A
DISCOURSE
Concerning
the
TRIAL
OF
SPIRITS
.
CHAP.
I.
THE
Third
Person
in
the
Sacred
Trinity
,
one
God
blessed
for
ever
,
is
frequently
abused
by
the
pretences
of
men
,
to
such
Revelations
as
are
inconsistent
with
the
truths
of
the
Gospel
,
and
many
Doctrines
of
the
Christian
Religion
,
which
the
Holy
Ghost
at
first
inspired
men
to
deliver
:
And
though
this
began
in
the
Apostles
days
,
when
the
mystery
of
iniquity
,
by
the
Gnostick
defection
,
began
to
work
:
Yet
it
has
continued
and
improved
men
in
their
villanies
throughout
the
several
Ages
of
the
Church
:
Nay
so
far
that
Treason
,
and
Murder
,
and
open
Rebellion
,
are
consecrated
by
those
that
pretend
to
be
inspired
;
and
they
blasphemously
make
the
Holy
Spirit
of
God
,
that
breaths
forth
peace
and
quietness
upon
the
World
,
to
become
the
Patron
of
the
greatest
and
most
disturbing
impieties
that
ever
infested
the
Societies
of
mankind
.
This
,
though
,
we
have
been
loth
to
believe
it
,
we
are
now
convinc'd
of
by
a
woful
experience
;
an
experience
which
had
been
purchased
by
our
utter
ruine
,
unless
Gods
Providence
,
assisting
,
and
favouring
the
wisdom
of
our
Superiours
,
encouraged
by
some
Loyal
and
unwearied
resolutions
,
had
happily
prevented
it
▪
We
have
two
sorts
of
men
,
(
both
pretending
to
an
infallible
inspiration
,
though
on
different
grounds
)
that
ruine
and
destroy
the
Principles
of
Christianity
under
a
shew
to
advance
them
:
And
though
we
were
unwilling
to
think
that
men
who
seem'd
at
so
great
a
distance
from
each
other
,
should
ever
reach
to
join
hand
in
hand
,
and
that
the
same
principle
should
reconcile
such
different
pretensions
:
Yet
as
Samson's
Foxes
were
joined
together
by
their
Tails
,
though
their
heads
looked
away
from
one
another
;
So
now
we
see
those
that
breath
inspirations
from
the
Pope
,
and
they
that
boast
more
immediate
ones
from
Heaven
confederating
,
(
though
before
expected
by
the
most
observing
and
considerate
men
)
to
house
the
corn
and
tares
together
,
that
Gods
Harvest
may
become
their
own
,
and
they
may
reap
where
they
never
sowed
:
And
certainly
when
such
attempts
both
by
a
separate
,
and
united
force
,
are
made
against
all
Order
and
Religion
,
intitling
God
to
the
Patronage
of
a
lie
,
making
the
Spirit
of
Truth
to
contradict
himself
,
and
crucifying
Christ
,
under
a
pretence
to
exalt
him
:
when
our
own
Kingdoms
are
ready
to
be
destroyed
by
cheating
us
out
of
our
Properties
,
and
our
Lives
,
with
a
specious
shew
of
advancing
the
Kingdom
of
Jesus
Christ
,
and
,
to
lift
up
his
Scepter
,
our
Soveraign's
must
first
be
broken
in
pieces
:
when
disorders
tending
to
subversion
and
ruine
,
are
plainly
legible
in
the
affairs
of
men
;
coals
are
blowing
to
set
all
our
Houses
on
fire
,
and
we
tread
those
paths
that
will
lead
us
to
confusion
,
and
all
this
while
men
profess
to
be
serving
a
God
of
Order
:
when
multitudes
pretend
to
be
sent
from
God
,
that
speak
contrary
to
his
written
word
,
and
have
no
other
Miracle
to
prove
their
Principles
,
but
the
strangeness
of
their
villany
in
rooting
up
the
Laws
of
Nature
and
Society
:
when
so
much
brass
is
currant
amongst
us
instead
of
gold
,
and
our
silver
is
every
day
exchang'd
for
dross
,
and
we
are
ready
to
be
made
the
companions
of
Owls
,
or
what
is
worse
,
of
Thieves
and
Murderers
;
't
is
high
time
to
bring
forth
the
Touchstone
,
to
enquire
into
the
value
of
things
before
we
receive
them
,
that
counterfeit
coin
may
not
claim
the
same
priviledge
with
what
is
instamp'd
with
Caesar's
Image
,
nor
an
enterance
opened
for
the
Pope
of
Rome
,
riding
in
a
Kirk
,
born
on
the
backs
of
those
that
know
not
what
they
carry
:
that
they
may
bring
Popery
in
triumph
to
us
,
like
the
Grecians
lodged
in
the
belly
of
that
Wooden
and
insensible
Horse
,
that
entred
Troy
and
sacked
the
City
,
and
so
gain'd
that
by
an
easie
strategem
,
which
ten
years
siege
could
not
effect
.
For
these
and
such
like
reasons
(
if
men
will
now
hearken
to
any
)
I
have
chosen
this
Subject
to
Discourse
on
,
that
,
if
possible
,
we
may
separate
the
chaff
from
the
wheat
;
distinguish
betwixt
the
Doctrines
of
Apostles
,
and
those
of
Devils
,
and
mark
out
the
Spirit
of
Antichrist
,
that
it
may
be
known
from
that
of
our
Saviour
,
that
names
may
no
longer
confound
things
,
nor
Satan
be
received
by
any
of
us
,
though
he
transforms
himself
into
an
Angel
of
light
;
lest
we
mistake
that
for
Samuel
in
his
Mantle
,
which
only
the
Witch
of
Endor
raises
.
And
therefore
let
us
not
believe
every
Spirit
,
but
try
the
Spirits
whether
they
are
of
God
,
because
many
false
Prophets
are
gone
into
the
world
.
And
from
these
words
,
I
shall
raise
my
Discourse
.
In
this
Epistle
,
S.
John
endeavours
to
confirm
Christians
in
the
profession
and
practice
of
the
Christian
Religion
,
notwithstanding
all
Objections
to
the
contrary
;
and
therfore
gives
them
sufficient
caution
to
beware
(
1.
)
Of
such
Heresies
as
destroy
the
foundation
,
such
as
interfer'd
with
the
great
Doctrines
and
Authority
of
the
Messiah
;
such
as
under
some
great
pretences
of
purity
,
and
preciseness
,
might
introduce
Factions
and
Schisms
,
and
dissolve
that
strict
love
and
union
which
ought
to
be
among
the
Professors
of
the
Gospel
:
These
things
some
were
prone
unto
in
the
first
and
early
times
of
Christianity
:
As
soon
as
the
Church
had
put
forth
leaves
,
the
Caterpillars
were
ready
to
devour
them
:
(
2.
)
Because
the
Church
of
Christ
was
planted
in
the
midst
of
Jewish
Superstition
,
and
Heathen
Idolatry
;
and
a
Sect
was
now
sprung
up
in
the
world
that
,
under
the
names
of
Christians
,
had
provided
Principles
which
in
times
of
danger
might
equally
suit
with
both
,
or
either
,
and
so
could
shelter
themselves
from
one
storm
,
and
raise
another
,
if
the
wind
blew
from
either
quarter
:
The
Apostle
therefore
bids
men
to
beware
of
Idolatry
,
this
being
a
plain
renunciation
of
their
Religion
,
as
Heresie
would
both
maim
and
wound
it
:
Little
children
(
sayes
he
)
keep
your selves
from
Idols
:
and
what
he
closes
his
Epistle
with
,
is
,
what
we
all
close
our
prayers
with
:
And
that
we
may
be
also
delivered
from
the
insinuations
or
Society
of
both
these
sorts
,
let
all
the
people
say
,
Amen
.
From
the
consideration
of
this
design
of
our
Apostle
,
we
may
plainly
see
how
suitable
this
whole
Epistle
is
to
the
present
humours
and
distractions
among
us
,
and
how
soon
,
were
the
advice
imbraced
,
it
would
cure
us
of
those
languishing
distempers
,
under
which
we
seem
to
faint
and
die
:
The
extremities
of
disease
vex
and
torture
us
,
and
no
sooner
have
we
got
off
a
cold
fit
,
which
makes
us
almost
shake
and
shiver
into
ashes
,
but
the
hot
one
comes
on
,
which
fires
and
almost
is
ready
to
consume
us
;
Nay
,
a
strange
mixture
of
both
encounter
us
,
rather
than
we
shall
recover
and
live
,
and
those
things
which
the
vigour
and
strength
of
our
constitution
is
able
to
baffle
whilst
separate
and
apart
,
being
conjoined
,
create
a
new
disease
,
which
troubles
the
Physician
,
and
puts
him
to
the
utmost
of
his
skill
;
though
I
hope
it
will
never
be
able
to
baffle
him
,
or
leave
us
to
be
a
prey
to
vermine
,
or
the
great
disease
and
pest
of
men
:
Let
us
follow
the
rules
of
this
Apostle
,
that
what
ever
injuries
our
bodies
may
suffer
(
which
in
too
many
are
Martyrs
already
by
the
great
fears
and
uncertainties
of
their
minds
)
our
souls
may
be
safe
and
secure
,
and
kept
unblameable
to
the
coming
of
the
Lord
Jesus
:
Let
us
be
united
in
our
common
profession
,
not
staggered
with
the
high
pretences
of
others
;
nor
let
us
yet
relax
our
diligence
from
the
discourses
of
any
that
will
at
all
adventures
be
secure
among
our selves
;
But
whatever
notions
of
infallibility
on
the
one
hand
,
or
present
and
particular
inspiration
on
the
other
,
shall
be
presented
to
us
,
to
debauch
us
from
our
Principles
;
Let
us
well
examine
before
we
believe
;
receive
nothing
that
may
contradict
natural
Religion
,
or
what
is
superadded
in
the
word
of
God
,
that
publick
and
plainly
declared
revelation
,
to
which
there
need
no
additions
to
make
the
man
of
God
wise
unto
salvation
:
But
let
us
follow
the
Apostles
advice
,
and
try
the
Spirits
whether
they
are
of
God
,
because
many
false
Prophets
are
gone
out
into
the
world
.
By
the
word
Spirit
,
here
is
plainly
meant
any
one
that
under
a
pretence
of
Inspiration
or
assistance
from
the
Spirit
,
publishes
any
new
▪
Doctrine
to
the
world
,
in
the
age
of
the
Gospel
,
and
so
includes
both
Papists
and
Enthusiasts
;
The
one
tying
the
Spirit
to
the
Chair
of
the
Pope
,
the
other
to
their
own
Dreams
and
Phancies
:
And
this
interpretation
,
as
it
is
generally
assented
to
,
is
plain
and
open
to
every
man
that
will
either
consider
the
scope
of
the
Epistle
,
or
the
reason
of
this
advice
of
the
Apostle
,
why
we
should
not
believe
every
Spirit
,
because
many
false
Prophets
are
come
forth
into
the
world
;
and
therefore
we
are
to
examine
the
Doctrines
,
which
any
pretender
to
the
Spirit
teaches
,
lest
we
are
led
by
the
authority
of
any
into
snares
,
that
may
captivate
and
destroy
our
souls
.
Now
although
this
caution
of
Saint
John
,
primarily
relates
to
the
Gnostick
defection
;
yet
it
is
a
direction
to
all
Ages
,
and
may
guard
us
from
all
the
pretensions
of
men
that
,
under
a
specious
authority
from
the
Spirit
of
truth
,
vent
false
Doctrines
to
the
World
,
in
any
period
of
the
Christian
Religion
;
Because
both
the
Duty
and
the
Argument
to
inforce
it
will
be
of
a
perpetual
concernment
,
as
long
as
false
Prophets
come
forth
into
the
world
.
Yet
because
the
Gnosticks
are
most
immediately
reflected
on
,
as
being
the
Antichrist
,
so
early
appearing
in
the
Christian
world
,
to
defeat
this
Religion
under
a
denomination
from
it
,
boasting
some
extraordinary
knowledge
,
when
they
were
men
both
ignorant
and
vile
;
we
must
enquire
into
the
particular
reason
,
why
the
Apostle
in
this
place
cautions
men
to
beware
of
these
,
whose
faults
were
so
scandalous
,
that
they
seem
manifest
to
all
:
The
reason
of
this
(
next
to
that
which
is
more
general
,
the
proneness
of
men
to
any
error
that
may
gratifie
themselves
,
and
become
either
their
security
or
pleasure
)
is
the
same
,
why
the
sin
against
the
Holy
Ghost
shall
neither
be
forgiven
in
this
world
,
nor
in
the
world
to
come
;
because
the
Gnosticks
plainly
destroyed
the
Gospel
,
although
by
a
different
Argument
from
the
former
:
The
former
against
whom
that
severe
,
though
deserved
,
Sentence
was
pronounced
,
invalidated
all
our
Saviours
Miracles
,
which
proved
his
Doctrine
to
be
Divine
,
and
himself
the
Messiah
sent
from
God
,
by
attributing
them
to
the
power
of
the
Devil
;
but
the
Gnosticks
did
in
effect
the
same
thing
,
by
retaining
,
upon
occasion
,
the
Ceremonies
of
the
Jews
,
which
our
Saviour
had
abolished
,
if
he
were
owned
as
a
person
sent
from
God
to
void
the
old
Law
,
and
establish
a
new
:
So
that
those
who
embraced
what
he
came
to
vacate
,
in
effect
denied
him
to
be
come
in
the
flesh
;
and
consequently
destroyed
the
obligation
of
the
Gospel
,
by
renouncing
the
Messiah
,
whose
authority
established
this
new
Law
as
a
Rule
to
the
World
:
Nay
,
by
this
rejection
of
the
Son
,
they
disowned
the
Father
,
who
,
by
a
voice
from
Heaven
,
and
giving
him
power
to
work
Miracles
,
gave
a
testimony
to
his
Person
and
his
Doctrine
:
And
therefore
our
Apostle
(
reflecting
upon
these
men
)
saies
;
Who
is
a
liar
,
but
he
that
denieth
that
Jesus
is
the
Christ
?
He
is
Antichrist
that
denieth
the
Father
and
the
Son
:
whoso
denieth
the
Son
,
the
same
hath
not
the
Father
,
but
he
that
acknowledgeth
the
Son
,
the
same
hath
the
Father
also
,
(
1
John
.
2
Chap.
22.23
.
)
And
in
the
4
th
Chap.
3.
v.
Every
Spirit
(
or
teacher
)
that
confesseth
not
that
Jesus
Christ
is
come
in
the
flesh
,
is
not
of
God
;
and
this
is
that
Spirit
of
Antichrist
,
whereof
ye
have
heard
that
it
should
come
,
and
even
now
already
is
it
in
the
world
.
CHAP.
II.
HAving
thus
given
an
account
of
part
of
this
Epistle
of
S.
John
,
together
with
those
,
of
whom
the
Apostle
cautions
men
to
beware
;
I
shall
farther
explain
and
illustrate
the
words
,
to
render
them
yet
more
useful
to
our selves
by
considering
in
them
,
(
1.
)
A
Caution
,
(
2.
)
An
Exhortation
,
(
3.
)
The
reason
of
both
.
The
Caution
is
;
Not
to
believe
every
Spirit
:
The
Exhortation
,
To
try
the
Spirits
,
whether
they
are
of
God
:
The
Reason
both
of
this
Caution
and
Exhortation
is
,
because
many
false
Prophets
are
gone
out
into
the
world
.
I
begin
with
the
Apostles
Caution
:
Beloved
,
believe
not
every
Spirit
;
If
all
that
men
utter
pretending
to
be
inspired
,
were
without
any
severe
consideration
to
be
entertain'd
,
and
what
they
deliver
,
were
to
be
believ'd
,
there
would
no
more
need
the
Apostles
caution
than
our
own
care
:
But
when
we
live
in
an
Age
,
in
which
Propositions
and
Doctrines
are
delivered
,
that
too
plainly
contradict
each
other
;
some
of
which
are
impious
and
abominable
;
others
at
first
audit
,
foolish
,
and
ridiculous
;
and
a
third
sort
,
that
tend
to
disturbance
and
ruine
,
wasting
Property
,
making
our
Kingdoms
large
Aceldama's
,
and
our
Cities
the
places
of
dead
mens
sculls
,
and
are
apparent
enemies
to
human
Society
:
When
,
under
the
pretence
of
a
Catholick
Religion
,
Doctrines
of
purity
,
proposals
to
advance
the
Scepter
of
Christs
Kingdom
,
Principles
shall
be
insinuated
,
that
if
pursued
,
with
that
furious
zeal
,
which
they
require
,
will
effectually
destroy
those
things
indeed
,
which
men
endeavour
to
maintain
in
words
;
If
our
blessed
Saviour
may
thus
be
fought
under
his
own
Banner
,
the
cause
of
God
cover
abominations
,
murder
be
acted
for
the
glory
of
our
Maker
,
Blasphemy
be
spoken
by
the
assistance
of
the
Spirit
,
and
the
method
to
render
Princes
glorious
,
shall
be
by
stabbing
,
or
beheading
:
If
the
most
horrid
wickedness
shall
be
palliated
under
the
cloke
of
Religion
,
a
new
Commandment
shall
be
pretended
for
breach
of
the
old
,
and
the
Moral
Law
shall
daily
be
violated
by
inspiration
:
If
men
under
pretensions
to
the
guidance
of
that
Spirit
which
inspired
the
first
deliverers
of
the
Gospel
,
to
be
a
Rule
to
succeeding
Ages
and
Generations
,
shall
hang
out
new
lights
to
the
world
,
that
take
away
all
the
glory
of
the
old
,
and
preach
to
us
another
Gospel
,
bearing
their
Christ
only
pictured
on
their
Standards
and
Banners
,
and
their
Gospel
to
us
on
the
points
of
Swords
:
Nay
,
when
the
Spirit
,
in
the
propagation
of
the
Gospel
,
neither
prescribed
nor
used
such
methods
,
but
quite
contrary
,
those
of
faith
,
and
patience
,
humility
,
and
self-denial
,
which
did
not
interfere
with
the
Government
of
Princes
,
but
made
men
actively
,
or
passively
,
to
obey
:
And
when
the
same
Spirit
has
expresly
declared
,
that
in
the
latter
times
there
would
be
such
a
falling
away
from
the
faith
,
that
men
would
so
far
depart
from
the
standing
rules
of
the
Gospel
,
as
to
give
heed
to
seducing
Spirits
,
and
doctrines
of
Devils
,
(
1
Tim.
4.1
.
)
:
Nay
when
the
great
Lord
and
Authour
of
our
Religion
has
acquainted
the
world
,
that
many
false
Prophets
should
arise
,
with
such
earnest
pretences
,
and
strong
delusions
,
that
should
almost
shake
the
very
Elect
,
(
those
whom
he
had
chosen
to
put
his
Name
and
Character
upon
)
with
,
Lo
here
is
Christ
,
or
lo
there
;
exalting
several
,
though
false
Messiahs
:
It
will
become
us
to
consider
any
new
pretensions
beyond
the
rule
we
have
already
learned
,
and
not
to
receive
Opinions
at
adventure
,
but
to
make
a
more
strict
,
and
considerate
,
enquiry
,
and
not
to
believe
every
Spirit
.
And
that
(
1.
)
Because
we
have
already
entertained
a
standing
Rule
of
Faith
and
Manners
,
by
which
all
Christians
ought
to
be
directed
to
the
final
period
and
consummation
of
Ages
:
And
though
this
great
and
Characteristical
Principle
of
Protestants
,
is
contradicted
both
by
the
Papists
and
Enthusiasts
,
whilst
the
former
equal
their
Traditions
with
the
Scriptures
,
and
the
latter
their
own
fancies
and
dreams
;
both
upon
occasion
,
bestowing
such
ignominious
titles
on
the
Bible
,
that
they
would
think
it
uncivil
if
they
should
be
given
to
any
of
their
own
writings
:
Yet
S.
Paul
tells
us
,
that
the
Scriptures
are
able
to
make
us
wise
unto
Salvation
;
and
being
given
by
inspiration
from
God
,
cannot
be
false
without
supposing
him
a
liar
:
Nay
,
the
Apostle
goes
on
in
their
commendation
,
that
they
are
profitable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
,
that
the
man
of
God
(
much
more
the
people
)
may
be
perfect
,
throughly
furnished
unto
all
good
works
,
(
2
Tim.
3.15
,
16
,
17.
)
.
The
design
of
that
Gospel
which
we
have
embraced
,
sufficiently
declares
it
to
be
a
full
and
compleat
rule
of
life
;
that
,
which
if
followed
,
brings
peace
and
welfare
to
us
here
;
and
eternal
happiness
in
that
life
which
is
to
come
:
For
it
teaches
us
to
deny
ungodliness
and
worldly
lusts
,
and
to
live
soberly
,
righteously
,
and
godly
in
the
world
;
and
to
look
for
a
blessed
hope
and
immortality
;
for
which
the
former
way
of
living
prepares
us
:
(
Titus
2.11
,
12
,
&c.
)
.
Nay
,
so
perfect
and
compleat
is
this
rule
,
and
so
designed
to
direct
us
to
the
end
of
the
world
,
that
the
Apostle
denounces
a
Curse
against
any
that
teach
another
Gospel
,
or
Rule
of
life
,
different
from
,
or
contradictory
to
,
this
;
though
an
Angel
from
Heaven
should
prove
to
be
the
deliverer
:
And
repeats
it
twice
in
the
same
Chapter
,
that
it
may
be
sufficiently
declared
,
and
stand
as
a
memorial
to
all
Ages
:
(
Gal.
1.8
,
9.
)
.
And
Saint
John
,
in
the
close
of
his
Revelations
,
sufficiently
reproves
all
new
pretensions
,
by
telling
the
world
,
that
,
if
any
man
shall
make
additions
to
this
,
which
was
compleat
before
,
God
shall
add
unto
him
the
Plagues
that
are
threatned
in
it
:
And
if
any
shall
take
away
from
it
,
his
part
shall
be
taken
out
of
the
book
of
life
,
(
Rev.
22.18
,
19.
)
.
The
perfection
of
the
Scriptures
is
a
point
which
Protestants
have
alwaies
held
,
as
that
which
,
as
it
is
most
true
,
so
it
is
their
most
sure
defence
against
all
the
assaults
of
Rome
,
and
others
:
And
this
is
what
the
Ancient
Fathers
tried
Doctrines
by
of
old
,
and
reprov'd
Hereticks
,
by
what
was
written
:
Although
,
according
to
the
Education
or
disposition
of
those
that
opposed
them
,
they
wanted
not
,
but
made
use
of
,
Arguments
from
Reason
and
Philosophy
,
and
the
natural
Religion
of
mankind
.
Now
the
Scripture
being
a
safe
,
because
it
is
a
true
,
Rule
;
and
true
because
given
to
us
by
Authority
from
God
,
who
gave
sufficient
testimony
to
it
,
by
inspiring
,
and
encouraging
the
deliverers
of
it
;
and
farther
,
it
is
attested
by
signs
,
and
wonders
,
and
divers
Miracles
:
And
a
safe
rule
it
is
,
because
it
has
all
that
tends
to
the
perfection
of
our
natures
,
and
the
saving
of
our
souls
,
and
is
compleat
in
the
delivery
of
all
the
Articles
of
the
Christian
Faith
,
and
all
the
necessary
Rules
of
life
;
And
is
declared
to
be
standing
and
perpetual
;
as
well
to
abolish
the
old
Law
to
the
Jews
,
as
to
open
a
door
of
hope
to
the
Gentiles
;
and
to
obviate
all
the
contradictions
of
either
:
Nay
,
it
sufficiently
becomes
its
own
interpreter
,
when
men
are
assisted
by
those
ordinary
advantages
which
Education
,
and
the
grace
of
God
gives
them
;
If
they
consult
their
Guides
,
diligently
compare
one
place
with
another
,
and
are
humble
,
and
modest
,
in
their
enquiries
:
How
then
can
we
believe
every
Spirit
?
Rashly
receiving
Opinions
at
adventure
;
since
this
standing
Rule
may
be
contradicted
by
them
;
or
opposed
under
a
seeming
shelter
of
its
own
;
whilst
men
wrest
it
to
others
ruine
,
as
well
as
to
their
own
destruction
.
Secondly
,
To
believe
every
Spirit
,
is
to
unman
our selves
,
render
us
ridiculous
,
and
expose
us
to
the
contempt
and
scorn
of
all
considering
men
in
the
world
.
For
since
,
not
only
S.
John
,
but
continual
experience
assures
us
,
that
there
are
false
Prophets
in
the
world
,
and
that
they
vent
contrary
Doctrines
to
those
that
are
true
;
To
attempt
to
believe
every
Spirit
,
is
to
attempt
impossibilities
;
And
this
is
not
only
foolish
,
but
unreasonable
;
since
no
man
can
possibly
believe
contradictory
Opinions
to
be
,
at
the
same
time
,
true
.
But
suppose
they
are
received
successively
to
one
another
:
Yet
it
argues
great
levity
and
inconstancy
in
men
,
to
be
carried
about
with
every
wind
of
Doctrine
;
want
of
judgment
to
be
so
easily
persuaded
;
and
that
they
were
careless
in
their
first
choice
,
who
are
so
readily
prevailed
upon
for
a
second
:
That
they
never
were
setled
upon
the
old
foundation
,
who
,
on
all
occasions
,
remove
to
a
new
;
and
were
not
true
to
their
first
Love
,
who
cannot
be
constant
upon
the
sight
of
another
,
but
alter
their
affections
upon
every
view
of
a
new
face
,
and
are
pleased
with
all
the
parts
of
variety
.
Now
,
these
are
blemishes
in
the
minds
of
men
;
mutable
tempers
,
without
any
considerable
reason
,
being
blots
,
and
a
disparagement
to
mankind
,
whose
rational
souls
give
them
the
priviledge
of
thinking
,
and
enable
,
and
admonish
,
them
to
consider
well
before
they
chuse
:
And
when
thus
they
have
,
by
argument
and
judgment
,
made
their
choice
;
They
are
not
to
be
easily
moved
from
it
:
Unless
upon
as
wise
,
and
deliberate
thoughts
,
and
stronger
reasons
than
those
by
which
they
yielded
to
the
truth
of
the
first
Opinion
,
they
remove
from
it
,
and
chuse
another
.
He
that
is
unsetled
in
his
mind
,
or
no
longer
fix'd
than
another
object
is
presented
,
creates
such
disturbances
to
himself
,
that
he
makes
his
life
troublesom
and
tragical
,
and
is
much
to
be
pitied
,
(
if
his
unquietness
will
permit
him
to
stay
at
home
,
and
not
make
others
share
with
him
)
and
lamented
by
all
those
who
know
the
sweetness
of
settlement
and
resolution
;
that
have
considered
what
they
can
,
upon
fitting
circumstances
,
part
with
;
And
what
they
are
resolved
to
adhere
to
with
all
the
hazards
of
their
lives
,
and
Fortunes
.
Alas
!
the
wavering
man
has
no
peace
;
though
,
for
his
own
reputation
,
he
may
often
pretend
it
:
But
,
as
S.
James
saies
,
he
is
like
a
wave
of
the
Sea
,
driven
with
the
wind
,
and
toss'd
,
(
Jam.
1.6
.
)
.
Like
a
diseased
,
sick
man
upon
his
Bed
,
he
tumbles
about
from
place
to
place
,
and
carries
always
a
Wind-mill
in
his
head
,
which
grinds
him
according
as
the
wind
veers
,
and
turns
;
He
neglects
his
Calling
(
if
he
has
any
)
;
Or
,
if
he
has
none
,
better
employments
,
to
drive
with
a
strange
Phanatic
fury
about
the
world
,
ready
to
overturn
all
he
meets
with
,
to
enquire
concerning
news
,
and
projects
,
that
he
may
embrace
all
,
and
be
true
to
neither
:
And
so
the
man
renders
himself
unfit
to
be
either
a
friend
or
a
Christian
,
and
becomes
a
fool
by
those
methods
by
which
he
would
yet
be
accounted
wise
.
But
he
that
has
well
measured
his
principles
by
the
rule
of
Gods
word
,
and
has
distinguished
betwixt
what
is
fundamental
,
and
what
is
circumstantial
;
who
has
bound
his
life
to
a
stake
,
dyed
daily
in
his
own
thoughts
,
and
resolved
well
,
when
it
is
Religious
to
suffer
decently
;
How
far
he
is
able
,
upon
just
occasion
,
to
comply
with
the
commands
of
men
vested
in
lawful
Authority
;
and
where
the
points
and
limits
are
,
beyond
which
he
must
not
step
a
foot
;
But
,
if
he
perish
,
he
will
perish
there
,
that
so
he
may
not
eternally
perish
:
This
man
stands
unmoved
at
tempests
and
storms
,
does
his
duty
according
to
his
station
,
and
the
just
commands
of
his
lawful
Superiours
:
And
,
if
the
Heavens
fall
,
justice
shall
alwayes
be
done
by
him
:
He
can
be
,
otherwise
than
his
place
requires
,
unconcerned
at
seeming
tempests
that
threaten
,
or
that
thunder
which
begins
the
storm
:
He
knows
when
his
life
,
or
estate
,
or
liberty
,
must
be
Sacrificed
;
when
by
lawful
Authority
,
willingly
;
and
when
by
unlawful
,
it
must
be
by
force
taken
:
And
,
therefore
goes
on
cheerfully
,
and
faithfully
,
as
far
as
he
can
,
on
the
side
of
Law
,
and
just
Authority
,
putting
it
in
Execution
;
and
stops
when
an
higher
Rule
will
permit
him
to
go
no
further
:
And
certainly
,
as
this
prevents
all
anticipation
of
evil
,
so
is
it
such
a
steady
and
well
considered
resolution
,
that
is
more
manly
and
rational
than
to
be
driven
like
the
Clouds
in
the
Air
,
and
to
be
alwayes
like
the
Sea
in
motion
,
sometimes
forward
,
and
sometimes
backward
,
without
any
fixed
rest
or
quiet
;
Or
,
by
being
so
ready
to
believe
every
Spirit
,
to
entertain
none
kindly
as
we
ought
.
Thirdly
,
We
must
not
believe
every
Spirit
;
because
,
if
we
give
our selves
too
great
a
liberty
,
it
will
be
difficult
,
indeed
impossible
,
to
discern
those
that
are
true
from
the
false
.
If
we
once
get
into
the
Wilderness
,
we
may
travel
forty
years
there
,
and
neither
know
when
we
are
in
,
or
out
of
the
way
,
and
wander
about
,
God
knows
whither
:
We
may
murmure
and
repine
,
and
blame
each
other
,
whilst
the
fault
will
yet
remain
in
our selves
,
and
our
very
travail
becomes
our
punishment
,
till
at
last
we
die
and
perish
in
a
Wilderness
,
which
becomes
the
enterance
to
greater
darkness
.
Alas
!
the
Christian
Religion
(
though
much
debauched
by
the
corrupt
intermixtures
,
and
disgraced
by
the
vicious
lives
,
of
men
:
)
is
not
now
to
be
revealed
to
the
world
;
nor
are
its
Records
so
hidden
or
lost
,
that
the
Principles
of
it
are
no
where
to
be
found
;
nor
are
men
,
yet
,
so
blockish
and
unlearned
,
that
they
cannot
read
,
so
as
to
understand
them
:
If
men
were
so
blind
,
those
that
are
as
blind
might
lead
them
into
the
ditch
.
But
the
principles
of
Christianity
(
besides
what
was
revealed
in
the
Old
Testament
)
are
now
above
sixteen
hundred
years
standing
,
and
have
been
handed
down
,
from
age
to
age
,
with
their
original
records
:
And
therefore
this
Religion
becomes
matter
of
fact
,
not
invention
:
And
all
the
question
must
now
be
,
What
was
at
first
delivered
?
The
wise
and
grave
reason
of
men
,
must
not
controll
the
Wisdom
of
God
,
nor
make
another
thing
of
that
which
God
sent
his
Son
to
declare
to
the
World
,
and
has
been
conveyed
to
us
,
with
as
great
a
certainty
,
as
any
thing
antecedent
to
the
time
we
live
in
.
We
are
not
,
now
,
by
discourse
or
inspiration
to
make
to
our selves
another
Gospel
,
under
the
notion
or
pretence
of
the
old
:
This
is
not
a
thing
subject
to
the
Maxims
of
every
squirting
,
and
half-witted
,
Philosopher
;
nor
to
be
moulded
according
to
the
intrigues
and
designs
of
a
subtle
and
projecting
Statesman
:
It
is
not
to
be
spued
out
of
the
mouth
of
the
Leviathan
,
nor
cunningly
to
be
fleered
out
of
the
Works
of
Plato
,
nor
blended
with
any
Doctrines
of
Epicurus
,
that
may
prepare
men
for
an
indulgence
to
their
vice
,
or
perswade
them
to
disbelieve
some
of
the
greatest
and
most
substantial
points
of
Christianity
.
Our
Religion
is
,
now
,
too
old
to
be
made
new
:
nor
must
we
model
that
,
which
has
run
through
so
many
Ages
,
by
any
tricks
or
devices
of
our
own
;
nor
must
it
be
servant
to
any
mens
ambition
;
as
if
their
secular
interest
or
opinion
were
to
be
their
guide
;
or
phancy
,
putting
on
the
name
and
garb
of
conscience
,
were
to
be
a
Rule
for
such
as
call
themselves
Christians
:
To
the
Law
and
to
the
Testimony
(
sayes
the
Prophet
)
,
if
any
speak
not
according
to
this
rule
,
it
is
because
they
have
no
light
in
them
:
(
Isa.
8.20
.
)
.
And
we
have
a
more
sure
word
of
Prophecy
(
sayes
S.
Peter
,
Epist
.
2.
Chap
1.
ver.
19.
)
.
whereunto
you
do
well
,
that
ye
take
heed
,
as
unto
a
light
that
shineth
in
a
dark
place
.
If
we
forsake
therefore
the
tryal
of
the
Doctrines
and
Pretences
of
men
by
the
Scriptures
,
(
which
rightly
understood
,
are
our
only
safe
Rule
)
we
have
no
way
to
distinguish
a
bold
pretender
,
from
him
who
is
inspired
from
above
;
If
such
persons
were
now
to
be
expected
,
after
the
Canon
of
Scripture
,
the
Rule
for
mens
lives
,
have
been
so
long
ago
compleated
.
For
by
inclining
to
believe
any
new
revelation
beyond
the
Scripture
,
we
suppose
that
an
insufficient
Rule
:
(
the
sufficiency
of
which
true
,
English
,
Church
Protestants
have
alwayes
defended
with
success
)
:
And
,
if
the
revelation
be
contrary
unto
it
,
it
makes
that
Spirit
that
dictated
the
first
,
a
lyar
,
if
the
latter
be
received
and
supposed
true
.
But
grant
what
men
,
of
such
an
easie
belief
,
and
such
speedy
resolutions
,
that
admit
of
as
speedy
changes
,
would
,
without
any
proof
,
have
yielded
to
them
:
Yet
I
would
fain
know
,
how
men
,
in
their
circumstances
,
are
able
any
way
to
satisfie
themselves
concerning
the
proposition
which
they
pretend
to
be
inspired
in
,
and
thereby
authorized
to
deliver
unto
others
:
I
am
afraid
confidence
will
be
their
only
argument
to
recommend
it
to
others
,
and
opinion
,
interest
,
and
a
strong
presumption
,
or
what
is
worse
,
Atheism
and
Knavery
,
to
themselves
.
For
(
1.
)
supposing
the
Spirit
of
God
in
its
Dictates
unto
men
alwayes
uniform
and
consistent
with
it self
,
how
can
there
be
different
inspirations
to
prescribe
various
Rules
opposite
to
each
other
at
the
same
time
for
men
to
guide
their
belief
and
conversations
?
The
Apostle
tells
us
,
that
as
there
is
but
one
God
,
and
one
Lord
,
with
undoubted
authority
over
the
whole
World
;
so
there
is
but
one
Spirit
to
influence
the
minds
of
men
,
one
Baptism
that
enters
them
into
the
Church
of
Christ
,
and
but
one
Faith
to
be
embraced
by
them
;
And
therefore
the
Church
is
but
one
Body
;
(
Eph.
4.4
,
5
,
6.
)
.
How
then
can
we
reasonably
admit
the
pretence
of
any
mans
inspiration
,
that
avers
he
speaks
from
the
Dictates
of
the
Spirit
,
which
is
within
him
,
to
publish
any
Rules
of
Religion
different
from
what
we
have
received
before
?
And
if
such
a
pretender
means
only
his
own
Spirit
,
the
soul
which
acts
within
the
body
,
we
can
understand
no
more
than
his
judgement
and
opinion
:
Though
phrases
by
such
canting
,
are
rendered
equivocal
,
to
startle
the
infirm
;
but
are
foreign
to
our
purpose
,
when
reflected
on
by
considering
men
:
We
well
know
,
that
the
design
of
Christianity
,
was
to
unite
the
World
under
one
profession
,
and
in
religious
affairs
,
to
subject
it
to
the
same
rules
of
life
:
How
then
can
any
with
Religion
or
modesty
,
pretend
another
inspiration
for
new
directions
,
when
the
former
,
if
they
were
ever
true
,
are
sufficiently
in
the
New
Testament
declared
to
be
perpetual
,
and
obligatory
till
Christs
coming
to
judgement
,
when
he
shall
pass
sentence
upon
the
whole
World
,
and
deliver
us
into
our
everlasting
states
,
no
less
than
his
Mediatory
Kingdom
back
unto
the
Father
?
These
are
such
inconsistent
things
,
that
none
but
mad
men
can
now
expect
any
inspirations
,
to
deliver
new
Doctrines
to
the
World
.
(
2.
)
I
would
fain
learn
of
any
bold
man
,
that
publishes
,
under
a
pretence
of
inspiration
,
new
Doctrines
different
from
the
old
,
how
he
knows
himself
to
be
inspired
?
We
find
those
that
were
formerly
so
(
besides
some
certain
token
to
themselves
,
which
neither
we
,
nor
our
pretenders
,
can
now
give
a
certain
account
of
,
though
we
may
some
probable
conjectures
)
could
work
Miracles
for
the
settlement
of
belief
both
in
themselves
and
others
:
But
no
such
things
appear
now
;
though
lying
wonders
are
published
to
the
World
,
carrying
only
the
testimony
of
those
that
invent
the
story
,
or
others
that
are
hired
to
sacrifice
the
truth
to
the
confidence
of
an
impostor
;
and
therefore
one
would
think
,
such
things
as
these
,
should
,
at
the
utmost
,
only
deceive
the
simple
,
whilst
they
that
ensnare
them
,
having
other
designs
,
beyond
their
reach
,
vent
what
they
do
not
believe
themselves
,
that
they
may
accomplish
their
own
carnal
ends
,
by
the
religious
easiness
and
simplicity
of
others
:
For
,
upon
the
view
of
those
various
Sects
,
visible
either
abroad
,
or
among
our selves
,
that
any
way
pretend
to
be
inspired
to
what
they
deliver
to
others
;
we
find
them
publishing
,
by
this
authority
,
doctrines
to
be
believed
,
and
Rules
of
life
,
quite
different
▪
nay
,
opposite
to
one
another
;
and
pursue
each
other
according
to
the
advantages
they
receive
,
with
a
greater
eagerness
,
and
hotter
persecution
,
than
we
at
any
time
oppose
them
all
:
And
if
the
Holy
Spirit
be
but
one
,
(
as
yet
I
hope
I
may
without
much
assuming
or
confidence
affirm
he
is
)
if
it
be
alwayes
consistent
with
it self
,
there
can
be
but
one
inspiration
at
one
time
true
,
and
the
rest
that
pretend
differently
from
this
,
make
,
at
once
,
themselves
,
and
God
a
Liar
;
whilst
they
suppose
him
to
contradict
himself
,
and
they
become
the
publishers
of
such
contradictions
.
Besides
,
if
the
Spirit
,
these
wild
men
pretend
to
,
does
inform
their
minds
of
the
principles
they
deliver
by
an
immediate
illumination
,
or
impulse
upon
their
spirits
;
either
they
feel
the
stroke
made
upon
them
by
this
invisible
power
,
so
that
they
can
tell
the
time
(
as
the
Prophets
of
old
)
when
the
Word
of
the
Lord
comes
to
them
;
or
else
they
are
raised
by
degrees
into
a
presumption
,
that
they
have
this
Spirit
which
thus
forces
them
to
declare
new
Doctrines
to
the
World
:
If
they
pretend
to
know
when
the
stroke
and
impulse
is
made
;
why
does
not
one
immediately
of
a
Fisherman
become
an
Apostle
without
any
study
,
or
former
gradual
practice
?
without
being
bred
in
the
Schools
of
the
Jesuits
;
or
by
long
hearing
the
Cant
,
at
home
,
by
which
he
is
educated
and
trained
to
it
;
why
does
he
not
on
a
sudden
rise
up
and
publish
such
consistent
Doctrines
,
as
may
be
suitable
to
the
reason
of
those
whom
he
would
perswade
to
embrace
them
;
or
at
least
,
not
thwarting
and
contradicting
the
natural
Religion
of
mankind
?
But
since
we
find
this
impossible
among
them
;
or
the
utmost
of
their
skill
,
to
be
by
some
mechanick
operation
,
or
perhaps
,
by
an
unaccountable
influence
from
the
Prince
of
the
Air
:
Why
should
any
be
startled
at
,
or
give
credit
to
new
Apostles
,
when
our
Rules
are
compleated
by
those
,
that
were
commissioned
of
old
?
If
we
search
into
the
bottom
of
these
things
,
we
shall
find
them
,
either
voluntary
Cheats
,
when
those
that
own
them
,
make
them
subservient
to
bad
designs
;
or
such
,
as
men
,
being
deceived
themselves
by
a
bad
constitution
,
a
corrupt
education
,
or
a
suggestion
from
the
Devil
under
the
form
of
an
Angel
of
Light
,
endeavour
,
either
through
ignorance
or
subtilty
,
to
impose
upon
easie
believers
.
For
,
(
1.
)
There
is
no
promise
for
such
immediate
inspirations
to
dictate
new
Rules
of
life
,
made
to
any
,
but
to
Apostolical
men
in
the
first
Age
of
the
Gospel
,
who
were
to
deliver
what
was
to
be
the
standing
Law
to
all
succeeding
Generations
:
And
therefore
there
is
no
ground
of
hope
for
such
things
as
these
,
in
the
present
Age
wherein
we
live
:
Because
inspiration
being
an
immediate
influence
from
God
himself
,
his
Will
enlarges
or
restrains
this
power
to
us
;
and
whenever
men
expect
with
reason
any
thing
from
him
,
it
must
be
grounded
upon
a
promise
,
on
which
we
may
hope
and
rely
,
because
all
Gods
Promises
are
as
certain
as
his
Truth
,
and
that
equally
certain
with
his
Being
:
There
being
,
therefore
,
no
promise
of
this
made
beyond
the
Age
and
Lives
of
the
Apostles
,
as
no
men
can
now
rationally
expect
any
inspiration
to
confirm
their
pretensions
,
so
neither
can
others
with
sobriety
believe
them
.
(
2.
)
Inspirations
to
prescribe
new
Rules
to
the
World
are
so
needless
after
a
compleat
Law
is
already
given
that
is
to
be
so
lasting
and
perpetual
as
the
Gospel
,
that
were
they
now
to
be
found
amongst
men
;
if
they
should
be
contrary
to
it
,
they
would
abolish
and
destroy
the
Gospel
:
But
if
the
pretenders
are
inspired
only
to
the
propagation
of
the
same
truths
revealed
there
,
this
second
inspiration
will
appear
needless
,
and
so
tax
the
wisdom
of
God
,
to
do
so
great
and
extraordinary
a
thing
to
no
purpose
;
because
there
are
the
same
rules
already
reveal'd
,
written
down
in
the
first
age
,
and
by
the
special
providence
of
Almighty
God
(
notwithstanding
the
diligent
and
furious
attempts
of
the
powers
of
the
Earth
to
interrupt
the
conveyance
)
handed
down
from
age
to
age
,
and
yet
remaining
publick
and
open
amongst
our selves
,
in
our
own
language
,
that
all
may
read
and
understand
:
The
continuance
of
men
distinct
from
the
multitude
,
who
by
a
different
manner
of
living
and
Education
,
are
enabled
,
and
bound
by
a
special
duty
,
to
read
,
and
interpret
these
Scriptures
to
the
people
,
renders
a
new
inspiration
useless
to
deliver
these
things
to
the
world
,
which
art
and
human
industry
can
do
:
God
might
,
indeed
,
if
he
had
so
pleased
,
have
continued
his
Doctrines
and
Rules
of
life
,
by
writing
them
daily
in
every
mans
breast
,
and
inspiring
every
individual
amongst
us
;
But
if
he
had
done
so
at
first
,
there
had
been
no
need
of
the
Twelve
Apostles
,
nor
our
Saviours
own
preaching
to
the
world
,
but
only
to
be
born
and
die
,
and
rise
again
:
and
if
it
were
afterwards
continued
,
it
would
render
preaching
,
and
reading
a
written
word
useless
,
ease
us
of
much
pains
and
toil
;
and
all
our
inspired
and
blown
up
men
of
giving
themselves
or
others
the
trouble
to
come
to
preach
or
to
hear
them
at
a
Conventicle
.
And
so
inspired
men
compendiously
preach
away
their
own
Office
:
Yet
our
Saviour
constituted
a
standing
Ministry
,
whom
he
has
promised
to
be
with
to
the
end
of
the
world
,
(
Mat.
28.18
,
19.
)
.
And
S.
Paul
tells
us
that
when
our
blessed
Lord
ascended
up
on
high
,
he
constituted
in
his
stead
,
to
continue
his
Office
of
teaching
,
and
presiding
over
,
his
Church
,
some
Apostles
,
some
Prophets
,
some
Evangelists
,
some
Pastors
and
Teachers
;
several
orders
and
degrees
of
men
suitable
to
Ages
,
and
various
Imployments
,
to
preserve
the
Institutions
,
Doctrines
,
and
order
of
the
Gospel
;
for
the
perfecting
of
the
Saints
;
for
the
work
of
the
Ministry
;
for
the
edifying
of
the
body
of
Christ
;
To
remain
so
long
till
all
that
should
be
gathered
out
of
the
successive
ages
and
generations
of
men
,
might
come
in
the
unity
of
the
faith
,
and
the
knowledge
of
the
Son
of
God
,
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
,
(
Ephes.
4
th
.
from
the
8
th
.
to
the
13
th
.
Verse
:
)
.
Now
the
establishment
of
such
a
standing
Ministry
throughout
the
ages
of
the
Christian
Church
,
which
is
to
endure
until
the
Judgement
of
the
Great
day
,
sufficiently
baffles
all
expectations
of
any
particular
and
continued
inspirations
,
to
effect
the
same
which
the
Ministry
assisted
by
the
received
Rule
and
ordinary
conduct
of
Gods
Holy
Spirit
can
well
accomplish
;
The
constitution
of
the
one
is
so
opposite
to
,
and
inconsistent
with
the
other
,
that
none
but
madmen
can
believe
both
;
and
none
but
those
that
are
diseased
and
Lunatick
,
can
expect
inspiration
to
such
purposes
,
that
ever
considered
the
constitutions
of
Christianity
,
it
evacuating
all
the
Oeconomy
of
the
Gospel
.
(
3.
)
Suppose
there
were
such
an
impulse
or
inspiration
to
be
expected
;
Yet
how
should
those
,
who
are
to
be
guided
by
what
they
that
pretend
to
it
deliver
,
know
that
they
are
really
inspired
,
who
so
confidently
conduct
and
lead
the
people
;
since
they
do
no
real
Miracles
,
nor
use
such
convincing
arguments
,
either
from
the
nature
of
those
Principles
they
propound
unto
the
world
,
their
coherence
with
any
thing
already
reveal'd
,
their
agreeableness
to
the
nature
of
God
,
or
the
welfare
of
men
,
to
persuade
any
reasonably
to
embrace
them
:
If
it
be
pretended
that
the
inspiration
it self
is
a
sufficient
authority
to
him
that
delivers
Principles
to
the
world
,
and
reason
enough
for
any
to
embrace
them
;
Yet
,
however
,
the
inspiration
must
still
be
proved
,
as
it
has
alwayes
been
,
by
Miracles
;
And
those
not
false
,
but
real
:
Because
,
otherwise
,
every
one
,
that
has
confidence
and
wickedness
enough
to
pretend
to
an
impulse
and
Call
from
Heaven
,
may
impose
what
he
pleases
on
the
world
,
and
they
must
,
without
examination
,
believe
it
:
This
indeed
would
be
a
ready
way
to
render
the
reason
of
men
useless
,
and
degrade
them
into
the
silly
nature
of
a
Beast
,
that
,
being
bridled
and
sadled
,
is
turned
which
way
soever
the
rider
pleaseth
:
Nay
,
it
would
be
an
extraordinary
and
new
method
;
as
miraculous
,
nay
more
than
the
pretenders
inspirations
,
to
make
the
parts
of
a
contradiction
both
true
,
if
all
those
who
presume
that
they
are
inspired
are
to
be
believed
:
For
nothing
can
be
more
apparent
to
us
than
that
various
Sects
,
opposite
to
one
another
,
distant
to
a
total
separation
,
pretend
all
to
be
thus
inspired
;
And
if
what
upon
this
they
presume
to
deliver
,
is
to
be
received
by
those
to
whom
the
message
is
directed
;
And
they
pretend
it
is
directed
unto
all
:
How
can
we
,
since
their
confidence
is
equal
,
know
which
to
adhere
to
,
since
all
come
by
the
same
authority
;
And
it
is
impossible
to
receive
the
opinions
of
all
,
because
they
contradict
one
another
:
'T
is
true
,
we
find
some
men
among
us
that
have
run
through
all
the
signs
of
the
Zodiack
,
and
their
want
of
constancy
and
resolution
,
not
being
directed
to
the
Pole
,
has
caused
them
to
tremble
and
shake
like
a
Needle
through
all
the
points
of
the
Compass
;
Yet
this
has
been
by
degrees
;
not
at
once
,
but
by
succession
:
But
in
the
case
we
have
now
in
hand
,
many
pretend
to
have
things
revealed
,
that
yet
thwart
and
encounter
one
another
,
and
all
at
the
same
time
:
To
embrace
,
at
once
,
these
several
propositions
,
is
plainly
impossible
;
and
if
we
consider
,
to
make
our
choice
,
we
are
either
apparently
obstinate
and
wilful
,
when
all
come
with
the
same
authority
;
or
else
we
openly
forsake
the
Argument
of
Inspiration
;
and
stand
,
and
examine
these
Doctrines
by
a
rule
;
and
instead
of
believing
every
Spirit
,
we
try
them
.
But
if
men
will
,
notwithstanding
these
plain
and
palpable
absurdities
,
presume
still
to
thrust
such
wild
pretensions
upon
the
world
,
and
the
proof
of
their
Doctrines
shall
be
by
confidence
,
not
argument
;
I
would
willingly
have
them
to
consider
▪
as
well
as
our selves
,
what
their
pretended
inspiration
means
,
and
what
that
impulse
usually
effects
upon
their
own
minds
;
that
makes
them
so
confident
that
they
are
inspired
from
above
?
Can
it
be
supposed
(
or
do
they
feel
in
themselves
)
any
thing
more
than
their
own
melancholy
,
or
thoughts
brooding
to
hatch
an
Opinion
?
Do
they
find
any
more
than
their
persuasions
heightned
,
and
their
assurance
,
of
what
they
were
before
willing
to
believe
,
bold
and
strong
,
and
thus
inflaming
them
with
a
zeal
to
maintain
what
inordinate
thoughts
have
produc'd
strong
resolutions
to
propagate
in
the
world
?
If
it
be
so
,
(
as
certainly
it
is
)
every
man
who
is
thus
raised
,
will
have
the
same
authority
with
another
;
and
opposite
opinions
(
which
is
yet
impossible
)
must
at
once
be
embraced
by
men
,
because
the
authority
,
upon
which
their
certainty
is
grounded
,
is
felt
by
all
,
though
understood
by
neither
:
And
to
others
there
seems
the
same
confidence
and
assurance
in
the
teachers
of
these
different
Opinions
.
Our
own
reason
therefore
,
without
an
inspiration
,
will
readily
teach
us
that
,
since
the
Holy
Spirit
of
God
(
to
an
inspiration
from
which
all
these
several
men
pretend
)
is
but
one
,
and
what
it
delivers
,
alwayes
consistent
;
these
men
cannot
be
inspired
:
But
they
take
their
dreams
for
a
converse
with
Spirits
,
their
melancholy
phancies
for
inspirations
,
the
diseases
of
their
bodies
for
the
accomplishments
of
their
minds
,
and
their
own
thoughts
to
be
Revelations
:
And
,
in
short
,
only
think
themselves
awaked
when
they
are
indeed
asleep
.
Nay
,
we
may
farther
raise
our
distrust
and
boldness
towards
these
men
;
Because
we
know
that
confidence
,
assurance
,
and
real
belief
of
what
has
entred
into
the
minds
of
men
,
receive
degrees
of
accession
and
strength
,
as
well
by
thought
,
conversation
,
and
argument
,
as
by
any
impulse
that
can
be
imagined
;
Nay
,
many
times
,
subtility
,
pride
,
impudence
and
wilfulness
,
will
maintain
a
thing
with
as
great
eagerness
and
zeal
,
as
if
men
had
been
really
inspired
.
The
Devil
can
do
much
to
heighten
mens
persuasions
;
and
they
may
do
much
to
heighten
their
own
;
and
arguments
,
that
men
conjecture
to
arrive
at
a
compleat
demonstration
of
a
point
,
will
make
them
as
tenacious
of
an
opinion
(
especially
where
they
may
appear
singular
)
as
any
impulse
or
inspiration
.
Now
in
the
midst
of
such
perplexing
causes
,
that
are
able
to
produce
the
same
effect
,
it
will
be
difficult
,
if
not
impossible
,
for
men
,
that
adhere
not
to
a
Rule
of
trial
,
to
come
to
a
particular
and
exact
determination
;
and
to
satisfie
either
others
or
themselves
to
what
cause
they
may
attribute
the
effect
.
If
they
pretend
to
be
able
to
distinguish
betwixt
a
good
and
a
bad
cause
,
where
the
effect
yet
seems
to
be
the
same
:
Or
to
know
the
cause
by
the
different
impressions
,
variety
of
impulses
make
upon
their
Spirits
,
by
which
an
object
is
conveyed
to
their
understandings
;
and
by
a
distinct
method
,
by
which
the
images
of
things
become
figured
in
the
brain
:
This
can
be
no
conviction
to
others
,
until
it
is
explained
;
Nor
any
to
themselves
,
unless
they
certainly
know
,
and
understand
it
:
Which
,
if
they
do
,
they
are
as
well
able
to
express
this
,
as
they
are
the
proposition
which
,
as
they
pretend
,
is
revealed
to
them
:
But
I
fear
this
attempt
will
be
in
vain
:
Because
I
cannot
find
upon
strict
consideration
and
retirement
,
but
that
the
motions
of
the
Spirits
must
be
always
alike
;
and
the
same
percussions
upon
,
and
convulsions
in
,
the
nerves
,
to
cause
the
soul
to
understand
and
believe
;
whether
it
be
truth
,
or
falshood
that
is
represented
,
if
it
be
received
under
the
notion
of
truth
;
And
if
the
object
seems
to
be
true
,
it
makes
a
like
impression
as
if
it
were
so
:
Therefore
it
is
impossible
for
the
Enthusiast
to
distinguish
an
inspiration
from
God
,
from
a
suggestion
by
the
Devil
,
if
he
forsakes
th●
Rule
,
and
the
publick
sentiments
of
good
and
evil
.
Therefore
we
see
how
unreasonable
it
is
either
to
be
startled
with
the
vain
pretences
of
men
,
or
to
give
credit
to
every
Spirit
;
since
,
upon
such
grounds
,
the
Devil
may
be
entertained
for
an
Angel
of
light
,
and
the
discoveries
we
make
,
may
as
well
be
by
the
flames
of
Hell
,
as
by
beams
darted
from
the
Sun
in
the
Firmament
.
CHAP.
III.
NOw
from
the
▪
precedent
Discourse
,
upon
the
caution
of
the
Apostle
,
I
inferr
(
1.
)
The
unreasonableness
of
such
men
,
and
their
lamentable
state
,
who
shutting
their
eyes
against
the
Sun
,
create
a
perpetual
night
to
themselves
,
and
love
to
wander
in
darkness
and
error
,
by
being
of
such
unsteady
tempers
,
such
easie
and
unmanly
resolutions
;
shifting
Churches
and
Opinions
at
every
turn
,
concluding
every
Apparition
to
be
an
Angel
of
Light
,
and
the
dreams
of
men
to
be
inspirations
;
And
though
principles
of
various
shapes
and
faces
are
presented
by
men
with
the
same
confidence
and
pretence
of
inspiration
:
yet
too
many
are
so
inconsiderate
and
easie
,
as
to
admit
all
by
a
continued
succession
,
and
live
altogether
in
a
circle
,
as
if
they
were
fix'd
like
one
of
the
Philosophers
intelligences
in
an
Orb
,
turning
it
round
,
and
riding
themselves
about
with
it
:
Or
rather
chained
by
some
Magical
charm
,
that
they
are
condemned
to
run
about
the
circle
,
and
yet
are
never
able
to
stand
still
long
enough
to
disentangle
themselves
.
And
what
a
dismal
state
of
life
is
this
,
never
to
possess
rest
and
quiet
?
How
pitiable
is
the
condition
of
a
man
,
that
has
his
mind
alwayes
toss'd
and
ruffled
?
who
has
got
such
a
paralytical
distemper
,
as
keeps
his
head
alwayes
jogging
;
who
entertains
no
principles
long
,
and
yet
Religion
is
his
perpetual
burden
:
And
well
may
it
be
so
to
him
,
who
loads
himself
with
such
variety
.
These
men
put
a
veil
over
their
own
eyes
,
and
blindfold
themselves
,
that
they
may
either
be
led
by
others
,
or
stumble
on
they
know
not
whither
:
These
discern
not
truth
from
falshood
,
nor
make
any
difference
betwixt
opinion
and
demonstration
;
who
every
day
are
intangled
in
the
midst
of
snares
and
absurdity
,
and
wander
about
in
a
wild
wilderness
,
when
they
think
they
are
travelling
through
an
inhabited
Countrey
:
They
are
like
Fowls
flying
in
the
air
,
who
are
hamper'd
in
Nets
which
others
have
placed
on
Poles
to
catch
them
,
when
they
think
they
are
mounted
above
hazard
and
danger
.
'T
is
a
dreadful
Judgement
,
when
God
,
that
gave
men
souls
to
discern
,
shall
,
for
their
own
wilful
blindness
,
deliver
them
up
to
the
power
of
delusion
to
believe
a
lye
;
especially
when
we
shall
reflect
upon
what
the
Apostle
informs
us
will
be
the
consequence
:
That
they
may
be
damned
who
believe
not
the
truth
:
(
2
Thess.
2.11
.
)
.
We
find
that
this
must
naturally
become
the
effect
of
such
a
wild
principle
:
And
the
experience
which
we
have
of
the
irregularities
and
crimes
of
such
persons
sufficiently
informs
us
,
that
their
ways
in
this
world
lead
down
to
the
Chambers
of
Death
,
and
in
the
other
to
the
Vaults
of
Hell
:
Unless
the
greatest
Villanies
may
be
consecrated
by
such
hallowed
pretences
,
and
wickedness
may
change
its
nature
,
by
adding
the
highest
degree
to
it
,
when
men
make
God
the
Author
of
it
:
Then
indeed
the
Government
of
Christ
will
quickly
be
inconsistent
with
that
of
our
Soveraign
;
the
Kirk
may
beat
the
Throne
in
pieces
,
and
men
may
snatch
away
the
Kings
Crown
to
cover
their
own
heads
withal
:
And
it
may
be
,
after
a
while
,
an
intrenchment
on
the
Triple
Crown
,
to
be
the
Sovereign
of
three
Kingdoms
.
