A
DEFENCE
AND
CONTINUATION
OF
THE
Ecclesiastical
Politie
:
By
way
of
LETTER
TO
A
Friend
in
LONDON
.
TOGETHER
WITH
A
Letter
from
the
Author
OF
THE
Friendly
Debate
.
LONDON
:
Printed
by
A.
Clark
for
I.
Martyn
,
at
the
Bell
in
St.
Pauls
Church-Yard
,
and
without
Temple-Bar
,
MDCLXXI
.
THE
PREFACE
TO
THE
READER
.
READER
,
TO
be
Ingenuous
,
I
can
give
thee
no
Encouragement
to
spend
either
thy
Time
or
thy
Money
upon
this
ensuing
Treatise
.
Though
could
I
devise
any
Account
of
its
Vsefulness
to
the
Publick
,
I
am
not
guilty
of
so
much
counterfeit
and
hypocritical
Humility
,
as
seemingly
to
disparage
what
I
really
value
.
But
the
truth
is
,
I
know
no
other
use
of
these
Controversial
Rencounters
and
Rejoinders
,
than
to
raise
his
Majesties
Customs
and
imposts
upon
Paper
,
or
(
what
is
somewhat
less
important
:
to
gratifie
the
humour
of
Talking
People
.
Neither
can
I
satisfie
to
whom
I
write
;
if
to
sober
and
peaceable
men
,
they
neither
need
nor
desire
farther
Satisfaction
;
if
to
the
dissenting
Herd
,
that
were
to
spend
Ammunition
upon
Mud-walls
:
they
either
want
ears
to
hear
,
or
brains
to
understand
.
Beside
,
if
the
Original
Discourse
be
rational
,
it
needs
no
Defence
;
if
not
,
it
deserves
none
.
Reason
will
defend
it self
against
all
the
Clamours
and
Disputings
of
talkative
men
;
it
easily
surmounts
the
weak
Attempts
of
Prejudice
and
Ignorance
,
and
scatters
all
their
little
mists
by
its
own
native
Light
and
Energy
.
If
men
will
out-face
the
Sun
,
the
Sun
it self
must
convince
them
.
And
't
is
to
as
much
purpose
to
suppress
every
mote
that
flies
in
the
Air
,
as
to
attend
to
the
Cavils
and
Impertinencies
of
every
wrangling
Pretender
to
Disputation
.
'T
is
hugely
worth
the
while
to
let
the
World
know
,
that
there
is
a
certain
confident
man
in
it
,
that
has
neither
so
much
Wit
as
himself
presumes
,
nor
so
much
Sincerity
as
his
Friends
imagine
.
So
strange
and
so
important
a
Discovery
must
no
doubt
lay
an
unrequitable
Obligation
upon
the
Publick
;
and
my
Friends
can
never
thank
me
enough
for
putting
them
to
the
penance
of
reading
five
or
six
hundred
Pages
,
to
no
other
purpose
then
to
inform
themselves
that
one
J.
O.
is
none
of
the
greatest
Clerks
,
or
the
wisest
men
.
Had
it
been
my
Fate
to
have
faln
into
the
hands
of
an
Adversary
,
that
had
either
Ability
or
Patience
to
write
Reason
,
it
might
have
afforded
good
Occasions
for
useful
and
material
Remarks
,
and
I
should
not
have
blusht
either
at
his
or
my
own
Victory
.
But
this
man
is
not
at
leisure
to
write
Sense
,
nor
takes
time
to
weigh
whether
what
he
dictates
be
pertinent
either
to
his
own
or
to
my
purpose
.
His
whole
Book
is
nothing
but
Cavil
and
vulgar
Talk
.
And
therefore
if
this
Reply
be
not
altogether
so
useful
and
full
of
Edification
as
I
could
wish
,
and
the
Reader
may
expect
,
let
him
only
consider
,
that
I
am
not
altogether
at
Liberty
to
pursue
and
improve
the
Results
of
my
own
Thoughts
,
but
am
confined
to
trace
my
Adversaries
wandrings
,
and
break
his
Bubbles
,
and
't
is
none
of
my
fault
if
they
are
so
silly
and
senseless
,
that
they
are
not
capable
of
a
more
significant
and
substantial
Confutation
.
For
seriously
,
he
has
managed
the
whole
Dispute
with
so
much
Weakness
and
so
much
Perversness
,
that
't
is
hard
to
determine
whether
he
has
betrayed
more
of
his
insufficiency
or
insincerity
:
If
he
be
in
good
earnest
,
he
has
a
strange
Vnderstanding
;
if
he
be
not
,
he
has
a
much
stranger
Conscience
:
Though
he
has
contrived
the
whole
Performance
so
ill
,
that
't
is
neither
suited
to
perswade
the
wise
,
nor
to
deceive
the
simple
;
't
is
so
far
from
Reasoning
,
that
't
is
not
Sophistry
;
and
I
can
find
in
it
neither
snares
nor
colours
,
nothing
but
Wrath
and
Darkness
.
His
Falsifications
are
so
open
and
bare-faced
,
that
had
an
Enemy
design'd
to
expose
the
folly
of
their
Pretences
,
and
the
feebleness
of
their
Disputings
,
he
could
not
have
father'd
upon
them
more
unlucky
Instances
of
Boldness
and
Disingenuity
.
Never
did
I
dream
,
that
any
man
could
be
so
extravagant
,
as
to
bear
me
down
,
that
the
only
scope
and
design
of
my
whole
Discourse
is
to
assert
,
Pag.
3.
(
as
he
speaks
)
that
the
Law
of
the
Magistrate
is
the
sole
Rule
of
Obedience
in
Religious
Worship
.
It
is
impossible
any
man
should
venture
upon
such
enormous
and
palpable
Calumnies
,
that
were
not
utterly
forsaken
of
all
sense
both
of
Modesty
and
Integrity
,
and
given
up
to
the
dishonour
of
a
shameless
Brow
and
steel'd
Conscience
.
My
hum●ur
is
neither
Fierce
nor
Abusive
;
I
love
not
to
treat
an
Adversary
with
rough
Language
and
unkind
Words
,
and
know
how
to
discover
his
Ignorance
without
upbraiding
it
:
but
no
Expressions
can
be
too
sharp
to
reprove
Inveterate
malice
and
insolence
.
And
when
men
are
grown
old
in
this
implacable
Spirit
,
when
they
study
all
the
black
Arts
of
Calumny
,
and
persist
in
hardness
and
impenitence
after
so
many
severe
and
shameful
Rebukes
,
and
encounter
all
the
Authors
,
they
are
pleased
to
assault
with
dirt
and
slander
;
What
milder
Correction
can
you
suppose
them
to
deserve
,
than
that
Scorn
and
Dishonour
that
is
due
to
bold
and
shameless
Scriblers
?
What
reward
shall
be
given
or
done
unto
thee
,
thou
false
Tongue
?
even
mighty
and
sharp
Arrows
with
hot
burning
Coals
.
It
is
an
hard
Case
to
deal
with
men
that
afford
neither
materials
for
Charity
,
nor
Opportunities
for
Civility
;
and
such
has
been
the
Provocation
,
the
Malice
,
the
Rashness
,
and
the
Disingenuity
of
this
man
,
that
barely
to
represent
him
in
his
own
Colours
is
enough
to
hazard
the
Reputation
of
a
mans
good
humour
and
good
Nature
;
and
so
unhappily
has
he
mixt
his
Vices
with
his
Follies
,
that
it
is
impossible
to
discover
one
without
exposing
both
.
We
have
indeed
to
do
with
other
Adversaries
unreasonable
enough
,
but
yet
however
among
them
we
sometimes
meet
with
Parts
and
Learning
,
though
nothing
else
:
Whereas
this
Cause
is
upheld
by
nothing
but
boldness
and
ignorance
,
and
driven
on
by
no
other
Interest
,
and
defended
with
no
other
weapons
then
Popular
Zeal
in
the
Body
,
and
something
worse
in
the
Heads
of
the
Party
.
This
may
suffice
to
prevent
or
mitigate
the
Readers
Censure
,
but
that
will
not
satisfie
my
Bookseller
,
unless
I
bribe
and
bespeak
his
favour
too
.
And
therefore
not
to
injure
him
by
discouraging
his
Customers
,
though
I
cannot
commend
my
Book
,
yet
this
I
can
say
in
its
behalf
without
Blushing
,
that
I
have
all
along
endeavoured
so
to
contrive
my
Answer
,
that
it
might
be
as
useful
to
the
Reader
,
as
if
I
had
not
been
confined
to
the
Pursuit
of
another
mans
Impertinencies
.
And
therefore
I
have
for
his
sake
as
well
as
my
own
,
neglected
innumerable
Instances
of
his
more
silly
mistakes
and
less
important
Infirmities
,
because
they
were
of
no
other
concernment
to
our
present
Controversie
,
then
barely
to
discover
his
own
personal
Follies
.
And
had
I
displayed
and
prosecuted
all
the
little
Enormities
,
of
which
this
man
of
Confidence
stands
guilty
in
this
bold
Adventure
,
this
Volume
would
have
swoln
to
that
monstrous
Bulk
,
as
must
for
ever
have
scared
and
discouraged
all
Readers
from
venturing
upon
its
perusal
:
For
this
man
never
stands
guilty
of
single
Errors
,
every
Period
he
dictates
is
pregnant
with
Absurdities
,
He
defiles
every
truth
he
handles
,
and
though
it
be
not
in
his
Power
to
make
it
false
,
yet
he
will
be
sure
to
manage
it
in
such
an
awkerd
and
uncouth
way
,
as
shall
make
it
appear
absurd
and
ridiculous
;
But
I
have
studiously
over-lookt
his
little
Indecencies
,
and
have
been
careful
not
to
nauseate
the
Reader
with
too
tedious
a
Pursuit
of
his
meer
Impertinencies
;
and
though
I
have
not
altogether
spared
to
expose
the
Triflingness
of
his
Cavils
,
yet
I
have
not
so
severely
tied
my self
to
their
Examination
,
as
not
to
take
frequent
Occasion
to
cast
in
some
more
useful
Discourses
,
then
the
matter
of
such
starved
Pretences
would
afford
.
I
understand
by
the
Information
of
my
Friends
and
Acquaintance
,
that
this
Rejoinder
was
sooner
expected
;
but
to
spare
excuses
,
the
plain
and
undisguised
Truth
is
,
it
is
finisht
,
(
excepting
only
some
little
disappointment
of
the
Press
)
as
soon
as
it
was
design'd
,
and
design'd
,
I
think
,
as
soon
as
it
was
seasonable
.
And
methinks
once
a
year
,
supposing
a
man
has
leisure
,
is
often
enough
,
if
People
will
be
reasonable
,
to
find
publick
Talk
;
but
if
be
has
not
,
it
is
too
often
for
one
that
is
willing
to
enjoy
the
Innocent
Comforts
as
well
as
to
endure
the
Common
Drudgeries
of
humane
life
.
However
I
am
not
able
(
as
my
Adversary
is
)
to
write
Books
at
Idle
Hours
and
Spare
Minutes
,
and
though
I
were
,
I
have
them
not
.
And
had
I
as
many
Talents
of
Dispatch
,
as
he
thinks
himself
Master
of
,
I
should
think
it
my
wisdom
,
if
not
my
Duty
(
that
I
may
borrow
a
Phrase
of
J.
O.
)
to
Napkin
them
for
some
Season
.
For
I
have
not
observed
any
thing
that
has
so
much
spoil'd
and
debauch't
the
Stile
of
our
English
Writers
,
as
this
hasty
and
preposterous
way
of
writing
,
and
had
I
not
exceeded
the
number
of
my
Pages
,
and
should
I
not
involve
some
Authors
,
that
deserve
as
much
Admiration
for
writing
well
on
the
sudden
,
as
most
do
Correction
for
writing
ill
,
I
should
be
tempted
to
digress
into
Satyrical
Remarks
upon
this
Vanity
;
because
from
that
alone
have
issued
those
prodigious
Swarms
of
dull
Books
of
Fanatick
and
bombast
Divinity
.
Beside
all
which
,
I
might
represent
under
what
mighty
disadvantages
and
distractions
this
discourse
was
written
;
but
that
smells
somewhat
of
my
Adversaries
bragging
Humour
,
and
therefore
I
had
rather
confess
the
down-right
Troth
,
that
though
I
believe
I
could
have
dispatched
it
somewhat
sooner
,
yet
I
was
easily
inclined
to
allow
my self
as
large
a
Compass
of
time
for
its
Publication
,
as
I
thought
I
could
reasonably
Excuse
;
partly
because
I
was
not
much
enamour'd
either
of
the
Glory
or
the
Pleasure
of
my
Undertaking
,
and
took
all
Occasions
to
truant
from
such
an
Irksom
Task
;
partly
because
I
stand
in
no
little
awe
of
my
Adversary
;
for
though
I
have
given
him
Rebuke
enough
,
to
satisfie
any
modest
man
,
yet
one
may
as
soon
put
a
Statue
of
Brass
out
of
Countenance
as
convince
or
silence
People
of
some
Complexions
:
And
some
men
have
the
Face
to
bragg
and
insult
most
where
they
are
most
foil'd
,
and
to
erect
their
Trophies
where
their
Misadventures
are
most
Remarkable
;
so
that
nothing
more
inclines
me
to
suspect
this
mans
Readiness
to
Reply
,
then
the
notorious
badness
of
his
Cause
and
shamefulness
of
his
Baffle
.
But
if
he
should
be
so
ill-advised
,
what
will
become
of
me
?
for
he
is
gifted
with
such
a
fluent
Impertinency
,
that
nothing
can
ever
stop
the
Career
of
his
Pen
,
but
the
want
of
Ink
and
Paper
,
and
Confidence
in
the
World
:
And
I
doubt
not
but
he
is
able
to
pour
forth
more
pages
of
empty
words
in
six
days
,
than
I
can
hope
to
compose
of
coherent
Sense
in
so
many
weeks
.
Beside
,
that
he
has
the
Advantage
both
of
practice
and
inclination
:
wrangling
is
the
humour
and
genius
of
the
man
,
and
he
has
been
all
his
days
up
to
the
Elbows
in
Controversial
Adventures
:
and
as
much
Reluctancy
as
he
counterfeits
to
this
Heroick
Trade
,
it
had
be●n
as
easie
to
cure
the
Knight
of
the
M●ncha
of
his
Errantry
,
as
't
is
him
of
his
scribling
folly
;
and
he
cannot
encounter
counter
〈◊〉
honest
man
upon
the
high
way
,
but
his
〈…〉
transforms
him
into
a
〈…〉
;
though
for
no
other
Reason
than
that
he
may
have
some
shew
of
pretence
to
excuse
or
justifie
the
rudeness
and
incivility
of
his
pragmatical
Assaults
;
and
therefore
se●ing
he
is
so
incurably
quarrelsom
,
no
man
can
justly
blame
me
,
if
I
am
so
very
desirous
to
rid
my
hands
of
him
.
But
to
conclude
,
if
this
be
the
Penance
I
must
undergo
for
the
wantonness
of
my
Pen
,
to
answer
the
impertinent
and
slender
Exceptions
of
every
peevish
,
and
disingenuous
Caviller
;
Reader
,
I
am
reformed
from
my
incontinency
of
scribling
,
and
do
here
heartily
bid
thee
an
eternal
Farewell
.
CHAP.
I.
The
Contents
.
AN
Account
of
the
Fanatique
Stubbornness
.
Spiritual
Pride
an
Impregnable
humour
.
A
description
of
its
Nature
and
Properties
.
'T
is
the
refuge
of
dull
People
.
No
vice
so
incident
to
humane
nature
as
Pride
;
Nor
any
Pride
as
that
of
Religion
.
Men
discern
not
its
most
obvious
symptoms
in
themselves
,
and
why
.
'T
is
the
greatest
hindrance
of
Reformation
.
Till
't
is
mortified
all
reproofs
do
but
exasperate
mens
Passions
.
A
Character
of
the
Fanatique
deportment
towards
all
Adversaries
.
