we
will
believe
him
;
he
trusted
in
God
,
let
him
deliver
him
now
,
if
he
will
have
him
,
for
he
said
,
I
am
the
Son
of
God
.
These
last
words
contain
the
ground
of
all
their
malicious
Blasphemies
,
wherein
Socinians
would
have
joyned
with
the
Jews
,
and
if
for
the
Cause
,
no
doubt
also
for
the
Effect
.
Were
not
these
Reproaches
against
God
,
whose
Holy
Name
was
Impiously
made
use
of
?
They
Reproaching
for
trusting
in
God
,
and
for
saying
,
I
am
the
Son
of
God
,
which
,
certainly
,
is
to
reproach
God
?
but
all
these
Blasphemies
,
and
wicked
Reproaches
fell
upon
Christ
,
who
was
made
the
Object
thereof
;
thus
was
fullfill'd
the
Prophecy
,
for
David
pointed
at
him
when
he
said
,
The
Reproaches
of
them
that
reproached
thee
are
fallen
upon
me
:
There
are
two
undisputable
proofs
to
shew
,
how
in
that
place
the
Psalmist
speaks
not
of
himself
,
but
of
our
Saviour
;
one
is
in
the
beginning
of
the
same
Verse
,
The
zeal
of
thy
house
hath
eaten
me
up
,
to
him
applied
;
the
other
is
ver.
21.
Joh.
2.17
.
In
my
thirst
they
gave
me
vinegar
to
drink
;
and
if
for
this
Truth
we
want
another
Evidence
,
we
have
it
at
hand
,
for
even
Christ
pleased
not
himself
,
but
as
it
is
written
,
Rom.
15.3
.
The
Reproaches
of
them
that
reproached
thee
,
fell
upon
me
.
So
then
if
Paul
speaks
truth
,
in
Moses's
time
there
was
that
which
may
be
call'd
the
Reproach
of
Christ
;
then
in
some
sense
Christ
was
at
that
time
,
and
that
might
well
be
,
seeing
he
declared
he
was
before
Abraham
.
Something
more
we
must
say
about
this
,
the
better
to
explain
it
:
we
know
Divine
Nature
to
be
impassible
,
and
out
of
the
reach
of
any
wrong
on
injury
:
however
those
that
impiously
attempt
to
do
't
,
are
accounted
to
have
effected
it
,
for
what
they
could
they
have
done
towards
it
,
and
in
God's
Eye
are
as
guilty
as
if
they
had
done
it
:
Now
in
Moses's
time
the
Son
of
God
in
his
human
Nature
,
either
in
Soul
or
Body
,
could
not
be
sensible
of
any
Reproaches
,
for
he
then
had
it
not
actually
;
but
according
to
Scripture
there
are
two
Bodies
of
Christ
,
his
Natural
,
which
he
took
long
after
,
and
the
Mystical
,
which
at
that
time
was
in
being
;
the
Church
is
this
Mystical
Body
:
From
Eternity
the
Son
of
God
had
his
Commission
to
be
Head
of
the
Church
,
thereby
to
bring
many
Sons
into
Glory
;
this
Commission
after
the
beginning
of
the
World
he
began
to
execute
in
the
Exercise
of
his
Royal
and
Prophetical
Offices
,
with
ruling
and
disposing
things
for
the
good
of
his
Church
,
the
Father
having
put
into
his
hands
,
and
made
over
to
him
the
whole
Administration
of
that
Occumenical
Kingdom
;
he
is
the
King
spoken
of
,
Psal.
2.6
.
set
upon
the
holy
hill
of
Sion
,
who
rules
over
,
and
preserves
his
People
from
the
Attempts
of
their
Enemies
,
and
taught
them
by
the
Prophets
in
whom
his
Spirit
was
;
and
this
mediately
and
actually
till
the
time
came
when
himself
was
to
perform
the
Work
of
Mediation
and
Redemption
in
the
passive
part
thereof
,
which
was
his
Priestly
Office
,
in
offering
himself
a
Sacrifice
,
and
shedding
his
precious
Blood
for
a
proper
satisfaction
to
Divine
Justice
,
and
Remission
of
Sins
:
This
was
the
part
of
human
Nature
to
suffer
,
but
all
the
while
before
,
the
Work
was
going
on
,
not
by
means
of
human
Soul
and
Body
,
which
at
that
time
he
had
not
;
how
then
could
the
Mystical
Body
,
the
Church
,
live
and
be
acted
if
there
had
been
no
Head
?
and
how
there
be
a
Head
,
if
there
had
been
no
Being
?
Seeing
then
there
could
be
no
such
Body
without
a
Head
,
and
that
no
Man
nor
Angel
could
be
that
Head
,
who
then
but
a
God
could
be
it
?
Therefore
all
the
while
before
the
Incarnation
,
Divine
Nature
in
the
Second
Person
of
the
most
Holy
Trinity
,
was
acting
in
the
ordering
and
delivering
his
People
out
of
the
Flood
,
out
of
Sodom
,
out
of
Egypt
,
and
punishing
their
Enemies
,
as
we
see
them
opposed
in
the
Persons
of
Abel
and
Cain
,
of
Noah
and
his
Family
to
the
rest
of
the
World
,
of
Shem
and
Ham
,
of
Lot
and
those
of
Sodom
,
and
in
this
Text
of
his
Church
,
under
the
Name
of
People
of
God
,
in
opposition
to
the
Egyptians
,
as
the
Apostle
opposes
the
afflictions
of
the
people
of
God
,
unto
the
pleasures
of
sin
in
Egypt
,
(
which
Moses
might
have
enjoyed
when
called
Son
of
Pharaoh's
Daughter
,
)
and
the
Reproach
of
Christ
to
the
Treasures
in
Egypt
.
Scripture
doth
in
several
places
certifie
,
That
Christ
is
the
Head
of
the
Church
,
Eph.
5.23
.
but
he
who
now
is
the
Head
of
the
Church
was
ever
so
before
,
or
else
there
would
have
been
two
Heads
of
the
Church
,
which
is
as
absurd
as
't
is
monstrous
,
to
talk
of
a
Body
with
two
Heads
:
Therefore
as
there
was
a
Body
of
the
Church
from
the
beginning
of
the
World
,
so
from
that
time
hath
Christ
been
the
Head
of
that
Body
,
and
at
that
time
he
was
as
sensible
of
Injuries
done
to
his
Members
,
as
we
read
he
was
after
his
Ascension
,
when
he
from
Heaven
said
to
Saul
,
Acts
9.4
,
5.
why
persecutest
thou
me
?
that
is
,
the
Members
of
his
Mystical
Body
,
for
his
Natural
one
was
far
enough
out
of
his
reach
.
Here
with
a
sad
heart
I
must
say
,
how
since
the
Lord
Jesus's
Ascension
,
he
never
was
more
reproached
,
or
suffered
more
than
now
;
we
have
a
Generation
of
Men
,
who
with
the
Rebels
spoken
of
in
the
Gospel
,
say
,
Luke
19.14
.
Ps.
22.6
.
We
will
not
have
this
man
to
reign
over
us
;
as
much
as
in
them
lies
,
they
would
make
him
a
reproach
of
men
,
and
despised
of
the
people
,
and
would
as
the
Prophet
speaks
,
make
him
again
a
man
of
sorrow
,
acquainted
with
grief
,
Isa.
53.3
.
despised
and
rejected
of
men
.
The
Jews
when
upon
Earth
depriv'd
him
of
his
Life
,
and
Socinians
now
when
he
is
in
Heaven
,
would
strip
him
of
the
Dignity
of
his
Person
,
that
chiefly
consists
in
his
Divinity
,
which
they
would
rob
him
of
;
and
because
they
cannot
understand
that
high
Mystery
,
they
will
not
believe
it
,
so
against
what
the
Apostle
saith
,
they
walk
by
sense
not
by
faith
;
2
Cor.
5.7
.
Is
it
a
reasonable
Consequence
to
say
a
thing
is
not
,
because
they
cannot
comprehend
it
?
as
if
because
I
am
not
able
to
know
well
how
Bread
,
which
hath
neither
Life
,
Heat
,
or
Motion
,
can
preserve
my
Life
and
Vital
Faculties
,
procure
heat
,
and
enable
me
to
move
,
I
should
cast
it
off
.
They
also
attempt
to
reproach
Christ
in
his
Person
,
so
in
his
Offices
of
Mediator
,
he
came
to
destroy
sin
,
and
save
Sinners
,
to
seek
and
save
that
which
was
lost
,
he
came
to
destroy
the
Devil's
Work
,
Heb.
7.27
.
&
9.14
.
2
Cor.
5.21
.
Rom.
4.25
.
Gal.
2.20
.
and
that
's
Sin
;
this
hath
been
the
Way
and
Means
to
save
Sinners
,
which
was
effected
,
as
Scripture
saith
,
by
making
himself
an
offering
for
sin
,
by
being
made
sin
for
us
,
though
he
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
,
with
being
deliverd
for
our
offences
,
with
loving
us
,
and
giving
himself
for
us
.
Yet
all
this
they
daily
speak
and
blaspheme
against
,
as
already
we
have
abundantly
demonstrated
.
Before
I
proceed
farther
,
to
what
I
formerly
said
against
their
denying
that
there
are
any
Mysteries
in
Religion
,
or
above
the
reach
of
human
Reason
,
this
I
shall
add
,
That
there
are
Mysteries
in
the
Work
of
Creation
,
as
we
read
in
the
37
,
38
,
39
,
40
,
and
41
Chapters
of
Job
:
how
many
intricate
and
mysterious
things
therein
,
which
Job
,
a
knowing
Man
,
and
who
had
his
Reason
about
him
,
could
not
answer
,
and
calls
them
things
too
wonderful
for
him
,
Job
42.3
.
which
he
knew
not
.
And
chap.
5.9
.
't
is
said
of
God
,
which
doth
great
things
and
unsearchable
.
And
chap.
9.10
.
which
doth
great
things
past
finding
out
;
yet
presumptuously
these
Men
will
be
searching
into
those
unsearchable
things
,
and
pretend
they
can
find
those
things
that
are
past
finding
out
.
But
if
there
be
unknown
Mysteries
in
the
Creation
of
the
World
,
why
then
should
there
be
none
of
the
Wisdom
of
God
in
the
Redemption
of
it
?
There
are
in
Nature
such
mysterious
Puzlings
,
as
can
sometimes
as
much
stagger
some
Mens
Faith
of
God's
creating
the
World
,
as
that
of
the
most
Holy
Trinity
and
Incarnation
can
shake
the
Faith
of
others
about
the
Redeeming
it
;
yet
't
is
as
certain
,
that
God
redeemed
the
World
,
as
that
he
created
it
:
And
as
God
hath
let
us
see
so
much
of
the
Creation
,
as
to
convince
us
he
made
us
of
nothing
,
and
when
we
were
nothing
;
so
in
the
Work
of
Redemption
he
hath
shewed
us
he
redeemed
us
when
we
were
lost
,
with
clear
and
sufficient
Evidences
of
his
Power
,
Wisdom
,
and
Mercy
:
and
what
therein
he
hath
revealed
,
we
ought
to
believe
,
as
our
Saviour
said
to
Thomas
about
his
Resurrection
,
Be
not
faithless
,
Joh.
20.27
.
Luk.
8.50
.
but
believing
.
To
believe
,
is
what
the
Gospel
requires
of
us
,
thus
Christ
said
to
Jairus
,
believe
only
:
In
Matters
of
Salvation
,
is
on
our
part
required
an
Obedience
of
Faith
,
for
,
as
the
Apostle
saith
,
We
walk
not
by
sight
,
2
Cor.
5.7
.
Col.
2.2
.
&
4.3
.
or
by
senses
,
but
by
faith
.
So
when
Scripture
saith
,
We
must
acknowledge
the
mystery
of
God
,
and
of
the
Father
,
and
of
Christ
,
we
ought
to
believe
there
is
such
a
Mystery
,
for
so
Paul
calls
it
,
after
the
Revelation
of
Christ
,
and
of
the
Gospel
:
and
't
is
a
damnable
Presumption
to
bring
these
Truths
of
God
under
the
Scrutiny
of
human
Reason
,
and
submit
them
to
it
,
and
reject
them
when
that
poor
,
blind
,
corrupt
,
and
unsound
Reason
cannot
understand
them
;
't
is
a
most
false
Inference
to
say
,
I
understand
neither
the
Trinity
,
nor
the
Incarnation
,
therefore
there
is
no
such
thing
;
as
if
I
should
say
,
I
cannot
understand
what
God
is
,
therefore
there
is
no
God
;
my
Reason
cannot
understand
the
Infiniteness
and
Eternity
of
God
,
therefore
God
is
neither
Infinite
nor
Eternal
:
I
do
not
apprehend
the
design
of
God's
Wisdom
,
therefore
no
such
thing
in
him
.
He
permits
Evil
,
and
because
I
cannot
comprehend
his
Reason
for
it
,
must
I
blasphemously
say
he
is
wicked
?
These
are
such
impertinent
Conclusions
,
that
any
Novice
in
the
Philosophy
or
Divinity
Schools
would
hiss
out
.
I
would
hear
by
what
Authority
I
may
set
up
my
Reason
as
Judge
over
that
which
is
so
much
above
it
,
and
which
I
do
not
well
know
.
All
these
Wanderings
of
Men
,
I
say
,
can
conclude
nothing
,
except
they
prove
their
Understanding
to
be
infallible
and
infinite
.
What
?
to
fathom
these
great
Depths
of
God
with
the
very
short
Line
of
humane
Reason
?
this
is
an
intolerable
Self-conceitedness
!
If
at
first
when
Watches
were
made
,
one
,
who
never
saw
one
,
neither
understood
the
Watch-Maker's
design
,
seeing
the
several
Pieces
asunder
upon
a
Table
,
would
have
said
,
This
is
of
no
use
,
and
good
for
nothing
;
had
not
such
a
one
deserv'd
to
be
laugh'd
at
as
a
shallow
Pate
,
void
of
good
Sense
and
Reason
?
Yet
't
is
transcendently
more
foolish
for
any
one
to
say
,
his
Reason
must
judge
whether
what
God
hath
revealed
be
true
or
not
?
O
the
nonsensical
,
silly
,
shallow
Brains
of
some
Men
!
As
in
another
place
of
this
Discourse
't
is
observed
how
God
said
that
he
would
dwell
in
the
thick
darkness
,
Ps.
97.2
.
and
that
clouds
and
darkness
are
round
about
him
,
so
't
is
to
shew
how
Men
must
not
attempt
to
pry
into
't
,
for
they
cannot
see
the
great
,
dark
,
mysterious
and
incomprehensible
things
of
God
.
1
Sam.
6.19
.
Let
the
dreadful
Punishment
inflicted
upon
the
Bethshemites
for
looking
into
the
Ark
of
the
Lord
,
serve
for
a
Warning
to
all
who
make
themselves
guilty
of
the
like
Attempts
.
'T
is
also
faid
,
That
God
dwelleth
in
the
light
which
no
man
can
approach
unto
:
1
Tim.
6.16
.
which
tends
to
keep
men
from
meddling
too
far
,
and
presumptuously
attempting
to
look
into
the
secret
and
glorious
things
of
God
,
beyond
what
he
hath
revealed
.
But
Socinians
pretend
to
be
clear-sighted
enough
to
see
through
that
thick
darkness
,
and
to
be
strong-sighted
enough
,
with
the
Eye
of
their
humane
Reason
,
stedfastly
to
look
on
the
Infinite
,
Glorious
and
Unaccessible
Majesty
of
God
,
and
as
it
were
to
stare
him
in
the
face
;
but
they
should
know
,
how
in
this
sense
no
man
shall
see
his
face
,
and
live
.
After
this
rate
,
these
all-knowing
Men
may
happen
to
attempt
giving
a
Description
of
Heaven
,
which
according
to
their
Principles
,
is
a
thing
not
above
their
Reason
to
do
,
or
beyond
the
reach
of
their
Capacity
;
so
no
Mystery
to
them
.
Thus
they
shall
go
beyond
Paul
,
and
know
more
than
he
,
who
though
he
was
caught
up
to
the
third
heaven
into
Paradise
,
yet
saith
,
2
Cor.
12.2
,
3
,
4.
whether
in
the
body
or
out
of
the
body
,
I
cannot
tell
,
and
there
he
heard
unspeakable
words
,
which
it
is
not
lawful
for
a
man
to
utter
:
We
would
desire
Socinians
,
whom
,
as
they
say
,
nothing
in
Religion
is
a
Mystery
unto
,
and
who
think
their
Reason
can
and
may
know
that
which
others
say
they
neither
can
nor
may
know
,
because
they
are
Mysteries
:
I
say
we
would
desire
them
to
give
the
World
an
account
of
what
that
Paradise
is
,
and
what
are
the
unspeakable
words
which
Paul
hear●
there
,
and
which
it
was
not
lawful
for
such
a
Man
as
St.
Paul
,
to
utter
.
But
once
for
all
,
to
come
to
the
Jugulum
Causae
,
to
the
very
heart
of
the
point
:
in
all
Matters
'
of
Religion
,
we
must
have
a
fixed
Law
and
Rule
to
be
guided
and
judg'd
by
,
which
Rule
must
be
backt
by
an
infallible
or
Divine
Authority
to
stand
to
,
which
is
our
Case
against
Papists
,
who
would
have
the
Authority
or
the
Reason
of
the
Church
to
be
that
same
Rule
,
as
Socinians
more
unreasonably
,
would
have
every
private
Man's
Reason
to
be
it
,
which
as
occasion
shall
serve
,
can
by
Fancy
or
Interest
,
under
the
name
of
Reason
,
be
wrested
and
byassed
,
so
,
that
Reason
so
apt
to
be
blinded
and
imposed
upon
,
cannot
be
the
Law
;
for
there
is
no
reason
why
one
Man
should
be
guided
and
directed
by
the
Opinion
of
another
,
if
he
hath
no
Commission
from
God
proved
by
Miracles
:
for
the
wisest
of
Men
may
happen
to
be
blinded
by
Ignorance
,
as
the
best
corrupted
by
Interest
and
Lust
.
After
this
,
Men
will
never
stand
to
any
thing
,
but
will
quickly
run
into
thousands
of
Confusion
,
Superstition
,
and
Idolatry
,
both
in
respect
of
God
,
and
of
his
Worship
.
Without
a
true
Divine
Rule
,
and
that
's
only
God's
Word
,
no
certainty
of
the
true
Knowledge
of
God
,
and
of
his
Worship
,
for
all
the
Precepts
of
Nature
are
doubtful
and
uncertain
;
for
they
must
be
drawn
from
long
Observations
of
Nature
it self
,
great
strength
of
Reasoning
,
deep
skill
in
Philosophy
,
and
so
many
other
dependencies
and
circumstances
,
that
't
is
almost
impossible
to
find
a
Man
endow'd
with
all
such
necessary
Qualifications
.
So
then
to
depend
upon
one's
natural
Reason
as
a
Guide
to
Salvation
,
is
to
trust
upon
a
bruised
Reed
,
on
which
if
a
Man
lean
,
it
will
go
into
his
hand
,
and
pierce
it
;
but
if
we
trust
in
God's
Word
,
which
is
the
Word
of
Truth
,
the
Holy
Ghost
will
thereby
,
in
order
to
Salvation
,
make
all
safe
and
sure
to
us
,
whilst
he
leaves
those
who
abound
in
their
own
sense
,
to
do
so
still
,
and
those
who
will
not
understand
what
they
will
not
believe
,
to
continue
in
their
Ignorance
,
Unbelief
,
and
Wilfulness
;
as
for
us
,
Scripture
is
our
Rule
.
Now
Scripture
speaks
of
the
Son
of
God
long
before
his
Incarnation
,
as
of
a
Person
Acting
,
Punishing
,
Delivering
,
&c.
an
unanswerable
proof
that
he
then
Existed
,
or
else
he
would
not
have
acted
,
for
Modum
essendi
sequitur
modus
operandi
;
none
can
Act
except
he
be
,
which
,
as
observed
,
could
not
be
in
his
Humane
Nature
:
Now
in
the
Word
of
God
we
read
no
such
thing
of
the
greatest
and
best
Men
,
as
Moses
,
Elias
,
John
Baptist
,
no
mention
at
all
of
them
,
till
after
their
Birth
,
only
John
Baptist's
was
foretold
,
not
long
before
,
but
not
a
word
of
any
thing
he
did
before
he
was
Born
,
1
Cor.
10.4.9
.
as
we
read
of
Christ
,
that
,
He
was
the
Rock
that
follow'd
the
People
in
the
Wilderness
;
that
he
was
tempted
by
them
,
&c.
And
in
what
the
Angel
said
to
Zacharias
of
the
Birth
of
a
Son
,
mention
is
made
of
our
Saviour
,
Luk.
1.16
.
by
the
name
of
the
Lord
God
of
the
Children
of
Israel
,
many
of
the
Children
of
Israel
shall
he
turn
to
the
Lord
their
God
;
and
who
this
Lord
God
is
,
't
is
imply'd
in
these
words
,
He
shall
go
before
him
,
that
is
,
the
Lord
their
God
,
in
the
spirit
and
power
of
Elias
.
Now
that
John
Baptist
went
before
the
Lord
Jesus
,
To
prepare
the
way
of
the
Lord
,
and
make
straight
the
way
for
our
God
,
that
is
,
the
God
of
Israel
;
it
appears
out
of
Isaiah
,
Isai.
40.3
.
compar'd
with
Malachy
4.6
.
fulfilled
Matth.
3.3
.
Mark
1.3
.
Luke
3.4
.
John
1.23
.
Wherein
,
we
see
how
the
four
Evangelists
take
notice
of
the
Prophecy
and
fullfilling
thereof
,
in
relation
to
our
blessed
Saviour
,
all
which
,
proves
him
to
be
true
God
by
Nature
,
and
consequently
,
that
he
had
a
Being
before
he
was
Born
of
the
Virgin
.
Upon
this
point
,
the
Harmony
of
two
Prophets
with
the
Evangelist
,
is
so
considerable
,
that
some
things
more
I
must
observe
about
it
.
The
true
God
of
Israel
speaks
by
Malachy
,
chap.
3.1.7
,
10
,
11
,
12
,
14.
&c.
and
in
a
Chapter
which
is
much
to
our
purpose
,
at
several
times
calls
himself
,
The
Lord
of
Hosts
,
who
is
the
same
that
ver.
1.
saith
,
Behold
I
will
send
my
messenger
,
and
he
shall
prepare
the
way
before
me
.
This
is
a
Prophecy
about
John
Baptist
,
Messenger
to
the
Lord
of
Hosts
,
before
whom
he
was
to
prepare
the
way
;
observe
first
,
he
that
speaks
,
and
will
send
,
is
the
Lord
of
Hosts
,
he
that
is
to
be
sent
,
is
his
Messenger
,
and
he
that
is
to
come
,
is
the
Lord
of
Hosts
,
who
speaks
,
and
will
send
his
Messenger
,
before
me
,
in
Person
not
by
Proxy
.
We
know
John
Baptist
prepared
the
way
,
not
before
God
the
Father
,
of
whom
in
Scripture
we
never
read
that
he
was
to
come
into
the
World
,
but
before
the
Lord
Jesus
Christ
,
his
Son
,
whose
fore-runner
he
was
;
therefore
Jesus
Christ
is
plainly
the
Lord
of
Hosts
,
who
is
the
true
Eternal
God
,
who
under
the
name
of
Shiloh
and
Messiah
,
was
to
come
,
and
actually
did
,
few
Months
after
John
Baptist's
Birth
.
chap.
4.2
.
In
the
last
Chap.
is
renew'd
the
promise
of
Christ's
coming
under
the
name
of
the
Sun
of
Righteousness
that
should
arise
with
healing
in
his
wings
;
and
of
John
Baptist
,
under
the
name
of
Elijah
,
ver.
5.
Matth.
17.12
,
13.
Luk.
1.16
.
before
the
coming
of
the
great
and
dreadful
Day
of
the
Lord
,
that
is
,
of
Christ
,
who
,
call'd
John
by
the
name
of
Elias
,
because
,
said
the
Angel
,
he
shall
go
before
him
,
that
is
in
the
foregoing
Verse
,
The
Lord
God
of
Israel
,
spoken
of
Christ
,
whom
John
,
went
before
,
in
the
spirit
and
power
of
Elias
;
that
is
,
with
the
same
fervent
Zeal
which
Elias
was
acted
by
,
and
in
that
Spirit
,
saith
the
Prophet
,
He
shall
turn
the
hearts
of
the
fathers
to
the
children
.
Mal.
4.6
.
Which
are
the
very
words
by
the
Angel
spoken
to
Zacharias
.
Malachy
calls
Christ
,
who
was
to
come
,
Luk.
1.17
.
The
Lord
,
the
Lord
of
Hosts
;
a
peculiar
and
proper
Attribute
of
the
Almighty
and
Eternal
God
,
and
the
Angel
names
him
,
the
Lord
God
of
Israel
.
Let
to
this
the
other
Prophet's
Testimony
be
joyn'd
,
Isai.
40.3.4
,
5.
The
voice
of
him
that
cryeth
in
the
Wilderness
,
prepare
ye
the
way
of
the
Lord
,
&c.
which
is
Parallel
to
the
other
,
and
by
which
,
John
Baptist
is
design'd
,
for
unto
himself
he
apply'd
it
,
he
,
whose
way
he
was
to
prepare
,
Joh.
1.23
.
is
call'd
the
Lord
,
and
our
God
,
that
is
,
of
Israel
,
at
whose
coming
,
the
glory
of
the
Lord
shall
be
revealed
.
The
Lord
God
of
Israel
was
to
come
himself
,
and
when
he
was
come
,
his
Glory
was
reveal'd
;
the
Son
of
God
under
the
name
of
Jesus
Christ
,
came
himself
,
and
when
he
came
,
the
Glory
was
reveal'd
,
therefore
Jesus
Christ
was
the
true
God
of
Israel
,
this
Truth
depends
upon
the
Evidence
of
two
Prophets
,
and
of
an
Angel
,
as
related
by
an
Evangelist
;
whereunto
is
joyned
the
Testimony
of
Zacharias
,
who
at
that
time
,
as
express'd
,
was
filled
with
the
Holy
Ghost
,
out
of
all
this
it
will
appear
,
that
no
Person
was
ever
better
designed
,
nor
his
Titles
more
plainly
describ'd
,
than
is
in
those
places
,
the
coming
in
the
Flesh
of
Christ
,
the
true
Son
of
God
,
and
who
he
was
.
Another
place
,
which
I
think
,
doth
Evidence
Christ's
Divinity
,
Jo.
10.15
.
is
this
,
As
the
Father
knows
me
,
even
so
know
I
the
Father
.
There
is
a
great
Emphasis
in
the
words
,
as
,
and
even
,
which
implies
in
the
same
manner
,
nature
and
degree
,
the
comparison
shews
a
parity
in
Persons
,
or
else
it
had
been
enough
to
have
said
,
the
Father
knows
me
,
and
I
know
the
Father
.
If
the
Son
knows
the
Father
only
in
part
,
then
the
Father
knows
the
Son
but
in
part
,
which
to
assert
,
is
Impiety
;
but
if
the
Father
knows
the
Son
perfectly
,
so
the
Son
also
knows
the
Father
perfectly
;
and
as
no
finite
Creature
can
perfectly
know
the
infinite
God
,
so
he
that
perfectly
knows
the
infinite
God
,
must
himself
be
infinite
God
,
such
is
the
Lord
Jesus
his
own
Son
:
When
Thomas
answered
,
Jo.
20.28
.
My
Lord
,
and
my
God
,
he
answer'd
him
who
spake
to
him
,
that
is
Christ
,
so
then
Thomas
owned
him
for
his
Lord
,
and
his
God
;
he
knew
out
of
the
Law
,
and
by
what
Christ
had
taught
him
,
that
there
is
but
one
God
,
Matth.
8.2
.
and
9.18
.
and
14.33
.
and
15.25
.
and
20.20
.
and
28.17
.
therefore
he
would
not
have
called
him
his
God
,
and
worshipped
him
as
such
,
if
he
had
not
believed
him
to
be
the
true
God
of
Israel
:
To
this
,
I
shall
add
,
that
our
Saviour
,
who
was
no
Friend
to
Idolatry
,
suffered
himself
at
several
times
,
as
may
be
seen
in
the
Margin
,
to
be
Religiously
worshipped
,
that
is
,
as
God
,
and
never
hindred
any
from
it
;
but
if
he
had
not
been
God
,
he
would
never
have
permitted
any
one
to
worship
him
as
such
.
So
under
the
shape
of
a
Man
he
had
been
by
Abraham
very
long
before
;
Gen.
18.1
.
for
we
read
how
the
Lord
or
Jehovah
appeared
to
him
in
the
plains
of
Mamre
,
in
ver.
1.
't
is
positively
said
,
Jehovah
,
but
in
2
,
we
read
three
men
stood
by
him
,
whereof
one
was
the
Lord
,
attended
by
two
Angels
,
at
which
sight
,
that
Father
of
Believers
bowed
himself
towards
the
ground
,
and
addressed
his
Speech
only
to
one
,
My
Lord
,
saith
he
,
if
I
have
found
favour
in
thy
sight
,
&c.
and
by
the
Discourse
that
afterwards
happened
,
it
plainly
appears
the
same
was
the
true
Eternal
God
,
who
promised
Sarah
should
have
a
Son
,
this
is
the
same
,
who
in
the
Chap.
before
had
appeared
unto
him
,
made
a
Covenant
with
him
,
appointed
Circumcision
for
the
Seal
of
it
,
and
also
had
at
that
time
promised
Sarah
should
have
a
Son
,
and
there
he
called
himself
the
Almighty
God
;
without
question
,
chap.
17.1
.
this
was
the
true
God
by
Nature
,
for
none
is
Almighty
,
but
he
,
who
if
such
,
for
the
words
are
convertible
Almighty
and
True
,
naturally
eternal
God
,
he
who
is
the
one
is
the
other
too
:
Now
't
is
very
observable
,
how
he
who
in
the
first
Book
of
the
Old
Testament
proclaim'd
himself
the
Almighty
,
doth
in
the
last
of
the
New
,
declare
himself
to
be
the
Almighty
,
and
as
there
is
but
one
Almighty
;
Rev.
1.8
.
so
in
these
two
several
places
't
is
but
one
and
the
same
that
speaks
.
Now
John
saith
it
plainly
enough
,
that
the
Lord
Jesus
is
the
Almighty
,
as
in
another
place
I
heretofore
sufficiently
evidenced
,
which
to
strengthen
,
this
I
shall
add
that
as
Christ
our
Lord
in
the
1
Chap.
of
that
Book
,
calls
himself
Simply
and
absolutely
,
the
Almighty
;
so
towards
the
latter
end
of
the
same
,
chap.
16.14
.
he
is
called
God
Almighty
,
and
that
this
is
spoken
of
him
,
the
beginning
of
the
verse
clears
it
,
when
it
saith
,
They
are
the
spirits
of
devils
,
which
go
forth
unto
the
kings
of
the
earth
to
gather
them
to
the
battle
of
that
great
day
of
God
Almighty
.
For
a
greater
Confirmation
,
let
this
be
compared
with
another
Chapter
,
chap.
19.
from
ver.
11
,
to
the
end
.
wherein
mention
is
made
of
that
Battle
and
its
Success
,
there
is
as
true
a
Description
of
Christ
in
the
Person
of
the
General
of
the
Army
,
as
can
be
;
he
is
called
,
faithful
and
true
,
and
in
righteousness
he
doth
judge
and
make
war
,
his
eyes
were
as
a
flame
of
fire
,
&c.
and
his
name
is
called
the
word
of
God
;
and
lower
,
King
of
Kings
,
and
Lord
of
Lords
,
and
the
great
God
.
If
after
these
positive
,
plain
and
full
Evidences
,
the
Lord
Jesus
be
not
the
true
,
essential
Almighty
God
,
then
there
is
no
truth
in
Scripture
,
whose
main
design
is
to
declare
him
to
be
the
Son
of
the
living
God
,
who
from
Heaven
,
and
out
of
the
Father's
Bosom
came
into
the
World
to
save
us
from
Sin
,
Death
,
and
Hell
.
Of
this
,
the
Deliverance
out
of
Aegypt
was
a
Type
,
and
both
Deliverances
have
one
and
the
same
Author
.
I
find
much
to
our
purpose
contained
in
that
place
,
where
the
Prophet
speaking
of
the
People
of
Israel
,
saith
of
God
,
He
was
their
Saviour
,
in
all
their
affliction
he
was
afflicted
,
Isai.
63.8
,
9.
and
the
Angel
of
his
presence
saved
them
,
in
his
love
and
in
his
pity
he
redeemed
them
.
Which
place
seems
to
relate
to
what
the
Lord
said
to
Moses
out
of
the
midst
of
the
Bush
,
Exod.
3.7
.
I
have
surely
seen
the
affliction
of
my
people
which
are
in
Egypt
;
which
is
as
if
in
the
manner
of
speaking
of
men
,
he
had
said
,
I
have
seen
and
considered
of
my
Peoples
Affliction
,
and
for
it
have
pity
and
compassion
on
them
:
It
is
observable
,
how
he
who
in
that
place
appeared
unto
Moses
,
is
there
called
by
several
Names
;
first
,
The
angel
of
the
Lord
appeared
unto
him
in
a
flame
of
fire
,
ver.
2.
and
in
the
fourth
he
is
called
both
Lord
and
God
,
When
the
Lord
saw
that
he
turned
aside
to
see
,
God
called
unto
him
.
And
ver.
6.
he
is
again
called
God
,
and
ver.
7.
the
Lord
.
Under
these
several
Names
of
Angel
of
the
Lord
,
God
and
the
Lord
,
in
the
different
things
by
him
spoken
,
is
designed
the
true
God
of
Israel
;
which
I
here
take
notice
of
,
because
it
being
compared
with
this
Text
of
Isaiah
we
now
are
upon
,
it
helps
toward
a
better
undestanding
thereof
:
Here
't
is
said
of
the
true
God
,
he
was
their
Saviour
,
then
't
is
added
,
the
Angel
of
his
presence
saved
them
;
both
these
are
absolutely
expressed
,
and
absolutely
there
can
be
but
one
Saviour
,
who
is
God
,
so
the
Angel
who
saved
them
must
needs
be
God
,
and
't
is
to
be
taken
notice
of
,
how
he
who
here
is
called
the
Angel
of
his
presence
,
Exod.
33.14
.
is
elsewhere
called
God's
presence
,
my
presence
shall
go
with
thee
;
to
shew
how
God's
Presence
,
and
the
Angel
of
his
Presence
,
is
one
and
the
same
God
:
and
he
who
led
the
People
through
the
Wilderness
,
is
in
another
place
also
called
Angel
,
ch.
23.20
,
21.
I
send
an
Angel
before
thee
,
but
such
a
one
as
his
name
was
in
him
;
that
is
,
All
I
have
revealed
of
my self
is
in
him
:
and
this
very
same
who
saved
them
,
is
in
the
same
Verse
said
to
have
redeemed
them
..
Can
any
one
deny
the
Names
Saviour
and
Redeemer
properly
and
personally
to
belong
to
Jesus
Christ
the
Son
of
God
,
who
from
the
very
first
verse
of
the
Chapter
is
pointed
at
,
and
in
ver.
7.
the
Prophet
saith
of
him
,
I
will
mention
the
loving
kindnesses
of
the
Lord
,
and
the
praises
of
the
Lord
,
who
bare
them
and
carried
them
,
his
people
,
all
the
days
of
old
,
in
the
Wilderness
;
surely
he
who
had
done
all
these
great
things
for
them
,
was
their
God
,
so
didst
thou
lead
thy
people
,
to
make
thy self
a
glorious
and
everlasting
name
,
v.