The
dismal
consequences
of
such
an
unreasonable
and
loose
opinion
,
we
have
no
cause
yet
to
forget
:
Or
,
if
they
had
escaped
our
memories
,
and
were
buried
in
oblivion
,
the
Authors
of
them
,
being
afraid
they
should
remain
hid
,
will
cause
them
to
revive
by
fresh
instances
,
that
Charity
it self
may
no
longer
cover
them
;
but
their
repeated
crimes
may
at
once
renew
and
preserve
their
Principles
.
God
has
permitted
the
pretenders
to
these
new
inspirations
,
at
once
almost
to
make
a
plain
discovery
of
themselves
;
and
yet
he
strengthens
the
hands
of
Authority
to
obviate
the
designs
of
both
;
and
has
caused
the
Religion
of
his
own
Church
,
taking
its
measures
by
the
rules
of
the
Gospel
,
to
shine
when
it
was
almost
covered
with
a
Cloud
;
Lift
up
your
eyes
then
,
and
behold
its
glory
;
Not
to
envy
,
but
to
delight
in
,
it
:
Always
to
profess
such
a
Faith
as
is
Primitive
and
Apostolical
,
that
delivers
no
other
Principles
to
the
world
,
but
what
our
Saviour
did
before
,
what
his
Apostles
commented
on
,
and
a
Faith
that
their
followers
liv'd
by
:
Principles
that
intrench
not
upon
the
rights
of
Secular
Powers
,
that
do
not
interfere
with
the
just
and
lawful
Maxims
of
State
,
that
give
no
countenance
to
ambitious
usurpations
,
nor
any
disturbances
to
the
peace
of
the
world
;
that
are
not
wild
and
extravagant
,
but
teach
men
humanity
and
obedience
;
that
countenance
no
cruelties
or
murders
,
but
rebuke
the
inordinate
appetites
of
men
,
give
a
check
to
vice
,
and
incourage
virtue
;
that
men
passing
the
time
of
their
sojourning
here
in
the
fear
of
God
,
and
justice
,
and
charity
with
their
Neighbours
,
thwarting
neither
the
Prerogative
of
the
King
,
nor
priviledge
of
the
Subject
,
may
die
with
true
peace
of
conscience
in
the
favour
of
God
,
and
gain
a
compleat
rest
from
their
labours
,
when
their
gracious
dispositions
and
habits
shall
be
rewarded
with
eternal
glory
.
Let
us
then
,
having
thus
fixed
our
Rules
and
Doctrines
,
attended
with
such
ample
rewards
,
continue
stedfast
in
the
profession
of
this
Faith
,
and
contend
earnestly
for
it
;
since
it
is
what
was
formerly
delivered
to
the
Saints
.
Let
not
novelties
,
that
drag
such
vice
and
irreligion
after
them
,
that
begin
with
Treason
and
end
in
Blood
,
be
any
more
named
among
us
with
delight
;
But
let
every
one
that
names
the
name
of
Christ
,
depart
from
such
iniquity
,
as
turns
the
world
upside
down
,
and
makes
its
proselytes
the
real
,
and
continued
,
troublers
of
Israel
,
as
well
as
a
sure
plague
to
themselves
;
who
vex
all
that
give
ear
to
them
with
the
perplexing
passions
of
hopes
and
fears
about
their
eternal
happiness
,
so
much
,
that
they
lose
all
temporal
peace
themselves
,
and
scare
and
disturb
other
men
;
whilst
they
keep
them
by
their
pretended
inspirations
in
perpetual
doubts
and
uncertainties
of
mind
:
For
when
they
endeavour
to
believe
every
Spirit
,
it
is
very
certain
,
they
can
believe
none
,
and
so
they
abandon
Gods
Religion
and
their
own
peace
,
and
run
a
round
of
endless
perplexities
and
contradictions
.
(
2.
)
From
the
Apostles
Caution
,
and
my
discourse
from
it
,
we
may
easily
judge
of
those
persons
,
without
the
pretence
of
an
extraordinary
infallibility
,
that
run
after
every
new
Doctrine
,
like
weather-cocks
are
turned
with
every
wind
,
and
follow
after
every
Light
,
though
it
be
but
Will
with
a
Wisp
,
or
Jack
in
a
Lanthorn
,
that
brings
them
upon
Precipices
,
or
leads
them
into
Boggs
:
These
men
,
having
vitiated
their
fight
,
disposed
their
organs
for
all
impressions
,
and
enlarged
their
eyes
by
frequent
goggles
beyond
all
proportion
,
that
no
new
object
may
escape
them
,
receive
false
representations
of
things
with
the
same
greediness
that
they
receive
true
;
and
so
mistake
a
Paper-Kite
for
a
wandering
Comet
,
and
an
enkindled
Meteor
for
a
true
Star
;
Hecuba
is
as
acceptable
to
them
as
Helen
,
and
they
embrace
a
Cloud
instead
of
Juno
:
To
endeavour
to
fix
Principles
in
them
,
is
but
writing
on
the
face
of
waters
;
and
to
endeavour
to
digest
the
thoughts
of
these
into
standing
propositions
,
is
to
endeavour
to
imprint
Characters
on
the
Air
;
you
may
inscribe
more
durable
Divinity
on
the
dust
,
which
every
wind
drives
to
and
fro
;
or
impress
more
lasting
footsteps
on
the
Shore
,
which
the
next
Tide
washes
away
▪
S.
Jude
tells
us
,
at
the
12
th
Verse
of
his
Epistle
,
that
they
are
Clouds
without
water
,
without
any
weight
to
ballance
them
,
and
are
not
only
light
as
the
Air
,
but
as
inconstant
too
.
S.
Peter
sayes
,
that
they
are
Wells
without
water
;
Clouds
that
are
carried
with
a
tempest
;
but
yet
such
,
to
whom
the
midst
of
darkness
is
reserved
for
ever
:
(
2
Pet.
2.
ch.
17.
)
.
Certainly
,
such
men
must
needs
be
wrong
,
who
,
by
frequent
shifting
,
declare
to
the
world
,
that
they
do
not
know
which
opinion
is
right
;
but
,
like
sticks
and
straws
,
are
carried
with
the
stream
,
and
alwayes
swim
down
with
the
River
:
Their
faith
must
needs
stagger
,
who
thus
expose
it
to
every
stroke
;
and
certainly
he
must
dye
and
perish
,
that
with
a
naked
breast
is
willing
to
receive
all
the
wounds
that
his
adversaries
will
give
him
.
If
such
men
are
to
be
deem'd
religious
,
sober
men
would
become
prophane
;
and
if
these
are
they
that
make
a
Church
,
the
more
rational
part
will
enter
into
a
Conventicle
,
or
any
place
distant
from
these
.
What!
must
a
man
be
a
Fool
to
become
a
Prophet
?
or
cannot
he
be
spiritual
,
unless
he
be
mad
?
Must
Religion
,
that
brings
peace
to
the
world
,
be
the
only
bone
of
contention
among
men
,
which
they
cast
at
one
anothers
heads
?
Shall
that
which
teaches
us
self-denyal
,
patience
,
humility
,
and
obedience
,
be
pleaded
for
a
breach
of
all
these
?
Shall
our
Saviour's
Kingdom
be
of
this
World
,
notwithstanding
his
own
protestation
to
the
contrary
?
Or
those
that
are
zealous
for
the
Doctrine
of
S.
Paul
,
propagate
it
by
that
Sword
which
yet
S.
Peter
was
rebuked
for
using
?
Will
men
be
bold
to
assume
to
themselves
the
names
of
Christians
,
and
yet
act
more
cruelties
than
the
Turks
?
Or
call
the
holy
Jesus
their
Master
,
and
yet
openly
violate
all
his
Laws
?
Can
they
bow
their
knees
to
him
,
and
yet
presently
carry
him
away
to
be
crucified
?
Can
men
think
it
reasonable
,
that
a
faith
should
be
manured
with
the
blood
of
others
,
that
was
planted
at
first
in
the
Martyrdom
of
Believers
?
Or
can
any
be
supposed
to
have
received
power
from
on
high
,
to
constitute
our
Saviour
a
divider
of
inheritances
,
when
he
himself
has
refused
the
Office
,
and
gave
the
person
a
rebuke
that
desired
him
to
accept
it
,
by
asking
him
that
question
(
Luke
12.14
.
)
:
Man
,
who
made
me
a
judge
or
a
divider
over
you
?
In
vain
is
it
for
men
,
designing
disturbances
in
the
World
,
to
pretend
that
they
follow
the
commands
of
Heaven
when
they
knock
the
Crown
of
our
Saviour
against
their
Sovereigns
,
or
fight
withone
Scepter
against
the
other
;
unless
they
can
reach
high
enough
to
pull
the
Sun
and
the
Stars
from
the
Firmament
,
that
no
light
may
shine
upon
the
World
;
Or
void
the
Gospel
by
inspiration
.
The
Protestant
world
is
too
wise
now
to
be
again
thus
fool'd
;
Men
must
chuse
a
night
for
such
designs
as
these
,
and
stay
,
yet
,
a
little
longer
,
if
they
intend
to
meet
with
Bats
and
Owles
;
The
age
is
not
dark
and
melancholy
enough
to
bring
in
Monkery
among
these
;
nor
has
ignorance
,
that
Mother
of
Popish
devotion
,
yet
sufficiently
prepared
our
minds
to
receive
the
Doctrines
of
Papists
,
or
Enthusiasts
;
Nor
are
the
brains
of
rational
,
and
sober
men
yet
beat
out
,
that
there
may
be
room
for
Dreams
and
Visions
;
Nor
have
we
so
forgotten
the
Scriptures
,
as
to
be
guided
only
by
pretended
inspiration
,
or
to
be
frighted
out
of
our
Faith
and
Principles
,
by
every
new
and
unexpected
apparition
:
Nor
are
we
so
ignorant
of
mens
devices
,
as
to
be
baffled
out
of
our
Religion
by
those
that
are
deceived
themselves
;
Or
to
accomplish
designs
of
malice
,
or
ambition
,
would
subtily
endeavour
to
impose
on
others
.
We
know
the
difference
betwixt
virtue
and
vice
,
and
have
a
Rule
to
judge
Doctrines
and
Preachers
by
;
and
know
how
to
judge
of
those
that
now
pretend
to
present
inspiration
,
and
those
that
follow
such
pretenders
;
And
we
well
hope
that
we
shall
not
twice
in
the
same
age
,
be
catch'd
and
entangled
in
the
same
snare
;
To
prevent
which
dismal
and
fatal
ruine
,
permit
me
(
in
the
last
place
)
to
exhort
you
to
what
I
cannot
command
,
with
the
sacred
Apostle
;
(
though
the
World
was
then
also
to
be
gain'd
by
intreaty
,
as
appears
by
his
kind
compellation
,
Beloved
:
A
word
that
is
used
(
I
will
not
say
practised
too
,
by
men
that
love
fornication
in
Religion
,
and
too
often
without
a
metaphor
)
by
those
who
are
far
differrent
from
the
spirit
and
life
of
our
Apostle
;
Yea
,
so
often
,
that
it
takes
up
time
,
in
their
discourses
,
fills
the
room
of
sence
,
and
is
therefore
worn
out
,
and
,
as
they
manage
it
,
is
grown
ridiculous
:
)
Yet
let
me
exhort
men
that
are
beloved
of
the
Lord
,
and
not
without
reason
,
by
me
also
,
and
all
honest
Christians
,
not
to
believe
every
Spirit
:
not
to
be
so
soft
and
easie
,
when
you
have
received
a
standing
Rule
so
well
proved
and
conveyed
to
the
world
,
to
admit
of
new
Doctrines
that
contradict
it
;
or
to
attend
persons
that
boldly
assume
as
if
they
were
inspired
,
with
an
equal
confidence
as
if
all
were
Apostles
:
There
are
many
in
the
world
that
from
S.
Paul's
advice
to
prove
all
things
;
keep
themselves
in
the
midst
of
doubts
and
perplexities
,
and
never
love
to
travel
long
,
but
where
Clouds
cover
the
face
of
Heaven
,
and
attend
only
to
such
Doctrines
,
whose
darkness
keeps
them
in
perpetual
ignorance
,
and
so
the
sound
is
grateful
only
when
it
is
uncertain
;
And
thus
,
with
them
,
to
prove
all
things
,
is
only
to
hear
without
examination
,
and
never
to
hold
fast
that
which
is
good
:
At
this
rate
,
a
ravening
Wolf
may
be
received
though
he
has
not
so
much
as
sheeps
cloathing
,
and
to
be
real
Worshippers
of
an
Asses
Head
,
with
which
both
Jews
and
Primitive
Christians
were
falsly
charged
,
would
be
a
thing
of
great
merit
and
honour
.
But
shall
the
cause
of
God
be
any
longer
a
cloak
for
the
malice
of
the
Devil
,
the
infernal
Lake
be
placed
in
the
Skies
,
or
men
,
that
have
their
wits
about
them
,
mistake
the
flames
of
Hell
for
Heaven
?
Shall
the
Devil
lead
us
with
as
good
assurance
,
as
if
he
were
an
Angel
of
light
?
Or
any
walk
by
so
loose
a
principle
,
as
cannot
distinguish
betwixt
false
Prophets
and
true
?
Many
men
are
such
strange
fatalists
,
that
they
become
altogether
indifferent
in
their
Choice
;
and
concluding
their
Fortunes
to
be
written
on
their
foreheads
,
they
care
not
whether
they
make
any
at
all
:
This
is
an
Opinion
,
which
,
when
in
its
consequence
pursued
,
will
make
those
that
really
espouse
it
(
and
with
equal
reason
)
to
be
as
regardless
of
temporal
welfare
,
as
they
are
of
their
eternal
,
and
take
a
great
deal
of
pains
and
care
either
to
do
ill
,
or
nothing
at
all
to
any
purpose
:
Then
indeed
men
might
as
securely
go
into
a
Pest-house
,
as
take
the
Air
,
receive
fire
into
their
bosoms
,
and
yet
never
fear
burning
;
One
might
endeavour
to
beat
a
thousand
,
and
we
might
run
on
the
points
of
naked
Swords
,
without
more
danger
of
wounds
or
death
,
than
if
we
were
at
quiet
in
our
Beds
,
or
guarded
in
the
midst
of
Troops
and
Armies
:
But
whatever
courage
such
strange
Principles
may
seem
to
inspire
men
withal
;
Yet
to
be
sure
they
are
not
breath'd
from
Heaven
,
nor
inspired
themselves
;
These
Doctrines
may
probably
make
stout
Soldiers
,
but
never
will
make
a
good
Christian
;
Suited
indeed
they
are
to
such
as
think
a
Sword
the
best
mean
to
propagate
Religion
;
which
is
the
reason
why
the
Turk
embraces
them
:
But
they
thwart
and
contradict
such
a
Gospel
as
brought
peace
to
all
who
will
embrace
it
,
and
not
propagate
its
belief
,
by
war
or
blood
,
by
open
force
or
secret
conspiracy
:
Alas
!
men
had
need
to
be
wary
,
when
eternal
welfare
is
in
hazard
,
and
endeavour
to
play
their
game
well
,
when
their
own
Salvation
lies
at
stake
.
We
know
,
by
sad
and
woful
experience
,
that
many
false
Prophets
are
gone
abroad
into
the
world
:
And
shall
we
,
still
,
with
an
indifferent
,
though
equal
,
affection
pursue
all
?
We
may
then
lodge
a
viper
in
our
bosoms
,
drink
Poyson
instead
of
Potions
,
swallow
a
Serpent
instead
of
a
Fish
,
and
eat
the
very
stones
for
Bread
:
we
may
thus
safely
halt
betwixt
two
opinions
,
and
be
both
for
God
and
Baal
;
Christ
and
Mammon
may
become
equal
,
and
it
will
be
no
matter
what
we
worship
,
so
as
we
worship
any
thing
at
all
.
But
,
't
is
a
plain
sign
of
a
wanton
palate
that
must
be
tasting
every
dish
:
And
when
the
Manna
is
set
before
us
,
't
is
evident
that
we
loath
it
if
we
desire
Quails
:
If
the
messengers
of
Sathan
may
transform
themselves
into
the
Ministers
of
the
Gospel
,
as
well
as
the
Devil
into
an
Angel
of
light
;
we
had
need
to
view
men
before
we
entertain
them
,
and
examine
Doctrines
before
we
receive
them
.
Will
any
rational
and
wise
man
venture
on
a
precipice
without
necessity
?
or
take
pleasure
in
such
hazard
to
have
the
vanity
and
glory
of
relating
it
,
when
one
slip
proves
irrecoverable
,
and
his
fall
bruises
him
all
to
pieces
?
And
yet
this
is
the
state
of
those
men
who
,
at
all
adventures
,
attend
the
fancies
and
imaginations
of
others
,
or
without
trial
receive
their
own
;
They
are
like
persons
travelling
in
a
Wood
,
who
may
sooner
meet
with
Beasts
of
prey
,
than
any
men
either
to
relieve
or
direct
them
.
How
easie
is
it
for
those
that
are
once
out
of
the
way
,
and
travelling
on
without
knowledge
or
direction
,
to
be
either
lost
like
a
man
in
a
Wilderness
,
or
run
among
the
Tents
of
their
enemies
,
or
blunder
upon
that
which
they
have
lost
their
way
to
escape
?
They
may
mistake
Rome
in
the
dark
to
be
their
own
City
,
and
think
Tyber
to
be
the
Thames
;
and
may
lodge
there
,
if
they
are
thus
deluded
,
when
they
think
they
are
safe
in
their
own
Beds
:
The
Wolves
are
now
abroad
in
the
World
,
nay
such
as
will
neither
be
frightned
with
a
Drum
,
nor
yet
be
charmed
and
tamed
by
a
Fiddle
,
or
a
Pipe
.
Let
not
the
Sheep
then
approach
them
,
nor
the
flock
of
Christ
feed
nigh
them
,
lest
the
Shepherds
themselves
are
forced
to
fly
,
when
they
can
no
longer
govern
,
or
defend
,
them
:
Those
,
therefore
,
that
are
Baptized
into
the
Christian
profession
,
that
have
vowed
obedience
to
the
institutions
of
the
Gospel
,
ought
to
consider
that
their
Religion
is
not
now
to
chuse
;
But
that
they
have
engaged
in
the
Christian
profession
,
and
are
to
live
according
to
its
directions
;
And
,
therefore
,
are
to
be
so
far
from
believing
any
pretended
inspirations
,
contrary
to
these
Rules
,
that
they
must
abandon
them
as
impious
and
abominable
;
their
everlasting
welfare
depends
upon
it
;
and
eternity
is
not
a
thing
to
be
played
with
;
nor
Salvation
to
be
staked
at
hazard
.
No
zeal
,
nor
confidence
,
of
others
must
shake
,
or
alter
,
our
resolutions
;
Nor
must
we
change
upon
any
extravagant
motions
of
our
own
:
We
must
not
like
Barnabas
,
(
Gal.
2.13
.
)
be
carried
away
with
the
dissimulation
of
the
Jews
,
nor
taken
with
any
gaudy
Idolatry
of
the
Gentiles
;
but
hold
fast
the
form
of
sound
words
,
and
contend
with
earnestness
for
that
faith
which
was
once
delivered
unto
the
Saints
:
We
must
adhere
to
that
standing
Ministry
instituted
by
our
Saviour
,
and
continued
to
us
through
Ages
and
Generations
,
not
forsaking
the
assembling
our selves
together
,
as
the
manner
of
some
is
;
Because
if
we
thus
sin
wilfully
,
in
renouncing
our
profession
,
when
we
have
received
the
knowledge
of
the
truth
,
there
remains
no
more
Sacrifice
for
sin
,
but
a
certain
fearful
looking
for
of
judgment
,
and
fiery
indignation
,
which
shall
devour
the
adversaries
,
(
Heb.
10.25
.
)
.
For
if
those
that
despised
Moses's
Law
,
died
without
mercy
,
under
two
or
three
Witnesses
;
Of
how
much
sorer
punishment
shall
they
be
thought
worthy
,
who
tread
under
foot
the
Son
of
God
,
and
count
the
blood
of
the
Covenant
a
common
thing
,
and
by
their
wilful
revolt
,
do
despite
to
the
Spirit
of
Grace
?
S.
Paul
tells
us
that
Christ
is
the
head
of
the
Church
,
(
the
rest
are
only
subordinate
unto
him
)
from
whom
the
whole
body
fitly
join'd
together
,
maketh
increase
of
the
body
unto
the
edifying
it self
in
love
;
And
therefore
he
exhorts
,
that
we
be
no
more
children
,
toss'd
to
and
fro
,
and
carried
about
with
every
wind
of
doctrine
,
by
the
sleight
of
men
,
and
cunning
craftiness
,
whereby
they
lay
in
wait
to
deceive
(
Ephes.
4.14
,
&c.
)
.
And
shall
we
,
to
whom
our
Faith
is
Ancient
,
be
more
easie
to
be
drawn
away
,
than
they
who
had
but
newly
received
it
?
God
forbid
that
we
should
so
disgrace
our
profession
,
when
they
that
are
engaged
in
a
false
opinion
,
can
die
resolutely
,
though
not
for
this
only
,
yet
without
renouncing
it
:
If
they
do
much
upon
principles
of
honour
,
shall
not
we
do
more
upon
those
of
Religion
?
Shall
we
that
have
been
bred
into
setled
Maximes
,
be
drawn
aside
by
a
mad-man
or
a
fool
,
if
he
is
but
able
to
pronounce
inspiration
?
This
is
the
way
to
entertain
any
Doctrines
of
men
,
though
never
so
wild
,
if
they
will
be
so
hardy
as
to
suffer
for
them
,
and
to
take
the
pack
of
a
common
Pedler
,
for
the
burden
of
the
Lord
,
if
we
find
him
to
stoop
and
crouch
under
it
:
Thus
we
may
be
carried
by
the
Spirit
into
the
Wilderness
,
and
take
him
for
an
Angel
that
ministers
to
us
:
But
we
are
sufficiently
cautioned
against
such
mistakes
,
if
we
will
but
follow
the
directions
of
the
Scriptures
:
For
our
Saviour
has
cautioned
us
against
false
Christs
,
and
false
Prophets
;
and
the
Author
to
the
Hebrews
,
advises
men
,
that
they
should
not
be
carried
about
with
divers
and
strange
Doctrines
;
because
it
is
a
good
thing
that
the
hearts
be
established
with
grace
,
(
i.
e.
the
Gospel
)
Heb.
13.9
.
And
we
had
need
all
of
us
to
receive
it
,
and
be
exceeding
cautious
and
wary
in
this
;
to
guess
at
Wolves
by
their
howling
and
devouring
,
let
their
cloathing
be
what
it
will
;
that
no
subtilty
may
circumvent
us
,
nor
creeping
into
houses
,
lead
the
silly
women
captive
;
nor
cause
us
to
stray
after
them
.
We
know
the
Devil
is
both
cunning
and
diligent
,
and
that
he
suits
his
temptations
to
the
various
interests
and
dispositions
of
men
;
that
he
walks
about
like
a
roaring
Lion
,
but
't
is
only
to
seek
whom
he
may
devour
,
(
1
Pet.
5.8
.
)
.
The
Scribes
and
Pharisees
were
pains-taking
men
;
For
they
compassed
Sea
and
Land
to
make
a
proselyte
;
but
when
they
had
made
him
,
he
became
twice
more
the
child
of
Hell
than
themselves
:
(
Matth.
23.15
.
)
.
Let
us
not
,
then
,
under
the
pretence
of
new
discoveries
,
forsake
that
which
has
been
from
the
beginning
;
but
let
the
same
mind
be
in
us
,
which
was
in
Christ
Jesus
;
and
according
to
S.
Pauls
advice
,
(
Rom.
16.17
,
18.
)
Let
us
mark
them
which
cause
divisions
and
offences
contrary
to
the
Doctrine
we
have
learned
,
and
avoid
them
;
because
they
are
such
as
serve
not
our
Lord
Jesus
Christ
,
but
their
own
belly
,
and
by
good
words
and
fair
speeches
deceive
the
hearts
of
the
simple
.
Then
(
as
it
follows
)
the
God
of
peace
shall
bruise
Sathan
under
our
feet
shortly
.
Let
us
live
in
that
unity
,
which
our
holy
Religion
prescribes
to
us
,
not
raise
or
abett
disturbances
in
the
world
,
but
endeavour
to
fulfil
S.
Pauls
joy
,
and
make
our
Ministers
task
easie
,
in
being
like
minded
,
having
the
same
love
,
being
of
one
accord
,
and
of
one
judgement
;
that
nothing
be
done
through
strife
,
or
vain
glory
,
(
Philip.
2.
at
the
beginning
.
)
.
For
if
we
are
drawn
,
by
hearkening
to
the
various
pretences
of
men
,
that
yet
account
themselves
inspired
,
to
be
alwayes
biting
and
devouring
one
another
,
we
shall
be
consumed
one
of
another
:
And
this
we
are
not
only
in
our
own
age
taught
by
experience
;
but
the
Apostle
has
long
ago
admonished
men
of
this
,
(
Gal.
5.15
.
)
.
Let
us
live
,
therefore
,
like
those
that
have
professed
rules
of
faith
,
and
conversation
;
endeavouring
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
:
And
then
,
if
we
thus
live
in
this
world
,
we
shall
be
entertained
in
the
glory
of
the
next
.
CHAP.
IV.
HAving
thus
discours'd
the
Apostles
Caution
,
and
evidenced
to
you
,
that
every
one
that
pretends
to
Revelation
,
is
not
to
be
believ'd
:
I
proceed
to
the
second
particular
I
propounded
,
which
contains
a
Direction
,
how
we
may
disentangle
our selves
from
those
perplexities
,
and
different
opinions
,
that
various
men
,
under
the
same
pretension
,
puzzle
us
withal
.
But
try
the
Spirits
whether
they
are
of
God
.
Now
as
this
is
a
metaphorical
expression
,
taken
from
those
who
bring
Metals
to
the
Touchstone
,
that
they
may
discern
the
difference
betwixt
them
,
that
they
may
be
able
to
value
them
proportionably
to
their
worth
:
So
to
try
the
Spirits
,
is
to
examine
the
Doctrines
that
such
pretenders
deliver
to
the
world
,
and
to
discern
betwixt
true
and
false
;
and
accordingly
judge
whether
they
are
from
God
or
no.
It
was
the
duty
of
the
Priests
under
the
Law
,
to
shew
the
people
the
difference
betwixt
holy
and
prophane
,
and
to
cause
men
to
discern
betwixt
the
clean
and
the
unclean
,
(
Ezek.
44.23
.
)
.
And
the
duty
is
continued
under
the
Gospel
,
in
relation
to
the
Doctrines
and
pretensions
of
men
.
For
as
our
Saviour
foretold
,
that
many
false
Prophets
would
arise
in
his
Name
,
with
pretensions
to
his
power
and
authority
,
so
we
find
them
too
suddenly
after
this
prediction
to
have
gone
abroad
into
the
World
:
and
even
yet
continuing
their
boldness
and
impiety
,
dividing
the
Church
,
and
not
only
troubling
particular
men
,
but
whole
Societies
,
overturning
Thrones
,
dissolving
Government
,
amongst
mankind
,
and
raising
confusions
,
not
only
in
Secular
,
but
Religious
affairs
:
To
prevent
therefore
such
unsufferable
disturbances
,
that
Religion
may
not
cover
malice
or
ambition
,
nor
give
any
countenance
to
the
humours
or
impieties
of
men
,
we
must
endeavour
to
preserve
this
entire
without
any
mixtures
of
villany
or
imposture
,
and
by
some
certain
characters
know
what
properly
belongs
to
it
,
that
we
may
not
lye
open
to
the
fancies
or
designs
of
those
who
cunningly
ruine
our
principles
and
profession
.
And
,
since
new
Lights
are
continually
exposed
to
the
view
of
men
,
which
they
too
easily
gaze
at
till
their
eyes
are
dazled
,
we
must
endeavour
to
distinguish
these
blazing
Comets
from
the
true
and
fixed
Stars
in
the
Firmament
,
by
which
we
are
to
be
guided
on
Earth
,
and
directed
in
our
way
to
Heaven
:
We
must
try
both
Doctrines
and
those
that
publish
them
,
whether
they
are
of
God
,
because
many
false
Prophets
are
gone
out
into
the
world
.
If
you
will
take
an
old
Apostles
advice
against
the
pretended
infallibility
of
new
,
he
advises
you
,
to
prove
all
things
,
but
still
to
hold
fast
that
which
is
good
:
(
1
Thess.
5.21
.
)
We
must
try
the
Doctrines
,
Opinions
,
Examples
,
nay
,
even
the
Actions
of
all
pretenders
to
revelation
;
(
for
by
their
fruits
ye
shall
know
them
,
sayes
our
Saviour
)
.
And
what
we
call
Tender
Consciences
,
as
well
as
those
that
are
very
raw
,
being
rubb'd
often
by
reason
of
their
former
commissions
,
when
they
are
not
guided
by
a
well
balanced
judgement
,
are
most
apt
to
have
secret
combats
within
themselves
,
and
to
be
sensible
of
the
least
touch
upon
them
:
For
the
best
things
in
this
World
have
some
inconvenience
still
attending
them
;
and
that
which
in
some
cases
is
good
,
with
other
circumstances
becomes
evil
;
and
most
men
that
have
an
itch
upon
their
ears
,
have
had
a
scab
first
upon
their
minds
.
The
best
Gold
is
most
ductile
,
and
a
Tender
Conscience
,
if
the
judgement
be
not
the
governour
of
the
affections
,
is
easily
enslaved
to
such
principles
as
suit
with
passion
,
and
make
impressions
on
the
temperaments
and
bodily
dispositions
of
men
:
A
seal
we
know
makes
the
fairest
and
most
lasting
impression
upon
such
Wax
as
is
first
softned
,
and
a
tender
Conscience
,
where
the
head
is
as
soft
as
the
passions
plyable
,
easily
receives
the
next
Image
,
though
to
the
blotting
out
and
defacing
the
old
:
We
had
need
therefore
,
when
any
man
comes
under
a
pretence
of
some
new
inspiration
,
to
examine
well
both
the
person
and
his
doctrine
,
and
receive
to
our
own
the
skill
of
others
,
especially
those
whom
God
has
set
over
us
in
the
Lord
;
we
may
otherwise
forsake
the
true
Israel
,
when
Ephraim
and
Manasseh
shall
combine
together
,
or
singly
encounter
it
.
And
we
have
been
lately
(
and
are
not
yet
out
of
danger
)
so
vex'd
with
parties
different
from
one
another
,
whilst
one
extreme
rides
the
other
,
that
the
caution
against
believing
every
Spirit
,
cannot
too
often
be
repeated
,
nor
our
trial
of
all
Preachers
and
Doctrines
be
too
frequently
urged
and
practised
.
Our
Saviour
gives
his
Disciples
a
caution
(
who
yet
had
the
view
of
those
Miracles
which
we
only
believe
)
that
they
should
take
heed
that
no
man
deceive
them
,
(
Mat.
24.4
.
)
:
that
they
might
not
entertain
a
secret
enemy
instead
of
a
bosom
friend
;
And
certainly
we
have
much
more
reason
to
beware
now
,
although
there
were
false
pretenders
then
:
For
if
they
durst
,
when
our
Saviour
was
in
the
world
,
design
the
subversion
of
his
Gospel
,
when
his
infinite
understanding
could
baffle
their
arguments
,
and
his
visible
Miracles
,
rebuke
their
folly
in
setting
up
any
Doctrine
for
Divine
,
that
contradicted
what
he
delivered
;
certainly
much
more
now
,
when
the
Gospel
is
delivered
,
and
Miracles
for
its
confirmation
are
ceased
;
And
men
are
not
now
to
expect
new
,
but
to
believe
the
old
:
Nay
,
when
the
Gospel
it self
is
often
perverted
to
evil
designs
,
and
under
a
pretence
of
mens
Offering
to
God
,
they
Sacrifice
to
the
Devil
.
The
Church
is
now
,
and
our
Religion
in
it
,
like
a
Ship
at
Sea
,
toss'd
in
a
storm
,
and
,
through
the
Providence
of
God
,
we
are
put
into
a
Creek
to
careen
and
repair
;
Let
us
examine
,
therefore
,
all
the
leaky
parts
of
the
Vessel
,
and
supply
all
the
defects
of
Masts
,
or
rigging
before
we
put
to
Sea
again
;
And
mind
what
Passengers
we
take
in
,
that
they
may
neither
blow
us
up
,
nor
sink
us
.
As
the
Apostle
warns
the
Ephesians
,
so
must
I
admonish
you
,
that
no
man
deceive
you
with
vain
words
,
(
Ephes.
5.6
.
)
.
As
if
any
wickedness
,
by
what
authority
soever
coloured
,
could
free
those
who
teach
or
practise
it
,
from
the
revenge
of
Heaven
;
For
because
of
these
things
(
saies
the
Apostle
)
cometh
the
wrath
of
God
on
the
children
of
disobedience
.
Here
indeed
,
in
this
world
,
good
men
frequently
suffer
the
same
temporal
evils
with
the
bad
;
Because
,
being
in
the
same
community
,
and
the
offence
being
that
of
the
whole
Society
,
when
the
greater
part
become
vicious
,
the
Wheat
is
sindged
by
those
flames
that
burn
the
chaff
;
For
the
separation
of
these
is
not
compleated
till
a
future
state
renders
justice
exact
and
glorious
:
And
communities
must
be
punished
here
,
because
in
the
other
life
these
shall
cease
,
and
every
man
bear
his
own
burden
.
It
becomes
us
therefore
,
(
since
we
must
every
one
then
answer
for
our selves
)
to
examine
well
our
belief
and
practice
;
and
not
to
deceive
our
own
souls
in
being
led
by
the
false
principles
of
another
:
Hence
is
it
that
S.
Paul
advises
,
that
every
man
examine
himself
before
he
partakes
at
the
Lords
Table
,
(
1
Cor.
11.28
.
)
.
And
in
the
second
Epist.
13
th
Chap.
5
th
vers
.
he
exhorts
men
to
examine
themselves
whether
they
are
in
the
faith
,
and
to
prove
their
own
selves
:
And
that
a
man
should
try
his
own
work
,
that
he
may
have
rejoycing
in
himself
alone
,
and
not
in
another
;
Because
every
one
shall
bear
his
own
burthen
,
(
Gal.
6.4
,
5.
)
.
But
yet
because
many
things
in
Religion
,
are
placed
beyond
the
examination
of
every
man
,
whose
duty
't
is
to
embrace
them
;
I
must
here
lay
down
some
directions
,
and
rules
to
limit
such
as
may
be
otherwise
apt
to
be
extravagant
,
and
extend
this
duty
of
trying
Spirits
,
beyond
their
own
power
and
capacity
.
And
(
1.
)
We
that
discourse
of
the
Christian
Religion
,
and
are
fully
convinced
that
it
is
true
,
must
take
it
as
it
is
expressed
to
the
world
,
in
those
Books
of
Scripture
in
which
it
is
contained
;
Now
these
acquaint
us
that
there
are
some
set
apart
to
be
Guides
to
others
,
and
therefore
distinguish
the
Church
,
into
Pastors
and
people
;
Into
those
that
are
Guides
,
and
those
that
are
to
be
conducted
by
them
;
Into
learned
and
unlearned
:
But
because
all
rules
guide
men
no
farther
than
they
are
designed
;
To
render
these
proper
and
effectual
,
all
collateral
and
subordinate
helps
are
to
be
used
in
the
application
of
the
Rule
:
We
must
take
,
therefore
,
the
help
of
the
Learned
,
and
rely
on
their
honesty
,
and
skill
,
in
those
things
which
an
inferiour
Education
(
without
such
Miracles
as
are
not
now
reasonably
to
be
expected
)
cannot
capacitate
men
to
reach
;
Nor
can
they
pass
a
judgement
upon
those
things
which
they
have
not
the
advantage
of
knowing
.
Thus
,
that
the
Scriptures
are
truly
Translated
,
must
be
taken
for
granted
by
those
that
cannot
understand
the
Originals
:
And
the
Books
which
we
receive
,
as
the
Rule
of
Faith
,
and
directions
for
mens
lives
▪
must
be
supposed
to
have
been
written
by
those
inspired
men
,
whose
names
they
bear
,
among
those
that
have
not
leisure
nor
skill
enough
to
prove
them
to
be
so
by
any
argument
or
authority
.
And
when
these
principles
are
setled
,
(
2.
)
The
Scriptures
having
some
points
more
difficult
to
be
understood
;
we
must
,
farther
,
make
use
of
our
Guides
,
and
those
whom
our
Saviour
has
appointed
over
us
to
interpret
to
us
such
points
in
Religion
which
we
are
not
capable
of
unridling
our selves
;
and
not
adventure
above
our
strength
in
judging
things
which
we
have
not
learned
:
This
becomes
the
natural
modesty
of
mankind
,
and
is
more
especially
agreeable
to
that
humility
of
mind
,
and
those
docile
dispositions
which
become
the
Gospel
:
The
contrary
humours
and
actions
of
men
are
what
make
so
many
Schisms
in
the
Church
,
and
lay
them
open
to
the
errors
and
impostures
of
those
who
,
out
of
ignorance
or
design
,
easily
prevail
upon
,
and
lead
,
the
simple
.
In
plain
things
(
such
as
most
of
the
duties
of
Religion
are
)
every
man
of
an
ordinary
capacity
may
well
be
able
to
judge
for
himself
:
But
if
they
will
enter
into
Controversie
,
especially
such
as
have
puzled
the
learned
,
't
is
no
wonder
that
they
are
led
into
mistakes
,
and
their
own
obstinacy
added
to
their
ignorance
,
makes
their
error
become
an
Heresie
:
Or
if
men
will
proceed
in
those
things
,
of
which
they
might
be
capable
of
understanding
,
by
false
measures
and
courses
which
are
irregular
,
not
relying
,
at
all
,
on
those
helps
and
aids
which
reason
dictates
,
and
God
hath
both
appointed
,
and
allowed
;
'T
is
no
wonder
then
that
they
impose
upon
themselves
by
false
reasoning
instead
of
true
;
or
that
they
may
be
fit
to
receive
the
impressions
of
others
when
designing
men
impose
upon
them
by
any
fallacious
and
alluring
pretensions
.
(
3.
)
Even
in
plain
cases
,
when
private
men
,
that
are
not
distinguished
by
any
publick
character
,
judge
for
themselves
,
they
ought
to
confine
their
opinions
to
themselves
,
and
permit
them
only
to
have
an
influence
on
their
own
actions
,
they
having
no
more
power
to
impose
them
on
others
,
than
other
private
men
have
to
impose
theirs
on
them
.
For
all
private
men
being
in
this
respect
equal
,
none
has
authority
to
trouble
others
;
but
they
must
leave
them
to
their
own
reason
and
choice
,
which
is
the
same
liberty
that
they
claim
themselves
,
by
vertue
of
the
natural
priviledge
of
men
.
(4)
It
must
be
supposed
antecedently
to
the
trial
of
the
Doctrines
of
men
,
that
pretend
to
inspiration
,
that
under
the
same
claim
and
title
,
some
are
true
,
and
some
false
;
For
if
all
were
true
,
there
would
be
no
need
of
trying
Spirits
;
But
we
must
,
contrary
to
the
Apostles
caution
,
believe
all
who
confidently
affirm
that
they
are
inspired
from
above
:
Yet
our
own
experience
sufficiently
informs
us
,
that
opposite
Doctrines
at
the
same
time
have
been
,
and
are
still
,
vented
in
the
world
,
with
the
same
confidence
,
with
the
same
pretension
;
And
we
know
that
the
parts
of
a
contradiction
cannot
,
at
the
same
time
,
be
true
;
And
,
therefore
,
one
being
false
,
must
by
search
and
trial
be
differenced
from
the
other
;
that
men
may
discern
what
Doctrines
immediately
oblige
them
,
being
stamp'd
with
Divine
authority
;
And
what
are
to
be
rejected
by
them
,
being
either
the
product
of
the
dispositions
of
mens
bodies
,
or
evil
projects
and
designs
of
men
;
Or
else
such
as
enter
into
them
by
the
subtilty
,
power
,
or
injections
of
the
Devil
.
Now
these
things
being
thus
stated
;
I
proceed
plainly
to
prove
that
it
is
the
duty
of
every
man
to
try
and
examine
all
pretenders
to
inspiration
,
whether
they
are
of
God
or
no
,
before
they
receive
and
entertain
them
as
such
.
(
2.
)
Give
you
some
Directions
how
to
know
when
any
Prophet
pretending
to
inspiration
,
comes
from
God
:
And
(3)
Make
some
application
of
the
whole
,
because
the
expression
and
Doctrine
is
very
useful
.
First
,
Then
,
to
prove
that
it
is
our
general
duty
to
examine
these
pretended
inspirations
will
appear
,
(
1.
)
Not
only
from
the
Apostles
direction
,
which
,
to
those
that
own
S.
Johns
authority
,
is
sufficient
to
inforce
the
duty
,
without
any
argument
or
reason
for
the
thing
;
But
also
it
is
the
great
reason
of
giving
rules
to
be
the
measure
of
what
is
straight
or
crooked
;
This
is
the
general
design
of
Laws
,
and
those
innate
notions
of
virtue
and
vice
implanted
in
the
minds
of
rational
men
,
and
confer'd
upon
them
with
their
very
beings
.
And
this
is
the
reason
of
Gods
manifesting
his
will
to
the
world
,
that
by
it
men
may
be
able
to
direct
their
lives
,
and
regulate
their
belief
,
so
as
to
preserve
order
and
peace
here
,
and
procure
to
them
happiness
hereafter
.
Now
to
what
purpose
should
these
things
be
,
were
it
not
mens
duty
to
examine
things
in
Religion
by
them
,
since
the
revelation
of
Gods
will
to
any
creatures
is
a
sufficient
reason
why
they
should
obey
it
,
and
is
to
be
the
rule
of
their
actions
,
for
that
time
in
which
it
is
ordained
to
oblige
.
Secondly
,
It
is
the
duty
of
men
to
examine
Doctrines
,
whether
they
are
of
God
;
Because
,
in
things
of
a
more
inferiour
concernment
,
it
is
not
allowed
reasonable
among
mankind
to
receive
or
embrace
them
without
trial
,
and
judgment
upon
them
.
No
man
will
deal
in
the
commodities
of
his
trade
,
without
either
viewing
them
himself
,
or
taking
them
on
the
skill
and
integrity
of
one
whom
he
can
trust
,
and
confide
in
:
None
receives
a
summ
of
money
,
but
that
he
will
both
number
and
examine
the
Coin
;
That
so
his
goods
may
be
proportionable
to
the
price
;
And
the
Coin
he
receives
may
appear
to
be
true
,
and
not
counterfeit
.
If
we
find
a
Quotation
out
of
a
Book
,
on
which
is
concluded
matter
of
moment
,
we
will
,
before
we
settle
our
notion
and
belief
,
examine
the
Author
on
whose
authority
the
case
depends
;
Whether
he
is
of
sufficient
credit
to
inforce
that
thing
;
and
whether
he
be
rightly
quoted
and
represented
:
Mankind
would
otherwise
continually
be
imposed
upon
;
They
might
receive
poyson
instead
of
food
,
and
be
placed
here
in
this
World
only
to
be
cheated
and
deceived
;
and
enjoy
their
lives
at
greater
hazards
than
the
most
inferiour
Beast
that
perishes
.
Things
that
are
obvious
to
our
outward
senses
,
may
,
by
their
likeness
to
one
another
,
or
an
artificial
varnish
,
many
times
,
deceive
us
;
so
that
what
our
eyes
behold
,
they
cannot
see
:
And
may
not
the
inward
senses
of
our
minds
,
by
methods
that
are
conformable
to
our
faculties
,
be
cheated
by
various
and
false
representations
?
These
things
we
have
repeated
experience
of
,
and
they
need
not
any
farther
illustration
.
If
therefore
,
in
our
temporal
concerns
there
is
so
great
occasion
of
wariness
and
observation
;
Have
we
not
need
to
be
more
cautious
in
relation
to
spiritual
,
and
the
matters
of
religion
?
Or
do
we
think
our
bodies
superiour
to
our
souls
;
or
things
temporal
,
to
be
of
greater
advantage
,
than
those
that
are
eternal
?
If
not
;
it
is
evident
,
that
we
must
use
trial
in
both
;
and
our
diligence
must
be
advanced
suitable
to
the
dignity
and
value
of
our
concern
.
Our
Saviour
uses
such
an
example
(
from
any
I
cannot
take
a
better
)
when
he
rebukes
the
Scribes
and
Pharisees
,
that
were
so
precise
and
scrupulous
about
smaller
matters
;
Who
could
strain
at
a
Gnat
,
but
yet
swallow
a
Camel
:
that
could
exactly
observe
the
outward
face
and
appearance
of
the
Heavens
;
but
would
not
take
notice
of
the
reverse
,
which
was
yet
more
to
be
considered
by
men
;
They
could
guess
at
the
weather
by
rule
and
observation
;
But
would
not
discern
the
signs
of
the
times
,
neither
in
relation
to
the
coming
of
the
Messiah
,
nor
the
safety
,
or
destruction
,
of
Jerusalem
,
(
Matth.
16.
2
,
3.
)
.
And
is
it
not
strange
,
after
so
solemn
a
rebuke
,
that
men
,
professing
faith
in
the
reprover
,
should
yet
run
into
the
same
error
,
and
not
examine
a
business
that
is
of
the
greatest
concernment
,
when
,
yet
,
they
will
be
extreamly
diligent
,
in
what
is
of
a
far
less
value
?
Alas
!
what
is
time
,
in
comparison
of
eternity
?
Or
our
abode
here
,
when
set
in
opposition
to
what
state
we
shall
be
in
hereafter
?
There
is
no
comparison
at
all
betwixt
them
;
And
,
therefore
,
we
ought
to
be
much
more
inquisitive
about
what
we
receive
for
Doctrines
,
either
to
be
believed
,
or
practised
(
since
on
them
depends
our
eternal
welfare
)
,
than
we
should
be
for
the
greatest
concernments
of
this
world
;
Which
if
they
dye
not
,
and
perish
with
the
using
,
and
make
themselves
wings
,
that
they
may
fly
away
;
Yet
a
very
small
time
shall
determine
their
use
,
as
to
us
:
And
then
,
according
to
our
espousals
and
practice
of
Religion
,
we
must
enter
into
eternal
bliss
,
or
misery
.
Thirdly
,
It
is
our
duty
to
try
the
Spirits
,
because
the
examination
of
the
Doctrines
and
Opinions
of
men
,
in
Gods
name
vented
to
the
world
,
is
approved
and
commended
in
Sacred
Writ
.
As
the
Womans
Alabaster
Box
of
Ointment
is
recorded
in
the
Scripture
,
that
this
persons
piety
and
kindness
to
our
Saviour
might
not
escape
the
notice
of
posterity
;
But
wheresoever
the
Gospel
should
be
preached
in
the
world
,
this
action
should
be
told
for
a
memorial
of
her
,
(
Matth.
26.13
.
)
:
So
we
want
not
such
examples
,
and
approbations
of
them
,
as
may
recommend
the
diligence
and
inquiries
of
men
,
before
they
receive
principles
under
pretence
of
inspiration
,
to
all
posterity
to
read
and
imitate
:
Thus
the
Bereans
were
accounted
More
Noble
by
S.
Paul
,
than
than
those
of
Thessalonica
;
because
,
when
the
Gospel
was
preached
to
them
,
they
did
not
receive
it
at
all
adventures
,
but
examined
,
whether
the
relations
agreed
with
the
predictions
of
the
Prophets
,
and
the
rules
of
life
were
coherent
with
the
principles
of
Humane
Nature
,
the
Being
and
Attributes
of
Almighty
God
,
the
Notions
and
Reason
of
Mankind
;
But
,
more
especially
with
the
Scriptures
which
they
had
already
received
:
Which
they
searched
daily
,
that
they
might
by
them
be
enabled
to
know
,
whether
the
Doctrines
delivered
were
true
(
Acts
17.11
.
)
.
Had
God
appointed
any
infallible
Judge
upon
earth
,
or
resolved
alwayes
to
fix
his
Laws
in
the
minds
of
men
by
any
new
authorized
revelations
,
or
any
particular
and
extraordinary
discoveries
:
As
there
would
not
have
been
need
of
any
standing
Rule
;
so
the
Apostle
would
not
have
commended
these
Jews
for
comparing
the
New
Testament
with
the
Old
,
nor
for
searching
the
Scriptures
,
to
know
whether
the
Apostles
Doctrine
was
true
,
since
he
came
to
preach
by
virtue
of
inspiration
.
Fourthly
,
'T
is
our
duty
to
try
the
Spirits
,
that
is
,
to
examine
the
Doctrines
and
Opinions
of
those
who
pretend
to
be
guided
and
acted
by
the
Spirit
;
Because
there
are
several
advantages
that
accrew
to
men
by
a
diligent
examination
of
these
things
.
As
(
1.
)
It
is
the
only
way
to
avoid
the
insinuations
of
those
,
who
,
under
this
pretence
,
captivate
and
enslave
the
affections
of
many
,
leading
them
into
a
false
Religion
,
and
deceiving
them
of
the
priviledges
and
rewards
of
the
Gospel
;
And
so
their
peace
and
happiness
is
dissolved
here
,
and
they
purchase
eternal
misery
hereafter
.
The
taking
away
this
liberty
of
enquiring
from
men
,
is
what
supports
the
Church
of
Rome
,
when
having
deprived
men
of
their
sight
,
they
lead
them
which
way
they
please
;
and
spirit
them
into
the
chambers
of
death
,
when
they
think
they
are
going
to
the
land
of
the
living
:
This
is
what
causes
many
to
believe
the
Priests
gain
to
be
their
own
godliness
,
whilst
ignorance
begets
a
strange
devotion
;
and
instead
of
being
lead
by
the
Spirit
of
God
,
they
are
hurried
away
by
that
of
delusion
:
And
then
Egypt
or
a
Wilderness
will
be
as
pleasant
as
the
Land
of
Canaan
,
and
the
Night
become
as
glorious
as
the
Day
,
to
such
as
have
no
eyes
to
see
it
.
The
want
of
tryal
and
examination
of
these
things
,
makes
the
Sects
,
among
our selves
,
to
be
catched
and
halter'd
by
the
subtilty
of
others
,
till
they
are
betrayed
into
the
hands
of
those
,
who
use
them
as
Stalking
horses
to
catch
others
,
till
the
Jesuits
cast
their
Net
over
them
,
and
then
the
Romans
come
,
and
take
away
our
Kingdom
.
To
forbid
this
tryal
and
judgement
of
things
,
is
to
render
the
faculties
of
a
man
useless
,
to
degrade
him
into
the
nature
of
a
Beast
,
and
to
bring
a
strange
Metempsychosis
amongst
us
,
by
transplanting
mens
souls
into
other
creatures
,
whilst
their
bodies
live
,
and
act
in
the
world
:
Or
to
make
them
,
in
religious
affairs
,
(
which
are
the
greatest
concernments
they
have
here
)
to
forsake
the
Law
of
God
,
and
the
Testimony
,
to
seek
unto
them
that
have
familiar
Spirits
:
Or
,
unto
the
Wizzards
,
that
peep
,
and
mutter
;
when
a
people
should
seek
unto
their
God
,
and
not
for
the
living
to
the
dead
,
(
Isa.
8.19
.
)
.
(
2.
)
By
a
serious
tryal
and
examination
of
the
Doctrines
of
men
that
pretend
to
inspiration
,
we
shall
,
in
all
probability
,
keep
our
faith
sound
and
entire
:
For
there
being
,
among
Christians
,
but
one
true
Faith
as
well
as
Baptism
,
and
one
God
the
Father
of
our
Lord
Jesus
;
Since
there
may
be
many
Articles
of
Belief
exhibited
to
men
different
from
the
true
;
It
must
needs
become
the
only
means
to
keep
our
faith
sound
and
blameless
,
by
examining
things
before
we
receive
them
,
and
trying
men
that
pretend
to
inspiration
,
before
we
entertain
their
Doctrines
in
our
minds
,
or
make
them
the
objects
of
our
belief
.
A
Ship
that
equally
spreads
her
Sails
to
all
the
Storms
and
contrary
Winds
,
must
not
only
lengthen
her
Voyage
,
and
be
toss'd
in
the
midst
of
the
Waves
and
Tempest
;
But
frequently
be
in
danger
of
a
Wreck
,
if
it
be
not
lost
and
overwhelmed
.
There
is
no
less
hazard
in
the
matters
of
our
faith
:
If
we
permit
it
,
without
care
,
to
lay
open
to
every
wind
of
doctrine
,
we
may
then
not
only
be
toss'd
to
and
fro
,
but
at
once
make
shipwrack
of
faith
and
a
good
conscience
.
The
Devil
is
both
a
Thief
and
a
Murtherer
;
so
he
was
from
the
beginning
;
and
still
walks
about
as
a
roaring
Lyon
,
seeking
whom
he
may
devour
:
And
how
easie
is
it
for
him
to
enter
the
minds
of
men
,
and
to
steal
away
their
faith
,
or
hinder
it
from
a
vital
influence
upon
their
actions
,
if
the
doors
of
their
souls
continually
are
open
,
and
are
not
at
all
lock'd
or
barr'd
?
He
may
then
come
to
us
in
his
own
shape
,
without
transforming
himself
into
an
Angel
of
light
;
and
both
solicite
and
enslave
our
minds
,
whilst
we
let
him
pass
without
examining
:
And
yet
,
in
Ports
subject
to
invasion
,
and
Garrisons
that
may
be
capable
of
surprize
,
we
allow
continual
Watch
and
Ward
;
and
Orders
to
them
are
so
strict
in
time
of
danger
,
that
none
,
who
is
not
publickly
known
to
be
a
friend
,
may
enter
without
a
strict
examination
,
lest
he
betray
the
place
,
and
let
in
the
enemy
:
No
less
advantage
is
it
to
the
mind
,
to
preserve
our
faith
spotless
and
unblemish'd
,
to
have
a
Sentinel
alwayes
at
our
Senses
,
through
which
our
souls
make
their
sallies
;
lest
the
adversary
again
enters
with
them
,
and
they
are
destroyed
by
the
same
way
in
which
they
hoped
to
preserve
themselves
:
We
must
guard
our
minds
,
and
have
a
watchman
alwayes
upon
the
Tower
,
that
our
understandings
themselves
which
govern
both
our
choice
and
affections
be
not
ensnared
into
false
principles
,
which
will
defile
our
actions
,
and
ruine
our
souls
.
This
is
the
way
to
keep
our selves
harmless
and
undefiled
,
the
sons
of
God
in
the
midst
of
that
crooked
and
perverse
generation
amongst
whom
we
live
;
and
hereafter
to
shine
like
Stars
in
the
midst
of
the
Firmament
for
ever
.
This
is
the
design
of
Saint
Paul's
exhorting
men
to
hold
fast
the
form
of
sound
words
,
(
2
Tim.
1.13
.
)
;
and
of
his
thanking
God
,
that
the
Romans
then
(
though
since
they
have
departed
from
it
)
obeyed
from
the
heart
the
form
of
doctrine
delivered
to
them
:
(
Rom.
6.17
.
)
;
and
of
S.
Jude's
exhorting
all
Christians
to
contend
earnestly
for
that
faith
which
was
once
delivered
unto
the
Saints
:
(
in
the
third
Verse
of
his
Epistle
.
)
.
For
,
whatever
any
men
boldly
say
,
we
have
as
much
reason
to
examine
our
belief
,
as
our
actions
,
and
to
take
as
great
care
of
the
principles
,
as
we
do
in
the
practice
,
of
our
Religion
:
For
not
only
our
reason
concludes
this
,
because
the
understandings
are
the
principal
faculty
of
our
souls
;
But
for
that
these
direct
our
wills
,
and
influence
all
the
actions
of
our
lives
:
And
God
will
not
accept
of
those
,
who
exchange
their
Creed
for
any
publick
faith
,
that
betrayes
those
Articles
men
should
believe
;
Safety
or
ruine
depends
upon
it
;
Because
not
only
Baptism
and
the
outward
Ordinances
of
our
Saviours
institution
,
are
required
to
the
ordinary
salvation
of
men
;
But
he
that
believeth
not
shall
be
damned
,
(
Mark
16.16
.
)
.
Hymeneus
and
Alexander
,
not
minding
these
things
,
put
away
Faith
and
a
good
conscience
,
and
shipwrack'd
their
belief
in
the
midst
of
error
;
and
for
this
,
they
were
delivered
unto
Sathan
,
(
1
Tim.
1.
19
,
20.
)
.
If
the
Orthodoxy
of
mens
judgments
and
opinions
of
things
,
were
not
of
great
and
eternal
concernment
in
the
times
of
the
Gospel
,
the
old
statutes
might
be
still
embraced
,
or
the
Law
of
Nature
remain
the
only
direction
unto
men
,
without
any
farther
revelation
:
But
S.
Peter
tells
us
of
errors
that
are
damnable
,
which
entitle
men
unto
swift
destruction
,
(
2
Pet.
2.1
.
)
.
And
,
if
there
were
not
great
caution
to
be
used
in
relation
to
mens
Principles
and
Belief
,
Faith
would
not
have
been
made
the
condition
of
the
Gospel
,
nor
the
qualification
to
justifie
a
sinner
.
(
3.
)
By
a
strict
examination
of
Principles
and
Doctrines
,
we
may
preserve
the
peace
of
our
own
consciences
;
For
if
conscience
in
things
pertaining
to
Religion
,
consists
in
the
agreement
of
our
notions
,
with
the
will
of
God
revealed
unto
men
;
Then
the
trial
of
Opinions
(
under
whatever
pretence
they
seem
to
be
conveyed
)
by
this
rule
,
and
accordingly
either
rejecting
or
receiving
them
,
must
much
conduce
to
the
peace
and
quiet
of
our
own
minds
,
which
are
regulated
by
the
same
rule
,
by
which
we
examine
Doctrines
and
Opinions
.
And
can
there
be
a
greater
advantage
to
men
on
Earth
,
than
full
satisfaction
,
and
a
quiet
conscience
,
settled
upon
an
unalterable
and
firm
foundation
?
Contentment
,
in
the
enjoyments
of
this
world
,
is
that
which
makes
the
meanest
Peasant
as
happy
as
his
Prince
,
and
creates
a
level
amongst
mankind
;
How
much
greater
delight
then
must
that
satisfaction
advance
men
to
,
which
relates
to
things
of
an
everlasting
concernment
,
that
causes
the
pangs
of
death
ro
vanish
,
and
the
fears
of
Hell
and
torment
to
depart
;
that
carries
us
with
all
steadiness
and
peace
,
through
all
the
billows
and
storms
of
the
World
,
into
that
blessed
Haven
of
rest
and
tranquillity
,
where
we
shall
know
no
trouble
any
more
?
This
is
enjoying
a
perpetual
Feast
,
a
pleasure
beyond
the
greatest
sensuality
,
exceeding
what
men
can
otherwise
possess
,
or
as
much
as
invent
or
think
upon
:
For
what
are
then
all
the
concernments
or
advantages
of
the
world
▪
when
in
matters
of
Religion
I
am
fix'd
and
setled
?
If
I
live
in
misery
,
it
cannot
be
long
;
nature
will
soon
have
spun
her
thread
,
if
no
accident
cuts
it
off
;
And
if
,
having
my
Religion
fixed
upon
such
Principles
which
cannot
deceive
me
,
I
regulate
my
actions
by
their
directions
,
death
must
then
be
welcome
to
me
,
because
it
gives
me
the
fruits
of
my
hope
,
and
enters
me
into
the
joy
of
my
Master
,
who
from
earth
(
having
suffered
an
antecedent
separation
of
soul
and
body
)
entered
visibly
into
his
own
glory
,
and
has
made
a
passage
to
the
same
for
those
who
live
in
the
belief
of
what
he
has
revealed
,
and
the
practice
of
that
Religion
which
,
in
fulness
of
faith
and
indisputable
assurance
,
they
have
had
a
well
grounded
confidence
in
.