Their
first
reply
to
all
Books
is
,
to
slander
and
revile
their
Authors
.
A
description
of
their
way
of
breeding
and
propagating
stories
.
An
account
of
the
baseness
of
this
humour
.
'T
is
the
most
spiteful
sort
of
persecution
.
The
malignity
of
the
fanatique
Spirit
.
It
drives
away
all
good
humour
and
good
manners
.
A
character
of
the
Fanatique
behaviour
towards
Clergy-men
,
particularly
of
the
Pride
and
Insolence
of
professing
Gossips
.
A
difference
made
between
modest
Dissenters
and
pragmatical
Zealots
.
'T
is
this
proud
and
petulant
humour
that
is
the
only
Cause
of
all
our
Divisions
,
and
humility
that
must
be
the
only
Cure
.
This
would
make
them
ashamed
of
their
brawling
and
contentious
Humour
.
Their
second
Reply
to
all
Books
is
,
to
pervert
and
falsifie
their
meaning
.
The
horrid
Rudeness
and
Disingenuity
of
their
wilful
falsifications
.
A
notorious
instance
of
it
from
that
advantage
they
have
taken
to
abuse
my
discourse
of
Trade
.
By
which
no
Trade
is
endangered
but
that
of
Conventicles
.
An
account
of
the
design
of
my
discourse
upon
that
subject
.
It
s
true
intent
vindicated
against
the
bold
and
shameless
Cavils
of
our
Author
.
The
factious
Partiality
of
the
N.
C.
in
behalf
of
their
own
Writers
.
Our
Authors
careless
way
of
Writing
.
At
his
very
entrance
,
he
defeats
the
design
of
his
whole
performance
.
He
confesseth
that
all
who
plead
for
Liberty
of
Conscience
dissemble
.
The
most
effectual
Argument
in
the
world
against
Toleration
,
is
the
fundamental
Principle
of
the
Non-Conformists
.
How
their
Language
alters
when
they
speak
out
.
The
mystery
of
the
Independents
being
for
Indulgence
.
A
further
account
of
our
Authors
rude
and
hasty
way
of
scribling
.
He
every
where
leaves
the
main
drift
of
my
discourse
to
pursue
occasional
Remarks
.
The
impertinency
and
tediousness
of
his
complaints
against
the
tartness
of
my
expressions
.
Hypocrisie
is
to
be
treated
more
roughly
then
naked
Vice
.
The
Non-Conformists
have
two
Names
for
all
things
,
a
black
one
for
us
,
and
a
white
one
for
themselves
.
They
are
not
to
be
suffered
to
debauch
Christianity
with
their
own
follys
.
Their
way
of
loading
Adversaries
with
odious
Consequences
.
An
instance
of
this
in
the
writings
of
J.
O.
Our
Authors
shreds
of
Latin
and
superannuated
Pedantry
.
Another
little
stratagem
he
makes
use
of
to
abuse
the
Common
People
.
SIR
,
§
1.
WHat
you
foretold
,
and
I
expected
,
is
come
to
pass
;
our
zealous
Brethren
are
angry
at
me
.
A
sad
disappointment
this
!
When
't
is
so
obvious
,
I
design'd
to
court
and
flatter
their
Holiness
.
But
it
seems
't
is
no
less
difficult
to
oblige
than
to
convince
them
:
They
are
proof
against
soft
and
friendly
Counsels
,
as
well
as
rough
and
impartial
Satyrs
.
They
are
(
like
the
great
Fabricius
)
neither
to
be
caress't
,
nor
to
be
vanquish't
:
Their
Resolutions
are
invincible
.
Nor
force
nor
flattery
can
make
impression
upon
such
constant
and
unyielding
Tempers
.
They
are
all
Anvil
and
Adamant
.
Their
minds
are
not
so
sheepish
as
to
be
wheedled
,
or
so
fickle
as
to
be
argued
out
of
their
Eternal
Principles
.
Attempt
fugitive
and
unsetled
Spirits
;
but
their
constancy
is
impregnable
.
'T
is
not
an
humane
Enterprise
to
shake
the
Vigour
of
their
minds
.
Their
hearts
are
of
a
true
Roman
Composition
,
neither
to
be
broke
,
nor
to
be
softned
.
So
stubborn
a
thing
is
holy
Zeal
when
blended
with
spiritual
Pride
,
it
quickly
eats
out
all
sense
of
common
Modesty
and
Ingenuity
,
it
hardens
every
prejudice
into
flat
presumption
,
and
steels
the
Understanding
against
all
the
force
and
power
of
Conviction
;
so
that
you
can
neither
soften
it
into
any
pliable
temper
by
gentle
Reproofs
,
or
hammer
it
to
an
ingenuous
attention
by
hard
Arguments
.
'T
is
shameless
and
impudent
,
and
can
outface
all
the
confidence
of
Truth
,
and
all
the
evidence
of
Demonstration
.
It
was
this
that
sear'd
the
Consciences
of
the
Scribes
and
Pharisees
of
old
,
against
the
force
of
Miracles
,
and
the
feats
of
Omnipotence
,
and
made
their
Errors
incurable
,
and
their
Reformation
desperate
;
they
would
rather
choose
to
defie
and
blaspheme
the
most
undeniable
Effects
of
Almighty
Power
,
than
be
prevailed
upon
so
much
as
to
suspect
their
own
Hypocrisie
.
And
this
is
the
bloated
Complexion
of
our
Modern
Pharisees
,
they
are
puft
up
with
windy
conceits
of
their
own
dear
Sanctity
,
their
fancies
are
enamour'd
of
themselves
,
and
ravisht
with
gay
reflections
upon
their
own
beauty
and
bravery
,
and
Saintship
;
and
are
satisfied
with
a
fair
opinion
of
their
own
way
and
Party
,
and
admire
them
as
the
most
splendid
and
gorgeous
sect
of
Professors
,
and
appropriate
to
them
all
the
titles
of
a
more
choice
and
illustrious
Godliness
.
And
whilst
they
stroak
and
applaud
themselves
as
the
peculiar
darlings
of
Heaven
,
and
keep
their
habitation
in
the
Clouds
;
with
what
contempt
do
they
look
down
upon
the
residue
of
Mankind
,
and
disdain
all
out
of
their
own
Herd
as
Carnal
Gospellers
,
and
Formal
Professors
?
and
if
they
will
allow
us
the
titles
of
Civil
and
Moral
men
,
they
will
not
endure
that
any
but
themselves
should
pretend
acquaintance
with
the
great
and
spiritual
Mysteries
of
the
Gospel
.
This
affords
them
that
pleasing
satisfaction
of
sawcy
and
ill-natured
Comparisons
;
this
raises
them
to
some
advantage
and
preheminence
above
their
Betters
;
every
mean
Fellow
may
be
enabled
,
through
Mercy
,
to
fancy
himself
a
better
man
than
his
Governors
;
and
a
Begger
that
has
Grace
,
may
think
within
,
that
he
ought
to
take
the
wall
of
a
Gentleman
that
is
unregenerate
;
and
how
luscious
is
it
to
Clowns
and
rude
Mechanicks
to
look
upon
their
Superiours
with
pity
and
disdain
?
For
no
passion
is
either
so
natural
or
so
pleasing
to
Mankind
,
as
Pride
and
Self-conceitedness
;
and
every
man
would
have
something
to
swell
himself
up
in
his
own
Opinion
,
and
to
enable
him
to
scorn
and
trample
upon
his
Neighbours
.
And
therefore
those
People
that
can
never
pretend
to
any
other
Abilities
to
●eed
this
Humour
,
can
easily
support
it
by
Singularities
and
Affectations
in
Religion
:
And
he
that
neither
is
nor
can
be
honourable
,
nor
beautiful
,
nor
witty
,
nor
learned
,
can
easily
be
Religious
;
and
when
he
pretends
to
be
so
,
with
what
Confidence
may
he
despise
all
those
other
Accomplishments
that
he
can
never
have
?
With
what
a
scornful
state
shall
some
supercilious
Saints
trample
upon
all
the
great
and
all
the
learned
men
in
the
World
?
And
with
what
Disdain
shall
they
look
down
from
aloft
(
as
they
conceit
,
like
Lazarus
from
Abraham's
Bosom
)
upon
these
reprobate
and
unregenerate
Wretches
?
§
.
2.
And
now
when
haughty
men
are
thus
bravely
perch't
and
plumed
in
their
own
Conceits
,
is
it
(
think
you
)
an
easie
task
to
strip
them
of
so
fair
a
disguise
,
and
to
take
them
down
to
the
pitch
of
ordinary
Mortals
?
For
suppose
it
your
own
case
,
that
you
sate
at
ease
in
a
fair
Opinion
of
your
own
high
Attainments
in
the
ways
of
Godliness
,
and
had
long
lull'd
your self
up
in
a
pleasant
security
of
your
special
Interest
in
the
love
and
favour
of
God
:
would
you
take
it
well
to
be
rudely
awakened
out
of
this
transporting
dream
?
Would
it
much
edifie
with
you
to
be
roundly
told
,
that
you
befool
your self
?
How
would
you
stomach
a
smart
reproof
?
How
would
it
sting
and
inrage
,
and
grate
upon
your
soul
?
And
with
what
Impatience
would
you
swagger
at
the
Man
that
should
dare
to
impeach
you
of
Hypocrisie
?
You
would
infinitely
disdain
his
Presumption
,
and
hardly
ever
after
vouchsafe
him
good
look
or
kind
thought
.
What
greater
displeasure
can
you
possibly
do
a
man
,
then
to
rob
him
of
his
self-complacency
?
Or
what
complacency
so
delightful
as
that
which
springs
from
spiritual
Pride
?
No
sensual
delight
so
charming
as
its
gratifications
,
't
is
the
strongest
and
the
most
impetuous
appetite
of
humane
nature
:
so
that
to
be
defeated
of
such
an
infinite
satisfaction
,
is
a
disappointment
neither
to
be
pardoned
nor
to
be
endured
.
And
therefore
wonder
not
to
see
some
men
so
tender
and
impatient
of
Reproof
,
because
there
is
no
reproach
so
upbraiding
to
Pride
as
Correction
,
nor
any
Pride
so
incorrigible
as
that
of
Religion
.
This
Vice
has
been
the
bane
and
dishonour
of
all
Institutions
in
the
World
,
and
is
the
only
essential
Ingredient
of
the
Hypocrisie
of
all
Ages
.
And
the
truth
is
,
if
we
consider
how
incident
and
delightful
this
vanity
is
to
humane
nature
,
how
difficult
for
a
wise
man
to
escape
its
smooth
and
pleasant
temptations
,
how
secret
and
undiscernable
its
workings
,
how
incurious
most
men
are
of
the
inward
thoughts
of
their
minds
,
and
how
unacquainted
with
the
first
springs
and
motives
of
their
Actions
:
If
,
I
say
,
we
consider
all
this
,
't
is
no
wonder
they
should
be
so
easily
intoxicated
with
this
sweet
and
luscious
poison
;
and
when
it
has
conveyed
it self
into
all
the
Recesses
of
their
Souls
,
seised
on
all
their
Powers
,
infected
their
best
and
purest
Thoughts
,
and
swoln
up
even
their
Zeal
into
vanity
and
ostentation
,
't
is
a
less
wonder
they
should
be
so
insensible
of
their
distemper
;
when
this
Vice
works
like
other
poisons
,
it
stupifies
whilst
it
infects
;
and
what
in
Nature
so
difficult
,
as
to
convince
a
man
of
this
inward
Leprosie
?
'T
is
not
like
common
diseases
that
discover
themselves
by
outward
spots
and
blemishes
,
but
't
is
a
Plague
that
lodges
in
the
heart
and
vital
Powers
,
and
sooner
destroys
than
it
appears
.
The
proudest
man
on
Earth
is
insensible
of
this
Illusion
,
and
though
he
is
ready
to
burst
with
his
own
inward
swellings
,
yet
he
defies
and
disclaims
this
hated
vice
with
as
much
confidence
as
the
meekest
Saint
in
Heaven
;
and
all
the
world
knows
his
folly
,
except
himself
.
But
above
all
Pride
,
Spiritual
Pride
is
the
most
dangerous
and
incurable
,
't
is
an
Apoplexy
that
dazzles
the
Judgment
,
infatuates
the
Mind
,
and
intercepts
all
the
passages
of
light
and
conviction
,
and
confounds
all
pure
and
impartial
Reasonings
,
and
disables
men
from
making
any
ingenuous
Reflections
upon
their
own
Actions
;
it
makes
them
confident
in
their
own
Impostures
and
self-illusions
,
and
bears
them
up
against
all
Reproofs
by
Zeal
,
and
Conscience
,
and
Religion
.
Their
Faith
,
their
Zeal
,
their
Prayers
,
their
Fastings
,
their
constant
Communion
with
God
,
their
diligent
Attendance
upon
Ordinances
,
their
Love
of
the
Lord
Jesus
,
their
hatred
of
Antichrist
,
or
their
spleen
against
the
Pope
,
are
impregnable
Fences
against
all
Assaults
,
and
Answers
to
all
Arguments
.
They
are
so
dotingly
enamoured
of
themselves
for
these
signs
of
Grace
,
and
characters
of
God's
People
,
that
you
may
more
easily
induce
them
to
suspect
the
Truth
of
all
things
,
than
their
own
Godliness
.
And
nothing
in
Nature
so
impossible
,
as
that
such
strict
and
serious
Professors
,
such
humble
melting
and
broken-hearted
Christians
should
in
the
issue
prove
no
better
than
Proud
and
Pharisaick
Hypocrites
.
And
though
their
Pride
discover
it self
in
their
opinionative
Confidence
,
in
their
bitter
Censoriousness
,
in
their
impatience
of
Affronts
and
Reproofs
,
in
their
Rage
and
Revenge
against
all
that
undervalue
them
,
in
their
haughty
and
disdainful
Comparisons
,
and
in
their
inflexible
Waywardness
,
especially
to
the
Will
of
Superiours
,
and
Commands
of
Authority
.
And
though
these
are
the
most
natural
Results
,
and
most
obvious
Symptoms
of
this
inward
Plague
;
yet
are
they
not
able
to
discern
such
certain
appearances
of
them
in
themselves
,
because
they
are
aforehand
from
other
accounts
so
abundantly
satisfied
in
their
own
Humility
and
Broken-heartedness
;
and
the
strength
of
this
conceit
so
blinds
their
minds
,
that
they
cannot
see
the
clearest
and
most
palpable
Indications
of
this
Vice
.
But
they
are
all
adorn'd
with
soft
and
gentle
Titles
;
and
those
excesses
and
irregularities
that
in
an
unregenerate
man
must
have
been
accounted
Eruptions
of
Pride
and
Passion
,
are
now
to
be
ascribed
to
the
warmness
and
vehemence
of
holy
Zeal
.
§
3.
In
brief
,
sad
is
the
condition
of
those
men
that
abuse
themselves
with
this
naughty
Godliness
;
't
is
this
,
and
not
moral
Goodness
,
that
is
the
greatest
lett
to
Conversion
;
not
only
because
it
seals
men
up
in
impenitence
by
false
prejudices
,
and
bars
up
their
minds
against
all
thoughts
of
Reformation
,
by
perswading
them
they
are
good
enough
already
:
But
besides
that
it
prevents
the
efficacy
of
the
means
of
Grace
,
it
does
withal
(
what
is
more
mischievous
)
directly
oppose
and
contradict
them
.
It
rots
and
putrifies
the
soul
in
its
whole
constitution
,
it
gangrenes
all
its
faculties
,
it
breeds
a
base
and
caitive
temper
of
mind
,
it
introduces
a
direct
contrariety
to
all
worthy
and
ingenuous
inclinations
,
and
delivers
the
man
over
to
the
power
and
possession
of
the
blackest
and
most
accursed
sins
;
't
is
detraction
,
't
is
spite
,
't
is
rancour
,
't
is
a
malicious
contempt
to
all
wise
and
honest
Counsels
,
't
is
a
wilful
frowardness
to
all
sober
and
rational
convictions
,
and
in
a
word
,
't
is
all
spiritual
wickedness
.