12
,
14.
God's
people
is
Christ's
people
,
All
the
Father
hath
is
mine
,
saith
he
,
so
he
must
needs
be
God
;
such
to
the
Jews
he
at
several
times
asserted
himself
to
be
,
which
truth
is
not
at
all
prejudiced
by
his
not
suffering
the
Devils
to
publish
who
he
was
,
namely
the
holy
one
of
God
,
the
Son
of
God
,
the
Son
of
the
most
high
God
;
which
they
never
said
to
Paul
,
or
any
other
Apostle
,
when
they
cast
them
out
in
the
name
of
Jesus
Christ
.
Now
our
Saviour's
reason
to
forbid
them
,
is
this
,
the
Devil
is
known
to
be
a
Lyar
,
and
a
truth
out
of
a
Lyar's
mouth
is
suspected
;
therefore
to
hinder
its
being
questioned
,
he
suffered
them
not
to
speak
it
,
for
he
knew
how
ready
his
Enemies
would
be
to
take
all
advantage
against
him
,
for
they
said
,
He
casteth
out
Devils
by
Beelzebub
the
prince
of
the
Devils
,
which
he
did
as
God
,
and
by
his
own
Divine
Power
;
but
the
LXX
.
said
,
the
Devils
are
subject
to
us
through
thy
name
.
Luke
10.17
.
This
truth
can
be
found
out
no
better
than
with
comparing
Scripture
with
Scripture
,
in
order
to
't
,
without
repeating
what
I
said
before
of
the
Angel
promised
to
go
before
the
People
in
the
Wilderness
,
whom
God
called
his
presence
;
I
shall
proceed
to
new
matter
,
Exod.
23.
and
take
notice
how
that
very
same
,
who
went
before
the
People
,
and
was
called
Angel
,
if
we
may
believe
David
,
was
God
,
the
God
of
Israel
,
chap.
33.14
.
at
whose
presence●
the
earth
shook
,
the
heavens
also
dropped
,
even
Sinai
it self
was
moved
,
and
this
is
remarkable
,
that
the
same
word
which
God
used
,
my
presence
shall
go
,
is
also
twice
made
use
of
by
David
,
Psal.
68.7.8
.
Psal.
136.2
,
3
,
26.
the
Heavens
dropped
at
the
presonce
of
God
,
Sinai
was
moved
at
the
presence
of
God
,
the
God
of
Israel
;
and
the
very
same
God
called
Angel
,
we
have
farther
described
by
the
Psalmist
,
whom
he
nameth
God
of
Gods
,
and
in
the
next
verse
,
Lord
of
Lords
,
and
in
the
last
,
the
God
of
Heaven
.
This
,
certainly
is
the
true
God
by
Nature
,
which
as
expressed
ver.
16.
Led
his
people
thorough
the
wilderness
,
and
did
all
the
great
things
mention'd
in
the
other
verses
of
that
Psalm
,
all
by
Stephen
comprehended
in
one
verse
,
Acts
7.36
.
He
brought
them
out
after
that
he
had
shewed
wonders
and
signs
in
the
land
of
Aegypt
,
and
in
the
red
sea
,
and
in
the
wilderness
fourty
years
.
This
is
the
same
Angel
which
appeared
to
Moses
in
the
bush
,
ver.
35
,
38.
and
which
spake
to
him
in
mount
Sinai
.
Now
,
't
is
unquestionably
true
how
that
first
Martyr's
drift
was
to
preach
Christ
,
and
not
Moses
to
the
Jews
,
and
upbraid
them
for
murthering
,
at
his
appearing
in
the
Flesh
,
him
who
had
done
so
great
and
many
things
,
and
wrought
all
those
great
Deliverances
for
their
Fathers
before
his
Incarnation
,
who
appearing
unto
Moses
in
the
Bush
,
ver.
32.
called
himself
the
God
of
his
Fathers
,
of
Abraham
,
Isaac
and
Jacob
;
this
is
certainly
the
true
God
of
Israel
,
whom
Paul
calls
,
the
Lord
of
glory
crucified
,
1
Cor.
2.8
.
and
of
whom
,
Stephen
call'd
the
Jews
Murtherers
;
this
was
their
God
,
and
according
to
Pilate's
Inscription
,
their
King
,
which
to
confirm
more
and
more
,
because
Socinians
obstinately
deny
him
to
be
such
,
though
elsewhere
I
have
taken
notice
of
,
I
shall
here
make
use
of
a
Prophet's
Evidence
,
by
whom
,
Christ
the
Messiah
is
call'd
the
King
of
Sion
;
Zech.
9.9
.
which
,
when
the
thing
mention'd
was
actually
done
to
the
Lord
Jesus
,
the
Evangelist
applies
it
as
spoken
of
him
by
the
Prophet
.
Now
he
who
is
the
King
of
Sion
,
is
the
King
of
Israel
;
and
he
who
absolutely
is
the
King
of
Israel
,
is
the
God
of
Israel
;
so
the
Lord
Jesus
,
whom
this
is
spoken
of
,
is
the
true
God
of
Israel
:
The
Psalmist
saith
,
Arise
,
O
God
,
judge
the
earth
,
for
thou
shalt
inherite
all
Nations
.
This
is
the
true
God
,
whose
two
Attributes
,
to
Judge
the
Earth
and
to
Inherit
all
Nations
herein
expressed
,
do
belong
,
and
are
proper
to
the
Son
of
God
,
the
Lord
Jesus
.
So
do
many
things
more
,
variously
and
abundantly
,
written
by
the
Prophets
,
Isai.
8.13.14
.
as
among
others
is
this
,
Sanctifie
the
Lord
of
Hosts
himself
;
let
him
be
your
fear
,
and
let
him
be
your
dread
:
And
to
move
them
to
't
,
he
gives
this
reason
,
&c.
He
shall
be
for
a
sanctuary
to
those
that
sanctifie
him
,
and
whose
fear
he
is
,
but
to
Transgressours
and
Disobedient
;
to
both
houses
of
Israel
he
shall
be
for
a
stone
of
stumbling
,
and
rock
of
offence
,
for
a
gin
and
for
a
snare
to
the
inhabitants
of
Jerusalem
.
This
Prophecy
is
of
Christ
in
both
parts
,
first
a
Sanctuary
to
those
who
fear
him
,
and
present
help
and
Relief
suitable
to
their
wants
,
Joh.
7.37
.
chap.
6.35
.
therefore
he
crieth
and
saith
,
If
any
man
thirst
,
let
him
come
unto
me
and
drink
,
for
he
that
cometh
to
me
shall
never
hunger
,
and
he
that
believeth
on
me
shall
never
thirst
:
Matth.
11.28
.
therefore
he
made
gracious
Invitations
,
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
rest
;
but
if
Men
will
not
answer
this
Call
,
he
tells
them
,
but
ye
will
not
come
to
me
that
ye
might
have
life
;
so
to
those
who
sanctifie
,
love
,
and
fear
him
,
he
is
a
Rock
of
Defence
,
a
Sanctuary
and
a
present
help
in
time
of
trouble
;
as
for
the
other
part
,
he
is
a
stumbling-stone
,
Luk.
2.34
.
Rom.
9.32
,
33.
1
Pet.
2.5
,
6
,
7.
and
a
Rock
of
Offence
to
those
who
do
not
fear
nor
believe
in
him
:
Now
this
Prochecy
is
explained
to
be
of
him
by
Simeon
,
to
him
apply'd
by
Paul
,
and
more
at
large
by
Peter
;
this
by
the
Apostles
,
is
spoken
of
him
whom
the
Prophet
calls
the
Lord
of
Hosts
himself
;
mark
the
Word
himself
,
in
Person
,
not
by
a
Deputy
,
or
any
one
else
,
that
the
same
is
the
Stone
of
stumbling
to
the
Jews
,
hitherto
experience
hath
and
doth
still
shew
it
to
be
so
.
The
Lord
of
Hosts
himself
is
certainly
the
true
eternal
God
;
but
Christ
,
if
we
may
believe
an
Evangelist
,
and
two
Apostles
,
is
that
Lord
of
Hosts
himself
,
Isa.
43.10
.
of
whom
those
things
were
foretold
:
This
one
thing
more
I
shall
add
,
how
Socinians
with
making
Christ
a
Metaphorical
God
,
give
God
himself
the
Lye
,
who
by
the
same
Prophet
saith
,
Before
me
there
was
no
God
formed
,
neither
shall
there
be
after
me
,
for
according
to
them
,
Christ
was
a
formed
and
made
God
several
Hundreds
of
Years
after
God
had
said
so
.
But
to
convince
them
of
their
abominable
Errour
,
I
shall
bring
in
the
Evidence
of
some
of
their
good
Friends
,
the
Jews
I
mean
:
The
Jews
,
specially
the
Masters
of
the
first
and
true
Cabbala
,
do
very
often
mention
Schechina
,
whereby
they
mean
the
Messiah
,
Shiloh
,
the
Son
of
God
,
who
from
the
beginning
of
the
Creation
,
to
the
destruction
of
the
first
Temple
,
in
a
clear
and
illustrious
manner
dwelt
with
those
that
were
pious
:
Hence
it
is
that
they
made
Light
created
on
the
first
day
,
Rom.
5.14
Heb.
9.9.23
.
1
Cor.
10.6.11
.
Col.
2.17
.
Heb.
10.1
.
to
be
the
first
Type
of
the
Messiah
;
(
now
Types
are
Figures
,
according
to
Scripture
,
or
Examples
,
or
Shadows
;
now
a
Shadow
is
a
dark
Figure
which
goes
before
the
Body
when
the
Light
is
behind
.
)
[
](A41567-e36910-b)*
*
Bechai
.
p.
4.
col
.
3.
And
God
said
,
Let
there
be
Light
,
to
point
at
the
Days
of
the
Messiah
;
of
whom
Scripture
saith
,
Arise
,
shine
,
for
thy
Light
is
come
,
and
the
Glory
of
Jehovah
is
risen
upon
thee
.
And
[
](A41567-e36950-b)†
†
p.
9.
col.
2
Isa.
10.17
.
John
1.9
.
Colos.
1.12
,
13.
Mal.
4.2
.
the
Day
wherein
Light
was
made
,
is
called
one
,
or
the
first
Day
,
because
Light
represents
one
only
,
and
thou
knowest
that
he
is
the
King
of
Glory
:
And
our
Saviour
the
Messiah
,
is
in
Scripture
called
Light
,
and
lighteth
every
Man
that
cometh
into
the
World
.
And
as
out
of
the
first
Light
,
the
Sun
that
great
Luminary
was
made
and
placed
in
the
Firmament
,
by
his
continual
course
,
to
give
the
World
light
:
So
is
the
Messiah
called
the
Sun
of
Righteousness
,
Rev.
1.13
.
gloriously
shining
in
the
midst
of
his
Church
:
And
as
't
is
by
[
](A41567-e37000-b)†
†
Aben
Ezra
in
Psal.
19.
one
well
observed
,
that
the
Light
of
the
Sun
is
very
wholsome
,
so
doth
the
Sun
of
Righteousness
,
with
healing
in
his
Wings
,
cure
the
Distempers
of
the
Soul
.
To
proceed
further
into
this
Matter
,
which
I
hope
to
make
a
good
use
of
in
this
Cause
;
I
say
,
how
the
Son
of
God
,
immediately
after
Adam's
Fall
,
as
being
the
Judge
of
the
whole
Earth
,
to
exert
his
judicial
Power
,
called
him
to
an
account
for
his
Sin
,
when
to
him
he
said
,
Where
art
thou
?
As
if
he
had
said
,
What
hast
thou
done
?
Answer
for
thy self
?
Now
I
say
,
that
tho'
Father
,
Son
,
and
Holy
Ghost
be
Jehovah
,
yet
the
Jehovah
,
or
Lord
who
spoke
to
him
,
was
the
Son
,
who
is
the
Word
of
the
Father
,
by
whom
the
Father
speaks
:
As
we
read
the
People
of
Lystra
,
Act.
14.12
could
in
their
Heathenish
way
make
a
difference
between
Paul
and
Barnabas
,
calling
this
last
Jupiter
,
and
the
first
Mercury
,
which
with
them
were
Father
and
Son
,
because
Paul
was
the
chief
Speaker
.
I
shall
here
omit
what
elsewhere
I
asserted
,
how
the
Name
the
Word
,
is
the
Son
of
God's
proper
Name
,
to
say
that
the
Lord
God
the
Son
doth
testifie
of
himself
,
that
't
is
he
who
spoke
in
the
first
beginning
of
all
:
Isa.
52.6
.
Therefore
my
People
shall
know
my
Name
,
therefore
they
shall
know
in
that
Day
,
that
I
am
he
that
doth
speak
;
behold
it
is
I.
And
he
further
having
said
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
,
Mat.
17.5
.
Heb.
1.6
.
addeth
,
Hear
ye
him
:
And
Paul
,
When
he
bringeth
in
the
first
begotten
into
the
World
,
which
can
be
no
better
understood
,
than
of
the
sending
of
the
Son
upon
Earth
,
to
preach
Grace
to
our
first
Parents
,
Gen.
3.8
.
John
14.9
.
Isa.
63.9
.
and
the
Presence
or
Face
of
the
Lord
,
from
which
Adam
and
his
Wife
hid
themselves
,
is
none
but
God's
Son
,
in
whom
the
Father
is
seen
:
So
that
't
is
more
than
probable
,
that
here
,
according
to
the
Jerusalem
Interpreter
,
the
Son
of
God
the
Lord
commanded
Adam
to
appear
to
be
try'd
,
as
indeed
presently
after
,
passed
a
Sentence
upon
him
,
his
Wife
,
and
the
Serpent
;
and
hereunto
agree
some
of
the
Rabbies
,
for
by
the
words
the
Lord
walking
in
the
Garden
,
[
](A41567-e37290-b)*
*
Nachmanides
.
one
understands
the
appearing
of
Schechina
in
that
place
,
and
R.
Abba
explains
it
of
the
withdrawing
of
the
Schechina
out
of
the
Garden
,
because
of
Adam's
Sin
;
the
Son
of
God
,
who
at
the
beginning
of
the
World
,
in
the
Garden
pronounced
Judgment
,
and
therein
acted
the
part
of
a
Judge
,
did
so
afterwards
upon
Cain
for
his
Brother's
Death
,
of
whom
't
is
said
,
Gen.
4.16
.
that
he
went
out
from
the
Presence
of
the
Lord
;
and
Bechai
saith
,
it
must
be
from
no
other
than
from
Schechina
:
Also
Enoch
the
seventh
Man
from
Adam
Prophesied
,
saying
,
Jude
14.15
Behold
the
Lord
cometh
with
ten
Thousands
of
his
Saints
to
execute
Judgment
upon
all
,
which
was
effected
when
by
the
Flood
the
whole
Posterity
of
Cain
,
and
that
of
Seth
(
only
eight
Persons
excepted
,
Noah
with
his
Family
in
the
Ark
)
were
destroyed
.
So
afterwards
against
the
Egyptians
,
Cananeans
,
and
other
wicked
People
,
and
so
it
shall
continue
to
the
latter
end
of
the
World
,
till
the
last
and
Universal
Judgment
be
over
.
After
the
Flood
there
was
wickedness
and
cause
of
Judgment
found
in
Noah's
Family
,
as
appears
by
the
Curse
thundered
against
Canaan
,
Ham's
Son
:
As
to
this
Curse
,
before
I
proceed
farther
,
I
must
take
notice
,
how
it
seems
strange
that
Ham
should
commit
the
Sin
,
yet
the
Curse
be
pronounced
not
against
him
,
but
against
his
Son
;
which
to
clear
,
some
think
,
and
't
is
very
probable
,
that
the
young
Man
first
saw
his
Grandfather's
Nakedness
,
and
went
and
told
his
Father
of
it
:
for
we
must
believe
upon
that
occasion
,
Noah
to
have
been
moved
by
the
Spirit
of
God
,
for
being
Drunken
and
Asleep
when
he
was
uncovered
,
he
could
not
of
himself
know
what
had
happened
before
he
awoke
:
A
Curse
was
pronounced
against
Canaan
,
and
a
Blessing
upon
Japhet
and
Ham
,
where
Noah
said
,
The
Lord
God
shall
dwell
in
the
Tents
of
Shem.
Gen.
9.26
,
27.
This
Lord
God
is
the
same
who
in
the
Garden
judged
our
first
Parents
.
Now
these
words
of
Noah
,
[
](A41567-e37600-b)*
*
Onkelos
,
Jarchius
,
Nachman
.
&
Bechai
.
several
Rabbies
do
unanimously
interpret
of
Schechina's
dwelling
in
the
Family
and
Posterity
of
Shem
:
And
Bechai
saith
something
more
,
for
he
adds
,
That
the
Schechina
dwelt
not
in
the
second
Temple
built
by
Cyrus
of
the
Posterity
of
Japhet
,
but
only
in
the
first
built
by
Solomon
,
who
descended
from
Shem.
Upon
God's
Words
to
Abraham
,
Thou
shalt
be
a
Blessing
,
Gen.
12.2
.
chap.
15.1
v.
5.
Rakenatensis
saith
,
they
relate
to
Schechina
;
and
after
the
Victory
over
the
four
Kings
,
this
same
Son
of
God
promised
him
his
Protection
,
and
to
be
his
exceeding
great
Reward
,
a
numerous
Posterity
,
the
Possession
of
the
Land
of
Canaan
,
with
Old
Age
to
end
in
a
quiet
Death
:
v.
7.
And
the
Covenant
then
made
with
him
,
v.
15.
was
a
Declaration
of
his
eternal
good
Pleasure
that
contained
Promises
of
his
future
coming
into
the
World
to
be
a
Blessing
to
all
Nations
,
namely
Christ
the
Messiah
,
which
in
due
time
were
performed
;
Luke
1.72
,
73.
Gal.
3.16
,
17.
v.
29.
as
by
Zacharias
't
was
taken
notice
of
,
so
by
Paul
,
to
the
Heirs
according
to
the
Promise
,
which
shews
that
God's
Covenant
with
Abraham
,
contained
Spiritual
as
well
as
Earthly
,
Eternal
as
well
as
Temporal
Promises
,
and
that
the
Law
neither
derogated
from
the
Eternal
Will
and
Testament
,
nor
disannull'd
of
the
Promise
;
the
other
Apparitions
of
the
Schechina
,
unto
Abraham
,
Isaac
,
and
Jacoh
,
which
make
a
part
of
what
I
now
am
upon
,
I
elsewhere
sufficiently
enlarged
:
Israel
upon
his
Death-Bed
mentions
him
under
the
Name
of
Shiloh
,
in
that
Solemn
Prophecy
,
Gen.
49.10
chap.
28.12
,
13.
that
he
should
be
of
the
Tribe
of
Judah
.
The
Vision
of
Jacob's
Ladder
reaching
both
Heaven
and
Earth
,
and
the
Angels
of
God
ascending
and
descending
on
it
,
is
by
[
](A41567-e37910-b)*
*
Rakenat
.
in
h.
l.
one
of
the
famous
Jewish
Doctors
explained
of
God
Holy
and
Blessed
,
and
of
his
Schechina
,
whereby
indeed
Heaven
and
Earth
,
God
and
Man
were
joined
together
;
and
as
I
love
not
to
follow
nice
,
only
solid
Notions
,
I
shall
not
take
notice
of
the
Opinion
of
those
who
say
there
were
six
Steps
in
the
Ladder
,
whereof
the
three
lowest
signified
the
three
degrees
of
his
Humiliation
,
and
the
three
uppermost
those
of
his
Exaltation
.
In
the
other
Vision
of
Jacob
,
Gen.
31.11
,
12
,
13.
when
he
saw
the
speckled
Rams
,
't
is
not
said
he
saw
,
rather
heard
,
for
the
Angel
spake
unto
him
,
I
am
the
God
of
Bethel
,
which
[
](A41567-e37970-b)†
†
Commen
.
in
Thorah
,
p.
41.
col.
1
,
2.
Bechai
doth
truly
interpret
,
El
the
Mighty
God
,
and
also
Bethel
,
the
House
of
God
;
that
is
,
the
Son
in
whom
the
Father
dwells
;
or
Schechina
,
as
[
](A41567-e38030-b)*
*
Rakenat
.
f.
63.
col.
3.
another
hath
it
.
Scripture
speaks
of
three
Houses
of
God
,
first
of
Solomon's
Temple
;
secondly
,
Christ's
Humane
Nature
;
thirdly
,
the
Church
.
The
same
Rabbi
saith
,
That
the
Word
Righteousness
,
which
is
in
the
Name
of
Melchisedec
,
doth
relate
to
the
Schechina
,
whose
Type
we
know
him
to
have
been
;
1
Kings
8.10.13
.
Zachar.
6.14
.
Isa.
8.14
.
1
Tim.
3.15
.
p.
45.
col
.
2
for
I
cannot
be
of
the
Opinion
of
two
Eminent
Modern
Divines
,
Cunaeus
and
Altingius
,
who
affirm
Melchisedec
to
be
the
Son
of
God
himself
,
who
at
that
time
after
the
Victory
appeared
to
Abraham
in
Man's
Shape
and
blessed
him
:
For
seeing
by
David
and
Paul
the
Office
and
Person
of
the
Messiah
are
compared
with
the
Office
and
Person
of
Melchisedec
,
it
denotes
a
difference
between
them
,
for
that
which
is
like
is
not
the
same
with
that
which
't
is
like
unto
.
The
ancient
Jews
believed
,
R.
Menahem
.
that
by
reason
of
the
Wickedness
of
the
first
World
,
Schechina
,
with
Enoch
,
was
returned
up
to
Heaven
,
whereby
they
own
he
was
come
down
from
thence
,
as
afterwards
our
Saviour
himself
declared
it
:
John
6.
Gen.
12.7
.
As
to
Jehovah
who
in
Canaan
appeared
unto
Abraham
,
according
to
the
constant
Tradition
of
the
Jews
,
it
was
Schechina
,
for
[
](A41567-e38270-b)*
*
Rakenat
.
p.
43.
col.
4
Acts
7.2
.
1
Cor.
2.8
.
one
saith
it
,
him
Stephen
call'd
,
the
God
of
Glory
,
and
Paul
,
the
Lord
of
Glory
.
[
](A41567-e38320-b)†
†
Nachm
.
in
Gen.
15.
Menahem
in
Thor.
p.
16.
Some
of
the
Rabbies
say
,
this
Apparition
in
Canaan
to
have
been
in
the
Night
,
but
the
other
after
the
Victory
over
the
Kings
,
happened
certainly
in
the
Day
:
They
[
](A41567-e38370-b)§
§
Menah
.
and
Nachmanid
.
in
Gen.
17.22
.
also
say
,
that
the
Lord
,
who
in
Gen.
17.
appeared
to
Abraham
,
and
instituted
Circumcision
,
did
in
his
sight
return
up
into
Heaven
,
this
they
[
](A41567-e38410-b)*
*
Bechai
,
p.
89.
call
the
Glory
of
God
,
by
the
Name
whereby
they
usually
denote
the
Son
of
God
.
Elsewhere
I
observed
how
the
Son
of
God
constituted
the
Judge
of
the
World
,
executed
upon
Sodom
that
terrible
Judgment
which
[
](A41567-e38450-b)†
†
Rakenat
.
f.
51.
c.
4.
one
attributeth
to
Schechina
:
Hereupon
the
14th
Canon
of
the
Council
of
Syrmium
,
called
by
Constantine
,
is
very
considerable
,
the
Words
are
these
;
Si
quis
illud
quod
,
&c.
If
any
one
saith
that
what
is
written
,
The
Lord
rained
upon
Sodom
and
Gomorrah
,
Brimstone
and
Fire
from
the
Lord
out
of
Heaven
,
is
not
to
be
understood
of
the
Father
,
and
of
the
Son
,
but
affirms
,
that
he
rained
himself
from
himself
,
let
him
be
Anathema
;
for
the
Lord
the
Son
rained
from
the
Lord
the
Father
.
This
Lord
Jehovah
the
Son
,
is
the
same
who
dwelt
in
the
Ark
between
the
Cherubims
,
above
the
Mercy-seat
,
Exod.
25.22
.
whence
God
communed
with
Moses
;
but
in
the
way
of
Mercy
God
never
communes
with
Men
but
in
and
through
his
Beloved
Son
the
Lord
Jesus
,
who
as
in
the
Old
Testament
was
called
Jehovah
,
so
in
the
New
is
simply
and
absolutely
called
Lord
,
which
is
equivalent
to
the
other
,
for
the
Septuagint
rendered
the
Hebrew
Word
Jehovah
,
by
the
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lord
;
so
that
under
the
New
Testament
he
had
the
same
Name
as
under
the
Old
;
1
Chron.
13.6
.
hence
it
is
that
the
Ark
was
called
the
Ark
of
the
Lord
,
or
Jehovah
:
This
,
namely
,
that
Schechina
dwelt
in
the
Ark
,
[
](A41567-e38670-b)*
*
Bechai
in
Thor.
p.
9.
c.
3
,
4.
Numb.
24.17
.
the
Jews
owned
.
Balaam's
Prophecy
of
the
Messiah
,
There
shall
come
a
Star
out
of
Jacob
,
&c.
Onkelos
,
Jonathan
,
Ben
Vziel
,
and
Nachmanides
,
explain
it
of
the
Schechina
,
and
Aben
Ezra
owns
it
to
be
the
Opinion
of
many
,
and
tho'
this
be
a
Prophecy
of
what
was
to
come
,
yet
still
't
is
of
the
same
which
was
before
in
the
Garden
of
Eden
,
as
already
observed
.
The
clear
Prophecy
by
Haggai
of
the
Messiah's
coming
into
the
second
Temple
,
ch.
2.7
,
8.
or
whilst
the
second
Temple
was
yet
standing
,
I
elsewhere
enlarged
upon
,
which
as
we
read
in
Drusius
,
R.
Akiba
hath
explained
it
of
Christ
,
and
Jarchius
hath
said
,
ch.
12.1
.
that
all
should
see
Schechina
conversing
in
the
second
Temple
:
In
Daniel
mention
is
made
of
Michael
the
Great
Prince
,
understood
of
Christ
,
and
to
be
compared
with
Rev.
12.7
.
in
whom
is
God's
Name
indeed
,
for
it
signifies
,
who
is
like
unto
thee
thou
mighty
God
;
which
the
wisest
[
](A41567-e38880-b)*
*
Menah
.
in
Thor.
p.
34.
c.
2.
Nachman
.
in
Exod.
3.2
.
and
l.
c.
Rakenat
.
p.
80.
c.
2.
Gen.
14.19
,
20.
among
the
Jews
do
rightly
interpret
to
be
the
Angel
,
Revenger
and
Deliverer
,
the
Angel
of
God's
Presence
;
and
in
some
place
Nachmanides
calls
[
](A41567-e38960-b)†
†
Nachm
.
in
Exod.
14.19
.
Gen.
19.20
.
it
the
Glory
of
Schechina
,
and
speaking
of
the
Angel
of
the
Lord
,
who
went
before
the
Camp
of
Israel
,
and
removed
behind
to
be
between
them
and
the
Egyptians
,
whom
he
drowned
;
he
saith
,
is
the
great
Prince
:
This
is
the
same
who
having
before
appeared
to
Moses
in
the
Bush
,
was
afterwards
pleased
to
speak
to
him
upon
the
Mount
,
and
the
Words
are
remarkable
,
The
Lord
came
down
upon
Mount
Sinai
;
that
is
,
from
Heaven
;
whence
afterwards
,
to
be
made
Flesh
,
he
came
upon
Earth
in
Judea
,
which
coming
our
Saviour
doth
mention
at
several
times
;
tho'
one
of
these
Jewish
Doctors
thought
that
the
Angel
of
whom
God
said
,
I
send
an
Angel
before
thee
,
&c.
was
a
created
one
,
and
not
the
same
Angel
of
the
Covenant
,
of
whom
when
he
was
well
pleased
,
he
said
,
My
Presence
shall
go
with
thee
,
yet
he
owns
that
the
Angel
of
God's
Face
had
been
with
him
,
but
saith
,
[
](A41567-e39080-b)*
*
Rakenat
.
p.
120.
c.
1.
The
glorious
Presence
of
God
,
Schechina
was
withdrawn
,
for
he
thought
God
was
still
angry
,
but
Moses
had
already
appeased
him
.
The
Jews
hold
,
that
the
Law
was
given
by
the
Mouth
of
Schechina
,
upon
Mount
Sinai
;
for
as
he
brought
the
People
out
of
Egypt
,
(
which
yet
excludeth
not
the
Father
,
who
brought
them
out
by
his
Son
)
so
in
the
Wilderness
he
often
spake
to
them
,
chiefly
upon
this
solemn
Occasion
:
The
Truth
is
confirmed
by
Scripture
,
Deut.
33.2
,
3.
compared
with
Habak.
3.3
.
Levit.
26.11
,
12.
The
Lord
came
from
Sinai
,
saith
Moses
,
and
rose
up
from
Seir
unto
them
;
he
shined
from
Mount
Paran
,
and
he
came
with
ten
Thousands
of
Saints
:
From
his
right
Hand
went
a
fiery
Law
for
them
.
And
to
shew
him
to
be
their
Law-giver
,
Prophet
,
and
Teacher
:
he
adds
,
Yea
,
he
loved
ihe
People
,
all
the
Saints
are
in
thy
Hand
,
and
they
sat
down
at
thy
Feet
;
every
one
shall
receive
of
thy
words
;
compared
with
another
place
,
Levit.
26.11
,
12.
And
I
will
set
my
Tabernacle
among
you
,
and
I
will
walk
among
you
,
and
will
be
your
God
,
and
ye
shall
be
my
People
.
To
shew
his
gracious
condescension
,
and
how
familiarly
he
would
converse
with
them
;
now
this
was
a
Prophecy
,
for
he
spake
in
the
future
of
things
to
come
,
and
this
seems
to
relate
only
to
the
Jews
,
but
thanks
be
to
God
that
now
we
may
speak
of
it
in
the
Preter-tense
,
of
a
thing
fulfilled
on
the
behalf
of
Gentiles
as
well
as
of
Jews
,
which
I
affirm
not
out
of
my
own
Head
,
but
out
of
the
Word
of
God
;
And
I
heard
a
great
Voice
out
of
Heaven
;
Rev.
21.3
.
behold
the
Tabernacle
of
God
is
with
Men
,
and
he
will
dwell
with
them
,
and
they
shall
be
his
People
,
and
God
himself
shall
be
with
them
,
and
be
their
God
:
Here
is
the
Prophecy
fulfilled
in
the
very
Words
,
he
who
promised
it
in
the
Old
Testament
,
hath
made
it
good
in
the
New
;
he
is
the
same
in
both
,
not
in
person
in
the
Old
,
and
only
by
proxy
in
the
New
,
for
here
't
is
said
,
God
himself
.
Psal.
68.8
.
David
witnesseth
that
Mount
Sinai
was
moved
or
trembled
at
the
presence
of
the
God
of
Israel
;
now
certainly
the
Son
is
the
Presence
,
or
Face
of
the
God
of
Israel
,
Heb.
12.26
.
v.
18.
and
he
whose
Voice
then
shook
the
Earth
:
This
is
the
same
to
whom
in
the
same
Psalm
he
saith
,
Thow
hast
ascended
on
high
,
thou
hast
led
captivity
captive
,
thou
hast
received
gifts
for
Men
,
yea
for
the
rebellious
also
,
that
the
Lord
God
might
dwell
among
them
;
which
being
compar'd
with
Ephes.
4.8
.
shews
it
to
have
been
spoken
of
Christ
.
Now
in
the
Tabernacle
which
was
set
up
for
the
glory
of
God
,
Schechina
,
or
the
Son
of
God
,
not
only
appeared
sometimes
,
but
continually
dwelt
therein
,
Levit.
9.23
,
24.
chap.
1.1
.
Num.
1.1
.
Ex.
25.22
.
upon
all
occasions
manifesting
his
Glory
;
thence
he
rendered
his
Oracles
,
and
called
unto
Moses
to
speak
unto
him
;
so
that
whensoever
God
spake
unto
Moses
,
Aaron
,
and
their
Successors
,
ever
it
was
from
that
place
,
according
to
his
own
appointment
.
R.
Kimhi
saith
,
that
according
to
the
Psalm
82.1
.
God
standeth
in
the
Congregation
of
the
Mighty
;
Schechina
is
always
in
the
midst
of
the
Congregation
of
Israel
.
The
Inscription
over
the
Ark
was
this
,
The
Name
of
the
Lord
of
Hosts
sitteth
among
the
Cherubims
,
they
call'd
it
the
Glory
of
Israel
;
Psal.
4.22
.
therefore
after
it
had
been
taken
by
the
Philistines
,
't
was
said
,
The
Glory
is
departed
from
Israel
.
Now
by
the
Glory
and
Name
of
the
Lord
,
the
[
](A41567-e39540-b)*
*
Bechai
in
Leg.
p.
88
,
89.
Masters
of
the
Cabbala
always
understand
the
Messiah
,
who
is
God
,
the
Face
of
God
,
King
David
,
and
the
Mouth
of
Jehovah
;
which
to
apply
we
must
take
notice
of
what
John
saith
,
And
we
beheld
his
glory
,
Joh.
1.14
.
the
glory
as
of
the
only
begotten
of
the
Father
,
chiefly
in
his
Transfiguration
:
He
,
as
said
before
,
Acts
7.2
.
1
Cor.
2.8
.
Hebr.
1.3
.
Matth.
19.28
.
&
25.31
.
is
the
God
of
Glory
,
and
the
Lord
of
Glory
;
also
the
brightness
of
the
glory
of
the
Father
;
he
hath
in
Heaven
the
Throne
of
his
Glory
.
By
vertue
of
the
Covenant
made
in
Sinai
,
between
God
and
the
People
,
God
in
a
most
eminent
way
,
between
the
Cherubims
,
dwelt
among
them
,
as
he
continued
to
do
after
the
Ark
was
lodged
in
the
Temple
;
he
taught
them
either
immediately
by
himself
,
or
by
his
Prophets
,
provided
for
an
delivered
them
from
their
Enemies
;
and
it
hath
been
the
constant
Tradition
of
the
understanding
Jews
,
[
](A41567-e39670-b)†
†
Bechai
in
Thor.
p.
88
c.
4.
that
the
Name
of
the
God
who
dwelt
in
the
Temple
,
was
the
Schechina
;
and
as
he
ever
was
with
Moses
upon
all
occasions
to
help
and
strengthen
him
:
So
after
his
Death
,
he
said
to
Joshua
,
Josh.
1.5
.
As
I
was
with
Moses
,
so
I
will
be
with
thee
:
I
will
not
fail
thee
,
nor
forsake
thee
;
as
both
a
Prophet
to
guide
and
direct
,
and
as
a
King
by
his
power
to
defend
him
.
If
we
may
look
back
to
the
ground
of
this
series
of
Divine
Dispensations
,
we
must
know
that
from
Eternity
,
God
,
Father
,
Son
,
and
Holy
Ghost
,
decreed
to
bring
many
Sons
unto
glory
,
Heb.
2.10
.
as
the
Apostle
calls
it
,
which
the
Son
undertook
to
execute
;
and
so
under
the
Old
Testament
,
he
at
several
times
,
and
to
several
Persons
declared
and
revealed
this
Will
and
Pleasure
of
God
,
made
and
renewed
the
Promises
;
but
as
the
chief
part
of
that
great
and
glorious
Design
,
which
all
other
means
were
to
depend
upon
,
was
the
satisfaction
to
be
given
Divine
Justice
,
by
the
Death
of
the
Mediator
;
so
other
things
before
,
were
only
preparations
and
dispositions
in
order
to
't
,
to
which
purpose
the
Mosaical
Law
was
instituted
;
therefore
as
the
execution
was
only
at
and
after
the
Death
of
the
Testator
,
till
which
the
Testament
is
of
no
force
;
ch.