(
4.
)
This
trial
and
examination
of
the
Doctrines
and
Opinions
of
others
,
will
make
men
endeavour
to
live
without
disturbance
in
that
Society
of
which
they
are
members
.
Nothing
disturbs
the
Government
of
the
world
so
much
,
as
doubtings
and
disputes
about
Religion
:
But
this
,
when
found
out
by
a
regular
enquiry
,
and
truly
established
in
the
minds
of
men
,
gives
the
greatest
and
most
effectual
checks
to
all
the
breaches
made
upon
enclosures
,
and
those
irregularities
and
invasions
that
are
committed
upon
the
properties
of
men
:
This
forbids
the
Prince
to
be
a
Tyrant
,
and
admonishes
the
Subjects
to
be
obedient
to
the
Laws
;
to
become
Subject
for
conscience
sake
,
and
not
to
rebel
against
the
powers
of
this
world
,
lest
they
receive
damnation
in
the
next
,
(
Rom.
13.
)
.
But
when
men
are
apt
to
entertain
the
furious
Principles
of
others
,
when
conveyed
to
them
under
the
specious
pretence
of
Spirit
,
and
inspiration
;
With
what
ease
are
they
ensnared
,
when
they
are
either
lazy
,
or
refuse
to
examine
?
There
is
nothing
then
so
ruinous
to
Society
:
nothing
that
puts
men
more
into
confusion
;
nothing
that
dissolves
the
bands
of
Community
,
and
breaks
Order
into
a
Chaos
,
but
they
will
attempt
under
the
covert
of
Religion
;
and
conclude
they
do
service
unto
God
,
when
they
are
immediately
offering
to
the
Devil
:
For
,
the
sence
of
Religion
being
the
greatest
tye
upon
mankind
;
what
will
they
not
attempt
or
suffer
,
when
their
actions
,
let
them
be
never
so
full
of
villany
,
shall
under
pretence
of
the
authority
,
or
inspirations
,
of
others
,
be
adopted
into
the
number
of
vertues
,
and
heroick
acts
,
and
their
sufferings
be
advanced
to
Martyrdom
?
Justice
shall
be
violated
,
when
it
shall
be
the
act
of
Religion
,
to
gain
a
Crown
from
the
head
of
him
that
rightly
wears
it
;
And
then
they
will
make
a
way
to
the
accomplishment
of
their
design
,
though
they
pave
it
throughout
with
the
carkasses
of
the
slain
.
But
if
such
Principles
,
that
ruine
Religion
under
its
name
are
well
examined
,
and
submitted
to
the
trial
of
reason
and
the
Scriptures
;
and
new
inspirations
are
measured
by
those
that
are
old
:
We
shall
easily
conclude
that
such
a
Doctrine
cannot
come
from
God
,
that
teaches
men
to
do
the
works
of
the
Devil
;
nor
the
Principles
that
tend
to
confusion
among
mankind
,
ever
proceed
from
a
God
of
Order
;
But
they
are
,
upon
the
first
audit
,
to
be
damn'd
to
the
place
from
whence
they
took
their
original
,
and
must
be
concluded
to
come
from
Hell
,
which
thus
fire
and
consume
the
world
.
And
so
you
see
that
the
several
advantages
,
which
accrew
to
men
upon
trial
of
those
that
pretend
to
inspiration
,
may
be
so
many
incouragements
to
the
thing
;
and
so
many
arguments
to
recommend
the
duty
to
all
those
who
,
by
the
Devil
and
his
agents
,
do
not
love
to
be
led
captive
.
Finally
,
To
what
purpose
were
faculties
given
to
us
that
are
able
to
judge
,
and
,
according
to
judgment
,
to
make
our
choice
in
matters
of
Religion
,
if
by
a
pretence
of
any
ones
inspiration
,
the
natural
powers
of
our
souls
must
cease
,
or
else
be
rendred
useless
;
They
being
suspended
by
a
pretension
of
authority
that
,
without
examination
,
cannot
appear
to
us
to
be
Divine
?
Nay
,
why
should
the
Apostle
impose
such
a
task
upon
us
,
which
,
without
the
use
of
every
mans
particular
faculties
,
becomes
impossible
?
No
choice
will
then
be
left
in
Religion
to
the
generality
of
men
;
But
it
will
become
a
necessary
thing
;
and
we
are
bound
,
like
machins
,
to
move
alwayes
by
the
impulse
of
another
;
nay
quite
contrary
,
to
what
we
were
obliged
before
,
if
the
pretender
to
inspiration
change
his
note
,
and
playes
to
us
on
a
contrary
string
.
Would
it
not
be
strange
for
any
man
to
preach
to
,
and
exhort
,
stones
;
Or
argue
to
one
that
were
not
capable
of
any
impression
?
Or
could
S.
John
be
so
unreasonable
as
to
impose
the
trial
of
Spirits
on
men
that
either
have
no
faculties
to
examine
,
or
have
their
senses
tied
up
by
a
superiour
power
?
Must
all
false
Prophets
be
rejected
;
and
is
there
a
necessity
of
mens
believing
what
Doctrines
have
been
revealed
from
Heaven
;
and
must
they
not
yet
try
the
Spirits
,
and
use
their
own
faculties
to
examine
them
?
To
deny
this
may
indeed
be
suitable
to
some
Doctrines
of
the
Church
of
Rome
;
Yet
it
cannot
but
be
plain
to
a
Protestant
;
or
any
other
reasonable
man
,
that
has
not
his
faculties
given
him
in
vain
;
that
such
arguing
,
and
such
belief
serve
only
to
justifie
imposture
under
the
pretence
of
truth
,
and
to
blind
mens
eyes
,
that
they
may
be
led
into
a
ditch
;
This
is
to
make
fools
of
others
,
that
they
that
cheat
them
may
be
accounted
wise
;
and
those
,
who
are
thus
imposed
upon
,
disclaim
the
use
of
their
own
reason
,
and
have
eyes
of
their
own
,
but
see
not
;
which
is
all
one
as
to
have
none
at
all
:
And
it
must
appear
very
strange
,
that
any
man
,
having
a
clear
sight
,
should
yet
refuse
to
guide
himself
,
but
chuse
to
be
led
about
like
a
Dog
in
a
Halter
.
CHAP.
V.
THere
is
yet
one
Argument
more
why
we
should
try
and
examine
Doctrines
,
that
are
pretended
to
be
the
effects
of
inspiration
;
and
that
is
what
the
Apostle
makes
the
reason
of
his
Caution
and
Direction
,
because
many
false
Prophets
are
gone
out
into
the
world
:
Now
since
these
are
many
,
enough
to
boast
the
advantage
of
their
number
,
to
the
staggering
many
weak
men
,
and
frightening
that
Authority
which
should
suppress
them
,
and
yet
they
remain
false
Prophets
,
under
what
specious
pretences
soever
they
appear
;
There
is
great
reason
why
we
should
prove
and
try
them
,
that
we
may
not
be
led
away
with
the
error
of
the
wicked
,
and
extreamly
hazard
,
if
not
ruine
our
souls
.
For
,
in
matters
of
Religion
,
especially
where
divers
Opinions
of
the
same
thing
are
exposed
to
us
,
our
first
business
must
alwayes
be
,
according
to
our
capacity
and
power
to
settle
our
minds
by
a
fixed
choice
of
such
Principles
and
fundamentals
,
of
which
we
have
such
good
assurance
as
may
fully
convince
us
that
they
are
true
,
and
not
false
;
and
according
to
these
to
direct
our
lives
:
Which
can
never
be
done
without
enquiry
,
and
judging
,
for
our selves
,
of
those
Doctrines
that
,
under
pretence
of
a
Divine
Authority
,
are
,
by
any
,
propounded
to
our
belief
.
Since
,
therefore
,
there
are
so
many
false
Prophets
fluttering
in
the
world
,
there
is
reason
that
we
should
examine
and
try
them
;
and
not
believe
every
one
that
boldly
affirms
he
came
from
God
;
lest
we
entertain
thieves
and
robbers
,
in
the
room
of
hearty
and
honest
friends
;
and
instead
of
receiving
a
faithful
Guide
,
we
retain
one
that
deludes
us
out
of
our
way
,
till
at
last
he
lodges
us
in
the
chambers
of
Hell
,
instead
of
carrying
us
up
to
Heaven
.
But
since
no
man
comes
with
so
great
a
pretence
as
immediate
inspiration
,
or
to
deliver
Gods
will
to
the
world
,
but
that
he
will
offer
something
to
recommend
both
himself
and
message
;
since
he
knows
he
speaks
to
men
having
the
same
faculties
with
himself
,
who
have
,
at
least
,
their
own
reason
to
guide
their
choice
,
and
cannot
,
if
they
are
at
all
considerate
,
be
rash
in
their
entertainment
of
those
Doctrines
,
wherein
their
eternal
welfare
is
concerned
;
It
must
of
necessity
quicken
our
endeavours
to
try
and
sift
the
Doctrines
of
men
to
the
utmost
of
our
power
,
and
the
more
because
of
the
plausible
Arguments
that
deceivers
insinuate
themselves
by
into
the
hearts
and
affections
of
others
;
whose
poyson
may
appear
wholsom
to
the
eye
,
that
yet
gripes
and
swells
the
bowels
:
Amongst
many
things
,
therefore
,
that
render
false
Prophets
difficult
to
be
discerned
,
I
shall
instance
in
some
,
that
,
upon
the
view
of
them
,
and
discovery
of
their
deceit
,
we
may
use
the
utmost
diligence
in
our
trial
,
and
be
the
better
prepared
to
entertain
those
Rules
,
by
which
we
may
discern
true
inspiration
,
from
that
which
is
false
,
and
only
pretended
.
First
,
They
will
inveigh
against
the
Principles
you
have
already
received
,
and
those
that
are
the
guides
of
your
souls
;
As
well
knowing
that
a
new
building
cannot
be
erected
on
that
ground
on
which
another
stood
,
without
demolishing
the
old
,
removing
the
materials
,
and
clearing
the
foundation
:
And
this
they
alwayes
do
in
proportion
,
according
to
the
degrees
of
alteration
which
they
design
;
till
,
at
last
perhaps
,
they
introduce
among
you
golden
Calves
,
instead
of
the
worship
of
the
God
of
Israel
:
And
if
their
enterprize
be
thus
crown'd
with
a
joyful
success
,
their
language
will
be
like
that
which
we
read
(
1
King
.
12.18
.
)
.
Behold
,
O
Israel
,
the
Gods
that
brought
thee
out
of
the
land
of
Egypt
!
and
then
we
must
with
prostration
worship
them
.
False
Prophets
will
come
to
you
in
sheeps
cloathing
,
the
ravening
Wolf
shall
not
appear
till
he
has
an
opportunity
to
devour
you
:
The
Principles
of
these
would
fill
us
with
too
much
horror
and
amazement
,
should
they
appear
all
at
once
,
and
that
before
prejudice
were
removed
;
They
endeavour
,
therefore
,
to
gain
by
a
gradual
advancement
upon
us
;
abating
the
strength
of
custom
and
education
;
first
startling
,
and
then
seducing
us
;
using
methods
to
invalidate
the
old
,
before
they
settle
new
Principles
:
Nay
,
if
they
can
but
make
us
indifferent
betwixt
both
,
either
by
argument
or
debauchery
,
their
work
then
waits
only
a
fitting
opportunity
:
But
if
the
resistance
be
so
great
that
they
cannot
wholly
captivate
at
once
,
they
will
assault
where
we
are
weakest
,
baffle
us
by
degrees
,
and
introduce
one
point
dependently
on
another
,
till
at
last
we
become
wholly
theirs
,
before
we
are
sensible
of
so
great
a
change
as
they
by
succession
have
wrought
among
us
.
'T
is
a
vast
advantage
they
gain
against
us
,
if
they
can
but
render
us
lazy
in
our
enquiries
,
or
cause
us
to
undervalue
our
Guides
;
Which
they
will
never
be
wanting
in
,
as
long
as
an
evil
tongue
can
asperse
,
or
secret
whisperings
can
do
men
injury
,
who
are
not
present
to
answer
for
themselves
;
Nay
,
as
long
as
boldness
can
confront
modesty
;
Or
men
that
assume
not
equal
advantages
,
may
be
either
sworn
,
or
Hector'd
,
into
silence
.
Let
these
designing
men
but
once
bring
your
Teachers
into
contempt
,
and
it
will
not
be
long
er'e
they
drive
them
into
corners
:
The
former
has
been
long
attempting
,
and
not
without
considerable
success
;
God
▪
defend
us
against
the
latter
,
lest
the
people
are
destroyed
for
want
of
knowledge
,
and
ignorance
becomes
the
Mother
of
devotion
:
For
we
know
what
such
devotion
means
.
Thus
was
it
in
our
Saviours
time
;
the
Jews
branded
him
for
an
impostor
and
deceiver
,
that
so
they
might
argue
his
Doctrine
to
be
false
;
and
rather
than
own
,
that
his
Miracles
should
prove
divine
,
they
blasphemously
attributed
them
to
the
power
of
the
Devil
,
(
Matth.
12.24
.
)
:
And
the
Servant
is
not
above
his
Lord
;
But
the
same
Spirit
,
that
in
this
manner
,
disparaged
▪
the
Master
of
the
houshold
,
will
not
be
more
kind
to
the
family
:
but
will
make
us
,
if
he
can
,
as
he
did
the
Apostles
,
lustrating
Sacrifices
to
expiate
for
the
City
,
and
a
strange
spectacle
both
to
Angels
and
to
men
.
But
(
Secondly
)
These
projecting
men
that
come
to
you
with
inspired
Doctrines
,
till
they
kill
and
slay
and
take
possession
,
will
gloze
over
their
false
principles
with
all
possible
art
and
cunning
;
there
shall
be
no
Treason
against
the
person
of
a
Prince
,
when
it
is
their
pleasure
first
to
depose
him
;
and
if
he
come
to
an
untimely
end
,
they
kill
the
man
but
not
the
King
,
and
all
shall
be
,
not
murder
,
but
,
the
execution
of
Justice
,
when
they
sentence
him
by
a
Church-authority
superiour
to
his
own
:
Rebellion
then
is
a
just
vindication
of
their
own
right
,
and
they
only
break
their
Sovereigns
Scepter
,
that
Christs
alone
may
be
exalted
:
The
murdering
those
that
have
Sacred
Characters
impress'd
upon
them
,
is
taking
him
that
hindereth
,
out
of
the
way
,
and
all
the
usurping
Tyrannies
in
tne
world
,
are
exercised
only
to
bring
in
such
a
blessed
confusion
,
that
ambitious
men
may
from
the
spoils
of
others
,
build
their
own
Nests
on
high
,
and
this
shall
be
called
,
the
seating
the
Lord
Jesus
on
his
Throne
,
though
his
Religion
be
made
their
own
footstool
:
But
if
they
find
the
eyes
of
men
open
,
or
their
stomachs
too
nice
to
digest
such
hard
things
as
these
;
and
that
they
refuse
to
embrace
Devils
when
the
flames
appear
through
their
thin
garments
,
and
they
are
not
cut
long
enough
to
hide
their
cloven
feet
:
They
will
effect
by
stratagem
what
they
cannot
by
open
force
,
and
an
ambush
shall
destroy
what
a
Field-Army
cannot
:
They
will
hide
their
leaven
in
some
measures
of
meal
,
till
in
the
end
all
is
leavened
;
blend
truth
and
error
together
,
and
like
the
Gnosticks
,
make
a
Religious
mixture
that
shall
have
something
of
the
Jew
and
something
of
the
Christian
,
that
may
look
like
what
others
profess
,
but
still
add
something
of
their
own
,
that
poyson
may
be
swallowed
in
a
sweetned
potion
,
where
men
may
take
,
and
yet
never
taste
it
:
The
Saducees
could
deny
the
Resurrection
from
the
dead
,
and
yet
adhere
to
the
Books
of
Moses
:
The
Pharisees
could
admit
the
Commandments
of
God
,
and
yet
void
them
by
their
own
Traditions
:
The
Arrians
could
own
Christ
to
be
the
Saviour
of
the
world
,
and
yet
grant
him
only
to
be
a
Creature
;
And
the
Socinians
can
acknowledge
him
the
Redeemer
of
mankind
,
and
yet
deny
him
to
be
a
God
by
nature
:
And
amongst
all
these
,
and
many
more
,
error
is
entertain'd
for
the
sake
of
those
truths
that
cover
it
;
and
,
not
distinguishing
betwixt
the
precious
and
the
vile
,
men
often
receive
them
both
together
:
The
Papists
profess
the
Apostles
Creed
,
but
add
as
many
Articles
of
their
own
:
And
those
that
are
averse
to
these
,
will
yet
embrace
many
errors
,
and
are
the
more
easily
led
towards
them
when
they
are
dispersed
amongst
a
great
many
truths
:
But
when
we
consider
,
that
one
mouthful
of
pestilential
Air
may
infect
and
destroy
the
man
,
it
is
but
reasonable
all
should
be
wary
in
choosing
out
wholsom
habitations
;
and
since
a
little
poyson
may
make
us
swell
and
burst
asunder
,
this
may
be
more
effectual
to
destroy
,
than
all
the
food
we
swallow
with
it
can
be
to
save
and
preserve
us
in
full
strength
and
vigour
;
and
by
how
much
the
more
difficult
it
is
to
discern
it
,
the
more
careful
we
ought
to
be
.
Thirdly
,
False
Prophets
,
will
be
more
difficult
to
be
discerned
,
and
therefore
more
strictly
to
be
examined
by
us
,
because
they
will
make
their
erroneous
Doctrines
to
receive
a
seeming
countenance
from
the
Scriptures
:
These
are
what
we
own
to
be
our
Rule
,
and
by
these
we
judge
of
Doctrines
and
Opinions
,
and
therefore
are
unwilling
to
believe
that
to
be
false
,
which
many
Texts
are
brought
to
prove
:
Thus
the
Devil
tempted
our
Saviour
,
(
Matth.
4.6
.
)
,
when
he
would
attempt
the
ruine
of
mankind
,
and
the
disappointment
of
our
Redeemer
;
nay
,
of
the
whole
most
blessed
and
glorious
Trinity
,
in
contriving
and
carrying
on
such
wonderful
providence
▪
by
perswading
him
to
cast
himself
down
from
the
Pinnacle
of
the
Temple
,
to
make
him
sin
in
the
destruction
of
himself
,
and
anticipating
that
death
upon
the
Cross
,
by
which
he
was
to
become
our
Sacrifice
,
he
might
tempt
Providence
and
hazard
himself
:
If
thou
be
the
Son
of
God
(
sayes
he
)
cast
thy self
down
;
for
it
is
written
,
He
will
give
his
Angels
charge
over
thee
,
and
with
their
hands
they
shall
bear
thee
up
,
lest
at
any
time
thou
dash
thy
foot
against
a
stone
;
rendering
the
Text
plausible
to
his
purpose
,
by
omitting
that
part
of
keeping
him
in
all
his
wayes
:
But
this
was
such
a
tryal
of
skill
,
as
rendered
the
Devil
exceeding
foolish
,
because
he
that
knew
all
things
,
could
not
be
ignorant
of
what
he
had
omitted
,
which
was
the
key
to
open
that
promise
.
Yet
from
this
attempt
of
the
Devil
upon
our
Saviour
,
have
the
deceivers
of
mankind
throughout
all
Ages
endeavoured
to
insinuate
false
Doctrines
into
the
belief
of
others
,
by
bringing
Texts
of
Scripture
to
prove
them
:
The
instances
are
many
and
well
known
to
those
that
are
conversant
in
Books
and
Writings
,
or
have
given
themselves
the
variety
and
temptation
to
hear
men
of
different
opinion
from
us
:
But
alas
!
How
easie
is
it
for
one
of
no
extraordinary
skill
,
to
wrest
the
Scriptures
,
both
to
his
own
,
and
others
ruine
?
Nay
,
S.
Peter
tells
us
,
that
it
is
the
common
guilt
of
the
unskilful
and
unlearned
:
(
2
Epist.
3.16
.
)
:
How
much
more
then
may
designing
men
,
that
by
guile
endeavour
to
catch
the
ignorant
,
this
way
impose
upon
their
understandings
,
by
pretending
Scripture
,
to
prove
and
countenance
their
false
opinions
:
especially
among
such
as
admit
Texts
for
the
sake
of
their
number
,
not
their
weight
,
and
more
regard
the
sound
of
the
words
,
than
the
sense
which
is
couched
under
them
?
'T
is
no
difficult
matter
to
mistake
the
sense
of
any
Writing
,
and
then
to
plead
it
according
to
our
own
purpose
and
design
:
Nor
is
it
impossible
for
men
to
quote
divers
Texts
,
that
to
ignorant
men
,
may
,
by
their
sound
,
seem
to
countenance
their
opinion
,
that
in
their
true
meaning
are
nothing
for
them
,
or
else
confirm
a
contrary
proposition
:
This
the
Papists
and
Dissenters
know
;
and
this
we
are
acquainted
with
our selves
,
when
we
view
Books
whose
Margins
adorn
them
with
multitudes
of
Texts
,
which
they
pretend
to
prove
the
same
thing
by
,
and
yet
,
upon
a
more
strict
examination
,
do
not
at
all
make
for
their
purpose
:
And
commonly
when
men
multiply
these
beyond
necessity
,
to
prove
what
is
certainly
confirmed
by
few
that
are
plain
and
pertinent
,
their
Doctrine
is
either
doubtful
or
false
;
or
else
they
do
it
to
take
up
time
,
and
fill
their
discourses
which
their
own
barrenness
cannot
supply
:
Because
all
Scripture
,
being
of
Divine
Authority
,
if
in
any
place
it
be
plain
and
pertinent
to
the
point
which
it
is
brought
to
confirm
,
one
Text
is
as
good
as
a
thousand
;
and
to
quote
many
,
if
some
be
impertinent
,
the
whole
possibly
may
be
suspected
:
And
therefore
't
is
not
wisdom
to
do
it
,
but
in
points
much
controverted
among
Christians
;
and
in
those
especially
for
which
the
argument
to
prove
them
can
be
no
other
than
Divine
institution
.
Fourthly
,
If
false
Prophets
cannot
find
(
as
they
never
can
,
and
therefore
deal
in
obscure
places
,
where
the
Text
is
as
dark
,
as
the
places
retired
,
into
which
they
creep
to
lead
silly
women
captive
)
I
say
if
they
cannot
find
plain
Scripture
to
countenance
their
opinions
,
they
will
yet
pretend
visions
and
revelations
;
which
the
perfection
of
the
Scriptures
disallows
,
nor
have
they
any
argument
to
prove
them
,
besides
confidence
and
a
bold
presumption
:
Yet
some
are
apt
frequently
to
cry
a
Vision
from
the
Lord
,
when
it
is
the
fruit
of
their
own
phancies
,
whilst
their
souls
dream
when
their
bodies
sleep
,
or
are
indisposed
whilst
they
are
awaked
:
We
easily
know
how
far
the
depraved
dispositions
of
our
bodies
work
upon
our
minds
,
and
how
easie
it
is
for
men
,
proportionable
to
their
melancholy
or
joy
,
to
frame
different
opinions
of
things
:
(
which
by
the
way
renders
many
signs
of
grace
,
that
some
men
for
their
own
advantage
exhibit
to
the
world
,
altogether
vain
and
deceitful
)
.
But
,
notwithstanding
all
these
things
,
we
find
,
by
too
woful
an
experience
,
how
men
,
either
not
fixed
,
or
fearful
,
are
prevail'd
upon
by
such
pretensions
:
So
that
it
proves
a
difficult
task
to
hinder
their
error
,
or
to
reduce
them
from
it
.
For
all
former
rules
,
to
those
that
entertain
so
wild
a
principle
,
are
set
aside
;
and
Reason
must
not
be
heard
against
Revelation
:
Yet
since
God
is
but
one
,
and
all
Propositions
are
true
or
false
;
since
we
find
different
,
nay
,
contrary
Opinions
vented
to
the
World
,
under
the
same
pretence
,
't
is
an
argument
why
we
should
prove
and
try
them
;
and
the
rather
by
how
much
the
more
difficult
true
inspiration
is
to
be
distinguished
from
that
which
is
false
,
and
what
comes
from
God
to
be
discern'd
from
what
proceeds
from
the
constitution
of
our
bodies
,
the
variety
of
objects
presented
to
our
sense
,
or
what
the
Devil
injects
into
our
minds
,
and
thereby
employes
,
and
captivates
our
thoughts
,
and
this
way
frames
an
Opinion
.
Fifthly
,
False
Prophets
will
give
accents
to
what
they
deliver
,
with
such
art
and
elocution
,
as
may
make
great
impressions
on
a
multitude
;
and
suit
their
voice
to
the
constitutions
of
those
whom
they
design
to
delude
,
with
such
elevations
and
cadencies
as
may
agree
with
the
joyful
,
and
the
melancholy
;
as
if
a
man
must
first
be
skill'd
in
Song
,
before
he
is
capable
to
become
a
Preacher
;
or
a
Fidler
were
in
the
next
capacity
to
be
a
false
Prophet
to
delude
the
World
;
But
besides
these
suitable
percussions
upon
the
nerves
of
men
,
to
make
a
grateful
reception
in
the
understanding
;
They
add
to
it
a
great
deal
of
their
own
passion
,
which
many
mistake
for
a
true
zeal
,
they
can
be
loud
when
they
are
not
rational
,
and
what
is
wanting
in
sense
,
they
can
supply
by
noise
;
and
great
action
shall
pass
for
an
argument
;
and
a
goggle
of
the
eye
for
clear
demonstration
:
They
will
put
their
blood
and
Spirits
into
such
nimble
motions
,
that
they
will
seem
as
if
they
were
ravished
from
themselves
,
and
the
parts
of
their
bodies
were
just
running
away
from
one
another
.
This
strange
fury
is
called
zeal
,
and
many
men
are
apt
to
receive
every
thing
for
true
,
which
is
thus
recommended
by
a
Religious
fury
;
not
thinking
that
zeal
is
determined
by
its
object
,
and
according
to
what
it
is
conversant
about
,
becomes
either
good
or
bad
.
With
what
zealous
acclamations
and
repeated
outcries
did
the
Jews
call
for
the
crucifixion
of
our
Saviour
,
whilst
they
tried
,
saying
,
Crucifie
him
,
Crucifie
him
;
(
Luke
23.21
.
)
:
and
the
more
Pilate
endeavoured
to
release
,
the
more
zealous
were
they
to
put
him
to
death
,
and
more
instant
in
requiring
his
blood
.
In
this
,
men
of
false
and
corrupted
Principles
exceed
those
that
are
possess'd
of
true
;
truth
being
usually
conveyed
with
simplicity
,
because
reason
and
understanding
receives
and
fortifies
it
;
but
Error
must
be
managed
by
art
and
cunning
,
because
its
nature
cannot
recommend
it
:
We
read
of
men
,
in
the
7
th
of
Hosea
,
that
though
they
devoured
their
Kings
and
Judges
,
strayed
away
into
the
Groves
and
Woods
,
from
the
Worship
of
God
to
that
of
an
Idol
;
so
that
none
(
sayes
God
)
calleth
upon
me
,
yet
they
were
as
hot
as
an
Oven
.
And
those
false
Prophets
mentioned
by
Jeremiah
,
that
spake
peace
to
those
that
despised
their
Maker
,
and
to
such
as
walk'd
after
the
stubbornness
and
imagination
of
their
own
hearts
;
saying
,
No
evil
shall
come
upon
you
;
were
eager
to
deliver
what
they
had
no
Commission
to
do
,
and
exceeding
zealous
to
publish
the
Message
of
which
God
refused
to
be
the
Author
;
I
have
not
sent
these
Prophets
(
sayes
God
)
yet
they
ran
:
I
have
not
spoken
to
them
,
yet
they
prophesied
,
(
Jer.
23.21
.
)
.
So
that
we
may
be
easily
deceived
,
if
we
are
drawn
into
our
belief
by
the
heat
and
eagerness
of
those
that
endeavour
to
impose
upon
us
,
if
we
have
no
other
way
to
difference
a
fire
that
warms
and
relieves
,
from
that
which
will
both
scorch
and
burn
us
.
Sixthly
,
False
Prophets
that
go
abroad
into
the
world
,
will
frequently
boast
the
number
of
themselves
,
and
startle
men
with
the
glory
and
multitude
of
their
proselytes
.
But
Egypt
had
many
Magicians
and
Sorcerers
in
Pharaohs
time
that
could
confront
the
Rod
of
Aaron
,
and
boldly
vye
Miracles
with
Moses
:
Baals
Priests
were
four
hundred
and
fifty
,
and
the
Prophets
of
the
Groves
four
hundred
:
and
what
proportion
could
Elijah
bear
to
such
a
multitude
as
these
?
The
Arrians
,
among
the
Christians
,
were
so
numerous
,
that
Athanasius
seemed
to
engage
against
the
World
;
And
the
Papists
boast
an
Universality
,
as
well
as
Antiquity
of
their
Church
;
Nay
,
the
Fanaticks
also
tell
us
of
their
number
,
and
take
all
opportunities
to
shew
themselves
,
in
the
greatest
and
most
formidable
body
;
Not
only
to
put
frights
upon
Authority
;
but
to
gain
beholders
and
Proselytes
too
:
Herod
and
Pilate
,
for
such
ends
as
these
,
shall
become
friends
;
And
Ephraim
and
Manasseh
shall
join
together
to
make
an
argument
from
the
increase
of
number
,
though
Manasseh
be
against
Ephraim
,
and
Ephraim
against
Manasseh
.
And
abundance
of
men
(
especially
such
as
neglect
to
examine
the
Principles
of
their
Religion
)
are
led
on
by
company
and
example
;
they
follow
the
Herd
though
to
their
own
ruine
,
and
will
run
on
with
the
Flock
or
Covey
till
the
Fowler
spreads
his
Net
over
them
;
Though
arguing
to
the
truth
from
the
numbers
that
profess
it
,
would
for
some
time
have
concluded
our
Religion
to
have
been
false
,
and
given
the
cause
both
to
Jews
and
Heathens
;
The
Turk
may
yet
boast
the
number
of
his
Proselytes
,
and
the
Devil
brag
that
his
name
is
Legion
.
Seventhly
,
False
Prophets
will
often
plead
the
strictness
of
their
lives
,
and
will
come
with
Holiness
written
upon
their
Foreheads
,
how
little
soever
be
in
their
hearts
;
They
will
often
be
very
precise
and
scrupulous
;
and
though
they
can
swallow
Camels
,
yet
they
will
strain
at
Gnats
;
they
will
be
very
tender
in
smaller
matters
,
that
they
may
be
thought
such
as
great
sins
never
seize
on
;
like
the
Pharisees
in
the
Gospel
,
they
will
pay
tythe
of
Mint
,
Anise
,
and
Cummin
,
although
they
omit
the
weightier
matters
of
the
Law
:
None
among
the
Jews
were
more
outwardly
grave
and
formal
,
than
these
;
they
made
broad
the
Phylacteries
,
those
scrolls
of
Parchment
,
on
which
the
Law
was
inscribed
,
that
they
might
be
capable
of
more
Texts
of
Scripture
,
than
other
mens
,
to
shew
their
great
opinion
of
the
Law
;
they
enlarged
also
the
fringes
of
their
Garments
beyond
the
proportions
of
other
men
,
that
they
might
not
only
be
badges
of
their
distinction
and
separation
,
but
evidence
them
to
be
exceedingly
Religious
;
because
they
were
commanded
by
God
to
be
worn
to
remember
them
of
the
Law
,
as
well
as
to
difference
the
Jews
from
other
Nations
,
and
to
prevent
Idolatry
,
as
often
as
they
look'd
upon
these
Fringes
,
which
the
God
of
Israel
commanded
them
to
wear
,
(
Numb.
15.38
.
)
.
Scrupulous
were
these
men
in
relation
to
all
the
circumstances
of
Religion
,
but
they
regarded
not
so
much
the
substance
of
it
,
nor
what
these
things
were
ordain'd
to
signifie
and
represent
.
We
read
of
some
in
the
Apostles
dayes
,
that
had
a
form
of
Godliness
,
who
yet
denied
the
power
thereof
,
(
2.
Tim.
3.4
.
)
.
And
this
continues
still
in
the
World
,
and
will
,
so
long
as
Religion
is
capable
of
being
vailed
with
hypocrisie
,
and
one
man
cannot
discern
the
inside
of
another
:
'T
is
but
being
strict
in
outward
appearance
,
and
a
wicked
man
may
be
accounted
a
Saint
;
and
if
open
and
scandalous
sins
be
avoided
,
mens
inside
may
be
full
of
rottenness
and
corruption
,
and
they
be
canonized
still
:
Thus
the
Devil
may
be
taken
for
an
Angel
of
light
,
if
he
can
but
hide
his
malice
and
his
flames
;
And
men
may
cheat
their
Neighbours
,
commit
adultery
,
or
secret
murder
,
if
their
actions
escape
the
notice
of
others
,
and
they
make
not
themselves
a
spectacle
to
the
world
:
This
the
Ministers
of
Sathan
do
,
like
him
,
acting
deeds
of
darkness
within
,
whilst
yet
a
Candle
is
hung
out
at
their
doors
;
that
are
earnest
for
reformation
in
other
men
,
but
do
not
at
all
reform
themselves
;
only
they
endeavour
to
cover
those
faults
which
yet
they
will
not
strive
to
amend
:
If
they
bless
God
with
their
mouths
,
they
care
not
if
they
blaspheme
him
in
their
hearts
,
because
their
business
is
not
to
recommend
themselves
to
God
,
but
unto
those
men
whom
they
designingly
delude
:
God
himself
complains
of
such
Atheistical
hypocrites
,
that
turn
things
upside
down
,
that
seek
to
hide
their
counsel
from
the
Lord
,
and
their
works
are
in
the
dark
;
They
draw
near
me
(
sayes
God
)
with
their
mouth
,
and
with
their
lips
do
honour
me
;
but
have
remov'd
their
heart
far
from
me
,
(
Isai.
29.13
.
)
.
And
there
is
yet
sufficient
cause
of
lamenting
the
sad
state
of
Professors
of
Christianity
,
who
are
still
beguiled
with
good
words
into
ill
practices
,
and
under
a
pretence
of
Religion
are
drawn
to
renounce
it
.
But
yet
in
the
midst
of
such
various
Principles
preached
to
the
World
with
noise
and
confidence
;
with
great
zeal
,
though
little
reason
,
(
which
therefore
as
an
enemy
some
disgrace
and
vilifie
)
they
distract
the
minds
of
those
that
are
unsetled
,
disturb
the
peace
of
all
Society
,
both
Civil
and
Religious
,
draw
men
into
Heresie
and
Schism
,
and
every
evil
work
,
and
make
them
think
those
Prophets
inspired
with
the
breath
of
God
,
that
swell
only
with
their
own
passion
,
and
disgorge
themselves
in
fire
and
brimstone
among
mankind
:
And
the
Doctrines
that
cause
these
disorders
,
they
manage
with
such
art
,
and
such
suitable
applications
,
and
have
so
many
plausible
pleas
to
the
World
,
by
which
they
spread
them
with
too
much
success
over
the
minds
of
men
:
That
it
must
fully
convince
us
of
a
necessity
to
use
diligence
in
our
enquiries
,
and
to
try
the
Spirits
whether
they
are
of
God
;
and
so
much
the
more
,
because
many
false
Prophets
are
gone
out
into
the
world
.
And
thus
I
have
done
with
the
Arguments
and
Reasons
why
we
should
examine
the
Doctrines
of
those
that
come
to
preach
Religion
among
us
,
let
their
pretensions
of
Authority
be
what
they
will
;
Though
they
arise
as
high
as
inspiration
,
and
aver
their
Commission
to
be
from
Heaven
.
CHAP.
VI.
I
Proceed
now
to
my
second
Particular
proposed
,
about
this
duty
of
trying
Spirits
;
And
that
is
to
give
you
some
Directions
how
to
know
when
Doctrines
propounded
,
as
coming
from
God
,
are
indeed
revealed
from
Heaven
,
and
the
Deliverers
to
be
believed
as
inspired
from
above
,
and
accordingly
to
be
entertained
in
the
world
.
Now
because
men
are
apt
sometimes
to
rely
on
false
characters
of
trial
;
and
there
being
several
marks
set
up
,
by
men
of
various
humours
and
interests
,
to
guide
them
in
their
way
to
Heaven
,
by
which
they
pretend
they
are
able
to
direct
themselves
and
others
,
and
try
Doctrines
and
Opinions
:
I
shall
make
some
brief
reflections
on
them
,
that
no
prejudice
may
remain
to
hinder
us
from
embracing
the
true
methods
of
trying
mens
Propositions
in
Religion
;
Especially
those
who
come
with
so
great
an
authority
as
inspiration
.
And
(
1.
)
We
meet
with
many
in
the
world
,
who
suppose
what
they
call
the
Church
,
which
they
make
as
narrow
and
little
as
they
can
,
to
be
either
that
into
which
they
ultimately
resolve
their
Faith
;
or
at
least
to
have
such
Authority
as
to
determine
all
points
in
Religion
,
and
what
rules
are
to
be
accepted
as
Divine
,
and
therefore
by
her
judgment
all
Spirits
and
Doctrines
are
to
be
tried
,
and
determined
.
But
this
Guide
will
many
times
be
uncertain
;
Nay
false
too
,
if
a
Society
of
men
,
called
the
Church
,
agree
upon
such
Principles
as
are
erroneous
;
which
we
find
a
thing
not
impossible
,
when
our
present
experience
may
inform
us
,
that
Rome
,
which
would
be
the
only
Church
;
and
many
separate
Congregations
in
the
World
,
who
yet
assume
the
honour
of
a
Church
,
err
in
Articles
of
the
Christian
Faith
,
and
in
many
wayes
of
Discipline
and
Manners
:
And
this
is
no
wonder
at
all
,
when
we
consider
that
a
Church
is
a
Society
of
men
;
and
that
every
man
is
capable
of
error
;
and
that
all
Councils
are
managed
by
votes
;
and
these
many
times
are
given
wrong
,
not
only
through
ignorance
or
inadvertency
,
but
humour
and
interest
so
far
prevail
in
the
opinions
of
many
,
that
we
cannot
yield
their
determinations
to
be
infallible
:
Especially
since
we
often
find
great
Assemblies
managed
by
the
tricks
and
devices
of
a
few
,
whose
designs
,
being
beyond
the
reach
of
the
multitude
,
draw
them
by
degrees
into
the
consent
to
what
,
had
they
foreseen
,
they
would
never
have
yielded
.
Were
the
promises
,
indeed
,
of
an
infallible
direction
from
the
Spirit
of
God
,
made
to
all
ages
of
the
Church
,
and
tied
to
the
Assemblies
which
Christians
call
Councils
;
we
could
not
reasonably
dispute
their
determinations
,
but
must
obey
them
:
But
the
promises
of
this
nature
being
confined
to
the
first
planters
of
the
Gospel
,
that
were
to
publish
an
infallible
Rule
to
the
world
,
and
neither
made
,
nor
useful
,
to
future
Generations
,
but
only
to
prove
the
certainty
of
the
Gospel
,
to
which
every
Christian
is
to
submit
both
his
Faith
and
Practice
,
it
being
a
rule
in
all
things
necessary
to
salvation
▪
The
things
now
ordained
by
any
Church
,
or
Society
of
men
(
whatever
authority
they
may
claim
above
us
)
as
necessary
to
salvation
,
have
neither
strength
,
nor
authority
,
unless
it
may
be
declared
that
they
may
be
taken
out
of
holy
Scripture
▪
And
therefore
General
Councils
may
err
,
and
have
err'd
in
things
pertaining
to
God
,
as
our
Church
declares
in
the
twenty
first
Article
:
'T
is
true
indeed
,
the
Church
of
the
Jews
had
the
Oracles
of
God
committed
to
them
;
They
were
,
custodes
legis
,
the
keepers
of
the
Law
:
So
the
Church
among
the
Christians
,
has
the
Gospel
committed
to
her
custody
,
and
has
a
power
to
determine
in
indifferent
matters
;
To
order
all
the
circumstances
in
Religion
,
for
decency
,
order
and
edification
;
and
Authority
to
restrain
such
Controversies
as
tend
to
make
a
Schism
and
separation
,
and
dissolve
that
unity
which
Christians
are
frequently
exhorted
to
keep
:
So
that
although
the
Church
be
a
witness
and
keeper
of
Holy
Writ
,
yet
as
it
ought
not
to
decree
any
thing
against
the
same
;
So
besides
the
same
,
ought
it
not
to
enforce
any
thing
to
be
believed
for
necessity
of
salvation
:
as
our
Church
declares
in
her
twentieth
Article
.
I
shall
not
deny
,
(
nor
could
I
without
singular
pride
and
Arrogance
)
but
that
Fathers
and
Councils
,
and
all
Congregations
of
holy
and
judicious
Christians
,
much
more
Bishops
and
Governours
of
the
Church
,
treating
about
a
point
in
Religion
,
attempted
to
be
introduced
a
new
,
or
being
old
,
is
controverted
in
the
world
;
are
with
great
deference
to
be
attended
to
:
For
every
mans
reason
will
urge
this
obligation
to
himself
;
That
his
own
judgement
is
rendered
suspected
,
when
it
opposes
the
common
and
united
determination
of
persons
that
cannot
justly
be
reproached
with
want
either
of
skill
or
honesty
;
And
't
is
ordinary
for
men
to
mistrust
the
sight
of
their
own
eyes
,
when
a
multitude
of
others
,
having
the
same
advantage
,
cannot
behold
what
a
single
person
pretends
to
see
.
And
in
Religious
affairs
,
and
such
matters
as
are
of
great
moment
,
when
persons
of
learning
,
piety
,
and
authority
in
the
holy
Church
of
Christ
,
assemble
with
solemnity
,
and
have
a
real
intention
to
employ
,
with
all
faithfulness
and
diligence
,
those
parts
which
God
has
bless'd
,
and
encreased
,
to
them
by
the
advantage
of
a
peculiar
education
and
study
,
invoking
a
Divine
influence
upon
their
endeavours
to
find
out
the
truth
and
meaning
of
any
difficult
and
controverted
proposition
;
We
have
great
reason
to
incline
to
the
belief
of
what
these
shall
deliver
for
truth
;
Unless
the
contrary
be
so
apparent
to
us
,
upon
sufficient
enquiry
,
that
there
is
no
cause
of
hesitation
at
all
.
This
being
the
moderate
opinion
of
our
own
Church
,
we
are
opposed
in
it
both
by
the
Papist
and
Fanatick
;
The
former
asserts
that
major
est
autoritas
Ecclesiae
quam
Scripturae
.
That
the
Authority
of
the
Church
is
greater
than
that
of
the
Scripture
:
And
that
Traditiones
sunt
pari
pietatis
affectu
cum
Scripturis
recipiendae
:
Their
Traditions
are
to
be
received
with
the
same
affection
and
devotion
as
the
Scriptures
:
And
truly
the
latter
come
not
far
short
of
these
;
but
as
much
confine
(
when
it
is
in
their
power
)
the
belief
as
well
as
practice
of
their
members
to
the
determination
of
their
Assemblies
;
and
little
differ
from
the
Roman
infallibility
in
the
end
and
design
:
For
if
any
Churches
among
our selves
do
yet
affirm
as
they
have
formerly
declared
,
that
the
Kirk
of
Scotland
,
was
to
be
the
pattern
of
their
Reformation
;
then
I
am
sure
they
expect
the
same
submission
,
both
in
opinion
and
practice
,
to
their
Assemblies
determinations
,
as
a
Popish
Council
do
to
their
Canons
;
or
the
Pope
himself
to
his
Decrees
:
For
to
the
Assembly
held
at
Glasgow
(
1638
)
they
swore
that
for
judgement
and
practice
,
they
would
adhere
to
the
Determination
of
it
;
though
perhaps
they
knew
not
what
it
would
determine
.
But
to
leave
the
persons
of
those
that
stretch
the
power
of
a
Church
beyond
the
Authority
God
has
given
her
:
There
are
three
Reasons
which
plainly
shew
that
any
Church
,
or
Council
of
men
,
cannot
lay
down
any
Propositions
,
which
derive
their
utmost
Authority
from
themselves
,
that
may
be
the
ultimate
Rules
by
which
the
Doctrines
and
Opinions
of
others
are
to
be
judged
.
(
1.
)
Because
God
to
whom
our
Religion
relates
,
has
appointed
a
rule
that
being
superiour
to
the
inventions
of
men
,
must
bind
their
fancies
and
opinions
in
these
things
,
and
determine
their
Faith
with
those
general
actions
that
are
deem'd
Religious
.
To
what
purpose
were
the
Scriptures
given
to
the
World
,
if
they
were
not
to
be
Rules
and
Directions
to
men
?
Nay
,
God
being
the
Creator
of
all
things
,
and
in
reason
claiming
the
Supreme
Sovereignty
over
the
things
which
he
has
made
;
It
is
in
his
power
to
impose
what
Laws
he
will
upon
the
world
;
and
't
is
most
suitable
to
his
goodness
to
reveal
them
:
That
men
may
not
err
for
want
of
knowledge
;
nor
their
thoughts
contradict
the
will
of
their
Maker
:
Now
this
he
has
done
in
the
holy
Scriptures
,
which
are
sufficiently
authorized
by
his
own
Sanction
,
in
that
Miracles
attended
their
first
publication
,
which
are
,
as
it
were
,
the
Broad
Seal
of
Heaven
,
that
prove
them
Gods
own
Act
and
Deed
,
when
they
no
way
contradict
the
natural
Notions
,
and
the
prime
foundations
of
the
Religion
of
men
:
The
Scriptures
therefore
being
thus
given
and
confirmed
to
us
,
must
either
be
our
Supreme
Direction
,
and
an
infallible
guide
in
matters
of
Religion
;
or
else
they
were
deliver'd
to
no
purpose
,
or
to
cheat
and
delude
mankind
:
The
former
consists
not
with
the
wisdom
of
God
;
and
the
latter
would
contradict
both
his
goodness
and
his
truth
:
All
the
difficulty
then
will
be
,
whether
this
Rule
is
sufficient
to
guide
us
in
the
Doctrine
and
practice
of
Religion
,
so
that
we
need
not
any
new
inspiration
,
or
any
rules
to
be
superadded
,
beyond
the
sence
of
Scripture
it self
,
to
conduct
men
in
their
way
to
Heaven
?
And
consequently
,
whether
we
may
by
them
judge
of
all
Doctrines
and
Opinions
without
the
help
of
the
Roman
infallibility
,
or
what
is
the
same
in
another
dress
,
the
unerring
Spirit
of
the
Enthusiast
?
But
admitting
the
Scriptures
to
be
of
Divine
Authority
,
they
themselves
are
a
sufficient
testimony
of
their
own
perfection
,
whilst
they
declare
that
they
proceeded
from
Divine
inspiration
,
to
be
profitable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
,
that
the
man
of
God
may
be
perfect
,
throughly
furnish'd
unto
all
good
works
,
(
2
Tim.
3.16
.
)
.
(
2.
)
No
Canons
or
Decrees
,
of
whatever
bears
the
name
of
Church
,
or
Council
,
can
be
a
Rule
of
trying
Doctrines
in
Religion
,
so
as
to
be
ultimate
and
Supreme
;
Because
all
the
conclusions
and
propositions
of
these
,
are
themselves
the
Doctrines
and
Opinions
of
men
,
either
with
,
or
without
,
the
pretence
of
inspiration
;
and
all
Doctrines
are
to
be
tried
themselves
;
For
this
must
be
included
(
as
I
have
sufficiently
proved
)
in
S.
John's
direction
,
try
the
Spirits
whether
they
are
of
God
:
That
therefore
which
is
subject
to
an
higher
Tribunal
,
cannot
be
it self
the
highest
;
nor
what
is
appointed
solely
to
aid
us
in
our
trial
and
examination
of
Opinions
;
nor
the
utmost
Rule
by
which
we
must
examine
them
.
Lastly
,
If
the
Doctrines
of
the
Prophets
and
Apostles
of
old
,
nay
,
of
Christ
himself
,
the
Saviour
of
the
World
,
were
lyable
to
the
examinations
of
men
;
(
it
being
natural
to
mankind
to
try
the
truth
of
any
Propositions
,
before
they
believe
them
)
:
Then
,
certainly
,
no
assembly
of
men
can
now
in
reason
pretend
such
authority
to
impose
their
own
Doctrines
upon
the
World
,
as
Rules
for
all
to
submit
unto
,
without
any
farther
examination
:
And
,
if
they
must
be
examined
at
all
,
it
must
be
by
something
of
greater
credit
and
authority
in
the
World
.
Now
that
the
Prophets
of
old
were
to
be
tryed
,
whether
true
or
false
,
is
plain
to
any
that
will
give
themselves
leisure
to
consider
,
not
only
that
,
otherwise
,
there
could
be
no
such
thing
as
a
false
Prophet
in
the
determination
of
men
,
(
true
and
false
having
the
same
evidence
)
but
that
God
himself
gave
directions
under
the
Old
Testament
how
to
know
the
one
from
the
other
;
(
Deut.
13.1
.
and
chap.
18.22
.
)
,
which
rules
had
been
vain
and
insignificant
,
if
,
by
these
,
men
were
not
to
try
them
.
Hence
is
it
,
that
those
that
attribute
great
authority
to
Christian
General
Councils
,
do
not
think
their
Canons
obligatory
(
unless
the
things
included
in
them
bind
antecedently
,
by
their
own
nature
,
or
a
superiour
Law
)
till
they
are
received
in
those
Nations
and
Churches
to
which
they
are
sent
.
(
2.
)
As
the
Doctrines
of
the
Prophets
were
to
be
examined
,
so
were
also
those
of
the
Apostles
:
Hence
was
it
,
that
S.
Paul
,
who
was
extraordinarily
called
to
be
an
Apostle
,
God
himself
supplying
him
with
Unction
and
Ordination
,
by
giving
him
authority
from
Heaven
;
and
our
Saviour
descending
by
an
apparition
from
the
Clouds
,
to
invest
him
with
dignity
and
power
:
Hence
it
was
(
I
say
)
that
this
great
Apostle
,
in
his
Call
dignified
beyond
his
Brethren
,
commends
the
Bereans
(
Acts
17.11
.
)
because
they
searched
and
examined
his
Doctrines
,
whether
they
were
true
or
false
,
by
those
Scriptures
they
had
already
received
,
and
by
comparing
his
Doctrines
with
the
Natural
Religion
of
Mankind
,
with
what
our
Saviour
and
other
Apostles
preached
;
and
most
probably
with
the
Scriptures
of
the
Old
Testament
,
that
they
might
be
assured
,
that
what
he
delivered
was
consonant
to
that
which
was
there
exhibited
concerning
the
Messias
:
And
therefore
these
were
of
more
pliable
,
and
ingenuous
,
and
gentile
tempers
,
than
those
of
Thessalonica
,
who
were
more
regardless
of
these
concerns
;
as
S.
Chrysostom
comments
upon
this
Text.
(
3.
)
The
Doctrines
even
of
our
Saviour
himself
,
(
though
never
man
spake
like
him
)
were
lyable
to
examination
by
those
that
heard
,
before
they
entertain'd
them
:
And
certainly
if
any
might
recommend
propositions
upon
his
own
authority
,
he
might
,
who
was
the
Wisdom
of
the
Father
;
in
whom
all
fulness
dwelt
;
Nay
,
the
fulness
of
the
Godhead
was
,
as
it
were
,
inclosed
in
his
own
body
:
Yet
he
bids
the
Jews
to
search
the
Scriptures
,
and
to
consider
how
well
his
Person
and
his
Doctrines
agreed
with
the
antient
Predictions
in
relation
to
him
;
and
,
accordingly
,
either
to
receive
,
or
reject
,
him
:
For
these
(
sayes
he
)
are
they
which
testifie
of
me
;
And
in
them
ye
think
ye
have
eternal
life
:
(
John
5.39
.
)
So
that
it
is
plainly
evident
,
from
the
beginning
,
that
no
Doctrines
,
under
pretence
of
what
inspiration
soever
,
were
to
be
received
by
men
without
examination
:
But
,
as
those
of
the
Apostles
were
to
be
compared
with
what
our
Saviour
delivered
;
his
again
to
be
measured
,
not
only
by
his
own
divine
authority
,
but
this
also
was
to
be
proved
by
the
Law
and
the
Prophets
,
and
the
Prophets
themselves
by
those
Rules
which
God
had
given
to
the
Jews
to
judge
by
:
So
is
there
not
reason
,
that
the
doctrines
of
men
pretending
to
Christianity
,
under
what
authority
soever
they
are
published
,
should
still
be
examined
by
a
superiour
Rule
;
even
by
what
the
primitive
Planters
of
our
Religion
have
left
for
our
perusal
and
direction
,
viz.
the
doctrine
of
Christ
and
his
holy
Apostles
?
which
priviledge
(
whatever
Romanists
plead
for
themselves
)
to
hide
from
,
or
deny
to
,
others
,
is
the
greatest
cruelty
and
irreligion
;
Enough
it
is
to
render
any
doctrine
suspected
,
that
thus
hides
and
runs
to
corners
,
and
avoids
all
the
tryals
of
men
:
And
we
have
great
reason
to
mistrust
those
who
take
away
mens
judgement
of
discretion
,
valuing
them
only
like
Beasts
that
perish
,
whilst
they
are
not
perswaded
,
but
whip'd
to
their
work
,
and
many
times
cripled
under
their
burden
,
when
yet
they
know
not
what
they
carry
.
Thus
I
have
(
though
more
largely
than
my
first
thoughts
designed
)
not
only
stated
the
use
and
authority
of
the
Church
in
her
Synods
and
Councils
in
the
examination
of
Doctrines
and
Opinions
,
but
shewed
you
withal
,
that
as
their
Decrees
are
not
infallible
,
so
neither
are
they
the
highest
Rules
by
which
we
judge
of
the
Doctrines
of
men
:
Had
it
been
otherwise
when
our
Saviour
came
to
plant
his
Gospel
,
the
infallibility
of
the
Jewish
Sanhedrim
had
justly
condemned
him
for
an
Impostor
,
and
all
the
Christian
Religion
deliver'd
,
and
authorized
,
by
him
,
had
proved
only
a
Fable
and
a
Dream
.
CHAP.
VII
.
THe
most
considerable
Adversaries
that
oppose
this
way
of
stating
the
Churches
Authority
in
determining
points
of
Faith
,
seem
to
many
to
be
the
Romanists
:
and
therefore
this
Chapter
will
briefly
confute
their
high
pretences
to
a
strange
Infallibility
,
by
which
they
have
introduced
as
strange
Doctrines
into
the
Christian
Religion
.
And
,
indeed
,
there
was
never
a
Law
,
yet
,
so
plainly
penn'd
,
but
that
the
inventions
of
men
(
who
make
it
their
business
to
render
Laws
,
both
Divine
,
and
humane
,
subservient
to
their
Secular
interests
)
will
blunt
its
edge
,
and
endeavour
to
make
it
their
own
property
,
by
altering
,
or
over-urging
its
design
.
The
same
use
has
been
made
of
Texts
of
Scripture
,
by
the
two
Opponents
of
the
Church
of
England
,
enlarging
,
or
diminishing
,
the
Infallibility
promised
to
the
Apostles
,
that
it
may
the
better
countenance
their
own
pretences
:
Some
restraining
the
promises
expressing
the
holy
Spirits
miraculous
assistance
in
the
guiding
the
Sacred
Pen-men
of
the
Gospel
,
to
the
Roman
Church
;
And
others
extending
it
to
every
man
of
their
own
persuasion
,
or
at
least
to
the
Ministers
and
Elders
of
their
Churches
:
I
shall
here
therefore
spend
a
few
leaves
to
shew
that
the
Papists
can
have
no
ground
in
the
Scripture
to
build
their
infallible
determinations
on
,
nor
any
reason
at
all
to
maintain
their
infallibility
.
I
know
not
how
it
comes
to
pass
that
other
Churches
must
forfeit
their
interests
in
the
promises
of
the
Gospel
,
that
the
Romanists
may
proudly
arrogate
them
to
themselves
;
Or
any
reason
why
the
right
of
others
must
sneak
or
stoop
to
their
bold
usurpations
:
As
if
their
Church
could
not
well
be
Head
of
the
World
,
unless
we
allow
it
to
have
all
the
Brains
too
;
and
dash
them
out
of
the
Sculls
of
others
,
to
fill
their
head
till
their
understandings
become
incomprehensibly
infallible
,
that
all
the
race
of
Christians
in
the
world
,
may
receive
Rules
only
from
them
;
and
give
up
the
natural
freedom
of
their
minds
to
enlarge
the
Pope's
Empire
and
Authority
;
As
if
they
only
were
like
the
Jews
of
old
,
to
whom
were
committed
the
Oracles
of
God
;
And
these
they
might
either
keep
to
themselves
,
or
allow
them
to
others
as
they
see
occasion
:
This
makes
a
reproof
to
them
(
like
Rebellion
against
a
Prince
)
a
crime
so
great
,
that
nothing
but
death
can
sufficiently
expiate
:
Among
them
,
't
is
but
calling
any
one
Heretick
,
and
a
dressing
him
up
with
pictures
of
Devils
,
and
presently
he
is
exposed
to
the
flames
:
And
this
is
such
a
Sovereign
power
of
life
and
death
,
that
it
reaches
not
only
the
body
,
but
the
soul
.
Thus
as
some
flea
the
truth
,
to
prove
it
naked
;
and
instead
of
declaring
it
,
expose
it
:
So
others
pretending
to
its
safe
custody
,
permit
none
to
understand
it
but
themselves
;
And
so
the
rest
must
swallow
a
Serpent
for
a
Fish
,
and
eat
stones
instead
of
bread
:
As
if
imposing
cheats
upon
the
World
,
were
the
best
way
to
prove
a
man
insallible
;
and
deluding
others
,
were
the
only
Argument
to
evidence
,
that
we
are
not
deceived
our selves
:
This
is
the
great
secret
of
the
Roman
Empire
,
that
does
not
only
silence
Disputes
,
but
forbid
Enquiry
:
That
does
not
only
stop
the
mouths
,
but
crack
the
skulls
of
mankind
,
taking
away
our
judgement
of
discretion
,
and
our
choice
,
and
Metamorphosing
men
into
Beasts
:
And
then
they
put
the
yoke
upon
us
,
and
whip
us
on
to
toyl
and
drudgery
;
that
their
own
Pastures
may
be
covered
with
Flocks
,
and
their
Valleys
stand
thick
with
Corn
,
whilst
the
high
Hills
laugh
and
sing
.
For
if
it
be
once
supposed
that
their
Church
is
infallible
,
whatever
they
determine
must
be
true
;
And
when
we
have
vow'd
obedience
to
them
,
't
will
be
too
late
afterwards
to
make
enquiry
.
A
powerful
way
this
is
to
reconcile
men
,
when
contradictions
themselves
may
thus
meet
,
and
at
any
infinite
distance
embrace
,
when
the
Romanists
please
to
declare
them
true
.
If
this
one
point
be
but
admitted
,
't
will
be
ridiculous
to
dispute
the
rest
:
For
all
the
Articles
must
certainly
be
true
,
which
a
Church
,
has
determined
that
cannot
err
:
This
is
a
new
way
,
indeed
,
to
walk
by
faith
,
and
not
by
sense
;
to
pull
out
our
eyes
that
we
may
see
the
better
;
And
instead
of
captivating
our
understandings
to
the
obedience
of
Faith
,
to
deliver
up
our
reason
to
another
man
.