And
for
this
Reason
it
was
that
I
profess't
to
despair
of
any
success
upon
this
sort
of
men
;
I
was
assured
that
as
long
as
Pride
over-ruled
their
Consciences
,
all
Reproofs
would
certainly
exasperate
,
but
could
never
correct
the
Fanatique
humour
;
and
therefore
what
hopes
could
I
conceive
to
make
any
breach
upon
their
prejudices
,
whilst
they
were
guarded
by
such
a
sturdy
and
unyielding
Principle
?
For
if
it
be
so
difficult
either
to
convince
men
of
this
Vice
,
or
whilst
this
remains
,
of
any
other
;
it
were
a
vain
thing
to
expect
that
all
the
Reasonings
and
Attempts
of
conviction
in
the
world
should
ever
make
any
impressions
upon
such
unapproachable
minds
.
And
as
long
as
Professors
will
continue
regardless
and
insensible
of
this
leading
sin
,
I
shall
never
hope
to
see
them
reformed
to
a
more
calm
and
more
governable
temper
.
But
if
instead
of
amusing
themselves
with
experiences
and
phantastick
observations
about
the
unaccountable
workings
of
the
Spirit
of
Grace
;
about
the
difference
between
the
Convictions
of
the
Spirit
,
and
those
of
natural
Conscience
;
about
the
degrees
and
due
measures
of
Humiliation
,
with
innumerable
other
wise
conceits
of
their
modern
Theology
;
if
,
I
say
,
instead
of
attending
to
these
dreams
and
crazy
fancies
,
they
would
be
at
leisure
to
observe
the
risings
and
workings
of
this
deceitful
vice
,
to
study
its
symptoms
and
indications
,
and
to
keep
a
constant
and
habitual
restraint
upon
its
motions
and
attempts
;
we
should
quickly
see
the
lovely
fruits
and
effects
of
true
Religion
in
the
world
,
instead
of
the
unruly
blusters
and
juglings
of
Enthusiasm
.
But
till
men
will
be
induced
in
good
earnest
to
set
themselves
with
a
parcicular
concern
against
the
Inclinations
of
this
Lust
,
and
till
they
will
be
careful
to
lay
humility
at
the
bottom
of
all
their
goodness
;
instead
of
their
yielding
to
the
power
of
truth
,
conviction
shall
only
enrage
their
malice
;
and
all
the
requital
they
shall
give
you
for
disabusing
them
,
shall
be
to
abuse
you
with
incivility
and
foul
language
.
And
here
,
Sir
,
give
me
leave
to
present
you
with
a
short
account
of
their
deportment
towards
my self
and
all
that
ever
yet
opposed
or
endeavoured
to
undeceive
them
,
which
you
may
peruse
,
as
a
further
Character
of
their
modesty
and
good
humour
.
§
4.
(
I.
)
Reproach
and
contumely
is
their
first
reply
to
all
Arguments
;
and
to
revile
the
Author
,
the
first
Confutation
of
his
Book
;
whoever
dares
to
despise
or
discover
their
wretched
delusions
,
is
immediately
answer'd
with
volleys
of
slanders
and
Calumnies
,
and
utterly
oppressed
with
multitude
of
lyes
and
detracting
stories
.
Their
dissolute
and
unruly
tongues
are
let
loose
to
tear
in
pieces
his
good
name
;
What
abusive
Tales
,
and
Legends
do
they
invent
?
With
what
bold
and
audacious
slanders
do
they
assail
his
Innocence
,
and
with
what
crafty
and
oblique
ways
of
detraction
do
they
undermine
his
Reputation
?
with
what
eagerness
do
they
listen
to
any
spiteful
and
mischievous
report
?
With
what
zeal
do
they
spread
and
propagate
and
improve
it
?
With
what
partiality
will
they
add
or
detract
circumstances
,
as
shall
be
most
conducive
to
enhanse
the
ugliness
of
the
slander
?
They
attend
to
nothing
with
a
more
transporting
satisfaction
then
to
defaming
stories
;
't
is
their
choicest
Luxury
,
and
what
so
luscious
in
their
esteem
as
a
smooth
and
specious
Lye
?
Ah!
't
is
marrow
and
fatness
.
There
is
not
any
Affair
so
trifling
upon
which
these
People
cannot
erect
a
stately
Lye
;
nor
any
Authority
so
slight
,
by
which
they
cannot
warrant
its
Truth
and
Credibility
;
't
is
but
foisting
in
two
or
three
ugly
Circumstances
,
and
they
can
improve
a
facetious
story
to
a
private
Friend
into
a
publique
Calumny
,
and
aggravate
a
pleasant
passage
in
familiar
conversation
into
a
blasting
and
dishonourable
scandal
:
Every
report
they
touch
,
they
immediately
turn
into
slander
,
they
make
but
an
easie
havock
of
the
Good
name
of
us
Philistins
,
heaps
upon
heaps
with
the
Iaw-bone
of
every
Ass.
They
have
their
Spys
and
Emissarys
in
all
corners
to
fetch
in
Informations
;
they
have
their
Agents
in
all
parts
to
communicate
Reports
;
they
have
their
Factors
in
all
places
to
traffick
for
News
,
and
to
carry
on
the
important
Trade
of
Tales
between
City
and
Country
;
and
they
have
amongst
them
a
pedling
sort
of
idle
People
that
are
always
ranging
up
and
down
streets
in
quest
of
fresh
Intelligence
,
and
,
as
Beggars
do
,
importune
every
man
they
meet
to
contribute
something
to
their
stock
,
and
compose
their
countenance
into
serious
posture
to
beg
News
:
If
you
are
empty
of
Intelligence
,
they
shake
hands
,
and
will
not
wast
time
in
such
barren
and
unprofitable
Company
,
but
hasten
to
ply
the
next
comer
.
Every
man
makes
good
his
post
,
and
every
man
picks
up
something
to
contribute
to
the
common
stock
.
And
if
they
chance
to
meet
any
of
their
associates
upon
the
Frontiers
of
their
respective
Walks
,
they
frankly
impart
what
they
have
gain'd
to
each
other
,
as
Beggars
do
their
Fragments
.
However
,
they
have
some
common
place
of
Rendezvous
,
where
every
particular
Member
partakes
of
the
joint
Collections
of
the
whole
Society
;
and
that
is
the
Staple
of
News
▪
and
then
't
is
no
wonder
if
all
Reports
flie
abroad
with
such
winged
speed
,
when
it
is
every
mans
business
to
blazon
them
into
all
quarters
.
And
if
they
get
a
story
by
the
end
,
that
is
not
in
it self
full
enough
of
remark
and
wonder
,
they
will
vamp
it
with
new
Circumstances
of
their
own
,
alter
,
improve
,
and
refine
it
till
they
have
made
it
plausible
and
big
enough
for
the
publick
view
:
They
will
vouch
it
with
grave
Nod
,
and
solemn
Face
;
they
will
look
earnestly
,
talk
shrewdly
,
and
descant
upon
it
with
a
thousand
pretty
Conjectures
:
They
will
whisper
in
your
ear
some
subtile
and
notable
observation
of
Circumstances
;
and
with
wise
and
politick
forehead
,
will
suspect
impossible
Plots
,
foresee
unthought-of
Designs
,
and
foretel
strange
and
prodigious
Events
;
and
by
these
and
the
like
arts
,
they
will
spread
and
divulge
any
Tale
,
till
it
grows
up
into
a
Vulgar
Report
,
(
and
it
is
but
whispering
it
in
an
Authentick
Coffee-house
,
or
at
a
Meeting
of
the
Gossips
,
and
that
makes
it
so
)
and
then
it
shall
maintain
it self
upon
its
own
Credit
and
Reputation
,
and
the
publick
voice
shall
justifie
the
story
.
How
can
you
doubt
or
suspect
its
truth
,
when
't
is
the
talk
of
all
the
Town
?
every
one
knows
it
,
and
every
one
believes
it
;
all
Parties
agree
in
the
Report
,
and
none
so
strangely
diffident
as
to
dispute
,
much
less
to
deny
its
certainty
:
No
,
no
,
assure
your self
,
Sir
,
't
is
too
true
,
and
out
of
all
possibility
of
falshood
;
you
must
not
,
nay
for
shame
you
cannot
be
so
uncivil
to
the
judgement
and
discretion
of
Mankind
,
as
to
demur
upon
the
Credibility
of
such
an
universal
and
acknowledged
Report
.
And
thus
do
Lyes
first
beget
Publick
Reports
,
and
then
do
Publick
Reports
maintain
Lyes
.
And
from
hence
issue
all
those
numberless
swarms
of
Tales
,
that
are
perpetually
flying
and
buzzing
about
this
City
:
their
beginning
is
unknown
and
unobserved
;
they
breed
in
corners
and
obscure
places
,
but
if
they
once
get
wing
,
all
places
are
immediately
filled
with
their
noise
and
murmur
,
and
all
men
annoyed
with
their
importunate
buzze
and
tumult
.
§
.
5.
In
brief
,
't
is
not
unpleasant
to
observe
the
spring
and
the
progress
of
these
Vulgar
Tales
:
for
as
you
have
seen
small
Streams
raised
into
large
and
beautiful
Rivers
,
by
the
accession
of
Brooks
,
and
Showers
,
and
Land-floods
;
so
does
it
happen
in
these
Reports
,
which
,
though
they
arise
from
weak
and
inconsiderable
Beginnings
,
yet
quickly
swell
into
mighty
Torrents
,
from
those
additional
Descants
they
receive
as
they
roll
along
through
the
mouths
of
the
holy
Brotherhood
,
(
for
they
are
the
Common-sewer
of
all
unclean
Reports
)
and
by
this
means
they
in
a
little
time
grow
so
formidable
,
and
rise
into
such
an
irresistible
Confidence
,
as
to
bear
down
all
before
them
.
And
yet
would
you
trace
this
Stream
to
its
Fountain
,
you
do
but
seek
the
head
of
the
River
Nile
;
which
though
it
falls
into
Aegypt
with
such
a
vehement
and
impetuous
Flood
,
and
over-runs
the
Country
with
its
swelling
streams
;
yet
if
you
would
seek
for
the
rise
of
all
these
mighty
Waters
,
after
you
had
tired
your self
in
the
discovery
of
infinite
Brooks
and
Rivulets
,
and
little
Additions
,
at
last
you
would
be
forced
to
derive
the
main
Stream
(
as
some
of
the
Ancients
did
)
from
the
Mountains
in
the
Moon
.
And
thus
(
as
the
Bishop
of
Derry
speaks
concerning
the
Fable
of
the
Nags-head
Ordination
)
If
a
man
should
search
for
the
Author
of
these
fabulous
Relations
,
he
shall
be
sure
to
have
them
fathered
upon
some
very
credible
Persons
without
Names
,
who
had
them
from
Iohn-an-Oaks
,
who
had
them
from
Iohn-a-Stiles
,
who
had
them
from
No-body
.
And
if
you
will
but
observe
and
examine
all
Reports
that
bear
the
Fanatique
stamp
,
(
as
Chrysippus
did
the
Oracular
Lyes
of
Apollo
)
you
will
find
,
as
Chrysippus
did
,
not
one
in
five
hundred
that
is
not
apparently
forged
and
counterfeit
;
and
yet
to
search
out
their
first
spreaders
,
is
the
same
difficulty
as
to
discover
the
Coiners
of
false
Money
.
In
the
mean
time
you
may
observe
what
tender
and
upright
Consciences
those
men
have
,
that
mint
such
bold
and
shameless
Lyes
;
and
what
honest
and
good
natur'd
People
those
are
,
that
are
willing
to
take
them
for
current
Coin
,
and
to
pass
them
to
others
for
Authentick
Truths
,
onely
because
they
gratifie
their
own
malice
,
and
blast
their
Neighbours
innocence
.
This
is
the
spite
of
Witches
,
who
,
so
they
may
vent
their
revenge
,
care
not
though
they
do
it
upon
harmless
Infants
.
This
is
the
Character
of
the
worst
of
Reprobates
,
Without
are
Dogs
,
and
Sorcerers
,
and
Whoremongers
,
and
Murderers
,
and
Idolaters
,
and
whosoever
loveth
and
maketh
a
Lye
.
And
lastly
,
This
is
the
Trade
and
Employment
of
Fiends
,
that
are
always
busied
in
spiteful
Offices
,
and
in
making
or
spreading
Lyes
and
false
Accusations
.
And
now
(
Sir
)
must
not
these
meek-natured
Men
,
that
are
so
thoroughly
possest
by
the
Spirit
of
Slander
,
needs
be
out
of
all
danger
of
the
Spirit
of
Persecution
?
They
that
are
so
impatient
of
an
Adversary
,
and
pursue
him
with
all
the
rage
and
malice
of
a
revengeful
Tongue
,
would
no
doubt
,
were
their
Power
proportion'd
to
their
Fury
,
indulge
this
dissenting
Person
in
his
Endeavours
to
obstruct
the
glorious
Attempts
and
Purposes
of
a
more
thorough
Reformation
.
They
that
rail
and
persecute
with
foul
slanders
,
and
false
aspersions
,
when
they
can
no
more
,
would
not
persecute
with
Fire
,
and
Sword
,
and
Sequestration
when
they
can
.
Is
there
not
as
much
malice
in
the
false
Accusations
of
a
virulent
Tongue
,
as
in
the
Proscriptions
of
an
outragious
Tyrant
?
They
arise
from
the
same
temper
of
mind
,
agree
in
the
same
purposes
,
and
differ
onely
in
their
Abilities
.
When
Malice
wants
strength
and
interest
,
and
is
not
able
to
oppress
Innocence
with
real
Injuries
,
then
its
onely
refuge
is
to
load
it
with
false
and
infamous
Aspersions
.
Calumny
is
the
sanctuary
and
support
of
weak
Revenge
.
And
when
this
cannot
wreak
its
fury
in
rude
and
churlish
Actions
,
it
is
forced
to
vent
it self
in
spiteful
and
malicious
Reports
;
and
never
spits
its
poison
,
but
when
it
wants
teeth
to
bite
.
Men
slander
onely
for
want
of
opportunity
of
doing
worse
;
and
if
ever
they
gain
the
advantage
,
they
will
strike
to
more
effectual
purposes
.
They
will
change
their
Weapons
with
the
change
of
Affairs
,
and
their
Adversaries
shall
quickly
feel
sharper
strokes
then
those
of
a
malicious
Tongue
.
§
.
6.
And
here
(
that
I
may
dispatch
this
unpleasant
Theme
at
once
)
we
may
observe
the
Venom
of
Pharisaick
Principles
,
and
what
a
mighty
force
and
efficacy
they
have
to
embitter
and
enrage
the
Minds
of
Men.
So
fatal
and
irresistible
is
their
Poison
,
that
there
is
nothing
in
Nature
of
force
enough
to
damp
or
defeat
their
Malignity
.
It
strikes
them
with
Pride
,
Malice
and
Envy
,
and
all
manner
of
dark
and
corroding
Passions
:
It
eats
out
all
sense
of
Honour
and
Civility
,
and
lays
waste
all
principles
of
Good
Nature
and
Good
Manners
.
And
for
this
,
what
more
convictive
Evidence
can
I
give
you
,
then
the
Experience
of
our
own
Conversation
?
There
is
no
City
in
Europe
can
boast
such
a
number
of
Worthy
and
Generous
Inhabitants
,
as
that
You
live
in
:
You
may
know
a
Citizen
of
London
,
if
he
have
had
the
Good
Fortune
to
escape
the
Fanatique
Infection
,
by
the
Obligingness
and
Decency
of
his
Deportment
,
by
the
Sobriety
and
Discretion
of
his
Behaviour
,
by
the
Calmness
and
Modesty
of
his
Discourse
,
and
by
the
Ingenuity
and
Pleasantness
of
his
Humour
.
All
his
Conversation
bears
the
Characters
of
Honour
and
Integrity
.
His
Conscience
is
tender
of
a
rude
and
uncivil
Action
;
he
avoids
all
appearances
of
an
ungentile
Humour
,
and
dreads
an
Affront
as
bad
as
Scandal
.