9.9
,
10.
so
before
that
time
under
the
Law
,
was
shed
the
Blood
of
Calves
,
Goats
,
Lambs
,
&c.
instead
of
the
Testator's
,
till
the
fulness
of
the
appointed
time
,
when
that
precious
Blood
was
shed
upon
the
Cross
:
This
I
shall
add
,
how
God's
Covenant
was
for
Glory
and
Eternity
,
but
the
Law
was
a
Medium
or
means
,
as
the
Deliverance
out
of
Aegypt
,
to
bring
them
into
a
Land
where
God
in
a
most
eminent
and
excellent
way
,
might
dwell
among
,
teach
and
make
himself
well
known
to
them
,
in
and
by
the
Son
,
who
is
the
Wisdom
and
the
Power
of
God
;
about
this
the
Psalmist
well
observes
,
Ps.
147.20
He
hath
not
dealt
so
with
any
Nation
.
As
indeed
he
through
the
Spirit
of
God
was
so
exact
an
observer
of
things
relating
to
the
Messiah
,
whom
,
according
to
God's
promise
,
he
knew
should
come
out
of
his
Family
,
that
our
blessed
Saviour
after
his
Resurrection
referred
his
Disciples
not
only
to
the
Law
of
Moses●
and
to
the
Prophets
,
but
also
to
the
Psalms
,
Luke
24.44
.
to
know
the
things
concerning
him
;
for
therein
are
spoken
of
his
God-head
,
Eternal
Generation
,
Covenant
with
the
Father
,
his
Humanity
,
Sufferings
,
Death
,
Resurrection
,
Ascension
into
Heaven
,
distribution
of
gifts
among
Men
,
his
Kingly
,
Prophetical
and
Priestly
Offices
,
and
his
Victory
over
his
Enemies
.
All
this
I
brought
in
,
to
shew
how
,
according
to
the
Doctrine
of
the
Antient
Jews
,
the
Schechina
,
or
Meniah
was
the
Son
of
God
,
had
a
Being
,
and
acted
from
the
beginning
,
not
of
the
Gospel
,
but
of
the
World
,
and
thus
in
the
Godhead
they
made
a
distinction
of
Persons
:
And
if
Socinians
will
own
the
Lord
Jesus
to
be
the
Christ
,
then
either
with
the
antient
Jews
they
must
own
him
to
have
been
and
acted
from
the
beginning
of
the
Creation
,
and
so
to
have
had
a
Being
long
before
his
Birth
of
the
Virgin
,
or
else
they
must
joyn
with
the
Modern
Jews
,
deny
him
to
be
the
Messiah
,
and
thus
proclaim
themselves
to
be
no
Christians
,
nay
Idolaters
,
and
such
as
neither
know
,
nor
worship
the
true
God
,
for
he
that
owns
not
and
worshippeth
not
Father
,
Son
,
and
Holy
Ghost
,
doth
not
own
nor
worship
the
true
God
,
but
they
plainly
deny
the
Holy
Ghost
,
and
in
effect
,
deny
the
Son
,
which
is
very
hard
,
and
unworthy
.
Because
the
Son
of
God
for
our
sake
was
pleased
to
take
upon
him
our
Humane
Nature
,
some
Men
unthankfully
and
impiously
go
about
to
strip
him
of
his
Divine
:
On
our
behalf
he
humbled
himself
,
and
for
that
,
some
Men
undervalue
him
,
as
if
their
Eye
was
Evil
because
he
is
good
.
We
reckon
several
Ages
of
the
Church
,
whereof
every
one
affords
Demonstrations
of
the
Son
of
God
,
her
Head's
Presence
and
Actings
for
her
:
The
first
is
of
her
Birth
and
Childhood
from
the
Creation
to
the
Flood
;
the
second
,
her
first
Infancy
from
the
Flood
to
Moses
,
when
she
began
to
gather
a
Youthful
Strength
,
by
means
of
God's
special
Favour
to
,
and
Presence
among
them
in
that
signal
and
eminent
way
of
the
Son
of
God's
dwelling
in
the
Sanctuary
,
which
David
calls
Goings
and
Actings
;
when
he
saith
,
Ps.
68.24
.
v.
7
,
8.
They
have
seen
thy
goings
,
O
God
,
even
the
goings
of
my
God
,
in
the
Sanctuary
:
Where
the
Prophet
speaks
of
the
Son
of
God
,
Who
went
up
before
his
People
in
the
Wilderness
,
and
at
whose
presence
the
Earth
shook
,
the
Heavens
dropped
,
and
Sinai
it self
was
moved
.
The
third
Age
of
the
Church
is
from
Moses
to
Christ's
coming
,
which
was
fill'd
up
with
variety
of
considerable
Dispensations
:
And
this
fourth
,
which
is
her
present
Age
,
hath
been
,
is
,
and
shall
be
attended
with
very
notable
Periods
,
began
at
the
coming
in
the
Flesh
of
the
Son
of
God
;
and
it
we
may
call
her
Manhood
,
when
the
Food
of
Milk
and
Ceremonial
Ordinances
ceased
,
and
she
began
to
be
fed
with
strong
and
substantial
Meat
,
when
the
Manna
discontinued
,
and
the
true
Bread
came
from
Heaven
to
nourish
us
,
the
Shadows
yielded
the
place
to
the
true
Body
,
and
all
legal
Stars
disappear'd
at
the
rising
of
the
Sun
of
Righteousness
:
And
this
Age
of
the
Christian
Church
shall
continue
till
the
last
Day
,
when
the
fifth
Age
shall
begin
,
never
to
have
an
end
,
this
shall
be
the
Age
of
Perfection
,
and
of
Eternal
Glory
.
He
who
now
is
the
Head
and
King
of
the
Church
,
was
so
from
the
beginning
,
and
shall
be
such
for
ever
.
Now
the
Apostle
saith
,
that
Christ
is
the
head
of
the
Church
,
Eph.
5.23
.
and
the
Saviour
of
the
body
,
and
none
else
;
and
that
Body
which
was
from
the
beginning
of
the
World
,
never
was
without
a
Head
,
for
without
it
,
it
could
not
be
a
Body
,
both
to
animate
and
rule
it
;
for
that
is
the
Head's
Office
,
according
to
that
famous
Prophecy
of
the
Meisiah's
Birth
,
Mic.
5.2
.
in
Bethlehem
,
Out
of
thee
shall
he
come
forth
unto
me
,
that
is
to
be
Ruler
of
Israel
.
To
come
forth
,
Gen.
17.6
.
Gen.
25.25
and
38.28
.
signifies
to
be
begotten
and
born
either
by
the
Father
,
or
by
the
Mother
,
and
unto
me
,
that
is
for
me
,
to
reveal
my
Glory
,
saith
the
Father
,
who
there
speaks
:
Now
absolutely
,
the
King
and
Ruler
of
Israel
,
is
the
God
of
Israel
,
such
is
the
Son
.
I
heretofore
mention'd
the
Text
in
Zechariah
2.8
.
For
,
thus
saith
the
Lord
of
Hosts
,
after
the
glory
hath
he
sent
me
unto
the
Nations
,
&c.
which
affords
matter
of
observation
more
than
I
took
notice
of
at
that
time
:
Here
speaks
the
Lord
of
Hosts
,
which
is
a
Title
never
attributed
to
any
but
to
the
Essential
,
Infinite
,
and
Eternal
God
:
The
Lord
of
Hosts
in
the
place
declares
he
is
sent
,
a
thing
in
Scripture
never
said
of
God
the
Father
,
but
in
many
places
't
is
asserted
of
God
the
Son
,
and
by
the
Son
himself
;
for
how
often
doth
our
Saviour
say
,
that
the
Father
sent
him
,
so
that
to
be
sent
is
a
Property
of
the
Son
,
therefore
the
Son
must
be
the
Lord
of
Hosts
here
said
to
be
sent
:
And
as
to
come
,
answers
to
being
sent
,
so
in
consequence
of
that
Mission
,
the
Lord
saith
,
I
come
;
Sing
and
rejoyce
,
v.
10.
O
Daughter
of
Zion
,
for
lo
I
come
,
and
I
will
dwell
in
the
midst
of
thee
,
saith
the
Lord
;
which
was
literally
fulfilled
after
the
Birth
of
the
Son
of
God
.
These
words
,
Lo
I
come
,
are
a
confirmation
and
farther
declaration
of
what
David
had
said
long
before
,
when
God
desired
no
more
Sacrifice
and
Offering
,
nor
required
Burnt-Offering
,
Ps.
40.6
,
7.
nor
Sin-Offering
;
that
is
,
when
the
Ceremonial
Law
was
drawing
to
an
end
;
Then
said
I
,
the
Son
,
Lo
I
come
;
and
Christ
declared
,
He
came
from
the
Father
,
and
in
the
Father's
Name
:
As
to
the
other
part
,
I
will
dwell
in
the
midst
of
thee
,
it
was
fulfilled
at
that
time
when
John
said
of
the
Son
,
The
Word
was
made
Flesh
,
and
dwelt
among
us
.
Joh.
1.14
.
Let
us
admire
at
that
Holy
Scripture
Harmony
,
earthly
Jerusalem
was
the
Figure
of
the
Church
,
whose
Head
,
King
,
Saviour
and
Preserver
the
Lord
Jesus
is
,
and
ever
was
,
For
I
,
saith
the
Lord
,
will
be
unto
her
a
Wall
of
Fire
round
about
,
and
will
be
the
glory
in
the
midst
of
her
,
v.
5.
This
coming
of
the
Lord
of
Hosts
,
shall
not
only
be
cause
of
Song
and
Joy
to
the
Daughter
of
Zion
,
but
also
many
Nations
shall
be
joyned
unto
the
Lord
in
that
Day
,
and
shall
be
my
People
,
and
I
will
dwell
in
the
midst
of
thee
,
v.
11.
and
thou
shalt
know
that
the
Lord
of
Hosts
hath
sent
me
unto
thee
.
This
is
a
Prophecy
of
the
calling
of
the
Gentiles
,
at
,
or
a
little
after
the
time
when
the
Lord
of
Hosts
should
come
to
dwell
in
Sion
;
which
was
fulfilled
,
when
after
the
Son
of
God's
coming
into
the
Flesh
,
and
his
dwelling
among
the
Jews
,
after
his
Death
and
Resurrection
,
the
Gospel
was
preached
to
the
Gentiles
,
and
the
Christian
Church
formed
.
Here
we
must
take
notice
of
how
this
Prophet
Zechariah
was
one
of
the
two
whom
God
made
use
of
to
exhort
and
encourage
the
Children
of
Israel
,
Ezr.
5.1
,
2.
returned
from
the
Babylonian
Captivity
,
to
build
the
second
Temple
,
which
was
to
stand
till
the
coming
of
the
Lord
of
Hosts
,
and
King
of
Zion
,
as
this
Prophet
calls
him
,
chap.
9.9
.
As
also
did
Haggai
the
other
Prophet
,
who
besides
,
named
him
the
desire
of
all
Nations
;
Hag.
2.7
.
And
I
will
shake
all
Nations
,
and
the
desire
of
all
Nations
shall
come
;
And
I
will
fill
this
House
with
glory
,
saith
the
Lord
of
Hosts
;
that
is
,
the
Presence
of
the
Messiah
,
Son
of
God
,
was
to
fill
with
Glory
the
second
Temple
,
which
at
that
time
they
were
about
building
;
upon
which
account
the
glory
of
that
latter
House
was
to
be
greater
than
that
of
the
former
;
the
Lord
Jesus
,
who
called
it
his
House
,
having
with
his
Presence
often
sanctified
it
,
and
been
the
chief
glory
thereof
,
which
soon
after
it
lost
by
his
Death
,
when
the
Vail
of
the
Temple
was
rent
,
and
about
forty
Years
after
the
whole
was
quite
destroyed
by
the
Romans
,
when
according
to
our
Blessed
Saviour's
Prophecy
,
there
was
not
one
Stone
left
upon
another
that
was
not
thrown
down
;
and
what
he
said
was
attended
with
a
Character
and
Evidence
of
his
Divine
Authority
,
and
infallible
Truth
,
in
these
Words
,
Matth.
24.35
.
Heaven
and
Earth
shall
pass
away
,
but
my
Words
shall
not
pass
away
,
but
most
certainly
shall
be
fulfilled
.
This
same
Prophet
in
the
next
Chapter
,
(
as
indeed
in
many
other
places
of
his
Vision
)
doth
yield
Matter
enough
upon
this
point
;
As
in
Job
we
read
of
Satan
coming
before
God
with
malicious
Insinuations
against
that
Holy
Man
,
and
to
obtain
leave
to
do
him
mischief
;
so
here
we
find
the
Angel
of
the
Lord
to
judge
between
Joshua
the
High-priest
,
and
his
Adversary
Satan
,
who
appeared
there
to
oppose
and
resist
him
:
This
Angel
of
the
Lord
,
whom
elsewhere
I
at
several
times
have
had
occasion
to
speak
of
,
is
the
Lord
himself
;
for
in
the
2d
verse
't
is
said
,
And
the
Lord
said
unto
Satan
,
Zech.
3.1
,
2
the
Lord
rebuke
thee
,
O
Satan
:
Twice
the
Lord
answers
this
other
Expression
,
And
the
Lord
rained
upon
Sodom
and
Gomorrah
,
Gen.
9.24
.
Brimstone
and
Fire
from
the
Lord
;
and
certainly
't
is
spoken
of
the
same
two
Persons
whom
the
Name
Lord
belongs
to
:
The
Father's
Person
is
but
one
,
but
the
Father's
and
Son's
Persons
are
two
Persons
,
yet
but
one
Jehovah
,
or
Lord
,
with
this
difference
;
That
as
the
Father
hath
committed
all
Judgment
to
the
Son
,
so
the
Son
doth
Administer
and
Execute
all
Judgment
in
the
World
,
commanding
and
making
use
of
this
Authority
,
sometimes
under
the
Name
of
the
Angel
,
before
whom
stood
Joshua
cloathed
with
filthy
Garments
:
Now
,
that
this
Angel
was
really
and
truly
God
,
it
appears
by
his
commanding
of
his
own
Authority
,
Joshua's
filthy
Garments
to
be
taken
away
from
him
,
and
by
his
saying
to
him
,
Behold
I
have
caused
thine
Iniquity
to
pass
from
thee
,
which
none
but
the
true
God
can
say
or
do
;
for
none
can
forgive
sins
but
God
alone
,
which
is
a
Phrase
equivalent
to
this
,
I
have
caused
thine
Iniquity
to
pass
from
thee
;
this
more
and
more
appears
out
of
what
is
contained
in
verses
6
,
and
7.
And
the
Angel
of
the
Lord
protested
unto
Joshua
,
thus
saith
the
Lord
of
Hosts
,
If
thou
wilt
walk
in
my
ways
,
and
if
thou
wilt
keep
my
charge
,
then
thou
shalt
also
judge
my
House
,
and
shalt
also
keep
my
Courts
.
Who
but
the
true
God
can
speak
after
this
manner
?
And
that
no
ground
should
be
left
to
doubt
of
this
Truth
,
that
same
Angel
calls
himself
the
Lord
of
Hosts
;
for
the
Angel
of
the
Lord
protested
,
saying
,
Thus
saith
the
Lord
of
Hosts
;
as
if
he
had
said
,
I
who
am
the
Lord
of
Hosts
,
protest
unto
thee
,
If
thou
wilt
,
&c.
then
I
promise
thee
so
and
so
,
&c.
this
is
the
proper
style
of
him
who
absolutely
is
Lord
and
Master
of
all
.
Hence
we
may
learn
another
thing
,
which
is
,
that
Joshua
being
the
High-priest
,
was
a
Type
of
Jesus
Christ
our
High-priest
,
in
things
pertaining
to
Salvation
;
who
,
as
Peter
saith
,
His
own
self
bare
our
sins
,
which
are
the
filthy
garments
spoken
of
by
the
Prophet
,
in
his
Body
,
1
Pet.
2
,
24.
and
which
by
his
Death
having
made
a
full
Atonement
for
,
he
was
cloathed
with
change
of
Raiment
,
or
with
his
own
Righteousness
;
Heb.
1.3
.
And
when
he
had
by
himself
purged
our
sins
,
sat
down
on
the
right
hand
of
the
Majesty
on
high
.
But
farther
,
to
prove
his
Divinity
,
here
I
shall
bring
in
two
Arguments
,
which
no where
else
I
made
use
of
before
:
The
first
is
this
,
All
men
(
that
is
,
meerly
men
and
no
more
than
men
)
are
Sinners
,
but
Christ
is
no
Sinner
,
therefore
Christ
is
no
meer
man
,
but
more
than
a
man
.
According
to
Rules
this
Argument
is
in
Mode
and
Figure
,
and
both
of
these
Propositions
can
fully
and
unanswerably
be
proved
out
of
God's
Word
:
As
to
the
Major
,
't
is
made
good
in
two
ways
;
first
,
by
positive
Assertions
;
secondly
,
by
Examples
.
The
first
hath
two
Branches
,
whereof
one
is
,
That
every
man
is
originally
a
sinner
by
nature
;
for
human
Nature
is
sinful
and
corrupt
:
the
other
is
,
That
every
man
is
an
actual
sinner
;
for
as
said
before
,
as
at
first
the
Person
infected
the
Nature
,
so
since
,
the
Nature
hath
infected
the
Persons
for
by
one
man
sin
entered
into
the
world
,
Rom.
5.12.24
.
and
death
by
sin
and
so
death
passed
upon
all
men
,
for
that
all
have
sinned
though
not
every
one
after
the
similitude
of
Adam's
transgression
:
and
when
David
saith
,
Psal.
5.3
.
Behold
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
,
he
meaneth
it
of
all
men
,
as
well
as
of
himself
,
for
without
any
difference
or
exception
,
Ephes.
2.3
we
are
all
children
of
wrath
,
even
as
others
.
As
for
the
other
part
,
That
every
man
is
an
actual
sinner
,
1
Kings
8.46
.
Jam.
3.2
.
't
is
plain
,
for
there
is
no
man
that
sinneth
not
;
and
Paul
saith
,
All
have
sinned
,
and
come
short
of
the
glory
of
God
;
and
another
Apostle
saith
,
In
many
things
we
offend
all
;
wherefore
in
Scripture
sometimes
men
are
call'd
by
the
Epithet
of
sinners
and
sinful
.
But
in
Scripture
the
Holy
Ghost
is
not
satisfied
to
affirm
every
man
to
be
a
sinner
,
but
he
therein
gives
Instances
of
,
and
mentions
the
sins
of
the
best
and
greatest
Servants
of
God
.
Adam's
sin
I
shall
not
name
,
which
whole
Mankind
has
cause
to
remember
with
a
witness
;
but
I
shall
take
notice
of
Noah's
Drunkenness
,
Gen.
9.21
.
chap.
19.
chap.
12.
and
20.
chap.
26.
chap.
43.15
.
Gen.
45.13
Exod.
4.
Ps.
106.33
James
5.
Act.
15.39
of
Lot's
Drunkenness
and
Incest
,
of
the
Mistrust
and
Dissembling
of
Abraham
,
twice
the
like
of
Isaac
;
of
Joseph's
learning
to
swear
by
the
Life
of
Pharaoh
,
with
something
of
vanity
in
him
when
he
said
to
his
Brethren
,
You
shall
tell
my
father
of
all
my
glory
in
Egypt
;
of
Moses's
Refractoriness
to
obey
God
,
when
he
commanded
him
to
go
to
the
Children
of
Israel
in
Egypt
,
and
to
Pharaoh
,
and
his
Unadvisedness
:
so
Job's
Impatience
,
David's
Adultery
and
Murther
,
Solomon's
Idolatry
;
and
that
zealous
Servant
of
God
,
Elias
,
was
subject
to
like
Passions
as
we
are
;
so
Peter's
Denyal
,
Paul
and
Barnabas
Falling
out
about
no
great
Matter
:
In
few
words
,
every
Servant
of
God
had
their
Flaws
,
and
therefore
in
a
way
of
defiance
Solomon
asketh
,
Prov.
20.9
Who
can
say
,
I
have
made
my
heart
clean
,
I
am
pure
from
my
sin
?
Now
,
I
unquestionably
proved
every
man
to
be
a
sinner
.
Now
must
I
prove
the
Minor
Proposition
of
my
Argument
,
That
the
Lord
Jesus
is
no
sinner
;
which
to
do
is
an
easie
task
.
He
never
was
nor
is
a
sinner
,
for
though
he
assumed
our
human
sinful
Nature
,
yet
by
the
immediate
working
of
the
Holy
Ghost
,
which
sanctified
that
part
of
the
Substance
of
the
Virgin
,
out
of
which
was
form'd
our
Saviour's
Body
,
it
was
preserved
from
natural
corruption
,
wherefore
the
Apostle
calls
him
,
Heb.
7.26
.
holy
,
harmless
,
undefiled
,
separate
from
sinners
:
And
as
he
ever
was
free
from
Original
,
so
he
never
committed
any
Actual
sin
,
which
made
him
defie
the
Jews
thus
,
Joh.
8.46
.
Heb.
4.15
.
Which
of
you
convinceth
me
of
sin
?
None
could
;
for
though
he
was
in
all
points
tempted
like
as
we
are
,
yet
without
sin
;
1
Pet.
1.19
therefore
the
Apostle
calls
him
a
Lamb
without
blemish
and
without
spot
:
and
in
the
next
Chapter
he
adds
,
who
did
no
sin
,
chap.
2.22
.
1
Joh.
3.5
.
neither
was
guile
found
in
his
mouth
;
and
in
him
was
no
sin
,
saith
another
Apostle
,
which
Truth
I
look
upon
as
undeniably
proved
:
And
so
from
the
Premises
I
may
well
conclude
,
That
seeing
the
Lord
Jesus
is
a
Man
,
yet
not
a
sinner
,
he
must
needs
be
no
meer
Man
,
but
more
than
a
Man
,
and
so
God
and
Man
;
if
he
had
been
a
meer
Man
.
ut
sic
,
reduplicative
,
he
also
had
been
a
sinner
,
but
seeing
he
is
not
a
sinner
,
then
he
is
not
a
meer
Man
:
In
this
case
,
any
consideration
drawn
from
Angels
is
not
pertinent
,
for
the
question
is
only
of
Divine
and
Humane
Nature
,
not
of
the
Angelical
,
for
He
took
not
on
him
the
nature
of
Angels
,
Heb.
2.16
.
but
he
took
on
him
the
seed
of
Abraham
.
The
following
Argument
is
also
in
mode
and
figure
,
't
is
thus
;
all
Goodness
is
Essentially
in
God
alone
,
but
Jesus
Christ
is
Essentially
good
,
therefore
he
is
Essentially
God
:
The
Major
Proposition
I
thus
explain
,
by
Essentially
,
is
meant
Primarily
,
Originally
,
and
in
its
Nature
,
God
is
Independently
sole
good
,
in
and
of
himself
,
and
is
the
Author
of
all
Goodness
.
Metaphysicians
among
the
Proprieties
entis
,
of
a
Being
,
which
by
a
Virtual
Reciprocration
do
result
from
,
and
are
converted
with
the
ens
,
or
being
,
reckon
three
,
by
them
called
Incomplexe
,
or
spoken
without
disjunction
to
distiguish
them
from
the
Complexe
which
are
attended
with
a
disjunction
:
The
three
are
Vnum
,
one
,
which
implies
a
Negation
of
a
Division
,
for
ens
,
when
multiplied
ceases
to
be
one
:
Verum
,
true
,
is
the
second
,
which
imports
a
relation
to
the
Mind
,
as
Bonum
,
good
,
which
is
the
third
,
doth
to
the
Will
:
Now
if
according
to
this
,
every
created
Being
is
one
,
true
,
and
good
in
its
self
,
how
much
more
transcendently
must
it
be
so
with
the
ens
entium
,
Being
of
Beings
,
as
the
Philosopher
calls
the
first
Cause
of
all
,
that
is
,
God
infinite
,
who
is
Essentially
One
,
True
,
and
Good
.
But
because
the
question
is
now
about
the
last
,
and
that
Goodness
of
his
is
so
fully
and
universally
known
,
in
this
place
I
shall
say
no
more
to
demonstrate
it
.
Therefore
I
come
to
the
proof
of
my
Major
,
namely
,
That
all
Goodness
is
Essentially
in
God
alone
;
and
to
be
short
,
out
of
so
many
Texts
of
Scripture
I
shall
bring
but
one
,
which
is
home
,
and
to
the
purpose
;
the
words
are
our
Saviour's
,
Matth.
19.17
.
There
is
none
good
but
one
,
that
is
God
,
Essentially
and
absolutely
meant
,
what
goodness
there
is
in
the
Creature
being
all
derived
from
him
:
This
I
take
for
granted
,
and
so
come
to
prove
my
assumption
,
how
Christ
is
Essentially
Good
.
If
all
things
that
the
Father
hath
be
his
,
as
he
saith
,
they
are
,
then
certainly
,
that
Divine
Attribute
,
Essential
Goodness
,
is
included
,
and
as
he
hath
the
Nature
,
so
the
inseparable
Attribute
of
that
Nature
,
&
è
converso
,
if
the
Attribute
,
then
the
Nature
:
Of
Divine
Goodness
there
are
two
Proprieties
,
one
,
that
it
is
diffusive
and
communicative
of
it self
;
the
other
,
that
't
is
most
desirable
.
In
two
ways
God
doth
communicate
his
Goodness
,
first
inwardly
,
which
Communication
is
natural
and
necessary
,
whereby
God
the
Father
hath
from
all
Eternity
by
Generation
communicated
his
Nature
and
manner
of
Subsisting
unto
his
Son
,
and
both
to
the
Holy
Ghost
,
by
spiration
:
The
Second
way
is
Free
and
Voluntary
,
whereby
God
hath
communicated
his
Goodness
unto
his
Creatures
,
which
makes
David
to
say
,
Psal.
119.68
.
Acts
10.38
.
Thou
art
good
and
doest
good
.
Thus
Peter
observes
about
our
Saviour
that
he
went
about
doing
good
.
Now
this
Goodness
of
God
,
hath
in
several
ways
been
communicated
to
his
Creatures
,
as
in
the
Creation
and
Preservation
of
the
World
,
in
the
work
of
Incarnation
,
Adoption
,
and
Eternal
Happiness
,
in
every
one
of
which
relating
to
Salvation
,
our
Saviour
hath
been
an
Efficient
and
Meritorious
Cause
,
and
hath
together
with
the
Father
,
communicated
his
Natural
Divine
Goodness
in
these
several
branches
,
or
kinds
thereof
;
first
in
Grace
,
whereby
God
in
himself
is
altogether
lovely
,
and
therein
doth
favour
and
benefit
his
Creatures
.
The
second
is
Love
,
whereby
God
takes
pleasure
in
what
he
likes
,
doth
it
good
,
and
unites
it
unto
himself
;
this
love
the
word
speaks
of
,
Joh.
3.16
.
when
it
saith
,
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
.
And
doth
not
Scripture
say
also
,
that
his
Son
,
Ephes.
5.25
.
Ephes.
3.19
.
Jo.
15.13
.
1
Joh.
4.8
.
gave
himself
for
us
?
and
this
love
of
his
for
us
,
is
so
great
that
the
Apostle
saith
,
It
passeth
all
knowledge
,
and
greater
love
hath
no
man
than
this
,
that
a
man
lay
down
his
life
for
his
friends
.
In
few
words
,
God
is
love
.
Furthermore
,
Mercifulness
is
another
branch
of
God's
Goodness
exalted
in
so
many
places
of
Scripture
,
that
I
take
it
to
be
unnecessary
to
insist
upon
't
.
And
was
not
Christ
all
along
full
of
tender
Mercies
and
Compassions
towards
poor
sinners
,
which
among
his
own
unbelieving
Nation
got
him
the
Name
of
a
Compassionate
and
merciful
Nature
,
and
all
the
rich
Graces
of
the
Father
as
Paul
calls
them
,
are
conveyed
to
us
in
,
by
,
and
with
Christ
.
Lastly
,
God's
Patience
,
is
another
part
of
his
Goodness
,
which
is
highly
commended
in
Scripture
;
and
,
O
the
wonderful
Meekness
,
Forbearance
and
Patience
of
Christ
,
who
by
the
Preaching
of
his
Gospel
,
doth
invite
sinners
to
Repentance
,
and
as
it
were
,
doth
beseech
them
to
be
reconciled
unto
God
,
and
though
by
too
many
he
be
slighted
and
rejected
,
yet
he
still
waiteth
:
That
same
in
several
places
of
Scripture
,
is
the
Character
given
of
him
,
and
in
part
,
for
that
Meekness
,
Gentleness
and
Patience
,
he
is
called
a
Lamb.
But
to
come
to
the
second
Attribute
of
Goodness
,
't
is
what
in
its
Nature
is
appetibile
,
desirable
,
or
what
all
desire
:
We
know
the
Summum
bonum
,
the
supreme
good
is
Summoperè
appetibile
,
Supremely
desirable
;
but
can
any
in
Heaven
or
Earth
,
be
more
desirable
than
the
Lord
Jesus
,
who
,
is
the
chiefest
among
ten
thousand
,
Songs
5.10
ver.
16.
Hagg.
2.7
.
and
altogether
lovely
,
called
the
desire
of
all
Nations
.
This
demonstrates
him
Essentially
to
have
in
him
that
Divine
Goodness
,
which
is
inherent
to
,
and
inseparable
from
Divine
Nature
,
and
consequently
to
be
Essentially
God
.
Before
I
leave
off
this
,
I
must
answer
an
Objection
,
which
might
happen
to
be
made
against
this
great
Truth
of
Christ's
being
essentially
good
;
't
is
drawn
out
of
the
same
Chapter
which
already
I
have
made
use
of
,
wherein
the
Lord
speaks
to
one
who
came
to
him
for
Counsel
about
his
Salvation
,
and
by
him
,
as
a
Prophet
,
to
be
taught
the
way
to
Heaven
:
Good
Master
,
said
he
,
What
good
thing
shall
I
do
,
that
I
may
have
Eternal
Life
?
The
first
part
of
our
Saviour's
Answer
was
,
Why
callest
thou
me
good
?
As
if
he
disproved
his
calling
him
so
;
but
that
was
not
the
Lord
's
Meaning
,
who
denies
not
himself
to
be
good
;
for
he
saith
not
,
I
am
not
good
,
or
thou
art
mistaken
to
call
me
so
;
but
he
lays
hold
upon
that
occasion
,
to
teach
the
Man
that
he
is
God
:
As
if
he
had
said
,
Thou
ownest
me
to
be
good
,
and
so
I
am
;
but
that
's
not
enough
,
thou
must
also
believe
me
to
be
God
,
because
there
is
none
good
but
one
,
that
is
God
;
the
meaning
is
essentially
good
,
and
of
himself
;
and
seeing
in
that
sense
Christ
is
good
,
he
must
needs
be
God
,
and
that
's
the
same
Argument
which
here
I
prosecute
;
thus
it
runneth
,
Thou
shouldest
not
call
me
good
,
except
also
thou
be
perswaded
that
I
am
God
:
These
two
Propositions
are
convertible
,
God
is
essentially
good
,
and
he
who
is
essentially
good
,
is
God
:
So
if
in
that
sense
Christ
be
good
,
then
he
is
God
.
The
Hammer
of
the
Word
,
Jer.
23.29
.
(
for
so
't
is
call'd
)
will
help
to
strike
the
Nail
farther
into
the
Head
of
those
proud
and
unchristian
Sisera's
,
Unbelievers
I
may
also
call
them
,
seeing
they
refuse
to
believe
the
true
God
of
Israel
when
he
speaks
of
his
Son
,
who
under
the
Name
of
this
Angel
,
he
promised
should
go
before
them
;
Ex.
32.34
.
Mine
Angel
shall
go
before
thee
:
And
in
the
next
Chapter
God
calls
him
his
Presence
,
ch.
33.14
.
or
his
Face
;
God
hath
many
Angels
,
but
in
a
most
special
manner
,
that
he
calls
his
,
but
God
hath
not
many
Faces
,
2
Cor.
4.6
.
only
one
,
and
that
is
the
Face
of
Jesus
Christ
,
in
whom
only
is
the
knowledge
of
the
glory
of
God
;
for
God
giveth
the
knowledge
of
his
glory
only
in
him
,
Because
he
is
the
express
Image
of
his
,
Heb.
1.3
.
the
Father's
Person
:
Those
two
Texts
in
the
Old
Testament
compared
with
,
and
explained
by
these
two
in
the
New
,
shew
that
the
Lord
Jesus
,
the
proper
Son
of
God
,
went
before
,
and
guided
his
People
in
the
Wilderness
,
so
pre-existed
the
time
of
his
Birth
of
the
Virgin
,
and
that
it
may
not
be
said
of
any
Creature
,
that
the
glory
of
God
is
in
his
Face
,
or
that
he
is
the
express
Image
of
the
Person
of
the
Father
,
and
the
brightness
of
his
glory
,
as
the
Beam
is
the
brightness
of
the
glory
of
the
Sun
.
In
my
way
towards
a
Conclusion
,
I
shall
by
the
grace
of
God
briefly
bring
in
some
few
Texts
,
which
do
explain
and
confirm
the
great
Truths
now
in
question
;
some
I
elsewhere
have
taken
notice
of
,
however
I
now
shall
add
something
to
what
I
then
said
,
but
others
I
shall
mention
which
I
did
not
before
,
but
this
I
shall
premise
.
In
the
Apostle
John's
Days
,
who
lived
to
a
very
Old
Age
,
sprang
up
some
Heresiarks
,
as
Simon
the
first
of
all
,
Cerinthus
,
Ebion
,
and
Menander
,
who
deny'd
the
Divinity
of
Christ
,
as
now
Socinians
do
.
This
moved
the
Apostle
to
assert
and
vindicate
it
,
as
in
his
Gospel
,
Epistles
,
and
Revelation
he
hath
done
so
fully
,
that
if
there
were
no
other
Books
left
of
the
New
Testament
,
there
is
in
them
abundantly
enough
to
certifie
and
confirm
that
Heavenly
Truth
,
as
out
of
several
places
in
his
Writings
,
I
sufficiently
demonstrated
in
my
Book
against
the
Blasphemies
of
Socinianism
,
which
he
doth
so
plainly
,
and
so
often
,
that
we
must
take
notice
how
the
Holy
Ghost
,
by
his
Pen
,
intended
chiefly
and
strongly
to
suggest
to
and
convince
Men
of
the
Fundamental
Truth
of
Christian
Religion
;
namely
,
that
the
Lord
Jesus
is
the
proper
Son
of
God
;
1
Joh.
5.5.9
,
10
,
11
,
12
,
13
,
20.
and
to
the
end
that
great
Truth
may
make
a
deep
impression
upon
the
Souls
of
Men
;
in
one
Chapter
,
in
no
less
than
seven
Verses
,
he
emphatically
calls
him
the
Son
of
God
;
and
v.
10
,
he
is
twice
so
called
,
so
twice
in
the
13th
.
and
that
in
such
a
manner
,
so
sensibly
and
with
such
Circumstances
,
as
denote
a
true
,
proper
,
and
natural
kind
of
Son-ship
;
and
he
is
so
earnest
upon
't
,
(
may
be
all
that
time
having
in
his
Eye
the
Blasphemy
of
those
Hereticks
)
as
to
charge
those
who
deny
Christ
to
be
the
Son
of
God
,
and
believe
not
in
him
,
to
make
God
a
Lyar
,
who
is
the
God
of
Truth
,
the
highest
Blasphemy
that
the
Devil
can
infuse
into
Men
:
For
,
(
saith
he
)
he
that
believeth
on
the
Son
of
God
,
hath
the
Witness
in
himself
,
he
that
believeth
not
God
,
hath
made
him
a
Lyar
:
He
saith
,
wherein
?