This
is
perfectly
to
enslave
our selves
,
when
Christ
has
made
us
free
;
to
entangle
our
necks
in
the
yoke
of
bondage
,
and
to
leave
the
burden
of
the
old
Law
,
for
the
greater
load
and
oppression
of
a
new
:
And
to
make
our selves
like
gentle
Beasts
,
ready
trapped
and
furnish'd
for
others
to
ride
us
.
Let
the
Church
of
Rome
once
be
infallible
,
and
then
they
become
as
omniscient
as
Apollo
;
All
their
determinations
are
ex
Tripode
;
And
we
must
then
become
as
silent
as
in
the
Grave
,
and
make
our selves
a
prey
to
these
Worms
:
We
must
kneel
down
at
the
Popes
feet
,
and
make
our selves
fit
to
be
trod
upon
.
But
our
reason
is
so
properly
our
own
,
that
as
no
man
has
a
right
over
it
,
so
is
it
strongly
fortified
within
us
,
that
none
is
able
to
take
it
from
us
,
unless
we
will
deliver
it
up
our selves
:
If
we
will
suffer
the
Philistins
to
deprive
us
of
our
strength
,
and
put
out
our
eyes
,
they
will
certainly
,
then
,
make
sport
with
us
;
And
if
we
yield
so
great
a
Point
,
as
they
unjustly
challenge
from
the
Old
Testament
,
and
the
New
,
we
deserve
,
then
,
to
be
made
a
Spectacle
,
when
they
have
no
reason
to
prove
their
Authority
,
but
because
they
have
a
mind
to
rule
,
and
we
become
such
fools
as
to
obey
:
The
Prophets
then
may
prophesie
falsely
,
and
the
Priests
bear
rule
by
their
means
,
when
the
people
shall
love
to
have
it
so
;
and
what
will
you
do
in
the
end
thereof
?
(
Jer.
5.31
.
)
Seneca
sayes
,
of
men
that
are
curious
about
trifles
,
operose
nihil
agunt
(
De
brev
.
vitae
cap.
13.
)
that
they
are
very
industrious
about
nothing
;
and
though
the
studying
of
many
of
our
Modern
Controversies
,
is
like
an
Emperours
locking
himself
into
his
Closet
,
that
he
may
be
very
busie
in
catching
Flies
;
and
we
may
say
of
some
great
Controvertists
in
the
world
,
what
Seneca
sayes
of
those
that
took
abundance
of
pains
to
find
out
a
few
unprofitable
experiments
;
that
by
this
they
did
not
appear
more
learned
,
but
troublesom
,
(
Vid.
ut
sup.
)
Yet
when
,
by
admitting
a
Principle
,
our
reason
is
destroyed
,
and
our
Religion
in
an
eternal
hazard
,
by
being
at
the
devoir
of
another
altogether
as
fallible
as
our selves
;
and
of
whose
honesty
we
cannot
alwayes
be
assured
:
We
must
then
rally
our
Arguments
to
resist
,
or
suffer
our selves
to
be
led
into
slavery
.
That
there
is
not
,
therefore
,
a
foundation
from
any
Text
,
for
the
Romanists
pretended
Infallibility
,
nor
any
Argument
grounded
upon
reason
,
I
shall
endeavour
briefly
to
make
appear
:
And
therefore
we
may
,
yet
,
believe
our selves
to
be
men
,
and
the
Pope
himself
to
be
no
other
.
Because
(
1.
)
There
is
no
absolute
promise
of
intire
Infallibility
,
made
to
men
in
the
whole
Book
of
God
;
but
only
with
limitation
and
restriction
.
I
readily
grant
that
there
are
promises
of
Infallibility
in
some
Texts
;
But
these
were
made
good
in
the
Apostles
,
and
the
seventy
Disciples
;
And
yet
though
delivered
in
general
terms
,
they
are
to
be
restrained
not
only
to
the
persons
to
whom
our
Saviour
spake
;
but
to
things
necessary
for
them
to
know
,
in
relation
to
that
end
for
which
they
were
inspired
:
And
these
were
only
such
truths
as
our
Saviour
delivered
to
be
the
standing
rules
for
Posterity
to
guide
themselves
by
,
in
relation
to
their
eternal
welfare
:
This
is
plain
both
from
the
latter
part
of
the
Verse
,
of
which
the
promise
of
the
Spirits
guiding
into
all
truth
,
(
Joh.
6.3
.
)
is
the
former
;
And
from
the
comparison
of
this
Text
with
another
;
In
the
Verse
of
which
this
Text
is
a
part
,
we
have
this
added
to
confirm
the
promise
,
lest
any
should
think
the
revelation
of
the
Spirit
should
not
prove
equally
certain
with
the
declaration
of
our
Saviour
:
He
shall
not
speak
of
himself
,
but
whatsoever
he
shall
hear
,
that
shall
he
speak
:
Whatsoever
he
shall
be
commissioned
to
inspire
you
with
,
that
shall
he
communicate
unto
you
:
Which
is
still
included
in
these
two
particulars
;
(
1.
)
In
what
our
Saviour
himself
had
delivered
to
them
;
Or
(
2.
)
In
what
he
should
suggest
to
them
,
to
make
their
defence
before
Kings
and
Rulers
,
which
need
not
at
all
concern
them
,
whose
ignorance
in
the
Laws
might
cause
them
to
fear
;
because
the
Holy
Ghost
should
teach
them
,
in
the
same
hour
,
what
they
ought
to
say
,
(
Luke
12.11
,
12.
)
.
This
only
is
superadded
;
And
he
will
shew
you
things
to
come
:
Which
must
either
relate
to
the
Gnostick
defection
,
and
the
perdition
of
the
Jews
,
which
our
Saviour
had
predicted
,
(
Matth.
24.
)
.
Or
else
to
the
Spiritual
nature
of
Christs
Kingdom
,
which
the
Apostles
were
so
prejudiced
against
,
to
inform
them
,
that
this
,
with
some
other
things
,
which
they
could
not
bear
whilst
he
was
with
them
in
the
flesh
,
they
should
at
last
be
satisfied
in
,
(
Joh.
10.12
.
)
.
Or
else
it
must
include
those
predictions
of
Prophets
,
more
frequent
in
the
Primitive
times
of
Christianity
;
such
was
that
of
Agabus
,
(
Acts
11.28
.
)
,
who
foretold
the
Famine
that
should
come
to
pass
in
the
dayes
of
Claudius
Caesar
:
And
that
prediction
of
S.
Pauls
bonds
and
imprisonment
,
(
Acts
21.11
.
)
:
All
which
considered
together
,
brings
the
promise
of
the
Spirit
,
and
infallibility
,
to
the
Apostles
,
under
determinate
restraints
and
limitations
.
But
(
2.
)
This
will
further
appear
,
if
we
compare
the
promise
of
guiding
into
all
truth
,
with
that
other
,
relating
to
the
Holy
Ghost
,
(
Joh.
14.26
.
)
;
where
the
Apostles
are
told
,
that
he
should
teach
them
all
things
,
(
more
plainly
those
which
our
Saviour
had
delivered
)
and
bring
those
things
to
their
memory
which
they
might
forget
,
though
before
declared
:
He
shall
teach
you
all
things
,
(
sayes
he
)
and
bring
all
things
to
your
remembrance
,
whatsoever
I
have
said
unto
you
.
So
that
it
appears
that
the
Apostles
had
not
the
Spirit
without
measure
;
though
they
may
be
said
,
to
be
filled
with
the
Holy
Ghost
;
And
that
this
promise
of
infallibility
to
them
,
was
made
in
a
limited
and
restrained
sense
.
Secondly
,
Supposing
the
promises
of
Infallibility
were
made
in
never
so
enlarged
a
sense
,
yet
they
are
to
be
restrained
to
the
persons
to
whom
they
were
at
first
made
,
as
to
the
unerring
conduct
:
and
I
might
easily
make
it
appear
,
that
they
cannot
in
their
full
sence
concern
any
but
the
Apostles
themselves
,
and
the
first
Preachers
of
the
Christian
Religion
:
Because
the
end
of
this
extraordinary
inspiration
was
to
make
them
capable
of
prescribing
to
us
an
infallible
and
unerring
rule
;
Which
being
accomplished
,
there
is
no
farther
occasion
of
an
infallible
inspiration
.
For
to
what
end
should
this
be
continued
to
one
,
or
a
certain
number
of
men
,
unless
they
were
,
upon
new
emergencies
,
to
deliver
new
Doctrine
to
the
world
?
If
it
be
necessary
to
the
understanding
of
what
has
been
already
prescribed
;
the
Laws
of
the
Gospel
will
not
only
want
one
of
the
most
excellent
qualifications
of
a
Law
,
that
it
be
plain
and
easily
intelligible
;
But
the
same
necessity
will
argue
infallibility
useful
to
all
,
which
renders
it
thus
necessary
unto
some
:
For
if
it
be
therefore
necessary
to
some
,
that
they
may
become
Guides
to
others
;
Since
their
conduct
,
in
relation
unto
others
,
must
consist
in
advice
,
and
declaring
that
sence
of
the
Law
,
which
could
not
be
understood
without
them
;
(
all
which
must
be
expressed
by
word
or
writing
)
every
man
has
as
much
need
of
infallibility
that
he
may
not
misunderstand
the
interpretation
,
as
any
have
to
prevent
their
misapprehensions
of
the
Law
,
if
there
can
be
no
peace
without
infallibility
.
Now
that
all
men
have
not
infallibility
is
as
readily
yielded
,
as
it
is
to
be
proved
that
the
Pope
has
none
.
Thirdly
,
If
there
were
,
now
,
this
infallibility
amongst
men
,
there
must
be
a
perpetual
revelation
:
For
,
if
the
perfection
of
the
humane
nature
could
here
render
any
men
infallible
,
we
may
well
conjecture
that
many
might
have
been
in
every
age
,
that
might
have
been
Directors
to
the
rest
:
Or
if
it
had
been
founded
in
humane
nature
,
why
should
not
an
equal
perfection
render
all
mankind
infallible
?
Either
of
them
being
granted
,
will
invalidate
the
necessity
of
a
Divine
Revelation
;
and
turn
the
word
of
God
into
a
story
;
and
do
despight
to
the
spirit
of
grace
;
if
rendering
it
useless
and
a
fable
will
do
it
;
For
to
what
end
should
any
men
be
inspired
,
when
they
were
,
before
,
infallible
in
themselves
?
The
infallibility
therefore
,
which
we
discourse
of
must
proceed
from
a
strong
,
and
certain
,
inspiration
;
And
whatever
is
delivered
by
vertue
of
this
,
is
of
equal
authority
with
the
Scriptures
themselves
:
And
then
none
can
be
safe
in
his
life
,
or
fortunes
,
when
ever
any
inspired
man
makes
it
his
pleasure
to
take
them
away
:
Nay
,
if
we
are
conscientious
,
we
must
yield
them
up
upon
demand
,
lest
haply
we
may
be
found
fighters
against
God
.
And
this
appears
in
the
Romanists
themselves
,
as
well
as
others
taught
by
them
;
The
more
conscientious
any
of
them
are
,
the
more
readily
do
they
yield
to
the
impositions
of
their
superiours
;
and
,
they
have
reason
for
it
,
if
they
think
them
to
be
absolutely
infallible
.
For
no
private
evidence
of
a
thing
must
subvert
their
faith
in
the
Churches
determination
;
and
so
much
the
more
triumphant
is
their
faith
,
by
how
much
the
more
it
captivates
their
understandings
:
As
it
is
so
much
the
more
meritorious
,
by
how
much
the
less
it
has
of
evidence
;
So
the
greater
the
Objections
are
that
meet
and
encounter
the
Churches
determinations
,
their
faith
is
rendered
the
more
glorious
and
full
of
victory
:
Let
the
Doctrine
then
be
never
so
wicked
in
it self
,
or
consequences
;
the
conscientious
believer
of
the
point
of
Roman
Infallibility
,
must
neither
see
the
one
,
nor
the
other
;
But
renounce
all
the
evidence
of
his
reason
,
and
if
occasion
be
,
(
as
there
is
sometimes
)
of
his
senses
too
.
For
what
evidence
can
reasonably
be
attended
to
,
that
bears
a
testimony
against
that
which
is
infallible
?
This
then
must
be
a
ready
method
to
change
the
nature
of
good
and
evil
,
and
the
eternal
Law
instamp'd
upon
our
minds
,
if
the
mutation
proceeds
from
the
Roman
Chair
.
Nay
,
the
nature
of
things
need
not
be
changed
,
if
the
Pope
please
to
change
their
names
:
Men
may
borrow
then
,
and
never
pay
,
if
he
pleases
to
cancell
the
debt
;
Ruining
families
,
and
overturning
Kingdoms
will
become
noble
,
and
a
glorious
exploit
;
Nay
,
religious
acts
,
when
he
is
at
leisure
to
adopt
them
into
the
number
:
Burning
Cities
,
and
murdering
Princes
,
shall
be
accounted
means
of
propagating
the
Gospel
,
if
he
please
once
to
determine
,
that
we
may
do
evil
,
that
good
may
come
of
it
;
And
blowing
up
the
Estates
of
Kingdoms
is
presently
holy
,
if
he
will
but
sanctifie
the
Powder
,
and
Canonize
the
man
that
has
the
courage
to
attempt
it
:
So
powerful
is
this
Doctrine
of
Roman
Infallibility
,
that
it
can
change
the
Devil
into
an
Angel
of
Light
:
And
,
let
the
Pope
himself
be
never
so
wicked
,
his
determinations
are
all
true
and
good
,
and
he
may
remain
his
Holiness
still
:
He
may
subvert
by
degrees
,
or
all
at
once
,
the
whole
Doctrine
of
Christianity
,
(
though
from
thence
he
receives
his
pretensions
of
authority
)
if
he
pleases
to
declare
it
a
Fable
,
when
it
shall
no
longer
comport
with
his
advantage
;
Nay
,
he
has
already
so
blended
it
with
the
Religion
of
the
Jews
,
and
practice
of
the
Heathens
,
that
Christianity
is
so
buried
in
an
heap
of
rubbish
,
that
't
is
an
hard
matter
to
gather
it
up
out
of
such
a
great
confusion
of
ruines
:
The
substance
is
lost
in
the
midst
of
Ceremony
;
internal
devotion
is
interrupted
by
a
pompous
Scene
of
Pageantry
and
Shew
;
and
yet
the
evidence
of
our
senses
must
be
rejected
in
the
Doctrine
,
which
they
so
much
applaud
in
practice
.
And
yet
(
Fourthly
)
,
Notwithstanding
all
the
Roman
pretences
to
Infallibility
;
If
there
are
any
promises
made
of
it
,
they
do
as
well
concern
other
Churches
as
themselves
:
For
if
these
promises
were
made
to
the
Apostles
in
general
(
as
is
very
plain
from
the
circumstances
of
their
delivery
)
if
they
were
not
terminated
in
them
,
but
reached
also
the
whole
succession
of
those
by
vertue
of
whom
Christs
promise
was
made
good
,
of
being
with
the
Apostles
,
alwayes
,
to
the
end
of
the
world
;
Then
either
all
Churches
must
be
infallible
or
none
;
especially
all
that
are
able
to
derive
their
succession
from
any
Apostle
,
or
Apostolical
men
that
were
once
Bishops
,
and
presided
there
:
And
if
so
,
then
the
Church
of
Jerusalem
must
be
infallible
,
because
S.
James
the
less
was
appointed
their
Bishop
,
either
by
our
Saviour
himself
,
(
as
some
say
)
or
else
immediately
by
the
Apostles
(
as
others
.
)
.
The
Church
of
Alexandria
,
because
this
was
the
Bishoprick
of
S.
Mark
,
must
become
as
infallible
as
that
of
Rome
;
That
of
Constantinople
,
because
founded
by
S.
Andrew
;
That
of
Ephesus
,
because
S.
John
was
seated
there
.
Nay
those
,
also
,
of
Smyrna
,
Pergamus
,
Thyatira
,
Sardis
,
Philadelphia
and
Laodicea
,
because
this
Apostle
laid
the
foundations
of
them
:
Nay
,
and
our
own
Church
of
Britain
too
(
which
our
adversaries
will
hardly
yield
infallible
)
because
Simon
the
Zelot
preached
here
,
wrought
many
Miracles
,
and
at
last
suffered
Martyrdom
for
the
Faith
of
Christ
,
and
our
Native
Soil
has
the
honour
of
his
Bones
;
if
the
Greek
Menologies
may
obtain
any
credit
amongst
men
.
But
to
bring
this
business
nearer
to
an
head
:
If
this
infallibility
will
not
be
allowed
to
all
Churches
of
the
Apostles
planting
,
nor
to
those
over
which
they
more
especially
presided
,
(
as
they
certainly
will
never
yield
it
,
whose
interest
it
is
to
keep
it
unto
themselves
)
;
Yet
why
should
not
Antioch
become
infallible
,
which
was
a
Church
of
S.
Peter's
planting
at
least
seven
years
before
he
came
to
Rome
?
Must
the
elder
Sister
become
a
fool
,
that
the
younger
may
appear
infallible
?
Or
must
we
deny
the
priviledge
of
Antioch
,
because
it
would
invalidate
that
of
Rome
?
The
latter
seems
their
most
probable
conjecture
;
though
't
is
easily
proved
S.
Peter
was
at
Antioch
,
but
eagerly
disputed
,
whether
ever
he
was
at
Rome
.
But
allowing
S.
Peter
to
have
been
at
Rome
;
and
not
only
so
,
but
to
have
been
Bishop
there
,
and
the
present
Pope
to
be
his
Successor
,
(
which
yet
is
hard
for
them
to
prove
,
especially
when
the
Succession
is
to
be
traced
through
their
Anti-Popes
,
and
Pope
Joan
must
become
an
Holy
Father
too
)
,
How
came
this
promise
of
infallibility
to
be
fixed
only
upon
S.
Peter
,
when
it
was
spoken
to
the
whole
Apostolical
College
?
If
you
will
say
,
that
the
infallibility
can
be
fixed
but
in
one
;
and
that
we
may
as
well
discourse
of
many
Omnipotents
,
as
many
Infallibles
:
(
and
certainly
't
is
to
be
proved
with
equal
success
,
were
the
infallibility
not
capable
of
restraint
)
Yet
why
must
it
be
fixed
upon
S.
Peter
,
and
not
on
any
other
of
the
Apostles
?
S.
Paul
,
though
a
later
Apostle
,
has
as
much
to
plead
for
a
settlement
of
it
upon
the
Gentiles
,
as
ever
S.
Peter
to
fix
it
upon
the
Jews
.
Nay
,
the
Romanists
themselves
have
greater
reason
to
derive
it
from
S.
Paul
,
than
ever
they
had
for
deriving
it
from
S.
Peter
;
Unless
they
acknowledge
themselves
to
succeed
the
Circumcision
,
of
which
S.
Peter
was
only
Bishop
.
But
perhaps
they
will
plead
Infallibility
from
Supremacy
:
and
afterwards
(
if
occasion
serves
)
plead
Supremacy
from
Infallibility
again
.
Yet
still
S.
Paul
will
bid
as
fair
for
the
Supremacy
too
,
if
we
take
time
to
examine
his
Plea
.
Saint
Paul
was
not
only
designed
to
his
Apostleship
by
the
Grace
of
God
,
before
he
had
any
merit
in
himself
,
being
a
chosen
Vessel
to
bear
Christ's
Name
amongst
the
Gentiles
,
when
he
was
appointed
to
his
Office
from
his
Mothers
Womb
,
(
Gal.
1.15
.
)
;
But
his
Conversion
was
attended
with
Miracles
,
and
from
a
Persecutor
,
when
the
design
was
laid
,
and
his
malice
big
against
the
Christian
Church
,
he
was
struck
down
with
a
dart
from
Heaven
,
and
convinced
by
that
Light
which
made
him
blind
:
He
was
brought
to
this
Religion
with
Pomp
and
Ceremony
,
and
ushered
into
the
Church
with
a
train
of
circumstances
that
were
Heralds
to
his
honour
,
and
proclaimed
him
great
(
Acts
9.
)
:
Nor
was
he
greater
in
his
Apostleship
,
than
in
his
sufferings
:
For
,
after
a
large
Catalogue
of
his
miseries
(
2
Cor.
11.
)
,
he
made
the
Tragedy
compleat
by
his
death
:
He
was
thrown
into
Prison
with
S.
Peter
;
And
(
if
Baronius
may
be
credited
)
the
Pillars
are
yet
remaining
,
at
which
they
were
both
bound
and
scourg'd
:
And
had
he
not
been
a
Roman
,
he
might
have
been
crucified
with
S.
Peter
:
But
being
such
(
like
a
Person
of
Honour
)
he
was
beheaded
:
In
the
time
he
lived
he
laboured
more
abundantly
than
the
rest
of
the
Apostles
;
(
1
Cor.
15.10
.
)
:
Nor
was
he
in
any
respect
behind
the
very
chief
of
them
(
2
Cor.
11.5
.
)
:
He
neither
yielded
to
the
argument
of
interest
,
when
he
received
his
first
conviction
;
nor
did
he
,
when
he
was
baptized
or
illuminated
from
above
,
and
by
inspiration
had
received
a
sufficient
Commission
to
preach
the
Gospel
,
go
to
derive
his
authority
from
the
Apostles
,
as
if
he
had
been
inferiour
unto
them
;
But
he
straightway
preached
Christ
in
the
Synagogues
;
though
to
the
amazement
of
all
that
heard
him
(
Acts
9.20
,
21.
)
:
He
was
not
ashamed
of
the
Gospel
of
Christ
,
though
his
former
zeal
another
way
,
might
be
and
was
objected
to
him
;
And
,
that
he
might
sufficiently
evidence
the
truth
,
and
the
honour
,
of
his
Apostleship
,
he
went
into
the
untrodden
paths
of
the
World
,
where
none
had
adventured
to
preach
the
same
Doctrine
before
him
:
For
so
(
sayes
he
)
have
I
strived
to
preach
the
Gospel
,
not
where
Christ
was
named
,
lest
I
should
build
upon
anothers
foundation
,
(
Rom.
15.20
.
)
:
All
this
we
have
drawn
into
a
narrow
compass
(
Gal.
1.16
,
17.
)
;
But
it
pleased
God
,
who
separated
me
from
my
mothers
womb
,
and
called
me
by
his
grace
,
to
reveal
his
Son
in
me
,
that
I
might
preach
him
among
the
heathen
;
Immediately
I
conferred
not
with
flesh
and
blood
;
neither
went
I
up
to
Jerusalem
to
those
which
were
Apostles
before
me
.
As
he
was
most
justly
stiled
The
Apostle
of
the
Gentiles
;
For
the
care
of
all
their
Churches
lay
upon
him
,
(
and
I
hope
the
Romans
were
not
then
Jews
;
let
them
be
whatever
they
will
since
)
and
came
more
upon
him
every
day
(
2
Cor.
11.28
.
)
.
He
opposed
the
principal
Officers
of
the
Church
at
Jerusalem
,
and
gave
no
place
by
subjection
,
no
not
for
an
hour
,
since
they
that
seemed
to
be
somewhat
,
added
nothing
in
conference
to
his
knowledge
;
but
perceived
him
to
be
appointed
the
Apostle
of
the
Gentiles
,
as
well
as
S.
Peter
was
the
Apostle
of
the
Jews
;
when
they
came
to
Antioch
,
he
withstood
Peter
to
the
very
face
,
because
(
sayes
he
)
he
was
to
be
blamed
,
for
that
both
he
himself
had
dissembled
with
the
Jews
,
and
had
perswaded
James
and
Barnabas
into
the
same
compliance
;
And
,
upon
the
whole
,
neither
of
them
walked
according
to
the
truth
of
the
Gospel
;
And
all
this
difference
was
upon
no
smaller
point
than
this
,
that
a
man
is
not
justified
by
the
works
of
the
Law
,
but
by
the
faith
of
Jesus
Christ
,
(
Gal.
2.
)
:
'T
is
plain
S.
Paul
had
here
,
in
a
proper
sense
,
the
right
hand
of
fellowship
;
not
only
in
that
they
admitted
him
into
the
society
of
the
Apostles
;
but
they
gave
him
the
preheminence
among
them
:
And
S.
Peter
had
a
great
deal
of
reason
to
do
it
,
if
a
Scholar
ought
to
respect
his
Instructor
:
For
't
is
plain
,
that
S.
Paul
informed
him
in
a
point
that
he
knew
not
,
or
dissembled
before
;
though
he
knew
enough
to
be
the
Apostle
of
the
Circumcision
,
a
Province
,
to
which
he
was
then
designed
:
so
that
the
Romanists
claiming
Supremacy
from
S.
Peter
,
will
add
no
great
proof
to
their
infallibility
;
nor
this
be
sufficiently
evinced
by
the
derivation
of
their
succession
from
him
:
Unless
the
second
Chapter
to
the
Galatians
be
razed
out
of
the
Sacred
Canon
;
Or
the
denyal
of
a
justification
by
faith
,
without
the
ceremonial
works
of
the
Law
,
becomes
a
point
,
in
the
determination
of
which
,
infallibility
is
not
at
all
concerned
:
Or
else
't
is
lawful
for
them
to
reject
this
authority
of
S.
Paul
,
if
they
still
embrace
the
doctrine
of
S.
Peter
.
Fifthly
,
Supposing
there
had
been
an
infallibility
made
to
S.
Peter
,
and
from
him
derived
to
the
Church
of
Rome
;
yet
what
shall
we
now
do
for
direction
?
since
neither
they
nor
we
know
where
to
find
it
,
upon
a
diligent
search
into
their
own
opinions
of
it
.
For
some
place
it
in
a
General
Council
;
some
in
the
Pope
and
this
together
;
some
in
himself
and
College
of
Cardinals
;
and
some
again
in
the
Pope
alone
.
If
this
Infallibility
be
placed
in
a
General
Council
,
it
will
be
as
eagerly
disputed
when
it
may
be
said
to
be
General
;
Some
giving
Councils
so
fair
an
Epithet
,
when
others
do
as
confidently
deny
them
to
be
such
:
The
infallibility
therefore
cannot
be
found
here
;
Unless
it
remains
in
such
a
Council
,
where
all
the
circumstances
and
qualifications
can
be
found
,
that
are
able
to
give
it
such
a
denomination
;
When
the
interests
of
Princes
and
Churches
shall
be
determined
previous
to
the
Assembly
;
and
all
are
agreed
who
shall
summon
it
:
And
when
this
difficult
(
if
not
impossible
)
task
is
accomplish'd
;
If
they
must
all
conclude
in
one
opinion
;
I
fear
this
can
never
be
:
Or
if
things
must
be
determined
by
the
major
Vote
,
and
this
makes
infallible
truth
,
how
came
the
greater
part
to
be
infallible
,
when
the
lesser
number
are
so
far
from
being
inspired
at
all
,
that
they
give
their
Votes
contrary
to
the
truth
?
Nay
,
by
shifting
the
Tables
to
a
new
point
,
many
of
those
may
,
by
these
rules
,
become
infallible
who
,
in
another
,
had
err'd
just
before
:
but
if
the
approbation
of
the
Pope
must
be
added
to
the
determination
of
the
Council
,
the
infallibility
,
then
,
will
rest
in
himself
:
Because
,
if
he
pleases
to
be
of
a
contrary
opinion
,
he
can
make
void
the
Votes
of
the
Council
,
by
refusing
to
comply
with
their
determination
;
And
consequently
they
are
not
infallible
in
that
which
wants
the
Supreme
evidence
of
the
Popes
assent
.
But
,
if
after
all
this
(
supposing
their
united
concurrence
)
infallibility
should
not
rest
in
this
Assembly
;
but
in
the
Pope
and
his
College
of
Cardinals
;
Then
the
Arguments
for
obedience
to
the
General
Council
,
taken
from
their
infallibility
in
determining
,
are
superseded
by
an
higher
Authority
;
Though
the
same
inconveniences
obviate
the
infallibility
of
these
,
which
do
attend
the
former
opinion
:
Finally
,
suppose
that
it
rests
in
the
Pope
alone
:
Then
if
it
be
his
priviledge
as
a
man
,
it
will
be
the
endowment
of
the
rest
of
mankind
;
And
then
they
will
need
none
of
his
single
determinations
:
If
he
is
infallible
as
he
is
Pope
;
Then
,
either
all
his
Speeches
are
infallible
,
or
else
when
he
determines
about
matters
of
Faith
:
If
the
former
be
true
;
Then
he
cannot
possibly
deceive
;
And
consequently
,
he
would
not
prove
so
able
,
and
successful
,
a
Statesman
as
he
is
,
if
he
could
not
sometimes
dissemble
his
opinion
:
If
the
latter
position
be
affirmed
to
be
true
;
Then
either
all
his
Propositions
concerning
Faith
,
must
be
infallible
,
and
there
is
no
disputing
with
him
;
Nor
is
it
lawful
for
him
at
any
time
to
oppose
in
a
School
question
,
where
the
Orthodox
part
is
usually
held
by
the
respondent
,
for
fear
his
Propositions
should
become
infallible
,
and
truth
be
rendered
incapable
of
being
held
;
Or
else
he
becomes
only
infallible
,
when
he
is
gravely
seated
,
and
determines
from
his
Chair
;
And
if
this
be
the
case
of
us
mortals
;
We
must
not
only
stay
for
resolution
,
till
he
is
dress'd
and
cloath'd
in
all
his
Robes
,
and
Pontificals
,
any
of
which
(
for
ought
I
know
)
being
wanting
,
he
may
fail
in
his
determination
,
and
our
Faith
fail
for
want
of
some
Ceremonial
accoutrement
:
But
supposing
all
this
to
be
done
,
if
he
cannot
be
infallible
till
he
is
in
his
Chair
;
Then
the
Chair
seems
more
infallible
than
himself
:
Yet
when
all
this
is
accomplished
(
for
ought
we
know
,
or
ever
can
)
he
may
not
be
a
lawful
Pope
:
For
if
he
be
unbaptized
,
he
cannot
be
a
Priest
;
and
if
he
is
no
Priest
,
he
cannot
be
a
Pope
;
And
if
the
intention
of
the
Priest
that
Baptized
him
,
and
of
the
Bishop
that
gave
him
the
order
of
Priesthood
,
be
required
to
make
both
valid
;
If
,
at
his
Baptism
,
he
met
with
an
untoward
Priest
;
Or
,
at
his
Ordination
,
with
an
ungodly
Bishop
,
that
performed
the
Ceremonies
,
without
minding
what
they
were
about
,
suspending
their
intention
,
at
those
times
,
either
through
malice
,
or
inadvertency
,
or
designing
the
contrary
,
the
whole
business
is
still
spoiled
;
And
the
Chair
will
not
bestow
infallibility
upon
one
that
is
indeed
no
lawful
Pope
.
But
what
shall
we
think
of
the
Anti-Popes
,
when
two
are
chosen
,
(
as
it
has
been
possible
)
and
they
both
struggle
for
the
Chair
,
where
rests
the
infallibility
then
?
Or
what
becomes
of
it
in
the
interval
betwixt
the
death
of
the
last
,
and
the
Election
of
a
new
?
Let
even
the
Chair
keep
it
for
the
next
that
shall
possess
it
;
And
I
wish
it
would
alwayes
sit
there
,
and
never
endeavour
to
trouble
us
:
If
they
will
perish
in
their
own
folly
,
I
know
no
help
,
being
quite
tired
with
exposing
their
Opinion
.
Upon
the
view
of
the
whole
,
we
see
the
Proposition
is
made
good
,
that
,
since
their
own
Opinions
are
so
different
about
the
Seat
of
Infallibility
,
neither
they
,
nor
we
,
know
where
to
find
it
.
Sixthly
,
If
there
were
this
infallibility
in
the
Church
of
Rome
,
and
they
had
agreed
where
to
fix
it
;
so
that
they
are
sure
they
once
knew
how
to
find
it
:
Yet
it
plainly
appears
that
it
is
now
lost
;
since
their
whole
Church
has
determined
,
and
yielded
to
many
things
plainly
erroneous
;
and
quite
opposite
to
the
authority
of
the
Scriptures
:
I
shall
at
present
only
instance
in
three
,
though
I
might
produce
a
Catalogue
of
more
.
The
(
1.
)
Is
the
taking
away
the
Cup
from
the
people
.
(
2.
)
Prayer
in
an
unknown
tongue
.
(
3.
)
The
Doctrine
of
Transubstantiation
.
First
,
I
instance
in
taking
away
the
Cup
,
in
the
blessed
Sacrament
of
the
Lord's
Supper
,
from
the
people
;
as
an
error
determined
by
the
Church
of
Rome
.
By
Cup
,
I
mean
the
Sacramental
Cup
,
and
not
that
of
Ablution
,
by
which
the
Romanists
have
shifted
from
the
doubts
of
some
ignorant
Objectors
.
Now
that
the
detention
of
the
Cup
,
(
notwithstanding
all
endeavours
of
an
evasion
)
is
a
palpable
error
,
is
apparent
from
the
institution
of
our
Saviour
as
recorded
by
all
the
Evangelists
that
mention
it
in
all
the
Gospels
where
this
is
repeated
:
For
as
the
essential
parts
are
always
set
down
,
so
we
have
prescribed
Bread
and
Wine
,
which
by
a
solemn
consecration
,
are
blessed
and
separated
from
common
uses
,
to
signifie
Christs
Body
and
Blood
,
and
in
a
separate
manner
to
represent
Christ
dead
,
and
not
united
under
one
Symbol
;
And
to
whomsoever
he
gave
the
Body
represented
by
the
Bread
,
the
same
person
received
the
Blood
,
signified
by
the
Wine
contained
in
the
Cup
;
As
it
appears
upon
the
view
of
Christs
own
institution
.
If
it
be
Objected
(
upon
the
grant
of
this
,
which
none
can
deny
)
that
the
Apostles
then
only
received
;
And
that
the
Romanists
themselves
allow
it
to
the
Priests
:
It
may
,
from
thence
,
with
a
greater
colour
be
argued
,
that
the
whole
Sacrament
ought
only
to
be
continued
to
the
Clergy
;
And
that
the
Laity
should
not
receive
so
much
as
a
part
;
And
then
the
argument
will
sooner
deprive
them
of
all
,
than
any
one
part
of
it
.
But
that
I
may
totally
invalidate
this
scruple
,
and
,
at
the
same
time
,
prove
the
Papists
to
be
erroneous
;
Let
us
view
the
institution
as
repeated
by
S.
Paul
,
who
has
in
this
proved
Rome
to
have
err'd
,
and
clearly
frees
us
from
their
imposture
;
Though
S.
Peter
sayes
nothing
of
it
;
(
1
Cor.
11.23
.
)
.
I
have
received
of
the
Lord
,
that
which
I
also
delivered
unto
you
;
That
the
Lord
Jesus
the
same
night
in
which
he
was
betrayed
,
took
bread
;
and
when
he
had
given
thanks
,
he
brake
it
,
and
said
,
Take
,
eat
,
this
is
my
Body
which
is
broken
for
you
,
this
do
for
a
remembrance
of
me
.
After
the
same
manner
also
he
took
the
Cup
,
when
he
had
supped
,
saying
,
This
Cup
is
the
New
Testament
in
my
Blood
;
This
do
ye
as
oft
as
ye
drink
it
,
in
remembrance
of
me
:
Now
the
whole
design
of
this
repetition
of
the
first
Institution
,
is
to
rebuke
those
disorderly
practices
of
the
whole
body
of
the
Church
of
Corinth
,
and
to
regulate
all
by
the
Institution
of
our
Saviour
;
And
all
together
,
as
well
people
,
as
Clergy
,
are
told
,
that
as
often
as
they
eat
this
Bread
,
and
drink
this
Cup
,
they
shew
forth
the
Lords
death
till
he
come
.
If
this
,
then
,
is
to
be
continued
in
the
Church
as
a
Memorial
of
Christs
Death
,
till
his
coming
again
to
judge
the
World
,
(
which
the
Church
of
Rome
will
not
deny
)
:
It
must
be
an
error
thus
to
depart
from
the
first
Institution
of
Christ
,
and
the
succeeding
practice
of
his
blessed
Apostles
,
(
to
say
nothing
of
other
Ages
of
the
Church
)
to
give
to
the
people
an
half
Communion
,
(
which
the
Priests
will
not
be
contented
with
themselves
)
and
to
deliver
them
only
a
part
of
the
Sacrament
.
This
,
certainly
,
is
such
an
error
,
as
does
not
only
void
their
infallibility
,
but
a
crime
too
;
Unless
the
greatest
Sacriledge
be
a
vertue
:
And
,
in
plain
language
,
it
certainly
concludes
that
either
the
Scriptures
or
the
the
Romanists
are
not
infallible
.
Secondly
,
I
instance
in
their
Prayer
in
an
unknown
tongue
;
I
mean
a
language
unknown
to
the
people
.
I
cannot
but
wonder
(
if
we
had
no
directions
in
the
Book
of
God
concerning
this
matter
)
that
any
persons
should
be
so
stupid
,
as
to
petition
from
God
they
know
not
what
,
and
to
offer
that
under
the
notion
of
a
reasonable
service
,
which
they
do
not
understand
:
For
how
can
that
be
presented
with
Faith
,
which
they
know
not
whether
it
be
such
as
God
will
accept
,
and
as
becomes
them
to
offer
?
The
Priest
here
may
curse
the
people
in
the
name
of
the
Devil
,
when
they
think
they
are
bless'd
in
the
name
of
God
:
But
not
to
prosecute
any
absurdities
consequential
to
this
irrational
practice
,
besides
what
the
Scriptures
mention
,
(
designing
not
at
present
to
handle
these
things
at
large
)
:
'T
is
a
direct
contradiction
to
that
of
S.
Paul
,
(
1
Cor.
14.
Chap.
14
,
15.
and
16
Verses
)
.
For
the
Apostle
having
laid
down
this
general
direction
,
that
all
things
,
in
the
publick
Worship
,
should
be
done
to
edification
;
He
affirms
,
that
praying
and
blessing
in
unknown
tongues
,
did
not
accomplish
this
end
,
(
vers.
the
12
th
and
17
th
)
.
(
1.
)
Because
he
that
prayes
in
an
unknown
tongue
,
though
he
understands
it
himself
,
becomes
unprofitable
unto
others
,
v.
the
14.
(
2.
)
Because
no
man
,
that
understands
not
,
can
give
his
assent
,
or
breath
forth
a
wish
,
by
saying
Amen
,
to
a
Prayer
or
Blessing
,
in
an
unknown
tongue
,
ver.
the
16
th
.
And
the
Apostle
,
from
the
whole
,
inferrs
this
as
a
rule
unto
himself
:
That
when
he
prays
with
the
Spirit
,
(
i.
e.
in
an
unknown
tongue
,
which
was
then
an
immediate
gift
of
the
Spirit
)
he
would
pray
with
understanding
also
;
(
i.
e.
)
so
as
he
,
understanding
it
himself
,
might
become
fruitful
unto
others
,
by
giving
them
its
just
interpretation
;
that
they
who
understood
not
divers
languages
,
might
be
able
to
say
Amen
,
when
they
were
rendered
into
their
own
.
So
that
it
must
be
an
error
in
the
Church
of
Rome
,
to
enjoyn
their
publick
Prayers
to
be
made
in
an
unknown
tongue
:
Unless
they
will
invalidate
the
Scriptures
of
S.
Paul
,
by
a
blind
and
unwritten
authority
,
from
S.
Peter
.
Lastly
,
They
have
lost
their
pretended
infallibility
,
by
determining
that
monstrous
and
absurd
Doctrine
of
Transubstantiation
.
It
cannot
be
expected
,
when
I
introduce
this
point
as
a
proof
of
another
,
that
I
should
expatiate
upon
all
the
absurdities
that
attend
so
prodigious
a
determination
:
As
that
the
same
Body
may
be
in
a
thousand
places
at
once
;
that
there
may
be
admitted
a
penetration
of
dimensions
;
That
a
Body
may
be
somewhere
,
where
it
was
not
before
,
without
changing
its
place
;
That
the
whole
Body
of
Christ
may
be
contain'd
within
the
small
compass
,
nay
,
in
every
little
part
,
of
a
Wafer
;
That
it
may
be
eat
every
day
,
&
yet
remain
the
same
still
;
That
an
irrational
creature
(
a
Mouse
for
example
)
may
feed
upon
the
Body
of
our
Lord
;
That
one
thing
may
be
chang'd
into
another
thing
,
which
did
exist
before
;
That
a
Body
may
be
in
a
place
after
the
manner
of
a
Spirit
:
Nay
,
that
Christ
may
give
his
own
Body
to
be
eaten
by
his
Disciples
,
whilst
,
yet
,
he
remained
alive
,
and
entire
at
the
Table
.
These
,
and
such
like
,
are
the
absurd
consequences
of
Transubstantiation
,
which
men
must
swallow
with
the
substantial
Body
and
Blood
of
Christ
,
in
the
Roman
Sacrament
of
the
Lords
Supper
:
And
they
require
too
large
a
discourse
for
me
to
expatiate
upon
each
severally
,
and
apart
.
I
shall
therefore
instance
in
one
absurdity
,
or
rather
a
foundation
of
great
impiety
,
such
as
destroys
the
authority
of
the
Gospel
(
if
this
Doctrine
of
Transubstantiation
proves
true
,
and
is
not
an
error
)
:
And
that
is
;
That
it
destroyes
all
the
certainty
of
our
senses
.
For
,
if
that
which
has
the
colour
and
appearance
of
Bread
;
That
which
my
taste
informs
is
such
;
That
which
by
touching
and
handling
of
it
seems
to
be
Bread
,
by
as
great
an
evidence
as
can
appear
to
my
understanding
,
by
the
testimony
of
my
senses
,
concerning
their
own
proper
objects
,
where
there
is
a
true
medium
,
and
a
just
distance
:
If
this
,
which
thus
seems
to
me
to
be
Bread
and
Wine
,
may
yet
not
be
so
;
but
the
substantial
Body
and
Blood
of
our
Lord
:
Then
,
I
can
have
no
sufficient
evidence
that
the
Christian
Doctrine
was
revealed
from
Heaven
.
For
the
proof
of
this
depending
upon
the
certainty
of
those
Miracles
which
were
at
the
first
wrought
for
the
confirmation
of
it
.
And
these
depending
upon
the
certainty
of
their
senses
,
who
were
then
eye-witnesse
to
the
Miracles
;
And
,
if
the
senses
of
all
mankind
may
together
be
deceived
about
this
Sacrament
,
the
same
possibility
might
make
them
so
,
when
the
Miracles
were
wrought
to
prove
the
Gospel
:
And
then
we
have
no
certainty
of
our
Religion
;
but
the
whole
Gospel
may
prove
a
fable
,
and
its
greatest
confirmation
be
nothing
but
an
imposture
.
This
is
enough
to
make
the
sin
against
the
Holy
Ghost
,
to
be
introduced
into
the
World
,
with
pomp
and
ceremony
,
and
to
render
it
authentick
,
by
an
infallible
authority
.
If
it
be
said
that
,
in
relation
to
the
first
confirmation
of
the
Gospel
,
our
senses
were
free
,
and
then
could
not
be
deceived
;
But
that
now
,
since
the
Christian
Religion
was
sufficiently
authorized
,
this
very
Doctrine
thus
confirmed
,
tyes
up
our
senses
;
since
't
is
rational
to
submit
them
to
Divine
revelation
:
I
Answer
;
That
,
if
the
New
Testament
did
,
any
where
,
thus
impose
upon
the
faculties
of
men
;
It
would
(
1.
)
Be
difficult
,
upon
the
same
grounds
,
for
me
to
believe
that
mine
eyes
were
not
imposed
upon
,
when
I
read
the
words
.
(
2.
)
Supposing
that
I
did
read
them
true
;
And
that
were
sufficiently
confirmed
,
that
I
understood
what
I
read
;
Yet
since
no
other
Text
can
be
pleaded
for
Transubstantiation
besides
,
This
is
my
Body
;
Why
must
I
,
of
necessity
,
understand
that
by
these
words
I
am
commanded
to
believe
contrary
to
my
senses
;
When
,
by
a
plain
and
easie
construction
,
agreeable
to
the
usual
Sacramental
phrases
,
particularly
those
which
were
used
about
the
Passeover
,
my
senses
are
still
left
unto
their
liberty
?
And
no
more
than
saying
,
This
is
my
Body
,
That
is
;
This
Bread
represents
,
or
signifies
my
Body
;
will
express
the
sence
,
and
baffle
the
Objection
.
'T
is
so
common
to
parallel
this
expression
,
with
I
am
the
vine
,
the
way
,
the
door
,
and
That
Rock
was
Christ
;
This
is
my
Covenant
;
This
Cup
is
the
New
Testament
,
&c.
Where
the
Verbs
are
construed
by
represented
,
signified
,
and
the
like
;
That
I
am
ashamed
we
should
be
put
to
continued
repetitions
,
by
the
daily
appearance
of
a
baffled
Adversary
.
Thus
we
see
,
by
these
three
instances
of
erroneous
determinations
of
the
Church
of
Rome
,
that
,
if
ever
they
had
infallibility
,
they
have
lost
it
:
Unless
truth
and
error
are
reconciled
,
and
infallible
falshood
be
a
proper
expression
.
Seventhly
,
If
notwithstanding
all
the
premisses
,
the
Romanists
will
yet
hold
the
conclusion
,
and
affirm
themselves
to
be
infallible
;
We
must
call
upon
them
to
prove
it
by
Miracles
.
For
this
can
no
way
become
the
priviledge
of
the
Church
of
Rome
,
but
by
immediate
inspiration
to
those
that
pretend
it
;
And
whoever
pretends
to
inspiration
,
ought
to
prove
it
by
Miracle
,
when
the
Scripture
does
not
command
us
to
believe
it
.
The
Apostles
proved
their
infallibility
by
Miracles
:
We
must
demand
,
therefore
,
the
same
from
those
that
will
pretend
to
the
same
priviledge
;
Since
the
promises
they
challenge
to
themselves
,
are
compleated
in
the
Apostles
.
Nay
,
't
will
not
be
enough
to
tell
stories
instead
of
Miracles
;
Nor
to
produce
something
done
among
them
,
of
which
,
the
cause
being
behind
the
Curtain
,
no
natural
account
can
be
given
:
But
they
must
be
attended
with
such
circumstances
as
may
sufficiently
prove
them
to
be
Divine
.
And
,
when
this
is
accomplished
(
which
is
impossible
)
,
the
infallibility
pretended
must
be
proved
necessary
to
the
Salvation
and
conduct
of
men
:
Otherwise
we
shall
doubt
of
the
Miracles
themselves
,
because
they
confirm
an
unnecessary
thing
,
and
what
supposes
the
insufficiency
of
the
Scriptures
.
I
might
add
more
Heads
of
Argument
;
but
these
are
sufficient
to
baffle
the
strength
of
this
proud
Capitol
.
CHAP.
VIII
.
HAving
in
the
former
Chapter
spent
a
very
large
Parenthesis
upon
the
Roman
Infallibility
;
for
fear
that
I
may
not
be
well
understood
by
some
,
whose
unthinking
honesty
may
make
them
jealous
of
their
power
,
and
cause
them
to
conclude
,
that
I
allow
not
Authority
enough
to
Synods
and
Councils
;
And
that
being
no
more
than
a
private
Minister
,
I
assume
too
much
judgment
to
my self
,
in
making
use
of
my
faculties
without
leave
.
I
answer
,
that
I
have
sufficient
leave
from
the
Articles
and
Canons
established
in
the
Protestant
Church
of
England
,
for
what
I
have
already
wrote
concerning
this
matter
:
Yet
I
shall
farther
explain
the
same
thing
;
to
shew
that
I
am
willing
to
attribute
as
much
Authority
and
Honour
to
the
best
established
Church
in
the
World
,
and
the
Governours
of
it
,
as
any
man
can
possibly
do
who
does
not
pluck
out
his
eyes
to
do
them
service
.
Therefore
,
notwithstanding
what
has
been
said
of
the
Roman
Infallibility
;
I
readily
yield
that
Fathers
and
Councils
,
and
all
Congregations
of
holy
,
and
judicious
Christians
,
much
more
the
Bishops
and
Governours
of
the
Church
,
solemnly
assembled
to
treat
concerning
the
truth
or
falshood
of
any
Point
,
introduced
into
Religion
,
are
reverently
to
be
attended
to
;
Reason
urging
a
regard
to
those
who
,
by
the
advantage
of
study
,
or
the
prospect
they
have
obtained
from
an
higher
ground
,
and
according
to
the
age
in
which
they
live
,
are
probably
capacitated
to
assist
our
judgments
,
and
to
determine
a
Controversie
better
than
our selves
.
When
persons
of
learning
,
piety
,
and
Authority
,
also
,
in
the
Church
of
Christ
shall
assemble
in
his
name
,
with
a
real
intention
to
find
out
the
truth
of
any
difficult
,
and
disputed
,
Proposition
,
humbly
begging
the
Divine
assistance
,
and
blessing
on
their
endeavours
;
We
have
great
Reason
to
incline
to
their
determinations
,
when
neither
secular
interests
,
or
a
blind
passion
,
or
the
force
of
others
gains
their
Votes
,
and
procures
their
assent
.
Nay
,
when
these
are
our
own
lawful
Governours
,
(
though
nothing
can
force
our
belief
)
we
may
,
in
an
improper
sence
,
call
their
determinations
infallible
(
quoad
nos
)
;
Because
,
for
the
peace
and
Government
of
the
Church
,
to
avoid
Schism
,
and
to
preserve
an
Ecclesiastical
union
among
us
,
it
will
be
necessary
that
they
bind
us
not
to
contradict
them
publickly
,
by
any
external
solemn
act
,
since
we
our selves
have
our
assent
virtually
implied
in
Canons
or
Laws
made
by
those
who
publickly
represent
us
:
Although
we
are
not
obliged
to
believe
every
Proposition
,
thus
determined
,
to
be
exactly
true
;
Unless
it
be
propounded
to
us
with
sufficient
evidence
to
convince
our
judgements
,
if
we
have
abilities
to
enquire
into
the
Proofs
themselves
.
To
restrain
the
external
acts
and
discourses
of
men
,
when
they
oppose
the
publick
Sanctions
,
and
constitutions
of
those
who
are
fixed
in
such
places
of
Authority
,
is
plainly
necessary
to
keep
peace
and
order
in
any
Society
;
much
more
in
such
a
one
as
is
purely
Christian
,
that
we
may
be
regular
and
uniform
in
our
practice
;
and
that
there
may
be
no
divisions
among
us
;
And
that
the
common
Acts
which
we
are
to
join
in
,
as
a
Body
or
Society
of
Christian
men
,
may
not
be
disturbed
by
particular
members
withdrawing
from
them
,
or
rendered
indecent
,
or
invalid
,
by
noise
,
or
confusion
.
But
yet
there
is
no
obligation
upon
any
man
to
resign
either
his
sense
or
reason
in
any
point
of
which
he
is
a
capable
Judge
;
But
only
to
captivate
it
to
the
obedience
of
faith
in
such
points
as
are
apparently
revealed
by
God
,
though
the
points
themselves
may
be
above
the
determination
of
the
faculties
of
men
.
And
therefore
no
Authority
can
oblige
us
to
contradict
the
Scriptures
,
in
their
standing
Laws
of
Faith
and
Manners
;
Because
these
ought
to
be
a
Law
both
to
our
Governours
and
our selves
,
antecedently
to
the
Laws
and
Canons
of
men
.
Hence
is
it
that
we
reject
the
pretences
of
aspiring
men
,
to
any
absolute
and
compleat
infallibility
,
by
virtue
of
any
promise
supposed
to
be
made
to
the
Successors
of
the
Sacred
Apostles
:
Because
there
is
no
such
promise
made
to
any
but
the
Apostles
,
and
the
first
Writers
and
Publishers
of
the
Christian
Religion
,
whose
Writings
are
to
be
our
standing
Rules
in
all
things
absolutely
necessary
to
Salvation
:
Nay
,
the
end
and
design
of
the
first
Divine
and
infallible
guidance
,
was
only
to
introduce
a
new
Law
,
superstructed
upon
the
Old
Law
of
Nature
,
and
to
free
Religion
from
the
corrupt
glosses
and
customs
of
men
,
who
abusing
their
Authority
,
had
falsly
imposed
things
on
others
;
To
obliterate
the
old
Ceremonial
injunctions
prescribed
to
the
Jews
;
To
draw
the
Gentiles
from
their
Heathen
Idolatry
,
and
to
erect
the
Christian
Church
among
men
,
that
all
Nations
might
flock
to
it
,
be
sheltered
in
one
Fold
,
being
redeemed
from
the
power
of
the
destroyer
,
and
feed
together
under
the
Government
and
conduct
of
Jesus
Christ
,
the
great
Pastor
and
Bishop
of
our
souls
.
Hence
was
it
that
our
Saviour
promised
the
immediate
and
infallible
guidance
of
the
Spirit
to
his
Apostles
,
that
,
being
before
of
meaner
capacities
,
they
might
be
able
to
understand
his
Laws
so
well
as
to
publish
them
to
the
World
,
as
the
standing
Rules
to
all
future
Generations
.
But
this
rule
being
once
compleated
,
by
the
informations
which
our
Saviour
gave
to
his
Apostles
whilst
he
was
with
them
;
And
by
the
continued
inspirations
and
assistances
which
they
received
from
the
holy
Spirit
,
after
his
Ascension
into
Heaven
,
to
explain
some
things
,
and
bring
others
to
their
remembrance
,
and
to
enable
them
to
preach
the
Gospel
to
the
World
,
and
to
publish
the
Doctrines
and
Rules
of
it
,
in
Writing
,
to
be
the
standing
Law
of
Religion
,
to
which
all
future
ages
might
have
recourse
for
guidance
,
both
in
Faith
and
Manners
:
When
this
Law
was
fully
and
compleatly
written
,
which
was
to
be
the
great
and
only
Rule
of
mens
Religion
,
there
was
no
need
of
a
standing
infallibility
,
to
interpret
what
was
so
fairly
written
,
that
in
things
absolutely
necessary
to
Salvation
,
none
but
Ideots
can
possibly
be
mistaken
,
and
none
but
Knaves
will
endeavour
to
mislead
them
.
For
there
is
no
man
,
who
has
humility
enough
to
use
the
help
of
the
learned
in
Religion
,
and
grace
enough
to
implore
the
ordinary
assistances
of
the
Divine
Spirit
,
(
which
God
gives
to
those
that
ask
him
)
but
,
if
he
endeavours
,
with
sincerity
,
to
live
according
to
what
he
already
knows
,
and
faithfully
,
and
honestly
,
applies
his
rational
faculties
,
to
the
diligent
search
of
Divine
truth
,
he
shall
certainly
attain
such
degrees
and
advancements
of
knowledge
as
shall
be
sufficient
to
make
him
wise
unto
Salvation
,
if
he
does
not
too
much
strive
to
be
wise
above
what
is
written
:
And
if
after
all
this
,
he
chance
to
fall
into
any
error
,
through
the
naked
infirmities
of
human
nature
,
it
shall
be
such
as
will
be
consistent
with
the
foundation
;
nor
will
it
be
so
severely
laid
to
his
charge
,
as
to
be
the
cause
of
condemning
him
hereafter
,
when
it
was
not
in
his
own
power
to
help
it
.
The
Scriptures
,
certainly
,
were
first
designed
to
be
the
Rule
of
Faith
and
Manners
.
And
a
rule
ought
to
be
so
plain
,
that
all
,
who
are
to
take
their
measures
by
it
,
may
be
able
,
by
some
means
or
other
,
to
compare
their
belief
and
actions
with
the
Rule
,
and
also
to
pass
a
judgment
upon
the
whole
:
Nay
,
if
we
reflect
upon
our
own
rational
powers
,
together
with
those
assistances
we
are
directed
to
,
and
make
use
of
these
when
we
consider
the
Scriptures
themselves
,
we
must
of
necessity
yield
this
to
be
true
;
Unless
we
will
be
perverse
and
obstinate
in
every
thing
.
For
if
we
think
upon
the
quality
of
those
persons
to
whom
our
Saviour
and
his
Apostles
applyed
themselves
in
their
usual
discourses
,
we
shall
find
that
they
spake
not
,
in
their
Sermons
,
nor
wrote
their
Epistles
,
only
to
the
Rabbins
among
the
Jews
,
nor
only
to
the
Philosophers
among
the
Gentiles
;
Nor
were
there
,
at
the
first
,
many
Rich
,
or
Noble
,
called
;
But
the
Poor
had
the
Gospel
preached
to
them
.
The
Apostles
declared
their
Doctrine
,
freely
to
the
multitude
;
Nay
,
so
did
our
blessed
Saviour
himself
;
And
,
therefore
,
they
must
preach
it
in
such
language
as
all
might
be
capable
of
understanding
,
and
receiving
,
it
,
if
prejudice
did
not
resist
the
impression
.
For
their
design
being
to
plant
Christianity
in
the
World
,
to
make
Proselytes
to
the
Kingdom
of
Heaven
,
and
,
in
the
belief
and
practice
of
this
Religion
,
to
bring
the
lapsed
race
of
men
once
more
to
God
,
by
disswading
them
from
the
error
of
their
wayes
,
and
by
guiding
their
feet
into
the
way
of
peace
;
Why
should
any
think
that
they
delivered
the
matters
of
mens
future
,
and
everlasting
concerns
,
and
the
present
Laws
to
guide
them
by
,
in
so
mysterious
a
manner
,
or
such
muffled
language
,
that
the
end
of
all
their
discourses
might
be
lost
by
their
speaking
unintelligibly
to
the
people
?
Now
since
the
souls
of
men
,
that
are
not
too
much
hindered
by
a
very
bad
constitution
of
their
bodies
,
have
all
the
same
principles
of
Reason
,
and
every
Individual
has
a
proper
judgement
peculiarly
his
own
,
and
either
we
understand
the
languages
,
and
schemes
of
speech
,
in
which
the
Doctrines
,
and
Rules
of
life
delivered
by
Christ
and
his
Apostles
,
were
written
:
Or
,
else
,
we
receive
them
faithfully
translated
,
(
especially
in
necessary
Doctrines
and
rules
,
which
the
Criticks
themselves
cannot
well
torture
,
because
they
are
oftener
than
once
delivered
)
from
several
pious
and
learned
men
,
who
more
perfectly
and
compleatly
understood
them
.
Why
should
things
,
therefore
,
that
were
,
at
first
,
plain
to
the
capacity
of
the
meanest
,
be
so
obscure
to
us
,
that
we
must
want
a
guide
who
is
infallible
to
direct
us
,
almost
,
in
all
our
wayes
;
and
what
is
worst
of
all
,
he
splits
us
,
at
last
,
against
a
stone
?
If
God
has
not
thought
it
fit
to
bridle
mankind
so
,
as
to
curb
them
from
becoming
sinners
,
but
has
,
in
this
,
left
them
to
their
own
choice
,
that
if
they
will
sin
,
it
may
be
their
own
act
and
deed
;
Why
should
we
think
that
he
has
chained
them
so
fast
one
to
another
,
that
they
cannot
err
,
or
wander
out
of
the
way
,
unless
they
break
that
link
which
ties
them
all
to
an
Infallible
Chair
?
But
,
alas
!
such
is
our
condition
here
,
that
we
may
as
well
expect
to
free
mankind
from
the
commission
of
sin
,
as
to
restrain
all
men
from
error
;
Nay
,
there
is
as
great
a
necessity
that
the
lives
of
men
should
be
void
of
the
one
,
as
there
is
,
that
they
should
be
free
from
the
other
:
As
much
reason
there
is
for
men
to
be
holy
in
all
manner
of
conversation
,
as
there
is
for
all
to
be
sound
in
the
faith
;
since
if
we
have
faith
,
we
may
have
it
to
our selves
,
but
the
actions
of
our
lives
have
an
influence
upon
others
.
Why
,
therefore
,
should
there
not
be
an
irresistible
power
,
set
up
to
restrain
men
from
vice
,
as
well
as
a
standing
infallibility
to
keep
them
from
error
?