This
is
the
Humour
and
Genius
of
your
City
;
't
is
the
seat
of
Gallantry
,
and
place
of
Education
:
there
may
we
learn
Philosophy
,
and
the
Science
of
Conversation
,
as
well
as
Merchandize
,
and
the
Arts
of
Traffick
.
Your
Shops
and
your
Ware-houses
are
Schools
of
Wit
and
Good
Manners
.
You
are
not
a
Race
of
raw
Citizens
,
and
illiterate
Mechanicks
;
your
Designs
are
not
confined
to
your
Profit
and
your
Trade
;
your
Humour
is
pleasant
,
and
your
Conversation
graceful
;
and
you
may
vie
with
Athens
and
old
Rome
for
Ingenuity
and
Politeness
of
Manners
.
These
are
your
Vertues
,
and
this
your
Character
.
But
though
the
Air
you
breathe
be
so
sweet
and
wholsom
,
yet
't
is
not
able
either
to
vanquish
or
correct
the
Influences
of
the
Fanatique
Spirit
:
'T
is
too
powerful
for
the
Genius
of
the
Place
,
its
Poison
is
too
strong
for
the
soundest
Complexions
;
and
into
whomsoever
it
enters
,
it
is
portentous
if
it
drive
not
away
his
good
Humour
,
and
distemper
his
Mind
with
a
salvage
and
phrenetick
Zeal
.
The
Man
immediately
loses
all
sense
of
the
gracefulness
of
Courtesie
and
Good
Manners
,
withdraws
himself
from
his
Neighbourly
Conversation
,
affects
a
stern
passionate
and
untutor'd
Humour
,
becomes
churlish
to
his
own
Domesticks
,
and
pragmatical
to
his
Neighbours
.
He
vents
his
sullen
fits
in
malapert
Censures
of
the
innocent
Mirth
and
Cheerfulness
of
his
former
Acquaintance
,
and
in
unneighbourly
Inquisitions
(
according
to
the
Geneva
Discipline
)
into
the
Disorders
of
private
Families
.
'T
is
strange
how
he
delights
in
spiteful
and
malicious
Stories
,
and
what
secret
pleasure
he
takes
in
the
mischiefs
of
the
World
.
He
feeds
upon
other
mens
Mis-fortunes
,
and
is
inwardly
satisfied
with
their
Disgraces
and
Disasters
.
He
is
ever
sighing
and
complaining
for
the
badness
and
degeneracy
of
the
present
Age
;
and
perhaps
believes
himself
a
Person
of
extraordinary
Good-will
and
Tenderness
to
Mankind
,
because
he
is
so
very
apt
to
be
concern'd
in
their
Evils
and
Calamities
:
though
his
querulous
humour
arise
from
nothing
else
but
an
odde
baseness
and
churlishness
of
spirit
,
that
naturally
delights
in
malicious
Censures
and
Reports
;
and
takes
a
supreme
content
in
displaying
other
mens
deformities
,
and
making
ill-natured
and
unhandsome
Reflections
.
And
hence
their
Breath
,
like
Infection
,
never
spares
to
taint
and
traduce
the
soundest
Reputations
:
they
live
,
and
are
supported
by
slanders
and
ill
accidents
;
and
with
them
the
badness
of
a
Report
is
the
strongest
evidence
of
its
Truth
;
and
a
sad
story
,
especially
if
it
reflect
upon
the
wisdom
and
sufficiency
of
their
Superiours
,
needs
no
proof
,
for
't
is
its
own
;
and
every
seditious
Report
is
as
heartily
embraced
,
as
if
it
were
a
first
Principle
of
Reason
,
or
a
Fundamental
Article
of
Faith
.
§
.
7.
But
the
greatest
vent
of
their
spite
and
rancour
,
is
to
belch
out
filthy
slanders
and
reproaches
against
the
Conforming
Clergy
;
they
are
set
up
by
them
as
the
common
Mark
for
the
hatred
and
malice
of
all
Parties
to
shoot
at
.
To
censure
and
reform
them
,
is
the
most
plausible
vent
of
peevishness
and
ill-nature
;
and
to
abuse
them
,
is
the
onely
evidence
of
some
mens
Godliness
,
as
it
is
of
other
mens
Wit.
With
what
transport
of
Attention
will
these
Godly
People
listen
to
a
foul
story
of
an
Ungodly
Parson
?
And
with
what
indefatigable
Industry
will
they
spread
and
improve
the
Tale
?
You
cannot
endear
them
more
then
by
supplying
them
with
scandalous
Reports
;
and
a
Zealous
Brother
will
even
abate
you
something
of
the
Price
of
his
Commodities
for
your
Good
News
.
It
puts
him
into
a
pleasant
and
jolly
Humour
,
and
the
Demure
Man
grows
Witty
and
Satyrical
,
and
glosses
upon
the
story
with
notable
Essays
of
Sanctified
Wit
and
Raillery
.
Though
if
you
take
these
meek
Christians
in
their
more
serious
Moods
,
and
preciser
Humours
,
then
their
Mirth
degenerates
into
Railing
,
and
downright
Contumely
;
Baals
Priests
,
and
the
Locusts
of
the
Bottomless
Pit
,
are
the
civillest
Titles
of
Honour
they
can
bestow
upon
Clergy-men
,
and
nothing
more
vulgar
then
to
affront
and
revile
them
as
they
walk
the
Streets
;
a
rudeness
never
yet
known
in
any
Civilized
,
no
nor
Barbarous
Nation
in
the
World
:
And
some
of
their
Children
are
not
so
soon
instructed
in
their
Catechism
,
as
they
are
taught
to
revile
a
Cassock
.
But
the
Tongues
of
these
Dove-like
Innocents
are
never
so
virulent
as
when
they
are
inveighing
against
the
Church-Revenues
;
they
are
strangely
fluent
upon
this
Theme
,
and
't
is
their
Everlasting
Argument
.
For
here
their
Envy
settles
upon
its
proper
Object
;
nothing
dazzles
them
more
then
Riches
,
because
they
value
nothing
more
:
and
they
can
endure
any
thing
in
a
Clergy-man
with
some
patience
,
rather
then
a
fair
Revenue
;
and
they
scarce
account
any
true
Ministers
of
the
Gospel
but
Lecturers
,
and
such
other
Mercenary
Preachers
,
as
subsist
entirely
upon
the
Benevolence
and
arbitrary
Pensions
of
the
Good
People
.
With
them
't
is
the
most
glorious
piece
of
Reformation
to
make
the
Priesthood
vile
and
sordid
;
and
to
disrobe
them
of
all
secular
Priviledges
and
Dignities
,
is
to
bring
them
to
the
Pattern
of
Christ
and
his
Apostles
.
And
't
is
the
Duty
of
Christian
Princes
to
keep
the
Clergy
in
as
mean
and
despised
a
Condition
,
as
they
were
reduced
to
by
the
Persecution
of
Heathen
Emperours
;
and
to
suffer
themselves
to
be
abused
,
is
the
indispensable
Duty
of
the
Ministers
of
the
Gospel
;
and
Contempt
and
Poverty
are
the
peculiar
Ornaments
of
a
Ministerial
Spirit
.
All
Ecclesiastical
Grandeur
is
Popish
and
Antichristian
;
but
in
all
Protestant
Churches
their
Godly
Ministers
are
content
with
a
Poor
and
Beggarly
Competence
.
In
brief
,
they
deem
Contempt
and
Penury
as
good
Qualifications
for
the
Priestly
Office
,
as
some
not
long
since
thought
Ignorance
and
Ill-Manners
;
and
to
allow
them
a
just
and
honourable
Maintenance
,
is
to
make
them
Hirelings
and
Loyterers
.
But
though
this
be
their
hard
Reckoning
with
the
whole
Profession
,
yet
their
own
Minister
(
poor
Man
!
)
is
sure
to
pay
the
Shot
,
and
they
seldom
fail
to
wreak
their
Zeal
and
Indignation
upon
him
:
'T
is
a
shame
to
observe
how
industrious
some
of
them
are
to
thwart
and
affront
him
upon
all
occasions
,
and
how
studious
of
all
opportunities
to
provoke
him
with
open
Insolencies
and
Indignities
.
With
what
Malapertness
will
they
censure
his
Sermons
,
carp
at
his
Expressions
,
and
condemn
his
Doctrines
?
With
what
Insolence
will
they
pity
his
Ignorance
and
Insufficiency
?
And
when
they
vouchsafe
him
their
Company
,
't
is
not
so
much
to
be
instructed
in
their
Duty
,
as
to
pick
Quarrels
,
and
make
Exceptions
to
his
Discourses
.
Though
,
the
truth
is
,
in
this
piece
of
modesty
they
are
out-stript
by
the
She-Professours
.
Every
conceited
Dame
that
drives
a
Trade
of
Gossipping
from
House
to
House
,
to
tattle
of
Religion
,
though
for
no
other
design
then
to
gratifie
her
Itch
of
Talking
;
and
to
this
purpose
has
always
at
her
Tongues
end
(
and
her
Religion
seldom
lies
deeper
)
Melancholy
Complaints
of
the
Hypocrisie
of
her
Heart
,
her
Deadness
in
Duties
,
her
Wandrings
in
Prayer
,
and
her
Unprofitableness
under
the
Means
of
Grace
,
and
other
sad
Stories
that
she
has
learn't
by
roat
:
Yet
after
all
this
puling
and
seeming
Humility
,
't
is
neither
unusual
nor
altogether
unpleasant
to
observe
with
what
arrogance
this
supercilious
Gossip
shall
shake
her
head
at
the
Ignorance
of
her
Spiritual
Guide
,
and
pity
his
unacquaintedness
with
the
Workings
of
the
Spirit
of
God
in
the
Hearts
of
Believers
;
and
caution
her
Family
,
and
her
unbelieving
Husband
,
(
for
so
he
must
be
,
if
not
listed
into
her
own
Gang
)
against
his
dangerous
Errours
,
and
lamentable
Mistakes
;
which
,
poor
Man
!
he
often
Preaches
,
though
not
out
of
any
bad
Design
,
but
out
of
meer
Ignorance
.
The
poor
Wretch
(
she
tells
them
)
I
think
is
an
honest
Man
,
and
I
believe
means
well
;
but
it
is
a
weak
and
a
shallow
Divine
,
and
an
utter
stranger
to
the
more
inward
Mysteries
of
the
Covenant
of
Grace
.
And
now
under
the
Appearance
of
this
Christian
Tenderness
and
Compassion
to
the
poor
Soul
,
how
insolently
will
she
despise
his
Person
?
how
Magisterially
will
she
censure
his
Sermons
?
how
confidently
will
she
cavil
at
his
Doctrines
?
and
how
indecently
will
she
laugh
at
his
uncouth
and
ridiculous
Mistakes
?
§
.
8.
Do
not
think
(
Sir
)
I
fancy
things
Imaginary
,
and
meerly
possible
,
and
create
to
my self
Artificial
Men
to
suit
them
to
my
own
extravagant
Characters
.
I
speak
mine
and
your
own
familiar
Experience
,
and
you
meet
with
these
things
and
these
persons
in
every
days
Conversation
.
Neither
mistake
me
,
as
if
I
charged
this
Churlish
Humour
upon
every
individual
Professour
;
't
is
enough
if
it
be
the
Character
of
the
Generality
,
and
't
is
all
I
intend
.
For
I
know
there
are
some
that
dissent
from
us
,
of
a
more
modest
and
submissive
temper
;
that
are
not
so
restive
and
inflexible
to
Authority
,
so
head-strong
and
confident
in
their
own
Folly
,
nor
so
abusive
and
pragmatical
in
their
Demands
.
But
then
the
Dissent
of
these
Men
is
silent
and
peaceable
,
they
make
no
noise
and
tumult
in
the
Church
;
they
are
not
hasty
to
censure
,
slander
and
backbite
their
Neighbours
,
but
study
to
win
their
love
by
courtesie
and
fair
deportment
.
These
Good
Men
are
as
sensible
of
the
Zealous
Insolencies
of
their
Brethren
as
I
can
be
:
But
then
they
neither
lead
the
Faction
,
nor
contribute
much
to
support
it
,
and
follow
purely
the
blind
guidance
of
Prejudice
and
Education
:
And
as
for
such
,
I
pity
their
Weakness
,
and
love
and
honour
their
Integrity
.
And
others
there
are
,
whose
Veins
are
fill'd
with
such
brisk
and
generous
Blood
,
that
there
is
no
Leaven
sowre
enough
utterly
to
pervert
the
natural
sweetness
of
their
Humours
,
but
they
will
in
the
Entercourses
of
Humane
Life
,
keep
up
in
spite
of
the
most
Malignant
Principles
,
the
Urbanity
of
common
Conversation
;
and
yet
in
the
affairs
and
discourses
of
Religion
,
you
cannot
dissent
from
their
Opinions
without
inflaming
their
Passions
;
and
if
you
persist
to
contradict
them
,
you
blow
up
their
heat
and
anger
to
an
open
Impatience
;
their
Zeal
cannot
be
civil
to
a
Friend
of
a
different
Perswasion
:
they
will
silence
all
your
Arguments
with
rude
and
reviling
Language
;
oppress
you
with
Noise
and
Clamour
,
and
impertinent
Talk
,
and
force
you
to
yield
to
their
intolerable
Folly
.
And
you
know
(
Sir
)
some
of
our
Acquaintance
,
that
(
and
't
is
a
sober
Truth
)
have
no
fault
but
their
Religion
;
and
who
,
were
it
not
for
that
,
might
have
proved
good
Men
and
good
Christians
:
But
so
powerful
is
this
sowre
Humour
,
as
to
vanquish
that
Candour
and
Ingenuity
that
is
natural
to
the
People
of
the
English
Nation
;
and
so
contagious
,
as
to
poison
the
purest
and
most
untainted
Constitutions
,
and
to
pervert
the
soundest
Minds
,
and
the
sweetest
Dispositions
.
It
is
Leaven
in
both
its
Properties
,
as
well
in
that
it
sowres
,
as
in
that
it
swells
the
Minds
of
Men.
In
brief
,
setting
aside
those
three
excellent
Graces
,
of
Spiritual
Pride
,
Ill-nature
and
Ill-manners
,
I
can
perceive
no
great
matter
these
Saints
and
Gracious
People
have
to
brag
of
,
above
us
Moral
Men
,
and
Graceless
Professours
.
§
.
9.
And
't
is
this
sullen
Humour
lies
at
the
bottom
of
all
our
Disturbances
:
They
quarrel
the
Constitutions
of
our
Church
,
not
so
much
because
they
cannot
be
satisfied
,
as
because
they
affect
Dissatisfaction
.
The
Common
People
have
no
understanding
of
the
Grounds
of
their
Exceptions
,
and
they
talk
their
Scruples
by
roat
.
The
most
zealous
and
the
most
clamorous
of
the
Herd
,
are
not
able
to
give
the
least
tolerable
Account
of
their
Zeal
and
Displeasure
,
but
run
away
with
any
pitiful
and
unintelligible
Pretences
,
and
resolve
to
make
good
the
Cause
at
all
adventure
by
heat
,
and
noise
,
and
passion
.
How
do
they
dread
the
Superstition
of
a
Symbolical
Ceremony
?
though
they
as
little
understand
the
true
signification
of
that
word
,
as
they
do
the
Orthodox
Notion
of
a
Procatarctick
Cause
.
And
therefore
't
is
not
this
hard
word
that
scares
them
from
the
Churches
Communion
,
but
't
is
their
own
conceited
and
pragmatical
Humour
,
that
affects
and
triumphs
in
Contradiction
.
They
think
it
a
gallant
thing
to
make
a
Noise
in
the
World
,
and
to
correct
the
Wisdom
and
Discretion
of
Publick
Authority
;
and
that
is
a
fine
thing
indeed
!