Because
he
believeth
not
the
Record
that
God
gave
of
his
Son
:
And
what
is
that
Record
?
Besides
his
Commission
in
sending
him
into
the
World
,
and
the
Works
attended
with
so
many
Miracles
and
Wonders
,
which
the
Father
gave
him
to
finish
;
and
to
the
evidence
of
which
our
Saviour
did
appeal
,
we
have
it
in
his
Baptism
in
a
most
eminent
and
special
manner
;
for
the
Father
bare
record
of
him
,
when
he
said
from
Heaven
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
.
Certainly
God
spoke
absolutely
,
truly
,
and
properly
,
and
not
Metaphorically
,
improperly
,
and
by
a
Figure
;
not
my
Son
according
to
the
Flesh
,
spiritually
or
only
in
some
respect
,
but
simply
,
my
Son
;
that
is
,
begotten
of
my
substance
,
and
of
the
same
Nature
with
me
,
as
a
Son
ought
to
be
,
and
is
of
the
same
Nature
with
the
Father
,
Volkel
l.
5.
c.
12.
whose
only
begotten
he
is
,
which
is
the
proper
signification
of
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
a
Socinian
would
corrupt
and
render
by
that
of
Most
beloved
,
to
enervate
the
strength
of
it
:
The
Priests
,
Philosophers
,
and
Poets
,
among
the
Heathen
,
either
out
of
Noah's
,
or
Abraham's
Schools
,
or
by
some
other
way
,
had
a
kind
of
dark
knowledge
of
this
Truth
,
which
for
want
of
Revelation
,
they
understood
not
,
therefore
did
hide
it
under
Fables
and
Lies
,
as
may
be
that
of
Mercury
,
Jupiter's
Son
and
Messenger
,
of
Pallas
born
out
of
his
Head
;
but
for
Socinians
,
who
have
God's
Word
so
positively
affirming
this
Truth
,
't
is
for
them
the
unpardonable
sin
of
Unbelief
,
which
sinks
them
into
Atheism
;
for
whosoever
knoweth
not
,
and
worshipeth
not
the
true
God
,
he
is
without
God
,
and
all
who
deny
Father
,
Son
,
and
Holy
Ghost
to
be
the
true
God
,
know
not
the
true
God
;
poor
Wretches
who
presume
with
the
Line
of
their
shallow
Brain
,
and
weak
Reason
,
to
fathom
the
deep
things
of
God
,
which
prompts
them
to
put
several
impertinent
,
rash
,
and
blasphemous
Questions
:
how
short
do
they
fall
of
the
Modesty
,
Sobriety
and
Wisdom
of
an
Heathen
,
Sextus
the
Pythagorean
,
who
said
,
Concerning
God
,
inquire
of
nothing
but
what
thou
mayst
lawfully
;
say
nothing
of
God
,
but
what
thou
hast
learned
of
God
;
't
is
better
for
one
to
lose
his
Life
,
than
to
speak
an
idle
word
of
God
;
it
is
better
to
say
nothing
of
God
,
than
rashly
to
speak
of
him
;
Such
Men
shall
at
the
last
Day
rise
in
Judgment
against
Socinians
.
Among
the
Greeks
,
Pythagoras
himself
made
all
perfection
to
consist
in
the
number
of
three
,
or
in
Trinity
;
and
Plato
constituted
three
Principles
of
all
things
,
Good
,
Understanding
,
and
the
Soul
or
Life
,
whereby
we
Christians
may
understand
Father
,
Son
,
and
Holy
Ghost
,
who
created
the
World
.
But
I
must
go
on
.
The
Centurion's
Words
are
remarkable
,
when
he
said
to
our
Saviour
,
Matth.
8.8
Lord
,
speak
the
Word
only
,
and
my
Servant
shall
be
healed
;
just
as
Scripture
speaks
in
the
matter
of
Creation
,
Psal.
33.9
.
He
spake
and
it
was
done
,
he
commanded
and
it
stood
:
Such
a
Word
of
Command
we
read
of
in
Jonah
,
And
the
Lord
spake
unto
the
Fish
,
Jonah
2.10
and
it
vomited
out
Jonah
upon
the
dry
Land
;
which
last
words
imply
a
special
Providence
,
and
ordering
of
things
;
for
the
Fish
might
have
vomited
him
in
the
middle
,
or
the
bottom
of
the
Sea
;
but
because
God
would
save
him
,
't
was
upon
dry
Land
.
But
to
return
to
the
Centurion
,
whose
great
Faith
the
Lord
commended
,
he
believed
and
was
not
mistaken
,
that
our
Saviour
might
as
absolutely
command
Distempers
and
Health
,
Death
and
Life
,
as
he
commanded
his
own
Soldiers
and
Servants
;
for
we
read
in
several
places
,
how
the
Lord
Jesus
with
speaking
the
Word
to
Diseases
,
Winds
,
and
to
Devils
,
he
rebuked
them
so
,
that
they
could
do
no
otherwise
but
to
obey
,
which
proves
his
Divine
Power
,
and
so
his
Divine
Nature
,
for
none
but
God
hath
a
Divine
Power
:
Upon
this
ground
,
after
the
miraculous
Work
of
curing
the
Impotent
Man
,
who
had
been
sick
38
Years
,
there
our
Lord
compares
his
miraculous
Works
to
his
Father's
,
when
he
said
,
John
5.
My
Father
works
hitherto
,
and
I
work
:
The
word
my
in
the
place
is
very
emphatical
to
shew
that
his
Works
and
the
Father
's
were
wrought
by
the
same
Divine
and
Infinite
power
,
which
meaning
they
understood
well
enough
;
whence
upon
good
grounds
they
concluded
,
he
had
said
God
was
his
Father
,
in
a
strict
and
proper
sense
,
and
made
himself
equal
with
God
.
In
another
place
we
read
of
some
of
the
ten
Men
that
were
Lepers
,
whom
the
Lord
Jesus
had
cured
,
Luk.
17.15
who
when
he
saw
that
he
was
healed
,
returned
back
,
and
with
a
loud
voice
glorified
God
;
he
turned
back
to
Christ
the
great
Physician
,
to
give
him
Thanks
and
Praises
,
v.
16.
and
worship
him
upon
his
Knees
;
for
we
must
look
upon
him
in
that
posture
,
since
our
Saviour
told
him
,
Arise
,
go
thy
way
:
v.
19.
And
by
that
Act
he
paid
him
a
Divine
Honour
,
and
by
comparing
v.
18.
with
v.
15.
we
shall
find
Christ
to
be
the
God
whom
the
Man
glorified
;
for
the
Evangelist's
,
and
the
Lord's
Words
are
the
same
,
tend
to
the
same
purpose
,
and
the
Object
of
the
Glory
given
,
is
the
same
.
There
are
not
found
,
said
the
Lord
,
that
returned
to
give
glory
to
God
,
that
is
,
to
me
who
healed
them
,
save
this
stranger
.
Farther
to
go
on
upon
the
matter
,
let
us
observe
how
the
Apostle
speaking
of
Christ
by
his
Name
Jesus
,
saith
,
We
have
a
great
High-priest
that
is
past
into
the
Heavens
,
Heb.
4.14
.
Jesus
the
Son
of
God
:
The
last
words
are
put
in
to
give
us
a
proper
and
distinguishing
Character
of
the
Person
whom
he
speaks
of
,
as
indeed
in
the
place
this
is
added
to
make
a
difference
between
Jesus
Christ
our
Blessed
Saviour
,
and
the
Jesus
he
had
nam'd
before
,
v.
8.
whereby
he
meaned
Joshua
for
in
Greek
't
is
the
same
as
Joshua
in
Hebrew
;
and
here
we
see
plainly
how
the
Name
Son
of
God
,
proper
to
Christ
,
doth
distinguish
him
not
only
from
Joshua
Son
o●
Nun
,
but
from
every
other
Man
in
the
World
,
(
as
being
his
proper
Name
)
tho'
never
so
good
or
great
in
God's
Favour
.
We
must
know
that
Joshua
in
bringing
into
Canaan
the
Children
of
Israel
,
was
the
Type
of
Christ's
bringing
God's
People
into
the
Heavenly
Land
of
Promise
;
therefore
in
relation
to
that
Office
,
his
Name
was
changed
by
Moses
,
Numb.
13.16
.
for
his
Name
before
was
Oshea
:
We
must
also
take
notice
how
those
two
great
Servants
of
God
had
two
several
shares
,
and
acted
two
different
parts
,
which
both
parts
thereby
Typified
,
were
perform'd
by
the
Lord
Jesus
their
Antitype
;
for
Moses
brought
the
People
out
of
Egypt
,
but
introduced
them
not
into
the
Land
of
Promise
,
which
Joshua
did
,
yet
brought
them
not
out
of
Egypt
;
but
our
Blessed
Saviour
is
the
Author
,
and
will
be
the
finisher
of
both
our
Deliverances
from
the
bondage
of
Sin
,
the
Curse
of
the
Law
,
and
from
the
power
of
Hell
;
and
also
he
will
lead
us
into
Heaven
and
Glory
,
for
he
who
hath
began
in
and
for
us
that
good
Work
,
will
perfect
it
;
to
him
,
upon
a
surer
ground
,
we
may
apply
what
Naomi
said
of
Boaz
,
Ruth
3.18
He
will
not
be
in
rest
until
he
have
finish'd
the
thing
.
Now
when
we
are
upon
the
Name
Joshua
,
Jesus
,
or
Saviour
,
I
am
put
in
mind
of
that
excellent
place
generally
granted
to
be
spoken
of
the
Messiah
,
whom
none
but
Jews
will
deny
to
be
Jesus
Christ
;
Isa.
63.1
.
I
am
mighty
to
save
;
't
is
absolutely
said
mighty
,
of
himself
,
not
through
the
help
of
any
one
else
:
v.
3.
For
in
the
place
he
saith
,
I
alone
have
trodden
the
Wine-press
,
and
of
the
people
there
was
none
with
me
.
No
meer
Man
ever
spoke
after
this
rate
,
for
there
as
God
,
he
by
the
Mouth
of
the
Prophet
speaks
of
himself
;
with
this
compare
Zephaniah
3.7
.
The
Lord
thy
God
in
the
midst
of
thee
is
mighty
,
he
will
save
:
One
Saviour
,
and
that
in
both
,
a
mighty
one
.
Now
mark
how
in
a
very
different
stile
,
the
great
Apostle
Paul
speaks
of
himself
,
I
can
do
all
things
through
Christ
,
which
strengthneth
me
;
such
a
manner
of
speaking
,
the
Lord
Jesus
never
used
;
but
it
seems
Paul
doth
point
at
the
quoted
place
of
the
Prophet
,
when
he
saith
,
that
Christ
is
able
to
save
to
the
uttermost
them
who
come
unto
God
by
him
:
Heb.
7.25
.
Here
is
a
might
to
save
not
only
in
part
,
or
only
some
,
but
fully
,
and
to
the
uttermost
,
therefore
the
Name
Jesus
was
given
him
by
the
Angel
;
Thou
shalt
call
his
Name
Jesus
,
Mat.
1.21
.
for
he
shall
save
his
people
from
their
Sins
:
His
People
,
that
is
,
the
Israel
of
God
;
for
they
are
not
all
Israel
,
Gal.
6.16
.
Rom.
9.6
.
which
are
of
Israel
.
Now
the
Lord
Jesus
is
not
only
said
to
be
a
Saviour
,
which
in
his
capacity
of
Mediator
,
may
be
called
his
proper
Name
,
so
that
every
one
may
know
whom
we
mean
thereby
:
This
is
the
Character
of
God
,
Isa.
43.11
.
I
even
I
am
the
Lord
,
and
besides
me
there
is
no
Saviour
:
For
in
that
absolute
way
,
in
Scripture
,
none
but
God
is
so
call'd
;
but
also
in
the
Abstract
Christ
is
said
to
be
Salvation
,
for
he
is
the
spring
of
it
;
Neither
is
there
Salvation
in
any
other
,
Acts
4.12
.
which
yet
Socinians
would
lodge
in
every
Man
who
can
be
saved
if
he
will
,
but
in
the
Word
,
God
and
Saviour
go
often
together
,
and
as
to
the
thing
are
never
asunder
,
and
as
Christ
is
Saviour
,
so
he
is
God
.
St.
John
,
who
better
than
all
Socinians
,
knew
who
God
is
,
and
who
Christ
is
,
in
his
Writings
doth
often
joyn
God
and
Christ
,
when
he
commended
God's
Love
to
us
,
he
meaned
certainly
the
true
God
by
Nature
;
of
him
he
saith
,
1
John
3.16
.
Thereby
we
perceive
the
Love
of
God
,
because
he
laid
down
his
Life
for
us
:
None
but
the
Patripassian
Hereticks
will
say
,
That
God
the
Father
laid
down
his
Life
for
us
,
but
God
the
Son
hath
,
as
in
the
next
Chapter
he
thus
explains
it
;
In
this
was
manifested
the
Love
of
God
towards
us
,
chap.
4.9
.
because
God
sent
his
only
begotten
Son
into
the
World
that
we
might
live
through
him
;
so
the
God
who
laid
down
his
Life
for
us
,
is
the
only
begotten
Son
of
God
;
Who
,
as
is
said
in
the
next
Verse
,
Was
sent
to
be
the
propitiation
for
our
sins
;
v.
10.
this
was
the
end
of
his
coming
,
and
thus
the
laying
down
of
his
Life
was
a
propitiatory
Sacrifice
of
himself
for
our
sins
.
St.
Paul
saith
,
Now
God
himself
,
and
our
Father
,
1
Thess.
3.11
.
and
our
Lord
Jesus
Christ
direct
our
way
unto
you
;
here
is
a
Prayer
which
is
a
Religious
Worship
directed
to
God
himself
:
Who
this
God
is
,
't
is
equally
said
,
our
Father
and
our
Lord
Jesus
Christ
,
equally
prayed
to
,
because
both
equally
able
to
perform
and
answer
the
Prayer's
end
,
so
that
whether
the
Name
God
himself
be
taken
essentially
,
then
our
Lord
Christ
is
as
well
as
the
Father
comprehended
under
it
,
or
if
personally
,
then
to
leave
no
doubt
of
it
,
by
way
of
explanation
,
his
Name
is
express'd
as
well
as
that
of
the
Father
,
and
may
no
more
than
the
Father
be
excluded
from
being
God
himself
;
but
it
would
be
almost
an
endless
Work
,
if
one
would
make
use
of
all
Texts
in
Scripture
,
which
either
directly
or
indirectly
,
by
plain
Assertions
or
good
Consequences
prove
Christ's
Divinity
,
for
one
of
the
ends
of
the
Gospel
is
to
declare
Christ
to
be
properly
God
,
Joh.
20.31
.
Son
of
God
:
These
things
are
written
that
ye
may
believe
that
Jesus
Christ
is
the
Son
of
God
;
yet
Socinians
would
make
him
to
be
like
those
false
Gods
whom
Moses
speaks
of
in
opposition
to
the
true
God
,
of
them
he
gives
this
description
,
Deut.
32.17
.
They
sacrificed
unto
Devils
,
not
to
God
,
to
Gods
whom
they
knew
not
,
to
new
Gods
that
came
newly
up
.
These
upstart
Gods
were
Devils
which
they
worshipped
,
no
true
God
but
what
from
all
eternity
is
such
by
Nature
;
now
if
the
Lord
Jesus
be
,
as
they
would
have
him
,
a
God
come
up
within
these
1700
Years
,
whom
they
worship
,
I
leave
them
to
wash
off
the
obvious
blasphemous
consequence
.
As
to
what
they
say
,
that
he
is
God
only
by
Office
,
and
by
vertue
of
his
being
anointed
:
I
answer
,
Anointing
was
a
Ceremony
to
make
and
declare
a
King
,
but
the
Anointing
made
him
not
a
Man
,
for
that
he
was
before
:
Thus
the
Lord
Jesus
the
Son
of
God
being
Anointed
,
and
made
Christ
,
that
Anointing
indeed
made
and
declared
him
a
King
,
a
Prophet
and
a
Priest
,
and
thereby
those
Offices
were
conferred
on
him
,
but
that
could
not
make
him
God
,
for
he
was
such
before
;
Christ
is
a
Name
of
Office
,
as
God
is
of
Nature
.
Upon
every
other
account
they
are
full
of
their
Cavils
,
thus
they
would
have
the
Name
Jehovah
not
to
be
an
essential
incommunicable
Name
,
Psal.
68.4
.
which
with
that
of
Jah
signifies
his
Nature
and
incomprehensible
Majesty
,
whereby
he
is
declared
to
be
the
only
true
God
of
Israel
,
in
opposition
to
all
false
Gods
,
and
they
would
have
their
false
Notion
to
stand
,
because
they
pretend
that
most
Holy
Name
to
be
attributed
to
Creatures
,
as
to
the
Ark
,
Jerusalem
,
&c.
which
sufficiently
[
](A41567-e43560-b)*
*
The
Blasphemous
Socinian
Heresie
,
Confut.
p.
60.
Zec.
14.20
I
refuted
elsewhere
:
This
only
I
now
shall
add
,
that
the
Name
Jehovah
is
no
more
attributed
to
the
Ark
,
or
any
Creature
,
than
that
most
holy
Name
,
and
Holiness
it self
is
to
the
Bells
of
Horses
;
when
't
is
said
,
In
that
Day
shall
there
be
upon
the
Bells
of
the
Horses
,
Holiness
unto
the
Lord
:
But
as
they
strike
at
his
Divine
Nature
,
so
they
do
against
its
essential
Attributes
,
as
Omniscience
,
which
I
also
have
spoken
of
:
This
I
shall
add
,
That
when
the
Prophets
knew
of
things
to
come
,
't
was
by
vertue
of
Revelation
;
for
't
is
often
said
,
The
Word
of
the
Lord
came
to
me
;
thus
things
they
knew
from
God
,
but
the
Lord
Jesus
knew
things
from
himself
,
whether
past
,
or
to
come
;
as
among
other
Instances
,
that
of
the
Samaritan
Woman
can
shew
about
her
five
Husbands
,
John
4.
chap.
5
,
6.
Matt.
25.
ch.
17.27
.
ch.
16.21
.
ch.
21.38
.
ch.
26.23
.
v.
34.
and
that
of
the
Man
who
had
long
been
sick
:
He
also
knew
future
things
,
thus
he
foretold
the
Destruction
of
Jerusalem
about
forty
Years
before
it
happened
;
thus
of
the
Fish
which
Peter
should
catch
,
and
of
the
piece
of
Money
in
his
Mouth
;
so
he
foretold
his
Death
,
and
the
manner
of
that
of
Peter's
,
that
Judas
should
betray
,
and
Peter
deny
him
,
and
several
other
things
.
Now
this
,
in
God's
Language
,
proves
Christ's
Divinity
,
because
foretelling
of
things
to
come
,
is
given
as
a
Character
of
the
true
God
,
as
we
have
it
,
Isa.
41.22
,
23.
Shew
the
things
that
are
to
come
hereafter
,
that
we
may
know
that
ye
are
Gods
,
after
he
in
the
foregoing
Verse
had
said
,
Let
them
shew
us
what
shall
happen
,
or
declare
things
for
to
come
.
There
is
a
considerable
place
to
prove
our
Lord's
Divinity
,
which
must
be
to
the
purpose
,
seeing
Paul
as
good
an
Interpreter
of
Scripture
as
any
of
them
all
,
makes
use
of
it
in
the
same
sense
as
we
do
:
The
words
of
the
Psalm
are
these
,
Thy
Throne
,
O
God
,
is
for
ever
and
ever
,
Psal.
45.6
.
Heb.
8.
which
the
Apostle
apply'd
to
the
Son
Jesus
Christ
;
but
as
they
are
apt
to
take
unjust
Exceptions
at
any
thing
that
hits
them
;
so
they
do
at
this
,
and
would
give
the
words
only
a
literal
sense
relating
to
Solomon's
Marriage
with
Pharaoh's
Daughter
:
We
may
own
something
therein
to
relate
to
Solomon
,
but
withal
't
is
chiefly
in
a
spiritual
way
intended
to
represent
Christ's
Union
with
his
Church
,
and
that
't
is
not
Solomon's
Epithalamy
,
or
a
Psalm
upon
his
Marriage
,
it
appears
from
the
very
first
Verse
;
My
heart
is
inditing
a
good
matter
,
for
certainly
Marrying
Pharaoh's
Daughter
,
was
no
good
matter
,
for
absolutely
God
had
forbidden
his
People
to
make
any
Marriage
with
other
Nations
,
Deut.
7.3
.
1
Kings
11.3
,
4.
and
that
Wife
of
his
was
one
of
those
who
turn'd
his
Heart
after
other
Gods
to
serve
them
:
Besides
what
is
said
therein
,
Thy
Throne
,
O
God
,
is
for
ever
and
ever
,
doth
not
belong
to
Solomon
;
nor
what
is
said
,
The
King's
Daughter
is
all
glorious
within
,
to
his
Wife
.
Their
distinction
of
most
high
,
which
they
would
attribute
only
to
the
Father
,
and
of
high
God
,
to
the
Son
,
to
make
him
a
subordinate
God
,
is
frivolous
,
for
in
the
Divinity
that
makes
no
difference
:
The
true
God
of
Israel
,
is
sometimes
call'd
so
in
the
superlative
degree
,
and
at
other
times
in
the
positive
,
yet
that
distinction
doth
not
make
two
Gods
of
Israel
;
in
one
and
the
same
Psalm
he
is
called
by
both
Titles
in
one
Verse
the
most
High
,
Psal.
78.56.35
.
And
they
tempted
and
provoked
the
most
high
God
;
and
in
another
before
't
is
said
,
They
remembered
that
God
was
their
Rock
,
and
the
high
God
their
Redeemer
;
so
that
God
,
the
high
God
,
and
the
most
high
God
,
is
but
one
and
the
same
God
.
The
Record
which
John
Baptist
bare
of
our
Saviour
ought
to
be
weighty
,
(
for
God
sent
him
to
the
end
he
should
bear
it
,
)
and
also
unquestionable
,
for
then
he
spake
against
himself
,
when
he
gave
Christ
the
whole
preference
,
which
must
be
attributed
only
to
his
saying
the
truth
:
John
1.15.27
,
30.
The
record
is
this
,
He
that
comes
after
me
is
preferred
before
me
,
for
he
was
before
me
:
Which
Truth
is
of
so
high
a
concernment
to
be
known
,
that
in
one
and
the
same
chapter
't
is
thrice
mentioned
,
and
in
every
one
of
those
Verses
't
is
applied
to
Christ
,
who
is
directly
pointed
at
,
in
these
words
,
This
was
he
of
whom
I
spake
,
and
he
it
is
who
coming
after
me
,
and
this
is
he
of
whom
I
said
.
ver.
34
Now
the
Testimony
or
Record
is
,
this
is
the
son
of
God
,
by
Nature
,
not
by
Grace
;
for
if
only
in
this
last
relation
,
it
had
been
unneccessary
,
for
therein
had
been
no
preference
,
for
John
was
such
,
and
this
is
the
plain
Result
of
the
Circumlocution
by
him
used
before
,
he
cometh
after
me
,
and
he
is
preferred
before
me
,
of
which
he
giveth
the
reason
,
for
he
was
before
me
.
Here
is
a
Comparison
between
John
and
Christ
,
wherein
Christ
hath
the
preference
,
not
because
he
came
after
,
but
because
he
was
before
John
;
let
the
Dignity
be
contained
in
the
words
,
he
is
preferred
,
still
the
reason
of
it
is
,
that
though
he
came
after
,
yet
he
was
before
him
;
do
not
to
come
after
,
and
to
be
before
,
relate
to
time
?
For
here
the
words
relate
to
their
Birth
;
now
,
we
must
believe
,
that
in
these
two
Phrases
,
he
comes
after
me
,
and
he
was
before
me
,
there
is
Truth
,
Reason
,
good
Sense
,
and
no
Contradiction
;
in
the
same
respect
he
cannot
be
said
to
come
after
and
be
before
,
but
it
must
be
in
a
different
one
,
which
is
this
,
(
and
if
they
can
,
let
them
assign
another
,
)
he
comes
after
me
into
the
World
,
as
ver.
10.
that
is
,
he
was
born
after
me
,
which
is
the
plain
Truth
,
for
the
Angel
Gabriel
,
Luk.
1.36
.
six
Months
after
Elizabeth
had
Conceived
,
foretold
the
Virgin
Mary
our
Saviour's
Birth
;
so
that
according
to
the
usual
Course
of
Nature
,
the
Lord
Jesus
was
born
six
Months
after
John
,
and
in
that
sense
,
he
came
after
him
.
But
how
was
he
Born
before
him
,
seeing
in
relation
to
his
Temporal
Generation
he
was
after
?
It
must
be
in
regard
of
a
Generation
of
another
kind
,
for
no
Man
hath
,
or
can
have
but
one
Natural
Generation
,
and
can
be
born
but
once
;
what
else
then
may
it
be
,
but
an
Eternal
one
,
by
vertue
of
which
,
Christ
in
his
time
,
was
before
John
?
For
saith
John
,
he
was
,
not
is
before
me
,
to
shew
how
the
question
is
about
time
:
And
if
in
one
sense
,
Christ
had
been
but
six
Months
before
John
,
as
he
was
born
six
Months
after
,
then
in
that
sense
,
we
may
well
conclude
for
hundreds
and
thousands
of
Years
,
and
so
to
Eternity
.
Our
blessed
Lord
and
Saviour
to
give
an
Example
,
and
to
condescend
to
the
frailty
of
our
Nature
,
thereby
to
draw
Men
to
himself
by
degrees
,
was
lowly
and
humble
,
yet
without
any
prejudice
to
his
Right
,
which
,
when
questioned
,
he
maintained
,
and
upon
several
occasions
asserted
,
though
sometimes
to
the
danger
of
his
Life
.
He
could
tell
the
Jews
,
Joh.
6.38
.
ch.
8.14.23
.
I
came
down
from
heaven
,
and
though
I
bear
record
of
my self
,
yet
my
record
is
true
,
for
I
know
whence
I
came
and
whither
I
go
.
'T
is
a
special
Prerogative
of
God
to
bear
Record
of
himself
,
again
,
Ye
are
from
beneath
,
I
am
from
above
,
ye
are
of
this
world
,
I
am
not
of
this
world
.
And
as
he
told
them
,
ch.
10.38
.
that
if
they
believed
not
his
word
,
yet
they
should
believe
his
works
,
which
were
so
Glorious
and
Miraculous
,
and
clear
Demonstrations
of
his
Divine
Nature
and
Power
;
he
said
that
Lazarus's
Sickness
was
for
the
glory
of
God
,
that
the
Son
of
God
might
be
glorified
thereby
:
Son
of
God
simply
and
absolutely
is
God
;
in
that
case
he
spake
of
himself
,
for
by
raising
Lazarus
,
as
he
did
,
from
the
Dead
,
he
thereby
was
Glorified
,
and
he
that
was
Glorified
was
God
,
Son
of
God
;
for
as
there
was
but
one
Glory
,
so
there
was
but
one
God
Glorified
This
verse
ought
to
be
compared
with
the
40.
where
Christ
said
to
Martha
,
Said
I
not
unto
thee
,
that
if
thou
wouldest
believe
thou
shouldst
see
the
glory
of
God
:
That
is
his
own
Glory
,
by
her
Brother's
Resurrection
,
which
he
was
just
upon
going
to
effect
;
so
in
the
other
case
of
the
Man
that
was
Blind
from
his
Birth
,
he
said
to
his
Disciples
that
He
was
born
blind
,
chap.
9.3
.
that
the
work
of
God
should
be
made
manifest
in
him
.
Which
happened
,
when
he
by
his
own
Divine
Power
gave
him
his
Sight
,
and
was
thereby
Glorified
as
God
.
We
must
observe
how
the
Son
of
God
absolutely
taken
as
't
is
here
,
is
God
,
as
well
as
the
Son
of
Man
is
Man
:
And
the
Lord
Jesus
doth
explain
the
first
part
,
for
the
glory
of
God
,
by
the
last
,
that
the
Son
of
God
be
glorified
,
which
shews
it
to
be
the
same
,
or
equivalent
:
Thus
in
another
place
,
our
Saviour
interprets
the
Phrase
,
making
himself
God
,
chap.
10.33.36
.
by
saying
,
I
am
the
Son
of
God
,
with
calling
himself
Son
of
God
,
in
his
and
their
Sense
,
he
certainly
thereby
made
himself
God
,
which
they
called
Blasphemy
,
but
he
deny'd
it
to
be
so
,
though
he
owned
,
he
had
call'd
himself
God
,
and
in
the
very
sense
that
they
had
taken
it
.
Because
our
Lord
sometimes
call'd
himself
Son
of
Man
,
they
would
take
advantage
of
it
,
but
when
he
did
,
it
was
to
point
at
the
Promise
made
to
our
first
Parents
,
that
the
Woman's
Seed
should
bruise
the
Serpent's
Head
,
and
to
teach
Men
how
they
ought
to
look
upon
him
as
being
that
same
Seed
,
who
was
come
not
to
conquer
Kingdoms
,
as
at
that
time
the
Jews
fancied
,
but
to
execute
the
Promise
of
bruising
the
Serpent's
Head
;
Joh.
10.36
.
when
he
called
himself
Son
of
Man
,
he
spoke
the
truth
,
but
he
thereby
denied
not
that
he
was
the
Son
of
God
;
for
sometimes
he
call'd
himself
by
that
Name
,
and
to
confirm
this
great
and
fundamental
Truth
,
there
stands
upon
record
,
and
shall
to
the
Worlds
end
,
the
famous
Confession
of
Peter
in
his
and
of
all
the
Apostles
Name
upon
a
solemn
occasion
,
Thou
art
the
Son
of
the
Living
God
;
a
truth
which
came
not
out
of
his
own
Head
,
or
out
of
any
humane
Principle
,
but
was
from
Heaven
immediately
revealed
unto
him
;
namely
,
that
Jesus
Christ
was
by
Office
the
Messiah
,
and
by
Nature
the
true
Son
of
the
living
God
:
Now
if
he
had
been
Son
of
God
only
by
deputation
,
there
had
been
no
need
of
Revelation
,
but
at
that
time
't
was
necessary
to
let
Men
know
how
he
is
such
by
Nature
,
and
to
refute
the
wrong
Notions
which
the
Jews
had
of
our
Saviour
,
God
thought
fit
to
inform
them
better
with
declaring
his
Divinity
,
and
this
is
one
of
those
Mysteries
of
the
Kingdom
of
God
,
Luk.
8.10
.
which
the
Lord
Jesus
said
to
his
Disciples
,
It
was
given
unto
them
to
know
;
wherein
he
plainly
declared
how
in
and
after
his
teaching
,
in
Religion
were
Mysteries
not
to
be
known
but
by
the
Gift
of
God
and
Revelation
:
And
I
think
he
was
a
competent
Judge
of
such
things
;
and
when
he
call'd
himself
Son
of
God
,
he
could
also
tell
whether
or
not
he
was
so
,
which
to
prove
further
,
I
shall
go
on
.
And
with
the
Apostle
say
,
Heb.
3.4
.
He
that
made
all
things
is
God
;
that
is
truly
and
properly
God
of
himself
,
now
in
several
places
Scripture
saith
,
All
things
were
made
by
the
Word
,
which
Name
John
usually
calls
Christ
by
,
John
1.3.10
.
Colos.
1.16
Heb.
1.2
.
The
World
was
made
by
him
,
which
him
or
that
Person
,
Paul
in
two
places
speaking
of
this
same
point
of
Creation
,
calls
the
Son
of
God
,
by
whom
all
things
were
made
,
and
by
whom
he
made
the
Worlds
,
and
so
all
things
therein
,
for
by
the
Expression
,
All
things
in
Heaven
,
&c.
are
understood
all
the
Works
of
Nature
,
the
whole
Work
of
the
Creation
:
But
to
elude
the
weight
of
the
Argument
which
lies
heavy
upon
them
,
sometimes
(
for
they
are
apt
to
change
and
diversifie
their
Notions
,
and
are
constant
only
in
unhappy
Contrivances
how
to
wrest
Scripture
)
they
say
that
the
name
Word
,
signifies
Reason
,
and
not
the
Person
of
Christ
,
which
Notion
I
[
](A41567-e44580-b)*
*
Answer
to
Lett.
I.
p.
29
,
30.
elsewhere
have
spoken
against
;
but
at
other
times
,
when
they
are
press'd
,
and
cannot
deny
it
to
belong
to
Christ
,
then
to
shift
it
off
,
they
say
the
name
Word
is
taken
for
his
Prophetical
Office
;
but
the
Evangelist
gives
it
for
Christ's
proper
and
personal
Name
,
for
that
very
name
is
given
him
upon
another
account
,
and
in
a
different
occasion
,
when
he
was
seen
in
his
Glory
and
Majesty
,
as
a
King
at
the
Head
of
Heavenly
Armies
,
going
to
fight
;
there
't
is
said
,
his
name
is
called
the
Word
of
God
;
Rev.
19.13
.
ver.
16.
and
in
that
place
he
is
styled
,
King
of
kings
,
and
Lord
of
Lords
.
So
't
is
not
in
relation
to
his
Prophetical
Office
,
for
the
state
wherein
he
then
appeared
,
had
been
very
improper
;
he
was
a
horse-back
,
not
to
speak
and
teach
,
but
to
fight
;
so
then
the
name
is
not
given
him
upon
the
account
of
his
Prophetical
Office
:
If
this
be
a
name
of
Office
,
what
's
the
reason
why
none
of
the
Prophets
or
Apostles
,
who
taught
and
preach'd
God's
Word
,
were
never
call'd
by
the
name
,
the
Word
;
't
is
often
said
,
that
the
Word
of
the
Lord
came
to
Jeremiah
and
other
Prophets
,
but
never
that
Isaiah
or
any
of
them
,
was
the
Word
of
the
Lord
;
and
this
Word
now
in
question
was
the
Son
of
God
,
2
Pet.
1.21
.
1
Pet.
1.11
.
Rom.
1.25
.
who
came
to
,
and
spoke
by
the
Prophets
,
for
they
,
saith
an
Apostle
,
spake
as
they
were
moved
by
the
Holy
Ghost
,
who
by
the
same
is
called
,
The
spirit
of
Christ
which
was
in
them
.
I
love
to
make
use
of
Scripture
when
I
answer
the
Devil
,
and
refute
his
Lies
,
and
of
those
,
who
,
as
Paul
saith
,
change
the
truth
of
God
into
a
lie
:
After
our
blessed
Saviour's
Example
,
I
say
it
is
written
:
We
must
not
wonder
if
some
Men
go
about
to
impose
upon
others
their
Lies
for
Truths
,
seeing
Satan
,
whose
Children
Liars
are
,
had
the
face
to
lie
to
him
whom
he
knew
to
be
God
,
Son
of
God
,
when
he
said
,
Luke
4.6
.
The
power
of
all
the
kingdoms
of
the
World
is
delivered
unto
me
,
and
to
whomsoever
I
will
I
give
it
.
So
we
may
say
of
his
Children
,
They
bend
their
tongues
like
their
bow
for
lies
:
Jer.
9.3
.
but
they
are
not
valiant
for
the
truth
upon
the
earth
.