Since
God
then
,
who
will
judge
men
hereafter
for
those
things
which
are
properly
their
own
,
has
not
thought
it
fitting
to
set
up
the
one
,
I
cannot
but
suspect
that
he
never
designed
to
fix
the
other
,
but
to
leave
men
to
their
own
faculties
,
to
which
he
has
added
sufficient
assistances
,
to
judge
and
to
chuse
fairly
for
themselves
;
And
therefore
,
methinks
,
't
is
more
reasonable
to
believe
that
,
since
men
cannot
pretend
to
both
,
it
would
be
more
modest
to
pretend
to
neither
;
especially
since
we
have
no
authority
(
whatever
power
any
have
gained
or
usurped
among
us
)
from
reason
or
revelation
to
advance
any
among
the
Race
of
men
to
be
an
infallible
Judge
in
Religion
,
farther
than
his
sentence
proceeds
according
to
the
Laws
of
the
Gospel
;
And
by
this
I
cannot
find
that
he
has
done
any
more
,
beyond
the
faculties
we
have
received
as
we
are
men
,
than
to
give
us
a
Rule
sufficient
to
judge
Doctrines
by
,
and
Laws
by
which
we
are
to
govern
our
practice
,
together
with
some
superadded
means
to
help
our
judgments
,
and
direct
our
Opinions
by
the
Authority
of
Magistrates
,
who
are
an
Ordinance
of
God
,
by
the
instructions
of
his
Ministers
,
who
are
also
of
Divine
institution
,
and
the
common
assistances
of
his
Holy
Spirit
,
to
guide
us
into
all
necessary
truths
,
which
tend
to
the
promotion
of
our
eternal
happiness
;
And
so
the
final
success
is
left
to
our
own
liberty
and
choice
,
either
in
a
refusal
or
compliance
with
them
;
Because
I
cannot
believe
but
that
God
acts
suitable
to
the
nature
of
human
creatures
in
all
his
general
dispensations
to
men
,
that
so
he
may
,
in
our
future
state
,
with
equal
justice
inflict
punishment
,
or
give
us
a
reward
according
to
his
promise
.
And
,
indeed
,
to
(
write
strictly
)
to
be
sound
in
the
Faith
,
would
not
be
praise
worthy
,
if
it
were
so
ordered
,
that
we
could
not
err
;
Nor
need
S.
Paul
have
so
carefully
exhorted
to
this
,
if
we
might
have
been
so
easily
preserved
from
all
diseases
,
and
deviations
in
Religion
,
by
the
infallibility
of
S.
Peter
,
and
those
who
plead
their
Title
from
him
.
I
am
sure
that
an
Apostle
acquaints
the
Church
of
Corinth
,
that
there
must
be
also
Heresies
among
them
,
that
they
who
are
approved
,
may
be
made
manifest
,
(
1
Cor.
11.19
.
)
:
By
which
he
proves
,
and
fore-tells
,
matter
of
fact
,
though
he
does
not
signifie
Gods
approbation
;
but
only
his
permission
of
them
;
And
the
reason
,
why
he
suffered
error
and
division
to
be
introduced
among
them
by
the
perverseness
or
curiosity
of
any
,
was
,
that
such
as
united
in
the
true
Faith
might
brighten
,
and
shine
forth
with
the
greater
glory
,
and
like
the
Sun
in
the
Firmament
might
triumph
over
Clouds
and
darkness
.
There
is
no
foundation
therefore
to
erect
the
Popish
infallibility
on
,
nor
for
any
Church
to
set
up
such
a
Tribunal
among
themselves
.
Having
thus
(
as
I
hope
)
cleared
my self
from
any
great
and
unpardonable
miscarriage
in
this
point
;
I
shall
briefly
proceed
in
reflecting
upon
some
mistakes
of
others
,
that
are
false
Rules
to
judge
Doctrines
and
Spirits
by
:
Wherein
private
Enthusiasts
are
most
notoriously
guilty
.
These
smell
Popery
at
a
distance
,
and
can
hardly
promote
any
design
without
pretending
that
it
is
suddenly
to
be
introduced
into
the
most
Protestant
and
best
established
Church
in
the
World
:
But
they
too
publickly
discover
themselves
to
be
Popishly
affected
,
who
are
very
apt
to
spie
errors
in
the
Pope
,
and
yet
so
transfer
them
to
themselves
,
and
steal
them
away
,
that
they
may
have
the
Monopoly
of
them
,
and
retale
them
to
others
under
new
names
,
when
they
are
in
the
possession
of
another
Master
.
These
will
not
allow
the
Pope
to
be
infallible
,
but
are
apt
to
conclude
themselves
to
be
so
;
And
thus
they
fetch
Candles
from
Romes
Altars
,
that
they
may
set
them
up
in
their
own
Breasts
:
As
if
there
were
no
difference
betwixt
the
holy
Spirits
guiding
men
into
truth
,
and
walking
by
the
light
of
their
own
fires
:
What
either
a
disease
and
weakness
in
their
bodies
,
or
their
minds
,
has
made
a
representation
of
to
their
phancies
,
so
long
,
till
their
brooding
thoughts
have
,
at
last
,
produced
something
which
they
may
justly
call
their
own
;
These
things
they
are
apt
to
think
,
or
at
least
to
say
,
are
the
dictates
of
the
Spirit
,
and
accordingly
they
will
adventure
to
guide
themselves
,
and
impose
their
own
enjoyed
phancies
upon
other
men
:
But
if
every
thing
of
this
nature
,
and
mens
wild
discourses
,
the
effect
of
this
,
were
to
receive
the
stamp
of
Divine
Authority
,
and
become
infallible
guides
of
action
;
So
strange
a
confusion
would
be
made
among
us
,
and
such
a
monstrous
Babel
would
be
erected
,
that
Trowels
would
be
call'd
for
instead
of
Morter
,
and
men
would
cry
out
for
Bricks
,
before
they
had
gotten
Straw
to
make
them
:
Their
tongues
would
be
so
various
and
unintelligible
,
that
a
Teutonick
language
could
never
reconcile
them
,
nor
be
able
to
discover
them
,
nor
give
marks
to
know
the
first
Builders
by
,
when
they
are
dispersed
into
divers
Countries
:
But
every
mans
head
would
still
tilt
against
another
,
and
bring
a
kind
of
damnation
upon
the
World
:
The
Society
of
Devils
would
be
more
regular
than
men
,
who
must
live
without
God
,
or
Beelzebub
:
The
births
of
reason
would
be
deem'd
abortive
,
and
the
fruits
of
madness
would
receive
the
characters
of
sobriety
and
discretion
:
The
greatest
Lunaticks
would
be
most
Religious
,
and
we
should
pay
the
greatest
veneration
to
a
Fool.
But
since
things
are
not
come
to
this
pass
yet
;
I
shall
briefly
examine
a
very
few
false
Rules
,
by
which
some
among
us
satisfie
themselves
in
the
tryal
of
Spirits
,
and
guidance
of
themselves
.
First
,
There
are
some
that
build
much
on
what
they
stile
the
Return
of
prayer
;
when
they
have
made
a
Fast
the
Prologue
to
contention
;
and
a
long
Prayer
has
been
the
Breakfast
,
when
they
resolved
to
dine
upon
Widows
houses
;
yet
they
have
too
frequently
thought
,
or
at
least
endeavoured
,
to
cause
others
to
believe
,
that
what
has
happened
after
their
prayer
,
has
been
the
return
from
Heaven
to
it
,
and
a
sufficient
guide
to
future
action
,
and
an
assurance
that
it
was
both
lawful
and
just
.
Many
men
when
they
have
for
some
time
brooded
upon
a
thing
,
they
are
apt
then
to
petition
Heaven
,
to
inform
them
of
the
lawfulness
or
convenience
,
or
the
unlawfulness
or
inconvenience
of
it
:
And
having
ended
their
devotion
,
finding
their
thoughts
to
run
still
in
the
same
chanel
,
into
which
they
had
turned
and
confined
them
before
,
they
conclude
this
to
be
a
sufficient
warrant
for
them
to
prosecute
,
and
accomplish
their
design
;
And
the
eagerness
of
their
intention
,
which
proceeds
only
from
their
predeterminated
resolution
,
they
foolishly
take
for
the
conduct
of
the
Spirit
,
which
,
they
are
willing
against
all
reason
to
think
,
thus
guides
them
to
conclude
the
lawfulness
of
their
desire
.
And
this
is
no
inconsiderable
hint
,
because
,
in
this
method
,
many
wicked
and
unlawful
actions
claim
Gods
patronage
to
justifie
and
defend
them
:
And
what
impious
,
and
most
bloody
designs
have
been
attempted
,
and
carried
on
,
by
the
impressions
upon
mens
minds
,
after
they
have
pretended
to
seek
the
Lord
,
and
thus
gained
what
they
have
called
a
Return
to
their
prayers
,
I
need
not
now
particularly
relate
;
History
has
reported
,
and
will
yet
more
discover
them
to
the
World
:
This
one
thing
has
raised
Rebellion
,
Murdered
Princes
,
in
design
and
act
,
violated
all
Sacred
Obligations
,
and
layes
Religion
at
the
feet
of
every
fresh
and
fanciful
pretender
.
At
this
rate
we
shall
cheat
our
neighbours
by
a
secret
impulse
,
and
murder
Gods
Anointed
by
a
special
command
,
and
no
man
can
be
safe
in
his
Life
and
Fortune
,
if
a
praying
Hector
,
or
a
dreaming
Enthusiast
has
a
mind
,
and
power
,
to
take
them
away
:
Nor
will
he
long
be
without
a
Warrant
,
when
by
winking
hard
,
and
directing
his
thoughts
,
he
may
impress
his
own
mind
as
he
pleases
,
and
with
a
melancholy
,
or
sturdy
confidence
,
proclaim
God
to
be
the
Author
of
it
.
But
,
alas
!
God
is
then
only
,
in
a
true
and
proper
sense
,
said
to
hear
,
or
make
returns
to
our
prayers
,
when
he
bestows
on
us
,
those
good
and
lawful
things
which
we
have
,
with
humility
and
devotion
,
begg'd
;
And
if
any
man
,
pondering
on
a
wicked
design
of
his
own
contrivance
,
in
this
case
prayes
to
God
for
his
direction
;
and
,
after
his
prayer
,
finds
the
sinful
impression
still
remaining
;
This
proceeds
from
his
own
vicious
,
and
Diabolical
inclination
,
but
not
from
the
impulse
of
Gods
Spirit
;
And
it
can
,
by
no
reasonable
person
,
be
accounted
Gods
answer
to
his
prayers
;
Unless
he
will
suppose
the
great
Maker
of
Heaven
and
Earth
,
to
be
willing
to
offer
the
greatest
violence
to
his
own
nature
,
and
to
nurse
and
cherish
,
what
he
would
hate
in
himself
,
in
those
who
are
the
workmanship
of
his
own
hands
.
No
greater
reproach
can
be
given
to
the
Divine
Majesty
than
this
,
by
those
who
acknowledge
,
and
adore
,
his
Being
:
For
they
make
him
the
Patron
to
mens
sins
;
as
if
his
essential
purity
and
goodness
could
permit
him
to
instigate
any
to
the
commission
of
those
things
,
which
his
justice
,
notwithstanding
,
must
,
and
cannot
chuse
but
,
punish
:
Such
apprehensions
of
the
Supreme
God
,
would
,
oftentimes
,
make
the
Authour
of
peace
,
to
be
guilty
of
the
worst
War
,
and
the
shedding
the
best
blood
in
a
Kingdom
;
The
God
of
Order
,
would
become
the
cause
of
the
greatest
confusions
among
mankind
,
and
,
in
plain
terms
,
give
himself
the
Lye
.
It
cannot
be
safe
,
therefore
,
to
make
what
we
are
apt
to
call
an
answer
to
our
prayers
,
a
rule
of
actions
,
unless
they
agree
with
Gods
written
word
,
and
then
there
will
be
no
need
of
a
new
Warrant
;
For
the
word
of
God
as
it
is
the
best
,
so
it
must
be
to
us
the
only
,
general
direction
in
our
taking
the
measures
of
good
and
evil
.
If
,
at
any
time
,
the
following
strong
impressions
made
upon
our
minds
may
be
safe
to
guide
us
,
after
we
have
sought
to
God
for
particular
directions
,
it
must
,
as
I
conceive
,
be
only
in
things
that
were
indifferent
before
,
that
he
may
influence
our
prudential
choice
in
matters
which
he
has
left
to
our
own
option
:
And
,
even
in
this
case
,
we
must
have
a
care
that
we
do
not
fully
resolve
before-hand
,
lest
we
are
found
to
be
dissemblers
with
God
,
and
have
no
real
hesitation
in
our
own
judgments
;
But
if
,
in
such
things
,
we
have
occasion
to
make
any
applications
to
him
,
we
must
be
sure
to
leave
room
for
his
direction
,
and
that
we
know
not
which
way
to
determine
our selves
by
any
of
the
Laws
of
Good
and
Evil
:
The
lawfulness
of
either
part
must
be
evident
,
and
we
must
desire
an
influence
on
the
government
of
our
choice
only
in
the
prudential
determination
,
with
reference
to
the
good
consequence
,
or
success
.
I
cannot
apprehend
that
any
evil
can
attend
this
,
it
being
a
solemn
acknowledgement
of
a
Supreme
Being
,
who
has
the
Government
of
the
whole
World
,
of
our
own
weakness
,
and
inability
to
guide
our selves
without
his
assistance
,
and
consequently
of
our
dependence
on
him
,
which
are
great
reasons
for
our
adorations
and
prayers
:
But
yet
the
good
that
may
,
in
particular
,
attend
the
pursuance
of
this
must
be
left
to
Gods
secret
conduct
,
and
to
the
intrigues
and
influence
of
his
providence
,
which
no
man
is
able
to
discover
;
Unless
he
could
pry
into
the
consults
of
Heaven
,
and
disclose
the
secrets
of
an
infinitely
wise
,
and
powerful
Being
,
when
,
besides
what
he
has
already
revealed
,
there
is
not
a
key-hole
to
peep
through
.
For
my
own
part
,
I
love
not
to
be
wise
above
what
is
written
,
or
to
be
bold
in
prescribing
Rules
in
those
cases
in
which
God
has
been
pleased
to
give
us
none
;
but
shall
confine
my self
to
the
Law
and
to
the
Testimony
,
and
look
upon
the
Scripture
as
my
certain
Rule
,
thus
guiding
my self
in
this
World
,
that
I
may
at
last
through
Gods
mercy
and
the
Merits
of
my
Redeemer
arrive
at
my
proportioned
glory
in
the
next
.
But
,
Secondly
,
Another
false
Rule
of
trying
Opinions
,
Doctrines
,
and
resolutions
in
Religion
,
set
up
by
some
▪
is
every
mans
private
judgement
and
determination
;
When
,
in
the
mean
time
,
it
takes
not
its
measures
from
Gods
Word
,
nor
the
general
notions
of
Good
and
Evil
,
but
from
a
peculiar
,
private
Spirit
got
into
a
single
mans
thoughts
and
apprehensions
.
Now
to
this
head
may
be
reduced
what
mad-men
call
lights
,
and
revelations
;
What
those
Enthusiasts
,
that
will
be
Saints
in
spight
of
all
their
prophane
actions
,
and
dub
themselves
Holy
in
the
midst
of
their
own
irreligion
,
call
Conscience
;
And
what
others
,
of
a
more
smooth
and
gentle
disposition
,
stile
Reason
,
that
they
may
advance
the
powers
of
mankind
to
the
degrading
,
if
not
expelling
,
the
benign
operations
of
the
Holy
Spirit
of
God
.
In
a
word
;
This
seems
to
be
the
foundation
of
judgement
,
and
the
Rule
of
discerning
Spirits
and
Doctrines
amongst
Quakers
,
Anabaptists
,
Independents
,
and
the
rest
of
our
Separatists
(
speaking
in
the
general
)
,
of
all
that
follow
the
Socinian
Principles
,
and
is
the
foundation
of
Popery
it self
,
when
those
of
the
Roman
Communion
mistake
the
result
of
their
Governours
Opinions
,
enacted
into
Laws
,
for
the
true
dictates
of
the
Holy
Ghost
inspiring
the
Pope
,
or
presiding
at
their
Councils
,
and
infallibly
assisting
in
their
determinations
.
But
none
of
these
things
taken
as
they
are
propounded
,
can
possibly
be
a
safe
Rule
,
much
less
,
the
highest
conduct
in
matters
of
Religion
:
When
we
shall
consider
,
that
though
they
may
be
helps
to
judge
upon
the
view
of
the
Rule
;
Yet
phancy
and
opinion
may
frequently
be
mistaken
for
reason
,
illumination
,
Conscience
,
nay
,
the
dictates
of
the
holy
Spirit
it self
;
and
,
according
to
the
common
inferences
about
these
matters
,
are
so
concluded
,
and
believed
by
men
that
consult
their
own
faculties
.
But
this
will
yet
be
more
evident
if
we
consider
,
(
1.
)
That
the
holy
Spirit
of
God
does
not
,
in
any
ages
,
since
he
inspired
those
that
delivered
the
Scriptures
to
be
the
rule
of
life
,
either
illuminate
,
or
direct
mankind
in
the
things
relating
to
their
eternal
peace
,
in
any
other
manner
,
than
(
1.
)
By
those
Scriptures
(
allowing
the
faculties
of
human
nature
,
and
the
general
propositions
of
Religion
among
mankind
)
which
he
inspired
the
Sacred
Pen-men
to
record
.
(
2.
)
By
inclining
as
well
as
authorizing
some
men
,
being
prepared
by
education
and
study
,
to
continue
a
succession
of
that
Ministry
,
which
our
Saviour
appointed
,
to
endure
to
the
end
of
the
World
,
to
explain
the
difficulties
in
Religion
unto
others
:
And
(
3.
)
Confirming
by
a
secret
and
inexplicable
operation
(
which
is
easily
believed
by
all
that
affirm
Gods
Grace
,
or
Providence
;
and
in
consequence
his
Being
)
the
propositions
contained
in
the
Scriptures
unto
the
minds
of
men
,
and
inclining
their
faculties
to
believe
and
embrace
them
;
Which
influence
is
obtained
by
prayer
,
(
to
him
that
is
of
a
docil
disposition
)
as
well
as
given
in
our
Sacred
Baptism
,
till
such
time
as
we
either
resist
or
renounce
it
,
all
which
shall
be
more
evident
,
before
I
make
an
end
.
Now
none
of
these
,
(
though
great
priviledges
)
can
intitle
any
to
that
illumination
,
or
immediate
guidance
,
which
wild
men
make
the
rule
of
their
faith
,
and
conductor
of
their
actions
;
But
they
may
mistake
(
and
be
confident
in
it
)
their
own
phancy
and
high
opinion
,
proceeding
either
from
thoughtfulness
or
disposition
,
for
immediate
motions
from
the
Spirit
of
God
.
And
(2)
.
As
for
the
consciences
of
men
,
if
they
mistake
them
not
for
phancy
,
opinion
,
or
a
strong
persuasion
of
their
own
minds
:
they
are
nothing
but
the
agreement
of
our
judgements
with
Gods
word
,
(
for
thus
much
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
,
which
is
knowledge
with
another
,
and
includes
the
relation
of
our
understandings
to
a
Rule
:
These
are
so
far
therefore
from
being
a
rule
themselves
,
that
they
are
to
be
governed
by
another
,
and
cannot
be
proper
consciences
without
it
:
Being
therefore
guided
by
a
Superiour
Rule
,
they
cannot
be
safe
conductors
themselves
;
and
if
conscience
,
(
as
taken
by
those
that
plead
hardest
for
it
)
were
once
allowed
its
full
latitude
;
phancy
,
interest
,
and
the
humours
and
impious
mistakes
of
men
would
pass
for
conscience
,
and
a
safe
guide
,
and
introduce
such
a
medly
and
mixture
in
Religion
,
that
every
one
,
under
the
covert
of
this
,
would
do
what
is
good
in
his
own
eyes
;
even
as
when
there
was
no
King
in
Israel
;
The
Church
of
Christ
would
be
turned
into
a
Babel
,
and
our
houses
of
Prayer
,
into
dens
of
Thieves
,
being
fill'd
with
nothing
but
Sacriledge
and
confusion
.
Thirdly
,
Some
make
such
Providence
as
crowns
their
opinions
with
success
,
to
be
an
argument
that
their
opinions
are
true
:
But
to
evince
the
invalidity
of
this
needs
no
other
than
this
observation
;
That
when
the
same
things
are
covered
with
a
Cloud
,
their
Authors
punished
,
or
the
propagation
of
their
tenets
becomes
improsperous
,
the
same
men
will
not
admit
of
the
same
argument
;
Nor
permit
others
to
defend
their
opinions
by
the
same
medium
,
with
which
they
prov'd
their
own
.
When
the
Sun
for
a
season
shines
upon
them
,
and
the
Heavens
smile
;
then
,
behold
!
the
hand
of
the
Lord
is
with
them
:
But
when
a
prosperous
ray
refreshes
others
,
and
they
receive
not
the
countenance
they
had
before
,
but
have
the
frowns
and
discouragements
of
Superiors
:
Behold
now
!
wickedness
is
seated
in
high
places
;
The
holy
Seed
are
led
into
the
Wilderness
,
and
persecution
attends
the
Elect
of
God
,
and
Canaanites
possess
the
Holy
Land
.
But
,
if
success
were
an
argument
for
inspiration
,
and
smiling
Providences
a
rule
to
judge
Doctrines
by
;
Numa
Pompilius
might
have
had
an
argument
for
the
inspirations
from
his
Nymph
Aegeria
,
and
for
the
truth
of
his
Religion
he
establish'd
among
the
Romans
:
The
Jews
might
have
been
lost
in
the
Wilderness
,
and
have
justified
the
making
their
Gods
to
go
before
them
:
They
had
ceased
to
have
the
marks
of
a
Church
,
and
would
not
have
been
the
people
of
the
Lord
,
when
they
were
carried
into
Egypt
or
Babylon
:
Nay
,
by
this
,
they
might
have
justified
their
condemning
the
great
Messiah
;
and
Pilate
,
and
the
Roman
Guards
,
might
have
had
an
argument
for
executing
him
:
The
Primitive
Christians
must
be
condemned
,
and
the
Apostles
inspiration
be
proved
an
imposture
,
if
a
dark
Providence
be
that
,
by
which
the
Doctrines
of
men
are
to
be
judg'd
:
Mahomet
must
have
been
deemed
a
true
Prophet
,
when
he
gathered
so
many
Proselytes
in
the
East
;
And
the
great
Turk
be
yet
as
holy
,
as
he
has
been
for
the
most
part
prosperous
in
the
World
:
Nay
Popery
it self
,
must
then
be
embraced
,
if
the
glory
and
prosperity
of
opinions
must
prove
them
true
,
and
success
becomes
the
measure
of
Religion
:
This
is
a
way
to
justifie
all
lucky
Usurpations
;
To
determine
right
and
wrong
by
combate
;
and
the
longest
Sword
may
justly
measure
out
the
largest
Possession
,
and
the
property
of
mankind
,
must
submit
to
power
:
A
Rebel
then
may
lawfully
possess
his
Sovereings
Throne
,
if
he
has
strength
enough
to
force
the
brightest
Majesty
to
an
exchange
;
And
if
this
principle
be
fully
pursued
,
the
men
that
own
it
,
may
bow
the
Knee
,
and
say
to
an
Usurper
,
God
save
the
King
:
This
will
make
,
many
times
,
the
greatest
Villany
to
have
more
Authority
,
than
Virtue
and
Innocence
,
and
force
true
Religion
to
be
vanquished
by
a
false
:
Nay
,
he
that
by
this
rule
is
taken
for
a
Prophet
to
day
,
may
be
an
Impostor
to
morrow
,
though
he
continues
in
the
delivery
of
the
same
Doctrine
;
Because
a
man
may
receive
Hosanna's
from
the
multitude
,
and
their
cry
shall
shortly
be
,
Crucifie
him
,
Crucifie
him
:
These
things
are
the
subject
of
common
observation
;
It
was
holy
Davids
long
ago
;
And
it
will
be
so
to
the
end
of
the
world
,
(
whatever
Jews
or
Millenaries
may
dream
)
;
That
the
wicked
will
sometimes
be
in
great
power
,
when
the
righteous
hang
down
their
head
like
a
bulrush
:
When
the
Psalmist
spake
of
the
prosperity
of
the
wicked
;
He
observ'd
,
for
some
time
,
that
there
were
no
bands
in
their
death
,
but
their
strength
was
firm
and
sound
;
They
were
not
in
trouble
like
other
men
;
but
plagued
less
than
those
that
were
better
:
Therefore
pride
compass'd
them
as
a
chain
,
and
violence
covered
them
as
a
garment
,
their
eyes
stood
out
with
fatness
,
and
they
had
more
than
heart
could
wish
,
(
Psal.
73.
)
.
And
Solomon
observes
,
that
,
as
to
the
changes
of
prosperity
and
adversity
,
all
things
come
alike
to
all
,
there
is
one
event
to
the
righteous
and
to
the
wicked
;
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
;
As
is
the
good
,
so
is
the
sinner
,
and
he
that
sweareth
,
as
he
that
feareth
an
oath
,
(
Eccles.
9.2
.
)
:
This
indeed
may
prove
that
there
shall
be
a
future
account
;
But
neither
can
the
goodness
or
wickness
of
a
party
be
evidenced
by
such
external
characters
;
much
less
the
truth
or
falshood
of
opinions
,
confirmed
from
the
smiles
or
frowns
of
Providence
.
But
I
need
not
at
present
argue
this
point
farther
;
since
those
that
when
prosperous
,
invented
it
as
a
rule
to
walk
by
,
and
as
an
argument
to
confirm
their
party
,
and
a
bait
to
draw
Proselytes
,
and
Abettors
,
to
them
,
are
now
confuted
by
their
shameful
overthrow
;
And
it
would
sink
them
more
,
should
it
be
used
with
any
severe
enlargement
,
since
their
honour
layes
in
the
dust
,
and
I
hope
it
will
never
rise
again
.
I
shall
leave
this
therefore
as
a
term
of
Religion
,
and
a
fallible
rule
only
taken
up
to
serve
a
turn
,
and
proceed
to
those
methods
and
ways
,
by
which
we
may
discern
true
Doctrines
from
false
inspirations
.
CHAP.
IX
.
ANd
(
First
,
)
As
to
the
Trial
of
the
Doctrines
and
Opinions
of
those
that
vent
them
with
great
confidence
and
zeal
,
as
if
they
were
divinely
inspired
;
we
must
consider
,
that
those
to
whom
these
Doctrines
are
propounded
,
are
reasonable
creatures
,
And
this
will
be
yielded
without
any
reasoning
about
it
,
unless
we
have
a
mind
to
degrade
our selves
,
as
well
in
speculation
,
as
many
do
in
practice
,
to
the
beasts
that
perish
:
nay
,
any
objection
formally
framed
against
this
supposal
,
would
prove
what
the
Objector
endeavours
to
deny
,
that
men
had
discursive
faculties
,
and
his
own
confutation
would
be
included
in
his
Objection
,
whilst
that
would
prove
him
able
to
syllogize
,
and
reason
.
Secondly
,
Men
being
rational
and
intelligent
beings
,
it
follows
,
that
they
are
able
to
discern
the
truth
or
falsehood
of
propositions
,
sufficiently
propounded
to
their
consideration
,
in
terms
that
exceed
not
the
expressions
of
the
sense
of
one
man
to
another
;
and
in
matters
that
are
not
elevated
above
humane
capacities
;
our
discourses
otherwise
to
one
another
,
would
be
no
more
,
than
the
chirping
of
Birds
,
the
speech
of
Parrots
,
or
the
jabbering
of
Monkeys
to
each
other
;
and
would
be
nothing
more
than
an
uncertain
distinct
sound
,
without
any
signification
.
Thirdly
,
We
must
consider
too
,
that
it
is
not
suitable
to
the
Nature
of
God
to
impose
upon
the
faculties
of
men
,
so
as
to
delude
and
cheat
them
with
any
equivocal
and
false
propositions
;
especially
when
he
designs
them
as
a
Rule
to
men
to
guide
them
in
their
concerns
and
actions
in
this
World
,
or
in
the
way
to
their
everlasting
peace
:
Because
the
notion
men
have
of
him
,
the
truth
of
which
he
has
evidenced
to
the
World
,
renders
him
a
Being
of
all
possible
perfection
;
otherwise
we
should
suppose
God
to
be
liable
to
the
common
frailties
and
infirmities
of
men
.
Now
,
if
he
be
supreamly
perfect
,
he
must
,
according
to
our
own
reason
,
and
those
faculties
that
are
implanted
in
us
,
be
one
of
infinite
Truth
and
Goodness
,
If
he
be
the
first
,
he
will
not
deliver
propositions
unto
men
,
that
are
plainly
,
or
more
obscurely
,
false
;
And
,
if
he
be
a
good
Being
,
he
will
not
give
Rules
that
may
deceive
us
,
if
we
use
those
faculties
he
has
bestowed
on
us
,
to
find
out
their
meaning
and
intention
;
The
contrary
to
this
would
cheat
the
World
,
and
then
he
would
make
creatures
(
or
at
least
seem
to
do
it
)
that
he
might
,
with
great
circumstance
and
solemnity
,
subtilly
lead
them
into
eternal
ruine
;
Which
to
suppose
,
is
as
great
blasphemy
against
the
Divine
Nature
,
as
can
be
invented
by
the
worst
of
creatures
that
have
made
themselves
malicious
;
And
as
foul
an
infamy
as
can
be
cast
upon
Gods
being
,
by
the
worst
of
men
;
since
he
desires
not
the
death
of
sinners
themselves
;
but
rather
that
they
should
return
from
their
wickedness
and
live
:
This
is
confirmed
by
those
threats
he
denounces
against
them
to
frighten
them
from
eternal
ruine
;
by
all
those
promises
he
has
annex'd
to
repentance
;
by
all
his
exhortations
to
them
to
amend
their
lives
;
by
all
the
instruments
and
helps
to
Religion
which
he
has
graciously
afforded
them
,
by
all
that
sorrow
and
trouble
he
expresses
whilst
men
remain
in
that
state
of
sin
which
entitles
them
to
eternal
misery
;
And
by
sending
his
only
Son
into
the
World
,
to
offer
himself
a
Sacrifice
for
them
,
that
Divine
Wrath
and
Justice
being
appeased
,
they
might
be
capable
,
according
to
the
Rules
and
Directions
he
proposed
,
and
the
Aids
and
Assistances
he
has
given
them
,
to
recover
themselves
out
of
those
snares
in
which
they
were
entangled
,
and
to
guide
themselves
into
the
way
of
peace
.
Fourthly
,
From
hence
it
follows
,
that
there
are
sufficient
Means
and
Wayes
afforded
us
,
by
which
we
may
,
as
reasonable
creatures
,
judge
of
true
directions
and
false
;
so
that
we
may
not
spend
our
time
in
uncertainties
in
matters
of
such
vast
and
infinite
concernment
.
Gods
promise
of
Heaven
and
eternal
bliss
,
would
be
to
as
totally
insignificant
,
if
it
were
made
either
upon
such
conditions
as
we
knew
not
,
or
had
not
sufficient
abilities
with
his
influence
to
perform
them
:
And
to
what
purpose
would
it
be
,
to
tell
the
World
,
that
in
keeping
Gods
Commandments
,
there
is
great
reward
,
if
we
knew
not
what
the
Commandments
were
?
We
could
not
make
sense
of
that
Thanksgiving
of
our
Saviour
,
(
Matth.
11.25
.
)
I
thank
thee
,
O
Father
,
Lord
of
heaven
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
(
the
Rabbies
amongst
the
Jews
,
and
the
Philosophers
among
the
Gentiles
)
and
hast
revealed
them
unto
babes
;
to
persons
of
a
more
inferiour
rank
and
capacity
;
if
those
whom
he
here
calls
Babes
,
had
not
means
to
know
the
certainty
of
the
Revelation
,
and
to
arrive
at
compleat
and
distinct
notions
of
the
things
that
were
revealed
;
And
in
vain
would
it
have
been
for
S.
Paul
to
have
spoken
the
hidden
things
of
God
in
a
mysterie
;
(
the
Doctrine
of
Christs
coming
into
the
World
,
hid
under
Jewish
Types
and
Shadows
,
and
obscurely
treated
of
by
the
Prophets
,
in
comparison
to
the
Light
which
then
appeared
)
or
to
have
treated
of
such
Doctrines
of
the
Gospel
,
which
discovered
things
,
which
neither
eye
had
seen
,
nor
ear
heard
,
nor
did
they
ever
enter
into
the
heart
of
man
,
when
God
revealed
them
by
his
Spirit
(
1
Cor.
2.
)
and
not
by
any
Logical
demonstration
;
which
blinded
the
Governours
amongst
the
Jews
,
and
confounded
the
Philosophers
among
the
Greeks
,
who
,
according
to
their
accustomed
way
of
proof
,
expected
another
method
of
probation
,
than
the
demonstration
of
the
Spirit
,
and
of
power
:
It
had
been
,
notwithstanding
,
an
impossible
attempt
for
the
Apostle
to
have
endeavoured
to
reduce
any
of
these
,
or
other
men
,
that
knew
themselves
to
be
endued
with
reason
,
to
the
belief
of
the
Gospel
,
which
was
proved
Divine
by
the
testimony
and
revelation
of
the
Spirit
,
if
sufficient
means
were
not
afforded
them
to
know
,
and
distinguish
Divine
Revelation
,
from
imposture
and
pretences
.
The
things
delivered
were
above
the
reach
of
humane
reasonings
,
and
Philosophy
then
gave
check
to
their
belief
,
and
custom
and
education
had
impress'd
them
with
different
,
nay
,
contrary
notions
of
things
:
It
must
be
supposed
therefore
,
antecedently
to
their
reception
of
the
Gospel
,
that
as
S.
Paul
was
able
to
give
them
evidence
,
that
those
Doctrines
he
delivered
to
them
,
were
revealed
from
Heaven
,
so
there
were
some
Methods
and
Rules
,
by
which
they
might
be
able
to
know
the
revelation
,
and
not
receive
it
upon
his
bare
testimony
:
Nay
,
to
what
purpose
would
it
be
for
S.
John
to
direct
men
to
try
the
Spirits
,
if
we
had
not
sufficient
means
to
know
,
whether
they
were
from
God
,
or
no
?
Fifthly
,
This
must
be
granted
too
,
that
there
are
false
Pretensions
and
Doctrines
of
men
vented
in
the
World
,
under
the
notion
of
true
;
And
true
and
false
under
the
same
pretence
of
inspiration
:
The
Apostle
tells
us
,
that
many
false
Prophets
are
gone
out
into
the
world
:
And
our
Saviour
(
to
prevent
a
rash
belief
,
and
thereby
an
Apostasie
from
the
Gospel
,
or
trusting
in
another
Messiah
,
)
acquaints
the
World
,
that
there
would
arise
false
Christs
and
false
Prophets
,
(
Mark
13.22
.
)
:
And
therefore
they
should
not
believe
and
entertain
them
,
although
according
to
their
different
principles
and
designs
,
they
should
cry
out
,
Lo
!
here
is
Christ
;
or
Lo
!
there
:
And
S.
Peter
tells
us
,
that
,
as
there
were
false
Prophets
formerly
amongst
the
people
,
so
there
should
be
false
Teachers
among
the
Christians
,
who
should
privily
bring
in
damnable
heresies
,
denying
the
Lord
that
bought
them
;
and
,
that
many
should
follow
their
pernicious
wayes
:
(
2
Pet.
2.1
,
2.
)
.
Nay
,
S.
Paul
tells
us
of
those
,
who
,
in
a
voluntary
humility
,
and
worshipping
of
Angels
,
intruded
into
those
things
which
they
never
saw
;
being
vainly
puffed
up
in
their
fleshly
minds
;
who
,
yet
,
departed
from
the
head
,
Christ
himself
who
is
the
head
of
the
Church
;
making
the
coming
to
God
by
the
Mediatory
application
to
an
Angel
,
a
demonstration
of
their
humility
,
and
so
rejecting
the
intercession
of
our
Saviour
the
only
Mediator
betwixt
God
and
man
,
(
Col.
2.18
.
)
.
But
our
own
Age
is
so
fruitful
in
examples
of
this
kind
,
that
the
possibility
of
mens
false
pretences
to
revelation
,
and
of
their
venting
corrupt
Doctrines
to
the
World
,
needs
no
other
argument
to
prove
it
,
than
our
own
experience
;
Nor
need
we
rake
in
the
dust
of
false
Prophets
,
in
past
Ages
,
when
we
have
,
to
our
great
grief
and
trouble
,
living
monuments
,
on
which
these
things
are
to
be
read
,
and
seen
.
Yet
(
Sixthly
,
)
Notwithstanding
all
this
,
we
must
maintain
that
there
is
such
a
thing
as
true
inspiration
;
This
is
plainly
implied
by
S.
John
,
to
whom
I
must
adhere
;
For
it
would
be
ill
Logick
to
infer
that
,
because
the
Apostle
adviseth
us
not
to
believe
every
Spirit
,
therefore
we
should
give
credit
unto
none
;
But
rather
that
some
are
to
be
believed
:
Especially
when
we
take
in
his
direction
with
it
;
Try
the
Spirits
whether
they
are
of
God
:
This
argues
that
some
Doctrines
came
from
Heaven
,
and
some
men
were
inspired
from
above
,
although
many
false
Prophets
were
gone
abroad
into
the
world
.
Should
the
contrary
be
held
by
any
among
us
,
it
would
not
only
invalidate
the
Doctrine
of
Moses
,
and
the
Prophets
under
the
Old
Testament
;
But
of
Christ
,
and
his
Apostles
under
the
New
;
it
would
conclude
the
intercourse
betwixt
God
and
men
to
be
an
impossible
Chimera
,
and
turn
all
Divinity
into
a
Fable
;
And
at
once
render
our
time
mis-spent
and
lost
,
whilst
I
am
writing
,
and
others
reading
such
Doctrines
as
these
,
and
all
disputes
concerning
any
positive
and
instituted
Religion
,
the
foolish
talkings
and
inventions
of
men
,
that
busie
themselves
to
deceive
others
,
and
give
trouble
to
their
own
flesh
;
When
mans
reason
might
supply
all
:
But
such
a
phancy
I
suppose
to
be
too
wild
and
extravagant
,
to
be
admitted
in
such
an
age
of
the
world
as
this
;
Especially
among
those
,
who
have
frequented
Christian
Assemblies
,
and
have
heard
discourses
,
proving
the
truth
of
the
Old
Testament
,
or
the
New
;
That
have
read
the
Jews
Arguments
for
their
Law
,
or
the
Christian
Fathers
Apologizing
for
the
Religion
of
the
Gospel
:
Nor
indeed
,
can
any
deny
the
truth
of
Gods
conversing
with
men
,
that
reject
not
his
Omnipotence
;
or
else
doubt
of
the
nature
and
capacity
of
their
own
souls
:
To
be
sure
they
must
deny
the
Scriptures
to
be
the
Word
of
God
,
and
affirm
all
his
appearances
to
men
to
be
a
fable
;
Since
from
them
we
are
assured
,
that
all
Scripture
was
given
by
inspiration
from
God
,
(
2
Tim.
3.16
.
)
.
And
therefore
to
men
,
that
acknowledge
this
,
I
must
be
supposed
to
direct
this
discourse
,
as
well
as
S.
John
does
in
the
Text
so
frequently
recited
,
who
supposes
that
there
is
a
Divine
inspiration
,
before
he
advises
men
to
separate
the
pretences
of
false
Prophets
,
from
the
Doctrines
of
those
that
are
true
:
'T
is
in
vain
otherwise
to
perswade
men
to
exercise
their
faculties
,
assisted
by
Rules
;
or
to
make
any
discrimination
at
all
,
where
there
is
no
foundation
for
the
conclusion
of
a
difference
.
Seventhly
,
Therefore
,
The
trial
of
the
Doctrines
and
Rules
of
men
pretending
inspiration
,
having
thus
far
been
brought
on
towards
a
conclusion
:
The
determination
of
our
assent
and
choice
in
matters
of
such
huge
and
vast
moment
,
on
which
the
welfare
of
our
souls
depends
,
must
be
directed
by
what
,
sufficiently
,
without
fallacy
,
evidences
those
Doctrines
which
we
receive
from
others
,
or
are
led
into
the
belief
of
from
our
own
reasonings
,
are
certainly
such
as
came
from
God
,
and
that
we
are
not
imposed
upon
by
our
own
temperament
,
or
the
subtilty
of
others
:
The
evidence
therefore
for
a
Divine
revelation
must
be
greater
and
stronger
than
any
argument
framed
to
the
contrary
;
Because
in
all
the
discoveries
of
truth
,
my
belief
is
to
be
determined
according
to
evidence
,
and
the
greatest
probability
guides
the
rational
choice
of
men
;
And
all
that
act
suitably
to
themselves
,
embrace
the
proposition
that
comes
nearest
to
truth
and
certainty
:
But
where
two
things
seem
equal
in
their
proof
,
a
rational
man
only
hesitates
and
doubts
,
and
gives
up
his
assent
to
neither
:
And
therefore
had
the
Magicians
of
Egypt
equall'd
the
Miracles
Moses
wrought
in
the
presence
of
Pharaoh
,
as
well
as
they
did
in
turning
rods
into
Serpents
,
and
Rivers
into
blood
,
and
causing
Froggs
to
come
up
before
him
;
They
need
not
,
at
that
time
,
have
acknowledg'd
Moses's
power
disproportionable
to
their
own
,
nor
distinguished
their
own
Miracles
from
his
,
by
saying
,
This
is
the
finger
of
God
;
And
Pharaoh
himself
might
have
had
an
equal
argument
to
detain
the
Israelites
,
as
they
had
for
the
command
of
God
to
depart
out
of
the
Land
of
Egypt
.
But
when
the
Miracles
on
their
side
,
far
exceeded
the
Wonders
on
the
other
,
his
own
resolution
became
his
Law
,
and
Pharaohs
obstinacy
still
increased
,
till
it
was
the
ruine
of
himself
and
followers
,
who
all
perished
in
the
Red
Sea
.
Ahab
forsook
the
commandments
of
God
,
and
worshipped
Baalim
,
and
led
the
people
into
Idolatry
,
joyning
the
Service
of
Baal
with
the
God
of
Israel
;
And
thus
halted
betwixt
two
opinions
,
till
the
trial
betwixt
their
Sacrifices
was
determined
on
Elijah's
side
,
who
was
the
Prophet
of
the
Lord
;
Whilst
fire
came
down
from
Heaven
,
and
consumed
the
Sacrifice
upon
Gods
own
Altar
,
which
Baal
could
not
effect
on
his
:
But
then
the
people
determined
their
choice
,
and
gave
their
assent
,
that
the
Lord
is
God
;
and
presently
slew
the
Prophets
of
Baal
,
for
whom
before
they
had
great
esteem
,
(
1
Kings
18
th
Chap.
)
.
Hence
was
it
also
that
our
Saviour
said
concerning
the
Jews
,
who
,
by
Miracles
evidencing
Moses's
Commission
,
had
justly
received
the
Law
of
Moses
;
That
if
he
had
not
superseded
their
Religious
Customs
,
which
till
his
coming
were
justly
established
,
by
shewing
his
Authority
,
and
Gospel
,
to
be
Divine
,
by
greater
Miracles
than
those
that
introduced
and
established
the
Law
,
they
had
done
well
to
adhere
to
it
,
and
to
look
upon
the
Gospel
as
an
imposture
:
Because
,
a
new
Doctrine
pretending
to
be
Divine
,
and
evacuating
that
which
,
having
proof
from
Heaven
,
was
established
before
,
must
be
confirmed
with
greater
Miracles
,
than
that
which
it
pretends
to
abolish
:
Therefore
(
sayes
our
Saviour
)
If
I
had
not
done
among
them
the
works
which
none
other
man
did
,
they
had
not
had
sin
,
(
John
15.24
.
)
.
Which
way
of
trial
will
(
by
the
way
)
hold
good
to
the
end
of
the
World
:
From
all
which
,
it
is
plainly
manifest
,
that
all
the
Opinions
and
Doctrines
of
men
,
pretending
to
inspiration
,
if
they
are
rationally
to
be
received
by
us
,
must
come
with
such
Evidence
and
Authority
,
as
may
surmount
all
difficulties
and
Objections
to
the
contrary
.
So
that
if
any
men
should
now
pretend
Miracles
to
give
testimony
to
any
Opinions
that
contradict
the
Doctrines
of
the
New
Testament
,
they
are
not
sufficient
to
command
our
assent
,
and
to
determine
our
belief
;
Unless
they
are
greater
than
any
which
Christ
and
his
Apostles
did
,
to
confirm
their
Doctrine
,
which
these
new
Opinions
do
oppose
and
contradict
.
Eighthly
,
In
this
trial
of
men
pretending
inspiration
for
the
Doctrines
they
deliver
,
we
must
be
sure
that
the
evidence
they
give
for
such
inspiration
,
be
peculiarly
Divine
,
and
such
as
cannot
be
given
to
men
by
any
thing
inferiour
to
the
power
of
God
.
It
is
not
the
grave
deportment
of
the
inspired
;
nor
the
colour
or
shape
of
their
faces
;
Nor
the
seeming
innocence
of
their
own
lives
,
extraordinary
austerities
,
or
a
less
decent
,
and
morose
,
living
,
that
retires
them
from
the
conversation
of
the
World
;
It
is
not
a
peculiar
habit
;
nor
any
uncouth
or
sluttish
garments
;
't
is
neither
feeding
upon
Locusts
and
wild
Honey
;
nor
yet
eating
with
Publicans
and
Sinners
,
that
proves
a
Prophet
to
be
Divine
:
Nor
is
it
a
full
and
copious
expression
,
attended
with
abundance
of
zeal
and
passion
;
nor
,
yet
,
a
slow
and
pumping
delivery
,
as
if
their
notions
were
too
bigg
for
their
words
,
and
their
words
too
large
for
their
mouths
,
that
will
evidence
them
to
come
from
God
:
'T
is
neither
their
natural
parts
,
or
acquired
ornaments
;
the
antiquity
of
error
,
nor
the
glory
,
or
number
of
those
that
are
proselyted
to
it
;
't
is
neither
the
rendring
error
plausible
by
distinction
,
nor
glozing
it
over
with
misrepresented
testimonies
of
others
,
or
pretending
some
latent
Authority
from
the
most
obscure
places
pf
the
Scripture
,
or
rendring
those
obscure
,
to
countenance
their
Dotrine
,
that
are
plain
and
open
to
the
contrary
,
that
must
lead
us
from
Divine
truth
,
into
Diabolical
error
,
and
make
the
God
of
truth
to
patronize
a
lye
.
In
a
word
;
'T
is
not
an
Argument
from
the
success
an
Opinion
has
in
the
world
,
(
though
Providence
,
thereby
,
seems
,
with
some
,
to
be
entitled
to
it
)
nor
any
countenance
from
the
Authority
of
men
,
nor
the
iterated
affirmations
of
him
that
pretends
to
be
thus
inspired
,
that
are
sufficient
to
prove
his
Doctrines
true
:
Because
all
these
things
have
frequently
been
publick
attestations
to
those
that
are
false
:
But
there
must
be
such
evidence
to
those
Propositions
which
are
pretended
to
come
immediately
from
God
,
as
that
by
which
he
has
always
confirmed
his
Laws
to
the
world
;
Something
beyond
the
power
of
nature
,
that
cannot
be
parallel'd
by
men
or
Devils
;
The
Broad
Seal
of
Heaven
must
be
annex'd
,
that
neither
nature
nor
art
is
able
to
counterfeit
.
And
this
(
Ninthly
,
)
must
be
real
Miracles
,
(
in
which
the
Spirit
of
Prophecy
is
included
.
)
There
have
been
many
wonders
effected
in
the
world
,
and
more
stories
of
these
than
are
true
,
which
the
Romanists
glory
as
much
in
,
as
if
they
were
Miracles
,
if
their
art
can
hide
their
craft
&
subtilty
from
those
that
are
more
curious
and
inquisitive
:
The
Pagan
Priests
led
the
van
,
assisted
by
the
power
of
subtil
Daemons
,
to
gain
the
peoples
worship
to
themselves
,
or
to
those
Images
which
they
animated
,
and
moved
:
And
how
far
the
Romanists
have
followed
them
in
this
cheat
and
imposture
,
has
been
sometimes
too
apparently
discovered
;
And
would
be
more
,
would
they
but
be
as
ingenuous
in
their
confessions
,
as
they
are
witty
in
their
subtil
,
though
impious
,
inventions
.
The
philosophical
knowledge
of
natural
causes
,
together
with
an
industrious
application
,
will
make
some
extraordinary
and
unusual
effects
look
like
Miracles
:
For
the
most
of
men
,
being
,
by
reason
of
an
inferiour
education
,
ignorant
of
many
effects
of
Art
and
Nature
,
which
men
of
more
refined
understandings
easily
discover
the
causes
of
,
are
apt
to
attribute
those
things
to
the
immediate
operation
of
the
first
cause
,
which
are
results
from
those
that
are
second
;
Art
will
do
much
,
and
Nature
more
:
And
the
Devil
,
many
times
,
makes
more
strange
and
unusual
appearances
,
being
assisted
with
the
knowledge
of
both
:
And
how
many
times
do
men
admire
the
slight
of
a
Jugler
,
till
,
perhaps
,
they
make
discovery
of
his
Craft
;
and
attribute
that
to
the
power
of
the
Devil
,
which
he
ingeniously
does
by
slight
of
hand
?
Nay
,
the
sport
that
Devils
make
in
the
Air
,
we
often
take
as
the
voice
of
Gods
Thunder
,
and
tremble
,
and
are
afraid
at
the
Storm
:
But
,
yet
,
there
is
as
much
difference
betwixt
true
Miracles
,
and
very
real
Wonders
,
as
there
is
betwixt
Heaven
and
Hell
;
or
the
power
of
Nature
,
and
that
which
first
made
and
continues
it
,
who
can
either
suspend
its
power
,
or
alter
its
effects
.
Or
as
there
is
betwixt
Nature
and
Art
,
which
though
the
latter
imitates
,
it
can
never
equal
;
no
more
than
the
former
vye
with
the
God
of
Nature
:
Miracles
(
especially
such
as
are
above
the
power
of
any
thing
inferiour
unto
God
)
have
alwayes
been
receiv'd
by
men
,
as
sufficient
attestations
of
Divine
Truths
:
These
were
those
Divine
Testimonies
,
by
which
the
blessed
Jesus
evidenced
his
Commission
to
the
World
,
and
added
Gods
authority
to
the
reasonableness
of
his
Doctrine
.
When
S.
John
the
Baptist
sent
his
Disciples
to
him
,
to
know
whether
he
were
the
Messiah
,
of
which
he
knew
himself
to
be
Fore-runner
;
our
Saviour
returned
no
answer
but
this
,
Go
your
way
(
sayes
he
)
,
and
tell
John
what
things
ye
have
seen
and
heard
;
how
that
the
blind
see
,
the
lame
walk
,
the
lepers
are
cleansed
,
the
deaf
hear
,
the
dead
are
raised
,
to
the
poor
the
Gospel
is
preached
:
(
Luke
7.22
.
)
:
By
this
intimating
,
that
such
Miracles
were
sufficient
to
convince
him
that
he
was
the
Messiah
,
to
whom
such
power
was
given
from
above
:
Thus
he
endeavours
also
to
convince
the
Jews
by
the
argument
of
his
Miracles
;
The
same
works
that
I
do
,
bear
witness
of
me
,
that
the
Father
hath
sent
me
—
(
John
5.36
.
)
.
Now
,
as
by
this
argument
our
Saviour
proved
his
own
Commission
;
so
when
he
sent
forth
his
Apostles
and
the
first
Planters
of
his
Religion
into
the
World
,
he
gave
to
them
the
same
power
to
work
Miracles
for
confirmation
of
their
Doctrine
.
Heal
the
sick
(
sayes
he
)
cleanse
the
lepers
,
raise
the
dead
,
cast
out
Devils
,
(
Matth.
10.8
.
)
:
And
accordingly
they
proved
their
Doctrine
to
be
Divine
,
and
confirmed
their
Commissions
to
the
World
;
preaching
(
as
S.
Paul
did
,
(
1
Cor.
2.4
.
)
not
so
much
by
Logical
argument
,
or
in
the
manner
of
the
Grecian
Philosophers
way
of
reasoning
;
But
in
demonstration
of
the
Spirit
,
and
of
power
:
When
they
argued
from
the
Old
Testament
to
the
New
,
and
did
Miracles
to
confirm
all
.
This
has
been
Gods
method
,
in
the
World
,
of
evidencing
his
Mission
of
Prophets
unto
men
,
to
declare
his
Messages
to
them
,
by
which
he
attested
his
own
inspirations
;
which
,
the
most
confident
affirmations
of
the
persons
inspired
,
without
such
plain
and
publick
attestations
,
could
never
have
created
a
belief
of
;
Especially
if
they
delivered
Articles
of
Faith
,
and
things
not
demonstrable
to
the
reason
of
mankind
.
Thus
when
God
gave
Moses
authority
to
lead
,
and
preside
over
the
Israelites
,
he
endued
him
with
a
power
to
work
Miracles
to
attest
his
Commission
(
Exod.
4.
)
:
And
when
the
Prophets
were
to
make
any
new
Revelation
to
Princes
or
people
;
or
when
God
sent
them
on
any
strange
errand
,
he
added
confirmation
to
their
authority
,
by
giving
them
power
to
fore-tell
something
which
he
brought
to
pass
;
or
else
to
work
some
extraordinary
Sign
,
or
Miracle
;
that
those
to
whom
the
Message
was
sent
,
might
be
convinced
,
that
God
sent
the
Prophet
.
But
yet
,
because
it
is
often
so
difficult
for
men
to
distinguish
betwixt
a
Miracle
and
a
Wonder
,
who
know
not
the
utmost
power
of
Art
or
Nature
;
Especially
,
they
are
ignorant
of
the
skill
and
force
of
Devils
;
God
has
still
(
in
the
last
place
)
given
Rules
for
our
farther
direction
in
this
weighty
affair
;
That
the
fancies
of
men
may
not
by
any
subtilty
whatsoever
be
impos'd
upon
with
the
seeming
authority
of
Divine
Inspiration
:
God
knew
that
the
Devil
would
endeavour
in
this
to
imitate
the
Divine
Power
,
as
well
as
appear
like
an
Angel
of
light
,
when
either
might
impose
delusions
upon
the
World
;
That
the
art
and
industry
of
designing
men
,
might
,
by
a
previous
acquaintance
with
Natural
Causes
,
so
alter
their
simplicity
by
mixtures
and
experiment
;
or
meet
with
such
a
strange
disposition
of
nature
,
lucky
to
them
,
as
by
the
application
of
these
,
to
the
present
conjunction
of
their
own
intentions
,
they
might
take
advantage
to
insinuate
their
subtile
and
false
Doctrines
into
the
minds
of
the
vulgar
,
or
credulous
,
and
many
times
into
those
that
were
more
rational
and
learned
;
Or
else
by
a
fortunate
prediction
of
something
that
might
come
to
pass
,
assume
to
themselves
the
honour
and
authority
of
Prophets
,
and
then
impose
upon
,
and
delude
,
the
World
.
For
the
prevention
,
therefore
,
of
such
great
,
and
otherwise
,
unavoidable
mischiefs
;
the
most
gracious
God
,
out
of
his
infinite
love
to
mankind
,
has
given
them
three
other
Rules
,
by
which
they
might
,
and
may
,
measure
Prophets
and
their
Doctrines
.
(
1.
)
If
any
pretended
their
authority
by
fore-telling
things
to
come
;
If
they
fail'd
in
any
of
their
Predictions
,
't
was
a
sign
that
God
never
sent
them
to
deliver
that
,
which
the
Prediction
was
an
argument
to
confirm
:
And
that
,
not
only
because
the
great
God
never
confirms
his
Truths
to
the
World
by
falshood
or
deceit
:
But
,
because
he
has
cautioned
us
not
to
believe
them
:
In
the
18
th
of
Deut.
v.
22.
When
a
Prophet
speaketh
in
the
Name
of
the
Lord
,
if
the
thing
follow
not
,
nor
come
to
pass
,
this
is
the
thing
which
the
Lord
hath
not
spoken
;
but
the
Prophet
hath
spoken
it
presumptuously
;
Thou
shalt
not
be
afraid
of
him
.
(
2.
)
Supposing
that
one
who
took
upon
him
the
name
of
a
Prophet
,
and
should
work
Wonders
(
as
Antichrist
and
others
under
the
New
Testament
)
for
confirmation
of
his
Doctrine
and
Authority
;
Yet
,
if
his
Doctrines
tend
to
the
evacuating
principles
implanted
in
the
minds
of
men
,
and
destroying
the
reasonable
propositions
of
the
Natural
Religion
of
mankind
;
it
was
an
apparent
sign
of
a
false
Prophet
.
For
,
sayes
the
Text
,
If
there
arise
among
you
a
Prophet
,
or
a
Dreamer
of
dreams
,
and
giveth
thee
a
sign
or
a
wonder
,
and
the
sign
or
the
wonder
come
to
pass
,
whereof
he
spake
unto
thee
,
saying
,
Let
us
go
after
other
Gods
,
which
thou
hast
not
known
,
and
let
us
serve
them
;
Thou
shalt
not
hearken
to
the
words
of
that
Prophet
,
or
that
Dreamer
of
dreams
,
Deut.
13.
at
the
beginning
.
(
3.
)
In
relation
to
both
Natural
,
and
Instituted
,
Worship
;
God
having
now
given
us
a
Rule
,
no
pretension
of
Prophecy
,
or
Miracle
must
ever
draw
us
into
the
opinions
of
men
that
thwart
or
contradict
the
Divine
Establishments
already
confirmed
by
the
same
argument
;
And
this
is
evident
,
partly
from
that
fore-quoted
Text
(
Deut.
13.
)
,
where
the
reasons
,
why
that
false
Prophet
should
not
be
received
,
that
endeavoured
to
draw
men
from
the
innate
Principles
of
Natural
Religion
are
▪
(
1.
)
Because
God
,
by
permitting
that
false
Prophet
,
proved
mens
stedfastness
in
Religion
.
(
2.
)
Because
,
whatever
Signs
and
Wonders
were
done
to
confirm
a
Doctrine
,
men
were
so
far
to
adhere
to
the
true
God
,
as
to
walk
after
him
,
and
to
fear
him
,
to
keep
his
commandments
,
to
obey
his
voice
,
to
serve
,
and
to
cleave
unto
,
him
.
But
this
is
yet
more
fully
proved
from
Isa.
8.20
.
When
any
should
endeavour
to
draw
the
people
unto
Wizards
,
and
to
such
as
had
familiar
Spirits
;
The
Prophet
advises
them
to
try
all
by
the
Law
and
the
Testimony
;
because
,
if
any
speak
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
And
if
these
directions
were
good
under
the
Law
,
much
more
will
they
satisfie
any
reasonable
men
under
the
Gospel
;
this
being
the
last
publick
declaration
of
Gods
Will
,
that
he
intends
to
make
to
mankind
,
till
the
final
period
and
general
dissolution
:
For
though
we
,
sayes
the
Apostle
,
or
an
Angel
from
heaven
preach
any
other
Gospel
,
let
him
be
accursed
(
Gal.
1.8
.
)
.
And
he
tells
the
World
,
that
,
at
the
final
period
,
God
shall
judge
the
secrets
of
men
according
to
the
Gospel
,
(
Rom.
2.16
.
)
.