This
extravagant
Pride
is
strangely
agreeable
to
the
Original
Itch
and
Vanity
of
Humane
Nature
,
and
is
more
natural
to
Mankind
then
the
Follies
of
Lust
and
Wantonness
;
and
there
is
no
Inclination
that
is
so
difficult
either
to
govern
or
to
vanquish
,
as
this
petulancy
of
spirit
.
And
men
had
need
to
be
very
watchful
and
very
serious
to
get
the
mastery
of
so
fierce
and
impetuous
an
Instinct
.
And
therefore
if
we
consider
how
insensible
the
People
are
of
the
Enticements
of
this
Spiritual
Lewdness
,
and
how
unconcern'd
to
resist
the
Importunity
of
its
desires
,
or
to
subdue
the
force
and
vigour
of
its
Inclinations
;
't
is
no
wonder
if
so
vehement
a
Passion
gain
without
their
own
express
Allowance
,
so
entire
and
absolute
a
Power
over
all
their
Thoughts
and
Actions
:
So
easie
(
you
see
)
it
is
for
well-meaning
Men
to
mistake
Humour
for
Conscience
,
though
not
out
of
deliberate
Malice
,
yet
through
Ignorance
and
Inadvertency
.
And
therefore
think
not
(
Sir
)
that
't
is
the
scope
of
my
Design
to
scoff
at
their
Faults
,
and
upbraid
their
Follies
;
't
is
nothing
but
a
Cordial
Love
to
Vertue
and
Themselves
that
put
me
upon
these
free
,
open
and
ingenuous
Reprehensions
.
For
could
we
but
affect
the
Minds
of
Men
with
a
serious
sense
of
their
Spiritual
Wickednesses
,
and
prevail
with
them
to
make
use
of
all
the
ordinary
methods
of
Reason
and
Christian
Prudence
for
the
Mortification
of
their
Original
Pride
and
Sullenness
;
and
could
we
but
reduce
them
to
the
softness
and
gentleness
of
a
Christian
Temper
,
how
ashamed
would
they
be
of
this
brawling
and
contentious
Humour
?
And
they
would
then
scarce
think
it
decent
to
be
bold
and
malapert
to
their
Superiours
for
any
cause
of
Religion
:
nor
would
they
think
it
worth
the
while
to
sacrifice
the
indispensable
Duties
of
the
Gospel
for
every
scruple
and
weak
Proposition
,
nor
disturb
the
Publick
Peace
,
nor
affront
the
Publick
Laws
for
Impertinencies
and
trifling
Opinions
.
They
would
then
live
quietly
in
their
own
Families
and
Neighbourhoods
,
and
pursue
the
Interest
and
Employment
of
their
Callings
,
instead
of
carrying
Tales
,
and
sowing
Dissentions
.
And
the
precious
time
they
now
wast
in
quarrelling
for
Opinions
,
and
in
arguings
and
disputings
for
Trifles
and
impotent
Fancies
,
they
would
then
improve
in
Offices
of
Love
and
Charity
among
their
Neighbours
,
in
relieving
the
Necessitous
,
in
reconciling
Differences
,
in
stifling
Slanders
,
and
in
clearing
injured
Reputations
.
To
conclude
,
so
far
would
Tenderness
of
Conscience
be
from
pleading
Scruple
and
Nicety
in
Opposition
to
the
Commands
of
Publick
Authority
,
that
it
would
not
be
more
tender
and
curious
of
any
Duty
then
Obedience
and
Humility
.
The
serious
sense
of
its
own
Weakness
,
its
Reverence
to
the
Persons
and
Authority
of
Superiours
,
its
love
of
Modesty
,
Meekness
,
Humility
,
Peace
and
Ingenuity
,
would
easily
prevail
with
it
to
offer
up
all
its
private
Conceits
and
uncertain
Opinions
,
to
so
many
Advantages
of
Peace
,
and
so
many
Vertues
of
Obedience
.
§
.
10.
(
II.
)
They
are
not
content
to
run
down
the
Author
with
Lyes
and
Calumnies
,
but
to
make
sure
work
,
they
will
slander
his
Reasonings
,
and
raise
false
witness
against
his
Arguments
.
They
will
alter
and
pervert
his
smartest
and
most
convictive
Proofs
,
till
they
have
made
them
as
weak
and
trifling
as
their
own
Pretences
.
With
whatsoever
plainness
and
perspicuity
he
express
his
Thoughts
,
't
is
all
one
for
that
,
they
are
a
People
of
an
undaunted
and
shameless
Brow
,
they
will
look
Truth
and
Reason
out
of
Countenance
,
they
will
insult
over
his
Modesty
,
will
triumph
in
their
own
Insolence
,
and
silence
all
the
Reason
in
the
World
with
Affronts
and
rude
Behaviour
.
They
are
resolved
to
joyn
Throats
to
Vote
him
down
;
and
if
they
do
,
to
what
purpose
is
it
to
Complain
or
Remonstrate
?
all
he
shall
gain
by
it
,
is
to
be
laugh't
at
for
the
vanity
of
his
Attempt
.
They
blush
not
to
commit
a
publick
Rape
upon
the
Understandings
of
Mankind
;
and
will
impose
upon
us
with
that
boisterous
Rudeness
,
as
if
they
conspired
to
force
all
the
World
out
of
their
common
senses
.
No
Author
must
challenge
the
liberty
of
being
his
own
Interpreter
;
the
Power
of
Expounding
Assertions
,
is
the
Priviledge
of
the
Subject
,
and
the
Prerogative
of
the
Multitude
;
and
if
they
please
,
they
can
enforce
any
Writer
to
accept
a
sense
that
contradicts
his
words
.
And
if
they
do
,
there
is
neither
Remedy
nor
Appeal
;
their
Judgement
is
final
and
arbitrary
,
and
what
they
will
have
,
they
will
have
.
No
Caution
is
sufficient
to
prevent
their
Clamours
;
their
Leaders
can
easily
descry
a
foul
Design
under
the
fairest
Disguise
;
and
't
is
but
setting
themselves
to
contrive
some
dull
and
malicious
Mistakes
,
and
obtruding
them
upon
their
blind
and
sturdy
Proselytes
,
and
then
they
are
confident
and
impatient
against
his
whole
Discourse
,
and
the
poor
Man
without
any
more
ado
is
knockt
down
with
grievous
and
dead-doing
Objections
.
If
Mas
Iohn
do
but
whisper
some
ugly
and
ill-contrived
suggestion
,
away
't
is
carried
with
Clamour
and
Tragical
Declamation
,
the
Noise
propagates
like
Thunder
,
and
spreads
like
Lightning
,
and
the
whole
City
is
filled
with
Tumult
and
Uproar
.
And
now
after
all
this
,
't
is
no
less
impossible
to
perswade
them
not
to
rail
at
my
Book
,
then
it
is
to
read
it
:
No!
't
is
prophane
,
't
is
stuft
with
wicked
and
ungodly
Opinions
,
it
strikes
at
the
whole
Power
of
Godliness
,
and
the
very
Foundations
of
Religion
;
and
then
let
me
affirm
and
deny
,
say
and
prove
what
I
can
,
the
People
must
and
will
persist
in
their
Anger
and
their
Clamour
;
they
will
refuse
to
be
satisfied
,
affront
their
own
Consciences
,
and
turn
Recusants
to
their
own
Convictions
,
onely
that
they
may
not
want
pretences
and
opportunities
to
rail
at
me
.
Now
what
shall
a
Man
do
in
this
case
?
You
will
say
there
is
no
Remedy
but
Patience
;
that
is
the
onely
Antidote
against
the
Venome
of
malicious
Tongues
,
and
let
your
own
Innocence
be
your
Defence
and
Apology
.
But
,
alas
!
this
Morality
is
too
high
a
Cordial
for
my
present
exigence
;
my
Spirits
are
not
so
fainting
as
to
stand
in
need
of
Philosophy
to
relieve
and
support
them
.
I
am
too
proud
(
you
know
)
to
be
affected
with
all
the
assaults
of
Noise
and
Clamour
;
nothing
but
Reason
can
ever
move
or
humble
me
;
and
what
am
I
concern'd
if
impertinent
People
fret
and
rail
?
or
why
should
it
offend
me
if
Clowns
want
Breeding
and
Good
Manners
?
Would
you
not
think
it
a
fine
piece
of
Pedantry
,
should
you
see
a
Philosopher
comfort
himself
with
Grave
Maximes
,
and
Stoical
Paradoxes
,
against
the
Affronts
of
those
Creatures
,
whose
Nature
it
is
to
grin
and
snarl
.
However
,
it
is
in
vain
to
reason
with
boisterous
and
ill-bred
People
,
and
to
discourse
the
Multitude
to
patience
and
calm
enquiry
;
and
when
they
are
resolved
to
be
rude
and
uncivil
,
better
give
way
to
their
Folly
,
then
contend
with
their
Madness
:
And
as
they
snuff
in
their
Prejudices
like
wild
Asses
,
so
't
is
but
natural
they
should
bray
and
be
impatient
at
all
Opposition
.
§
.
11.
But
yet
one
pleasant
Scene
of
their
Ingenuity
in
this
kind
,
I
cannot
forbear
to
represent
,
and
that
is
the
advantage
they
have
taken
from
my
Discourse
of
Trade
,
to
expose
me
to
Popular
Hatred
,
and
to
raise
an
uproar
among
the
People
:
for
though
the
plain
meaning
and
design
of
that
Discourse
is
neither
more
nor
less
,
then
to
intimate
that
the
Improvement
of
Trade
is
not
of
equal
Importance
to
the
Commonwealth
,
with
the
security
of
Publick
Peace
and
Setlement
.
And
yet
upon
this
innocent
Suggestion
,
how
have
they
bestirred
themselves
to
inflame
and
enrage
the
Multitude
,
by
representing
to
them
,
as
if
under
pretence
of
Writing
against
Liberty
of
Conscience
,
my
main
design
had
been
to
Write
against
Liberty
of
Trade
:
How
(
say
they
)
does
this
young
Rabshakeh
blaspheme
,
beyond
the
Precedent
and
Example
of
all
former
Ages
?
He
pours
forth
his
Blasphemies
both
against
your
Gain
and
your
Godliness
too
;
he
would
raise
a
Persecution
upon
your
Purses
as
well
as
your
Consciences
,
and
bring
Trade
and
Grace
to
the
stake
together
.
What
can
the
Prelatists
design
by
such
Discourses
as
these
,
but
to
perswade
his
Majesty
to
reduce
you
to
Beggery
,
that
he
may
the
better
reduce
you
to
Obedience
?
To
sack
the
City
,
to
burn
your
Houses
,
nay
to
blow
up
the
Thames
,
would
not
bring
upon
you
such
a
fatal
and
irreparable
desolation
,
as
that
which
the
pursuit
of
this
Counsel
must
inevitably
produce
.
Such
is
the
talk
of
these
Crafts-men
,
to
expose
me
to
the
rage
and
violence
of
the
Rascality
,
that
are
always
most
forward
in
Zeal
,
and
Mutiny
,
and
Reformation
,
as
if
I
had
Preached
expresly
against
their
great
Goddess
Diana
.
And
they
have
so
bestirred
themselves
to
keep
up
this
Out-cry
,
as
if
they
had
seriously
design'd
to
draw
down
their
Myrmidons
to
the
Palace-Gates
,
(
according
to
the
Pattern
of
Modern
Reformers
)
to
make
Uproars
,
and
tear
their
Throats
in
crying
,
Great
is
Diana
of
the
Ephesians
.
And
yet
after
all
this
Noise
,
there
is
no
T●●de
endanger'd
but
that
of
Conventicles
,
by
which
Craft
,
Demetrius
and
his
Accomplices
get
their
Wealth
.
I
have
indeed
told
the
People
,
that
the
Image
they
worship
never
fell
down
from
Iupiter
,
but
that
the
Shrine-men
abuse
them
with
a
Puppet
of
their
own
framing
,
and
then
call
it
the
Image
of
Diana
.
That
't
is
not
the
Cause
of
God
,
(
as
is
pretended
)
but
the
Interest
of
a
few
seditious
Men
that
first
raised
,
and
still
keeps
up
the
Tumults
in
the
Church
;
and
that
the
Doctrines
,
on
whose
behalf
they
have
made
so
many
Uproars
,
are
no
Gospel-Truths
,
but
their
own
fond
and
novel
Inventions
;
by
all
which
,
there
is
no
Trade
or
Occupation
jeoparded
,
but
theirs
who
live
by
making
Schisms
and
Factions
.
But
where
their
Interest
lies
at
stake
,
all
Asia
shall
be
concern'd
,
and
their
Cause
shall
be
made
the
Quarrel
of
Mankind
.
Otherwise
,
how
could
every
young
Prentice
be
taught
to
rail
at
me
,
as
an
Enemy
to
his
Preferment
?
For
what
can
be
more
apparent
then
that
I
have
affirmed
nothing
positively
,
either
for
or
against
it
,
but
have
flatly
waved
it
as
an
impertinent
Enquiry
to
my
present
Design
?
Let
them
discover
one
Syllable
that
may
tend
to
perswade
its
Discouragement
,
and
I
will
be
content
(
and
I
think
it
is
but
a
just
Penance
)
to
pay
a
double
Price
for
all
the
Commodities
I
buy
.
But
though
Malice
and
Popular
Rage
will
not
be
tied
to
the
strictness
of
Reason
and
Logical
Discourse
,
and
may
be
allowed
its
Priviledge
to
find
any
Conclusions
in
any
Premises
;
yet
methinks
Writers
of
Books
should
be
more
severe
and
cautious
,
because
their
Integrity
may
be
exposed
,
if
they
prevaricate
,
though
the
Multitude
cannot
.
And
in
this
instance
of
Ingenuity
,
I
find
my
Great
Surveyor
as
faulty
as
the
rudest
He
of
them
all
;
and
He
rails
as
lavishly
at
me
,
as
if
I
had
Fired
the
City
,
or
the
Ships
at
Chatham
.
the
Setlement
of
Publick
Peace
in
the
Nation
,
is
a
more
comfortable
thing
then
the
Improvement
of
Trade
.
Prophane
Counsel
this
!
and
if
pursued
,
must
prove
more
fatal
to
the
City
of
London
,
then
the
late
horrid
Conflagration
.
But
to
be
brief
and
serious
,
The
scope
and
plain
design
of
all
that
Discourse
,
was
to
represent
,
That
Liberty
of
Conscience
could
not
be
supposed
to
be
conducive
to
the
Improvement
of
Trade
,
because
it
was
destructive
of
Peace
and
Publick
Security
;
it
being
a
certain
and
a
granted
Truth
,
That
Peaceable
Times
are
doubtless
the
best
Seasons
of
Traffick
;
and
that
it
cannot
be
expected
honest
and
peaceable
Industry
should
thrive
so
well
in
the
Dangers
and
Confusions
of
a
Civil
War
,
when
no
Trade
goes
forward
but
that
of
the
Saints
,
Plunder
and
Sacriledge
;
and
therefore
men
that
design
to
enrich
themselves
onely
by
employments
of
Peace
,
will
not
seek
their
Gain
in
any
ways
that
tend
to
its
dissolution
:
So
that
if
this
Supposition
be
true
,
That
Liberty
of
Conscience
is
one
of
the
most
Fatal
Hindrances
of
the
Security
of
Government
,
and
Setlement
of
Society
,
the
Consequence
is
infallible
,
That
for
that
reason
onely
it
was
not
to
be
endured
in
the
Commonwealth
,
though
it
were
supposed
otherwise
never
so
much
serviceable
to
the
Advancement
of
Trade
.
And
therefore
had
our
Author
design'd
to
reply
at
all
to
the
purpose
,
he
must
have
made
out
either
the
Vanity
of
my
Supposal
,
viz.
That
Liberty
of
Conscience
naturally
tends
to
the
subversion
of
the
Publick
Peace
;
or
the
Absurdity
of
my
Inference
,
That
though
it
were
really
serviceable
to
the
Interest
of
Trade
,
yet
it
was
not
to
be
endured
,
if
it
were
as
really
destructive
of
the
Interests
of
Government
.