But
to
go
on
,
I
must
observe
how
the
Lord
absolutely
and
subjectively
taken
,
doth
in
Paul's
stile
ever
imply
the
Person
of
the
Lord
Jesus
:
So
in
John's
stile
,
the
Name
Word
used
in
the
same
manner
doth
always
signifie
the
same
Person
:
And
our
Saviour
,
the
Eternal
Son
of
God
,
call'd
by
the
Names
of
Jehovah
,
Lord
,
God
,
Son
of
God
,
who
at
several
times
was
in
Human
Shape
seen
by
the
Patriarchs
,
and
spoken
of
by
the
Prophets
,
is
the
same
who
in
the
fulness
of
the
Times
was
made
Man
in
the
Virgins
Womb
,
his
Body
by
the
Operation
of
the
Holy
Ghost
having
out
of
her
Substance
been
therein
form'd
and
preserved
from
natural
human
Corruption
,
not
that
he
was
transubstantiated
into
Flesh
,
for
what
is
changed
into
another
,
ceases
to
be
what
he
was
,
and
begins
to
be
what
he
was
not
,
but
God
can
never
cease
to
be
what
he
is
,
nor
become
what
he
was
not
:
But
to
return
to
the
Name
the
Word
,
when
the
words
are
the
same
,
and
about
the
same
Subject
,
we
may
believe
the
Thoughts
and
the
sense
to
be
the
same
,
for
the
meaning
is
express'd
by
words
.
In
the
first
Chapter
of
John
,
the
Name
God
is
eleven
times
in
a
true
and
proper
sense
made
use
of
,
and
in
that
whole
Gospel
,
nor
in
the
whole
New
Testament
,
can
any
instance
be
given
that
the
absolute
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
,
in
the
Singular
,
be
improperly
taken
,
but
always
properly
,
so
we
must
take
the
word
in
the
usual
and
natural
sense
of
the
Scripture
,
rather
than
in
the
improper
and
metaphorical
of
Socinians
:
So
when
John
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
was
God
,
we
must
properly
understand
the
Names
Word
and
God
,
the
first
of
the
Person
,
the
second
of
the
Nature
:
Here
they
would
cavil
with
saying
,
God
is
the
Subject
,
the
Word
the
Predicate
,
but
certainly
there
being
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
joyned
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
none
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sheweth
the
contrary
;
but
indeed
the
Exception
is
frivolous
,
because
essentialia
praedicata
sunt
reciproca
,
the
essential
Predicates
are
convertible
;
if
God
be
the
Word
,
the
Word
must
be
God
:
Take
notice
how
as
by
the
Word
God
the
true
God
is
to
be
understood
,
so
when
't
is
said
the
Word
was
God
,
't
is
meant
the
Word
was
the
true
God
.
They
object
,
he
that
is
with
one
,
is
not
the
same
whom
he
is
with
,
so
the
Word
must
needs
be
one
,
and
God
another
;
but
they
will
not
take
notice
how
the
Evangelist
saith
not
only
that
the
Word
was
with
God
,
but
also
in
the
same
Verse
,
that
the
Word
was
God
,
which
is
so
plain
as
to
need
no
Interpretation
:
But
to
answer
in
the
School
way
,
I
say
,
he
is
not
the
same
formalitèr
&
sub
eodem
conceptu
,
formally
and
under
the
same
Notion
,
but
in
a
different
;
here
are
two
Persons
,
he
who
is
,
and
he
whom
he
is
with
,
we
confound
not
but
distinguish
the
Persons
,
the
Word
is
essentially
God
,
tho'
not
relatively
the
Person
of
the
Father
.
They
move
every
Stone
,
if
possible
,
to
serve
their
turn
,
therefore
as
they
would
rob
the
Lord
Jesus
of
having
created
the
World
,
so
they
go
about
to
deprive
him
of
preserving
and
upholding
it
;
for
what
is
said
of
God's
upholding
all
things
by
the
Word
of
his
Power
,
Heb.
1.3
.
Colos.
1.17
which
in
another
place
is
thus
,
By
him
all
things
consist
,
which
means
thè
same
as
the
other
;
yet
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Original
,
rendered
by
to
uphold
,
they
would
Translate
to
govern
,
which
is
an
idle
nicety
,
he
that
governs
well
doth
uphold
what
he
governs
,
so
that
provided
the
thing
remains
,
we
will
not
stand
upon
the
word
;
only
they
ought
to
take
notice
of
a
thing
material
to
our
purpose
,
how
their
Notion
doth
not
consist
with
the
scope
of
the
place
,
for
there
the
Apostle
speaks
not
of
Christ's
Kingdom
,
but
of
his
Person
,
call'd
the
brightness
of
the
Glory
,
and
the
express
Image
of
the
Father's
Person
;
Colos.
1.19
.
so
in
that
other
,
A
pleased
the
Father
that
in
him
should
all
fulness
dwell
;
't
is
not
spoken
of
the
Doctrine
,
but
of
the
Person
of
Christ
:
That
sort
of
Men
first
do
what
they
can
to
wrest
God's
Word
,
which
abominably
they
generally
do
in
the
Texts
about
Christ's
Satisfaction
,
and
almost
in
every
other
Point
,
but
when
they
see
that
cannot
do
,
they
fly
in
the
Face
of
Holy
Writers
:
Thus
[
](A41567-e45100-b)*
*
Schlichtingius
.
one
of
them
upon
the
words
,
But
a
Body
hast
thou
prepared
me
,
saith
how
these
words
the
Apostle
quoted
not
to
his
purpose
,
Non
necesse
,
&c.
'T
is
not
necessary
to
believe
that
the
Author
in
his
quotation
of
the
words
,
had
any
regard
unto
their
proper
sense
,
but
had
quoted
them
only
because
they
were
joined
with
others
that
were
to
his
purpose
:
Which
in
him
is
not
only
an
ignorance
of
the
Scope
of
the
place
,
but
also
a
Reflection
upon
the
Apostle
,
as
if
he
had
not
well
known
what
he
said
,
and
wherefore
,
as
if
he
at
that
time
had
not
been
Inspired
of
God
,
which
is
both
Prophaneness
and
Impiety
:
However
,
they
cannot
deny
him
to
have
been
a
very
Rational
Man
,
but
they
will
be
for
Deism
,
or
Natural
Religion
in
opposition
to
Revelation
.
If
seriously
and
impartially
we
look
upon
Socinians
,
we
may
about
the
things
in
question
,
well
compare
them
with
the
Scribes
,
Pharisees
,
and
Sadducees
,
that
were
in
our
Saviour's
and
his
Apostles
days
,
as
being
acted
by
the
same
Evil
Spirit
as
they
were
,
and
equally
full
of
Gall
and
Bitterness
against
the
Person
,
Honour
,
and
Doctrine
of
our
Lord
,
whom
upon
all
occasions
these
do
,
as
the
others
did
undervalue
,
taking
him
for
a
meer
Man
,
and
consequently
,
for
a
Lyar
and
Impostour
,
when
he
called
himself
true
God
,
Son
of
God
,
in
Power
equal
with
the
Father
,
and
one
with
him
:
Thus
Impiously
the
Jews
call'd
him
a
Samaritan
,
who
had
a
Devil
,
a
Seducer
,
a
Deceiver
,
a
Malefactor
,
and
a
Blasphemer
.
The
Pharisees
were
full
of
Pride
and
Self-Conceit
,
would
pass
for
the
only
Good
,
Knowing
,
Wise
Men
in
the
World
,
sat
in
Moses's
Chair
,
nam'd
themselves
his
Disciples
,
said
of
those
who
were
not
of
their
Opinion
about
Jesus
Christ
,
This
People
who
knows
not
the
law
are
cursed
.
How
did
they
use
the
blind-born
Man
,
when
to
them
he
spoke
good
Sense
and
Reason
,
Thou
wast
altogether
born
in
sin
,
Joh.
9.34
.
and
doest
thou
teach
us
?
Implying
,
as
if
they
were
not
born
in
sin
,
but
were
Pure
and
Holy
.
Likewise
,
Socinians
pretend
to
a
Pharisaical
Righteousness
,
they
were
not
born
in
sin
,
for
they
say
,
there
is
in
them
no
Original
Sin
,
and
they
pretend
they
can
in
this
World
attain
to
such
a
Perfection
,
as
not
to
Sin
;
also
with
the
Sadducees
they
deny
the
Resurrection
of
the
Dead
,
at
least
of
the
Wicked
,
so
of
the
Good
too
as
to
the
Body
.
The
Scribes
and
Pharisees
could
not
deny
the
mighty
and
miraculous
Works
of
our
blessed
Lord
,
for
they
were
Matters
of
Fact
,
done
not
in
a
Corner
,
but
in
many
several
places
,
and
in
the
presence
of
Thousands
of
People
,
nay
,
in
their
Council
they
confess'd
it
,
and
said
,
What
do
we
?
For
this
man
doth
many
miracles
.
John
.
11.47
.
They
could
not
deny
their
Senses
,
but
were
in
their
Judgments
convinc'd
of
it
,
yet
their
Hearts
would
not
be
wrought
upon
,
by
reason
of
a
desperate
Obstinacy
;
but
it
was
prepossess'd
with
Rage
and
Malice
,
and
would
not
yield
to
the
Truth
,
nor
give
Glory
to
God
.
This
is
the
very
Case
of
Socinians
,
they
cannot
deny
the
Supreme
Divine
Power
which
the
Lord
Jesus
exerted
in
so
many
of
his
Actions
,
nor
absolutely
deny
him
to
be
God
,
they
cannot
convince
him
of
Lye
,
nor
of
any
Sin
:
They
cannot
be
ignorant
of
the
Testimony
which
more
than
once
from
Heaven
,
the
Father
gave
of
him
,
neither
the
Record
which
John
bare
of
him
,
nor
that
,
which
upon
several
occasions
he
gave
of
himself
;
as
to
his
Divine
Nature
and
Power
,
this
they
cannot
deny
,
but
will
not
confess
it
,
and
hold
the
Truth
of
God
in
Unrighteousness
:
whereupon
,
we
must
say
they
are
worse
than
the
Rulers
,
Elders
,
Scribes
,
Pharisees
,
and
Sadducees
,
who
upon
the
account
of
a
Miracle
done
by
Peter
and
John
,
by
the
Power
of
our
Saviour
,
and
in
his
Name
,
said
,
we
cannot
deny
it
,
Joh.
4.16.14
.
and
they
could
say
nothing
against
it
;
but
Socinians
speak
against
it
and
the
Truth
;
Satan
hath
so
filled
the
Heart
of
some
of
them
,
that
though
they
cannot
deny
God's
Essential
Names
and
Attributes
,
Divine
Works
and
Worship
to
belong
to
him
,
yet
will
not
own
him
to
be
true
God
,
and
by
Nature
,
which
is
the
only
true
God
in
opposition
to
Idols
,
and
Creatures
,
which
by
Nature
are
not
God's
.
Gal.
4.8
.
But
their
Hearts
are
so
perverse
and
set
against
him
,
that
notwithstanding
those
lights
of
the
Truth
,
they
will
not
be
convinced
:
They
cannot
deny
that
Christ
did
cast
out
Devils
,
but
rather
that
to
give
him
Glory
for
it
,
with
the
Jews
they
wi●●
forge
in
their
Heads
,
and
Impiously
say
,
he
cast
them
out
by
Beelzebub
;
for
such
Cavils
and
Wrestings
they
never
want
,
which
helps
them
to
speak
and
write
against
the
known
Truths
.
Julian
being
over
taken
with
a
signal
Judgment
,
could
in
't
perceive
Christ'●
Hand
,
which
made
him
cry
out
,
Thou
hast
overcome
,
〈◊〉
Galilean
.
Though
his
rage
could
not
suffer
him
to
own
he
had
been
in
the
wrong
,
and
will
Socinians
wai●
till
they
feel
such
a
stroke
of
Christ's
avenging
Hand
,
a●
did
the
Apostate
,
and
some
of
their
Ring-Leaders
?
Out
of
these
and
many
things
more
it
appears
how
to
Socinians
chiefly
belongs
the
Apostle's
Saying
of
those
who
wrest
some
things
in
Paul's
Epistles
,
2
Pet.
3.16
as
they
do
also
the
other
Scriptures
unto
their
own
destruction
:
The
serious
consideration
of
this
engages
the
same
Apostle
to
give
those
whom
he
writes
to
,
this
necessary
warning
:
Ye
therefore
beloved
,
v.
17.
seeing
ye
know
these
things
before
,
beware
lest
ye
also
being
led
away
with
the
Errors
of
the
wicked
,
fall
from
your
own
stedfastness
:
A
most
seasonable
Caution
in
these
as
well
as
in
those
Times
.
The
Society
of
such
which
too
often
proves
an
occasion
of
falling
into
their
abominable
Heresies
,
we
also
ought
to
avoid
,
and
this
I
speak
not
of
my self
,
but
have
an
Apostle's
Warrant
for
it
,
and
such
a
one
as
made
it
his
chief
business
plainly
and
fully
to
assert
the
Divinity
of
the
Son
of
God
Jesus
Christ
our
Lord
:
2
John
10.11
.
If
there
come
any
unto
you
;
and
bring
not
this
Doctrine
,
receive
him
not
into
your
House
,
neither
bid
him
God
speed
,
for
he
that
biddeth
him
God
speed
,
is
partaker
of
his
evil
deeds
:
2
Cor.
5.11
.
And
Paul
forbids
us
,
If
any
Man
that
is
call'd
a
Brother
be
a
Fornicator
,
or
an
Idolater
,
or
a
Railer
,
or
a
Drunkard
,
or
an
Extortioner
,
to
keep
Company
with
such
an
one
,
no
not
to
eat
;
much
more
if
a
Blasphemer
,
ever
a
capital
Criminal
among
all
Nations
,
which
have
but
a
tolerable
knowledge
of
God
:
And
elsewhere
he
requires
the
same
in
relation
to
Men
of
an
ill
Life
:
Now
we
command
you
,
2
Thess.
3.6
.
Brethren
,
in
the
Name
of
our
Lord
Jesus
Christ
,
a
strong
Adjuration
,
That
ye
withdraw
your selves
from
every
Brother
that
walketh
disorderly
,
and
not
after
the
Tradition
;
this
also
relateth
to
the
Doctrine
,
which
he
received
of
us
:
v.
14.
And
somewhat
lower
,
If
any
Man
obey
not
our
word
by
this
Epistle
,
note
that
Man
,
and
have
no
company
with
him
,
that
he
may
be
ashamed
.
That
good
Man
was
ever
desirous
to
reclaim
Sinners
from
their
evil
Courses
,
but
still
his
great
care
was
to
preserve
Men
in
their
soundness
of
mind
and
of
affections
,
and
to
keep
them
from
danger
,
he
would
have
them
to
avoid
occasions
leading
to
't
,
namely
,
the
Company
of
those
who
are
infected
,
Judg
23.
for
fear
of
being
so
too
;
for
which
reason
we
ought
to
hate
even
the
Garment
spotted
by
the
Flesh
,
and
with
the
Angel
of
the
Church
of
Ephesus
,
(
which
is
his
great
commendation
)
to
hate
the
Deeds
of
the
Nicolaitans
,
which
I
also
hate
,
Rev.
2.6
.
saith
the
Son
of
God
,
and
so
he
doth
the
Blasphemy
of
Socinians
,
as
his
beloved
Apostle
hated
and
avoided
the
Company
of
Cerinthus
,
one
of
,
if
not
the
first
Ring-leader
,
when
at
Ephesus
he
would
not
stay
in
,
but
went
out
of
the
Bathing-house
as
soon
as
he
heard
Cerinthus
was
come
in
;
there
should
in
the
Sheep
be
an
Antipathy
against
the
Wolves
company
,
and
in
the
Shepherd
a
care
to
prevent
their
coming
in
among
the
Flock
.
Our
Lord
Jesus
Christ
is
considered
in
three
Capacities
,
as
God
,
as
Man
,
and
as
both
,
or
as
he
is
Mediator
;
when
Scripture
speaks
of
him
in
any
of
these
,
it
doth
relate
to
the
Capacity
he
is
spoken
of
,
and
every
one
who
reads
the
Word
of
God
,
when
he
doth
,
must
have
a
great
care
not
to
confound
,
but
to
distinguish
them
well
,
for
else
great
Inconveniences
will
follow
;
Qui
benè
distinguit
benè
docet
,
saith
the
Philosopher
,
and
herein
lyeth
in
part
the
want
of
sincerity
in
Socinians
,
that
by
any
means
they
go
about
to
accommodate
the
sense
of
Scripture
to
their
own
ends
,
as
sometimes
when
't
is
literal
to
wrest
it
into
a
Metaphorical
,
and
when
't
is
improper
,
to
make
it
literal
,
without
any
regard
at
all
to
the
Analogy
of
Faith
:
After
this
way
,
when
a
Text
is
to
be
understood
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
secundum
quid
,
and
only
in
some
sense
they
would
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
simply
and
absolutely
interpret
it
as
they
do
this
,
John
14.28
.
My
Father
is
greater
than
I
;
for
want
of
making
a
necessary
distinction
between
his
Divinity
and
his
Humànity
,
between
his
State
of
Glory
,
and
that
of
his
Humiliation
,
Philip.
2.8
He
humbled
himself
,
also
the
Son
of
God
is
after
the
Father
only
in
Order
but
not
in
Nature
and
Dignity
:
But
to
shew
their
unreasonable
partiality
,
I
ask
,
Why
do
they
not
also
literally
interpret
these
places
wherein
his
Divinity
is
asserted
?
As
when
he
saith
,
Before
Abraham
was
,
I
am
,
which
is
a
very
plain
Assertion
of
his
priority
of
Existence
before
Abraham
with
twice
Verily
I
say
,
John
8.58
.
which
is
a
very
strong
Asseveration
by
him
used
upon
the
weightest
Matters
;
so
when
he
saith
,
chap.
17.5
.
And
now
,
O
Father
,
glorifie
thou
me
with
thine
own
self
,
with
the
Glory
which
I
had
with
thee
before
the
World
was
:
Doth
not
this
plainly
shew
,
that
Christ
the
Son
of
God
was
glorified
with
the
Father
before
the
Creation
of
the
World
?
Colos.
2.9
.
Also
when
the
Apostle
saith
,
In
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
:
Can
any
thing
more
plainly
and
fully
assert
the
Divinity
of
Christ
?
So
when
't
is
expresly
said
,
The
Word
was
God
in
the
beginning
.
Again
,
John
10.
when
he
saith
himself
,
I
and
the
Father
are
one
,
God
Almighty
out
of
whose
Hands
no
Man
can
pluck
the
Sheep
,
which
is
the
plain
scope
of
that
place
,
and
which
that
enlargement
and
explanation
doth
naturally
,
and
so
easily
flow
from
,
seeing
there
the
Subject
of
his
Discourse
is
to
shew
,
how
no
Man
can
pluck
his
Sheep
out
of
his
,
or
his
Father's
Hands
,
for
they
are
one
God
Almighty
:
The
like
we
may
say
of
the
Text
,
where
St.
Paul
saith
,
Rom.
9.5
.
Christ
is
over
all
,
God
blessed
for
ever
:
Is
not
this
plain
enough
?
So
is
what
another
Apostle
speaks
of
him
thus
;
1
Joh.
5.20
And
we
know
that
the
Son
of
God
is
come
,
and
hath
given
us
understanding
,
that
we
may
know
him
that
is
true
:
And
we
are
in
him
that
is
true
,
even
in
his
Son
Jesus
Christ
,
this
is
the
true
God
and
eternal
Life
:
Can
any
thing
be
said
more
plainly
than
this
,
that
Jesus
Christ
is
the
true
God
and
Eternal
Life
?
Why
then
do
not
they
literally
interpret
these
and
other
Texts
,
which
so
clearly
do
assert
Christ's
Divinity
?
When
he
speaks
as
God
the
Maker
of
the
World
,
he
useth
one
kind
of
Stile
,
and
when
as
Man
,
who
had
in
our
stead
subjected
himself
to
the
Curse
and
Penalty
of
the
Law
,
another
.
Yet
tho'
he
suffered
not
as
God
,
he
ceased
not
to
be
God
;
as
the
Sun
behind
a
Cloud
ceaseth
not
in
it self
to
be
bright
and
glorious
,
so
the
Lord
Jesus's
Divine
Nature
under
the
Vail
of
the
Flesh
,
had
not
lost
her
Divine
Glory
,
which
during
the
time
of
his
Humiliation
,
was
hidden
from
Man's
Eyes
;
yet
still
some
Beams
thereof
appeared
in
his
Baptism
,
in
his
Transfiguration
and
Miracles
,
but
after
his
Resurrection
and
Ascension
was
manifested
,
as
is
the
brightness
of
the
Sun
when
the
Cloud
is
dispersed
;
then
indeed
he
was
again
glorified
with
the
Father
,
with
the
Glory
which
he
had
with
him
before
the
World
was
.
This
leads
me
to
the
following
Consideration
,
which
if
well
minded
,
can
by
God's
Blessing
contribute
to
the
better
understanding
of
this
whole
matter
:
After
the
manner
of
Man
,
that
is
,
weakly
and
imperfectly
,
we
may
conceive
God
infinitely
,
Glorious
in
himself
,
yet
as
his
great
and
ultimate
end
,
is
and
ever
was
to
promote
that
Glory
of
his
,
he
from
all
Eternity
decreed
to
glorifie
himself
for
ever
and
ever
,
by
the
Manifestation
of
his
Power
,
Wisdom
,
Goodness
,
Justice
,
and
every
other
Attribute
;
and
as
the
first
in
Intention
is
the
last
in
Execution
,
so
in
order
thereunto
,
to
communicate
himself
he
resolved
to
create
the
World
,
and
in
the
visible
part
of
it
to
lodge
Man
as
the
Chief
of
his
Creatures
,
and
to
permit
him
to
sin
,
and
thereby
become
guilty
of
Eternal
Damnation
:
And
as
God
is
glorified
in
the
ways
of
Mercy
and
of
Justice
,
so
he
also
resolved
,
of
whole
Mankind
to
make
Objects
of
these
two
Attributes
,
to
save
some
through
free
Grace
,
and
to
leave
others
in
the
natural
State
of
sin
:
And
as
in
the
Work
of
Creation
,
so
in
that
of
Redemption
,
the
Three
Persons
of
the
most
Holy
Trinity
,
Father
,
Son
,
and
Holy
Ghost
,
agreed
about
the
Means
conducing
to
that
End
:
The
Father
was
to
send
his
Son
Jesus
Christ
,
Epes
.
3.4
.
in
whom
he
hath
chosen
us
before
the
foundation
of
the
World
.
The
Son
to
come
,
purchase
and
work
Salvation
for
us
,
and
the
Holy
Ghost
to
apply
that
Purchase
,
and
make
it
effectual
:
In
order
to
this
,
the
whole
Administration
of
this
great
and
Glorious
Work
was
committed
to
the
Son
,
Acts
10.36
.
Heb.
1.2
.
Matt.
28.18
.
Joh.
5.19
.
who
thereby
was
made
King
and
Lord
of
all
,
and
Heir
of
all
things
,
so
all
power
was
given
him
in
Heaven
and
in
Earth
.
Hence
it
is
,
that
what
things
soever
the
Father
doth
,
those
also
doth
the
Son
likewise
.
Nay
in
this
he
is
so
fully
and
absolutely
Plenipotentiary
,
that
the
Father
judgeth
no
man
,
but
hath
committed
all
judgment
unto
the
Son
.
This
Office
of
Mediatour
and
Saviour
,
he
,
from
the
Creation
of
the
World
,
began
to
administer
it
in
the
Royal
part
,
as
executing
Judgment
upon
the
Wicked
,
and
saving
his
People
:
sometimes
by
Angels
,
at
other
times
by
himself
in
the
shape
of
a
Man
.
Also
his
Prophetical
Office
,
even
before
the
Flood
,
2
Pet.
2.5
.
1
Pet.
1.11
.
by
Noah
called
a
Preacher
of
Righteousness
,
and
afterwards
by
all
the
Prophets
in
whom
his
spirit
was
.
Thus
from
the
beginning
of
the
World
he
hath
every
where
,
from
Abel
to
Abraham
,
and
in
Egypt
,
the
Wilderness
,
&c.
been
Ordering
,
Ruling
,
and
Governing
his
Church
,
and
the
whole
World
,
which
he
continues
to
do
,
and
will
till
after
the
last
Judgment
Day
,
when
having
gotten
all
his
Elect
together
,
he
will
introduce
them
into
everlasting
Glory
,
all
this
by
his
own
Power
,
And
this
is
such
a
work
as
infinitely
exceedeth
all
Humane
and
Angelical
Strength
and
Wisdom
;
so
that
none
,
but
a
Divine
Power
can
perform
it
,
therefore
,
he
that
doth
it
till
all
his
Enemies
be
brought
under
his
Feet
and
fully
overcome
,
must
need
be
true
,
Essential
and
Eternal
God
.
Who
but
he
who
is
the
true
God
by
Nature
can
Baptize
with
the
Holy
Ghost
.
John
6.33
.
But
John
Baptist
,
according
to
the
Testimony
he
had
from
Heaven
,
bare
witness
that
Christ
doth
:
as
he
actually
did
his
Apostles
,
according
to
the
promise
he
made
to
them
.
And
in
the
same
place
John
Baptist
bare
record
that
this
is
the
Son
of
God
.
Acts
2.
chap.
1.5
.
John
1.33.34
.
Luk.
7.28
.
John
1.27
.
and
3.30.31
.
Why
to
call
him
thus
if
he
was
not
really
such
?
Hereby
he
shews
that
vast
difference
between
the
Lord
and
himself
,
of
whom
our
Saviour
said
,
Among
those
that
are
born
of
Women
,
there
is
not
a
greater
Prophet
than
John
the
Baptist
:
who
in
several
places
made
himself
a
meer
nothing
in
comparison
of
the
Lord
Jesus
,
and
here
by
the
name
Son
of
God
,
he
is
distinguished
from
all
Men
;
John
never
call'd
himself
nor
no
Man
else
,
Son
of
God
,
only
this
Jesus
Christ
,
and
none
else
is
the
Son
of
God
,
with
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
a
but
the
Son
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ipsemet
,
this
very
same
,
which
that
he
is
,
is
so
certain
a
truth
that
our
Lord
owned
it
before
the
Council
of
the
Chief
Priests
,
and
Scribes
,
who
were
not
so
blind
as
Socinians
are
,
or
would
seem
to
be
,
for
though
our
Saviour
had
spoken
to
them
not
so
plainly
,
Luke
22.69
.
yet
this
meaning
they
understood
well
;
Hereafter
shall
the
Son
of
Man
sit
on
the
right
hand
of
the
power
of
God
.
Though
he
called
himself
Son
of
Man
;
yet
the
last
words
made
them
to
conclude
,
that
he
made
himself
the
Son
of
God
,
and
consequently
God
,
for
none
but
the
proper
Son
of
God
can
sit
on
the
right
hand
of
the
Power
of
God
,
therefore
they
all
presently
asked
him
,
Art
thou
then
the
Son
of
God
?
which
was
a
Natural
Consequence
of
what
he
had
said
,
and
the
Particle
then
is
a
Note
of
inference
,
which
our
Saviour
owned
in
these
words
,
ye
say
that
I
am
:
That
is
plainly
,
I
am
and
ye
are
not
mistaken
,
which
they
call'd
Blasphemy
;
so
would
Socinians
have
said
if
they
had
been
there
,
for
now
they
do
,
so
set
their
Hand
and
Seal
,
Mark
14.64
.
to
his
Condemnation
for
Blasphemy
,
and
consequently
,
that
he
was
justly
put
to
Death
for
it
,
when
truely
,
properly
,
and
in
the
sense
which
the
Jews
took
it
,
he
made
himself
Son
of
God
,
which
as
much
as
in
them
lies
,
is
To
crucifie
the
son
of
God
a-fresh
,
Heb.
6.6
.
and
put
him
to
an
open
shame
.
Hitherto
,
though
I
had
occasion
to
do
't
,
I
have
taken
no
notice
of
the
Opinion
of
those
,
who
say
,
St.
John's
Gospel
to
have
been
written
by
Cerinthus
,
for
't
is
such
a
nonsensical
untruth
,
and
so
absurd
a
Forgery
,
that
I
ever
thought
it
not
worth
minding
.
In
John's
time
,
the
Heresiark
Cerinthus
denyed
our
Saviour's
Divinity
,
which
that
Gospel
proves
as
often
,
fully
and
plainly
,
as
any
Book
whatsoever
in
the
the
New
Testament
,
as
indeed
that
Apostle
did
write
it
a
purpose
to
prove
it
,
and
thereby
to
confute
the
Impious
Heresie
of
that
Instrument
of
Satan
,
as
he
declares
it
,
when
he
saith
,
These
things
are
written
that
ye
might
believe
that
Jesus
is
the
Christ
,
the
son
of
God
,
Joh.
20.3
.
and
that
ye
might
have
life
through
his
name
:
To
say
a
proof
is
against
a
thing
when
't
is
visibly
for
it
,
gives
a
just
cause
to
put
the
question
,
whether
he
or
they
who
said
so
,
knew
what
they
said
.
But
Drowning
Men
will
lay
hold
on
any
thing
that
comes
into
their
Hand
.
Besides
,
't
is
a
great
Impiety
to
make
a
Blasphemous
Heretick
Author
of
an
Holy
Gospel
,
generally
owned
to
be
Canonical
,
and
Inspired
by
the
Holy
Ghost
.
This
Holy
Gospel
doth
confound
the
Enemies
of
our
blessed
Lord
and
Saviour's
Divinity
,
therefore
,
they
so
often
would
have
been
nibbling
at
it
;
not
one
chapter
but
affords
strong
proofs
of
it
:
For
not
to
mention
here
those
several
places
out
of
which
we
have
drawn
strong
Arguments
for
it
;
How
many
things
to
confirm
it
,
did
the
Lord
Jesus
speak
therein
from
the
time
of
his
eating
the
Passover
till
he
was
taken
,
that
was
but
short
,
which
he
took
to
prepare
his
Disciples
,
for
that
separation
which
by
his
Death
was
to
follow
,
comforting
them
with
telling
what
he
would
,
and
could
do
for
them
:
I
shall
take
notice
of
that
only
wherein
he
speaks
of
that
high
point
of
his
Divine
Glory
,
by
a
mutual
Glorification
between
the
Father
and
him
,
Joh.
13.31
,
32.
Now
is
the
Son
of
man
glorified
,
and
God
is
glorified
in
him
:
but
this
is
not
all
,
for
if
God
be
glorified
in
him
,
God
shall
also
glorifie
him
in
himself
.
This
indeed
were
a
Blasphemy
for
a
meer
Creature
to
speak
after
this
manner
;
here
is
a
perfect
Equality
of
Glory
,
they
glorifie
one
another
,
and
are
glorified
one
in
another
,
God
shall
glorifie
him
not
without
but
in
himself
,
yea
,
and
shall
straightway
glorifie
him
.
That
state
of
Humiliation
was
near
come
to
an
end
,
and
the
time
was
at
hand
,
when
he
was
again
to
be
glorified
with
the
Father
with
the
Glory
which
he
had
with
him
before
the
World
was
:
God's
Glory
is
a
Divine
Glory
,
and
who
can
be
a
Copartner
to
that
Divine
Glory
,
but
he
who
is
God
himself
;
certainly
not
a
meer
Son
of
Man
,
but
he
that
is
God
as
well
as
Man
.
If
we
compare
this
Text
with
another
,
he
still
goes
on
upon
the
Reciprocal
Glorifying
of
one
another
;
Joh.
17.1
.
Father
,
glorifie
thy self
,
that
thy
Son
also
may
glorifie
thee
.
I
now
say
nothing
of
Verse
5.
of
the
same
Chapter
,
because
I
elsewhere
sufficiently
enlarg'd
upon
't
:
This
is
very
clear
,
yet
some
will
not
believe
what
(
they
say
)
they
can't
comprehend
,
and
thereby
deny
what
God
hath
revealed
.
Ps.
107.8.15.21.31
.
Oh
that
,
instead
of
it
,
men
would
often
praise
the
Lord
for
his
Goodness
,
and
for
his
wonderful
Works
to
the
Children
of
men
.
I
heretofore
,
as
I
hope
,
have
sufficiently
beaten
down
the
vain
Idol
of
their
own
Reason
,
and
demonstrated
how
idle
and
frivolous
a
thing
it
is
in
Religious
Matters
,
except
it
be
enlightned
and
sanctified
by
Revelation
:
All
the
Skill
and
Learning
of
the
Chaldeans
,
which
in
the
sight
of
Men
was
very
considerable
,
would
have
done
Abraham
no
good
towards
the
true
Knowledge
of
God
,
without
Revelation
,
but
God
appearing
and
speaking
to
him
,
made
him
know
him
well
and
in
the
true
manner
,
which
his
own
Reason
could
never
have
led
him
into
,
as
Revelation
did
:
His
Faith
was
grounded
upon
the
Declaration
and
the
Promise
,
so
,
as
the
Apostle
saith
,
Heb.
11.8
.
He
went
out
not
knowing
whither
he
went
,
guided
not
by
his
Reason
but
by
Faith
,
as
indeed
Matters
of
Religion
do
far
exceed
the
Eye
of
human
Reason
;
this
makes
the
great
Apostle
,
who
had
so
many
Revelations
,
to
call
the
Gospel
not
Mystery
but
Mysteries
in
the
plural
,
when
he
saith
,
Let
a
man
so
account
of
us
,
1
Cor.
4.1
.
as
of
the
ministers
of
Christ
,
and
stewards
of
the
Mysteries
,
of
God
;
so
Faith
he
calls
a
Mystery
,
and
so
the
Incarnation
of
the
Son
of
God
he
calls
the
Mystery
of
Godliness
,
1
Tim.
3.9
and
a
great
one
too
,
for
great
is
the
Mystery
of
Godliness
,
and
this
should
admit
of
no
Dispute
,
for
there
he
saith
without
controversie
,
but
against
Paul
and
the
whole
Christian
World
,
Socinians
are
pleased
to
make
a
great
one
:
What
he
calls
a
Mystery
is
this
,
v.
16.
Rom.
11.25
.
God
was
manifest
in
the
flesh
:
Also
he
calls
a
Mystery
,
The
blindness
that
in
part
is
happened
to
Israel
,
until
the
fulness
of
the
Gentiles
be
come
;
more
Mysteries
there
are
in
our
Religion
,
whereof
God
himself
is
the
greatest
.
Now
as
men
about
these
matters
must
not
presume
beyond
what
is
written
,
so
they
ought
not
to
neglect
or
slight
what
God
hath
revealed
in
his
Holy
Word
about
it
,
for
the
Knowledge
and
Practice
thereof
is
necessary
to
Salvation
:
The
Lord
Jesus
,
saith
the
Apostle
,
2
Thess.
1.7
,
8.
shall
be
revealed
from
heaven
with
his
mighty
Angels
in
flaming
fire
,
taking
vengeance
of
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
:
that
ignorance
of
God
,
after
what
he
hath
been
pleased
to
reveal
of
himself
,
is
unexcusable
and
wilful
,
whosoever
knoweth
not
God
in
Christ
,
Theanthrope
,
God
and
Man
,
knows
him
not
at
all
as
he
ought
,
therefore
shall
be
liable
to
his
Judgment
;
My
people
,
saith
the
Lord
,
Hos.
4.6
.
are
destroyed
for
Lack
of
knowledge
,
because
thou
hast
rejected
knowledge
,
I
will
also
reject
thee
;
and
therefore
the
People
that
doth
not
understand
shall
fall
.
v.
14.
Indeed
after
the
great
Light
which
God
hath
given
us
concerning
the
fundamental
Points
of
Christian
Religion
,
about
the
Most
Holy
Trinity
,
the
Person
and
Offices
of
our
Lord
and
Saviour
,
there
is
no
ground
of
pretence
to
an
Excuse
,
left
for
any
that
hath
the
Word
of
God
in
his
House
,
and
can
read
it
when
he
pleaseth
.