Therefore
the
Gospel
is
to
be
the
standing
Law
to
the
end
of
the
World
:
Nor
needs
there
any
other
,
it
being
the
end
of
the
Mosaick
Constitutions
,
and
such
a
compleat
System
of
Divinity
,
as
is
sufficient
to
make
a
man
perfect
,
throughly
furnished
to
every
good
work
,
and
thereby
to
prepare
him
for
that
eternal
inheritance
,
that
fadeth
not
away
.
And
thus
I
have
now
considered
all
the
chief
parts
of
what
I
design
,
and
with
all
faithfulness
,
according
to
my
knowledge
,
discharg'd
my self
:
The
discourse
on
such
a
point
has
been
long
▪
but
I
hope
it
will
not
prove
unuseful
,
in
such
times
as
these
,
in
which
truth
is
blended
and
beset
with
error
.
Strange
Doctrines
have
insinuated
into
the
minds
of
men
;
And
we
are
now
sailing
betwixt
Sylla
and
Charybdis
,
and
God
knows
,
which
may
swallow
us
:
When
truth
,
like
pure
and
clean
Wheat
,
is
put
betwixt
two
Mill-stones
,
that
seem
to
joyn
to
grind
it
in
pieces
:
And
Religion
,
like
our
Saviour
upon
the
Cross
,
is
almost
crucified
betwixt
two
Thieves
:
But
blessed
be
God
,
his
Providence
is
over
all
his
works
,
and
through
his
help
,
we
hope
for
deliverance
,
from
all
our
troubles
;
For
vain
is
the
help
of
man
without
him
.
CHAP.
X.
HAving
hitherto
,
for
the
most
part
,
treated
concerning
False
Spirits
,
and
argued
against
the
pretences
to
inspiration
among
Papists
and
Fanaticks
;
and
given
some
directions
,
by
which
we
may
be
able
to
discern
what
inspiration
is
true
,
and
what
false
:
That
it
may
not
be
objected
against
the
body
of
this
Discourse
,
that
I
have
left
neither
Soul
,
nor
Spirit
,
to
animate
it
;
but
have
hinted
only
some
operation
of
the
Divine
Spirit
,
and
restrained
that
to
the
first
Age
of
the
Christian
Religion
,
as
if
it
were
not
needful
for
future
Generations
,
to
guide
men
into
all
truth
:
I
shall
spend
some
Sheets
to
prove
,
That
as
there
were
Promises
that
the
Holy
Spirit
of
God
should
conduct
men
after
our
Saviours
Ascension
;
so
that
these
Promises
were
made
good
,
by
the
apparent
Descent
of
the
Holy
Ghost
;
And
to
shew
,
in
what
manner
the
Sacred
Spirit
informed
the
Apostles
,
and
the
first
Publishers
of
the
Christian
Doctrines
;
And
how
he
still
influences
the
minds
of
men
in
the
understanding
,
and
receiving
,
them
.
The
Wilderness
of
this
World
is
very
thick
of
Briars
and
Thorns
,
that
scratch
and
tear
the
Church
of
Christ
in
her
passage
through
it
;
And
since
the
most
who
profess
themselves
to
be
Christians
agree
in
the
design
,
and
end
,
of
their
journey
;
Yet
because
we
are
apt
to
fall
out
by
the
way
,
and
differ
about
the
determination
of
the
paths
that
lead
thither
;
Hence
is
it
,
that
I
have
hitherto
endeavoured
to
hinder
men
of
good
intentions
,
and
different
judgements
,
from
entertaining
a
delusion
,
by
reason
of
any
shortness
in
their
sight
;
that
they
may
not
be
deceived
by
their
own
fancies
,
or
the
suggestions
of
others
,
and
so
miscarry
in
their
greatest
concernments
,
and
fall
short
of
eternal
happiness
hereafter
:
And
lest
we
should
complain
,
as
if
we
were
,
in
this
errable
state
of
life
,
left
without
sufficient
means
to
conduct
us
to
the
great
end
of
all
our
Religion
;
And
,
in
the
glorifying
of
God
,
to
save
our
souls
;
I
shall
now
shew
some
things
before
hinted
,
more
plainly
,
and
openly
;
That
we
are
not
left
without
sufficient
conduct
from
the
Holy
,
and
true
,
Spirit
of
God
;
But
that
he
was
in
the
World
,
at
the
first
delivery
of
the
Doctrines
and
Rules
of
life
,
expressed
in
the
Writings
of
the
New
Testament
,
and
still
continues
to
influence
the
minds
and
actions
of
men
.
In
order
to
the
discharging
this
that
I
am
now
to
engage
in
,
I
shall
first
prove
,
That
the
Holy
Ghost
did
come
according
to
the
Predictions
of
the
Prophets
,
and
the
Promise
of
our
Saviour
:
For
(
1.
)
He
came
upon
our
Saviour
himself
.
(
2.
)
He
inspired
and
comforted
his
Apostles
,
and
the
first
Planters
of
the
Christian
Religion
:
And
(
3.
)
He
still
influences
the
hearts
and
minds
of
those
that
seek
,
and
do
not
resist
,
him
.
First
,
That
this
Holy
Spirit
rested
upon
our
Saviour
,
accompanying
him
throughout
the
actions
of
his
life
,
none
that
pretends
to
the
embracement
of
Christianity
can
possibly
contradict
:
For
his
Miracles
attest
this
Divine
residency
,
and
loudly
proclaim
it
to
Ages
and
Generations
:
And
,
if
there
had
not
been
this
irrefragable
testimony
;
yet
,
that
there
was
such
a
Divine
impression
upon
his
mind
;
the
purity
of
his
Doctrine
,
and
the
holiness
of
his
life
sufficiently
attested
,
and
that
the
Divine
Spirit
inspired
and
did
assist
him
:
As
his
Conception
was
by
the
power
of
the
Holy
Ghost
,
so
did
it
continually
breath
upon
him
through
all
the
periods
of
his
whole
life
:
It
gave
a
visible
attestation
to
his
Person
and
Doctrine
,
and
witnessed
his
Commission
to
the
World
,
when
at
his
Baptism
it
descended
in
the
shape
of
a
Dove
,
and
lighted
upon
him
,
(
Matth.
3.16
.
)
:
And
this
was
seconded
by
an
audible
voice
,
loudly
thundering
from
the
very
Skies
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
.
In
his
life
he
had
the
Spirit
without
measure
,
(
John
3.34
.
)
;
He
was
not
limited
to
the
same
proportions
of
power
and
assistance
with
S.
John
,
who
preached
the
Doctrine
of
Repentance
,
and
by
this
prepared
the
way
for
the
Messiah
;
Nor
with
those
Prophets
of
old
,
who
were
inspired
at
sundry
times
,
and
in
diverse
manners
;
to
whom
divine
and
unaccountable
impulses
were
neither
constant
in
their
method
,
or
continuance
;
But
the
Holy
Spirit
accompanied
our
Saviour
throughout
the
several
stages
of
his
life
;
so
that
he
could
upon
any
emergent
occasion
,
make
discovery
of
it
to
others
,
and
alwayes
knew
it
to
be
resident
in
himself
;
he
carried
it
with
him
to
his
Cross
and
Death
to
support
him
in
his
misery
,
and
to
cause
him
to
triumph
over
his
temptations
,
and
enemies
;
It
hovered
,
as
it
were
,
over
his
Grave
,
guarding
his
body
with
a
security
beyond
the
Souldiers
power
;
and
at
last
raised
him
with
triumph
from
the
dead
,
(
Rom.
8.11
.
)
:
and
thus
baffled
the
arguments
for
infidelity
.
Secondly
,
This
Spirit
promised
came
also
upon
the
Apostles
of
our
Saviour
.
In
the
second
of
the
Acts
at
the
beginning
;
It
descended
with
noise
,
and
a
glorious
splendor
,
and
came
with
such
a
train
of
solemnity
,
and
its
appearance
was
so
gay
and
pompous
,
that
it
amused
Nations
,
and
confounded
the
multitude
;
It
shook
the
great
place
of
their
assembly
,
and
sate
gloriously
,
in
the
shape
of
a
Cloven
Fiery
Tongue
,
upon
the
head
of
each
Apostle
,
giving
them
at
once
a
character
to
distinguish
them
from
others
,
and
ability
to
execute
that
Commission
which
our
blessed
Saviour
had
before
given
them
;
They
were
all
filled
with
the
Holy
Ghost
,
and
began
to
speak
with
other
Tongues
as
the
Spirit
gave
them
utterance
.
Here
was
the
Prophecy
of
Joel
accomplished
,
that
God
would
pour
out
his
Spirit
upon
all
flesh
:
when
the
Holy
Ghost
thus
descended
with
power
,
in
the
lap
of
a
Cloud
,
with
a
rushing
wind
,
to
blow
open
the
doors
of
mens
hearts
,
that
the
King
of
Glory
might
come
in
;
It
came
with
Cloven
Fiery
Tongues
,
to
teach
the
Apostles
to
sound
forth
the
Gospel
to
all
the
World
with
a
becoming
zeal
,
and
warm
affection
:
The
Tongues
were
Cloven
,
that
they
might
be
sure
to
divide
the
Word
aright
;
and
Glorious
,
like
the
streams
of
Fire
;
not
only
to
represent
the
Majesty
and
Divinity
of
the
Holy
Ghost
,
or
to
signifie
the
clearness
and
perspicuity
of
the
Gospel
;
but
to
enflame
the
zeal
,
and
warm
the
devotion
of
these
Apostles
:
Nay
,
they
were
both
Fiery
and
Cloven
,
that
their
zeal
might
not
be
divorced
from
knowledge
;
but
one
might
administer
to
the
other
,
and
both
to
him
who
influenced
them
with
this
Spirit
.
This
made
them
at
once
the
admiration
and
envy
of
the
World
;
This
made
their
Doctrine
glorious
and
triumphant
,
and
confirmed
it
with
Miracles
,
beyond
the
force
of
malice
and
contradiction
:
This
caused
the
Church
to
spring
from
the
Blood
of
Martyrs
,
made
it
live
in
the
midst
of
spight
,
and
flourish
on
the
tops
of
Crosses
and
Gibbets
;
to
shine
gloriously
in
the
midst
of
flames
,
and
triumph
over
death
it self
,
though
its
members
were
killed
all
the
day
long
.
This
gave
the
Apostles
the
prevision
of
those
things
,
which
,
in
our
Saviours
life
,
they
were
not
able
to
bear
,
at
the
same
time
giving
them
a
prospect
of
their
misery
,
and
their
comforts
too
:
This
brought
to
their
remembrance
what
their
Master
had
before
taught
them
,
and
inspired
them
to
the
instruction
of
others
,
that
they
might
build
the
Christian
Church
upon
that
Corner-Stone
,
which
,
though
rejected
of
men
,
was
in
it self
elect
,
and
precious
.
Thirdly
,
The
Holy
Spirit
came
also
,
upon
the
hearts
of
believers
.
The
Samaritans
that
believed
received
the
Holy
Ghost
,
(
Acts
8.17
.
)
;
and
whilst
S.
Peter
was
preaching
(
occasion'd
by
the
conversion
of
Cornelius
)
,
the
Holy
Ghost
fell
on
those
that
heard
him
,
(
Acts
10.44
.
)
:
And
though
,
as
to
those
glorious
effects
of
that
power
which
at
first
was
frequent
in
working
Miracles
,
and
inspiring
men
to
speak
divers
languages
for
the
proof
and
early
propagation
of
the
Gospel
,
it
now
withdraws
its
force
and
operation
;
yet
it
still
continues
that
necessary
influence
,
which
impresses
the
minds
of
devout
men
,
and
assists
them
in
the
performance
of
their
duty
,
and
arms
them
with
patience
and
resolution
:
This
Doctrine
of
the
Spirits
working
upon
the
minds
of
men
,
is
too
frequently
contradicted
,
even
by
such
as
seem
to
want
the
assistance
of
some
strength
superiour
to
their
own
,
whilst
to
avoid
one
Rock
,
they
run
upon
another
:
To
escape
that
Enthusiasm
which
has
too
much
disturb'd
the
World
,
and
led
men
into
darkness
and
error
,
they
reject
the
conduct
of
Gods
Holy
Spirit
,
when
he
would
lead
them
into
the
way
of
truth
.
Men
are
so
cautious
lest
they
should
infringe
the
uncontroulable
liberty
of
their
own
wills
,
that
they
intrench
upon
the
Divine
Providence
,
and
endeavour
to
bind
their
God
in
chains
,
that
he
may
sit
fast
in
Heaven
to
very
little
purpose
.
If
there
were
no
such
thing
as
a
Divine
influence
and
benediction
from
above
,
to
what
purpose
would
our
prayers
be
?
Why
should
we
petition
for
those
things
which
we
are
assured
we
shall
never
receive
?
Or
how
can
any
pray
in
faith
,
for
what
they
believe
will
never
come
?
We
mock
our
Maker
to
his
very
face
,
when
we
say
,
Turn
thou
us
O
good
Lord
,
and
so
shall
we
be
turned
;
if
God
has
no
hand
in
the
conversion
of
a
sinner
:
and
it
would
be
prophane
and
ridiculous
to
pray
for
the
being
or
increase
of
grace
,
if
God
did
not
influence
our
minds
;
Nay
,
he
that
rejects
this
principle
,
boldly
pleads
the
cause
of
Epicurus
against
Christ
,
and
the
Philosophy
of
an
Heathen
countermands
the
Divinity
of
a
Christian
;
For
how
can
God
rule
the
world
,
&
exercise
his
Empire
over
the
Powers
of
the
Earth
;
how
can
he
controll
the
purposes
of
men
,
and
rebuke
their
actions
,
when
they
contradict
the
counsels
of
his
Will
,
and
the
designs
of
his
Providence
,
if
he
does
not
immediately
influence
their
wills
,
as
well
as
propose
objects
to
their
senses
?
I
know
,
we
are
too
apt
to
disbelieve
those
things
which
we
do
not
fully
understand
;
and
to
expunge
that
out
of
our
Creed
,
which
is
not
plainly
evident
to
our
reason
;
But
can
it
appear
to
be
just
and
equal
to
reject
a
Being
,
because
we
understand
not
the
manner
of
its
existence
?
Or
to
deny
such
effects
as
we
see
,
because
we
have
not
a
view
of
the
Cause
,
which
is
invisible
?
If
so
,
then
farewel
the
sublimest
Articles
of
the
Christian
Faith
;
And
not
only
so
,
but
the
first
Principle
of
all
Religion
,
the
Being
of
a
God
,
which
no
mortal
eye
ever
saw
;
nor
can
a
finite
Being
frame
a
compleat
Idea
of
him
.
Shall
I
deny
the
Creation
of
the
World
,
because
I
know
not
the
manner
of
its
Makers
operation
,
when
he
sent
forth
his
Fiat
;
Nor
how
so
rare
a
Systeme
of
things
,
could
be
produced
out
of
nothing
pre-existent
?
Must
I
reject
Spirits
because
I
cannot
see
them
,
or
all
the
operations
of
immaterial
Beings
upon
the
corporeal
substances
of
this
World
,
because
motion
amongst
bodies
,
is
made
by
contact
,
and
I
cannot
apprehend
how
a
Spirit
can
work
upon
a
body
,
when
none
but
bodies
can
touch
one
another
?
Who
can
tell
how
our
souls
work
upon
our
bodies
?
And
yet
none
is
so
senceless
as
to
deny
it
:
Nay
who
can
describe
the
manner
of
our
souls
union
to
our
bodies
?
And
yet
no
man
will
refuse
to
own
the
thing
;
or
will
any
one
deny
the
parts
of
bodies
,
to
be
united
to
each
other
,
because
the
term
of
their
union
was
never
yet
so
fully
resolved
,
as
to
baffle
all
objections
to
the
contrary
?
Why
should
we
then
doubt
of
the
holy
Spirits
influencing
the
minds
of
men
,
because
the
manner
of
operation
is
intricate
and
inexplicable
?
When
we
find
it
by
the
independence
of
our
thoughts
,
and
those
good
suggestions
crowded
into
the
midst
of
some
evil
contrivances
,
where
no
other
reason
can
be
given
of
them
,
but
that
they
are
injected
from
above
,
that
we
may
fully
convince
our selves
,
by
our
own
experience
,
that
God
works
by
his
Spirit
,
and
concurs
with
the
motions
of
rational
beings
,
when
they
incline
to
comply
with
his
operations
.
The
wind
bloweth
where
it
listeth
(
sayes
our
Saviour
)
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
and
whither
it
goeth
;
so
is
every
one
that
is
born
of
the
Spirit
,
(
John
3.8
.
)
.
We
all
believe
that
the
wind
blows
,
when
it
becomes
obvious
to
our
senses
;
And
yet
the
causes
of
these
different
winds
,
and
the
reason
of
this
swift
motion
of
the
Air
,
have
puzled
the
wisest
and
most
inquisitive
Philosophers
;
God
is
,
therefore
,
said
,
by
the
Prophet
,
to
bring
the
winds
out
of
his
treasures
,
(
Jer.
51.16
.
)
;
And
,
in
the
Book
of
Job
,
we
find
that
they
break
out
of
the
chamber
,
and
secret
places
:
So
we
discern
the
fruits
and
effects
of
the
Spirit
,
though
we
cannot
account
for
the
manner
of
producing
them
:
And
,
therefore
,
't
is
not
unreasonable
to
believe
the
influence
of
Gods
Spirit
upon
the
minds
of
men
:
For
(
1.
)
'T
is
possible
.
(
2.
)
Necessary
.
(
3.
)
From
the
Scripture
infallibility
,
certain
.
First
,
The
operation
of
the
Holy
Ghost
upon
the
souls
of
men
is
possible
.
Our
Saviour
,
to
rebuke
the
wonder
of
his
Disciples
at
a
Doctrine
of
his
that
seemed
harsh
and
difficult
,
tells
them
,
that
with
God
all
things
are
possible
,
(
Matth.
19.26
.
)
.
The
possibility
therefore
of
a
thing
,
prepares
us
for
the
belief
of
any
proposition
,
when
either
certainty
or
greater
probabilities
do
not
plainly
determine
the
contrary
:
Now
,
what
does
not
imply
a
contradiction
that
it
should
be
,
is
possible
to
be
:
But
the
Holy
Spirits
operation
upon
the
minds
of
men
does
not
imply
any
contradiction
:
And
,
therefore
,
it
must
be
,
at
least
,
a
possible
supposition
that
it
may
be
so
.
Nay
further
,
what
has
been
,
is
,
certainly
,
possible
to
be
:
But
that
there
has
been
such
influences
upon
the
minds
of
men
,
the
sacred
Inspirations
of
the
Prophets
,
and
Apostles
,
do
abundantly
evince
;
And
to
assert
the
contrary
,
must
shake
the
very
foundation
of
Religion
,
and
invalidate
the
whole
Canon
of
Scripture
.
And
certainly
,
if
it
admits
no
contradiction
,
to
affirm
Spirits
working
upon
Bodies
;
it
must
be
less
to
suppose
one
Spirit
to
operate
upon
another
;
there
being
a
nearer
affinity
betwixt
their
natures
,
and
a
greater
capacity
to
apprehend
the
notices
they
receive
from
one
another
:
For
,
if
the
Soul
of
one
man
may
apprehend
what
are
the
thoughts
of
another
,
when
they
are
expressed
by
the
words
of
the
tongue
,
or
some
external
signs
,
and
representations
;
There
is
as
great
a
probability
,
that
there
may
be
more
easie
and
quicker
methods
for
one
soul
to
converse
with
another
,
were
they
freed
from
their
bodies
,
than
by
the
mediation
of
external
senses
,
which
may
,
and
often
do
,
convey
false
representations
to
the
mind
.
And
,
therefore
,
for
the
holy
Spirit
of
God
to
influence
the
minds
and
affections
of
men
,
is
not
only
rendered
possible
;
But
a
very
probable
,
and
easie
,
supposition
:
Though
,
whilst
we
remain
in
these
bodies
,
't
is
all
one
,
as
to
the
being
of
the
thing
,
whether
we
conjecture
,
(
for
it
can
be
no
more
)
the
influence
to
be
made
immediately
upon
the
soul
,
or
by
percussions
on
,
or
dispositions
of
,
the
nerves
,
and
by
determining
the
Spirits
,
so
as
to
make
representations
to
the
mind
,
to
cause
in
it
desire
,
or
aversation
,
and
from
hence
just
and
proportionable
actions
,
suitable
to
the
design
of
the
holy
Spirit
.
But
(
Secondly
,
)
this
influence
and
operation
of
the
holy
Spirit
,
is
not
only
possible
,
but
necessary
too
;
if
we
consider
our
own
weakness
and
infirmity
;
or
the
circumstances
we
are
frequently
surrounded
with
in
this
vale
of
tears
,
and
region
of
misery
;
We
have
still
a
proneness
and
propensity
to
sin
,
notwithstanding
our
being
washed
by
an
holy
Baptism
,
and
dipt
in
the
sacred
Laver
of
regeneration
:
And
,
though
grace
were
then
conveyed
to
us
,
and
power
to
perform
our
part
of
the
Covenant
which
at
last
gives
us
the
possession
of
the
promise
;
Yet
this
cannot
well
be
apprehended
to
be
tied
about
us
with
such
indissoluble
bonds
,
as
not
to
forsake
us
upon
the
violation
of
our
vow
,
when
by
sinful
courses
we
rescind
Gods
obligagation
to
us
:
Or
,
if
there
were
no
forfeiture
to
be
made
;
Yet
we
cannot
apprehend
this
Grace
and
Spirit
,
given
us
at
the
first
,
to
be
so
constantly
and
powerfully
residing
in
us
,
as
never
to
need
any
new
supplies
,
or
accessions
of
degrees
;
Or
to
be
like
our
souls
,
alwaies
tied
continually
to
invigorate
us
without
any
new
influences
from
above
:
God
governs
the
World
by
his
Providence
,
and
supports
this
great
systeme
of
Beings
by
the
constant
and
continued
influences
of
his
Power
impressing
things
,
by
his
Divine
concurrence
,
to
accomplish
the
end
and
design
of
their
beings
,
to
continue
their
stated
motions
and
order
,
and
to
repair
their
decayes
,
by
a
new
and
uninterrupted
succession
;
Now
it
would
not
be
more
false
and
unsuitable
to
his
nature
,
to
suppose
him
at
first
to
have
put
things
into
their
orderly
motions
,
and
to
impregnate
nature
with
all
the
power
,
at
once
,
that
shall
at
any
time
be
requisite
for
its
support
and
conduct
,
when
things
are
subject
to
such
various
misadventures
,
that
it
is
impossible
for
any
but
himself
to
foresee
;
Than
it
would
be
to
suppose
him
to
give
a
child
,
in
his
sacred
Baptism
,
sufficient
strength
to
influence
his
whole
life
,
and
afterwards
leave
him
to
his
conflicts
and
misfortunes
without
any
new
assistances
from
above
:
This
would
,
still
,
make
the
Great
and
infinite
Being
of
the
World
,
instead
of
a
wise
and
active
God
,
nothing
but
an
idle
and
lazy
Spectator
:
We
need
not
,
then
,
pray
for
grace
,
and
continued
accessions
of
strength
and
power
;
But
only
use
those
words
of
David
;
Cast
us
not
away
from
thy
presence
,
and
take
not
thy
holy
Spirit
from
us
,
(
Psal.
51.11
.
)
.
The
Apostles
and
Primitive
Disciples
,
of
our
Saviour
were
sensible
of
new
accessions
,
or
incomes
from
the
Spirit
,
as
the
difficulties
increased
which
they
encountered
:
For
as
the
sufferings
of
Christ
abound
in
us
(
sayes
S.
Paul
)
,
so
our
consolation
also
aboundeth
by
Christ
,
(
2
Cor.
1.5
.
)
.
And
when
we
shall
consider
that
our
assistances
are
necessary
in
proportion
to
our
duties
,
or
our
sufferings
,
(
all
men
being
not
in
the
same
circumstances
,
but
some
have
an
easier
passage
to
an
eternal
rest
,
and
a
blessed
eternity
,
than
others
who
are
made
a
spectacle
to
the
world
;
who
have
greater
difficulties
to
encounter
,
a
longer
race
to
run
upon
the
Earth
,
and
are
surrounded
with
a
larger
number
of
duties
,
and
perplexities
)
certainly
God
,
who
is
the
God
of
all
grace
,
will
reasonably
give
the
influences
of
his
Spirit
suitable
to
the
degrees
of
mens
necessities
,
and
the
employments
,
or
conflicts
that
his
most
wise
Providence
calls
them
unto
:
As
the
Apostles
were
not
sufficient
of
themselves
to
preach
the
Christian
Doctrine
to
the
World
,
and
to
obviate
those
difficulties
that
attended
the
publication
;
so
neither
can
any
of
us
,
in
our
ordinary
course
of
affairs
in
the
World
,
being
placed
in
the
midst
of
snares
and
temptations
,
keep
consciences
void
of
offence
,
without
the
influences
of
Gods
grace
,
and
the
assistances
of
his
Spirit
:
S.
Paul
justifies
himself
to
the
Corinthians
,
by
giving
them
a
prospect
of
his
joy
,
and
innocence
:
Our
rejoycing
is
this
(
sayes
he
)
,
the
testimony
of
a
good
conscience
;
that
in
simplicity
,
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
,
and
more
abundantly
to
you
wards
,
(
2
Cor.
1.12
.
)
.
And
when
,
in
the
third
Chapter
,
he
re-assumes
the
argument
;
lest
they
should
think
that
all
was
effected
by
his
own
power
;
he
introduces
also
this
acknowledgement
:
Not
that
we
are
sufficient
of
our selves
,
to
think
any
thing
as
of
our selves
;
but
our
sufficiency
is
of
God
,
ver.
the
5
th
.
God
is
not
an
hard
and
austere
Master
,
to
reap
where
he
did
not
sow
,
nor
to
gather
where
he
did
not
scatter
;
He
expects
an
account
of
his
own
talents
,
which
every
one
does
,
or
may
,
receive
,
in
proportion
to
his
wants
and
necessities
,
that
he
may
grow
up
unto
that
measure
of
stature
to
which
Christ
has
appointed
him
in
the
world
;
And
doubless
we
may
obtain
Divine
helps
;
If
men
have
but
that
love
to
themselves
,
as
to
pray
with
fervency
and
devotion
for
them
:
For
,
if
ye
,
being
evil
,
(
sayes
our
Saviour
)
,
know
how
to
give
good
gifts
unto
your
children
,
how
much
more
shall
your
heavenly
Father
give
the
holy
Spirit
to
them
that
ask
him
?
(
Luke
11.13
.
)
.
And
since
God
is
so
bountiful
to
us
,
let
us
not
be
wanting
to
our selves
:
For
,
when
we
shall
,
with
retirement
,
consider
,
how
numerous
and
potent
our
sins
are
,
which
must
all
,
in
their
habits
be
mortified
,
and
subdued
;
how
many
turbulent
or
inticing
temptations
we
have
to
oppose
,
that
are
ready
every
day
to
conquer
us
,
and
steal
,
invisibly
,
to
our
most
secret
entertainments
;
how
many
passions
we
have
to
calm
,
and
moderate
,
which
,
upon
every
suitable
,
and
tempting
,
occasion
endeavour
to
make
an
insurrection
against
our
reason
;
How
many
personal
,
and
relative
,
duties
we
are
to
perform
in
a
wise
and
pious
ordering
our
conversation
;
how
the
suggestions
of
our
own
flesh
,
the
injections
of
Sathan
,
and
the
malice
and
defilements
of
the
world
will
endeavour
to
oppose
,
and
obstruct
,
our
progress
:
When
we
consider
the
black
passage
of
death
,
and
the
grave
,
(
and
God
knows
what
dismal
encounters
we
may
meet
with
in
our
way
to
them
)
;
What
fears
will
then
suddenly
arise
to
baffle
our
hopes
,
and
make
our
faith
ready
to
expire
;
And
upon
the
whole
,
when
we
reflect
upon
our
weakness
,
and
miserable
infirmity
;
In
a
word
;
When
we
consider
how
much
work
we
have
to
do
,
how
little
time
to
perform
it
,
and
what
great
disproportion
there
is
betwixt
our
duty
and
our
power
;
It
will
not
only
appear
,
that
it
is
high
time
to
awake
out
of
sleep
;
to
rise
and
be
doing
:
But
to
take
the
Armour
of
God
for
our
defence
,
and
to
pray
to
Heaven
for
the
assistance
of
the
Spirit
;
Since
this
appears
to
be
so
necessary
in
relation
to
our
weakness
,
and
our
duty
:
And
,
certainly
,
what
is
so
necessary
for
our
safe
conduct
to
that
Haven
where
we
would
be
,
and
which
God
designs
for
our
eternal
rest
and
shelter
,
from
all
tempests
and
future
storms
;
There
is
no
reason
why
we
should
distrust
the
Spirits
influence
and
operation
;
Nor
to
make
our selves
uncapable
of
the
favour
,
by
testifying
our
unwillingness
to
receive
it
,
by
perpetually
opposing
,
and
disputing
against
it
.
For
(
Lastly
,
)
this
influence
of
the
holy
Spirit
upon
the
minds
of
holy
and
good
men
is
,
from
the
Scripture
,
infallibly
certain
to
those
that
,
at
once
,
both
want
,
and
beg
,
it
,
and
do
prepare
themselves
for
the
reception
of
it
:
Why
,
otherwise
,
should
our
Saviour
give
this
assurance
to
his
Disciples
,
that
God
gives
the
holy
Spirit
to
those
that
ask
him
?
Nay
,
what
becomes
of
those
promises
in
the
Scripture
that
engage
Gods
truth
and
faithfulness
,
to
assist
good
men
in
the
discharge
of
their
duty
,
and
to
support
them
under
all
their
misery
and
misfortune
,
if
we
were
altogether
left
to
our selves
,
to
pursue
the
dictates
of
our
own
reason
,
and
to
stand
only
upon
our
own
leggs
without
any
superiour
help
or
influence
?
The
Apostle
tells
us
,
that
the
Spirit
does
help
our
infirmities
,
(
Rom.
8.26
.
)
:
But
this
would
be
false
,
if
we
had
,
either
,
none
that
required
his
assistance
;
Or
that
he
would
not
condescend
to
supply
our
wants
.
S.
John
makes
this
vinculum
unionis
;
this
bond
of
union
,
betwixt
Christ
and
us
,
the
Spirit
of
God
to
be
a
character
by
which
we
may
distinguish
our selves
;
Because
he
has
given
us
of
his
Spirit
,
(
1
John
4.13
.
)
.
And
S.
Paul
fully
agrees
with
S.
John
:
For
(
sayes
he
)
if
any
man
has
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
(
Rom.
8.9
.
)
.
I
know
with
what
great
industry
these
and
other
Texts
have
been
restrained
to
that
Divine
temper
of
mind
,
by
which
we
know
,
and
discern
,
our
condition
;
This
indeed
,
being
the
gracious
effect
of
the
holy
Spirits
co-opperating
with
our
endeavours
,
is
by
no
means
to
be
separated
in
our
judgment
upon
our selves
;
And
we
have
no
other
way
to
judge
of
the
cause
,
but
by
this
Divine
and
glorious
effect
:
But
yet
,
where
this
is
visible
in
an
holy
life
,
and
virtuous
actions
,
we
have
no
reason
to
exclude
the
cause
;
Especially
when
it
is
principally
included
in
the
expression
;
For
the
Apostle
supposes
this
Spirit
,
that
Christians
have
,
to
be
the
Spirit
of
him
that
raised
up
Jesus
from
the
dead
;
Nay
a
branch
,
also
,
of
that
power
which
shall
hereafter
raise
us
too
:
For
,
it
follows
;
He
that
raised
up
Christ
from
the
dead
,
shall
also
quicken
our
mortal
bodies
by
his
Spirit
that
dwells
in
us
.
Because
our
Bodies
are
here
the
Temples
of
the
Holy
Ghost
;
God
will
not
suffer
them
to
remain
eternally
in
their
ruiues
;
But
will
,
hereafter
,
re-edifie
,
and
raise
,
them
,
because
they
were
once
the
habitation
of
his
Spirit
.
Hence
are
Believers
said
to
be
sealed
with
the
holy
Spirit
of
promise
,
which
is
the
earnest
of
their
inheritance
,
(
Ephes.
1.13
.
)
.
And
,
therefore
,
they
are
advised
,
in
the
same
Epistle
,
not
to
grieve
this
holy
Spirit
of
God
,
whereby
they
are
sealed
unto
the
day
of
their
redemption
,
(
Eph.
4.30
.
)
.
Now
,
though
we
may
be
said
to
be
sealed
up
for
Heaven
,
by
a
Divine
temper
of
mind
upon
Earth
;
that
this
prepares
us
for
future
glory
,
and
that
,
if
this
disposition
be
not
in
us
,
we
are
none
of
Christs
:
Yet
it
would
be
as
harsh
a
speech
as
can
be
admitted
in
any
language
,
to
say
that
this
holy
temper
of
mind
shall
raise
us
up
at
the
last
day
;
Since
the
wicked
are
then
raised
too
:
Or
to
say
,
that
any
man
voluntarily
grieves
this
Divine
temper
and
disposition
of
mind
,
when
the
man
then
grieves
himself
.
These
expressions
therefore
must
,
certainly
,
intend
more
than
this
;
And
they
can
scarcely
admit
of
a
fair
interpretation
,
without
expounding
them
of
the
holy
Spirit
of
God
,
which
,
now
co-operating
with
our
faculties
,
produces
in
us
divine
tempers
and
dispositions
,
and
so
prepares
us
for
that
inheritance
which
he
shall
raise
us
up
from
our
graves
to
possess
.
The
Holy
Ghost
was
first
promised
to
the
Apostles
and
Christian
Disciples
,
under
the
names
and
notion
of
a
Comforter
,
and
the
Spirit
of
truth
;
and
how
could
he
be
both
,
or
either
,
if
he
did
not
influence
their
minds
with
joy
and
knowledge
?
The
Spirit
it self
(
sayes
the
Apostle
)
bears
witness
with
our
Spirits
,
that
we
are
the
children
of
God
,
(
Rom.
8.16
.
)
.
It
did
not
only
testifie
unto
others
by
those
Miracles
that
did
confirm
their
Religion
,
and
consequently
proved
those
that
did
sincerely
embrace
it
to
be
born
of
God
,
as
well
as
their
Religion
;
But
it
evidenced
these
things
also
,
to
their
own
consciences
,
by
a
sacred
benediction
,
and
a
Divine
,
and
more
immediate
concurrence
with
them
,
when
they
compared
their
lives
with
the
Rules
of
their
Religion
;
And
,
consequently
proves
to
them
,
that
they
were
heirs
of
God
,
and
coheirs
with
Christ
;
which
is
the
argument
the
Apostle
is
there
prosecuting
,
to
give
them
comfort
in
the
midst
of
tribulation
,
and
to
animate
their
courage
,
and
resolution
,
against
the
sufferings
of
that
present
time
.
The
graces
and
virtues
visible
in
a
Christians
life
are
said
,
in
Scripture
,
to
be
the
fruits
of
the
Spirit
,
(
Gal.
5.22
.
)
.
Not
only
that
they
are
the
fruits
of
the
Gospel
,
which
is
,
sometimes
,
phrased
by
the
word
Spirit
,
in
opposition
to
those
legal
observations
which
,
being
carnal
ordinances
,
are
called
flesh
:
But
,
they
are
so
the
fruits
of
the
Spirit
,
that
,
as
he
first
dictated
the
Rule
,
so
,
does
he
also
concurr
to
the
actions
.
If
the
Evil
Spirit
could
carry
Christ
to
be
tempted
in
the
Wilderness
;
Shall
we
not
think
the
good
Spirit
could
relieve
him
too
!
If
the
Prince
of
the
power
of
the
Air
,
can
be
a
Spirit
working
in
the
children
of
disobedience
,
(
Ephes.
2.2
.
)
;
Shall
we
conclude
the
Holy
Ghost
less
active
,
or
powerful
,
to
work
in
those
who
resign
their
wills
,
by
the
direction
of
his
Laws
,
to
his
most
sacred
and
safe
conduct
?
The
promise
of
life
and
eternal
salvation
is
made
to
us
upon
this
condition
,
that
through
the
Spirit
we
mortifie
the
deeds
of
the
body
,
(
Rom.
8.13
.
)
:
And
though
many
things
concur
with
the
influences
of
the
holy
Spirit
to
effect
so
great
and
victorious
triumphs
;
Yet
all
causes
act
with
a
dependence
upon
this
glorious
power
which
works
in
us
both
to
will
and
to
do
,
when
we
prepare
our selves
for
its
reception
,
by
endeavouring
,
what
in
us
layes
,
to
work
out
our
salvation
with
fear
and
trembling
,
(
Philip.
2.12
,
13.
)
.
Preaching
,
Prayers
,
Meditation
,
and
hearing
the
word
of
God
,
are
ordinary
means
to
convert
a
sinner
from
the
error
of
his
way
;
And
yet
S.
Paul
(
though
he
sufficiently
magnifies
the
Preachers
Office
)
sayes
,
that
we
are
only
workers
together
with
God
,
(
2
Cor.
6.1
.
)
.
And
,
't
is
well
for
us
all
,
when
God
assists
,
and
blesses
,
our
endeavours
:
And
,
God
grant
that
those
who
attend
such
sacred
institutions
,
being
swift
to
hear
,
may
never
be
so
swift
also
as
to
depart
without
a
blessing
.
Having
thus
both
asserted
and
explained
the
coming
of
the
holy
Spirit
to
influence
men
,
the
certainty
of
its
operation
,
and
the
necessity
of
its
influence
,
which
makes
up
this
Chapter
of
my
discourse
;
I
shall
close
it
with
a
brief
request
to
all
who
desire
so
to
approve
themselves
to
God
here
,
that
they
may
not
be
rejected
by
him
hereafter
;
That
they
would
use
all
possible
diligence
to
obtain
,
and
keep
,
the
blessing
,
and
influence
of
this
holy
Spirit
,
which
gives
them
such
great
assistance
in
sanctifying
their
minds
,
and
ordering
all
the
actions
of
their
lives
:
That
they
would
well
use
the
grace
they
have
received
,
that
so
they
may
be
capable
of
more
in
the
hour
of
trial
,
and
at
the
day
of
temptation
:
That
they
would
pray
frequently
for
new
supplies
of
aid
and
assistance
;
And
that
they
would
never
by
a
vicious
and
unholy
life
,
grieve
the
Spirit
,
and
cause
it
to
desert
them
,
lest
through
too
much
confidence
in
themselves
,
they
at
last
prove
both
Cowards
and
Apostates
.
CHAP.
XI
.
HAving
in
the
former
Chapter
,
in
some
measure
,
proved
that
the
Holy
Spirit
of
God
descended
,
according
to
the
predictions
of
the
Prophets
,
and
the
promise
of
our
Saviour
;
I
shall
now
enquire
into
his
work
and
business
in
this
world
,
amongst
men
who
were
rational
and
intellectual
Beings
;
Who
might
(
as
some
men
are
apt
to
think
)
have
,
well
enough
,
propagated
Christian
Doctrine
,
when
they
had
heard
it
from
our
Saviours
own
mouth
;
and
had
,
for
some
time
,
daily
conversation
with
him
;
Without
any
other
new
assistance
,
besides
the
miraculous
gift
of
tongues
.
And
what
employment
the
Spirit
of
God
could
possibly
have
among
other
men
;
As
they
will
not
be
Religious
enough
to
know
;
So
,
truly
,
they
are
yet
,
very
much
to
seek
.
However
I
shall
adventure
(
without
calling
any
men
names
)
to
shew
,
according
to
my
steady
,
and
long
continued
(
though
mean
)
thoughts
,
what
the
sacred
Spirit
of
God
has
done
,
and
yet
does
,
to
guide
men
into
the
wayes
of
truth
.
In
the
promises
where
Christ
(
who
was
truth
it self
)
engages
for
the
Spirits
corning
into
the
World
in
a
more
plentiful
manner
than
in
foregoing
periods
;
He
seems
to
be
described
as
a
person
different
from
the
Father
and
the
Son
:
And
I
shall
instance
in
one
eminent
promise
to
this
purpose
,
(
John
16.13
.
)
:
Howbeit
,
when
he
,
the
Spirit
of
truth
is
come
,
he
will
guide
you
into
all
truth
.
Now
that
our
great
,
and
most
blessed
,
Redeermer
of
men
speaks
of
a
person
here
;
And
not
of
what
is
said
to
be
an
afflatus
divinus
only
,
(
as
some
have
interpreted
this
place
,
to
void
the
Doctrine
of
the
most
glorious
Trinity
;
Which
is
the
great
,
and
,
I
had
almost
said
,
the
distinguishing
Article
of
the
Christian
Faith
)
is
plain
from
the
terms
of
this
Text
;
Because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
prefix'd
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
,
the
Spirit
of
truth
;
And
this
latter
part
,
(
which
is
a
Periphrasis
)
does
but
acquaint
us
who
the
Person
was
;
Even
the
Holy
Ghost
,
the
third
Person
in
the
most
Glorious
Trinity
,
God
blessed
for
evermore
.
Now
this
profound
mystery
of
the
Trinity
,
however
inexplicable
it
may
seem
to
be
,
in
all
particulars
,
to
the
understandings
of
men
,
who
are
loth
to
think
that
any
Beings
are
above
their
great
capacities
and
reasonings
:
Yet
it
has
been
alwayes
believ'd
by
the
Orthodox
,
through
all
the
Ages
of
the
Christian
Church
;
And
it
is
a
point
sufficient
(
if
there
were
no
other
)
to
baffle
the
Heathen
Objection
against
our
Religion
,
viz.
That
it
cannot
be
Divine
,
because
there
is
no
Mystery
in
it
.
But
I
design
not
to
treat
,
in
this
discourse
,
with
any
that
own
not
Christ
to
be
the
Messiah
;
The
great
King
and
Saviour
of
the
World
:
And
therefore
shall
only
acquaint
the
Reader
;
That
Jesus
himself
seems
to
take
great
care
to
insinuate
,
and
fix
,
this
fundamental
point
in
the
particular
promises
of
the
Holy
Ghost
;
Lest
any
persons
,
mighty
in
reason
,
and
wonderful
in
argument
,
should
refuse
to
believe
such
a
Mystery
as
this
,
when
apparently
revealed
,
because
their
own
reason
is
not
able
to
conclude
the
thing
,
or
their
language
cannot
fully
explain
it
.
In
the
fourteenth
of
Saint
Johns
Gospel
,
the
sixteenth
Verse
,
our
blessed
Saviour
acquaints
his
Disciples
,
for
their
comfort
and
encouragement
,
with
this
great
promise
;
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
;
Even
the
Spirit
of
truth
.
Here
is
one
praying
;
another
sending
;
and
a
third
given
.
So
is
it
also
at
the
twenty
sixth
Verse
of
the
same
Chapter
;
But
the
Comforter
,
which
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
name
,
he
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
,
whatsoever
I
have
said
unto
you
.
Here
is
the
Father
sending
,
in
the
Sons
name
,
or
(
upon
his
account
)
the
Holy
Ghost
,
to
teach
the
Apostles
those
things
which
our
Saviour
had
more
briefly
hinted
to
them
;
And
such
things
also
which
the
Apostles
,
through
prejudice
,
could
not
then
receive
:
And
,
to
bring
those
parts
of
the
Christian
Doctrine
to
their
remembrance
,
which
they
,
through
human
frailty
,
might
forget
:
That
so
they
might
be
fitted
to
be
the
publishers
,
and
the
sacred
and
infallible
Pen-men
of
the
most
excellent
Principles
of
the
Christian
Religion
;
And
that
it
might
,
by
their
means
,
be
,
in
its
purity
,
free
from
mixture
,
delivered
to
all
the
succeeding
generations
of
mankind
.
And
now
(
by
the
way
)
,
what
a
slender
plea
have
any
Enthusiasts
,
of
this
age
,
for
any
new
revelations
of
Doctrine
beyond
what
Christ
preached
to
the
World
?
Since
the
Holy
Ghost
himself
was
never
promised
to
the
very
Apostles
,
to
any
such
end
and
purpose
.
For
,
it
cannot
,
with
any
reason
,
be
supposed
,
but
that
Christ
whilst
he
was
preaching
in
the
world
,
delivered
a
compleat
Body
of
his
Doctrine
:
And
had
he
not
;
(
whatever
becomes
of
a
jus
divinum
,
for
the
government
of
the
Church
)
He
had
,
certainly
,
been
less
careful
than
Moses
.
And
,
yet
,
the
Author
to
the
Hebrews
says
;
He
was
faithful
to
him
that
made
,
or
appointed
him
;
as
,
also
,
Moses
was
faithful
in
all
his
house
,
(
Heb.
3.2
.
)
.
But
,
not
to
endeavour
to
work
Miracles
,
and
restore
sight
to
such
as
are
resolved
to
be
still
blind
,
and
to
shut
their
eyes
against
the
light
of
the
Sun
;
because
it
will
discover
that
their
deeds
are
evil
,
when
darkness
does
at
once
as
well
increase
,
as
inspire
,
wilfulness
or
melancholy
:
To
leave
,
also
,
any
farther
explication
of
the
Doctrine
of
the
Trinity
;
Which
I
have
hinted
to
you
,
as
well
to
mind
you
of
the
solemnity
of
a
necessary
Festival
of
our
Church
,
as
to
cause
men
to
adore
what
they
cannot
understand
;
to
admire
that
with
which
they
cannot
be
familiar
;
to
praise
what
they
cannot
comprehend
;
and
to
believe
that
Mystery
which
is
plainly
revealed
;
Though
they
cannot
unriddle
the
thing
it self
:
To
come
more
closely
therefore
to
the
business
I
have
in
hand
;
The
Holy
Ghost
promised
,
is
said
to
be
the
Spirit
of
truth
:
And
this
not
only
,
(
1.
)
Because
he
is
Spiritus
verax
(
as
Slichtingius
would
have
it
,
to
comport
with
his
endeared
notion
of
afflatus
divinus
)
;
Nor
,
only
,
is
he
a
true
Spirit
,
either
in
original
,
or
operation
;
in
opposition
to
what
is
gross
,
and
sensual
:
Nor
(
2.
)
because
he
truly
and
really
proceeds
from
the
Father
;
And
consequently
has
Authority
enough
to
produce
a
faith
in
us
,
which
must
be
Divine
:
Nor
(
3.
)
because
,
being
in
unity
with
that
Father
and
Son
,
from
whom
he
does
proceed
,
he
must
be
truth
it self
,
(
as
S.
John
stiles
him
:
1.
Epist.
5.
Chap.
6.
)
;
and
,
consequently
,
cannot
be
guilty
of
a
falshood
,
unless
we
suppose
that
God
may
lie
;
which
the
Apostle
assures
us
is
impossible
,
(
Heb.
6.18
.
)
:
And
reason
also
concludes
such
a
Being
to
be
void
of
this
,
to
whom
we
ascribe
all
possible
perfection
.
But
(
Lastly
,
)
he
is
called
a
Spirit
of
truth
,
in
relation
to
his
Office
and
Employment
;
Because
he
guides
others
into
truth
;
Though
from
the
precedent
acceptations
,
and
account
given
,
of
his
appellation
,
we
may
reasonably
infer
his
capacity
to
instruct
,
and
guide
,
others
into
all
truth
:
And
that
the
Apostles
,
who
were
so
miraculously
guided
,
delivered
nothing
to
be
the
rule
of
mens
lives
,
but
what
was
true
and
came
from
God
,
and
therefore
what
they
delivered
,
is
to
be
both
believed
,
and
obeyed
.
And
thus
I
am
come
to
the
last
and
principal
particular
,
that
I
aim
at
in
this
Part
of
my
Discourse
,
in
which
is
contained
the
Office
of
the
Holy
Ghost
in
this
particular
,
and
the
substance
of
this
promise
;
viz.
He
will
guide
you
into
all
truth
.
Now
this
Conduct
of
the
Spirit
of
truth
,
must
be
considered
two
wayes
,
(
1.
)
As
it
related
to
the
Apostles
,
and
first
Disciples
of
our
blessed
Saviour
.
(
2.
)
As
it
concerns
the
whole
Church
of
Christ
,
that
is
,
or
shall
be
,
Militant
in
this
World
.
First
,
Let
us
consider
the
holy
Spirit
of
God
,
as
influencing
and
directing
the
Apostles
,
and
first
planters
of
Christianity
,
to
whom
this
promise
was
principally
made
;
And
,
as
it
did
concern
all
,
so
was
it
promised
to
all
,
to
guide
them
into
all
those
truths
that
compleated
the
Articles
of
the
Christian
Faith
,
or
were
to
be
left
as
standing
directions
for
the
lives
and
actions
of
those
,
who
should
embrace
this
Religion
.
He
does
not
call
S.
Peter
out
,
and
make
this
promise
of
infallibility
to
him
,
excluding
all
the
rest
from
this
advantage
:
Nor
does
he
here
accost
him
in
the
name
of
the
other
Apostles
;
as
he
does
in
that
other
Text
,
on
which
the
Pope
superstructs
his
Supremacy
:
We
find
,
indeed
,
S.
Thomas
,
S.
Philip
,
and
S.
Jude
interrupting
his
discourse
,
by
proposing
questions
for
him
to
explain
:
But
,
the
last
time
he
spake
to
Peter
,
we
find
him
at
once
rebuking
his
confidence
,
and
fore-telling
his
sin
;
Nay
,
a
crime
so
great
,
as
to
deny
him
,
(
John
13.38
.
)
.
And
,
therefore
,
all
the
rest
of
his
intervenient
discourse
,
can
concern
him
no
more
than
it
did
his
Brethren
:
And
't
is
well
if
,
at
present
,
it
did
as
much
;
which
,
if
others
would
be
contented
with
,
we
might
easily
grant
it
,
and
must
do
so
,
if
we
would
not
prove
his
Epistles
to
want
an
inspiration
from
above
.
This
promise
then
,
concerning
the
Apostles
and
primitive
planters
of
the
Christian
Doctrine
,
so
far
as
it
was
useful
to
their
extraordinary
conduct
,
we
must
examine
,
and
enquire
what
assistance
the
Spirit
gave
them
,
to
guide
them
into
all
truth
.
And
this
he
did
in
five
particulars
.
First
,
By
an
improvement
of
their
understandings
;
Ordering
,
and
directing
,
the
Ideas
of
their
minds
,
that
they
might
be
able
to
frame
adequate
conceptions
of
the
truths
,
which
they
were
to
deliver
to
the
World
;
And
as
he
that
created
the
eye
,
can
see
,
and
he
that
formed
the
ear
,
can
hear
;
So
he
that
made
the
Soul
it self
,
and
endued
it
with
all
its
faculties
,
and
powers
,
must
needs
be
able
to
impress
the
understanding
with
any
notions
he
is
pleased
to
infuse
by
the
powerful
operations
of
his
Holy
Spirit
.
Now
that
he
did
exert
such
an
influence
,
had
we
no
testimony
▪
from
the
Scriptures
themselves
,
will
easily
appear
to
any
sober
and
considerate
inquirer
,
that
shall
compare
the
education
,
and
condition
,
of
the
Apostles
with
those
admirable
Doctrines
,
which
they
delivered
unto
the
world
.
Though
S.
Paul
was
bred
at
the
feet
of
Gamaliel
,
yet
his
learned
Education
made
him
but
the
greater
persecutor
of
the
Christians
,
and
more
prejudiced
against
the
Doctrine
of
our
Saviour
;
'Till
he
was
converted
by
a
Miracle
,
and
a
light
had
first
dazled
his
eyes
,
and
struck
him
blind
,
whilst
a
greater
did
illuminate
his
understanding
,
and
,
by
its
brighter
glory
,
darken
and
blot
out
those
prejudicate
notions
that
seemed
before
to
irradiate
his
mind
:
Though
S.
Luke
was
born
and
bred
in
an
University
,
the
City
of
Antioch
,
the
Metropolis
of
Syria
,
a
place
furnished
with
Schools
of
literature
;
Though
he
had
applied
himself
to
the
study
of
Physick
,
to
which
Philosophy
was
a
necessary
preparative
;
Though
be
had
studied
in
the
Schools
of
Greece
,
and
Egypt
,
and
seasoned
his
mind
with
learned
accomplishments
,
so
far
improving
the
abilities
of
his
nature
;
And
,
though
,
to
all
this
,
he
was
a
Jewish
Proselyte
,
and
so
far
prepared
for
the
Kingdom
of
God
;
Yet
all
this
signified
but
little
,
and
would
certainly
have
opposed
Christianity
with
the
greater
strength
,
and
more
subtilty
,
had
he
not
been
first
converted
to
this
Religion
,
and
accompanied
Saint
Paul
;
received
the
notices
of
those
early
,
and
first
,
transactions
of
our
Saviour
,
and
his
Disciples
,
and
been
guided
by
the
Holy
Spirit
of
God
,
in
recording
the
History
and
Doctrine
of
our
Saviour
,
and
his
Apostles
.
But
,
if
we
make
the
strictest
enquiry
into
those
twelve
Apostles
,
which
our
Saviour
sent
to
preach
his
Doctrine
abroad
in
the
World
,
we
shall
find
them
all
by
their
Education
,
either
too
much
prejudiced
,
or
unprepared
,
to
invent
,
or
propagate
,
such
a
Religion
:
The
greater
part
were
a
few
rugged
and
inconsiderable
Fishermen
,
that
knew
only
to
catch
Fish
,
and
mend
their
Nets
when
they
were
broken
,
and
either
eat
,
or
sell
their
Fish
when
they
had
caught
it
.
And
how
unfit
these
were
to
preach
rules
of
life
to
the
world
,
to
make
known
Riddles
,
and
explain
Mysteries
;
To
maintain
their
Faith
against
the
learned
disputes
of
Rabbies
,
and
Philosophers
,
or
to
commit
a
System
of
Christian
Doctrine
to
writing
for
future
ages
to
live
by
,
and
that
it
might
become
the
rule
for
mens
actions
;
Let
any
reasonable
men
judge
.
It
must
needs
,
therefore
,
be
a
greater
argument
of
a
larger
inspiration
,
that
these
men
were
so
slenderly
prepared
by
nature
or
Education
:
And
,
by
how
much
the
meaner
these
were
,
by
so
much
the
more
powerful
were
the
operations
of
the
Spirit
,
to
guide
them
into
all
truth
.
But
,
besides
the
consideration
of
this
,
we
have
a
more
sure
word
of
Prophecy
,
to
ascertain
their
inspiration
from
above
;
Since
all
Scripture
is
given
by
inspiration
of
God
;
(
2
Tim.
3.16
.
)
.
And
,
since
no
man
can
possibly
know
those
Laws
by
which
God
will
govern
the
World
,
'till
he
pleases
himself
to
make
them
known
;
It
must
needs
be
,
that
he
must
impregnate
the
minds
,
and
inform
the
understandings
,
of
those
whom
he
designs
to
be
the
Pen-men
of
his
Laws
;
And
this
he
did
,
as
to
Moses
and
the
Prophets
under
the
Old
,
so
,
to
the
Apostles
in
the
New
Testament
,
by
his
Holy
Spirit
:
Therefore
was
he
to
teach
them
all
things
,
by
informing
their
understandings
,
(
John
14.26
.
)
.
And
,
by
guiding
them
into
all
truth
,
(
John
16.13
.
)
Secondly
,
The
Holy
Spirit
of
truth
,
guided
the
Apostles
,
and
first
publishers
of
his
sacred
Doctrines
,
by
quickning
their
memories
;
That
what
their
Master
had
,
before
,
taught
them
,
the
Disciples
,
now
,
might
remember
for
the
benefit
of
others
.
The
memories
of
men
,
by
reason
of
their
own
weakness
,
and
the
multitude
of
objects
which
daily
present
themselves
to
the
mind
,
and
that
variety
of
converse
,
and
numerous
disturbances
they
meet
with
in
a
World
,
full
of
noise
and
humour
,
are
very
apt
to
slip
many
things
which
they
ought
to
register
,
and
,
when
they
are
entered
,
to
lose
the
record
.
Hence
is
that
admonition
of
the
Author
to
the
Hebrews
;
that
we
ought
to
give
the
more
earnest
heed
to
the
things
which
we
have
heard
,
lest
at
any
time
we
should
let
them
slip
;
(
Heb.
2.1
.
)
.
The
Apostles
,
therefore
,
(
who
were
men
of
like
passions
with
our selves
)
,
had
an
extraordinary
power
assisting
their
memories
;
That
those
things
might
again
recur
,
which
they
had
heard
from
our
Saviour
,
at
that
time
when
by
his-absence
he
was
uncapable
of
repeating
,
and
orally
to
deliver
that
Doctrine
which
,
before
,
they
had
the
advantage
of
hearing
:
The
Spirit
,
then
,
by
an
immediate
impression
,
put
their
Spirits
into
such
a
motion
,
and
proposed
such
objects
to
their
consideration
and
understanding
,
and
so
ranged
the
particles
of
the
brain
,
that
the
same
images
presented
themselves
,
and
they
had
the
same
Ideas
,
and
apprehensions
which
possess'd
their
minds
,
when
the
trutns
were
first
delivered
to
them
:
Or
,
if
I
may
be
any
way
extravagant
in
endeavouring
to
describe
the
manner
of
framing
this
miraculous
effect
;
Yet
sure
I
am
that
some
way
or
other
,
this
was
done
,
or
the
promise
of
the
Holy
Ghost
was
not
fully
accomplished
;
For
(
sayes
the
Text
)
the
Comforter
,
which
is
the
Holy
Ghost
,
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
,
whatsoever
I
have
said
unto
you
,
(
John
14.26
.
)
.
Thirdly
,
This
Holy
Spirit
of
Truth
inclined
the
wills
of
the
Apostles
and
first
Planters
of
Christianity
,
to
publish
those
things
which
were
impress'd
upon
their
understandings
,
and
their
memories
now
perfectly
retained
;
and
to
commit
these
truths
to
Writing
,
that
future
Ages
might
be
able
to
read
,
what
they
could
neither
see
nor
hear
:
To
exhibit
no
more
than
what
they
had
received
for
the
Divine
Rule
;
and
to
live
,
also
,
suitable
to
their
Doctrine
,
to
avoid
the
suspicion
of
Cheat
and
Imposture
.
Now
,
though
this
influence
might
seem
to
be
unnecessary
to
such
as
had
imbibed
the
Christian
Doctrine
with
their
understandings
,
because
their
wills
might
seem
immediately
to
follow
what
their
understandings
dictated
to
be
true
;
and
the
reasonableness
,
and
admirable
excellency
of
this
Doctrine
might
be
motive
enough
to
perswade
,
as
well
to
its
practice
,
as
belief
:
Yet
we
find
,
by
a
woful
experience
,
that
the
wills
of
men
do
not
alwayes
follow
the
dictates
of
their
understandings
;
But
that
we
violate
Laws
,
which
yet
we
are
convinced
to
be
true
and
good
:
If
it
were
not
so
,
few
men
would
embrace
vice
,
and
offer
injury
to
the
Precepts
of
Christianity
;
which
all
men
,
of
reason
and
discretion
,
must
needs
acknowledge
to
be
excellent
in
themselves
,
and
infallibly
sealed
and
authorized
by
God
;
who
has
by
a
miraculous
hand
,
attested
them
to
the
World
.
It
was
necessary
therefore
,
that
the
Apostles
and
first
Publishers
of
the
Gospel
should
be
made
willing
,
as
well
as
able
,
to
accomplish
all
those
things
which
might
tend
to
the
propagation
and
assurance
of
the
Gospel
:
And
we
cannot
conjecture
that
so
sudden
an
alteration
could
be
made
,
as
we
find
in
the
Apostles
,
who
,
by
their
Trade
and
Education
,
were
rough
and
stubborn
,
(
this
being
generally
observed
of
Mariners
)
so
as
to
be
brought
to
acknowledge
such
gentle
precepts
so
opposite
to
their
customs
,
and
inclination
,
without
a
superiour
influence
mollifying
their
tempers
,
and
the
powerful
operation
and
perswasions
of
God
to
make
them
willing
in
the
day
of
his
power
.