But
this
Logical
Severity
concerns
not
him
,
't
is
his
custom
to
balk
Premises
,
and
fall
foul
upon
Conclusions
;
and
therefore
without
regard
either
to
the
truth
of
my
Supposition
,
or
my
Inference
,
he
in
his
crude
way
of
declaming
,
inveighs
against
me
as
an
Enemy
to
Trade
and
Industry
,
though
the
next
time
he
writes
he
may
with
as
great
a
shew
of
Reason
impeach
me
of
Sorcery
and
Witchcraft
.
Discountenance
Trade
,
to
say
,
that
Liberty
of
Conscience
is
but
an
ill
way
to
improve
it
?
Vital
Spirits
and
Blood
of
his
Kingdom
,
to
say
,
't
is
but
an
Impolitick
Trick
to
sacrifice
the
Security
of
his
Crown
to
the
Wealth
of
a
few
Fanatick
and
ungovernable
Subjects
?
Is
this
to
suspend
all
thoughts
of
the
Encouragement
of
Trade
,
i.
e.
any
thing
against
which
their
Preachers
are
wont
to
inveigh
)
the
whole
Kingdom
must
be
embroil'd
for
an
idle
word
,
and
an
extravagant
humour
.
Now
what
wise
Man
will
care
to
appear
abroad
in
such
broken
and
uncertain
Times
?
or
to
lanch
forth
among
such
Fanatick
Herricano's
?
No
,
he
will
rather
chuse
not
to
improve
,
then
to
endanger
his
Fortune
;
and
thinks
it
better
Husbandry
to
bury
,
then
to
drown
his
Wealth
.
And
therefore
you
may
observe
,
that
none
are
more
Zealous
then
the
more
Gentile
and
Intelligent
sort
of
Merchants
for
the
setlement
of
Uniformity
in
order
to
the
security
of
Trade
;
for
their
experience
of
the
horrid
Mischiefs
and
Desolations
brought
to
pass
in
other
parts
and
other
Religions
of
the
World
,
by
the
Follies
and
Frenzies
of
Fanatick
Spirits
,
makes
them
sadly
apprehensive
of
the
danger
of
this
hot
and
giddy
Humour
,
and
fearful
of
venturing
too
far
among
such
wild
and
unconstant
Cannibals
.
And
as
for
wise
and
peaceable
Persons
,
that
sit
warm
in
their
own
Fortunes
,
they
are
as
little
enamour'd
of
Factions
in
the
Church
,
as
of
Disturbances
in
the
State
;
and
therefore
if
our
Author
speak
onely
concerning
such
Issachars
as
these
,
he
speaks
neither
to
my
Purpose
,
nor
to
their
Approbation
.
But
to
dispatch
this
Head
,
To
what
purpose
does
he
Catechise
me
,
Whether
I
have
really
considered
what
the
meaning
of
that
word
[
Trade
]
is
,
unless
he
could
prove
it
signifies
more
then
that
word
[
Peace
?
]
To
what
purpose
does
he
represent
,
that
if
Trade
decay
,
Noblemen
and
Gentlemen
must
be
content
to
eat
their
own
Beef
and
Mutton
at
home
,
unless
he
could
prove
it
more
comfortable
to
be
forced
to
beg
their
Beef
and
Mutton
abroad
,
as
they
were
not
long
since
by
the
scrupulous
and
holy
Brethren
,
whilst
themselves
kept
house
for
them
at
home
,
and
made
merry
with
Songs
upon
[
*
](A56384-e1310-b)
*
This
hard
word
will
be
explained
in
the
sequel
of
this
discourse
.
Sigionoth
?
With
what
Honesty
does
he
upbraid
me
for
professing
to
smile
at
those
who
labour
with
mighty
projects
for
the
Improvement
of
Trade
,
when
't
is
so
notorious
I
onely
smil'd
at
the
Pedantry
of
those
Men
,
that
are
so
wonderfully
eager
upon
petty
Designs
,
without
any
regard
to
the
great
Concerns
of
a
Nation
?
such
as
is
the
Erecting
little
Manufactures
in
Villages
and
Burroughs
,
when
compared
with
the
Advantages
of
Publick
Peace
and
Setlement
;
and
at
such
half-witted
People
all
the
World
will
laugh
as
well
as
I.
With
what
Ingenuity
does
he
represent
,
as
if
I
had
scoff't
at
his
Majesties
Council
appointed
for
the
Improvement
of
Trade
,
unless
it
must
be
taken
for
granted
,
that
the
Commissioners
have
no
more
wit
then
to
oppose
or
neglect
the
Publick
Peace
and
Setlement
,
for
the
Interest
of
that
Project
?
And
if
he
will
be
so
rude
as
to
suppose
it
,
I
will
be
so
bold
as
to
make
a
wry
mouth
at
such
preposterous
Follies
.
With
what
Conscience
does
he
tell
the
People
,
that
I
have
represented
all
Trades-men
as
Seditious
,
when
't
is
so
notorious
I
onely
suppose
that
some
of
them
may
be
tainted
with
Seditious
Principles
?
and
upon
that
Supposition
I
have
concluded
Seditious
Trades-men
to
be
more
dangerous
then
Seditious
Farmers
.
And
is
it
the
same
thing
to
affirm
all
Trades-men
to
be
Seditious
,
as
to
say
,
that
when
they
are
so
,
they
have
more
advantage
of
doing
mischief
then
Countrey-folk
?
If
I
should
affirm
,
That
when
the
Nobility
or
Clergy
are
possest
with
Principles
that
incline
to
Rebellion
,
and
Disloyal
Practices
,
they
are
of
all
Rebels
the
most
dangerous
,
should
I
be
thought
to
Impeach
them
of
Treason
and
Disloyalty
?
In
brief
,
it
is
not
the
Rich
Citizen
,
but
the
Wealthy
Fanatick
that
I
have
branded
for
an
Ungovernable
Beast
;
and
that
not
as
Wealthy
,
but
as
Fanatick
:
Remove
the
Fanatick
,
and
neither
the
Man
nor
his
Wealth
will
do
any
harm
.
And
now
if
after
all
this
,
Men
will
still
be
Clamorous
,
and
say
I
have
perswaded
the
Discouragement
of
Trade
,
there
is
no
Remedy
for
me
,
and
no
Cure
for
them
;
I
cannot
vanquish
their
Rudeness
,
and
by
strength
of
Reason
force
them
to
be
Ingenuous
;
and
if
they
are
resolved
to
abuse
their
own
Understandings
,
that
they
may
abuse
me
,
let
them
take
their
Course
,
and
enjoy
their
Humour
.
But
yet
let
them
not
please
themselves
with
the
conceit
of
their
having
spited
and
disappointed
my
design
,
by
their
being
boisterous
and
uncivil
,
when
it
was
no
more
then
what
I
expected
,
and
what
(
as
they
know
)
I
foretold
:
I
was
not
unacquainted
with
those
base
and
mean
Artifices
,
wherewith
the
Ring-leaders
are
wont
to
inveigle
their
credulous
and
besotted
Drove
.
I
knew
before-hand
with
whatsoever
clearness
and
caution
I
exprest
my
Thoughts
,
they
could
fasten
what
sense
they
pleased
upon
my
Words
;
and
that
all
their
Followers
would
passionately
embrace
their
violent
and
distorted
Interpretations
;
and
when
they
have
imposed
upon
themselves
,
they
grow
zealous
and
impatient
,
they
are
deaf
to
all
Remonstrances
,
incurious
of
all
Rational
Pleas
and
Defences
,
and
you
cannot
prevail
with
them
,
no
not
to
attend
to
the
Perswasions
of
their
own
Understandings
;
and
in
defiance
to
all
Syntax
and
Propriety
of
Speech
,
this
shall
be
your
meaning
,
and
be
it
enacted
and
decreed
,
That
all
the
Godly
Party
embrace
this
and
no
other
:
And
then
't
is
a
Law
of
the
Medes
and
Persians
,
and
your
Sentence
is
as
irreversible
,
as
the
decree
of
absolute
and
irrespective
Reprobation
.
But
to
conclude
,
You
already
see
what
work
I
am
like
to
have
with
this
Man
,
not
so
much
to
vindicate
the
honest
Truth
,
as
the
sense
and
Grammar
of
my
Assertions
.
They
have
sufficiently
upbraided
my
presumption
for
the
boldness
of
my
Conclusion
,
viz.
What
I
have
written
,
I
have
written
;
and
now
I
am
convinced
I
was
too
confident
,
for
I
see
that
is
the
onely
thing
in
all
my
Book
I
shall
be
put
to
prove
.
But
my
Resentments
of
his
shameless
Rudeness
and
Dis-ingenuity
,
have
carried
me
beyond
my
design
,
and
beside
my
method
,
into
this
particular
Skirmish
,
to
let
you
see
his
Weapons
,
his
Wiles
,
and
his
way
of
Fighting
,
before
I
closed
and
engaged
with
the
main
Battel
:
to
which
I
now
proceed
,
as
it
follows
under
the
next
Head
.
§
.
13.
(
III.
)
The
Multitude
having
by
the
fore-mentioned
ways
of
Incivility
and
foul
Language
performed
their
part
,
and
discharged
their
Duty
,
their
last
method
of
defence
is
to
engage
particular
Champions
,
that
are
known
to
be
mighty
in
dispute
,
to
enter
the
Lists
against
all
Adversaries
:
And
then
they
are
secure
of
Triumph
,
though
not
of
Victory
.
Every
reply
shall
be
voted
unanswerable
,
obscure
words
shall
pass
for
depth
of
Reason
,
and
huge
Confidence
for
strength
of
Demonstration
;
Popular
Noise
shall
make
good
the
Performance
,
and
the
Vogue
of
the
Party
shall
justifie
all
their
Arguments
,
and
baffle
all
our
Answers
.
The
Cattel
they
stear
are
hood-winkt
,
and
as
long
as
they
drive
,
will
never
boggle
at
any
thing
.
And
therefore
they
never
stand
upon
regular
Proofs
and
Reasonings
,
but
their
Weapon
is
their
Confidence
,
and
bold
Affirmations
are
self-evident
,
because
their
boldness
is
their
onely
proof
.
They
presume
upon
the
Understandings
,
and
are
secure
of
the
Suffrages
of
their
own
Herd
:
To
them
all
their
Empty
Talk
is
infallible
as
Oracle
and
Inspiration
;
every
slight
Presumption
is
a
mighty
Proof
,
and
every
shadow
of
Proof
bright
and
forcible
as
Demonstration
.
And
to
this
purpose
have
I
been
assaulted
by
three
puissant
Aggressours
;
the
first
whereof
I
conjecture
by
his
Latine
,
his
Wit
and
his
Manners
,
to
have
been
either
Pupil
or
Apprentice
to
the
Renowned
Cobler
of
Glocester
.
And
the
truth
is
,
from
the
days
of
Newman
down
to
our
own
,
the
Men
of
that
Trade
and
Profession
have
been
the
greatest
Instruments
and
the
best
Work-men
at
a
Thorough
Godly
Reformation
.
My
second
Adversary
seems
more
modest
,
and
better
bred
;
and
is
,
I
am
confident
,
an
upright
and
well-meaning
Man
:
But
how
desirous
soever
he
has
been
of
a
Reply
,
I
shall
not
vouchsafe
to
do
him
so
much
right
,
or
rather
so
much
wrong
,
not
onely
because
he
has
scarce
ventured
to
attaque
any
thing
in
my
Book
beside
the
Contents
,
but
chiefly
because
I
shall
have
occasion
to
examine
all
his
more
material
Impertinencies
in
my
third
Assailant
.
And
therefore
I
shall
dismiss
these
two
yelping
Pamphleters
,
as
hurried
on
to
this
Enterprise
by
nothing
but
their
own
hot
heads
and
busie
humours
;
and
address
my self
entirely
to
my
sage
Surveyor
,
as
being
not
onely
a
man
of
known
puissance
and
experience
in
Dispute
,
and
of
mighty
bruit
and
renown
in
Controversial
Encounters
;
but
also
as
a
Champion
sent
forth
,
if
not
by
the
Choice
,
yet
at
least
by
the
Approbation
of
the
whole
Party
,
that
have
testified
their
esteem
of
his
Courage
,
and
their
assurance
of
his
Success
,
by
a
general
shout
and
applause
:
and
nothing
less
is
expected
from
this
Man
of
Gath
,
then
that
he
should
give
the
Flesh
of
his
Adversary
unto
the
Fowls
of
the
Air
,
and
to
the
Beasts
of
the
Field
.
But
as
he
stalks
about
to
view
his
helpless
prey
,
They
turn
over
the
Leaves
,
and
tell
the
number
of
his
Pages
,
and
that
is
enough
to
justifie
their
flattest
and
most
peremptory
Censures
;
't
is
no
matter
for
an
attentive
and
deliberate
perusal
,
they
always
pass
their
definitive
sentence
,
not
according
to
the
evidence
of
Reason
,
but
according
to
the
inclinations
of
Prejudice
,
an●
the
interests
of
a
Party
:
so
that
the
Book
,
be
it
what
it
will
,
is
secure
of
their
Applauses
and
Acclamations
.
Never
did
Man
write
a
more
coherent
and
unanswerable
piece
of
Reason
;
never
were
Arguments
more
smartly
urged
,
nor
Objections
more
dexterously
assoil'd
:
verily
it
is
a
wonderful
precious
Man
!
And
yet
bating
a
few
Cavils
foreign
to
the
main
matters
in
debate
,
they
understand
not
either
what
he
drives
at
,
or
what
he
opposes
,
and
are
not
able
to
give
the
least
tolerable
account
by
what
Engines
and
particular
Reasonings
he
has
undermined
(
as
he
words
it
)
the
principal
parts
and
seeming
pillars
of
my
whole
Fabrick
:
and
excepting
that
't
is
known
by
vulgar
hear-say
,
that
he
writes
for
Liberty
of
Conscience
,
and
I
against
it
,
they
know
nothing
of
the
Grounds
and
Principles
of
our
difference
.
But
he
braves
it
confidently
in
general
Terms
,
insults
over
this
Argument
,
despises
that
;
tells
of
lamentable
Misadventures
in
one
place
,
and
palpable
Inconsistencies
in
another
;
accuses
this
Proposition
as
a
new
and
unheard-of
Heresie
,
slights
that
as
an
old
and
cashir'd
Errour
:
vaunts
every
where
of
his
own
Feats
and
Performances
,
and
upon
every
occasion
drops
Censures
and
Challenges
,
and
bears
up
through
the
whole
against
all
that
either
has
been
,
or
ever
shall
be
objected
with
Gallantry
of
Mind
,
and
assurance
of
Success
:
And
this
is
at
once
both
Triumph
and
Victory
.
Their
Confidence
is
the
most
effectual
and
perswasive
Argument
with
their
Followers
,
that
have
no
ground
for
their
dislike
but
the
Warrant
and
Prescription
of
their
Example
;
they
have
boar'd
their
Ears
to
their
Dictates
,
and
subjected
their
Reasons
and
Consciences
to
their
Authority
;
and
therefore
the
Assent
of
the
one
is
ever
proportion'd
to
the
Confidence
of
the
other
;
and
if
these
will
be
peremptory
in
their
Assertions
,
they
will
be
inflexible
in
their
Belief
;
't
is
in
vain
to
attempt
their
Constancy
,
they
are
(
as
a
Poet
speaks
of
the
old
Romans
)
immoveable
as
the
Capitol
;
and
you
may
sooner
remove
Mountains
,
then
shake
their
Confidence
.
But
is
it
not
prodigious
to
see
people
so
jocundly
satisfied
with
a
Book
,
written
with
so
much
looseness
,
as
if
its
Author
had
either
utterly
forgot
what
I
had
utter'd
,
or
cared
not
what
himself
was
to
prove
:
a
Book
wherein
't
is
hard
to
find
a
passage
that
is
not
coarsly
false
or
impertinent
,
and
very
few
that
are
not
apparently
both
:
a
Book
in
which
you
shall
meet
with
nothing
singular
and
remarkable
,
but
horrid
Untruths
and
Falsifications
.
§
.
14.