Therefore
God
hath
graciously
done
his
part
,
sufficiently
and
clearly
declared
his
Will
and
Mind
,
which
't
is
Man's
Duty
to
follow
and
conform
to
,
but
as
to
some
he
gives
Grace
to
do
good
,
others
he
leaves
in
their
Natural
Refractoriness
and
Aversion
from
it
,
for
't
is
Grace
to
seek
for
Grace
,
't
is
Grace
to
receive
it
,
and
Grace
to
use
it
well
;
so
he
hath
not
been
wanting
in
giving
Rules
and
Directions
to
encourage
those
who
do
well
,
and
punish
them
that
do
evil
,
which
agrees
with
his
Justice
and
his
Truth
;
and
as
he
hath
ordered
the
things
,
so
he
hath
appointed
those
who
must
execute
it
;
among
which
,
as
't
is
in
every
Station
of
Men
,
some
do
their
Duty
,
and
some
not
,
which
is
a
preparatory
matter
for
a
Judgment
to
come
:
But
to
bring
home
the
thing
upon
us
,
can
any
one
who
hath
lived
any
competent
time
,
be
so
blind
as
not
to
have
seen
and
taken
notice
of
God's
great
Mercies
to
this
Nation
,
which
with
an
humble
and
thankful
Heart
I
admire
at
,
how
gloriously
and
universally
hath
the
Light
of
the
Gospel
shin'd
among
us
?
How
many
effects
of
God's
gracious
and
wise
Providence
,
hath
the
Nation
had
experience
of
?
How
plentiful
and
powerful
hath
the
preaching
of
the
Word
of
God
been
in
this
great
City
,
which
may
well
be
called
the
Jerusalem
of
the
Gentiles
,
and
so
proportionably
in
most
,
if
not
in
every
part
of
the
Kingdom
?
So
that
God
might
justly
expostulate
with
us
,
as
formerly
he
did
with
his
People
,
Isa.
5.4
.
What
more
could
have
been
done
to
my
Vineyard
,
that
I
have
not
done
in
't
?
Even
of
late
when
our
Holy
Religion
and
Liberties
were
in
so
great
a
danger
of
being
swallowed
up
by
Popery
;
But
what
Returns
to
God
have
we
made
for
all
this
?
Have
we
with
the
Psalmist
so
much
as
said
or
thought
,
Ps.
116.12
.
Deut.
32.15
.
What
shall
we
render
unto
God
for
all
his
Benefits
towards
us
?
Rather
like
Jeshurun
we
kicked
,
but
with
this
difference
,
that
he
kicked
when
he
was
waxed
fat
,
but
we
do
when
we
are
grown
lean
;
Prosperity
is
apt
to
make
one
wanton
,
but
Adversity
should
make
us
humble
.
Tho'
we
thank
God
,
Idolatry
doth
not
now
sit
upon
the
Throne
,
yet
it
walks
bare-fac'd
up
and
down
in
the
Streets
,
which
one
would
have
thought
,
that
like
the
Man
whom
God
by
a
Prophet
speaks
of
,
1
Kings
20.42
.
he
had
appointed
to
Destruction
,
should
have
been
forced
to
abscond
and
hide
her
Face
,
after
she
had
visibly
aimed
at
no
less
than
the
ruine
of
the
Protestant
Religion
,
in
the
whole
Kingdom
,
but
instead
of
that
,
whilst
violent
and
cruel
Persecutions
are
raging
abroad
against
Protestants
,
Popery
keeps
its
ground
,
and
daily
her
Priests
by
Herds
are
seen
to
slock
to
some
places
,
where
against
the
Law
,
they
are
received
,
to
the
great
Scandal
of
Religion
,
and
shame
of
those
who
suffer
it
,
whereby
they
contribute
towards
maintaining
and
promoting
of
Idolatry
;
and
as
Wickednesses
go
by
couples
,
within
these
few
Years
is
sprung
up
another
detestable
Abomination
,
I
mean
Blasphemy
,
a
fit
match
for
Idolatry
,
which
is
now
as
bold
and
insolent
as
ever
the
other
was
;
and
as
Weeds
usually
grow
faster
and
thicker
than
the
good
Seed
,
so
upon
a
sudden
the
Nation
seems
over-grown
with
it
,
and
no
prospect
of
an
effectual
Remedy
,
except
with
a
sudden
removing
of
the
Props
which
support
it
,
and
let
Men
in
high
Places
look
to
't
,
as
God
in
his
due
time
will
require
it
at
their
Hands
;
for
he
hath
said
,
he
will
call
to
account
those
who
consent
with
,
and
are
partakers
with
Sinners
;
Psal.
50.18
,
19
,
20
,
21.
which
they
be
,
if
they
prevent
and
punish
them
not
,
when
't
is
their
Duty
and
in
their
Power
to
do
't
:
Woe
be
to
those
who
prefer
their
Worldly
Interest
before
that
of
Christ
,
and
who
for
their
Houses
,
Relations
,
and
Lands
,
Mark
5.
forsake
our
Saviour's
Cause
,
this
is
like
the
Gadarenes
,
who
loved
their
Herds
of
Swine
more
than
his
Presence
;
thus
once
,
when
upon
Earth
,
out
of
Covetousness
,
and
for
a
little
Money
,
he
was
betray'd
by
one
,
who
made
a
profession
of
being
his
Disciple
,
out
of
weakness
he
was
deny'd
by
another
,
and
out
of
fear
forsaken
by
them
all
;
but
out
of
what
he
saith
,
we
reasonably
infer
,
that
whosoever
loves
Houses
,
Lands
,
Money
,
Places
,
Matt.
19.29
.
or
any
thing
else
whatsoever
,
more
than
him
,
shall
suffer
Loss
and
Punishment
,
as
he
will
reward
those
that
are
not
ashamed
of
him
,
nor
of
his
Concerns
;
and
this
last
I
may
apply
to
those
worthy
Persons
,
who
hitherto
used
,
and
still
do
,
their
utmost
endeavours
in
their
several
Capacities
to
promote
the
Lord's
Honour
,
enlarge
his
Kingdom
,
punish
,
and
suppress
Blasphemy
,
Prophaneness
,
Immorality
,
and
all
that
is
contrary
to
Piety
,
Vertue
,
and
Honour
,
and
to
carry
on
a
thorough
Reformation
in
Doctrines
and
Manners
,
such
need
not
to
care
a
Straw
for
the
Frowns
,
Revilings
,
Slanders
,
and
Hatred
of
evil
and
prophane
Men
,
as
long
as
they
are
sure
of
the
Love
and
Favour
of
the
Son
of
God
,
which
the
World
can
neither
give
nor
take
away
from
them
:
This
is
a
sufficient
Compensation
and
Comfort
in
this
Life
,
which
shall
be
followed
with
plentiful
and
unspeakable
,
yea
,
incomparable
Rewards
in
that
which
is
to
come
.
Clogs
in
a
Wheel
stop
its
motion
,
so
now
when
God
hath
put
us
in
the
way
,
and
laid
a
foundation
to
go
upon
,
the
necessary
Work
is
to
remove
Lets
and
Hinderances
:
Wolves
,
tho'
never
so
much
in
Sheep's
Cloathing
,
must
never
be
made
Shepherds
;
when
there
is
any
poison
in
the
Spring
,
the
safest
and
readiest
way
to
prevent
ill
consequences
and
dangers
,
is
to
purge
and
cleanse
it
as
soon
as
possibly
may
be
:
Places
of
Trust
,
and
of
Influence
,
ought
to
be
in
the
Hands
only
of
those
who
are
able
,
faithful
,
fearing
God
,
and
sound
in
the
Faith
.
'T
is
a
necessary
part
of
Prudence
,
when
Officers
are
chosen
to
be
in
a
place
of
Trust
in
any
Capacity
,
high
or
low
,
to
be
cautious
,
and
examine
whether
or
not
such
who
stand
,
be
duly
qualifi'd
;
't
is
a
great
folly
for
a
Man
to
trust
a
Covetous
,
Greedy
,
Corrupt
one
with
his
Purse
,
a
Bloody
Man
with
his
Life
,
and
a
Tyrannical
one
with
his
Liberty
:
Have
we
not
before
our
Eyes
,
the
Imprudence
of
a
Man
who
once
thought
with
a
Protestant
Army
to
have
set
up
Popery
?
Can
I
think
that
an
Ungodly
,
Blasphemer
,
Swearer
,
Prophane
,
Immoral
Man
,
is
a
fit
Person
to
secure
and
propagate
our
true
Christian
Religion
and
Piety
,
and
to
punish
and
effectually
suppress
all
that
is
contrary
to
't
?
Or
will
any
Man
in
the
World
,
if
he
hath
any
grain
of
Wisdom
,
entrust
with
his
main
Concerns
,
an
idle
vicious
Person
,
who
neglects
his
Business
,
and
doth
not
attend
his
Service
?
Employ
as
much
as
you
can
,
Pious
and
good
Men
,
for
such
are
valuable
in
every
relation
;
good
Fathers
,
good
Children
,
good
Masters
,
good
Servants
,
good
Princes
,
good
Subjects
;
and
take
this
for
a
certain
Rule
,
he
who
is
not
true
to
God
,
will
prove
false
to
Man
;
he
who
for
Worldly
Considerations
betrays
his
Conscience
,
will
also
betray
his
Trust
;
have
a
Man
of
good
Principles
,
and
you
'll
know
where
to
find
him
,
let
him
be
one
who
hath
a
Religion
,
the
true
one
,
who
owns
the
fundamentals
of
true
Christian
Religion
,
namely
,
a
God
,
the
Holy
Trinity
,
our
Saviour's
,
and
the
Holy
Ghost's
Divinity
;
who
is
no
Deist
,
nor
a
prophane
Scoffer
who
ridicules
not
only
Pious
Men
,
but
Piety
it self
,
and
is
a
favourer
of
those
who
do
:
I
say
,
such
a
one
is
thereby
unqualified
,
in
any
publick
capacity
to
serve
in
a
Christian
well
regulated
State
.
'T
is
certainly
a
great
Crime
to
help
to
throw
Poison
into
any
publick
Spring
,
which
all
do
,
who
favour
bad
Men
in
their
unjust
designs
,
and
soon
or
late
,
the
Country
where
such
things
happen
,
shall
smart
for
it
;
and
tho'
God
,
in
case
such
Men
in
Places
do
ride
cross
in
his
way
,
or
lay
as
Blocks
before
him
,
knows
well
how
infallibly
to
remove
them
,
yet
still
those
that
for
Self-ends
helped
them
to
get
up
,
have
thereby
contracted
a
Guilt
,
and
made
themselves
accessary
to
the
evil
by
them
committed
.
David
who
was
a
good
and
a
wise
Man
saith
,
The
wicked
walk
on
every
side
,
Psal.
12.8
.
when
the
vilest
Men
are
exalted
:
No
viler
Men
than
Blasphemers
and
Idolaters
,
for
such
,
when
once
they
are
in
power
,
would
frame
Mischief
by
a
Law
,
if
they
could
.
Ps.
94.20
.
We
thank
God
that
Idolaters
are
by
Law
excluded
from
bearing
Rule
,
or
having
any
Hand
in
the
Administration
of
the
Government
;
would
to
God
we
might
in
every
part
say
so
of
Blasphemers
,
for
they
are
the
Rust
and
Moth
that
can
make
uneffectual
all
our
Blessings
;
good
Men
make
good
Times
;
we
have
too
many
of
those
who
pretend
to
be
and
would
seem
to
be
Christians
,
but
in
truth
and
reality
are
far
from
it
;
may
God
be
pleased
to
open
the
Eyes
of
those
that
are
concern'd
to
know
and
reject
them
.
Some
would
countenance
Impiety
,
and
support
Wickedness
in
Doctrine
and
Practise
under
the
specious
pretence
that
they
are
not
for
Persecution
,
and
so
by
a
side-Wind
,
as
much
as
in
them
lieth
,
cross
any
thing
tending
to
punish
and
effectually
suppress
it
,
but
that
Vizard
can
easily
be
pull'd
off
,
for
to
punish
and
suppress
Impiety
and
Blasphemy
is
Persecution
no
more
than
't
is
Injustice
to
punish
Murthers
,
Robberies
,
and
the
like
Crimes
,
which
if
Men
do
not
,
in
his
due
time
,
God
will
arise
,
Psal.
68.1
.
and
his
Enemies
shall
be
scattered
.
Now
that
those
who
prophane
Religion
,
and
would
overthrow
our
Christian
Church
,
do
deserve
Punishment
,
we
have
the
best
Instance
we
could
wish
for
,
no
less
than
that
of
our
Blessed
Lord
,
who
himself
punished
the
Impious
Men
who
had
prophaned
Religion
and
the
Temple
with
their
Worldly
Concerns
,
for
he
cast
them
all
out
and
overthrew
their
Tables
for
Merchandise
;
Mat.
21.12
and
herein
he
not
only
spake
,
but
also
employed
his
Hands
,
for
,
When
he
had
made
a
Scourge
of
small
Cords
,
he
drove
them
all
out
of
the
Temple
:
And
't
is
observable
,
John
2.15
.
that
what
he
said
in
John
,
Make
not
my
Father's
House
,
a
House
of
Merchandise
:
In
two
other
Evangelists
,
't
is
said
,
My
House
is
the
House
of
Prayer
;
Mat.
21.13
Luke
19.45
.
so
his
Father's
House
and
his
is
the
same
:
And
John
mentions
that
his
Disciples
remembred
that
it
was
written
,
The
Zeal
of
thine
House
hath
eaten
me
up
.
Here
is
a
Precedent
for
all
in
Authority
that
love
Religion
and
the
Honour
of
God
,
to
be
zealous
to
suppress
and
punish
those
who
Prophane
and
Blaspheme
it
;
and
I
must
own
it
to
be
sad
Times
when
no
restraint
,
or
curb
is
set
upon
them
:
It
hath
formerly
been
made
a
Question
,
which
of
these
two
is
the
worse
,
either
when
every
thing
is
lawful
,
or
when
nothing
is
lawful
?
Tho'
both
be
extremes
,
which
commonly
are
vicious
,
yet
the
first
I
reckon
to
be
the
worse
of
the
two
;
for
I
had
rather
to
be
deprived
of
some
kind
of
Liberty
,
than
to
see
others
with
trespassing
upon
that
Liberty
,
to
do
and
say
what
they
list
;
I
can
in
Temporals
be
content
to
part
with
some
Liberty
,
rather
than
to
see
others
in
Spirituals
to
take
a
Liberty
of
Blaspheming
and
Prophaning
God's
Holy
Name
and
Religion
:
Yet
I
would
not
have
a
sort
of
People
in
the
World
to
take
an
Advantage
of
this
,
so
as
to
deprive
me
of
a
just
and
honest
Liberty
,
under
the
Notion
of
restraining
others
from
an
unlawful
Freedom
,
in
indifferent
and
circumstantial
Matters
Liberty
may
be
allowed
,
when
it
must
not
be
in
necessary
and
Fundamentals
.
That
busie
and
restless
Spirit
of
Socinianism
,
doth
upon
all
occasions
discover
it self
,
whereof
we
have
a
late
instance
in
what
happened
at
Canterbury
,
which
is
to
huff
and
defie
our
Church
in
the
very
Face
of
the
Primate
:
'T
is
a
shame
that
some
few
Foreigners
,
Tradesmen
,
and
others
,
corrupted
by
their
own
Natural
Confidence
,
and
tho'
encouragement
they
here
meet
with
,
should
be
suffered
to
mock
our
Holy
Religion
;
and
in
spight
of
our
Laws
,
after
Tricks
,
Shufflings
,
and
such
Circumstances
as
make
the
thing
the
more
odious
,
to
set
up
Antichristian
Meetings
,
as
those
who
are
informed
of
the
Matter
,
well
know
.
They
have
the
Face
to
pretend
to
the
benefit
of
the
Toleration
Act
passed
in
the
first
Year
of
William
and
Mary
;
but
by
a
Clause
in
the
same
they
are
not
qualified
for
it
,
except
they
declare
their
Approbation
of
,
and
subscribe
the
39
Articles
,
very
few
excepted
,
which
relate
to
the
Church
Government
and
Ceremonies
;
for
the
Act
is
intended
for
the
Ease
and
Liberty
only
of
those
who
differ
in
Circumstantials
,
or
at
most
those
who
overthrow
not
the
Fundamentals
,
which
they
who
do
,
are
unworthy
of
,
or
else
it
were
by
Law
to
allow
of
Impiety
,
Blasphemy
,
Idolatry
,
or
any
Heresie
;
and
in
that
part
of
the
Act
relating
to
Quakers
,
a
Sect
very
unsound
in
the
Faith
,
there
is
a
great
tie
upon
them
,
for
't
is
said
,
they
shall
subscribe
a
Profession
of
their
Faith
in
these
Words
.
I
A.
B.
profess
Faith
in
God
the
Father
,
and
in
Jesus
Christ
his
Eternal
Son
,
the
true
God
,
and
in
the
Holy
Spirit
,
one
God
blessed
for
evermore
;
and
do
acknowledge
the
Holy
Scriptures
of
the
Old
and
New
Testament
to
be
given
by
Divine
Inspiration
.
Here
is
a
Test
for
Socinians
,
wherein
is
asserted
the
first
of
the
39
Articles
of
one
God
in
three
Persons
,
so
they
declare
they
believe
the
Holy
Trinity
,
and
the
Divinity
of
the
Son
,
and
of
the
Holy
Ghost
;
as
also
the
Divine
Authority
of
Scripture
:
Now
,
I
say
,
that
tho'
this
be
expressed
only
in
that
part
of
the
Act
which
relates
to
Quakers
;
yet
we
must
take
it
to
be
the
Intention
of
the
Law
to
reach
every
one
that
comes
under
the
benefit
of
the
Act
,
and
this
is
so
plain
,
that
about
the
latter
end
of
the
same
,
all
Anti-Trinitarians
,
such
are
the
Vnitarians
,
are
excluded
from
the
benefit
of
it
;
the
words
are
plain
,
Provided
always
,
and
be
it
farther
Enacted
by
the
Authority
aforesaid
,
that
neither
this
Act
,
nor
any
Clause
,
Article
,
or
any
thing
herein
contained
,
shall
extend
,
or
be
construed
to
extend
to
give
any
ease
,
benefit
,
or
advantage
to
any
Papist
or
Popish
Recusant
whatsoever
,
or
any
Person
that
shall
deny
in
his
Preaching
or
Writing
,
the
Doctrine
of
the
Blessed
Trinity
,
as
are
declared
in
the
aforesaid
Articles
of
Religion
.
After
this
,
we
may
well
wonder
at
any
one
,
who
will
say
there
is
any
benefit
by
this
Act
intended
for
Socinians
,
it
appearing
so
much
to
the
contrary
,
that
there
is
no
Toleration
allowed
them
.
By
what
I
said
out
of
the
Act
,
it
sufficiently
appears
how
binding
it
is
against
those
who
deny
the
Holy
Trinity
,
as
Socinians
:
For
they
who
pretend
to
the
benefit
of
it
,
to
qualifie
themselves
,
must
not
only
take
the
Oath
to
the
Government
,
but
also
subscribe
to
every
Doctrinal
Article
of
the
39
,
in
the
first
and
second
whereof
chiefly
,
the
Anti-Trinitarian
detestable
Heresie
is
fully
Condemned
:
This
as
to
the
Letter
of
the
Law
,
but
herein
,
according
to
the
Gospel
,
there
is
a
Christian
Prudence
to
be
used
,
Socinians
,
as
well
as
Jesuits
,
have
Equivocations
,
and
mental
Reservations
:
They
sometimes
to
serve
their
turn
,
subscribe
things
,
which
,
as
some
of
them
have
been
heard
to
say
,
either
they
do
not
understand
,
or
else
have
within
themselves
a
particular
meaning
thereof
.
Now
upon
such
occasions
,
the
Officers
concerned
to
tender
the
Oaths
and
receive
Subscriptions
,
ought
to
be
Cautious
how
they
admit
some
Men
to
't
.
In
a
Tract
I
have
written
concerning
Oaths
,
I
mentioned
several
necessary
things
upon
this
matter
,
only
this
I
shall
say
for
the
present
,
that
when
there
is
no
ground
of
Suspicion
,
nor
any
thing
to
create
doubts
of
the
Sincerity
of
him
or
them
that
are
to
Swear
and
Subscribe
,
then
the
Oath
and
Subscription
to
end
the
business
,
may
be
admitted
,
leaving
it
for
God
to
judge
of
the
Truth
and
Reality
of
the
Party
concerned
:
But
it
should
be
otherwise
,
when
there
is
cause
to
doubt
of
a
Man's
sincerity
,
for
fear
of
being
Instrumental
in
his
Ruin
and
Damnation
;
I
would
not
easily
believe
a
Man
whom
I
have
ground
to
suspect
he
is
a
Lyar
,
nor
tender
an
Oath
to
one
whom
I
hear
to
be
apt
to
forswear
;
I
do
not
say
,
a
Man
may
absolutely
refuse
to
put
him
to
his
Oath
,
but
not
to
be
accessary
to
his
Perjury
,
I
would
be
very
wary
and
cautious
,
and
endeavour
to
find
out
whether
he
be
real
;
or
comes
with
an
ill
design
:
Why
should
I
put
a
Dagger
,
or
a
Cup
of
Poison
into
the
hand
of
one
who
may
happen
not
to
be
sound
in
his
Mind
,
and
not
Compos
Mentis
,
therewith
to
Stab
and
Poison
himself
or
others
;
in
this
case
of
Heresie
,
we
have
a
considerable
instance
in
the
Person
of
Arrius
,
whom
we
heard
of
,
when
I
spake
of
the
Council
of
Nice
,
't
is
thus
,
The
Emperour
Constantine
,
upon
the
suggestions
of
an
Arrian
Priest
,
(
whom
his
Sister
Constantia
upon
her
Death-bed
had
commended
to
his
favour
,
)
how
Arrius
had
to
his
Imperial
Majesty
,
been
mis-represented
,
for
his
Opinion
about
those
Matters
,
was
the
same
with
the
Judgment
of
the
Council
of
Nice
,
and
that
if
he
were
pleased
to
admit
him
into
his
presence
,
he
with
his
own
Mouth
would
assure
him
of
it
,
the
Emperour
,
who
would
not
in
the
least
recede
from
the
Resolutions
of
the
Council
,
was
upon
those
terms
content
to
see
him
,
so
he
comes
,
and
in
sound
words
,
gave
him
a
short
Confession
of
what
he
said
he
believed
concerning
those
Matters
,
afterwards
Constine
ask'd
him
,
whether
he
would
subscribe
to
the
Council's
Determinations
,
which
he
readily
did
,
yet
the
Emperour
to
make
sure
of
him
,
required
him
to
swear
to
the
truth
of
what
he
had
subscribed
,
which
he
also
did
;
thus
he
imposed
upon
the
Emperour
,
but
could
not
upon
God
who
,
as
I
said
before
,
found
out
,
and
Punished
him
.
I
am
perswaded
that
many
Socinians
after
the
Example
of
this
their
great
Ring-leader
,
to
get
leave
to
set
up
Anti-Christian
Conventicles
,
will
,
if
they
can
,
impose
upon
the
Law
,
subscribe
and
swear
unto
any
thing
,
for
they
have
the
face
to
declare
,
if
we
will
believe
them
,
that
the
Vnitarians
,
the
Catholick
Church
,
the
Translatour
,
as
they
call
one
,
and
I
,
are
at
perfect
Agreement
?
but
the
contrary
I
sufficiently
shewed
in
my
Answer
to
their
two
Letters
.
Still
I
am
of
Opinion
,
that
for
their
ends
,
they
will
do
,
say
,
sign
,
and
transform
themselves
into
any
thing
;
therefore
let
those
who
are
concerned
,
look
to
them
when
they
offer
to
swear
and
subscribe
.
Thus
having
taken
notice
of
the
Law
,
I
must
not
omit
to
do
so
of
the
Gospel
,
and
Address
my self
to
the
Ministers
of
Christ
,
and
Shepherds
of
his
Flock
,
whose
Duty
it
is
not
only
to
feed
,
but
also
defend
it
from
the
Wolves
;
else
in
Scripture
Phrase
they
are
Idol
Shepherds
,
Zec.
11.17
and
dumb
Dogs
.
Not
Shepherds
,
but
Hirelings
,
for
saith
the
great
Shepherd
of
all
,
He
that
is
an
hireling
,
Isai.
56.10
,
11.
Joh.
10.11.12
,
13
,
14.
Ezeck.
33.
and
not
the
Shepherd
,
seeth
the
wolf
coming
,
and
leaveth
the
sheep
,
and
fleeth
,
and
the
wolf
catcheth
them
,
and
scattereth
the
sheep
.
Therein
is
Rule
and
Example
for
good
Shepherds
;
a
terrible
doom
will
attend
those
who
herein
neglect
their
Duty
,
as
we
read
in
the
Case
of
the
Watchman
:
't
is
not
enough
for
one
to
know
,
but
he
also
must
do
his
Duty
,
or
else
he
shall
fall
into
a
greater
Condemnation
;
but
't
will
be
a
great
Aggravation
when
he
knows
the
Wolf
to
be
within
the
Sheepfold
,
and
drives
it
not
out
when
he
can
,
and
if
he
wants
strength
,
let
him
sue
for
help
where
it
may
be
had
:
Certainly
these
are
Evil
Days
,
when
more
than
ever
,
as
't
is
now
,
out
of
the
Heart
proceed
all
the
wicked
things
,
by
our
Saviour
mentioned
,
among
which
Blasphemy
,
Mark
.
7.22
.
none
of
the
least
,
is
named
:
We
hope
our
worthy
Prelates
with
their
Pious
Care
,
and
Christian
Prudence
,
will
drive
out
of
the
Precinct
of
their
respective
Jurisdictions
,
and
as
far
as
they
are
able
,
every
thing
else
contrary
to
Piety
and
sound
Doctrine
:
this
with
humble
Respect
and
Submission
I
bring
to
their
Door
and
there
leave
it
,
not
doubting
but
that
some
who
are
sincere
and
zealous
for
the
cause
of
God
,
will
approve
themselves
to
be
among
those
whom
God
speaks
of
,
Jer.
3.15
.
I
will
give
you
Pastours
according
to
mine
Heart
,
which
shall
feed
you
with
knowledge
and
understanding
:
May
God
in
this
great
Concern
of
his
,
make
every
one
in
his
station
,
careful
,
diligent
and
faithful
to
Discourse
,
Preach
,
Write
,
and
every
other
way
according
to
their
Abilities
promote
the
Interest
of
Christ
,
that
we
may
see
whatsoever
is
contrary
to
't
,
thereby
exploded
out
of
the
Land
,
if
not
out
of
the
World
,
or
at
least
compelled
to
lurk
and
hide
in
dark
places
,
proper
Holes
for
Works
of
Darkness
,
that
we
may
no
longer
hear
,
see
,
or
be
troubled
therewith
;
we
may
hope
,
God
will
bless
Joint-endeavours
,
if
every
one
in
his
way
,
and
as
far
as
he
is
enabled
,
fets
his
Hand
to
the
Work
;
among
us
let
there
be
none
like
the
Trumpets
who
encourage
Men
to
Battle
,
yet
fight
not
themselves
;
or
as
the
Bells
which
call
People
to
Church
,
but
they
go
not
:
In
my
Judgment
,
I
am
not
against
,
but
for
using
first
such
charitable
means
,
2
Tim.
2.25
.
as
thereby
to
try
if
God
,
peradventure
,
will
give
them
Repentance
,
to
the
acknowledging
the
Truth
,
specially
to
those
who
have
been
seduced
,
and
are
misled
,
who
indeed
are
pity
worthy
,
but
in
relation
to
hardned
Hereticks
,
our
Charity
must
be
kept
within
bounds
,
and
attended
with
Considerations
becoming
Christian
Zeal
and
Prudence
,
1
Cor.
13.
't
is
true
,
Charity
thinketh
no
evil
,
without
cause
,
but
she
is
not
blind
,
and
can
see
when
there
is
:
She
beareth
all
things
,
but
doth
not
approve
of
,
or
tolerate
Heresie
,
it
ought
not
to
be
void
of
Prudence
,
or
of
sincere
love
to
Truth
,
or
of
zeal
for
God's
House
,
so
as
under
the
Notion
of
Charity
,
to
bring
,
or
suffer
in
God's
House
,
Men
infected
with
damnable
Heresie
,
Snakes
into
the
Mother's
Bosom
,
or
ravenous
Wolves
into
the
Sheep-fold
.
In
such
things
we
must
not
mind
so
much
what
Men
will
say
as
what
God
will
?
To
loyal
Subjects
their
Princes
Enemies
are
theirs
,
so
true
Christians
ought
to
account
Christ's
Enemies
to
be
theirs
;
God
forbid
,
we
should
under
the
wrong
Notion
of
Charity
,
betray
our
Allegiance
to
him
,
our
Conscience
,
or
the
Truth
.
As
to
Socinians
,
I
wish
the
gentleness
of
the
Parliament
towards
them
,
may
lead
them
to
the
knowledge
of
their
detestable
Errors
,
and
prove
an
Inducement
to
repent
and
leave
them
off
,
lest
their
Charity
being
exhausted
,
and
Patience
tired
out
,
in
their
Christian
Prudence
and
Zeal
for
God
,
seeing
mild
Courses
cannot
prevail
,
they
make
use
of
harder
ones
.
May
be
some
Wretches
,
whom
for
being
in
no
wise
qualified
for
any
publick
Places
,
the
Penalties
cannot
reach
,
shall
take
the
liberty
as
Emissaries
to
disperse
their
venom
,
and
to
blaspheme
,
which
Time
will
shew
.
In
the
mean
while
't
is
a
just
cause
of
much
Grief
and
Sorrow
for
all
that
are
for
God's
Glory
,
and
who
love
their
Religion
to
see
so
many
Lots
and
Hindrances
to
the
sound
Doctrines
of
the
Gospel
,
and
to
the
Work
of
Piety
and
Reformation
.
None
here
can
be
so
blind
,
but
may
perceive
it
,
if
some
do
not
;
I
am
sure
others
afar
off
,
to
the
Shame
and
Scandal
of
Religion
,
and
of
the
Nation
,
do
with
a
Witness
:
What
a
stain
is
it
to
England's
Honour
,
and
to
the
purity
of
our
Holy
Profession
,
to
find
that
our
Enemies
to
both
Religion
and
Nation
,
throw
Dirt
upon
't
,
not
in
private
,
but
as
publickly
as
can
be
,
It
hath
been
told
in
Gath
,
and
published
in
the
Streets
of
Askelon
.
2
Sam.
1.20
.
The
French
Gazette
,
(
and
by
[
](A41567-e47860-b)*
*
Flying
Post
of
Saturday
9th
of
April
,
1698.
our
printed
Papers
here
't
is
mentioned
in
the
Article
from
Paris
)
saith
,
The
Bill
in
England
against
Blasphemy
.
and
Prophaneness
,
or
as
he
calls
it
,
Impiety
and
Debauchery
,
hath
met
with
great
opposition
:
And
here
't
is
known
how
that
Intelligence
was
too
true
,
tho'
't
is
very
sad
that
two
such
abominable
things
as
are
Blasphemy
and
Prophaneness
,
should
find
Friends
to
favour
and
support
them
,
which
none
but
those
who
are
guilty
thereof
,
either
directly
,
or
by
a
side-wind
,
will
offer
to
do
;
and
it
is
too
true
that
whilst
some
good
and
worthy
Persons
used
their
Endeavours
to
promote
the
Cause
of
God
,
others
as
bad
as
these
are
good
,
with
their
utmost
power
opposed
it
:
And
as
in
the
Body
,
when
there
is
a
weak
and
infected
part
,
all
bad
Humours
fall
in
with
it
,
so
in
this
case
,
we
find
a
Combination
against
the
Truth
,
not
only
of
the
Jews
,
our
Saviour's
sworn
Enemies
,
and
of
their
Friends
,
but
also
of
the
worst
Sects
or
Excrements
of
Christianity
;
so
that
with
the
Psalmist
we
may
say
,
Edom
,
Ishmael
,
Psalm
83.5
,
6
,
7
,
8
,
9.
Moab
,
Gebal
,
Ammon
,
Amalek
,
the
Philistines
,
&c.
have
consulted
together
with
one
consent
,
and
are
confederate
against
it
.
Among
others
,
for
Socinians
appeared
the
Quakers
,
who
with
them
agree
in
many
things
,
as
against
Revelation
,
and
the
Word
of
God
,
which
they
subject
one
to
their
Spirit
and
Light
within
,
the
other
to
their
Reason
:
Upon
reasonable
Grounds
it
may
be
question'd
,
Whether
Men
,
who
own
no
other
Christ
but
that
which
they
say
to
be
within
them
,
who
never
were
Baptized
in
his
Name
,
own
in
the
Church
no
Ministery
by
way
of
Office
,
and
receive
no
Sacraments
of
Christ's
Institution
,
may
be
called
Christians
;
as
for
Socinians
,
tho'
they
call
themselves
so
,
yet
are
only
in
Name
,
nor
really
such
,
but
rather
Enemies
to
his
Person
,
and
his
Cross
,
whose
Dignity
and
Merits
for
all
their
fair
pretences
,
they
strive
,
and
intend
if
they
can
,
to
pull
down
;
to
that
effect
they
use
all
they
think
may
conduce
to
't
;
but
let
them
design
it
never
so
much
,
I
can
upon
certain
Grounds
assure
them
,
they
shall
never
execute
it
,
because
God's
Word
we
have
for
it
.
Something
else
there
is
which
I
must
take
notice
of
,
the
more
because
in
relation
to
Laws
and
Penalties
,
they
keep
a
pother
about
;
that
Party
doth
sound
a
general
Alarm
,
and
would
make
many
more
afraid
besides
themselves
,
as
if
they
were
all
concerned
for
a
common
Cause
,
but
I
think
none
but
the
guilty
ought
to
fear
:
God
forbid
the
Innocent
should
suffer
with
the
Guilty
,
but
withal
the
Guilty
must
not
escape
with
the
Innocent
;
for
both
he
that
justifieth
the
Guilty
,
Prov.
17.15
.
and
he
that
condemneth
the
Innocent
,
are
abomination
to
the
Lord
:
I
cannot
blame
Men
for
being
cautious
how
to
prevent
Inconveniencies
,
as
much
as
't
is
possible
,
lest
the
harmless
should
be
involved
in
the
same
Condemnation
with
the
mischievous
Man
,
which
hath
sometimes
happened
,
and
so
may
again
,
but
for
Men
without
a
just
and
visible
cause
to
be
over
fearful
,
it
argues
either
a
faintedness
in
the
Heart
,
or
a
guilt
in
the
Conscience
;
however
let
a
due
Prudence
be
made
use
of
,
both
in
fixing
the
Guilt
,
and
inflicting
the
Punishment
upon
the
Guilty
:
As
't
is
necessary
and
just
that
Men
should
plainly
know
what
they
are
forbidden
,
and
must
avoid
;
so
out
of
Christian
Prudence
there
ought
a
difference
to
be
made
between
the
seducer
and
seduced
,
the
obstinate
and
ignorant
,
the
leader
and
the
mis-led
.
Deut.
22.19
,
29.
'T
is
to
be
taken
notice
of
,
how
under
the
Law
there
were
Fines
and
Money-penalties
laid
upon
Offenders
,
which
may
be
a
warning
for
these
times
.