When
Paul
therefore
was
converted
by
a
Miracle
,
and
brought
to
the
acknowledgement
of
that
Jesus
whom
he
had
persecuted
;
that
glorious
light
which
shined
upon
his
understanding
,
rectified
also
the
perverseness
of
his
will
,
and
inclined
that
to
follow
his
Conviction
;
so
that
he
became
not
disobedient
to
the
Heavenly
Vision
,
but
shewed
both
to
the
Jews
and
Gentiles
,
that
they
should
repent
and
turn
to
God
,
and
do
works
meet
for
repentance
,
(
Acts
26.19
,
20.
)
.
Fourthly
,
The
Holy
Ghost
led
the
Apostles
into
all
truths
of
the
Gospel
,
by
working
Miracles
to
confirm
their
Doctrine
.
These
are
the
great
Seal
of
Heaven
,
that
sufficiently
authorize
whatever
they
are
brought
to
give
testimony
unto
:
For
these
being
either
visible
effects
beyond
the
power
of
natural
Causes
,
or
some
strange
and
extraordinary
alterations
of
nature
,
by
laying
a
restraint
upon
its
usual
operations
;
Or
causing
it
to
take
a
different
course
by
a
strange
composition
of
second
Causes
,
or
a
powerful
concurrence
of
some
Agent
not
included
in
the
immediate
Cause
;
They
argue
some
superiour
operation
:
And
we
must
attribute
them
to
God
,
or
the
Devil
.
Accordingly
have
men
used
to
difference
them
,
as
they
tend
to
a
good
,
or
a
bad
,
design
:
Hence
we
find
in
the
Old
Testament
,
two
characters
of
a
false
Prophet
,
and
consequently
as
many
of
a
true
,
as
I
have
hinted
immediately
before
,
(1)
If
the
sign
,
or
wonder
,
that
he
gives
for
confirmation
of
what
he
pretends
,
in
its
design
destroys
natural
Religion
,
i.
e.
what
proceeds
from
the
common
reason
of
men
.
For
if
there
arise
among
you
a
Prophet
or
a
dreamer
of
dreams
,
and
the
sign
or
wonder
come
to
pass
which
he
gives
thee
;
If
this
be
wrought
to
draw
men
from
the
Worship
of
the
only
one
God
,
to
pay
Divine
homage
to
a
false
one
,
or
to
many
;
The
sign
was
permitted
only
to
prove
them
;
And
such
a
Prophet
was
not
only
to
be
accounted
false
;
But
to
be
put
to
death
for
his
villany
and
imposture
,
(
Deut.
13.
at
the
begining
)
.
(
2.
)
When
the
Prophecy
was
not
true
,
and
the
thing
foretold
followed
not
,
't
was
a
sign
that
the
Prophecy
was
bold
and
presumptuous
,
and
what
he
,
that
is
a
God
of
truth
,
never
commissioned
the
Prophet
to
deliver
,
(
Deut.
18.22
.
)
.
When
signs
,
therefore
,
and
wonders
,
were
really
effected
,
that
tended
to
the
advancement
of
Religion
;
establishing
what
was
written
in
mens
hearts
,
and
destroying
all
that
God
had
forbidden
;
and
fixing
nothing
contradictory
to
what
had
been
confirmed
to
the
Jews
,
but
what
did
prefigure
this
new
method
,
and
,
at
such
a
particular
period
of
the
World
was
predicted
that
it
should
be
destroyed
;
They
must
needs
confirm
the
truth
which
those
men
delivered
,
who
had
sufficient
power
and
authority
to
work
them
.
Miracles
were
things
rationally
acknowledged
to
be
sufficient
signs
of
the
Divine
Commission
of
those
who
were
permitted
to
work
them
;
when
they
carried
,
especially
,
such
characters
of
a
Divine
Power
in
their
nature
,
or
in
their
frequency
,
and
continuation
,
as
no
Devil
could
be
supposed
to
have
granted
to
him
;
Nor
any
man
could
possibly
effect
to
do
mischief
in
the
World
:
Thus
,
when
Moses
delivered
the
Law
,
his
Speech
was
followed
with
Thunderings
and
Lightnings
,
and
the
noise
of
the
Trumpet
,
and
the
smoaking
of
the
Mountain
(
Deut.
20.18
.
)
.
Which
sufficiently
confirmed
the
Divinity
of
the
Moral
,
and
prepared
the
people
for
an
obedient
reception
of
the
Judicial
,
and
Ceremonial
,
Law
.
And
thus
was
it
also
at
the
delivery
of
the
Gospel
.
When
S.
John
the
Baptist
sent
two
of
his
Disciples
unto
Christ
,
to
know
whether
he
were
the
true
Messiah
,
that
was
to
give
Laws
unto
the
World
;
Our
Saviour
returns
this
answer
;
Tell
John
what
things
ye
have
seen
and
heard
;
how
that
the
blind
see
,
the
lame
walk
,
the
lepers
are
cleansed
,
the
deaf
hear
,
the
dead
are
raised
,
(
Luke
7.22
.
)
.
These
Miracles
,
so
full
of
goodness
and
Divine
influence
,
were
a
sufficient
attestation
of
his
Doctrine
.
Hence
he
makes
the
same
reply
,
also
,
to
the
Jews
,
when
they
proposed
the
same
question
:
The
works
that
I
do
in
my
Fathers
name
,
they
bear
witness
of
me
,
(
John
10.25
.
)
.
And
therefore
sayes
he
of
the
same
persons
;
If
I
had
not
done
among
them
the
works
which
none
other
man
did
,
they
had
had
no
sin
;
If
I
had
not
done
Miracles
far
beyond
Moses
and
the
Prophets
,
whom
yet
,
upon
the
authority
of
what
these
did
,
they
believe
;
they
might
reasonably
have
pleaded
their
Law
against
me
;
Which
,
then
,
had
been
bless'd
with
as
noble
an
establishment
,
as
what
I
now
pretend
to
deliver
:
But
now
that
I
do
such
works
which
no
man
ever
yet
did
before
me
;
they
have
no
cloke
at
all
for
their
sin
,
nor
any
excuse
for
their
unbelief
,
(
John
15.24
.
)
.
Now
,
as
Miracles
argued
the
truth
and
Authority
of
our
Saviours
Doctrine
;
So
they
led
his
Disciples
into
the
same
truth
:
For
,
from
those
Miracles
which
they
saw
him
do
in
confirmation
of
his
Doctrine
,
they
might
reasonably
be
induced
to
believe
what
he
delivered
to
them
;
and
when
the
power
was
yet
continued
to
themselves
,
they
might
well
inferr
that
they
were
still
guided
into
the
truth
:
Since
the
Holy
Ghost
thus
sealed
it
to
themselves
and
others
;
and
they
had
so
powerful
,
and
Divine
,
a
testimony
to
what
they
apprehended
,
and
delivered
.
Thus
when
they
had
received
that
Commission
from
our
Saviour
,
to
go
into
the
world
,
and
to
preach
the
Gospel
to
every
creature
;
They
went
forth
and
preached
every
where
,
the
Lord
working
with
them
,
and
confirming
the
word
with
signs
following
,
(
Mark
16.20
.
)
.
The
same
is
attested
by
the
Authour
to
the
Hebrews
,
that
God
bare
the
Apostles
witness
,
with
signs
and
wonders
,
and
divers
miracles
,
and
distributions
of
the
Holy
Ghost
,
according
to
his
will
,
(
Heb.
2.4
.
)
.
This
is
the
testimony
he
gave
unto
the
truth
,
by
the
Miracles
which
were
wrought
by
those
who
published
and
owned
the
Doctrine
of
our
Saviour
,
evidenceing
its
Divinity
to
themselves
,
and
others
:
For
we
(
say
the
Apostles
)
are
witnesses
of
these
things
,
and
so
is
also
the
Holy
Ghost
,
whom
God
hath
given
to
them
that
obey
him
,
(
Acts
5.32
.
)
.
Lastly
,
The
Holy
Spirit
guided
the
Apostles
and
Primitive
Disciples
into
all
truths
of
the
Gospel
,
by
an
extraordinary
support
in
the
midst
of
great
,
and
raging
,
persecutions
.
Both
Scripture
,
and
Ecclesiastical
History
,
informs
us
,
what
trials
and
conflicts
these
had
for
the
profession
of
their
Faith
,
and
a
firm
adhesion
to
the
Christian
Religion
.
Their
whole
lives
were
a
continued
tragedy
,
which
did
not
end
,
but
in
blood
,
and
death
:
The
state
of
the
Church
was
such
in
those
dayes
,
that
All
that
would
live
godly
in
Christ
Jesus
,
must
suffer
persecution
,
(
2
Tim.
3.12
.
)
.
Nothing
but
cruelties
from
their
severe
Adversaries
,
attended
the
profession
and
publication
of
the
Gospel
;
Which
was
the
principal
foundation
of
that
Argument
,
of
S.
Paul
,
to
prove
the
hopes
and
certainty
of
the
Resurrection
,
If
,
in
this
life
only
,
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
,
(
1
Cor.
15.19
.
)
.
Hence
the
Apostle
argues
the
Hebrews
to
patience
and
courage
in
the
midst
of
sufferings
,
from
the
reflections
upon
what
they
had
already
overcome
;
That
they
might
not
,
by
a
future
cowardize
,
lose
the
reward
of
their
former
adventures
.
Call
to
mind
(
sayes
he
)
the
former
dayes
,
in
which
,
after
ye
were
illuminated
,
ye
endured
a
great
fight
of
afflictions
:
By
having
their
Estates
made
a
prey
to
their
enemies
;
by
being
made
a
gazing
stock
to
the
world
;
by
bearing
reproaches
and
tortures
themselves
,
and
being
companions
to
those
,
who
were
so
used
,
(
Heb.
10.32
.
)
.
They
gat
their
bread
with
the
peril
of
their
lives
;
As
the
expression
is
(
Lament.
5.9
.
)
;
And
,
for
the
sake
of
Christ
they
were
killed
all
the
day
long
,
and
no
more
accounted
of
than
as
innocent
sheep
appointed
to
the
slaughter
;
As
S.
Paul
applies
that
of
the
Psalmist
,
(
Rom.
8.36
.
)
.
And
,
if
we
view
the
ends
of
their
lives
,
we
shall
find
nature
alwayes
anticipated
,
and
they
snatched
away
by
a
violent
fate
,
still
swimming
to
Heaven
in
their
blood
.
One
is
crucified
,
another
beheaded
,
a
third
is
stoned
,
a
fourth
has
his
brains
beat
out
with
a
Club
;
Another
is
hanged
by
the
neck
against
a
Pillar
,
after
whips
and
scourges
had
made
a
Prologue
to
the
Tragedy
;
One
is
flead
alive
,
another
thrust
through
with
a
Spear
;
and
a
third
dragg'd
about
the
craggy
part
of
a
street
,
till
his
flesh
was
torn
off
,
and
horrid
pains
compell'd
him
to
expire
.
It
would
be
endless
to
account
for
the
dismal
tortures
which
the
Apostles
,
and
Primitive
Disciples
endured
,
their
whole
age
being
full
of
clouds
and
storms
;
And
the
release
from
one
torment
,
was
but
the
entrance
upon
another
:
They
daily
went
in
danger
of
their
lives
,
which
,
were
,
indeed
,
but
continued
deaths
,
and
repeated
tragedies
:
Now
,
what
a
wonderful
confirmation
must
this
add
to
their
own
faith
,
as
well
as
seal
its
truth
to
posterity
,
that
they
should
have
such
multiplied
tortures
,
as
anxious
and
cruel
,
as
the
malice
of
enraged
Adversaries
could
invent
and
execute
;
and
yet
would
not
accept
deliverance
,
if
they
must
purchase
it
with
the
denial
of
their
Faith
;
They
must
needs
be
animated
to
the
belief
of
those
truths
,
in
the
profession
of
which
they
were
so
encouraged
,
by
a
Divine
power
,
and
the
comforts
of
the
Holy
Ghost
,
that
they
suffered
torments
beyond
their
own
strength
to
endure
;
Nor
did
the
rage
and
persecution
of
their
Adversaries
overcome
them
;
Especially
when
we
shall
consider
too
,
that
they
could
smile
in
the
midst
of
flames
,
and
look
upon
their
own
blood
with
joy
;
When
they
could
account
Martyrdom
a
Crown
,
and
such
deaths
as
were
most
painful
and
cruel
,
they
could
travel
through
,
as
the
nearest
passage
to
their
eternal
reward
:
Which
,
whilst
they
viewed
in
a
steady
and
well
fixed
contemplation
,
they
were
able
to
conclude
their
afflictions
to
be
light
,
and
to
endure
but
for
a
moment
;
And
that
the
future
reward
overballanced
them
both
in
weight
and
duration
.
They
could
glory
in
what
the
justice
and
custome
of
the
world
accounted
shame
;
and
rejoice
that
they
were
deemed
worthy
to
suffer
for
it
(
Acts
5.41
.
)
.
They
were
alwayes
dying
,
and
yet
lived
;
were
able
to
account
tortures
chastisements
,
and
could
still
rejoyce
in
the
midst
of
sorrows
,
(
2
Cor.
6.
)
▪
They
could
approve
themselves
the
Ministers
of
God
in
patience
,
in
afflictions
,
in
necessities
,
in
distresses
,
in
stripes
,
in
imprisonments
;
and
that
black
Catalogue
which
S.
Paul
has
recorded
to
posterity
;
It
must
certainly
convince
both
themselves
and
others
,
that
the
hand
of
God
did
yet
support
them
,
and
that
the
Doctrine
was
true
which
they
delivered
,
for
which
they
were
miraculously
prepared
,
and
now
strengthened
in
their
sufferings
for
it
,
by
the
comforts
▪
and
assistance
of
the
Holy
Ghost
.
They
knew
themselves
to
be
a
company
of
rude
and
illiterate
men
,
(
or
at
least
some
of
them
were
)
not
polished
either
by
art
or
Education
,
for
converse
with
the
learned
Rabbies
amongst
the
Jews
,
or
the
subtil
Philosophers
amongst
the
Gentiles
;
and
yet
they
baffled
,
and
could
silence
both
,
had
not
their
force
reached
farther
than
their
argument
.
And
therefore
(
sayes
S.
Paul
)
where
is
the
wise
?
where
is
the
Scribe
?
where
is
the
disputer
of
this
world
?
Hath
not
God
made
foolish
the
wisdom
of
this
world
?
(
1
Cor.
1.20
.
)
.
S.
Stephen
;
who
was
but
a
Deacon
to
the
Apostles
,
was
yet
so
full
of
faith
,
and
so
endowed
with
the
power
of
the
Holy
Ghost
,
that
he
did
not
only
amaze
the
people
with
the
greatness
of
his
Miracles
;
but
when
many
disputants
were
rang'd
against
him
,
he
did
not
only
smartly
encounter
,
but
overcame
them
too
;
For
they
were
not
able
to
resist
the
wisdom
and
the
Spirit
by
which
he
spake
,
(
Acts
6.10
.
)
.
They
were
fain
to
leave
their
reasoning
,
and
consult
their
subtilty
;
and
had
no
way
to
stop
his
mouth
,
but
by
a
shower
of
stones
,
that
took
away
his
breath
;
What
could
such
men
as
these
have
done
,
when
they
were
brought
before
the
Council
of
the
Jews
,
or
Tribunals
of
the
Romans
?
Where
all
the
subtle
quirks
of
Law
,
and
all
the
inventions
that
malice
could
contrive
,
should
be
used
to
entangle
their
innocence
by
craft
;
had
not
the
Holy
Ghost
assisted
them
in
making
their
defence
,
loosened
their
tongues
,
and
informed
their
understandings
.
This
was
what
was
promised
them
before
,
and
now
as
certainly
and
fully
accomplished
;
For
when
our
Saviour
sent
forth
his
twelve
Apostles
,
and
told
them
how
they
should
acouter
themselves
;
what
were
the
contents
of
their
Commission
;
and
how
they
should
demean
themselves
:
He
acquaints
them
also
what
dangers
they
were
likely
to
encounter
with
;
They
were
sent
forth
as
Sheep
in
the
midst
of
Wolves
;
Every
one
would
endeavour
to
devour
them
;
And
therefore
they
should
be
scourged
in
the
Synagogues
;
and
be
brought
before
Kings
and
Governours
,
upon
their
Masters
account
.
But
(
sayes
he
)
,
When
they
shall
deliver
you
up
,
let
it
not
trouble
you
,
that
ye
are
not
well
skill'd
in
the
Law
,
where
subtilty
may
cause
a
Criminal
to
escape
,
when
ignorance
may
draw
the
innocent
into
punishment
:
For
it
shall
be
given
you
in
that
same
hour
what
ye
shall
speak
;
For
it
is
not
ye
that
speak
,
but
the
Spirit
of
your
Father
which
speaketh
in
you
,
(
Matth.
10.19
.
)
.
Now
men
that
had
such
extraordinary
confirmations
of
their
Apostleship
,
and
found
these
assistances
from
the
Holy
Ghost
,
must
needs
be
fully
convinced
of
those
things
that
were
imprinted
on
their
understandings
,
and
would
attest
their
Divine
authority
unto
others
,
to
whom
they
were
obliged
to
declare
and
publish
them
,
when
they
themselves
were
so
fully
persuaded
,
as
not
only
to
suffer
all
the
inconveniencies
of
this
life
,
that
could
be
brought
upon
them
by
the
subtilty
of
the
Politicians
of
the
World
,
but
all
the
tortures
and
cruel
deaths
,
which
malice
was
able
to
inflict
.
And
thus
did
the
Holy
Spirit
of
truth
,
guide
the
Apostles
into
all
truth
.
But
yet
(
notwithstanding
all
this
)
It
must
be
considered
that
though
the
Apostles
and
primitive
Disciples
of
our
Saviour
,
had
thus
the
conduct
of
the
holy
Spirit
;
Yet
it
was
never
intended
to
guide
them
into
all
truths
of
all
kinds
;
For
this
were
to
extend
a
promise
beyond
what
was
ever
designed
by
the
Holy
Ghost
.
Truth
is
a
word
of
a
large
interpretation
;
it
runs
through
all
Arts
and
Sciences
,
and
is
as
comprehensive
as
all
the
objects
and
understandings
of
men
:
For
,
whereever
there
is
a
conformity
betwixt
the
object
and
a
rightly
prepared
intellect
,
there
is
truth
:
Nay
,
there
is
too
often
truth
in
that
which
we
do
not
understand
.
The
Spirit
therefore
did
not
design
,
in
his
sacred
and
infallible
conduct
,
to
extend
the
capacities
of
the
sacred
Apostles
,
to
an
infinite
comprehension
,
so
as
to
cause
them
to
know
omne
scibile
;
every
thing
that
is
capable
to
be
known
:
For
that
were
not
only
to
make
a
new
creation
,
but
to
put
them
beyond
the
capacity
of
Creatures
;
Nay
,
though
he
is
Omnipotent
,
to
go
beyond
his
own
power
,
in
making
Beings
as
infinite
as
Himself
.
Nor
did
the
Spirit
in
the
guidance
of
the
Apostles
into
all
truth
,
intend
their
information
,
in
the
truths
of
all
the
Arts
and
Sciences
extant
in
the
World
:
He
did
not
design
to
instruct
them
in
the
art
of
Syllogism
;
Nor
that
they
should
read
natural
Philosophy
to
the
World
;
He
did
not
intend
to
teach
them
to
call
the
Stars
by
their
names
;
or
that
they
should
,
by
virtue
of
his
instruction
,
know
their
several
motions
,
distances
,
or
altitudes
:
He
did
not
intend
Aphorisms
in
Physick
;
Or
to
give
to
them
Geometrical
proportions
;
Nor
to
breed
them
curious
and
expert
Artificers
,
though
some
of
these
have
made
themselves
Apostles
;
Nor
to
teach
them
the
numbers
of
Arithmetick
;
Or
the
Astrological
signatures
of
things
,
or
times
and
seasons
;
For
,
these
were
not
for
them
to
know
;
because
the
Father
had
put
them
into
his
own
power
,
(
Acts
1.7
.
)
.
And
therefore
,
as
they
were
never
so
proud
and
bold
,
so
neither
were
they
so
unlucky
,
as
the
Pope
,
who
must
needs
condemn
a
point
in
Geography
,
and
the
tenet
of
Antipodes
,
for
a
destroying
Heresie
:
So
little
did
he
know
the
universal
Empire
he
pretended
to
,
that
he
did
not
understand
the
extent
of
it
,
nor
the
Figure
or
Bounds
,
or
Inhabitants
of
that
Earth
over
which
he
yet
pretended
an
Authority
.
The
Holy
Ghost
,
therefore
,
guided
the
Apostles
into
those
truths
only
,
in
Divinity
,
which
included
the
full
Doctrine
of
the
Gospel
;
which
our
Saviour
delivered
,
that
they
might
be
able
to
preach
them
to
the
present
age
,
and
commit
them
to
writing
for
the
use
of
all
succeeding
Generations
.
The
Spirit
was
not
given
to
them
to
make
them
great
Historians
,
or
Philosophers
;
but
Christians
;
and
to
capacitate
them
,
to
be
the
planters
and
founders
of
Churches
,
not
the
posts
and
standards
of
dispute
;
Or
to
be
the
leaders
of
Sects
and
Factions
in
Philosophy
:
They
were
to
erect
a
Pillar
of
truth
setled
upon
a
firm
foundation
,
Christ
himself
supporting
the
Building
,
and
this
neither
for
Pasquins
or
Poetry
,
but
for
a
Rule
and
directory
of
standing
Religion
and
Devotion
.
CHAP.
XII
.
THE
souls
of
men
whilst
hous'd
in
these
bodies
of
clay
,
are
darkned
and
obscured
,
notwithstanding
all
the
windows
of
sense
,
to
let
in
the
light
of
external
objects
to
an
intercourse
with
the
mind
:
For
supposing
our
senses
could
alwayes
make
true
and
exact
representations
to
our
souls
,
which
yet
we
know
are
often
deceived
;
yet
these
could
only
convey
such
things
as
are
the
proper
objects
of
the
souls
of
men
:
Those
of
an
higher
,
and
more
exalted
,
nature
,
that
are
not
capable
of
an
image
,
must
needs
escape
the
perception
of
our
outward
senses
;
and
,
if
reason
it self
,
when
most
disentangled
from
those
fetters
which
our
senses
too
often
impose
,
should
endeavour
to
make
propositions
and
inferences
about
the
essences
of
those
things
,
whose
spiritual
natures
evade
our
sense
,
our
notions
could
not
be
adequate
to
the
things
themselves
,
nor
could
we
fully
comprehend
what
is
infinite
,
nor
have
a
positive
Idea
of
spiritual
Beings
,
though
reason
might
conclude
their
existence
.
Hence
is
it
that
all
our
definitions
and
descriptions
of
these
are
therefore
imperfect
,
because
negative
;
and
,
though
we
may
conclude
what
they
are
not
,
we
never
could
,
by
humane
power
,
yet
resolve
compleatly
what
they
are
;
which
makes
Divine
Revelation
necessary
,
and
that
we
should
have
faith
beyond
our
reason
,
though
we
never
believe
without
reason
,
to
assure
us
of
the
authority
we
confide
in
:
This
being
,
therefore
,
our
state
and
condition
in
this
World
,
we
must
as
well
praise
Gods
Goodness
,
as
admire
his
Power
for
sending
us
that
Spirit
of
Truth
which
guides
us
into
all
truth
,
that
is
necessary
to
conduct
us
to
eternal
happiness
.
Now
this
Promise
I
told
you
,
I
would
consider
two
wayes
,
(
1.
)
As
it
related
to
the
Apostles
,
and
first
Disciples
of
our
Lord
and
Saviour
.
(
2.
)
As
it
concerns
the
whole
Church
of
Christ
,
that
is
,
or
shall
be
militant
on
the
earth
.
The
first
of
these
is
already
dispatched
.
And
therefore
I
now
proceed
to
the
second
,
To
view
the
Promise
of
the
Spirits
guidance
,
as
it
concerns
the
Church
throughout
the
several
Ages
,
and
Periods
,
of
the
Christian
World
.
I
have
already
proved
the
divine
influence
on
the
minds
of
men
,
(
though
its
immediate
operation
is
too
difficult
to
be
explained
,
as
to
the
manner
of
its
energy
and
work
)
,
and
that
we
have
no
reason
to
disbelieve
the
thing
,
for
that
we
know
not
the
manner
of
its
operation
:
What
,
therefore
,
is
now
to
be
discoursed
(
supposing
the
truth
of
its
influence
in
general
,
and
that
extraordinary
assistance
he
gave
unto
the
Apostles
)
is
;
How
the
Holy
Spirit
of
God
possesses
the
minds
of
those
with
truth
,
who
make
themselves
,
by
holy
dispositions
,
and
a
due
exercise
of
their
rational
faculties
,
capable
to
receive
it
;
and
what
truths
those
are
that
the
Spirit
of
God
guides
men
into
?
As
to
the
first
;
supposing
that
which
has
been
already
proved
;
That
the
Apostles
were
inspired
from
above
to
receive
a
full
revelation
of
those
truths
,
(
by
opening
their
understandings
and
quickning
their
memories
)
that
concern
the
salvation
of
mankind
,
and
that
they
committed
them
to
writing
,
faithfully
recording
them
for
the
use
of
posterity
;
and
that
these
are
to
be
standing
rules
for
all
ages
and
generations
to
come
:
I
cannot
find
any
other
method
the
Spirit
has
used
,
or
does
continue
,
to
guide
the
ages
succeeding
the
Apostles
into
all
truth
;
but
what
is
contained
in
these
three
particulars
.
(
1.
)
By
those
Scriptures
which
he
inspired
the
Apostles
to
publish
and
deliver
.
(
2.
)
By
inclining
the
hearts
of
some
men
to
continue
that
Ministry
,
which
must
endure
to
the
end
of
the
world
.
And
(
3.
)
By
confirming
those
truths
contained
in
the
Scriptures
,
unto
the
minds
of
men
,
by
co-operating
with
the
external
ministration
,
by
an
internal
work
upon
the
understanding
,
will
,
and
affections
of
those
who
are
inclinable
in
the
day
of
his
power
.
First
then
,
The
Spirit
of
truth
guides
us
into
all
truth
,
by
those
Scriptures
Christ
and
his
Apostles
delivered
to
be
the
standing
rules
for
posterity
;
These
are
those
lively
Characters
,
in
which
we
may
read
the
Nature
of
God
,
and
the
directions
of
our
lives
;
These
are
such
an
infallible
rule
of
truth
,
that
they
certainly
guide
those
into
it
,
who
soberly
and
conscientiously
apprehend
and
follow
them
:
They
convey
peace
of
conscience
here
,
which
is
a
thing
,
valuable
above
Crowns
and
Kingdoms
;
and
hereafter
give
us
such
possessions
,
as
infinitely
transcend
the
power
of
our
thoughts
,
and
exceed
all
humane
expectations
.
These
Holy
Scriptures
contain
such
a
compleat
body
of
Doctrine
,
that
they
need
not
any
additions
to
be
made
to
them
;
Let
their
own
sense
be
but
sufficiently
explained
,
and
if
they
are
permitted
to
speak
their
own
mind
,
they
will
neither
want
Apocrypha
,
nor
Traditions
,
nor
any
new
Revelation
neither
,
to
render
them
a
compleat
System
of
Divinity
;
Mens
own
Doctrines
,
and
not
Christs
,
want
Traditions
to
confirm
them
,
and
't
is
the
pride
and
covetousness
of
a
Sect
of
men
,
that
would
make
all
Christians
groan
with
their
burden
,
and
void
Gods
Word
with
their
own
pretensions
(
however
they
are
varnished
with
the
plausible
Epithets
of
ancient
and
Apostolical
,
that
make
such
additions
to
the
Scriptures
)
.
But
the
Holy
Scriptures
,
which
were
,
at
first
,
given
by
inspiration
of
God
,
are
able
,
of
themselves
,
when
rightly
understood
,
to
make
the
man
of
God
perfect
:
And
,
if
they
are
able
to
furnish
the
Minister
;
certainly
,
they
are
sufficient
to
instruct
the
people
:
Nay
,
to
make
them
throughly
furnished
to
all
good
works
,
and
are
able
to
make
them
wise
unto
salvation
through
faith
which
is
in
Jesus
;
(
2
Tim.
3.15
,
16
,
17.
)
.
Hence
is
it
that
these
are
so
far
from
being
taken
from
the
adult
,
that
they
are
to
be
exposed
to
Childrens
Learning
;
Or
else
,
it
would
not
have
been
Timothy's
commendation
,
that
,
from
a
child
,
he
had
known
the
Scriptures
;
And
if
such
Elogiums
were
made
in
the
honour
of
the
Old
Testament
,
much
more
praises
must
be
given
to
the
New
,
which
shews
us
a
way
to
be
justified
from
those
things
,
from
which
we
could
not
be
justified
by
the
Law
of
Moses
(
Acts
13.39
.
)
;
and
brings
life
and
immortality
to
light
(
2
Tim.
1.10
.
)
.
The
Doctrines
,
in
the
Gospel
,
preached
by
Christ
,
and
enlarged
upon
by
the
Apostles
,
through
the
powerful
inspiration
of
the
Holy
Spirit
,
are
sufficient
,
accompanied
with
those
means
appointed
for
their
delivery
,
and
the
ordinary
assistances
given
to
those
that
attend
them
with
humility
,
to
guide
men
into
all
those
truths
requisite
to
be
known
in
relation
to
their
eternal
welfare
.
And
,
therefore
,
blessed
are
they
,
(
sayes
our
Saviour
)
that
hear
the
word
of
God
and
keep
it
(
Luke
11.28
.
)
.
From
hence
draw
we
the
water
of
life
;
and
these
are
the
fresh
springs
of
salvation
,
at
which
mankind
may
satisfie
themselves
.
Here
have
we
directions
to
demean
our selves
in
all
our
various
conditions
in
the
World
,
that
we
may
endure
both
the
Sun-shine
and
the
Storms
:
that
prosperity
may
neither
swell
,
nor
adversity
consume
us
:
S.
Paul's
advice
,
therefore
,
to
Timothy
,
must
be
attended
by
us
also
;
To
continue
in
the
things
which
we
have
learned
,
and
have
been
assured
of
,
knowing
of
whom
we
have
learned
them
;
and
that
,
because
evil
men
and
seducers
shall
wax
worse
and
worse
,
deceiving
,
and
being
deceived
(
2
Tim.
3.13
,
14.
)
.
Let
the
infallible
men
of
mystical
,
and
unintelligible
,
demonstration
,
endeavour
to
prove
what
they
cannot
defend
,
but
by
their
old
argument
of
force
and
fire
;
Let
them
blaspheme
the
Holy
Ghost
in
the
Apostles
,
whilst
,
yet
,
they
pretend
to
its
inspiration
themselves
;
Let
those
argue
against
the
Scriptures
being
a
Rule
,
when
rightly
understood
,
that
can
defend
their
Doctrine
,
only
by
a
counterfeit
tradition
;
Having
no
greater
argument
against
the
sufficiency
of
the
Scripture
but
because
it
consumes
their
Hay
and
Stubble
;
And
that
they
can
there
neither
fetch
Wood
to
burn
us
,
nor
Stones
to
destroy
us
:
But
,
let
us
,
who
are
of
the
day
,
be
sober
,
and
be
wise
to
that
which
is
good
:
And
,
then
,
as
God
formerly
subjected
Sathan
to
the
seed
of
the
Woman
,
for
that
by
the
Serpent
he
deceived
their
simplicity
,
and
stain'd
their
innocence
;
so
,
though
now
he
endeavours
by
subtile
impostors
to
beguile
soft
and
ignorant
minds
;
he
shall
not
alwayes
triumph
in
his
villany
;
But
the
God
of
peace
shall
bruise
him
under
our
feet
shortly
(
Rom.
16.20
.
)
The
Providence
of
God
is
a
great
deep
;
the
reason
of
man
is
not
able
to
fathom
it
;
And
,
though
he
may
,
for
the
punishment
of
our
sins
,
the
tryal
of
our
vertue
,
or
to
make
our
adversaries
ripe
for
destruction
,
permit
some
to
erect
their
Plumes
,
and
lead
captive
unwary
souls
in
triumph
;
yet
,
though
he
that
standeth
must
take
heed
lest
he
fall
,
let
us
,
according
to
S.
Paul's
advice
,
hold
fast
the
form
of
sound
words
(
2
Tim.
1.13
.
)
;
and
contend
earnestly
for
that
faith
which
was
once
delivered
unto
the
Saints
(
Jude
,
ver.
3.
)
;
and
withdraw
from
every
brother
that
walketh
disorderly
,
and
not
after
what
has
been
delivered
(
2
Thess.
3.6
.
)
;
And
,
if
we
walk
according
to
this
rule
,
peace
shall
be
upon
us
,
and
mercy
(
Gal.
6.16
.
)
:
We
need
not
then
be
afraid
of
the
winds
and
storms
,
nor
yet
of
him
that
kills
the
body
,
if
we
truly
fear
him
that
can
destroy
the
soul
;
Which
none
but
God
himself
can
do
:
For
(
sayes
our
Saviour
)
,
whosoever
heareth
these
sayings
of
mine
,
and
doth
them
,
is
like
a
wise
man
who
built
his
house
upon
a
rock
;
and
though
the
rain
descend
,
the
floods
come
,
and
the
winds
blow
,
and
beat
upon
that
house
,
it
falls
not
(
Matth.
7.24
.
)
.
The
God
of
truth
,
having
now
given
us
a
standing
rule
by
the
glorious
inspiration
of
his
Holy
Spirit
,
expects
that
it
should
be
the
general
measure
of
our
actions
:
And
,
as
no
sign
would
be
given
of
our
Saviours
death
and
resurrection
,
besides
that
of
the
Prophet
Jonas
;
so
no
rule
can
be
expected
by
us
,
besides
the
Gospel
,
to
the
universal
period
and
general
Conflagration
:
Hence
is
it
that
S.
Paul
puts
all
under
the
severest
curse
,
that
pervert
this
,
or
preach
another
Gospel
;
And
he
does
not
only
anathematize
men
,
but
passes
the
same
sentence
upon
Angels
,
if
at
any
time
they
should
prove
so
bold
and
impious
;
Nay
,
he
doubles
the
curse
,
to
testifie
his
faith
,
and
proclaim
the
irrepealable
duration
of
the
Gospel
:
But
though
we
,
or
an
Angel
from
heaven
preach
any
other
Gospel
unto
you
,
let
him
be
accursed
,
(
Gal.
1.8
.
)
.
What
was
indited
by
the
inspiration
of
the
Spirit
,
is
certainly
true
,
and
we
may
confide
in
it
;
What
is
added
by
the
wit
of
men
,
may
possibly
be
false
;
and
therefore
it
is
not
to
be
be
looked
upon
as
infallible
,
any
farther
than
it
can
be
proved
,
either
directly
,
or
by
consequence
,
from
the
Scriptures
themselves
.
This
is
the
rule
which
the
ancient
Fathers
disputed
against
the
Hereticks
by
;
and
this
must
be
the
measure
and
rule
of
our
faith
,
it
being
so
full
and
plain
,
that
no
new
Article
must
be
added
to
our
Creed
;
nor
any
other
rules
of
duty
contradictory
to
these
;
all
necessary
things
being
so
easie
,
that
any
person
of
any
ordinary
capacity
,
using
the
methods
of
Gods
own
institution
,
may
soon
arrive
at
knowledge
enough
to
save
him
,
if
his
will
does
not
rebell
against
his
understanding
,
and
he
faithfully
practises
what
he
knows
:
Nor
could
the
end
of
Gods
Law
ever
be
obtained
,
or
men
be
left
inexcusable
,
if
it
were
so
obscure
,
that
it
could
not
unriddle
it self
.
For
the
end
of
all
Laws
,
being
the
obedience
of
those
that
are
bound
by
them
:
How
can
men
obey
that
,
which
they
cannot
,
by
any
means
,
understand
?
And
,
if
it
cannot
(
by
the
ordinary
helps
of
the
learned
in
it
)
interpret
it self
,
there
must
,
then
,
be
a
new
inspiration
to
interpret
what
was
inspired
before
:
And
then
there
will
be
two
inspirations
,
where
one
would
have
served
:
Because
he
that
can
interpret
a
Law
plainly
to
the
World
,
might
have
made
it
plain
at
its
first
delivery
:
Unless
,
perchance
,
we
may
think
it
wiser
to
do
any
thing
with
toil
and
pains
,
which
may
be
performed
with
ease
and
pleasure
:
'T
is
true
indeed
,
that
many
men
by
ignorance
or
wilfulness
,
when
they
forsake
the
Guides
of
Gods
appointment
,
heaping
Teachers
to
themselves
,
having
itching
ears
,
may
be
,
and
are
,
led
into
divers
errors
,
under
the
specious
pretence
of
truth
.
And
thus
those
amongst
the
Galatians
,
who
in
those
early
dayes
troubled
the
Church
,
perverted
the
Gospel
of
Christ
,
(
Gal.
1.7
.
)
:
But
this
is
no
argument
against
the
sufficiency
or
plainness
of
the
Scripture
,
in
things
necessary
to
our
eternal
salvation
:
For
they
are
,
usually
,
more
obscure
Texts
,
that
are
to
exercise
the
more
Learned
and
Critical
part
of
men
,
upon
which
Heresies
are
founded
;
And
this
,
too
frequently
is
occasioned
by
men
that
wrack
and
torture
their
understanstandings
,
to
conceive
such
things
as
are
not
here
perfectly
to
be
known
;
Or
,
if
they
are
to
be
fathomed
by
other
men
,
yet
are
above
the
reach
of
those
,
who
thus
ignorantly
and
erroneously
apprehend
them
:
Thus
S.
Peter
(
speaking
of
S.
Paul's
Epistles
)
sayes
,
that
in
them
there
are
some
things
hard
to
be
understood
,
which
they
that
are
unlearned
and
unstable
wrest
(
as
they
do
also
the
other
Scriptures
)
unto
their
own
destruction
,
(
2
Pet.
3.16
.
)
.
But
another
sort
there
are
too
,
that
have
too
much
subtilty
to
be
accounted
ignorant
;
Who
are
some
of
he
perverse
disputers
of
the
world
,
that
first
suit
their
Tenets
to
their
interest
,
and
,
then
,
violently
press
the
Scriptures
to
prove
what
they
were
never
intended
for
:
We
should
never
,
else
,
have
heard
,
This
is
my
Body
,
brought
to
prove
that
absurd
Doctrine
of
Transubstantiation
:
Nor
Feed
my
Sheep
,
to
prove
the
Popes
Supremacy
:
Nor
He
will
guide
you
into
all
truth
,
to
prove
his
Infallibility
:
Nor
,
He
shall
be
saved
,
yet
so
as
by
fire
,
to
prove
a
Purgatory
:
When
all
these
Texts
are
capable
of
fairer
and
more
plain
interpretations
to
another
,
and
more
coherent
,
sense
;
But
that
the
ambition
of
some
men
would
entitle
themselves
to
the
government
of
the
rest
;
And
then
frame
others
belief
to
render
them
tame
for
such
a
tyranny
,
and
to
be
subject
to
whatsoever
they
will
impose
,
when
all
this
while
they
suit
the
Articles
of
the
Churches
Faith
,
to
the
encrease
of
their
own
Wealth
,
the
better
to
support
their
Pride
and
Usurpation
.
Nay
,
on
the
other
side
,
we
have
those
amongst
our selves
,
who
call
the
Pope
names
,
and
yet
embrace
his
Doctrine
;
And
tie
that
infallibility
,
which
they
rob
the
Roman
Chair
of
,
to
their
own
single
and
Enthusiastick
determinations
;
Who
,
by
misunderstanding
some
Texts
of
Scripture
,
direct
themselves
by
a
private
impulse
,
and
then
muster
these
to
defend
it
:
But
the
Flower
is
not
the
less
fragrant
,
for
that
the
Spider
thence
will
suck
for
poison
;
Nor
does
the
Scripture
cease
to
be
a
safe
,
and
sufficient
Rule
to
those
,
who
soberly
apprehend
and
follow
it
;
Notwithstanding
some
may
wrest
and
misapply
it
:
Nor
does
the
Spirit
,
at
any
time
,
contradict
it self
:
He
having
,
therefore
,
inspired
some
men
to
commit
a
Rule
to
writing
for
future
Generations
,
to
read
and
understand
,
and
put
forth
a
Law
that
is
sufficiently
plain
and
perspicuous
;
And
men
having
reason
and
understanding
enough
,
assisted
by
the
Spirits
ordinary
directions
to
guide
themselves
by
the
measures
of
this
Rule
and
Law
into
all
truth
:
He
expects
,
now
,
that
they
should
order
themselves
as
they
do
by
all
human
Laws
;
That
is
;
to
believe
upon
the
Authority
of
the
Imposer
;
and
live
proportionably
to
so
great
a
favour
;
and
labour
to
understand
what
he
has
put
into
their
power
to
know
:
Remembering
that
of
wise
Agur
;
Add
thou
not
unto
Gods
words
,
lest
he
reprove
thee
,
and
thou
be
found
a
liar
,
(
Prov.
30.6
.
)
.
The
authority
,
God
has
given
to
the
Governors
of
his
Church
,
empowers
them
to
command
or
alter
circumstantials
,
that
all
things
may
be
done
decently
and
in
order
:
In
these
we
are
to
obey
them
that
have
the
rule
over
us
,
and
to
submit
our selves
,
(
Heb.
13.17
.
)
:
But
no
men
are
authorized
to
usurp
the
Throne
of
God
himself
;
To
create
new
Articles
of
Faith
;
Or
impose
other
primary
rules
of
duty
,
than
what
they
find
written
in
the
Scriptures
;
They
are
only
to
confirm
,
and
explain
,
them
:
For
,
as
we
must
not
think
of
men
,
so
neither
of
Doctrines
,
above
what
is
written
:
Our
language
and
design
,
must
be
the
same
with
S.
Paul
;
To
deliver
that
which
we
also
received
,
(
1
Cor.
15.3
.
)
;
So
may
we
be
workers
together
with
God
;
And
when
the
world
in
the
wisdom
of
God
(
that
is
;
by
the
works
of
God
,
which
demonstrate
his
wisdom
)
knows
not
God
;
it
may
please
him
,
by
the
foolishness
of
preaching
,
(
i.
e.
what
some
men
account
folly
)
to
save
them
that
believe
,
(
1
Cor.
1.21
.
)
.
And
this
leads
me
to
the
next
particular
in
which
the
Holy
Spirit
of
God
guides
us
,
that
are
remote
from
the
Apostles
Age
,
into
all
truth
which
they
delivered
:
By
inclining
the
minds
of
some
men
,
to
continue
that
Ministry
that
must
have
its
succession
unto
the
end
of
the
World
:
And
this
is
the
second
way
of
the
Spirits
conduct
.
That
in
all
Religious
Constitutions
,
which
have
been
in
the
World
,
there
has
been
a
separate
,
and
appointed
,
Ministry
,
is
more
notorious
than
to
spend
words
in
the
proof
of
it
;
'T
is
too
deeply
planted
in
the
minds
of
men
,
and
it
bears
an
equal
date
with
the
Law
of
Nature
fix'd
in
us
:
Without
this
,
publick
Worship
cannot
have
its
constant
and
orderly
Being
;
And
had
not
this
been
established
with
the
constitution
of
Christianity
,
it
would
not
only
have
been
in
a
worse
condition
,
than
any
Religion
which
has
possessed
the
world
;
But
,
than
any
Trade
,
or
Occupation
among
us
,
to
the
obtainment
of
which
,
men
must
be
learners
,
before
they
become
able
Workmen
;
Or
▪
are
permitted
to
exercise
their
particular
Callings
amongst
any
well
ordered
,
and
embodied
,
Society
.
The
separation
,
therefore
,
of
some
men
from
the
generality
of
Christians
was
first
made
by
our
Saviour
himself
;
When
he
called
the
Apostles
,
and
sent
forth
the
seventy
Disciples
to
preach
the
Gospel
unto
human
creatures
.
And
,
when
the
time
of
his
departure
from
the
world
was
come
;
When
he
was
to
be
received
into
his
Fathers
Kingdom
,
in
such
a
triumph
as
became
a
Conquerour
,
and
one
to
whom
all
power
was
given
;
He
delivers
his
full
Commission
to
his
Apostles
;
substituting
them
,
in
his
own
stead
,
to
rule
his
Church
,
and
to
ordain
their
Successors
;
That
,
like
the
Tribe
of
Levi
,
they
might
be
legitimate
,
and
by
a
continued
and
distinguishable
descent
,
they
might
be
perpetuated
to
the
end
of
the
World
.
As
my
Father
sent
me
(
sayes
Christ
)
so
send
I
you
,
(
John
20.21
.
)
.
Or
,
as
S.
Matthew
describes
it
;
All
power
is
given
to
me
both
in
Heaven
and
in
Earth
;
Go
ye
,
therefore
,
and
teach
all
Nations
,
Baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
;
Teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
:
And
lo
!
I
am
with
you
alway
(
to
wit
;
in
the
exercise
of
this
power
,
by
your selves
,
and
Successors
,
)
to
the
end
of
the
world
,
(
Matth.
28.18
,
19
,
20.
)
.
These
are
some
of
those
gifts
our
Saviour
gave
unto
men
,
when
he
ascended
upon
high
,
(
Ephes.
4.8
.
)
For
,
he
gave
some
Apostles
;
and
some
Prophets
;
and
some
Evangelists
;
and
some
Pastors
,
and
Teachers
:
For
the
perfecting
of
the
Saints
;
for
the
work
of
the
Ministry
;
for
the
edifying
of
the
body
of
Christ
:
This
is
to
endure
,
'till
we
all
come
into
the
Unity
of
the
Body
of
Christ
,
to
encrease
our
knowledge
in
the
Christian
Doctrine
,
and
prevent
our
being
deceived
,
and
led
into
error
.
Hence
was
Timothy's
Office
,
which
he
had
received
by
the
Ordination
of
S.
Paul
,
stiled
a
gift
,
(
2
Tim.
1.6
.
)
:
And
lest
these
appointments
should
not
be
accounted
the
products
,
and
designation
,
of
the
Holy
Spirit
;
These
gifts
are
attributed
to
the
Spirit
;
Who
is
in
himself
one
uniform
Being
,
though
these
were
divers
,
according
to
the
variety
of
times
and
seasons
;
And
they
are
all
such
manifestations
of
the
Spirit
,
as
are
given
to
men
to
profit
withal
,
(
1
Cor.
12.
)
Now
as
Gods
Providence
Rules
the
World
,
though
we
can
neither
discover
his
Councels
,
nor
are
able
to
account
for
the
manner
of
his
operation
;
As
he
disposes
of
Crowns
and
Kingdoms
,
determines
our
dayes
,
and
disposes
our
Habitations
;
though
these
things
are
accomplished
,
by
an
order
and
train
of
second
Causes
,
severally
designing
,
and
concurring
to
the
end
;
So
does
the
Holy
Spirit
dispose
the
way
of
the
Education
of
some
,
and
incline
their
minds
to
the
Office
of
Ministers
in
the
Church
of
Christ
,
that
Gods
people
may
not
perish
for
want
of
knowledge
;
But
there
may
be
some
alwayes
to
preach
the
Word
,
and
to
convey
Christs
Doctrine
from
Generation
to
Generation
:
That
his
Church
being
built
upon
the
true
confession
of
an
Holy
Faith
,
as
on
a
firm
and
well
fixed
Rock
,
the
gates
of
Hell
may
never
be
able
to
prevail
against
it
(
Matth.
16.16
.
and
18.
)
.
Now
a
sufficient
number
of
such
men
,
distinguished
by
their
Education
,
and
manner
of
living
,
from
those
that
are
more
encompassed
with
the
noise
and
disturbing
affairs
of
this
life
,
being
prepared
by
a
previous
train
of
circumstances
,
and
having
the
advantages
of
their
own
parts
and
understandings
;
And
being
by
such
means
able
to
see
into
the
notions
of
those
that
have
gone
before
them
,
having
been
used
more
to
reading
,
consideration
,
and
retirement
,
than
other
men
,
and
to
weigh
the
just
consequences
of
things
;
They
must
needs
attain
a
competent
ability
in
the
matters
of
Religion
,
to
which
they
most
apply
themselves
;
And
they
may
be
capable
,
through
the
assistance
of
that
Spirit
,
who
calls
and
gives
them
Authority
in
their
Office
,
to
become
instruments
in
his
hands
,
to
guide
men
into
the
wayes
of
truth
.
In
all
the
Arts
and
Mysteries
of
the
World
,
we
deem
it
a
natural
way
to
learn
,
by
obtaining
one
,
that
is
skilful
himself
,
to
teach
us
the
Principles
and
Grounds
of
his
Knowledge
;
And
,
we
more
certainly
,
and
easily
,
obtain
our
design
when
we
have
such
a
one
to
instruct
us
:
So
is
it
in
matters
of
Religion
;
'T
is
a
natural
way
to
inform
our selves
in
those
things
that
concern
our
Salvation
,
when
we
have
not
only
an
an
inspired
Rule
;
But
men
Educated
into
the
knowledge
of
those
things
that
prepare
them
for
the
understanding
the
Mysteries
of
Religion
,
and
are
afterwards
appointed
by
due
Ceremony
and
the
direction
of
the
Holy
Ghost
,
to
guide
us
into
all
truth
.
Especially
(
if
in
the
last
place
)
we
consider
that
the
Spirit
of
truth
confirms
those
truths
,
contained
in
the
Scriptures
,
unto
the
minds
of
men
,
by
co-operating
with
the
external
appointed
Ministrations
,
by
an
internal
work
upon
the
understanding
and
affections
.
That
there
is
such
a
thing
as
a
Divine
illumination
yet
continued
amongst
Christians
,
as
our
Church
owns
it
by
her
Prayers
;
so
no
man
can
reasonably
contradict
it
:
Not
that
it
does
render
any
man
infallible
,
as
the
Romanists
affirm
;
Nor
inspire
men
with
any
new
Doctrine
or
Rules
of
life
,
besides
what
it
has
revealed
in
the
Scriptures
;
as
some
Enthusiasts
adventure
to
determine
:
Yet
,
we
must
not
,
to
avoid
the
extreams
,
forsake
so
useful
an
Article
of
belief
,
that
gives
God
the
glory
of
his
power
,
and
keeps
us
dependent
upon
him
,
and
is
so
great
a
foundation
of
our
prayers
and
praises
.
Truth
is
not
to
be
forsaken
by
the
Jews
,
because
the
Samaritans
may
be
of
the
same
opinion
;
Nor
shall
I
(
like
the
Jews
in
Barbary
)
refuse
to
eat
of
that
Meat
which
is
dress'd
by
one
of
a
different
perswasion
:
Or
to
drink
in
the
same
Cup
with
a
Moor
,
when
he
is
a
person
of
a
wholsome
Constitution
,
until
it
has
undergone
the
Ceremony
of
Washing
:
Truth
,
in
this
World
,
will
be
blended
with
error
;
and
't
is
the
prudence
,
as
well
as
piety
of
a
Christian
,
to
make
a
separation
of
the
Wheat
from
the
Chaff
,
and
not
to
slight
and
refuse
the
one
,
because
the
other
has
been
mix'd
with
it
.
'T
is
true
indeed
(
as
Mr.
Hales
expresses
it
)
.
The
Promise
of
the
Spirit
to
the
Apostles
,
which
should
lead
them
into
all
truth
,
was
made
good
unto
them
by
private
and
secret
informing
their
understandings
with
high
and
heavenly
Mysteries
,
which
never
entered
into
the
conceit
of
man
:
And
,
to
us
this
promise
is
made
good
,
because
what
was
written
by
Revelation
in
their
hearts
,
for
our
instruction
,
they
have
written
in
their
Books
:
But
yet
this
is
not
all
the
assistance
the
Spirit
gives
us
:
For
,
though
he
does
not
inspire
us
with
any
new
Doctrine
;
you
he
opens
our
understandings
to
the
apprehension
of
the
old
:
I
am
far
from
admitting
the
conceit
of
an
impulse
to
be
the
rule
and
measure
of
our
lives
;
because
we
know
what
mischiefs
have
overspread
the
World
,
when
propositions
have
been
vailed
with
such
a
pretence
,
and
it
may
be
our
own
as
well
as
S.
Austin's
observation
;
Tanto
sunt
ad
seditionem
faciliores
,
quanto
sibi
videntur
spiritu
excellere
:
Men
are
the
more
prone
to
sedition
,
by
how
much
the
more
they
seem
to
excell
in
their
inspiration
;
yet
there
cannot
appear
the
same
danger
,
where
the
Spirit
only
assists
our
understandings
to
apprehend
those
truths
which
are
already
deliver'd
,
and
inclines
our
wills
and
affections
to
embrace
them
;
when
according
to
the
direction
of
S.
John
,
we
are
not
so
credulous
,
as
to
believe
every
Spirit
;
but
to
try
the
Spirits
,
whether
they
are
of
God
or
no
,
(
1
John
4.1
.
)
.
Now
,
then
only
may
we
reasonably
conclude
,
our
understandings
to
be
influenced
by
the
Spirit
,
when
our
notions
agree
with
the
written
Word
;
For
,
to
the
Law
,
and
to
the
Testimony
,
(
sayes
the
Prophet
)
;
if
they
speak
not
according
to
this
word
,
it
is
because
there
is
no
morning
,
or
light
,
in
them
(
Isa.
8.20
.
)
.
There
are
divers
means
natural
in
themselves
,
and
rationally
appointed
by
Almighty
God
,
for
the
informing
men
in
the
truths
that
concern
them
;
Reading
,
meditation
,
and
hearing
the
Word
,
are
proper
methods
to
inform
our
understandings
,
and
to
guide
us
into
the
way
of
truth
;
But
prayer
is
,
therefore
,
wont
to
be
superadded
,
not
only
to
compose
our
minds
,
and
make
them
fit
for
Divine
Contemplation
,
by
a
sequestration
of
our
thoughts
from
those
external
objects
,
that
by
intermixing
themselves
with
those
that
are
more
spiritual
,
confound
our
Idea's
and
notices
of
things
,
and
render
our
minds
more
loose
and
extravagant
;
But
because
Prayer
supplicates
those
aids
and
assistances
of
the
Spirit
,
that
facilitate
our
apprehensions
of
truth
;
by
removing
objects
that
crumble
and
disorder
them
;
and
it
renders
our
notions
more
clear
and
durable
.
We
use
the
means
that
are
within
our
power
,
and
set
our
reason
and
faculties
on
work
;
and
then
the
Spirit
,
by
a
secret
operation
,
enlarges
our
minds
,
and
blesses
our
endeavours
.
Thus
Paul
must
plant
,
and
Apollo
water
,
although
it
is
God
that
gives
the
increase
(
1
Cor.
3.6
.
)
.
And
thus
the
Lord
opened
the
heart
of
Lydia
to
embrace
the
Gospel
,
whilst
she
attended
to
it
,
as
it
was
spoken
by
S.
Paul
;
(
Acts
16.14
.
)
.
When
the
Apostles
were
yet
diffident
concerning
the
truth
of
our
Saviours
resurrection
,
though
they
had
the
Books
of
Moses
and
the
Prophets
,
and
the
Psalms
by
them
,
in
which
these
things
were
sufficiently
predicted
;
yet
Christ
himself
opened
their
understandings
,
before
they
could
apprehend
the
meaning
of
those
Scriptures
,
(
Luke
24.45
.
)
As
we
may
do
all
things
through
Christ
strengthning
us
,
(
Phil.
4.13
.
)
;
So
,
separated
from
him
,
we
can
do
nothing
,
(
John
15.5
.
)
.
The
Spirit
of
God
has
put
much
of
our
duty
into
our
own
power
;
yet
has
still
reserved
something
to
himself
;
that
we
may
be
kept
humble
,
depend
upon
him
,
and
beg
his
aid
:
For
the
animal
man
,
that
is
not
possessed
with
the
Divine
benediction
and
influence
of
the
Spirit
,
(
who
admits
not
of
propositions
prov'd
only
by
Miracles
)
receiveth
not
the
things
of
the
Spirit
of
God
,
because
they
appear
foolishness
unto
him
;
neither
can
he
know
them
,
whilst
he
remains
in
that
condition
,
because
they
are
spiritually
discerned
,
are
proved
by
Miracles
,
not
Logick
,
(
1
Cor.
2.14
.
)
:
Hence
is
it
,
that
S.
Jude
describes
sensual
men
,
to
be
such
as
have
not
the
Spirit
,
(
ver.
19.
of
his
Epistle
)
:
Now
,
upon
the
view
of
all
this
;
As
we
have
no
reason
,
by
our
unbelief
,
to
deprive
our selves
of
what
is
promised
,
and
to
shut
out
those
assistances
from
our
souls
,
which
bless
and
facilitate
our
endeavours
;
so
we
have
no
cause
to
say
,
that
our
safety
is
beyond
our
power
,
and
that
Heaven
is
too
high
for
our
reach
;
since
if
we
solemnly
prepare
our
hearts
,
and
devoutly
petition
the
assistances
of
the
Spirit
,
we
may
obtain
it
,
and
God
will
not
be
wanting
to
us
,
if
we
are
not
,
first
,
wanting
to
our selves
.
This
is
what
S.
Austin
sayes
,
Facienti
quod
in
se
est
,
Deus
non
deneg
at
gratiam
;
That
God
does
not
deny
his
grace
to
him
who
does
what
is
in
his
power
:
And
that
promise
of
our
Saviour
,
may
relieve
and
encourage
us
;
That
our
heavenly
Father
will
give
the
Holy
Spirit
to
them
that
ask
him
,
(
Luke
11.13
.
)
Let
us
act
then
with
the
dependence
of
creatures
,
and
yet
not
relinquish
the
reason
of
men
:
Let
us
not
think
to
be
drawn
into
an
understanding
and
belief
of
those
truths
contained
in
the
Scripture
by
the
strength
of
a
Miracle
,
and
upon
the
wheels
of
an
extraordinary
Providence
;
to
be
snatched
out
of
the
pit
of
ignorance
by
an
irresistible
force
,
and
informed
by
an
Apostolical
illumination
:
But
,
let
us
use
those
means
that
are
now
put
into
our
own
power
,
for
the
full
apprehension
of
all
divine
and
necessary
truth
,
and
walk
according
to
what
we
have
already
attained
the
knowledge
of
;
that
our
obedience
,
according
to
what
we
have
received
,
may
attest
the
sincerity
of
our
minds
:
And
then
,
if
any
thing
yet
remains
,
which
is
necessary
farther
for
us
to
know
,
God
will
use
some
method
or
other
to
inform
us
;
and
,
by
his
Spirit
,
dispose
our
understandings
to
receive
it
;
For
God
shall
reveal
even
this
unto
us
;
and
we
have
S.
Paul's
word
for
it
(
Phil.
3.15
,
16.
)
.
And
thus
I
have
now
,
at
length
,
considered
this
promise
of
leading
men
into
truth
,
both
as
it
concerned
the
Apostles
,
and
as
it
also
relates
unto
our selves
:
I
have
shewed
how
it
guided
them
;
and
how
it
does
still
lead
us
into
Truth
.
There
is
now
but
one
thing
more
that
will
want
only
a
brief
reflection
,
before
I
arrive
at
some
practical
Inferences
from
the
whole
discourse
;
and
that
is
the
latitude
of
this
Promise
,
in
relation
to
its
object
;
which
,
as
it
hath
been
already
discoursed
on
with
reference
to
the
Apostles
;
so
must
it
be
explained
in
relation
to
our selves
:
For
this
universal
,
all
truth
,
must
not
be
understood
in
the
utmost
extent
it
is
capable
of
,
no
more
than
it
was
with
reference
to
the
Apostles
;
but
it
must
be
limited
,
in
these
following
particulars
.