But
however
,
a
Book
he
resolved
to
write
,
without
regard
to
Truth
or
Falshood
;
and
though
he
were
not
so
lamentably
costive
as
a
late
Brother
of
the
scribling
humour
,
that
was
so
far
to
seek
for
an
Exordium
,
that
he
was
forced
to
take
his
rise
at
the
day
of
the
Moneth
,
and
the
year
of
our
Lord
;
yet
he
was
much
more
unhappy
to
make
his
entrance
with
such
an
awkerd
acknowledgement
,
as
must
for
ever
defeat
and
discredit
the
design
of
his
whole
performance
,
by
confessing
,
that
all
his
Pleas
,
how
solemn
and
serious
soever
he
may
appear
,
are
but
dissembled
and
hypocritical
Pretences
:
When
he
tells
us
,
that
't
is
none
of
the
least
disadvantages
of
his
Cause
,
that
he
is
enforced
to
admit
a
Supposition
,
that
those
whom
he
pleads
for
are
indeed
really
mistaken
in
their
apprehensions
.
But
though
this
may
seem
a
rash
and
unadvised
Concession
,
yet
if
you
examine
it
,
you
will
find
it
a
notable
wily
and
cunning
device
.
For
unless
he
will
give
place
to
such
a
Supposition
,
or
if
he
will
rigidly
contend
,
that
what
he
pleads
in
the
behalf
of
,
is
absolutely
the
Truth
,
and
that
Obedience
thereunto
is
the
direct
Will
and
Command
of
God
,
there
remains
no
proper
Field
for
the
Debate
about
Indulgence
to
be
managed
in
:
For
things
acknowledged
to
be
such
,
are
not
capable
of
an
Indulgence
properly
so
called
,
because
the
utmost
Liberty
that
is
necessary
unto
them
,
is
their
right
and
due
in
strict
Iustice
and
Law
.
And
yet
the
whole
scope
of
his
Apology
,
and
the
onely
Fundamental
Principle
upon
which
he
builds
,
is
that
they
are
obliged
to
do
what
they
do
out
of
Obedience
to
the
Will
and
Command
of
God
;
and
by
consequence
the
things
they
contend
for
,
are
not
capable
of
any
Indulgence
,
but
are
matters
of
indispensable
duty
and
Divine
right
:
so
that
were
the
Government
of
Church-Affairs
at
their
disposal
,
they
must
establish
the
things
that
they
desire
to
be
indulged
in
,
as
duties
of
strict
Iustice
and
Law
,
and
restrain
all
other
different
forms
and
practices
out
of
regard
to
the
Divine
Command
;
and
then
to
tolerate
ours
,
or
any
other
way
of
Worship
distinct
from
their
own
,
would
be
to
permit
men
to
live
in
open
defiance
to
the
direct
Will
and
Command
of
God
,
that
has
precisely
injoyned
a
different
Form
of
Worship
.
So
that
it
seems
all
pretences
for
Liberty
of
Conscience
,
are
but
artificial
Disguises
for
the
advantage
of
farther
Designs
;
and
when
they
gain
it
,
then
the
Mask
falls
off
,
and
the
Scene
is
shifted
,
and
Petitions
for
Indulgence
immediately
swell
up
into
Demands
of
Reformation
.
So
unfortunate
is
this
Man
in
his
whole
performance
,
that
by
all
the
Principles
he
has
made
use
of
to
plead
for
Indulgence
,
he
is
obliged
to
plead
against
it
.
And
there
is
not
a
more
effectual
Argument
against
Toleration
of
different
Forms
of
Worship
,
then
their
Fundamental
Conceit
,
that
nothing
ought
to
be
practised
or
establish't
in
the
Worship
of
God
,
but
what
is
precisely
warranted
and
authorized
in
the
Word
of
God
:
For
this
restrains
and
disavows
all
Forms
but
one
,
and
ties
all
the
Christian
World
to
a
nice
and
exact
Conformity
to
that
compleat
and
adequate
Rule
of
Worship
.
But
suppose
he
were
to
speak
to
the
Nature
of
the
things
themselves
,
and
not
to
the
Apprehensions
of
them
with
whom
he
has
to
do
:
Then
farewel
all
soft
and
gentle
Language
,
and
you
shall
hear
nothing
but
Thundrings
against
Superstition
,
Will-worship
,
Episcopal
Tyranny
,
Popish
Corruptions
,
Rags
of
the
Whore
,
and
the
Dregs
of
the
Romish
Beast
.
Sermon
before
Parl.
Octob
24.
1651.
Pag.
12.
By
J.
O.
Then
what
is
Prelacy
but
a
meer
Antichristian
Encroachment
upon
the
Inheritance
of
Christ
?
And
he
that
thinks
Babylon
is
confined
to
Rome
,
and
its
open
Idolatry
,
knows
nothing
of
Babylon
,
nor
of
the
New
Jerusalem
:
the
depth
of
a
subtle
mystery
does
not
lie
in
gross
visible
folly
;
it
has
been
insinuating
it self
into
all
the
Nations
for
1600
years
,
and
to
most
of
them
is
now
become
as
the
marrow
in
their
bones
;
before
it
be
wholly
shaken
out
,
these
Heavens
must
be
dissolved
,
and
the
Earth
shaken
,
(
i.
e.
as
he
expounds
both
himself
and
the
Text
,
the
setled
and
establish't
Government
of
the
West
must
be
subverted
:
)
Their
Tall
Trees
(
i.
e.
Kings
and
Princes
)
hewed
down
and
set
a
howling
,
and
the
residue
of
them
transplanted
from
one
end
of
the
Earth
to
the
other
.
Or
as
the
same
Author
expresses
himself
upon
another
occasion
,
Sermon
before
Parl.
April
19.
1649.
Pag.
25.
The
Heavens
and
the
Earth
of
the
Nations
must
be
shaken
,
because
in
their
present
Constitution
they
are
directly
framed
to
the
Interest
of
Antichrist
,
which
by
notable
advantages
at
their
first
moulding
,
and
continued
insinuations
ever
since
,
hath
so
rivetted
it self
into
the
very
Fundamentals
of
them
,
that
no
digging
or
mining
with
an
Earthquake
will
cast
up
the
Foundation-stones
thereof
.
And
therefore
the
Lord
Iesus
having
promised
the
service
of
the
Nations
to
his
Church
,
will
so
far
open
their
whole
frame
to
the
roots
,
as
to
pluck
out
all
the
cursed
seeds
of
the
Mystery
of
Iniquity
,
which
by
the
craft
of
Satan
,
and
exigences
of
State
,
or
methods
of
advancing
the
pride
and
power
of
some
Sons
of
Blood
,
have
been
sown
amongst
them
.
And
then
abundance
of
Scripture
and
dark
Prophesie
is
pour'd
forth
,
to
make
good
these
mild
and
peaceable
Doctrines
:
It
is
the
great
day
of
the
wrath
of
the
Lamb.
The
Land
shall
be
soked
with
blood
,
and
the
dust
made
fat
with
fatness
;
for
it
is
the
day
of
the
Lords
vengeance
,
and
the
year
of
recompence
for
the
Controversie
of
Zion
.
All
the
Kings
of
the
earth
have
given
their
power
to
Antichrist
,
endeavouring
to
the
utmost
to
keep
the
Kingdom
of
Christ
out
of
the
World
.
What
I
pray
has
been
their
main
business
for
700
years
and
upward
,
even
almost
ever
since
the
Man
of
Sin
was
enthroned
?
How
have
they
earned
the
Titles
,
Eldest
Son
of
the
Church
,
The
Catholick
and
most
Christian
King
,
Defender
of
the
Faith
?
Hath
it
not
been
by
the
blood
of
the
Saints
?
And
now
will
not
the
Lord
avenge
his
Elect
that
cry
unto
him
day
and
night
?
will
he
not
do
it
speedily
?
Will
he
not
call
the
Fowls
of
Heaven
to
eat
the
Flesh
of
Kings
,
and
Captains
,
and
great
Men
of
the
Earth
?
Rev.
19.18
.
All
this
must
be
done
,
Sermon
of
Octob.
24.
1651.
pag.
27.
to
cast
down
all
opposition
to
the
Kingdom
of
the
Lord
Christ
,
and
to
advance
it
to
its
Glory
and
Power
.
That
consists
mainly
of
these
three
things
,
that
he
there
reckons
.
1.
Purity
and
Beauty
of
Ordinances
and
Gospel-worship
.
2.
The
full
casting
out
and
rejecting
of
all
Will-worship
,
and
their
attendant
Abominations
.
3.
A
most
glorious
and
dreadful
breaking
of
all
that
rise
in
Opposition
unto
him
:
never
such
Desolations
.
So
that
we
see
nothing
will
ever
satisfie
their
desires
and
demands
,
unless
all
Gospel-Ordinances
be
reformed
to
their
primitive
power
and
purity
,
according
to
the
appointment
,
and
unto
the
acceptation
of
the
Lord
Iesus
.
Or
as
the
same
Author
expresses
himself
more
fully
in
his
Sermon
of
April
29.
1646.
p.
29.
The
darling
Errours
of
late
years
(
of
the
Bishops
)
were
all
of
them
stones
of
the
old
Babel
,
closing
and
coupling
with
that
tremendous
Fabrick
,
which
the
Man
of
Sin
had
erected
to
dethrone
Jesus
Christ
;
came
out
of
the
belly
of
that
Trojan
Horse
,
that
fatal
Engine
,
which
was
framed
to
betray
the
City
of
God
.
They
were
Popish
Errours
,
such
as
whereof
that
Apostacy
did
consist
,
which
onely
is
to
be
looked
upon
as
the
great
adverse
State
to
the
Kingdom
of
the
Lord
Christ
.
Heedless
and
headless
Errours
may
breed
disturbance
enough
unto
the
people
of
God
;
but
such
as
tend
to
a
peace
and
association
●um
Ecclesiâ
malignantium
,
tending
to
a
total
subversion
of
the
sacred
State
,
are
far
more
dangerous
.
Now
such
were
the
Innovations
of
the
late
Hierarchists
;
in
Worship
,
their
Paintings
,
Crossings
,
Crucifixes
,
Bowings
,
Cringings
,
Altars
,
Tapers
,
Wafers
,
Organs
,
Anthems
,
Litany
,
Rails
,
Images
,
Copes
,
Vestments
;
what
were
they
but
Roman
Varnish
,
an
Italian
Dress
for
our
Devotion
,
to
draw
on
Conformity
with
that
Enemy
of
the
Lord
Jesus
?
In
Doctrine
,
the
Divinity
of
Episcopacy
,
(
a
notable
piece
of
Popery
that
)
Auricular
Confession
,
Free-will
,
Predestination
on
Faith
,
yea
Works
foreseen
,
(
what
Antichristian
Doctrine
is
that
too
?
)
Limbus
Patrum
,
Justification
by
Works
,
falling
from
Grace
,
Authority
of
a
Church
,
which
none
knew
what
it
was
,
Canonical
Obedience
,
Holiness
of
Churches
,
and
the
like
innumerable
,
what
were
they
but
helps
to
Sancta
Clara
,
to
make
all
our
Articles
of
Religion
speak
good
Roman-Catholique
?
How
did
their
old
Father
of
Rome
refresh
his
spirit
,
to
see
such
Chariots
as
those
provided
to
bring
England
again
unto
him
?
This
closing
with
Popery
was
the
sting
in
the
Errours
of
those
days
,
which
caused
pining
,
if
not
death
in
the
Episcopal
Pot.
§
.
15.
Here
is
no
shuffling
,
nor
any
shifting
pretences
,
't
is
plain
dealing
,
and
plain
English
.
Antichrist
and
all
its
Adherents
must
be
destroyed
by
Wars
and
horrid
Desolations
:
This
is
the
way
that
the
Lord
Christ
has
chalkt
out
to
his
people
,
both
by
his
Promises
and
his
Providences
,
to
introduce
the
purity
and
beauty
of
his
Ordinances
.
The
Prelatists
are
Members
of
the
Whore
and
the
Beast
,
and
imitate
the
Antichristian
Apostacy
both
from
the
Worship
and
the
Doctrine
of
the
Gospel
;
the
Vial
of
Popery
is
poured
out
upon
the
very
Throne
it self
,
as
it
was
when
Charles
the
First
sate
in
it
.
And
now
what
is
the
result
of
all
this
Gibberish
,
but
that
the
Saints
,
when-ever
Providence
alarms
,
or
(
as
he
manageth
the
business
)
opportunity
invites
them
to
the
great
and
glorious
Work
of
a
more
Thorough
Godly
Reformation
,
may
and
ought
to
shake
and
subvert
the
establish't
Government
of
the
Nation
,
that
is
combined
with
the
Interest
of
Antichrist
,
to
set
up
their
way
of
Gospel-worship
,
or
the
purity
and
beauty
of
Christs
Ordinances
?
which
is
the
onely
thing
urged
and
pleaded
for
by
our
Author
.
You
see
,
Sir
,
(
to
bate
him
some
worse
Inferences
)
what
stout
Patrons
these
Men
are
of
the
Indulgence
they
plead
for
,
when
every
Opinion
that
they
judge
erroneous
,
must
be
branded
for
a
Popish
and
Antichristian
Errour
;
when
every
slight
Difference
shall
be
resolved
into
Atheism
and
Blasphemy
;
when
a
Scholastick
Nicety
about
the
unaccountable
workings
of
Eternal
Providence
,
shall
be
made
an
eminent
instance
of
Antichristian
Apostacy
;
and
when
to
dissent
from
him
in
a
thing
of
no
greater
importance
then
a
Metaphysical
Speculation
,
shall
amount
to
no
less
Charge
then
of
betraying
the
Gospel
of
Christ
,
and
hewing
at
the
very
root
of
Christianity
,
as
he
speaks
of
some
Systematick
Niceties
,
that
he
is
pleased
to
call
Arminian
Heterodoxes
,
Display
of
Armin.
Ep.
dedic
.
and
whose
Abettors
he
denounces
with
the
Confidence
of
an
Apostolical
Authority
,
uncapable
of
our
Church-Communion
.
Nay
,
The
duties
of
Pastours
and
People
distinguished
,
Pag.
52.
his
Zeal
against
them
did
not
confine
it self
to
his
own
Native
Country
,
but
extended
its
fervours
(
as
himself
informs
us
)
to
a
Foreign
Commonwealth
,
and
vented
its
heats
against
their
Indulgence
,
and
plea
for
Toleration
,
and
a
Liberty
of
prophesying
beyond
the
Seas
.
To
what
party
of
Dissenters
is
it
that
this
tender-hearted
Man
would
extend
the
favour
of
his
Indulgence
,
that
resolves
every
petty
dissent
into
an
inexpiable
Apostacy
from
the
Gospel
;
and
has
branded
all
parties
with
such
foul
names
as
render
them
unworthy
the
Compassion
of
the
State
,
and
uncapable
of
the
Communion
of
the
Church
?
'T
is
true
,
many
Pamphlets
he
has
publish't
in
behalf
of
Toleration
and
Liberty
of
Conscience
;
but
yet
he
still
so
orders
the
matter
,
as
to
exclude
all
Men
whatsoever
from
claiming
any
benefit
or
advantage
from
that
pretence
,
excepting
onely
the
salvage
and
the
frantick
Sectaries
of
the
Army
:
And
that
is
the
whole
mystery
of
his
Good-Nature
.
The
Independents
had
vanquish't
the
Royalists
,
and
supplanted
the
Presbyterians
,
and
were
perkt
up
into
a
Supremacy
of
Power
and
Interest
:
But
being
unable
either
to
secure
or
to
support
their
Tyranny
,
unless
by
the
assistance
of
those
Religious
Miscreants
,
who
were
the
onely
faithful
Adherents
to
their
Godly
Interest
,
they
must
sooth
and
treat
them
with
all
brotherly
love
and
tenderness
;
and
all
their
Fanatick
Frekes
and
horrid
Blasphemies
must
be
winkt
at
as
pitiable
Mistakes
and
Miscarriages
of
weak
Brethren
.