Now
as
to
the
distinction
to
be
made
of
Persons
,
about
the
Jews
,
for
whom
a
great
regard
hath
been
had
of
late
,
a
necessary
care
ought
to
be
taken
to
prevent
their
spreading
abroad
their
Blasphemies
against
our
Lord
,
and
to
confine
them
within
their
Synagogue
for
matters
of
Religion
,
nor
suffer
them
to
go
about
seducing
of
Souls
;
they
should
consider
here
they
stand
upon
no
Act
of
Parliament
,
only
upon
Connivence
:
Thus
we
shall
pity
their
Hardness
and
Unbelief
,
Rom.
11.33
.
thorough
the
unsearchable
judgments
of
God
,
which
is
a
continuation
of
that
which
their
Fore-fathers
had
from
the
beginning
.
But
Socinians
we
may
look
upon
with
a
different
eye
,
for
they
are
Apostatized
from
the
Truth
,
which
the
Jews
never
professed
:
and
continuing
obstinate
in
their
Blasphemies
,
they
deserve
to
be
delivered
unto
Satan
,
1
Tim.
1.20
.
that
they
may
learn
not
to
blaspheme
.
This
is
St.
Paul's
Direction
and
Practice
.
When
a
Law
is
to
be
made
,
to
prevent
its
becoming
a
snare
,
it
ought
to
be
worded
in
as
plain
,
full
,
and
clear
Terms
as
possibly
may
be
;
though
for
all
that
,
at
one
time
or
other
,
some
,
out
of
perverseness
of
Nature
,
will
study
how
to
wrest
it
:
And
no
wonder
seeing
they
attempt
to
put
false
Glosses
upon
God's
Word
,
even
in
those
places
which
are
as
plain
as
can
be
.
But
from
a
general
Rule
to
come
to
a
particular
one
,
which
is
what
I
now
purpose
,
I
shall
now
reduce
it
to
the
case
of
Blasphemy
,
about
which
the
Controversie
is
between
the
Orthodox
and
Socinians
:
The
occasion
of
my
coming
to
this
,
when
I
was
just
upon
concluding
this
Discourse
,
is
given
me
a
sheet
of
Paper
,
under
the
Name
of
a
Caution
about
passing
the
Bill
against
Blasphemy
,
whereof
the
Author
goes
upon
two
Heads
,
the
first
,
What
Blasphemy
is
in
it self
?
the
second
,
How
far
the
Civil
Authority
may
go
to
suppress
it
?
This
Paper
tends
to
what
most
of
their
others
do
,
to
make
all
Dissenters
,
even
the
best
sort
,
to
think
that
there
is
a
design
to
disquiet
them
;
but
the
cloven
Foot
cannot
be
hidden
,
for
all
that
own
the
Doctrinal
part
of
the
Thirty
nine
Articles
,
are
not
affected
,
only
those
that
be
Blasphemers
,
and
prophane
Men
,
and
't
is
what
they
are
afraid
of
:
'T
is
very
reasonable
and
just
to
make
a
difference
between
Ceremonial
and
Doctrinal
,
Circumstantial
and
Essential
;
to
cut
a
little
Bough
is
one
thing
,
but
to
lay
the
Axe
at
the
Root
of
the
Tree
,
is
much
another
.
The
Definition
or
Description
therein
given
of
Blasphemy
,
namely
,
A
speaking
evil
of
God
,
is
not
full
and
comprehensive
enough
,
but
in
the
next
Page
he
adds
something
as
an
irreligious
and
scornful
treating
of
the
Divine
Majesty
in
his
Nature
and
Attributes
;
but
still
this
is
defective
,
for
Blasphemy
is
not
only
against
the
Nature
and
Attributes
,
but
also
against
the
Persons
of
the
Godhead
,
and
against
the
Word
and
Works
of
God
.
For
Scripture
doth
plainly
speak
of
Blasphemy
against
the
Son
of
God
,
Jesus
Christ
,
and
against
the
Holy
Ghost
by
Name
,
as
elsewhere
I
gave
some
Instances
of
:
so
't
is
Blasphemy
to
speak
against
what
is
clearly
said
in
God's
Word
,
for
herein
men
give
God
the
lye
,
and
make
a
Lyar
of
the
God
of
Truth
:
'T
is
also
Blasphemy
to
say
,
that
all
that
God
made
was
not
good
,
and
that
in
all
his
Workings
he
is
not
just
and
wise
:
Again
,
we
Christians
own
the
Knowledge
and
Belief
of
the
Trinity
to
be
as
Essential
in
Religion
,
as
that
of
the
Deity
,
for
not
to
know
and
believe
the
true
God
is
Atheism
,
as
well
as
not
to
know
and
believe
a
God
.
We
own
we
may
by
Nature
know
there
is
a
God
,
but
to
know
who
is
that
true
God
,
we
must
depend
upon
Revelation
,
which
nameth
Father
,
Son
,
and
Holy
Ghost
,
whereunto
our
Faith
must
acquiesce
:
so
't
is
not
every
Knowledge
of
God
that
can
serve
,
only
the
true
Knowledge
of
him
in
Three
Persons
,
which
to
deny
is
Blasphemy
.
By
means
of
a
distinction
he
makes
of
Blasphemy
,
he
would
lessen
and
so
secure
it
from
being
punish'd
by
the
Magistrate
,
which
is
the
thing
they
chiefly
aim
at
:
we
know
in
this
as
in
every
other
Sin
,
by
means
of
some
Circumstances
there
is
a
gradual
difference
,
which
makes
it
greater
or
lesser
,
aggravates
or
extenuates
it
;
thus
one
hath
in
his
mind
evil
Thoughts
,
and
blasphemous
Opinions
;
whence
they
pass
into
the
heart
,
thence
come
into
the
mouth
,
or
drop
from
the
Pen
,
and
are
set
forth
in
Lives
and
Conversation
;
these
from
the
very
Spring
deserve
God's
Judgements
,
for
though
in
relation
to
the
other
degrees
,
something
of
Excuse
might
be
pleaded
for
,
as
arising
out
of
Ignorance
,
or
of
a
mistaken
Education
,
and
that
in
relation
to
men
,
there
might
be
some
charitable
Allowance
;
yet
in
regard
to
God
,
they
are
a
damnable
Guilt
which
stands
in
need
of
Pardon
,
that
makes
Paul
say
,
1
Tim.
1.13
.
He
obtained
mercy
because
he
did
it
ignorantly
:
but
as
to
some
men
,
as
long
as
they
confine
their
blasphemous
Opinions
in
their
mind
,
and
within
themselves
,
no
Law
nor
Magistrate
doth
or
can
take
notice
of
it
;
but
they
do
and
ought
,
when
contrary
to
Gospel
and
Law
,
to
the
Disturbance
of
Church
or
State
,
they
promote
and
publish
,
and
that
presumptuously
too
,
those
blasphemous
Opinions
of
theirs
:
'T
is
true
,
that
herein
out
of
mistake
or
partiality
,
some
things
may
be
amiss
on
the
executive
Part
,
however
for
all
that
,
it
doth
not
follow
but
that
a
due
Care
must
be
taken
to
punish
and
suppress
the
Evils
of
Blasphemy
or
Heresie
;
and
they
who
see
not
a
necessity
of
it
,
must
needs
through
their
prejudices
,
have
a
thick
mist
raised
before
their
eyes
,
and
if
they
be
not
under
some
such
Conviction
,
it
ought
to
be
attributed
to
the
swimming
Conceit
of
their
own
Head
,
and
to
a
deluded
or
wounded
Imagination
,
or
to
a
high
Ferment
of
Passions
.
But
to
secure
themselves
from
Punishment
for
Blasphemy
,
they
pitch
upon
three
ways
;
the
first
,
That
in
express
Terms
of
Scripture
the
thing
ought
to
be
declared
Blasphemy
,
which
is
very
unreasonable
,
because
there
are
so
many
Cases
,
that
Scripture
doth
not
express
every
one
;
but
't
is
enough
to
have
them
implyed
,
for
Particulars
are
contained
under
Generals
,
as
we
easily
see
it
in
the
Ten
Commandments
of
the
Moral
Law
,
in
things
therein
commanded
or
forbidden
;
sometime
't
is
enough
to
have
things
deduced
by
good
and
natural
Consequences
;
this
was
our
Saviour's
way
in
his
Dispute
against
the
Sadducees
about
the
Resurrection
,
they
brought
their
Cavils
wherewith
they
thought
to
have
entangled
him
in
difficulties
with
their
Argument
drawn
from
the
Woman
who
had
had
seven
Husbands
,
but
he
soon
resolved
the
Sophism
,
and
then
to
prove
the
Point
,
brought
in
his
Argument
not
out
of
express
words
in
Scripture
,
Luke
.
20.27
,
28
,
29
,
&c.
but
by
a
Deduction
and
good
Consequence
,
and
to
the
Purpose
,
for
,
I
hope
,
Socinians
,
who
in
their
Disputes
do
follow
the
Cavilling
way
of
the
Sadducees
,
though
they
will
not
own
him
to
be
true
Essential
God
,
yet
they
dare
not
deny
him
to
have
been
a
very
Rational
Man
.
If
God
be
the
God
of
Abraham
,
Isaac
,
and
Jacob
,
who
then
were
dead
,
and
God
be
the
God
not
of
the
Dead
but
of
the
Living
,
it
followeth
,
that
at
one
time
or
other
,
namely
,
at
the
last
Day
,
they
should
be
made
alive
,
which
can
be
no
otherwise
,
than
by
a
Resurrection
.
Their
second
way
is
,
when
we
give
them
positive
and
express
Proofs
out
of
Scriptures
,
then
they
go
about
to
force
improper
and
unusual
Significations
upon
the
words
.
Their
third
way
,
is
sometimes
to
raise
such
unnecessary
Difficulties
,
as
are
very
hard
,
if
not
impossible
to
be
resolved
by
Men
,
thus
they
talk
of
a
Self-condemned
Heretick
only
to
be
punished
:
Indeed
a
really
Converted
Heretick
will
declare
his
Sin
,
his
Sorrow
for
,
and
Repentance
of
it
;
but
in
case
there
be
no
such
Self-condemning
Blasphemer
,
for
it
happens
but
very
seldom
,
though
he
be
known
to
be
Guilty
by
many
Overt
Acts
,
as
Discourses
,
Pamphlets
,
&c.
must
he
be
let
alone
:
But
I
say
that
such
as
are
Self-condemners
,
and
confess
their
Guilt
,
are
Objects
fitter
for
Mercy
than
for
Judgment
;
on
the
contrary
,
those
who
will
not
own
their
Fault
,
but
continue
in
a
denial
of
it
,
deserve
Punishment
more
than
Favour
,
and
except
they
confess
,
how
can
Men
know
they
are
Self-condemned
?
'T
is
by
him
added
,
I
say
again
,
to
make
a
culpable
and
punishable
Blasphemer
,
there
must
be
an
Irreligious
and
Despiteful
Intention
in
the
words
of
the
Person
accused
.
When
alas
,
the
most
wicked
do
often
pretend
most
to
Piety
,
and
conceal
their
Evil
Designs
under
Specious
and
Hypocritical
Pretences
,
is
it
an
easie
thing
to
know
Man's
Intentions
?
How
few
Self-Accusing
,
and
Self-Condemning
Men
is
there
in
the
World
.
But
why
should
I
any
longer
insist
upon
what
is
contain'd
in
less
than
a
Sheet
of
Paper
,
when
at
large
,
and
more
daringly
we
have
these
,
and
and
many
more
things
in
a
[
](A41567-e48440-b)*
*
An
Essay
concerning
the
Power
of
the
Magistrate
,
&c.
in
Matters
of
Religion
.
late
Book
,
which
some
of
their
own
do
set
a
high
value
upon
,
for
the
Author
of
one
of
the
two
Letters
against
my
Epistle
,
doth
highly
commend
it
to
be
read
,
and
though
such
Commendations
I
do
not
much
value
;
yet
,
just
when
I
was
upon
concluding
this
,
Providence
having
brought
it
into
my
Hand
,
I
read
it
over
in
the
Countrey
;
and
not
to
be
altogether
silent
upon
't
,
and
give
every
one
his
due
,
in
few
things
therein
I
shall
agree
with
him
,
as
in
what
he
calls
Persecution
,
which
he
makes
his
strongest
Argument
of
,
against
former
Proceedings
of
Church
and
State
;
for
certainly
,
there
hath
been
a
great
severity
and
bitterness
used
about
indifferent
Circumstances
and
Ceremonies
,
against
those
who
refused
to
Conform
thereunto
,
which
of
late
some
are
become
sensible
of
,
and
could
wish
such
things
had
never
happened
;
and
may
be
this
Author
having
been
Passively
concern'd
,
Judg.
16.28
.
desires
to
be
avenged
for
his
two
Eyes
;
but
this
they
say
out
of
a
design
to
disunite
those
,
who
ought
all
to
Unite
against
them
,
who
are
become
the
common
Enemy
,
about
much
higher
things
than
those
in
question
at
that
time
;
we
ought
to
make
a
great
difference
between
cutting
a
Button
off
my
Cloaths
,
and
tearing
them
all
in
pieces
;
certainly
Persecution
is
an
odious
thing
,
but
sometimes
the
name
is
misapply'd
.
We
own
,
that
in
the
way
of
Penalties
to
punish
those
,
who
in
trivial
Matters
cannot
to
a
Hairs
breadth
come
to
what
is
required
,
is
Persecution
;
but
not
to
restrain
from
Blasphemy
and
Idolatry
,
which
are
against
the
Fundamentals
,
the
Cause
makes
the
difference
between
what
is
Persecution
,
and
what
is
not
;
in
this
,
as
in
other
things
,
names
happen
to
be
misapply'd
which
should
not
be
;
for
the
Hanging
of
a
Murtherer
,
which
is
a
due
Execution
of
Justice
,
may
not
be
call'd
Cruelty
or
Injustice
,
neither
Punishing
and
Suppressing
of
Blasphemy
,
Persecution
.
But
in
the
Book
in
question
,
the
Author
runs
upon
many
wrong
Notions
,
vain
Reasons
,
and
of
dangerous
Consequence
for
Church
and
State
,
that
deserve
to
be
answered
otherwise
than
with
Pen
and
Ink
,
which
I
leave
for
those
to
do
that
are
more
concern'd
than
I
,
there
being
some
words
and
things
in
't
which
I
think
,
he
deserves
to
be
made
to
eat
up
:
As
to
the
Topicks
of
their
Policy
about
Magistrates
,
I
shall
not
meddle
with
,
for
all
the
many
flaws
therein
,
only
some
few
things
relating
to
Religion
,
I
will
take
notice
of
,
as
first
,
he
denyeth
the
necessity
of
a
Judge
in
Religious
as
't
is
in
Civil
Matters
,
which
he
calls
Ridiculous
,
as
well
as
Unjust
,
yet
in
page
19.
he
affirms
,
pag.
20.
21
,
22.
in
Matters
meerly
Religious
Reason
to
be
the
Judge
;
for
he
saith
,
there
is
no
other
judge
on
earth
but
every
one
's
own
reason
.
Which
sometimes
may
judge
of
things
whether
true
or
false
,
good
or
evil
,
but
which
Reason
?
not
Natural
,
but
Supernaturally
endowed
,
and
how
?
not
of
its
self
and
own
Authority
,
but
only
according
to
the
Rule
which
God
hath
given
in
his
Word
;
thus
when
our
Reason
takes
upon
her self
to
Judge
of
Religious
Things
,
it
may
no
more
depart
from
the
Rule
and
Authority
of
Scripture
,
then
a
Judge
upon
the
Bench
from
the
Law
;
therefore
,
when
any
such
thing
is
attributed
to
Reason
,
it
ought
to
be
understood
of
Reason
guided
by
Scripture
:
We
agree
,
that
God
hath
reserved
Matters
of
Religion
for
his
own
Tribunal
to
a
final
Judgment
at
the
last
Day
;
so
he
hath
Civil
ones
too
;
yet
this
doth
not
hinder
,
but
that
in
the
mean
while
,
the
Magistrate
may
decide
Civil
Matters
,
and
punish
Transgressours
;
so
he
must
for
those
about
Religion
,
the
punishment
here
,
relates
to
the
present
time
,
but
that
of
God
shall
be
for
Eternity
:
Therein
the
Magistrate
doth
not
,
as
he
would
have
it
,
invade
God's
Jurisdiction
,
which
his
is
Subordinate
unto
,
and
from
which
,
there
is
an
Appeal
,
and
then
there
shall
be
the
Decisive
and
Final
Judgment
,
God
being
the
Supreme
Judge
of
all
,
by
whom
shall
many
Sentences
be
Reversed
;
the
Judgment
which
he
speaks
of
,
is
about
Indifferent
and
Circumstantial
things
,
as
are
Meat
,
and
keeping
of
some
Days
,
of
a
very
different
Nature
,
pag.
75.
of
those
in
question
against
Socinians
,
which
are
Essential
.
We
confess
,
't
is
not
well
to
molest
Men
about
nice
Controversies
,
as
he
calls
it
,
and
meerly
speculative
Points
,
bare
Ceremonies
,
and
outward
Forms
of
Worship
;
but
between
them
and
us
,
this
is
not
the
case
,
except
they
will
call
so
the
Funmentals
of
Religion
,
as
are
the
Holy
Trinity
,
Divinity
of
Christ
,
and
of
the
Holy
Ghost
,
God's
Providence
over
the
World
,
&c.
these
being
controverted
between
us
,
pag.
64.
we
must
think
he
means
when
he
saith
,
They
neither
tend
to
the
Honour
of
God
,
nor
the
Good
of
Man
,
and
at
the
best
,
are
but
Appendices
to
Religion
,
and
withall
,
so
Perplext
,
Mysterious
,
and
Vncertain
,
that
Men
of
the
greatest
Learning
,
Judgment
,
and
Probity
,
are
strangely
divided
in
their
Opinions
about
them
;
and
he
is
strangely
mistaken
in
his
Opinion
of
them
.
He
saith
,
pag.
33.
God
hath
given
all
Men
sufficient
means
to
make
themselves
happy
.
Which
must
be
false
,
seeing
all
are
not
so
,
for
none
but
would
be
Happy
if
he
could
;
but
there
are
a
false
and
a
true
Happiness
,
which
last
,
all
Men
have
not
means
sufficient
to
attain
to
,
and
their
Natural
Reason
which
they
would
have
to
be
those
sufficient
Means
,
is
commonly
,
and
of
it self
a
blind
Guide
,
in
Matters
of
Salvation
,
and
when
't
is
,
it
leads
them
into
Fundamental
Heresie
and
Blasphemy
;
and
then
't
is
but
resonable
they
should
be
made
sensible
of
their
Errors
,
which
,
without
reaching
their
Lives
,
Magistrates
have
several
ways
to
effect
,
as
to
get
them
Instructed
,
by
Arguments
Convinced
,
so
with
several
others
,
which
in
their
Wisdom
may
be
Suggested
,
and
Restrain'd
,
if
nothing
else
can
serve
;
in
another
place
,
he
would
bring
in
Will-worship
,
which
ever
God
abhorred
,
for
he
saith
,
by
Nature
,
all
Men
are
equal
,
p.
39.
and
have
an
equal
and
natural
Right
of
Serving
God
,
as
they
think
best
.
The
Consequence
from
Nature
to
Grace
,
is
not
good
,
and
this
introduces
a
Natural
Religion
,
to
the
prejudice
of
that
which
is
Revealed
,
't
is
Grace
that
distinguisheth
Men
,
and
as
the
Apostle
saith
,
makes
them
to
differ
one
from
another
;
thus
by
this
Assertion
,
they
with
Pelagius
,
confound
Nature
with
Grace
,
give
Natural
Reason
the
preference
before
Revelation
,
and
whilest
God
will
have
no
other
Worship
but
what
himself
hath
Instituted
,
they
leave
it
for
Man
to
bring
in
that
which
he
thinks
best
:
Thus
Worshipping
God
under
the
shape
of
a
Golden
Calf
,
was
what
that
People
thought
best
at
that
time
of
Idolatry
;
so
according
to
them
,
under
the
Figures
of
the
Idols
of
the
Nations
,
they
served
God
;
thus
they
thought
to
do
when
,
They
sacrificed
their
sons
and
daughters
unto
Devils
;
Psal.
106.36
,
37.
for
they
served
God
as
they
thought
best
;
see
what
service
Men
render
unto
God
when
left
to
their
own
choice
;
they
call
persecution
of
Men
for
expressing
their
Love
and
Zeal
for
the
Honour
of
God
,
as
he
terms
it
,
by
worshipping
him
not
according
to
Rules
,
but
according
to
their
Consciences
,
and
as
they
think
best
:
Thus
all
God's
Judgments
,
and
the
Punishments
by
Men
inflicted
upon
the
Jewish
Idolaters
,
were
Persecutions
and
Murthers
,
because
they
worshipped
God
as
they
thought
best
:
Yet
I
am
most
sure
Idolatry
and
Blasphemy
are
allowed
in
the
New
Testament
no
more
than
they
were
under
the
Old
:
But
what
need
we
to
quote
the
Writings
of
former
Socinians
,
to
make
them
appear
to
be
Advocates
,
and
to
plead
for
Idolatry
as
for
Blasphemy
,
seeing
this
same
Man
here
doth
it
with
a
wide
Mouth
,
and
justifies
my
Charge
of
Idolatry
upon
Socinianism
,
p.
79.
when
he
saith
,
If
Men
out
of
Conscience
worship
false
Gods
,
and
are
thereby
guilty
of
what
is
called
material
Blasphemy
,
the
reason
for
punishing
them
wholly
ceaseth
;
that
is
,
they
ought
not
to
be
punished
for
their
Idolatry
:
Therefore
the
Magistrate
is
so
far
from
having
a
Right
to
hinder
them
from
honouring
those
false
Gods
,
that
he
ought
to
punish
those
,
who
whilst
they
pretend
to
worship
them
,
do
dishonour
them
by
Blasphemy
,
Perjury
,
or
any
other
Contempt
.
Thus
the
Magistrate
,
who
according
to
them
,
may
not
punish
the
Blasphemers
of
God
,
is
bound
to
do
the
Drudgery
,
and
punish
those
who
dishonour
false
Gods
;
Nay
,
God
himself
will
punish
such
Contempts
,
as
if
done
to
himself
,
and
consequently
will
punish
the
Magistrate
,
for
hindring
them
from
worshipping
those
false
Gods
,
when
they
believe
them
to
be
true
ones
.
Good
God!
What
Times
are
we
come
to
,
that
such
things
are
suffered
to
be
Printed
,
and
go
unpunish'd
?
The
Magistrate
may
not
punish
those
who
dishonour
the
true
God
,
when
they
ought
to
punish
those
who
dishonour
false
Gods
:
Thus
Papists
do
well
to
punish
those
who
despise
their
Wafer-God
,
but
those
who
despise
and
blaspheme
the
true
Son
of
God
,
the
Lord
Jesus
,
must
not
be
meddled
with
:
These
abominable
Lines
of
Idolatrous
Theology
,
I
read
a
second
,
nay
,
a
third
time
,
thinking
I
had
been
mistaken
at
the
first
reading
.
A
Man
who
dares
to
write
such
things
,
will
say
any
thing
else
:
In
another
place
he
denies
,
or
at
least
doubts
of
God's
care
of
his
Church
,
or
of
his
power
to
defend
it
:
For
he
saith
,
pag.
61.
If
the
Pagan
Emperours
had
been
for
promoting
by
force
,
what
,
according
to
their
Sentiments
,
was
the
true
Religion
,
they
had
utterly
extirpated
the
very
Name
of
a
Christian
:
A
great
mistake
in
him
,
for
several
of
them
,
as
Maxentius
,
Diocletianus
,
and
many
before
,
and
Julian
the
Apostate
,
through
cruel
Persecutions
,
did
all
they
could
towards
it
,
but
God
suffered
them
not
,
and
he
never
will
,
for
our
Saviour
hath
promised
,
Matth.
16.18
.
The
Gates
of
Hell
shall
not
prevail
against
his
Church
:
Thus
they
make
little
of
the
Church
,
if
at
Man's
pleasure
it
may
utterly
be
destroy'd
,
whereunto
answers
their
making
Religion
to
be
meerly
a
Priest-craft
,
as
they
term
it
;
also
the
Author
makes
no
difference
between
acting
for
a
good
,
or
for
a
bad
Cause
,
and
so
alters
the
Question
,
which
is
not
,
Whether
every
Magistrate
may
in
matter
of
Religion
,
punish
every
Opinion
contrary
to
his
own
?
But
whether
a
true
Christian
Magistrate
be
bound
to
suppress
what
overthrows
the
Fundamentals
of
true
Christian
Religion
?
pag.
81.
Therefore
his
Instances
of
Gallio
,
of
the
Town-Clerk
of
Ephesus
,
and
of
Felix
,
are
not
to
the
purpose
;
I
suppose
he
will
own
the
Christian
Religion
to
be
now
the
true
one
,
in
opposition
to
the
Pagan
,
or
to
the
Jewish
,
in
as
much
as
relateth
to
the
coming
of
the
Messiah
;
that
one
must
oppose
not
Truth
,
but
what
is
contrary
to
't
;
therefore
the
Persons
named
,
are
not
fit
Patterns
to
be
imitated
by
Christian
Magistrates
:
Gallio
was
a
Deputy
of
Achaia
,
Acts
18.12
,
17.
there
to
maintain
the
Roman
Authority
,
wherefore
he
prudently
would
not
meddle
,
nor
trouble
himself
with
a
Difference
about
Religion
among
the
Jews
,
which
was
not
his
business
.
A
Town-clerk
wisely
took
care
to
avoid
giving
the
Romans
cause
to
say
that
in
a
tumultuous
and
seditious
way
,
chap.
19.
without
a
just
cause
,
they
had
gathered
together
to
disturb
the
Government
,
which
thereupon
might
have
call'd
them
in
question
:
As
for
Felix
,
he
was
the
Roman
Governour
who
minded
to
enrich
himself
,
and
not
to
decide
Matters
of
Controversie
about
Religion
among
the
Jews
,
a
Covetous
Man
,
who
hoped
that
Money
should
have
been
given
him
of
Paul
:
ch.
24.26
.
So
these
Examples
hold
no
proportion
with
the
Duty
of
a
Christian
Magistrate
,
to
act
against
those
who
would
overthrow
Christianity
:
And
why
should
not
the
Magistrate
take
care
of
the
good
of
the
Souls
,
as
well
as
of
that
of
the
Body
of
the
Subjects
,
and
punish
Soul-destroying
Errors
and
Practices
.
Among
the
Jews
,
a
stubborn
Son
upon
this
Accusation
by
the
Parents
before
the
Elders
,
how
that
he
was
a
Glutton
and
a
Drunkard
,
Deut.
21.20
.
was
stoned
to
Death
,
and
shall
they
who
among
Christians
Blaspheme
God
,
be
unpunished
?
Of
two
contrary
Propositions
,
if
one
be
true
,
necessarily
the
other
must
be
false
,
't
is
so
of
two
Opinions
in
Religion
;
if
the
Doctrine
for
the
Most
Holy
Trinity
,
and
Divinity
of
Christ
be
true
,
as
it
is
,
then
its
contrary
must
be
false
:
And
do
not
God's
Laws
bid
us
to
follow
,
adhere
unto
,
and
be
for
the
truth
,
so
as
to
promote
it
?
Every
one
in
his
Station
ought
to
be
against
what
is
contrary
to
't
:
And
to
say
the
truth
,
as
this
is
the
interest
of
Religion
,
so
't
is
become
the
Magistrates
concern
to
mind
it
upon
his
own
account
,
for
that
sort
of
Men
with
open
Mouth
,
and
plainly
tell
him
he
hath
nothing
to
do
to
meddle
with
their
Religion
,
whether
true
or
false
,
nor
tho'
Blasphemous
and
Idolatrous
:
And
on
the
other
side
,
this
Author
would
influence
the
Members
of
Parliament
,
who
are
for
Penal
Laws
against
their
Blasphemies
,
with
suggesting
that
thereby
they
may
happen
to
act
against
themselves
(
which
cannot
be
except
they
were
of
the
same
Principles
with
them
)
thus
he
speaks
,
pag.
43.
Therefore
it
shews
the
greatest
Indiscretion
in
those
(
who
tho'
they
have
a
share
in
the
Legislature
,
yet
are
subject
to
the
Laws
themselves
)
to
consent
to
any
persecuting
ones
,
because
they
cannot
be
sure
but
that
they
are
contriving
Rods
for
their
own
Backs
:
They
cannot
forbear
ever
calling
Persecution
any
thing
tending
to
restrain
them
,
the
cause
must
be
examined
to
find
out
the
true
Name
of
the
thing
,
't
is
not
the
manner
but
the
cause
of
Death
that
denominates
one
a
Martyr
;
't
is
Justice
not
Persecution
to
punish
Idolatry
and
Blasphemy
,
and
make
use
of
a
restraining
Power
.
Herein
the
Protestant
Maxims
differ
from
the
Popish
,
that
these
require
a
blind
Obedience
,
and
will
not
admit
others
to
speak
for
themselves
,
but
Protestants
do
:
We
cannot
approve
the
Socinians
Latitude
in
advising
and
encouraging
every
one
to
read
all
manner
of
Books
stuffed
with
Heresies
and
Blasphemies
,
pag.
119.
which
is
as
dangerous
as
to
put
a
Cup
full
of
Poison
into
a
Child's
Hand
,
or
of
one
who
knows
not
what
it
is
:
Must
every
Ploughman
,
or
other
Ignorant
Person
,
who
neither
knows
nor
understands
the
things
,
of
himself
explain
matters
of
Salvation
,
or
be
Judge
thereof
?
In
God's
Name
let
every
one
read
Scripture
,
for
all
therein
is
excellent
and
good
,
no
Poison
therein
,
as
in
some
Mens
Books
,
and
therein
let
them
be
instructed
,
and
when
Difficulties
occur
,
advised
and
directed
by
sound
and
knowing
Men
:
But
chiefly
,
upon
the
reading
of
the
Word
,
let
them
often
be
upon
their
Knees
to
beg
of
God
to
guide
them
by
his
Holy
Spirit
:
Some
are
not
able
to
discern
a
Fish
from
a
Serpent
,
which
commonly
lies
hidden
in
those
unsound
Books
,
and
by
reason
of
natural
corruption
,
some
would
be
apt
to
choose
the
worse
.
I
know
that
when
the
necessary
means
prescribed
in
God's
Word
,
to
inform
and
make
us
understand
,
have
been
used
,
then
every
one
must
apply
it
to
himself
,
not
of
himself
,
for
that
application
is
the
Work
of
God's
Spirit
,
every
one
is
not
able
to
understand
,
only
those
whom
from
above
't
is
given
to
:
pag.
120.
'T
is
not
out
of
any
mistrust
of
the
Goodness
and
Truth
of
our
Cause
,
as
he
seems
to
insinuate
,
that
we
would
not
have
those
that
are
not
sufficiently
instructed
in
the
Grounds
of
it
,
Converse
either
with
the
Heretick
Persons
,
or
with
their
pernicious
Books
:
For
,
I
thank
God
,
we
are
always
ready
openly
to
assert
and
defend
it
,
but
some
not
so
well
grounded
as
the
thing
requires
,
might
through
the
Cavils
and
Sophistry
of
Seducers
,
happen
to
be
entangled
and
deceived
;
the
Wolves
would
gladly
be
among
the
Sheep
,
for
which
purpose
they
often
disguise
themselves
in
Sheeps
cloathing
,
but
the
Sheep
must
carefully
avoid
coming
near
the
Wolf
.
pag.
127
,
128
,
129.
But
this
Author
pleads
for
a
Communion
;
hence
it
is
that
with
us
they
would
be
accounted
Members
of
the
Church
,
and
be
thought
to
agree
with
us
:
But
I
wonder
not
that
the
Scabby
Sheep
would
come
among
the
Sound
,
for
there
they
can
catch
no
harm
,
but
can
do
some
;
but
on
the
contrary
,
the
Sound
ones
need
not
to
desire
the
Company
of
those
which
be
Rotten
,
for
they
can
receive
some
harm
,
tho'
they
can
do
none
:
This
People
,
by
means
of
a
confused
mixture
,
would
joyn
God
with
the
Idol
,
Christ
with
Belial
,
and
Light
with
Darkness
,
so
Truth
with
Falshood
,
Protestants
with
Papists
,
Jews
,
Idolaters
,
and
Blasphemers
,
Is
not
this
a
kind
of
Juggling
?
But
upon
what
Terms
can
this
Union
be
?
For
we
must
stand
upon
what
God
saith
to
Jeremiah
,
Jer.
15.19
.
Let
them
return
unto
thee
,
but
return
not
thou
unto
them
:
Now
saith
there
this
Author
,
this
Communion
is
the
way
whereby
all
Schisms
,
Heresies
,
Hatred
,
Animosities
,
and
Vncharitableness
would
be
destroyed
;
yet
our
Saviour
and
his
Apostles
say
,
there
must
be
Schisms
,
and
Heresies
,
but
they
know
a
way
how
infallibly
to
root
out
all
such
things
:
What
Mountebanks
in
Religion
are
they
who
pretend
to
cure
of
all
Spiritual
Diseases
,
and
quickly
restore
Christendom
to
Truth
and
Unity
?
Thus
far
I
stepp'd
aside
,
to
take
notice
of
these
few
things
among
many
more
which
this
Author
hath
said
,
because
in
general
they
contribute
towards
my
main
design
,
to
shew
the
Spirit
of
Socinianism
;
and
now
in
particular
,
I
must
vindicate
those
places
of
Scripture
which
demonstrate
it
to
be
part
of
the
Magistrates
Office
to
punish
Blasphemers
;
we
can
plainly
see
they
would
make
Religion
subservient
unto
what
they
call
the
Publick
Good
,
and
they
mind
the
Glory
of
God
,
if
at
all
,
at
the
most
in
subordination
to
the
State
:
Two
Texts
of
Scripture
they
answer
,
one
out
of
the
New
,
the
other
out
of
the
Old
Testaments
:
The
Words
of
the
first
are
these
;
Rulers
are
not
a
Terrour
to
good
Works
,
Rom.
13.
Job
31.
v.
3
,
4.
v.
2.
but
to
the
evil
;
Wilt
thou
not
then
be
afraid
of
the
Power
?
Do
that
which
is
good
,
and
thou
shalt
have
praise
of
the
same
;
for
he
is
the
Minister
of
God
to
thee
for
good
:
But
if
thou
do
that
which
is
evil
,
be
afraid
,
for
he
beareth
not
the
Sword
in
vain
.
Here
the
Magistrate
is
said
to
be
by
God's
Ordinance
,
and
a
Minister
of
God
;
and
can
it
reasonably
be
thought
that
God
hath
appointed
Rulers
to
mind
only
the
Concerns
of
their
People
,
and
not
at
all
his
own
Honour
and
Service
?
Scripture
saith
,
2
Chron.
19.6
.
They
judge
not
for
Man
,
but
for
the
Lord
;
often
such
cases
happen
as
are
not
between
Man
and
Man
,
but
between
God
and
Man
;
Must
Justice
be
rendered
for
Man
,
and
not
for
God
?
This
is
as
absurd
as
to
say
,
That
any
one
,
whether
Judges
,
Governours
,
or
others
Commissionated
by
the
King
,
are
to
take
care
only
of
the
Subjects
concerns
,
but
not
at
all
of
the
King
's
,
whose
Servants
and
Ministers
they
are
:
Is
there
any
word
in
the
Text
that
can
afford
the
least
ground
to
confine
the
Office
and
Power
of
Rulers
within
Civil
Matters
,
and
to
exclude
those
which
relate
to
Religion
?