First
,
The
Spirit
guides
us
into
all
truth
,
which
may
be
necessary
for
the
ordering
our
conversations
in
this
World
,
suitable
to
the
Religion
,
we
are
baptized
into
.
There
are
directions
published
in
Sacred
Writ
for
our
Christian
deportment
in
all
our
various
states
and
conditions
:
From
whence
S.
Paul
,
in
the
general
,
exhorts
,
that
our
conversation
be
as
it
becometh
the
Gospel
of
Christ
(
Phil.
1.27
.
)
.
Which
would
be
a
strange
and
insufficient
direction
,
were
there
not
in
it
a
compleat
rule
for
our
lives
:
The
duties
of
a
Christian
are
,
either
concerning
God
,
others
,
or
our selves
:
As
to
the
first
,
we
are
commanded
to
worship
God
in
spirit
and
in
truth
:
The
devotion
we
pay
him
must
be
suitable
to
his
being
,
and
the
general
rules
given
in
the
Gospel
(
John
4.24
.
)
.
And
we
must
love
the
Lord
our
God
with
all
our
heart
,
and
with
all
our
soul
,
and
with
all
our
mind
(
Matth.
22.37
.
)
.
As
to
the
second
,
we
have
this
direction
,
To
do
to
others
as
we
would
have
them
do
unto
us
(
Mat.
7.12
.
)
;
And
to
love
our
neighbours
as
our selves
(
Matt.
22.39
.
)
:
And
as
to
our selves
,
we
must
walk
honestly
as
in
the
day
,
not
in
rioting
and
drunkenness
,
not
in
chambering
and
wantonness
,
not
in
strife
and
envying
:
(
Rom.
13.13
.
)
.
Nay
,
our
whole
duty
is
comprehended
in
one
Text
of
S.
Paul
;
who
tells
us
,
that
the
Gospel
teaches
us
,
that
,
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
the
world
(
Tit.
2.12
.
)
:
Piously
towards
God
;
Righteously
towards
our
Neighbours
;
and
soberly
in
relation
to
our selves
.
Nor
have
we
only
these
general
directions
,
but
those
also
that
are
so
particular
,
that
we
may
hence
take
the
measure
of
our
duties
;
and
such
prudent
advice
is
given
in
all
the
conditions
that
may
happen
to
us
:
That
we
are
neither
left
without
proper
counsel
,
nor
yet
without
comfort
and
relief
.
Secondly
,
The
Holy
Spirit
of
Truth
guides
us
into
all
those
Divine
Truths
which
we
ought
to
believe
;
and
of
these
he
has
given
us
so
exact
an
account
,
that
no
new
Article
is
to
be
added
to
that
Faith
,
which
has
been
already
delivered
to
the
Saints
.
The
Apostles
Creed
,
in
which
are
contained
all
things
necessary
to
compleat
our
belief
,
is
in
every
Article
revealed
in
the
Scripture
;
And
men
that
go
too
far
beyond
it
,
are
apt
to
be
wise
over
much
,
and
to
think
,
and
conclude
,
beyond
sobriety
:
and
therefore
,
Thirdly
,
The
Spirit
thus
guides
us
into
all
truth
that
concerns
our
future
happiness
,
and
salvation
:
It
has
informed
us
,
that
there
is
such
a
state
,
by
bringing
life
and
immortality
to
light
,
in
the
Gospel
:
and
it
has
laid
out
and
smooth'd
the
way
that
leads
to
it
:
It
has
given
some
description
of
the
state
it self
,
as
far
as
it
was
fit
for
us
to
know
,
or
our
frail
capacities
can
receive
:
so
that
we
may
accommodate
the
words
of
the
Psalmist
to
the
Holy
Spirit
;
Thou
shalt
guide
us
with
thy
counsel
,
and
afterwards
receive
us
to
glory
(
Psal.
73.24
.
)
:
These
are
the
truths
the
Holy
Ghost
still
guides
us
into
,
as
far
as
our
frailty
is
able
to
comport
with
his
methods
and
influence
:
He
does
not
now
come
amongst
men
,
to
cause
them
to
speak
divers
Languages
;
or
to
work
Miracles
amongst
those
who
have
the
Records
of
the
Gospel
:
Nor
yet
,
to
reveal
such
secrets
,
as
the
Father
has
put
in
his
own
power
,
and
properly
belong
to
God
alone
.
He
does
not
help
us
to
search
into
the
Closets
and
Decrees
of
Heaven
,
no
more
than
he
discovers
the
Councels
of
Princes
;
nor
does
he
elevate
mens
understandings
,
to
distract
themselves
with
things
that
are
above
them
;
But
,
having
given
the
Law
of
Life
,
he
guides
our
feet
into
the
way
of
peace
.
CHAP.
XIII
.
HAving
thus
far
accomplished
my
design
,
in
confuting
mens
false
pretensions
to
inspiration
from
the
Holy
Spirit
of
God
,
upon
due
examination
of
others
writings
,
and
mine
own
thoughts
raised
for
ought
I
know
to
the
contrary
,
either
by
my
converses
with
,
or
observations
from
,
other
men
,
(
for
I
dare
not
call
any
thing
mine
own
,
so
as
to
be
any
first
inventor
;
Having
no
Common-Place-Book
to
direct
me
)
:
Or
else
from
some
Superiour
benediction
upon
human
endeavours
,
which
I
have
attempted
in
some
part
,
to
prove
,
and
vindicate
;
And
to
shew
,
in
this
,
all
that
I
believe
,
or
can
,
at
this
time
explain
,
in
any
measure
unto
others
:
That
there
may
be
some
farther
use
made
of
this
writing
,
I
shall
conclude
all
with
a
few
brief
Observations
and
Inferences
from
the
whole
,
or
some
parts
of
this
Discourse
.
And
,
First
,
Every
man
ought
to
judge
for
himself
in
matters
or
Religion
that
are
proposed
to
his
belief
,
or
practice
,
as
far
as
he
has
abilities
,
and
capacity
to
understand
.
Because
S.
John
exhorts
all
men
to
try
the
Spirits
whether
they
are
of
God
:
And
this
will
neither
seem
to
be
absurd
,
or
impossible
,
when
we
shall
consider
,
that
we
are
men
endued
with
rational
faculties
;
that
we
have
the
use
of
the
Holy
Scriptures
,
in
which
all
things
are
plain
,
that
are
universally
necessary
to
the
Salvation
of
mankind
;
That
we
have
Guides
appointed
to
help
us
in
the
interpretation
of
what
is
difficult
,
and
the
Holy
Spirit
promised
to
assist
us
in
all
;
Which
God
gives
to
every
one
who
,
in
earnest
prayer
,
devoutly
asks
it
;
And
which
is
present
with
him
,
in
all
emergences
,
'till
,
by
a
vicious
life
,
he
strangely
grieves
him
,
and
by
an
obstinate
continuance
in
the
habits
of
sin
,
he
provokes
it
totally
to
withdraw
from
him
.
Were
there
an
human
Throne
of
infallibility
erected
,
to
which
all
others
might
appeal
,
and
rest
satisfied
with
the
determinations
of
him
that
possesses
it
;
There
would
be
no
occasion
of
an
Apostles
direction
to
▪
try
the
Spirits
;
But
,
since
we
are
exhorted
to
prove
all
things
,
that
we
may
hold
fast
that
which
is
good
;
And
the
Scriptures
direct
us
to
no
such
human
infallibility
,
but
assure
us
that
what
is
not
of
faith
is
sin
:
As
it
produces
the
greatest
satisfaction
to
every
man
to
settle
his
own
notions
in
Religion
;
So
it
is
his
duty
to
examine
the
Doctrines
and
Opinions
of
men
,
propounded
to
his
belief
,
or
which
are
designed
to
guide
his
practice
before
he
believes
and
entertains
them
;
Making
Gods
Word
his
rule
in
all
things
that
are
plain
and
evident
;
And
taking
the
assistance
of
those
Guides
,
and
Teachers
,
which
God
has
appointed
and
set
over
him
,
in
those
points
that
are
more
difficult
and
obscure
:
And
this
,
if
done
with
that
humility
,
devout
prayer
for
Gods
assistance
,
and
true
industry
which
becomes
a
man
in
so
great
a
concernment
,
as
that
of
Religion
,
will
either
find
out
all
truth
;
Or
,
if
he
remain
in
any
error
,
it
will
be
such
as
God
will
never
condemn
him
for
;
Since
the
most
gracious
God
will
never
expect
from
mankind
,
that
their
apprehension
of
things
should
exceed
the
cacapacity
of
their
reception
,
and
what
the
means
of
his
appointment
cannot
help
them
to
:
Nor
that
either
their
belief
,
or
actions
,
should
ever
exceed
the
power
of
their
Beings
:
And
those
that
so
studiously
and
industriously
endeavour
to
give
a
check
to
mens
reasoning
and
examination
about
the
Doctrines
they
propound
,
render
their
opinions
things
to
be
very
much
suspected
;
And
will
give
us
to
understand
that
their
deeds
are
evil
,
when
they
hate
the
light
:
And
as
for
that
peace
among
Christians
that
the
pretended
infallibility
in
the
Church
of
Rome
,
or
any
where
else
,
boasts
an
establishment
and
continuance
of
;
Whilst
Protestants
are
crumbled
into
Sects
and
Divisions
:
We
may
easily
reply
,
that
they
have
their
Controversies
as
well
as
we
;
and
parties
among
them
that
oppose
each
other
with
an
equal
heat
,
and
eagerness
,
in
dispute
with
other
mortals
,
and
are
distinguished
by
their
several
denominations
;
Even
as
the
Jesuits
difference
themselves
from
all
,
being
such
sworn
Vassals
to
the
Court
of
Rome
,
that
they
endeavour
to
support
it
to
the
ruine
of
the
Church
;
Let
the
Romanists
and
others
,
therefore
,
first
pull
the
Mote
out
of
their
own
eyes
,
and
then
they
may
the
better
see
to
pull
the
Beam
out
of
anothers
.
But
why
may
not
such
peace
and
order
,
as
are
convenient
,
(
and
perhaps
as
much
as
can
ever
be
obtained
)
be
preserved
among
men
professing
Christianity
,
by
the
publick
Authority
,
checking
the
disorderly
actions
of
men
,
without
imposing
setters
on
their
belief
?
Which
it
is
altogether
impossible
to
compel
,
or
punish
either
,
if
men
were
so
wise
as
to
keep
it
to
themselves
,
and
not
trouble
others
by
discourse
:
I
doubt
not
but
it
may
be
done
,
as
well
as
Authority
keeps
men
in
a
tolerable
order
,
in
relation
to
the
management
of
secular
affairs
,
though
he
that
administers
it
,
is
not
infallible
;
Nor
do
all
that
are
Subjects
still
concur
in
Opinion
with
him
.
Preserve
,
therefore
,
your
judgement
of
discretion
,
and
use
it
too
,
that
you
may
not
be
led
like
blind
men
;
when
you
have
eyes
to
see
,
and
helps
to
assist
them
when
they
wax
dimm
:
And
then
having
setled
your selves
in
the
true
Religion
,
Secondly
,
Let
me
exhort
you
to
stand
fast
in
it
;
Not
to
be
,
like
waves
of
the
Sea
,
rolling
to
and
fro
with
every
tempest
,
and
carried
about
with
every
wind
of
doctrine
;
Not
to
be
pleased
with
every
new
appearance
in
the
world
,
because
variety
,
in
other
things
different
from
Religion
,
is
so
grateful
to
the
generality
of
men
:
For
in
such
things
they
may
have
their
choice
,
and
not
be
limited
by
a
superiour
power
:
But
our
option
,
in
relation
to
Principles
of
Religion
,
must
be
directed
by
a
superiour
rule
and
guide
;
And
,
having
once
found
out
this
,
we
must
not
vary
,
upon
new
pretensions
,
from
what
this
prescribes
to
us
;
Lest
,
having
left
those
paths
that
should
direct
us
,
we
wander
about
we
know
not
whither
:
Sathan
gets
great
advantages
upon
unsteady
minds
:
And
't
is
easie
to
make
a
new
impression
upon
those
heads
that
are
always
soft
,
and
therefore
fit
to
receive
any
:
Who
have
no
notions
of
things
fixed
and
setled
,
but
the
images
and
representations
,
that
are
the
Book
in
which
they
read
all
their
Propositions
,
interfere
with
each
other
,
and
are
either
confused
,
or
else
are
crumbled
and
broken
in
pieces
:
Besides
,
Religion
is
of
that
nature
,
that
if
we
play
with
it
,
as
a
thing
indifferent
,
or
change
the
true
Principles
for
those
that
are
false
;
We
either
lose
it
quite
in
the
midst
of
variety
,
or
't
is
with
great
difficulty
,
if
ever
we
recover
it
:
This
the
Apostle
plainly
tells
us
,
(
Heb.
6.4
.
)
.
It
is
impossible
,
or
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
signifies
)
very
difficult
,
for
those
who
were
once
enlightened
,
and
have
tasted
of
the
heavenly
gift
,
and
were
made
partakers
of
the
Holy
Ghost
,
and
have
tasted
of
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
;
If
they
shall
fall
away
,
to
renew
them
again
unto
repentance
.
Hence
is
it
that
our
Saviour
charges
men
to
take
heed
what
they
hear
,
(
Mar.
4.24
.
)
:
And
S.
Paul
exhorts
men
to
hold
fast
the
form
of
sound
words
,
(
2
Tim.
1.13
)
:
And
S.
Jude
urges
,
that
we
should
earnestly
contend
for
the
faith
,
which
was
once
delivered
unto
the
Saints
,
(
third
ver.
of
his
Epistle
)
.
Let
us
,
therefore
,
that
are
grounded
in
our
Religion
,
behave
our selves
as
men
that
are
resolved
;
And
not
by
any
means
,
be
frightned
from
our
Faith
,
by
the
ghastly
looks
,
the
bold
threats
,
or
the
pretences
,
of
new
Revelations
from
any
:
But
,
let
those
Scriptures
we
have
already
received
,
and
our
shorter
Creeds
drawn
from
them
,
be
the
standing
and
perpetual
Rule
of
our
Faith
:
For
variety
will
disturb
us
while
we
live
,
and
almost
distract
us
when
we
come
to
die
;
and
,
in
all
probability
,
deprive
us
of
our
future
happiness
.
We
cannot
but
be
sensible
of
the
dreadful
condition
of
those
men
that
are
ready
to
depart
out
of
this
,
before
they
have
prepared
for
another
world
;
Who
have
all
their
guilts
standing
round
about
them
,
and
affrighting
them
with
their
gastly
appearances
,
when
they
are
toss'd
and
tumbled
upon
a
Bed
of
sickness
,
when
they
can
see
nothing
but
death
before
them
,
and
the
dismal
prospect
of
a
blacker
and
worse
state
beyond
it
.
And
when
,
to
all
this
miserable
and
frightful
scene
of
things
,
shall
be
added
inward
pangs
and
convulsions
of
mind
,
doubled
and
heightned
either
by
the
falshood
or
uncertainty
of
those
Principles
by
which
we
direct
our
eyes
in
this
view
;
How
tragical
and
horrid
must
our
condition
be
?
When
our
Spirits
,
that
should
support
us
under
the
infirmities
of
our
bodies
are
so
wounded
within
us
,
that
they
are
a
torment
to
themselves
;
and
our
own
doubts
and
vexatious
uncertainties
about
those
Principles
of
Religion
,
that
can
only
guide
us
through
the
Chambers
of
death
,
and
let
in
the
light
from
some
glorious
Regions
beyond
the
grave
,
so
increase
upon
us
,
that
we
are
miserably
tortured
betwixt
hope
and
fear
;
when
our
setled
belief
of
future
things
can
only
render
our
passage
pleasant
,
and
our
condition
tolerable
.
Now
,
since
a
settlement
of
our
Principles
in
matters
of
Religion
,
is
of
greater
concernment
to
us
,
than
the
settlement
of
our
Estates
;
Because
these
only
serve
to
defray
the
charges
of
our
Bodies
,
whilst
they
ride
Post
through
a
shorter
stage
,
when
those
prepare
us
for
,
and
enter
us
into
Heaven
,
and
must
maintain
us
through
all
the
Ages
of
an
endless
Eternity
:
And
since
the
Principles
of
Christianity
are
the
most
excellent
in
themselves
,
and
have
the
best
evidence
of
their
Divine
Authority
,
of
any
precepts
of
Religion
extant
in
the
World
;
And
we
have
exhibited
,
in
Sacred
Writ
,
a
method
to
find
out
what
has
been
revealed
from
Heaven
;
Let
mens
pretences
be
what
they
will
,
under
whatsoever
plausible
denomination
,
Who
,
that
is
rational
,
will
not
conclude
it
to
be
both
his
duty
and
his
interest
,
if
he
has
a
veneration
for
God
,
or
a
due
reverence
and
regard
to
his
own
being
,
to
settle
himself
upon
the
foundations
of
Christianity
,
and
upon
these
to
build
his
belief
and
practice
,
till
at
last
,
through
the
merit
of
the
great
Redeemer
of
men
,
he
reaches
Heaven
?
Not
to
pluck
the
Stars
out
of
the
Firmament
,
but
,
by
the
will
and
favour
of
Almighty
God
,
to
ascend
above
them
,
and
enjoy
an
happiness
suitable
to
mans
glorified
capacity
in
those
blisful
Regions
,
that
can
neither
admit
of
a
decay
or
period
;
but
shall
continue
their
state
,
and
to
true
Christians
their
happiness
in
them
,
through
all
the
endless
,
unmeasurable
,
spaces
of
a
boundless
and
incomprehensible
Eternity
.
And
now
to
conclude
this
exhortation
with
Arnobius's
Argument
,
and
persuading
Rhetorick
,
at
the
latter
end
of
his
First
Book
against
the
Gentiles
:
If
men
have
gentle
souls
,
capable
of
impression
,
they
cannot
(
under
pretence
of
other
rules
)
offer
any
injury
to
Christ
,
nor
reproach
his
Religion
,
but
embrace
both
,
if
but
upon
this
account
only
,
that
they
promise
to
them
prosperous
things
;
Things
to
be
wished
for
,
and
earnestly
desired
:
Can
any
one
refuse
to
give
honour
and
obedience
to
the
Son
of
God
,
who
was
the
Messenger
of
glad
tidings
,
who
vanquished
the
shades
and
darkness
of
the
grave
,
and
brought
life
and
immortality
to
light
;
Who
alwayes
preached
such
Doctrines
as
cannot
hurt
the
minds
of
any
,
but
fill
them
with
a
more
secure
expectation
?
O
ingratum
&
impium
seculum
!
as
he
goes
on
;
O
ungrateful
and
wicked
Generation
!
If
a
Physician
should
come
to
you
out
of
a
far
Country
,
and
should
promise
you
such
an
universal
Medicine
,
that
would
infallibly
cure
you
of
all
diseases
;
would
you
not
presently
run
after
him
,
pay
all
the
signals
of
Courtship
and
Honour
,
and
receive
him
with
all
kindness
and
hospitality
?
Would
ye
not
wish
his
Medicines
to
be
infallible
,
by
the
application
of
which
you
are
promised
freedom
from
those
miseries
that
attend
your
bodies
even
to
the
utmost
period
of
your
age
?
Nay
,
though
the
thing
were
yet
doubtful
,
would
you
not
(
being
inflamed
with
the
love
of
your
own
welfare
)
commit
your selves
to
his
conduct
,
and
not
obstinately
refuse
to
drink
even
his
unknown
potion
,
in
hope
of
your
own
health
and
safety
?
Eluxit
atque
apparuit
Christus
rei
maximae
nunciator
,
&c.
Christ
,
the
proclaimer
of
great
tidings
,
has
now
shined
,
and
appeared
in
the
World
;
What
cruelty
then
,
what
barbarous
inhumanity
,
what
insuperable
pride
is
it
with
a
supercilious
disdain
,
to
contemn
him
who
brings
such
glad
tidings
unto
men
?
Let
us
embrace
therefore
his
joyful
Message
,
give
credit
to
that
which
affords
such
hope
,
and
pay
all
reverence
and
honour
to
him
,
who
is
the
messenger
of
him
that
made
us
;
Who
came
into
the
World
,
to
seek
and
to
save
that
which
was
lost
;
And
to
give
to
us
eternal
life
;
Men
may
(
if
they
please
)
contradict
the
kind
promises
of
our
Saviour
,
and
suppose
a
future
state
impossible
;
But
't
is
more
impossible
for
any
man
to
prove
his
denial
;
Or
,
with
any
certainty
,
to
convince
himself
,
that
there
is
no
such
state
of
men
hereafter
:
Since
therefore
it
must
remain
doubtful
to
those
that
will
not
believe
the
Gospel
,
is
it
not
more
reasonable
to
receive
this
Revelation
so
well
attested
,
and
to
renounce
others
that
are
not
so
,
than
to
leave
things
of
such
an
infinite
concernment
at
so
miserable
an
hazard
?
Nay
,
since
there
can
be
no
other
than
probable
proofs
of
future
things
,
when
Arguments
are
taken
from
their
own
nature
,
without
the
admission
of
Divine
Revelation
;
Is
there
not
greater
reason
even
when
two
things
seem
uncertain
,
to
adhere
to
that
which
is
more
probable
;
And
to
that
which
gives
us
some
hopes
,
rather
than
to
that
which
affords
us
none
at
all
?
In
this
there
can
be
no
danger
,
to
believe
there
is
a
future
state
,
there
may
be
great
in
the
denial
of
it
;
If
it
be
not
true
,
it
makes
us
yet
live
with
more
comfort
,
and
die
with
less
trouble
and
reluctancy
.
But
perhaps
all
may
now
be
willing
to
believe
the
Scriptures
to
be
true
;
Yet
such
Faith
,
alone
,
will
not
gain
the
prize
,
though
we
finish
our
course
in
fighting
for
it
;
Therefore
let
mens
belief
of
a
future
immortality
,
and
a
joyful
state
,
evidence
it self
in
endeavours
to
obtain
it
:
For
that
faith
is
only
fancy
that
thinks
to
be
crowned
without
obedience
;
And
to
believe
the
History
of
the
Resurrection
of
our
Saviour
,
and
not
raise
our selves
to
newness
of
life
,
will
leave
us
still
dead
in
our
sins
:
Credere
se
in
Christum
quomodo
dicit
(
sayes
S.
Cyprian
de
unitate
Ecclesiae
)
qui
non
facit
quod
Christus
facere
praecepit
?
How
can
he
be
said
to
believe
in
Christ
,
who
does
not
do
what
he
commands
him
?
And
a
little
before
in
the
same
Tract
;
Immortalitate
potiri
quomodo
possumus
,
nisi
ea
,
quibus
mors
expugnatur
&
vincitur
,
Christi
mandata
servemus
?
How
can
we
enjoy
eternal
life
,
unless
we
keep
those
Commands
of
Christ
,
by
which
death
is
assaulted
and
overcome
?
S.
John
tells
us
,
He
that
doth
righteousness
,
is
righteous
;
And
though
men
pretend
other
signs
which
are
as
easily
confuted
,
as
they
are
made
;
Yet
,
If
thou
wilt
enter
into
life
,
keep
the
Commandments
,
(
sayes
our
Saviour
,
Matth.
19.17
.
)
.
And
S.
Cyprian
,
will
vouch
the
application
,
if
I
suppose
this
to
be
the
condition
to
obtain
it
,
For
though
the
Christian
Law
be
a
Law
of
liberty
,
yet
it
is
a
Law
still
,
that
commands
us
to
act
like
Religious
men
,
and
not
think
to
be
drawn
to
Heaven
upon
the
wheels
of
an
extraordinary
Providence
,
and
craned
up
to
Paradise
by
an
irresistable
Power
;
We
ascend
to
Heaven
by
gradual
advancements
of
virtue
and
devotion
,
nor
can
we
think
that
all
mankind
are
perpetually
to
be
saved
like
the
Thief
,
upon
a
Cross
:
We
must
not
think
to
mount
above
the
Clouds
,
through
the
vapours
of
repeated
Debaucheries
,
to
rend
the
Skies
,
and
make
Heaven
open
by
louder
Oaths
,
and
thundering
Execrations
;
Or
to
jump
out
of
Dalilah's
lap
into
Abraham's
bosome
.
No
,
surely
,
they
that
have
done
good
,
shall
go
into
life
everlasting
;
But
they
that
have
done
evil
,
into
everlasting
punishment
.
Thirdly
,
We
learn
from
this
discourse
,
to
praise
God
for
giving
us
the
Gospel
,
and
to
admire
and
extol
the
Holy
Ghost
himself
,
who
in
such
an
eminent
manner
assisted
the
Apostles
to
commit
so
excellent
a
systeme
of
religion
to
writing
,
that
we
,
of
the
latter
ages
of
the
World
,
may
read
,
what
we
could
not
hear
;
And
by
the
ordinary
conduct
of
the
Spirit
of
truth
,
be
guided
to
the
knowledge
of
those
things
,
which
they
were
extraordinarily
inspired
to
deliver
.
Not
to
commemorate
so
great
a
favour
,
must
be
the
highest
ingratitude
imaginable
:
Let
us
be
as
thankful
then
as
we
are
knowing
,
and
as
we
increase
daily
in
the
one
,
let
the
other
run
parallel
in
the
enlargement
.
God
is
pleased
to
own
himself
glorified
by
our
praises
;
This
we
do
when
we
praise
him
with
our
tongues
;
But
then
does
it
become
most
glorious
,
when
it
is
followed
with
an
holy
and
Religious
life
:
The
former
may
proceed
from
hypocrisie
;
But
attended
with
the
latter
,
it
makes
the
whole
Trinity
to
rejoyce
,
and
secures
to
our selves
those
Graces
we
already
have
,
and
engages
God
to
give
us
more
,
as
our
future
conditions
shall
want
supplies
:
To
him
that
hath
,
shall
be
given
(
saies
our
Saviour
)
:
Nay
,
this
in
an
especial
manner
rejoyces
the
holy
Spirit
of
God
,
whose
proper
work
it
is
to
sanctifie
;
And
a
vicious
life
is
said
to
grieve
him
:
And
how
acceptable
a
Sacrifice
the
whole
is
,
appears
in
what
he
sayes
by
the
Psalmist
,
(
Psal.
50.23
.
)
:
Whoso
offereth
praise
,
glorifieth
me
;
And
to
him
that
ordereth
his
conversation
aright
,
will
I
shew
the
salvation
of
God
.
Praises
and
thanksgivings
are
the
natural
results
of
a
sense
of
mercies
and
favours
impress'd
upon
the
minds
of
men
:
And
we
conclude
those
to
be
unworthy
of
a
benefit
,
that
will
not
acknowledge
the
goodness
of
their
Benefactors
;
And
the
proportions
of
thanks
,
must
take
their
measures
from
the
benefits
received
;
How
much
therefore
the
sending
the
Holy
Ghost
to
inspire
the
Apostles
,
and
by
them
to
convey
light
unto
the
World
,
to
conduct
mankind
to
glory
and
immortality
,
exceeds
all
the
temporal
favours
we
do
enjoy
;
By
so
much
the
more
must
our
hearts
be
lifted
up
,
and
our
lives
express
our
gratitude
to
him
that
sent
him
,
and
to
him
who
by
his
merit
and
intercession
,
procured
him
.
Fourthly
,
Did
the
Spirit
of
truth
,
guide
the
Apostles
into
all
truth
necessary
to
the
Salvation
of
men
;
And
does
he
still
influence
our
minds
,
and
promote
our
endeavours
,
in
making
enquiry
after
the
things
that
conduce
to
our
peace
?
Then
let
us
pray
frequently
to
Almighty
God
,
for
this
influence
and
benediction
of
the
Spirit
.
Prayer
was
that
which
prevail'd
with
God
to
send
him
in
so
eminent
a
manner
,
and
for
such
glorious
designs
into
the
World
,
and
prayer
will
still
continue
him
here
;
I
will
pray
the
Father
(
says
Christ
)
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
,
even
the
Spirit
of
truth
,
(
Joh.
14.16
.
)
.
Prayer
has
not
only
an
influence
upon
our selves
,
as
it
fixes
our
minds
,
and
makes
our
holy
resolutions
steady
,
but
mightily
prevails
with
God
himself
,
who
will
crown
what
he
has
commanded
with
success
;
In
this
,
therefore
,
lies
our
greatest
strength
,
in
the
performance
of
which
duty
soberly
,
and
with
a
suitable
devotion
,
and
intention
of
mind
,
we
may
be
said
to
wrestle
with
God
;
Nay
it
conveys
to
us
those
assistances
of
the
Spirit
,
that
are
useful
to
us
for
the
sanctifying
our
natures
,
and
carrying
us
through
the
hazards
and
various
circumstances
of
our
lives
;
For
if
ye
being
evil
(
sayes
our
Saviour
)
know
how
to
give
good
gifts
unto
your
children
;
how
much
more
shall
your
heavenly
Father
give
the
holy
Spirit
to
them
that
ask
him
?
(
Luke
11.13
.
)
.
Let
us
not
then
be
wanting
to
our selves
in
this
duty
of
Prayer
,
since
so
great
an
advantage
attends
its
devout
and
hearty
performance
;
and
to
publick
Prayer
,
whereby
God
is
most
glorified
,
the
pains
are
only
presence
,
and
devotion
.
Fifthly
,
If
God
sent
his
Spirit
upon
the
Apostles
,
to
guide
them
into
all
truth
,
that
we
might
have
safe
and
infallible
Rules
to
order
and
direct
our
actions
by
;
Then
see
how
God
values
soundness
in
the
Faith
,
however
men
too
much
disregard
it
:
If
either
any
Creed
,
or
none
at
all
,
could
have
carried
men
to
their
future
bliss
,
Christ
need
never
have
come
into
the
World
,
to
deliver
an
universal
Doctrine
in
the
Gospel
;
Nor
sent
this
Holy
Spirit
of
truth
,
to
guide
the
Apostles
into
all
truth
.
This
necessity
,
therefore
,
of
being
sound
in
the
Faith
,
was
the
reason
why
our
Saviour
,
and
his
Apostles
,
caution'd
men
against
Prophetical
pretenders
,
and
false
Teachers
;
to
take
heed
what
they
hear
,
(
Mark
4.24
.
)
.
To
have
a
care
that
the
light
which
is
in
them
be
not
darkness
,
(
Luke
11.35
.
)
.
And
to
take
heed
lest
there
be
in
any
of
them
an
evil
heart
of
unbelief
,
in
departing
from
the
living
God
,
(
Heb.
3.12
.
)
.
Hence
is
it
,
because
(
as
S.
Peter
sayes
)
there
are
damnable
Heresies
,
that
the
unsound
Cretians
were
so
severely
to
be
reproved
,
that
they
might
be
sound
in
the
Faith
,
(
Tit.
1.13
.
)
.
Hence
is
it
that
S.
Paul
commands
Timothy
,
to
hold
fast
the
form
of
sound
words
,
(
2
Tim.
1.13
.
)
.
Which
probably
referr'd
to
some
brief
Creed
,
or
summary
of
the
Christian
Faith
▪
delivered
to
him
by
the
Apostle
;
Though
we
find
them
now
Burlesqu'd
,
and
flouted
at
▪
But
,
alas
!
with
as
little
wit
as
reason
.
From
hence
finally
was
it
that
S.
Jude
exhorted
those
,
to
whom
he
wrote
his
Epistle
,
to
contend
earnestly
for
the
Faith
,
which
was
once
delivered
unto
the
Saints
,
(
3.
ver.
of
his
Epist.
)
We
are
not
now
to
make
our
own
Faith
,
nor
is
it
indifferent
what
we
believe
▪
Let
us
receive
therefore
what
has
been
delivered
out
of
the
Scriptures
,
through
all
the
several
Ages
of
Christianity
,
and
endeavour
to
make
our
lives
as
pure
as
our
Faith
.
Lastly
,
We
may
learn
from
this
Holy
Spirit
of
truth
,
to
speak
truth
;
and
by
no
methods
to
impose
upon
one
another
;
That
we
may
evidence
to
God
,
our selves
,
and
the
world
,
that
the
Spirit
of
truth
has
still
an
influence
upon
our
minds
.
There
are
a
generation
of
Vipers
among
men
,
whose
teeth
are
Spears
and
Arrows
,
and
their
tongue
a
sharp
Sword
;
That
ingross
the
whole
trade
of
lying
,
and
yet
pretend
to
be
men
inspired
;
These
receive
false
News
in
gross
,
and
then
retail
it
out
to
others
;
Their
tongues
indeed
are
very
sharp
,
and
no
wonder
neither
,
since
they
keep
the
Whetstone
wholly
to
themselves
:
These
are
your
itinerant
Historians
,
that
,
to
consume
our
Corn
,
carry
,
alwayes
,
firebrands
at
their
tails
;
Who
lie
so
often
,
that
they
can
hardly
believe
themselves
when
they
speak
truth
,
and
give
to
all
,
that
have
had
the
curse
of
their
conversation
,
a
plain
testimony
who
their
Father
is
:
But
,
let
not
any
of
our
souls
enter
into
their
secrets
;
But
resolve
to
resemble
the
Spirit
of
truth
,
in
abominating
all
lies
and
hypocrisie
,
and
to
qualifie
our selves
for
our
future
ascent
to
Gods
holy
Hill
,
by
speaking
the
truth
in
our
hearts
,
(
Psal.
15.
)
Our
Saviour
had
no
guile
found
in
his
mouth
;
And
we
must
follow
so
good
an
example
;
unless
we
think
lying
the
Character
of
a
Saint
,
and
perjury
to
put
on
a
Martyrs
Crown
;
S.
Paul
did
not
think
so
,
when
he
forbad
the
Colossians
,
to
lie
to
one
another
,
seeing
they
had
put
off
the
the
old
man
with
his
deeds
,
(
Colos.
3.9
.
)
.
Let
us
therefore
beware
of
Arrogance
,
and
Calumny
;
Of
detracting
from
others
,
or
attributing
too
much
to
our selves
;
And
let
us
imitate
the
Holy
Spirit
under
the
Gospel
,
by
guiding
our selves
into
all
truth
;
So
shall
we
avoid
both
sin
and
shame
,
and
eternal
confusion
at
the
great
and
terrible
day
of
the
Lord
,
that
we
may
then
give
up
our
accounts
with
joy
,
and
not
with
grief
.
Would
we
but
endeavour
to
follow
the
sacred
Spirit
of
God
,
who
is
so
ready
to
influence
our
minds
,
in
truth
,
and
faithfulness
,
Commerce
and
Trade
would
be
more
innocent
,
we
should
neither
betray
our
own
selves
by
any
false
,
or
glozing
language
,
nor
should
we
suffer
by
plain
dealing
:
Oaths
would
again
become
Religious
among
English
men
,
nor
would
any
be
unjustly
executed
by
guilty
,
or
scandalously
freed
by
an
Ignoramus
;
Our
gracious
,
and
truly
Great
,
Monarch
would
be
safe
,
without
the
base
attempts
of
any
to
secure
him
;
He
would
be
our
own
,
and
we
at
his
wise
,
and
lawful
,
disposal
,
by
his
Coronation
Oath
,
and
our
sworn
Allegiance
to
him
:
Every
man
,
were
there
truth
among
us
,
might
enjoy
peace
in
his
own
capacity
;
he
might
sit
under
his
Vine
and
his
Fig
tree
,
and
Liberty
,
and
Property
,
would
never
be
bones
of
contention
more
:
But
if
we
remain
Hypocrites
in
Religion
,
and
false
to
each
other
,
we
can
neither
expect
that
God
or
men
should
be
our
friends
;
Because
what
in
us
lyes
,
we
peck
at
the
foundations
of
the
World
,
and
make
the
whole
Creation
groan
;
We
shake
the
main
Principle
of
Trade
and
Commerce
,
when
we
are
such
wretched
creatures
,
that
no
body
can
believe
us
;
And
,
we
cannot
but
enrage
the
Great
God
,
who
,
being
truth
it self
,
has
sent
his
Holy
Spirit
unto
us
,
to
guide
us
into
the
wayes
of
truth
:
Whatever
guilt
,
therefore
,
any
person
may
,
by
the
iniquity
of
times
,
striking
in
with
his
own
easie
inclinations
,
have
contracted
to
himself
in
this
point
;
Let
him
now
repent
while
it
is
called
to
day
,
lest
the
night
come
,
in
which
terror
and
astonishment
will
surprize
him
,
whose
obscure
shadows
will
,
by
degrees
,
withdraw
the
pleasing
light
from
him
,
till
it
lodges
him
in
a
state
of
blackness
for
ever
.
The
Conclusion
.
WE
are
here
placed
in
a
World
so
full
of
objects
,
that
affect
our
external
senses
,
that
we
are
naturally
led
more
by
these
,
than
we
are
by
faith
;
And
when
by
degrees
we
abstract
our
thoughts
,
and
fix
our
minds
on
things
above
,
we
either
weary
the
powers
of
our
minds
,
and
make
them
sink
into
a
stupid
inadvertency
,
or
else
are
so
pleased
with
the
sprightliness
of
our
creating
fancies
,
that
we
nimbly
make
Idea's
in
our
brains
of
such
seeming
things
,
as
never
were
,
nor
ever
shall
be
;
And
so
we
lead
our selves
into
the
belief
of
what
was
not
designed
to
be
the
object
of
our
understanding
,
no
more
than
it
shall
be
the
subject
of
our
possession
.
Sometimes
these
things
are
projected
before
hand
,
by
the
cunning
politick
men
of
the
World
,
who
by
such
means
intend
to
impose
upon
others
to
carry
on
secular
interests
,
that
may
,
in
the
end
,
be
gainful
to
themselves
;
And
,
sometimes
,
men
by
reason
of
their
weak
and
unable
constitutions
,
acting
contemplation
beyond
their
own
capacity
to
manage
it
,
impose
upon
themselves
,
till
they
really
believe
their
own
thoughts
of
objects
that
yet
have
no
real
existence
,
nor
are
ever
like
to
have
a
being
in
the
Universe
.
Some
think
too
much
,
and
others
too
little
;
Too
much
learning
makes
one
sort
mad
;
and
others
are
mad
,
because
they
have
so
little
.
Some
men
by
sinking
themselves
into
a
deep
melancholy
,
and
others
by
a
nimble
and
exorbitant
agitation
of
their
blood
and
spirits
,
command
themselves
into
ecstasie
or
phrensie
;
And
then
their
pretensions
grow
so
big
,
that
they
become
proportionably
tall
too
,
till
they
aspire
to
the
storming
the
Walls
of
Heaven
,
attempting
to
blow
open
the
everlasting
Gates
,
that
they
may
pry
into
those
things
which
are
lock'd
up
from
the
inquiries
of
men
;
And
thus
being
puff'd
and
swelled
up
,
it
proves
only
to
be
Tympany
and
disease
,
when
we
think
we
have
true
conceptions
,
and
when
our
own
thoughts
have
raised
our
fancies
,
we
conclude
,
that
the
Spirit
overshadows
us
,
and
our
obscure
opinions
,
or
strange
propositions
,
raised
by
the
sudden
transports
of
our
minds
,
are
too
often
,
with
confidence
enough
,
boldly
averred
to
be
the
immediate
dictates
of
the
Holy
Ghost
.
Want
of
true
and
ingenuous
education
,
and
thereby
the
more
exact
assistances
of
reason
,
causes
many
of
those
who
would
be
accounted
more
spiritual
than
other
men
,
to
think
themselves
inspired
from
above
,
when
an
unusual
fear
,
a
sudden
joy
,
or
a
powerful
disease
has
brought
Convulsions
into
their
Nerves
,
and
seised
their
reason
and
judgement
with
a
Palsie
,
so
that
all
their
notions
are
jog'd
into
a
confusion
,
and
their
faculties
can
neither
embrace
or
pursue
their
proper
objects
.
But
by
what
means
soever
the
thoughts
or
expectations
of
such
men
are
lifted
to
an
height
,
waiting
for
an
impulse
,
sighing
and
groaning
for
an
unusual
influence
:
Vain
are
those
hopes
,
where
there
is
no
promise
,
and
uncertain
that
rule
of
determination
of
things
which
appears
to
be
fallible
and
deceitful
;
And
yet
thus
are
all
the
expectations
of
those
who
think
the
Spirit
guides
them
into
truth
by
other
means
than
what
I
have
already
shewed
you
,
or
to
any
rules
and
measures
of
religious
actions
,
than
what
are
plainly
laid
down
in
the
Word
of
God
,
or
thence
drawn
by
a
fair
and
truly
Logical
deduction
:
If
you
should
be
at
the
trouble
to
examine
a
little
all
the
pretended
impulses
of
men
,
their
great
variety
will
evince
their
folly
,
and
their
opposition
to
each
other
,
their
deceit
and
falshood
.
Is
there
any
Sect
,
pretending
to
Enthusiasm
,
that
does
not
peremptorily
,
and
with
the
greatest
confidence
,
assert
the
Spirits
internal
seal
to
their
principles
,
although
just
opposite
to
each
other
,
and
all
perhaps
contrary
to
the
Scripture
?
This
is
the
great
fountain
,
which
yet
divides
into
so
many
streams
,
whose
waters
all
have
different
tastes
according
to
the
chanels
in
which
they
run
,
and
the
variety
of
soil
through
which
they
pass
:
This
is
made
the
cause
of
separation
,
which
in
it self
is
still
but
one
;
This
makes
men
divide
from
one
another
,
and
all
from
that
Church
to
which
they
should
belong
;
proving
each
others
Doctrines
erroneous
,
and
all
still
by
the
same
Spirit
:
As
if
the
God
of
order
delighted
in
division
;
and
different
Religions
,
like
variety
of
creatures
,
proclaimed
Gods
Wisdom
and
his
Power
;
When
he
has
now
enjoyn'd
one
faith
to
the
whole
World
,
and
sent
his
Son
to
set
up
his
Banner
for
all
Nations
to
flock
to
it
.
Divers
Languages
indeed
were
once
a
character
of
inspiration
from
the
Holy
Ghost
,
but
different
Creeds
were
never
yet
the
fruits
of
him
,
that
is
but
one
.
That
truth
which
the
Spirit
guides
men
into
,
can
be
no
other
than
the
plain
uniform
rules
of
the
Gospel
;
and
whoever
pretends
to
any
inspiration
to
deliver
a
Doctrine
different
from
this
,
blasphemes
the
Holy
Ghost
,
and
makes
God
a
lyar
,
whilst
he
pretends
his
inward
seal
publickly
to
attest
an
open
falshood
.
But
if
there
were
such
a
thing
as
the
Spirits
impulse
in
these
ages
of
Christianity
,
we
should
have
some
certain
characters
,
by
which
we
might
know
it
,
as
the
Prophets
and
Apostles
must
be
suppos'd
to
have
had
;
and
,
if
we
make
it
an
argument
to
convince
others
,
we
must
work
Miracles
to
attest
its
original
:
The
latter
none
of
the
Enthusiasts
pretend
to
;
Or
when
ever
their
madness
has
attempted
this
testimony
,
no
sooner
do
they
dubb
themselves
by
the
names
of
Prophets
,
but
they
are
discovered
to
be
plain
Cheats
:
If
they
pretend
a
way
to
evidence
to
themselves
that
they
are
inspired
with
a
divine
breath
,
to
give
them
a
warrant
for
doctrine
or
action
not
consonant
to
the
Writings
of
the
Apostles
;
it
does
not
only
render
the
Scriptures
insufficient
,
but
makes
God
to
contradict
himself
,
and
wounds
that
Eternal
Truth
of
the
Deity
into
which
we
ultimately
resolve
our
belief
:
But
let
us
come
to
the
examination
of
the
impulse
it self
,
and
we
shall
perceive
in
the
midst
of
what
uncertainties
such
men
must
be
miserably
toss'd
,
who
suppose
what
they
deem
such
to
be
sufficient
warrant
for
what
they
then
think
on
and
propose
to
themselves
:
What
strange
and
impious
actions
have
been
the
consequences
of
such
supposals
,
I
need
not
now
relate
,
because
they
have
made
such
noise
and
ruines
among
our selves
,
that
they
are
still
fresh
among
us
.
But
to
proceed
with
this
supposed
impulse
or
impression
upon
mens
minds
,
by
which
,
deserting
the
Scriptures
,
some
Enthusiastical
men
will
take
the
measures
of
their
doctrines
,
or
actions
:
I
know
not
what
they
mean
by
it
,
unless
it
be
the
heightning
our
perswasion
,
making
our
belief
of
a
thing
bold
and
strong
,
and
our
resolutions
to
act
and
maintain
it
,
fix'd
and
zealous
;
And
if
this
be
what
they
make
a
rule
,
or
a
character
of
the
Spirits
guidance
,
since
we
find
but
little
difference
,
when
we
view
this
supposed
operation
in
persons
of
various
,
nay
,
opposite
principles
,
we
must
either
conclude
what
all
deliver
under
this
pretence
to
be
true
,
or
else
it
is
not
safe
to
conduct
any
:
The
former
is
too
wild
a
position
for
any
that
pretend
to
sobriety
,
to
espouse
;
and
therefore
the
latter
must
be
true
:
Besides
,
every
mans
reason
may
sufficiently
inform
him
,
that
our
perswasions
,
and
determinations
of
things
,
become
as
well
setled
and
fix'd
,
and
have
their
various
elevations
or
depressions
,
as
well
by
the
strength
or
weakness
of
arguments
,
duly
weighed
and
attended
to
,
as
by
any
impulse
which
can
be
imagined
:
How
then
shall
we
be
able
to
know
what
our
reason
dictates
,
and
what
we
are
confirmed
in
by
strength
of
argument
,
from
what
the
Holy
Spirit
now
seals
by
an
impulse
,
or
impression
upon
our
minds
?
How
shall
we
distinguish
betwixt
a
strong
fancy
,
a
setled
opinion
,
and
this
pretended
inspired
Doctrine
?
Nay
,
how
can
we
difference
(
without
recurring
to
the
eternal
Laws
of
good
and
evil
,
which
will
render
this
new
impulse
useless
)
the
impressions
of
the
Spirit
,
from
a
secret
temptation
,
and
a
subtile
suggestion
from
him
who
is
our
greatest
adversary
?
If
we
dare
adventure
to
be
so
Critical
,
as
to
pretend
to
new
discoveries
,
and
such
a
rare
ability
to
distinguish
betwixt
the
motions
which
these
several
impulses
make
:
Since
there
can
be
but
one
sort
of
action
in
the
spirits
of
a
man
,
(
if
the
perception
be
not
above
reason
miraculous
)
the
same
convulsions
and
percussions
on
the
Nerves
,
to
cause
the
soul
to
understand
and
believe
,
whether
it
be
a
truth
or
falshood
,
that
is
represented
;
a
truth
from
God
,
or
a
diabolical
delusion
;
How
can
the
rarest
and
most
artificial
Enthusiast
distinguish
betwixt
actions
where
there
is
no
difference
at
all
?
For
as
it
matters
not
,
whether
the
object
proposed
to
the
Wills
embracement
,
be
either
real
or
apparent
good
,
the
same
passion
is
used
in
the
reception
;
so
in
respect
of
the
understanding
also
,
If
the
object
seems
to
be
true
,
it
makes
the
same
impression
with
truth
it self
.
If
we
pretend
a
difference
in
the
Images
represented
in
the
brain
,
which
the
soul
,
contemplating
,
does
according
to
their
beauty
or
deformity
,
own
or
reject
the
objects
represented
by
them
;
since
we
find
still
that
an
error
presented
under
the
notion
of
truth
,
as
long
as
we
receive
it
,
is
as
pleasant
to
us
as
truth
it self
,
there
can
be
no
such
Idea's
supposed
,
of
such
different
aspects
,
that
in
them
we
can
read
good
and
evil
,
without
some
more
superiour
direction
:
For
,
if
there
were
,
it
would
be
impossible
for
a
man
to
be
deceived
,
that
gave
himself
time
to
contemplate
these
Images
:
But
if
we
shall
,
(
as
we
must
indeed
)
,
prove
the
truth
of
the
Spirits
impulse
,
from
the
agreement
of
the
thing
it
impells
us
to
with
the
truths
revealed
in
Gods
Word
;
then
the
impulse
it self
is
but
a
weak
direction
,
that
must
have
another
more
convincing
to
determine
it
:
Nay
,
not
the
surest
confirmation
of
things
,
that
admits
a
proof
beyond
it self
,
whilst
the
Scripture
becomes
its
Judge
,
either
to
condemn
or
acquit
it
.
If
this
were
not
so
,
why
should
our
Saviour
give
the
World
such
admonitions
,
and
caution
men
against
false
Christs
,
and
false
Prophets
that
should
arise
and
deceive
many
,
(
Matth.
24.
)
,
but
that
he
foresaw
the
false
pretensions
that
would
be
made
to
inspiration
?
S.
John
need
not
otherwise
have
cautioned
us
not
to
believe
every
Spirit
,
nor
exhorted
us
to
try
the
Spirits
,
whether
they
are
of
God
;
but
that
he
knew
that
many
false
Prophets
were
gone
out
into
the
world
.
But
,
(
Lastly
)
Let
us
consider
too
,
that
God
does
not
use
to
make
bare
his
arm
,
and
put
his
power
to
an
immediate
work
,
when
the
thing
may
be
accomplish'd
as
well
by
other
means
,
which
he
has
appointed
to
that
very
end
:
For
,
though
this
might
demonstrate
his
Power
,
yet
,
it
lessens
his
Wisdom
,
to
exert
more
strength
,
and
use
more
applications
to
produce
an
effect
,
which
fewer
might
as
well
accomplish
;
Nay
,
it
would
subvert
that
scheme
of
causes
which
his
contrivance
has
,
already
,
ordered
;
It
would
both
render
Gods
rules
,
and
mans
endeavours
after
the
knowledge
of
the
truth
,
useless
and
ridiculous
:
At
least
,
those
Scriptures
which
are
already
revealed
,
would
not
be
able
to
make
the
man
of
God
perfect
;
which
is
not
only
contrary
to
the
Apostles
affirmation
(
2
Tim.
3.17
.
)
:
But
S.
Paul's
argument
must
be
inverted
;
and
he
might
justly
:
he
ashamed
of
the
Gospel
of
Christ
,
because
it
would
not
be
the
power
of
God
unto
salvation
;
whereas
he
plainly
and
confidently
affirms
it
to
be
so
,
(
Rom.
1.16
.
)
.
Why
should
any
therefore
;
now
the
Rule
is
given
,
vainly
expect
revelations
and
impulses
,
and
extend
their
belief
to
a
bold
presumption
,
deluding
themselves
with
vain
hopes
?
since
these
now
are
neither
promised
nor
in
that
manner
,
Enthusiasts
wait
for
them
,
ever
intended
.
Let
us
rest
satisfied
,
therefore
,
with
those
truths
already
received
,
since
no
more
Divine
Rules
of
life
,
can
rationally
be
expected
,
till
the
Day
of
Doom
:
And
,
with
Gods
benediction
,
and
the
ordinary
concurrences
of
his
holy
Spirit
upon
the
Gospel
,
let
us
frame
our
lives
according
to
its
Precepts
and
Commands
;
that
walking
according
to
these
Rules
,
we
may
at
last
receive
the
end
of
our
faith
,
the
salvation
of
our
souls
.
These
the
Holy
Ghost
has
sealed
to
us
,
not
only
by
inspiring
the
Sacred
Pen-men
to
an
exact
delivery
;
but
he
has
confirm'd
them
also
by
such
Miracles
,
as
at
once
exceed
the
powers
of
the
creation
,
and
surmount
the
objections
of
men
and
Devils
.
Upon
this
we
build
a
rational
belief
,
though
some
mysteries
in
our
Religion
exceed
our
full
and
perfect
comprehension
:
Other
pretensions
,
however
back'd
with
great
names
,
being
confidently
averr'd
with
boldness
and
zeal
,
are
no
other
than
wild
notions
,
and
,
exorbitant
fancies
;
Things
,
that
if
Satan
,
who
pants
and
breathes
for
our
eternal
ruine
,
can
once
perswade
us
to
an
embracement
of
;
he
then
presents
a
deformed
Monster
for
the
most
beautiful
Truth
.
He
has
then
cast
a
veil
upon
our
minds
,
and
leads
us
blindfold
into
what
errors
he
pleases
:
He
spreads
his
Nets
and
entanglements
for
us
,
and
certain
he
is
to
catch
and
ensnare
us
:
For
who
cannot
lead
the
blind
into
a
ditch
?
or
bring
him
upon
a
Precipice
,
when
he
thinks
himself
safe
and
secure
?
How
easie
is
it
for
the
fallen
Spirit
,
that
envies
men
the
very
hopes
of
bliss
,
since
he
himself
is
in
eternal
despair
,
to
dart
into
persons
,
who
forsake
the
written
Word
,
to
attend
new
impulses
and
revelations
,
those
poisoned
arrows
,
that
shall
drink
up
their
spirits
,
and
perswade
such
to
embrace
any
thing
,
who
have
no
better
rule
,
than
their
own
perswasions
?
Listen
not
then
to
the
fond
fancies
of
any
bold
and
passionate
men
,
who
,
making
use
of
their
hot
constitutions
,
convert
their
own
natural
rashness
into
a
seeming
zeal
▪
pouring
forth
thick
words
,
and
thin
sense
,
whilst
they
impudently
pretend
the
Spirits
impulse
for
all
their
rude
and
unreasonable
notions
,
and
give
the
stamp
of
Canon
to
their
Doctrines
:
Nor
must
we
yet
,
on
the
other
hand
,
so
far
make
our
reason
Judge
,
as
to
destroy
our
faith
;
but
taking
the
Gospel
for
our
sufficient
rule
,
let
us
use
our
faculties
to
explain
and
apprehend
it
:
But
by
no
means
let
us
curtail
or
extend
it
,
beyond
what
was
the
design
of
the
imposer
.
'T
is
a
strange
Age
in
which
we
live
,
when
Religion
is
almost
lost
,
by
making
too
strict
an
enquiry
after
it
,
and
too
much
curiosity
in
our
speculations
,
has
rendered
us
almost
regardless
of
our
practice
;
We
discourse
the
gravest
and
most
serious
points
of
our
holy
faith
,
with
so
much
levity
and
disrespect
,
the
indecency
of
the
places
in
which
we
hold
such
Conferences
,
adding
to
our
vanity
,
that
we
first
make
our
Religion
common
,
and
then
slight
it
as
mean
and
inconsiderable
:
But
whatever
the
Sons
of
Darkness
do
,
let
us
who
are
of
the
Day
,
be
sober
,
and
with
due
reverence
and
a
godly
fear
,
receive
those
impressions
of
the
Spirit
,
which
he
has
made
in
Sacred
Writ
;
so
shall
we
avoid
the
blasphemies
of
those
,
who
so
confidently
assert
Diabolical
suggestions
,
and
the
black
fancies
,
which
are
the
fruits
of
a
corrupted
constitution
for
Divine
inspirations
.
For
no
zeal
or
mode
of
delivery
,
can
possibly
perswade
any
rational
man
,
that
duly
exercises
his
own
faculties
,
that
profound
nonsense
,
or
unaccountable
propositions
are
deep
Divinity
:
Nor
that
men
whose
natures
are
envious
and
Diabolical
,
can
possibly
receive
instructions
from
God
,
to
promote
division
,
raise
disturbances
,
or
to
continue
any
,
which
have
already
had
their
auspicious
beginnings
,
and
,
as
I
hope
,
their
full
progress
among
us
.
For
,
that
wisdom
which
is
from
above
,
is
first
pure
,
then
peaceable
,
gentle
,
and
easie
to
be
intreated
;
full
of
mercy
▪
and
good
fruits
,
without
wrangling
,
and
without
hypocrisie
:
And
the
fruit
of
righteousness
is
sown
in
peace
for
them
that
make
peace
.
Thus
I
have
endeavoured
to
free
the
inspirations
of
the
Holy
Spirit
,
from
the
bold
claims
of
Papists
and
Fanaticks
,
when
they
plead
its
conduct
,
and
appropriate
it
to
themselves
,
in
those
false
Doctrines
which
they
publish
to
the
World
.
What
now
remains
to
finish
this
Discourse
,
but
only
to
beg
,
that
we
would
be
perswaded
to
avoid
these
obstructions
to
the
compleatment
and
perfection
of
our
Religion
;
and
to
practise
the
contrary
that
may
perfect
our
obedience
to
the
truth
;
that
we
would
give
unto
God
an
undivided
heart
:
that
we
would
not
halt
betwixt
two
opinions
,
and
mix
Christianity
with
other
principles
different
from
it
.
That
we
would
not
think
the
Cross
so
grievous
to
be
born
,
when
the
reward
of
a
Crown
is
proposed
with
it
.
That
we
would
not
be
so
fond
of
our
natural
dispositions
,
but
submit
our
inclinations
to
Gods
commands
;
that
we
would
more
seriously
endeavour
to
make
our
faith
conquer
our
senses
,
in
things
that
are
not
their
proper
objects
;
that
the
spirituality
of
that
Worship
which
the
Gospel
prescribed
,
may
be
more
strictly
practised
and
intended
by
us
.
That
we
would
endeavour
to
alleviate
the
burden
of
those
duties
,
that
Christianity
prescribes
,
by
the
rational
considerations
of
their
excellency
and
rewards
.
That
we
would
allow
our selves
more
leisure
for
consideration
,
and
thoughtfulness
,
by
a
retirement
from
the
hurries
and
business
of
the
World
;
that
we
would
banish
the
love
of
the
World
from
our
hearts
,
especially
when
detracting
from
the
love
of
God
,
and
the
interest
of
Religion
.
That
we
would
distinguish
well
betwixt
zeal
and
passion
,
and
let
good
things
determine
our
affections
.
That
we
would
not
wilfully
misunderstand
the
Gospel
,
to
support
either
a
principle
or
a
faction
.
That
we
would
watch
against
the
insinuations
and
subtilties
of
the
Devil
,
who
like
a
roaring
Lyon
,
walks
about
,
seeking
to
devour
us
.
That
we
would
beware
of
pride
and
obstinacy
of
mind
,
which
hates
conviction
,
and
strengthens
error
.
That
we
would
not
be
partial
in
the
choice
of
the
duties
of
Religion
,
since
the
same
authority
enjoins
all
,
and
true
obedience
must
be
universal
.
That
we
would
banish
coolness
,
and
not
be
indifferent
in
our
choice
of
Religion
,
but
be
strict
in
the
examination
of
our
principles
;
that
in
the
proof
of
all
things
,
we
may
hold
fast
that
which
is
good
.
Finally
,
That
we
would
not
imbibe
such
Opinions
,
as
in
their
nature
or
consequences
,
are
destructive
of
Christianity
,
that
we
may
not
ruine
by
particular
conclusions
,
what
we
seem
to
hold
to
,
and
profess
in
the
general
.
And
(
Lastly
)
,
That
we
would
admit
such
evidences
of
what
Christianity
enjoins
us
to
believe
,
as
the
nature
of
the
things
are
capable
of
,
since
the
expectation
of
more
is
unreasonable
,
and
a
farther
demand
is
altogether
against
the
Laws
of
discourse
;
and
we
require
what
is
impossible
to
be
done
.
This
advice
,
if
we
cordially
embrace
,
will
prepare
us
for
obedience
to
the
truth
,
and
hinder
us
from
being
shaken
with
every
wind
of
Doctrine
,
and
toss'd
alwayes
in
the
midst
of
uncertainties
;
our
judgements
then
will
be
fixed
and
setled
;
and
if
we
add
our
sincere
endeavours
to
live
according
to
the
principles
we
receive
,
and
pray
to
God
to
assist
us
in
our
duties
,
we
shall
gain
peace
of
conscience
here
,
and
hereafter
an
eternal
Crown
of
Glory
:
Which
God
of
his
infinite
mercy
grant
to
us
all
,
for
Christ
Jesus
sake
,
to
whom
with
the
Father
and
the
Holy
Ghost
,
be
ascribed
by
all
rational
creatures
,
that
are
capable
of
performing
it
,
all
Glory
and
Adoration
now
and
for
ever
.
Amen
.
FINIS
.