I
can
see
no
such
Clause
in
the
Commission
,
neither
they
,
nor
no
Body
else
;
if
they
do
,
let
them
shew
it
:
Without
restriction
,
or
limitation
,
't
is
absolutely
said
,
He
is
not
a
Terrour
to
good
Works
,
but
to
the
evil
,
of
what
nature
soever
;
thus
the
Commission
is
general
,
and
by
vertue
of
it
,
he
ought
,
without
exception
,
to
praise
and
reward
every
good
Work
,
to
punish
and
revenge
every
evil
one
;
but
they
cannot
deny
that
in
things
of
Religion
,
as
well
as
in
Civil
Matters
,
are
good
and
evil
Works
;
and
the
very
Name
of
Conscience
,
v.
5.
for
whose
sake
we
must
be
subject
,
which
is
within
the
Predicament
of
Religion
,
doth
abundantly
express
,
that
as
for
Religion
and
Conscience
sake
we
ought
to
obey
,
so
it
must
be
about
Religious
as
well
as
Civil
Matters
,
concerning
which
he
exercises
his
Authority
,
otherwise
't
is
plainly
to
introduce
Atheism
into
Human
Society
;
for
no
Religion
,
no
God
;
and
there
is
no
God
owned
,
where
Religion
is
not
minded
;
and
by
whom
should
it
be
,
but
by
those
who
have
the
Power
in
Hand
,
and
the
Administration
of
the
Government
;
which
if
neglected
,
as
good
to
live
in
Woods
and
Forests
among
wild
Beasts
,
so
it
will
be
homo
homini
lupus
:
This
the
very
Heathens
were
so
sensible
of
,
that
the
Wise
among
them
,
to
tame
the
Ferocity
of
some
Mens
Nature
,
did
in
order
to
't
,
lay
Religion
as
the
Foundation
;
for
indeed
,
except
there
be
something
of
it
,
such
is
the
Temper
of
most
Men
,
that
they
never
will
submit
to
order
:
Hence
it
is
,
that
no
Nation
,
tho'
never
so
Wild
and
Barbarous
,
but
had
something
of
Religion
;
by
these
means
,
Numa
Pompilius
brought
under
some
Rules
and
Discipline
,
that
parcel
of
Rogues
,
Murtherers
,
and
Villains
in
every
kind
,
of
which
Romulus
had
formed
his
Kingdom
,
and
took
care
to
instruct
and
give
them
Laws
and
Principles
of
Religion
,
such
as
they
were
,
and
afterwards
the
Romans
took
care
to
send
their
Children
into
Hetruria
or
Toscany
,
to
have
them
instructed
in
the
way
of
their
false
Religion
;
and
when
an
Addition
or
Alteration
was
therein
to
be
made
,
't
was
ever
done
by
the
Publick
Authority
,
which
shews
this
Man's
great
Mistake
in
what
he
saith
,
p.
81.
But
to
come
to
God's
People
,
how
careful
were
the
good
Kings
of
Judah
to
reform
Abuses
crept
into
Religion
,
as
appears
by
the
Examples
of
Asa
,
Jehoshaphat
,
Hezekiah
,
and
Josiah
?
But
let
us
take
special
notice
of
Moses's
Behaviour
upon
the
occasion
of
the
Golden
Calf
;
under
God
he
was
the
chief
Magistrate
of
that
numerous
People
,
did
he
not
make
use
of
his
Authority
when
he
took
the
calf
which
they
had
made
,
and
burnt
it
in
the
fire
,
and
ground
it
to
powder
,
Exod.
32.20
.
and
strawed
it
upon
the
waters
,
and
made
the
children
of
Israel
drink
of
it
.
Besides
,
he
upbraided
and
chid
Aaron
,
his
elder
Brother
,
and
High-priest
,
when
he
angrily
said
unto
him
,
What
did
this
people
unto
thee
,
ver.
21
that
thou
hast
brought
so
great
a
sin
upon
them
?
Meerly
by
his
complyance
,
to
shew
,
how
when
God's
Service
was
concerned
,
he
minded
no
relation
in
the
World
,
as
't
is
every
Magistrate's
Duty
to
do
,
specially
of
those
who
know
and
worship
the
true
God
,
who
also
are
in
Conscience
bound
to
restrain
and
punish
those
who
are
not
content
to
go
about
robbing
the
Son
of
God
of
his
true
Divine
Nature
,
but
would
also
deprive
Rulers
of
their
chief
Glory
,
which
is
to
assert
and
vindicate
the
Honour
and
Service
of
God
,
and
by
their
Authority
to
suppress
whatsoever
is
contrary
to
't
.
But
to
turn
to
the
Text
,
the
Author
saith
,
we
ought
to
prove
two
things
;
pag.
69.
first
,
That
meer
Errours
of
the
Vnderstanding
are
evil-Works
,
which
,
by
the
Grace
of
God
,
I
hope
to
do
,
but
knowing
their
Cavilling
Humour
,
we
must
clear
the
way
before
us
;
The
Understanding
being
the
Spring
and
proper
Seat
of
Theorical
Errours
,
it
had
been
fit
for
him
to
have
said
what
he
meaneth
by
the
word
meer
,
whether
a
transient
false
Speculation
,
or
an
immanent
,
such
a
one
as
goes
no
farther
,
but
stops
there
in
the
Mind
:
This
last
doth
affect
only
the
Party
,
and
it
making
sometimes
but
a
slight
Impression
,
is
in
time
forgotten
;
but
the
first
produceth
ill
Effects
,
for
it
passes
into
the
Heart
,
where
it
settles
,
and
thence
breaks
out
.
Now
I
say
,
that
these
meer
Errours
of
the
Understanding
are
evil
Works
:
The
Understanding
is
the
Judgment-Seat
of
the
Soul
,
where
whatsoever
comes
into
it
,
is
examined
,
and
there
Judgment
passed
whether
it
be
true
or
false
:
And
as
the
Will
follows
the
last
Dictate
of
the
Intellect
,
so
thence
it
passes
into
the
Will
,
and
is
either
received
as
good
,
or
rejected
as
evil
,
when
the
first
,
as
commonly
't
is
,
then
the
Affections
,
seated
in
the
Heart
or
Will
,
are
engaged
:
When
we
say
the
Errours
of
the
Understanding
are
evil
Works
,
by
Works
we
do
not
mean
what
is
generally
opposed
to
Thoughts
,
for
all
Man's
Actions
are
distinguished
into
Thoughts
,
Words
,
and
Deeds
or
Works
;
now
the
Understanding
hath
its
Works
and
Operations
,
as
well
as
the
other
Faculties
of
the
Soul
,
or
Members
of
the
Body
,
but
in
another
manner
,
and
of
a
different
Nature
;
to
represent
this
,
we
use
to
say
,
that
Man
hath
a
working
Head
,
and
his
Brains
are
at
work
:
In
this
sense
we
say
that
Errours
of
the
Understanding
are
evil
Works
;
such
is
the
black
List
by
our
Saviour
spoken
of
,
Mark
7.21
,
22.
Out
of
the
heart
of
men
proceed
evil
Thoughts
,
Adulteries
,
Fornications
,
Murthers
,
Thefts
,
Covetousness
,
Wickedness
,
Blasphemy
,
&c.
all
these
are
evil
Works
,
and
all
come
from
within
,
and
Blasphemy
,
which
is
the
great
thing
in
question
,
is
named
,
and
Heresie
,
another
great
Evil
,
which
we
justly
charge
Socinians
with
,
Gal.
5.20
.
is
reckoned
among
the
Works
of
the
Flesh
.
Such
workings
are
in
Mind
and
Heart
,
In
heart
ye
work
wickedness
,
saith
David
.
Ps.
58.2
.
These
are
evil
Works
,
punishable
by
the
Magistrate
,
according
to
the
Text
of
the
Romans
,
which
we
now
are
upon
,
and
both
Blasphemy
and
Heresie
are
certainly
Matters
of
Irreligion
,
which
to
punish
,
as
also
Idolatry
,
doth
bind
the
Christian
as
it
did
the
Jewish
Magistrate
,
and
he
is
as
much
obliged
to
execute
Justice
upon
,
as
against
Adulteries
,
Fornications
,
Murthers
,
Thefts
,
and
other
Wickednesses
already
mention'd
:
Now
to
close
up
this
Head
,
I
say
,
that
as
meer
Errours
in
the
Understanding
are
evil
Works
,
it
necessarily
follows
,
that
those
who
be
guilty
thereof
,
are
Evil-doers
;
all
we
can
do
for
those
who
will
deny
this
,
is
in
the
words
of
the
Roman
Poet
,
to
wish
them
,
mentem
sanam
in
corpore
sano
,
a
sound
Mind
in
a
sound
Body
.
The
second
thing
he
would
have
us
to
prove
is
this
,
that
the
Apostle
means
such
here
,
that
is
,
as
hold
Fundamental
Errors
,
and
are
guilty
of
Blasphemy
,
Heresie
and
Idolatry
,
(
else
it
were
not
to
the
purpose
,
for
these
are
the
things
in
question
,
)
and
do
own
,
profess
,
and
practise
it
;
for
else
no
Man
being
a
searcher
of
the
Heart
and
Mind
,
knows
what
passes
therein
,
and
so
may
not
Punish
,
but
for
what
comes
within
his
certain
knowledge
,
therefore
there
ought
to
be
Informations
and
Proofs
drawn
out
of
Overt
Acts
,
as
Words
,
Discourses
,
Writings
,
and
the
like
;
the
Apostle
saying
here
,
that
the
Ruler
is
a
Minister
of
God
,
a
Revenger
to
execute
Wrath
upon
him
that
doth
Evil
,
and
not
adding
in
Civil
Matters
,
which
had
been
necessary
,
if
he
intended
to
have
restrained
it
only
to
such
,
or
else
he
had
not
sufficiently
expressed
his
Mind
;
but
seeing
he
simply
saith
,
Vpon
him
that
doth
Evil
;
Can
any
thing
forbid
us
to
believe
,
and
affirm
,
he
meant
doing
Evil
in
things
pertaining
to
God
,
as
well
as
to
Men
?
And
is
it
not
an
abominable
thing
for
them
to
exclude
things
of
Religion
,
and
to
make
Limitations
where
God
hath
made
none
?
Therefore
,
if
God
hath
appointed
the
Magistrate
to
punish
all
that
do
Evil
,
(
for
the
word
him
being
indefinite
,
doth
generally
comprehend
all
that
do
so
)
and
hath
not
said
against
his
Neighbour
,
or
against
the
Publick
Good
,
why
should
we
not
understand
it
in
any
kind
that
deserves
Punishment
,
and
consequently
,
in
Religious
Matters
,
as
well
as
those
of
the
Civil
Society
?
What
he
saith
,
that
this
relates
only
to
Civil
Matters
,
because
of
these
words
,
Wilt
thou
then
not
be
afraid
of
the
Power
,
do
that
which
is
good
,
and
thou
shalt
have
praise
of
the
same
;
is
not
to
the
purpose
,
as
it
will
appear
somewhat
lower
?
We
are
not
so
sawcy
as
they
,
to
limitate
it
only
to
Matters
of
Religion
,
and
not
also
extend
it
to
those
of
a
Civil
Nature
,
for
we
own
it
relates
to
both
Temporal
and
Spiritual
things
.
Here
the
Apostle
from
verse
1
,
to
7.
inclusively
,
upon
three
Motives
exhorted
to
Obey
the
Superiour
Powers
,
First
,
Hope
of
Reward
,
Second
,
Fear
of
Punishment
,
and
Third
,
for
Conscience
sake
,
in
case
the
other
two
could
not
prevail
;
and
though
he
doth
not
so
plainly
mention
the
Duty
of
Rulers
,
yet
he
insinuates
how
they
ought
to
Reward
Good
Works
,
and
Punish
Evil
ones
:
Now
to
Command
,
and
to
Obey
,
are
two
Relatives
,
and
if
Actively
or
Passively
,
we
must
Obey
in
all
Just
and
Lawful
things
,
as
are
not
against
,
but
for
the
Honour
and
Glory
of
God
,
as
are
all
of
a
truely
Religious
Nature
,
then
the
Magistrate
may
command
all
that
are
such
,
and
by
Penalties
compel
Men
to
Obey
in
things
relating
to
Religion
,
as
well
as
to
Civil
Society
;
and
if
he
may
make
Laws
to
force
Men
to
be
Just
one
to
another
,
much
more
hath
God
Authoriz'd
him
by
Law
to
force
them
to
give
God
his
due
,
and
not
rob
him
of
his
own
,
as
more
immediately
,
and
in
a
special
manner
are
things
belonging
to
Religion
;
for
in
the
Text
,
Obedience
is
commanded
to
be
yielded
out
of
a
Principle
of
Conscience
,
verse
5.
and
for
fear
of
Damnation
,
verse
3.
both
which
,
certainly
relate
to
Religion
.
When
God
gave
Moses
the
Decalogue
,
he
divided
it
into
two
Tables
,
whereof
the
first
immedily
related
to
him
,
as
being
Matters
of
Religion
,
as
the
second
did
to
the
Civil
Society
;
and
were
not
the
breakers
of
the
first
Table
punished
as
those
of
the
second
?
Or
is
it
reasonable
to
think
,
that
God
took
care
of
Man's
Concern
,
and
wholly
neglected
his
own
;
so
that
in
this
World
they
might
offend
him
and
go
unpunished
?
what
kind
of
Encouragement
would
this
have
been
to
all
manner
of
Impiety
,
Prophaneness
,
and
Spiritual
Wickedness
?
No
Humane
Law
doth
per
se
,
and
of
it self
bind
the
Conscience
,
only
in
as
much
as
't
is
grounded
upon
God's
own
,
who
is
the
only
Judge
of
it
;
and
can
Men
imagine
that
any
Wise
Law-giver
will
make
Laws
to
maintain
every
Man's
Right
and
Property
,
and
not
in
the
least
mind
his
own
?
Therefore
we
must
say
,
that
God
hath
given
the
Magistrate
Power
,
though
not
to
Exercise
any
Office
in
Holy
things
,
as
without
a
special
Call
to
Preach
the
Word
,
and
Administer
the
Sacraments
,
yet
to
defend
,
maintain
,
and
be
a
Nursing
Father
to
the
Church
,
which
is
God's
House
.
They
would
take
advantage
of
this
,
that
when
the
Epistle
was
written
to
the
Christian
Church
in
Rome
,
they
were
under
the
Dominion
of
Infidels
,
who
would
not
commend
or
enconrage
them
in
matters
of
their
Religion
,
seeing
they
were
not
for
,
but
against
it
:
Let
it
be
so
,
yet
tho'
they
would
not
own
the
Cause
,
the
Effects
they
sometimes
would
praise
and
commend
,
as
Humility
,
Self-denial
,
Patience
,
Sobriety
,
Temperance
,
Gentleness
,
and
such
Effects
of
a
Christian
Frame
and
Spirit
:
The
very
Enemies
of
Christ
sometimes
admired
to
see
those
Graces
,
which
are
the
Fruits
of
Faith
,
and
of
Christian
Religion
;
therefore
,
saith
the
Apostle
,
Be
ye
holy
in
all
manner
of
conversation
;
1
Pet.
1.15
.
and
this
is
not
only
for
the
discharge
of
their
own
Conscience
,
but
also
in
Relation
to
the
Infidels
,
and
for
the
Credit
of
Christian
Profession
,
Chap.
2.12
,
15.
for
he
adds
,
Having
your
conversation
honest
among
the
Gentiles
,
that
whereas
they
speak
against
you
as
Evil
doers
,
they
may
by
your
good
works
which
they
shall
behold
,
glorifie
God
in
the
day
of
Visitation
.
And
because
of
a
Prejudice
which
Christ's
Enemies
had
against
Religion
,
and
those
who
profess'd
it
,
which
made
them
speak
ill
of
both
,
he
saith
,
For
so
is
the
will
of
God
,
that
with
well
doing
,
ye
may
put
to
silence
the
ignorance
of
foolish
Men.
This
the
Apostle
learned
of
his
and
our
great
Lord
and
Master
,
who
had
said
:
Let
your
light
so
shine
before
Men
,
Matth.
5.16
.
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
heaven
.
So
the
Good
Works
of
Christians
might
have
praise
from
Christ's
Enemies
and
Infidels
;
such
were
the
Roman
Emperours
.
Besides
that
,
St.
Paul
did
intend
those
Rules
,
not
only
for
the
present
,
when
he
wrote
to
the
Romans
,
but
also
for
after
times
,
for
all
those
things
were
written
for
our
Instruction
and
of
others
,
to
the
Worlds
end
;
it
related
also
to
Christian
Emperours
,
Kings
and
other
Magistrates
in
after
Ages
.
who
according
to
God's
Promise
,
were
to
be
Nursing
Fathers
to
the
Church
,
and
Defenders
of
the
Faith
.
Now
this
I
say
,
that
as
in
the
Text
is
a
generality
of
Persons
exhorted
to
be
subject
to
superiour
Powers
;
for
't
is
said
,
Let
every
soul
be
subject
;
and
the
Apostle
speaking
in
the
Singular
,
Wilt
thou
,
Ver.
3.
and
if
thou
do
,
Ver
4.
meaneth
every
individual
Person
in
the
World
;
So
there
is
an
Universality
in
the
things
committed
unto
the
Magistrates
Care
,
which
are
reduced
under
these
two
Heads
,
Religious
and
Secular
;
Species
are
contain'd
under
the
Genus
,
and
Particulars
,
as
said
before
,
under
Generals
:
When
we
pray
for
our
Daily
Bread
,
therein
Meat
,
Drink
,
Cloathes
,
and
other
Necessaries
for
Life
are
included
.
Now
I
am
to
take
notice
of
his
Answer
to
the
other
Text
,
Job
.
31.28
.
This
also
were
an
iniquity
to
be
punish'd
by
the
Judge
;
Speaking
of
Idolatry
:
Here
he
thinks
he
hath
a
great
advantage
,
for
the
words
,
to
be
punished
by
the
,
are
not
in
the
Original
,
and
hereupon
,
applauds
himself
thus
,
It
's
an
easie
thing
to
have
proofs
,
if
Men
when
they
cannot
find
them
are
resolved
to
make
them
:
To
make
Proofs
when
there
are
none
,
and
to
deny
Proofs
when
there
are
,
is
proper
for
Socinians
,
which
we
have
too
many
Instances
of
;
but
to
tho
thing
,
't
is
true
,
those
words
are
not
in
the
Hebrew
,
but
any
that
is
acquainted
with
that
Tongue
knows
how
short
and
Concise
it
is
,
that
's
the
Idiome
of
it
,
which
he
nor
I
cannot
change
,
but
to
make
it
Intelligible
in
other
Languages
,
something
ought
to
be
supplyed
;
in
the
Original
't
is
thus
,
This
also
an
iniquity
the
Judge
:
Which
in
English
,
and
every
other
modern
Language
is
very
lame
;
there
is
no
Verb
Substantive
,
is
or
were
an
Iniquity
,
which
any
one
may
see
ought
to
be
understood
:
Now
,
I
say
,
that
what
is
inserted
,
is
no
Addition
to
the
Original
,
with
an
intent
to
impose
upon
the
Reader
,
for
't
is
Printed
in
a
different
Letter
,
but
only
to
make
it
Sense
in
English
,
without
which
it
hath
none
,
or
at
least
a
very
imperfect
one
.
I
also
add
,
that
the
Words
inserted
,
do
express
the
true
Sense
and
Meaning
of
the
place
;
an
Iniquity
,
and
the
Judge
,
or
Judged
,
or
Judicial
,
are
in
the
Original
,
to
what
purpose
upon
the
account
of
an
Iniquity
,
or
Crime
,
can
a
Judge
be
brought
in
,
but
to
punish
it
?
Doth
not
the
Iniquity
of
Idolatry
,
which
is
the
thing
in
question
,
deserve
Punishment
,
and
who
but
the
Judge
may
lawfully
inflict
it
?
But
he
is
so
afraid
of
a
Judge
,
that
though
it
be
in
the
Hebrew
,
yet
he
leaves
it
out
,
for
thus
he
renders
the
Text
;
For
,
pag.
70.
this
might
he
accounted
to
me
an
iniquity
,
he
is
not
content
to
leave
out
the
word
Judge
,
but
wedges
in
accounted
,
which
is
not
,
except
he
will
deduce
it
from
Judge
and
Judged
,
for
a
Crime
is
accounted
or
imputed
,
when
the
guilty
is
punished
for
it
:
The
better
to
understand
this
Verse
,
we
ought
to
compare
it
with
another
in
the
same
Chapter
,
containing
the
like
expressions
in
the
case
of
Adultery
,
For
this
is
an
heinous
crime
,
yea
,
't
is
an
iniquity
to
be
punished
by
the
Judges
,
in
the
plural
;
ver.
11
there
are
some
Iniquities
which
God
alone
doth
punish
,
but
this
of
Adultery
,
as
the
other
of
Idolatry
,
must
be
punished
by
the
Judges
.
In
this
Verse
no
more
than
in
the
other
,
the
Word
is
,
is
not
in
,
nor
to
be
punished
by
,
yet
't
is
well
known
,
by
God's
Law
,
Adultery
and
Idolatry
were
to
be
punished
with
Death
,
so
that
it
justifies
bringing
in
the
words
to
be
punished
by
;
and
as
to
the
thing
,
't
is
not
material
whether
Job
lived
before
or
after
the
Law
.
To
explain
the
thing
,
out
of
several
places
of
Scripture
appears
the
necessity
of
supplying
some
words
in
our
Translations
to
make
up
the
Sense
;
Three
only
I
shall
mention
:
The
first
is
out
of
Amos
,
't
is
said
,
chap.
1.3
,
6
,
9
,
11
,
13.
For
three
transgressions
of
Damascus
,
and
for
four
,
I
will
not
turn
away
the
punishment
thereof
.
The
word
Punishment
is
not
in
the
Hebrew
,
which
in
English
makes
certainly
the
Sense
imperfect
,
Turn
away
what
?
the
Punishment
thereof
,
of
Damascus
;
so
that
the
word
Punishment
must
be
added
to
make
up
the
Sense
,
and
that
in
seven
several
Verses
of
the
same
Chapter
.
The
other
two
are
taken
out
of
the
Psalms
,
whereof
the
first
in
the
Original
is
this
,
Let
their
table
become
a
snare
befor
them
,
Ps.
69.22
.
and
for
welfare
a
trap
;
in
English
the
Sense
is
lame
in
the
latter
part
of
the
Verse
,
therefore
't
was
necessary
thus
to
supply
it
,
and
that
which
should
have
been
for
their
Welfare
,
let
it
become
a
Trap.
The
other
Text
is
this
,
For
my
love
they
are
my
adversaries
,
but
I
give
my self
unto
prayer
:
Ps.
109.4
.
in
the
latter
part
of
the
Verse
,
the
words
,
give
my self
unto
,
are
not
in
the
Hebrew
,
only
,
but
I
prayer
,
which
is
no
sense
in
English
:
David
is
not
Prayer
,
nor
an
Iniquity
the
Judge
,
therefore
it
should
be
supplied
,
which
the
Translatours
have
well
done
.
Now
to
be
even
with
this
Author
,
these
two
things
I
leave
for
him
to
prove
;
first
,
That
this
is
not
the
Idiom
of
the
Hebrew
Language
;
the
second
,
That
the
Words
supplied
to
make
out
the
Sense
in
these
places
,
are
against
the
Analogy
of
Faith
,
or
the
Scope
of
God's
Spirit
therein
,
and
I
give
him
a
long
time
to
consider
upon
't
.
But
enough
of
this
:
As
to
their
politick
Reasons
against
the
Magistrate's
Authority
in
point
of
Religion
,
and
for
a
general
Naturalization
,
whereby
they
at
once
would
blow
up
an
English
Birth-Right
,
with
the
Seven
Years
Apprentiship
,
and
bring
in
all
Foreigners
,
to
engross
the
English
Trade
unto
themselves
,
and
sow
the
pernicious
Tares
of
Heresie
,
Blasphemy
,
&c.
among
us
with
more
liberty
,
for
they
are
also
for
a
general
Toleration
,
in
all
these
,
I
say
,
their
Policy
is
no
better
than
their
Divinity
,
as
might
easily
be
demonstrated
:
Indeed
to
Tolerate
some
Opinions
about
indifferent
Circumstantial
Things
,
can
contribute
towards
Peace
and
Union
,
do
much
Good
and
no
Harm
;
but
't
would
be
very
pernicious
concerning
Fundamental
Errours
.
God
,
Christ
,
and
Religion
must
not
be
sacrificed
to
Interest
,
and
other
Worldly
Considerations
.
Yet
if
Pagans
and
Mahommetans
would
not
disturb
the
Government
,
they
would
be
content
to
bring
them
in
,
as
already
we
have
the
unbelieving
Jews
,
(
whose
Conversion
I
earnestly
pray
for
)
whom
upon
the
account
of
Trade
,
and
of
something
else
,
they
are
so
fond
of
,
that
a
great
Care
must
be
had
to
give
them
no
Distaste
,
for
fear
they
would
be
gone
,
when
they
are
as
glad
to
stay
here
,
as
some
seem
afraid
lest
they
should
go
,
as
if
here
they
were
the
Pillars
of
Trade
,
but
some
think
there
is
cause
to
believe
the
contrary
:
I
can
remember
how
in
Cromwell's
time
,
they
sent
over
Manasseh
Ben-Israel
,
to
get
leave
to
come
and
settle
here
,
he
offered
200000
l
,
whereupon
Cromwell
call'd
some
Divines
for
Advice
,
Whether
,
in
Conscience
,
he
might
Receive
and
Tolerate
those
that
disown
,
and
are
professed
Enemies
to
Christ
?
They
answered
,
He
might
;
because
it
might
afford
some
occasion
for
their
Conversion
:
Then
he
sent
for
Lawyers
to
know
(
because
long
before
they
had
been
Banish'd
)
whether
,
according
to
Law
,
he
might
do
't
?
The
Answer
was
,
He
might
,
as
long
as
he
and
the
Parliament
,
who
are
the
Legislative
Power
,
were
agreed
:
But
last
of
all
,
he
summon'd
some
of
the
chief
Merchants
,
to
have
their
Opinion
about
it
in
relation
to
Trade
;
but
these
broke
the
Neck
of
the
Business
,
for
they
represented
how
that
Nation
being
cunning
,
would
to
the
prejudice
of
the
English
,
by
crafty
means
engross
Trade
wholly
unto
themselves
,
whereupon
there
was
an
end
:
And
it
must
be
owned
,
that
Cromwell
and
his
Counsel
understood
well
enough
the
Nations
Interest
in
point
of
Trade
;
neither
doth
it
appear
,
why
the
same
Reasons
should
not
be
now
,
as
good
as
they
were
at
that
time
,
since
't
is
the
same
People
,
which
still
follows
the
same
steps
,
as
any
one
may
see
that
will
take
notice
of
it
.
But
enough
of
these
Human
Considerations
;
I
wish
every
Man
would
seriously
lay
Hand
upon
his
Conscience
,
and
in
earnest
mind
what
account
they
can
give
God
,
(
who
certainly
soon
or
late
will
call
them
to
't
)
of
the
Talents
he
hath
committed
,
and
of
the
Authority
he
hath
put
into
their
Hands
;
what
good
they
have
done
,
and
what
evil
prevented
,
or
punish'd
,
to
answer
the
Giver's
Ends
:
I
say
,
my
Horse
is
to
carry
me
,
my
Oxe
to
Plough
my
Ground
,
and
my
Dog
to
watch
about
my
House
,
or
to
follow
me
;
all
these
answer
my
Ends
,
or
else
I
put
them
off
;
and
may
not
every
one
else
,
as
well
as
I
,
reasonably
put
this
Question
to
himself
,
For
what
End
hath
God
brought
me
into
the
World
?
Certainly
not
to
please
my
own
Fancy
,
follow
my
own
Humour
,
or
satisfie
my
own
Lust
and
Passion
,
but
in
my
station
to
honour
and
serve
him
,
that
's
the
Work
,
and
the
one
needful
thing
.
For
saith
our
Saviour
,
Luke
10.42
.
Mat.
6.33
.
Seek
ye
first
the
Kingdom
of
God
and
his
Righteousness
,
and
all
things
shall
be
added
unto
you
.
God
is
the
good
Master
who
will
take
care
of
our
Concerns
,
if
we
neglect
not
his
,
but
do
follow
the
Apostle's
Rule
,
to
do
all
things
for
the
Glory
of
God
,
and
of
his
Son
Jesus
Christ
our
Lord
.
The
same
Apostle
saith
to
the
Corinthians
,
1
Cor.
10.9
.
Neither
let
us
tempt
Christ
as
some
of
them
the
Jews
in
the
Wilderness
also
tempted
;
so
I
say
,
let
none
of
us
tempt
Christ
,
as
did
the
Jews
in
his
time
,
who
still
asked
for
a
Sign
,
after
he
had
given
them
several
.
Must
he
every
Day
give
them
new
Signs
,
and
work
new
Miracles
,
to
prove
himself
to
be
the
true
and
proper
Son
of
God
?
That
unbelieving
Nation
,
in
the
highest
degree
tempted
him
when
they
said
,
Matth.
27.
If
he
be
the
Son
of
God
,
let
him
now
come
down
from
the
Cross
,
and
we
will
believe
him
to
be
the
Son
of
God
:
But
he
to
prove
himself
to
be
the
Son
of
God
,
did
more
and
a
greater
thing
than
they
desired
;
for
after
Death
to
raise
himself
,
as
he
did
out
of
the
Grave
,
was
more
than
if
he
had
come
down
from
the
Cross
when
alive
:
Was
not
our
Blessed
Redeemer
sufficiently
tempted
upon
Earth
by
the
Jews
,
that
he
must
be
tempted
again
,
now
when
he
is
in
Heaven
?
The
Jews
tempted
him
in
his
State
of
Humiliation
,
and
now
Socinians
do
when
he
is
Glorified
:
The
Jews
would
then
have
had
him
to
come
down
from
the
Cross
,
and
now
the
Socinians
would
have
him
to
come
down
from
Heaven
to
prove
himself
to
be
the
Son
of
God
;
yet
against
them
he
hath
from
Heaven
provided
a
Witness
since
his
Ascension
,
I
mean
Paul
,
as
we
read
Acts
22.14
,
15.
Before
I
make
an
end
,
I
neither
can
nor
must
forbear
to
say
how
it
affords
too
much
matter
of
sad
Thoughts
in
those
who
are
concern'd
for
the
Cause
and
Interest
of
the
Eternal
Son
of
God
,
and
of
the
Protestant
Religion
,
to
see
here
Heresie
,
Blasphemy
and
Idolatry
as
good
as
Tolerated
and
Unpunish'd
,
and
abroad
the
Professors
of
the
true
Christian
Religion
unjustly
and
cruelly
persecuted
.
In
France
,
against
all
Edicts
,
Engagements
and
Promises
in
their
Lives
,
Liberties
,
and
Fortunes
,
most
barbarously
:
in
the
Valleys
of
Piedmont
,
the
Vaudois
(
which
we
may
well
call
that
Mother
Church
,
which
stood
in
no
need
of
Reformation
,
for
it
never
was
stain'd
with
the
Romish
Corruptions
)
are
now
against
all
manner
of
Right
and
Justice
,
after
great
and
many
Services
,
ungratefully
turn'd
out
of
their
own
Countrey
,
where
their
Fore-fathers
with
freedom
enjoy'd
their
Spiritual
and
Civil
Liberties
,
before
there
were
in
the
World
any
such
thing
as
a
Duke
of
Savoy
,
or
a
Prince
of
Piedmont
;
in
Bohemia
,
Silesia
,
Moravia
,
Hungary
,
and
Transilvania
,
both
treacherously
and
violently
deprived
of
Rights
and
Liberties
:
In
Germany
,
by
a
late
Treaty
,
considerable
Protestant
Members
are
out
off
from
the
Empire
,
brought
under
Popery
,
and
the
Restored
strong
Places
along
the
Rhine
,
instead
of
being
made
a
Compensation
for
what
Protestants
have
lost
in
those
parts
,
do
but
pass
out
of
one
Popish
Hand
into
another
,
which
is
not
better
;
And
the
Treaty
of
Munster
and
Osnabruck
,
which
as
a
Preliminary
was
agreed
upon
,
to
be
the
Ground
of
that
part
of
the
last
which
related
to
Germany
,
is
thereby
broken
in
that
point
which
concern'd
Religion
,
to
the
great
prejudice
of
the
Protestant
Cause
within
the
Empire
,
as
there
is
a
sad
Experience
of
it
in
the
unjust
Innovations
since
made
in
the
Palatinate
and
other
places
,
which
therein
may
happen
to
prove
the
Ground
of
Trouble
and
Confusion
about
it
.
And
yet
one
of
the
Northern
Crowns
,
much
concerned
in
the
full
observation
of
the
Peace
of
Munster
,
without
any
regard
to
Matters
of
Religion
within
the
Empire
,
as
they
were
settled
by
that
Treaty
,
hath
newly
made
a
Defensive
League
for
keeping
this
posteriour
Treaty
,
tho'
it
much
derogates
from
the
former
,
and
all
this
gives
but
a
bad
present
prospect
of
the
Protestant
Cause
in
Europe
,
which
in
Man's
Eye
doth
much
decay
,
and
it
Makes
good
the
Apostle's
Saying
,
Philip.
2.21
.
Amos
6.6
.
All
seek
their
own
,
not
the
things
which
are
Jesus
Christ's
:
But
God
pronounces
a
Woe
against
those
that
are
not
grieved
for
the
Affliction
of
Joseph
,
and
afford
not
their
helping
Hand
.
But
this
is
enough
spoken
to
and
of
Men
,
whose
help
is
often
deceitful
and
vain
,
so
I
turn
to
God
,
who
never
failed
those
that
seek
him
in
Faith
,
and
with
an
awful
Reverence
.
O
Lord
,
more
or
less
,
we
all
are
wanting
in
our
Duty
towards
thee
:
Some
want
Occasions
,
others
want
a
Heart
to
improve
them
when
offered
;
some
want
Power
and
Abilities
,
when
others
want
a
willing
Mind
;
nay
,
whilst
a
small
number
are
real
and
sincere
,
tho'
not
strong
enough
to
do
things
as
they
ought
to
be
;
others
are
full
of
Gall
and
Bitterness
against
thy
Honour
and
Concerns
,
and
some
others
very
indifferent
,
look
on
,
and
are
to
chuse
their
Religion
;
yet
all
this
while
thou
hast
been
a
Long-suffering
and
Patient
God
,
thereby
inviting
Men
to
Repentance
,
allowing
time
to
forsake
their
Errours
,
and
to
acknowledge
the
Truth
.
Even
that
which
is
offered
unto
,
and
for
thee
,
is
Lame
and
Blind
,
narrow
in
it self
;
but
when
it
pleaseth
thee
,
thou
canst
enlarge
it
.
Rewards
and
Punishments
thou
hast
in
store
for
every
Man
,
according
to
their
Works
:
What
then
shall
we
say
to
these
things
?
Be
thou
pleased
to
guide
,
strengthen
,
and
prosper
thy
Servants
,
Convert
or
Confound
thine
Enemies
;
and
whosoever
obstinately
refuseth
to
submit
to
Christ's
Golden
Scepter
,
which
is
so
graciously
tendered
,
Let
them
with
the
Rod
of
Iron
be
broken
in
pieces
like
a
Potter's
Vessel
,
Psal.
2.8
,
9.
And
notwithstanding
the
Rage
,
Malice
,
and
Craftiness
of
Devils
and
Men
,
let
his
Interest
be
the
prevailing
one
in
the
World
;
and
as
his
Service
is
in
it self
Honourable
and
Profitable
,
so
let
it
be
to
all
that
engage
in
't
:
Ps.
57.11
.
And
be
thou
exalted
,
O
God
,
above
the
Heavens
,
let
thy
Glory
be
above
all
the
Earth
.
FINIS
.