For
if
we
exasperate
them
by
giving
check
to
their
Exorbitances
,
we
lose
our
Friends
and
Confederates
,
abate
our
Power
,
and
endanger
our
Interest
;
and
't
is
more
eligible
for
humble
and
self-denying
Men
to
bear
with
all
the
wild
and
Fanatick
Enormities
in
the
World
,
rather
then
part
with
the
delicious
sweets
of
Government
and
Sovereign
Authority
.
What
other
imaginable
account
can
be
given
of
this
Mans
Zeal
for
Toleration
,
when
he
has
so
peremptorily
stript
all
Parties
of
their
right
to
it
,
excepting
onely
those
Sons
of
Anarchy
and
Confusion
?
For
not
onely
the
Papists
,
the
Prelatists
,
and
the
Arminians
,
but
even
their
dear
Brethren
of
the
Presbytery
were
transformed
into
Limbs
of
the
Antichristian
L●viathan
:
so
that
(
not
to
pursue
this
advantage
too
far
)
you
see
the
naked
and
undisguised
Truth
of
these
Mens
Perswasions
,
maugre
all
their
demure
Concessions
and
jugling
Pretensions
.
All
the
World
are
fallen
short
of
the
Truth
of
God
but
themselves
;
and
out
of
the
Churches
of
their
Pale
,
there
is
none
Orthodox
,
no
not
one
.
We
have
all
revolted
from
the
Kingdom
of
the
Lord
Christ
,
to
the
Corruptions
and
Superstitious
Idolatries
of
Antichrist
;
and
therefore
we
are
all
to
be
accounted
and
treated
as
Members
of
that
Whore
,
whom
the
Saints
hate
,
and
shall
make
desolate
and
naked
,
and
shall
eat
her
Flesh
,
and
suck
her
Blood
.
This
is
the
true
state
of
the
Controversie
between
us
.
But
Affairs
,
it
seems
,
are
not
yet
ripe
enough
for
the
discovery
of
such
bold
and
dangerous
Truths
;
and
therefore
our
Author
,
as
the
present
posture
of
things
stands
,
thinks
it
more
prudence
to
stifle
and
dissemble
such
thoughts
.
The
New
Lights
and
Doctrines
of
49.
are
not
seasonable
in
69.
Then
I.
O.
in
a
Sermon
preach't
before
his
Masters
of
the
Rump
,
(
the
scope
whereof
is
to
prove
that
the
Lord
Jesus
Christ
is
resolved
to
embroil
all
the
ancient
Kingdoms
,
and
subvert
all
the
setled
Governments
of
the
West
,
to
restore
the
purity
of
his
Gospel-worship
:
i.e.
in
plainer
and
less
Canting
English
,
to
carry
on
the
great
work
of
a
Thorough
Reformation
by
Civil
Wars
and
Rebellions
)
among
many
other
rare
Notions
,
wonderfully
tending
to
the
peace
of
Christendom
,
he
informs
the
World
,
Every
Age
has
its
peculiar
Work
,
has
its
peculiar
Light
;
now
what
is
the
Light
which
God
manifestly
gives
in
in
our
days
?
Plainly
,
the
peculiar
Light
of
this
Generation
,
is
that
discovery
which
the
Lord
has
made
to
his
People
of
the
Mystery
of
Civil
and
Ecclesiastical
Tyranny
.
This
Light
was
fit
to
be
hanged
out
to
the
People
,
when
they
had
murther'd
their
Sovereign
Prince
,
banish't
the
undoubted
Heir
to
the
Crown
,
and
proclaimed
him
a
Traytor
to
his
own
Subjects
.
But
,
alas
!
those
happy
days
are
gone
,
and
those
attempts
of
Liberty
defeated
,
and
the
Nation
is
once
more
relaps't
into
its
Civil
and
Ecclesiastical
Slavery
;
and
that
is
no
proper
season
for
the
Revelation
of
his
Mysteries
.
And
therefore
he
is
not
unwilling
to
forego
the
mighty
advantages
of
these
New
Lights
,
and
is
content
his
Party
should
pretend
to
grant
this
false
Supposition
,
that
by
so
much
seeming
Modesty
they
might
win
upon
their
Superiours
to
requite
them
with
a
real
Indulgence
:
Though
methinks
't
is
neither
wisely
nor
kindly
done
of
him
,
in
this
publick
manner
to
betray
their
secret
thoughts
and
purposes
to
their
most
implacable
Adversaries
.
However
,
I
am
sure
't
is
far
from
being
artificially
contrived
,
that
when
he
design'd
to
act
in
a
disguise
,
he
should
at
the
first
entrance
upon
the
Stage
unmask
himself
to
all
the
Spectators
,
onely
that
they
might
know
him
not
to
be
in
good
earnest
,
nor
the
Person
he
appears
to
be
.
§
.
16.
But
however
,
from
these
thoughts
he
starts
his
Discourse
;
and
though
he
stumble
into
his
Career
,
that
is
no
hindrance
to
the
swiftness
of
his
Course
,
but
away
he
flies
like
Lightning
,
and
is
not
able
to
curb
his
Pen
,
till
it
comes
to
the
end
of
410
Pages
.
For
by
heating
his
Brains
with
this
Introduction
,
he
quickly
fills
his
Fancy
with
an
innumerable
swarm
of
vagrant
fortuitous
and
heedless
Imaginations
,
that
come
fluttering
forth
in
such
a
preposterous
and
impetuous
stream
of
Words
,
that
he
could
scarce
gain
leisure
to
range
them
into
Grammatical
Syntax
.
Every
conceit
that
thrusts
its
self
into
his
thoughts
,
he
pours
out
into
his
Book
:
His
Work
must
be
finish't
in
a
few
hasty
minutes
,
and
at
idle
hours
,
how
then
can
you
reasonably
expect
he
should
have
time
to
weigh
the
strength
and
pertinency
of
his
Arguments
,
or
digest
his
Notions
into
method
or
propriety
of
Speech
?
And
had
I
either
so
much
Patience
,
or
so
little
Employment
as
to
represent
to
your
view
the
short
Contents
of
his
whole
Book
,
how
would
you
bless
your self
at
such
an
undigested
heap
of
Rubbish
,
and
such
an
immethodical
Rhapsody
of
Words
?
Take
a
short
taste
,
and
supply
the
rest
with
your
own
Observation
.
Pag.
2.
Those
who
plead
for
Liberty
of
Conscience
,
are
forced
to
dissemble
in
their
Pretences
.
Pag.
3.
The
design
of
the
Ecclesiastical
Polity
is
to
prove
that
the
Law
of
the
Civil
Magistrate
,
is
the
sole
Rule
of
Religious
Worship
.
Pag.
4.
The
Principles
of
that
Book
are
new
and
uncouth
.
Pag.
5
,
6.
Neither
Church
nor
State
is
concern'd
in
them
.
Pag.
7.
There
is
no
love
lost
between
us
,
as
being
no
Acquaintance
.
Pag.
8
,
9.
Young
Men
are
confident
,
Old
Men
cautious
.
Pag.
10.
I
am
more
a
Philosopher
then
a
Christian
.
Pag.
11.
Rails
at
me
for
railing
at
them
.
Pag.
12.
Engages
to
be
civil
;
and
for
a
taste
of
his
Civility
,
Pag.
13.
charges
me
with
the
height
of
pride
and
boasting
.
Pag.
14.
Many
are
displeased
with
my
scoffings
and
revilings
.
Pag.
15.
The
Nonconformists
will
not
be
jear'd
out
of
the
Profession
of
the
Gospel
.
Pag.
16.
Challenges
all
our
Learned
Men
to
a
Disputation
.
Pag.
17.
Demands
a
personal
Conference
between
W.
B.
and
the
Author
of
The
Friendly
Debate
.
Pag.
18.
Cites
my
Description
of
the
Nonconformists
Preaching
.
Pag.
19
,
20.
What
if
I
am
deceived
.
Pag.
21.
Another
Challenge
to
all
Men
of
Learning
.
Pag.
22.
There
are
Fools
of
all
Parties
.
Should
I
proceed
after
this
manner
to
shew
you
by
what
Tautologies
,
from
what
Topicks
,
and
with
what
Materials
he
has
made
up
his
full
Tale
of
400
Pages
,
you
would
(
so
endless
,
and
yet
withal
so
trifling
are
its
follies
)
pity
that
Man
that
is
condemn'd
to
squander
away
his
Time
and
Parts
in
winnowing
such
an
heap
of
Chaff
,
and
such
a
Mass
of
Impertinencies
.
In
short
,
in
stead
of
spending
a
few
hours
to
examine
the
principal
Parts
and
seeming
Pillars
of
my
whole
Fabrick
,
he
has
onely
hid
and
buried
them
under
Loads
of
Rubbish
;
and
to
clear
that
,
will
be
the
Work
and
Drudgery
of
my
Reply
,
rather
then
to
strengthen
my
own
Foundations
.
And
to
that
purpose
I
will
give
you
a
general
Account
of
the
way
of
his
Writing
,
and
main
Heads
of
his
Arguing
:
which
being
dispatch't
,
there
will
remain
but
a
very
small
pittance
of
pertinent
Matter
for
my
Review
.
§.
17.
1.
In
stead
of
following
the
plain
and
evident
drift
of
my
Discourses
,
he
starts
some
Collateral
Reflection
,
that
was
occasionally
intimated
upon
supposition
of
the
Truth
and
Evidence
of
my
main
Principles
and
direct
Assertions
;
and
this
Chase
he
pursues
with
Noise
and
deep-mouthed
Crys
through
two
or
three
Pages
,
till
he
chance
to
stumble
upon
some
fresh
Proposition
of
the
same
nature
,
and
then
that
is
his
Game
,
and
that
he
follows
with
the
same
empty
Noise
and
Clamour
,
till
some
new
Theme
divert
him
to
a
new
pursuit
;
and
if
he
can
run
it
down
with
a
few
idle
Descants
,
impertinent
Queries
,
insipid
Exclamations
,
abused
Texts
,
and
thread-bare
Apophthegms
,
the
day
is
his
own
;
if
not
,
it
escapes
his
fury
;
he
must
not
lose
his
variety
of
sport
,
by
wasting
too
much
of
his
time
and
spirits
in
the
over-eager
pursuit
of
a
single
prey
.
And
when
he
flies
out
into
these
unruly
Digressions
,
his
Fancy
is
pregnant
,
his
Pen
is
brisk
and
spritely
,
and
he
is
lavish
of
his
Ink
and
Paper
:
But
when
he
returns
towards
the
Track
of
my
Discourse
,
his
Career
checks
,
his
Confidence
abates
,
it
is
not
altogether
so
pert
and
Dogmatical
;
its
Censures
are
not
so
full
of
scorn
and
neglect
,
nor
his
Determinations
so
Magisterial
and
presumptuous
,
but
the
Man
condescends
sometimes
to
the
modesty
of
a
Perhaps
,
and
a
May-be
,
I
fear
,
and
It
seems
.
And
he
usually
stops
his
Course
before
he
comes
to
the
main
issue
of
the
business
;
and
like
a
discreet
and
reserved
Man
,
seems
to
keep
back
the
main
thing
that
he
could
say
;
the
whole
Secret
is
not
to
be
unriddled
at
once
.
No!
the
Reader
must
content
himself
with
a
transient
tast
at
first
,
and
then
feed
his
expectation
with
the
gracious
Promise
of
future
Discoveries
and
Revelations
never
to
be
revealed
.
But
he
has
his
Magazine
of
unanswerable
Arguments
and
Objections
,
that
I
am
confident
we
shall
never
Answer
,
though
for
no
other
reason
then
because
we
shall
never
hear
them
.
You
have
read
the
Memoirs
of
Tom
Coriat
,
whose
custom
it
is
to
enlarge
upon
Toys
and
Trifles
;
He
is
circumstantial
in
his
Remarks
upon
his
Hosts
Beard
,
and
in
his
Description
of
his
Sign-post
,
but
scarce
takes
notice
of
any
thing
great
and
glorious
,
and
passes
by
Princes
Palaces
,
Forts
and
Citadels
,
and
all
the
greatest
Strengths
and
Ornaments
of
Kingdoms
.
And
to
the
same
purpose
has
this
Man
spent
his
Travels
through
my
Book
;
where
he
lights
upon
any
passage
that
is
less
important
in
it self
,
and
more
remote
from
my
main
design
,
he
dwells
and
expatiates
upon
it
with
double
diligence
.
And
so
industrious
is
he
to
collect
the
smallest
and
least
considerable
passages
,
as
if
he
were
resolved
nothing
in
my
Book
should
escape
his
Correction
.
And
how
bravely
does
he
amplifie
upon
Words
and
little
Trifles
!
as
if
he
had
determined
not
to
spare
the
nicest
Errour
to
expose
my
Ignorance
,
but
had
engaged
to
sift
me
with
such
an
exact
and
merciless
disquisition
,
that
rather
then
any
thing
should
escape
him
,
he
would
measure
Atoms
,
and
weigh
Grains
.
But
when
he
approaches
my
main
design
,
how
slightly
does
he
balk
the
weightiest
Reasonings
?
how
nimbly
does
he
frisk
over
the
greatest
Difficulties
?
and
how
dexterously
does
he
beat
beside
the
main
Questions
?
and
if
he
now
and
then
stay
to
glance
at
any
more
enforcing
proof
,
't
is
extraordinary
:
But
some
Arguments
he
winks
at
,
and
some
he
out-faces
;
those
he
confutes
with
a
Pish
,
and
these
with
a
Vapour
,
and
heaps
up
every
where
I
know
not
what
general
Censures
and
Exceptions
,
but
nothing
is
either
proved
or
specified
;
and
he
is
so
admirably
accomplish't
in
all
the
arts
of
tediousness
and
impertinency
,
that
he
can
waste
a
whole
Page
of
Words
to
no
other
purpose
,
§.
18.
2.
One
of
his
choicest
Helps
to
swell
up
the
Bulk
of
his
Answer
,
is
to
break
out
at
every
turn
into
Tragical
Complaints
against
the
tartness
of
my
Invectives
and
Satyrical
Expressions
:
and
this
Topick
he
seems
to
keep
for
a
reserve
upon
all
occasions
;
and
whenever
he
runs
himself
out
of
breath
,
and
out
of
Argument
,
here
he
recovers
his
wind
,
and
recruits
his
forces
;
at
this
Post
his
Pen
always
both
starts
and
stops
his
Career
.
And
he
sallies
forth
so
often
into
this
Complaint
,
that
by
Computation
I
judge
it
fills
up
above
the
fifth
part
of
his
Reply
.
But
all
this
is
no
more
then
Rubbish
,
and
serves
to
no
Nobler
use
then
to
fill
up
void
spaces
,
and
amounts
to
no
higher
purpose
then
impertinent
Talk
.
For
whether
I
have
incurred
this
Censure
,
is
not
to
be
determined
by
any
smartness
of
Expressions
,
but
by
the
Truth
and
Evidence
of
things
:
for
some
tempers
and
principles
there
are
,
that
can
never
be
exposed
with
too
much
sharpness
and
severity
of
stile
;
and
therefore
if
the
tender
Man
,
in
stead
of
declaiming
against
the
unmerciful
Carriage
of
my
Pen
,
had
been
at
leisure
to
write
pertinently
,
he
should
have
proved
it
was
undeserved
:
But
if
Evidence
of
Proof
,
and
Notoriety
of
Fact
,
do
justifie
my
utmost
Charge
,
my
Expression
must
have
come
short
of
my
Theme
,
had
I
arraign'd
such
hateful
Crimes
in
softer
Language
.
A
Man
may
without
offence
represent
Vice
in
its
blackest
Colours
,
and
expose
the
ugliness
of
Pride
and
Insolence
with
the
roughest
and
most
Satyrical
Characters
;
and
for
this
no
stile
can
be
too
churlish
and
vehement
;
and
't
is
no
Cruelty
to
lash
a
naked
Crime
with
Scorpions
and
Whips
of
Steel
:
yet
when
it
puts
on
the
Mask
of
Religion
,
and
gains
its
opportunities
under
the
protection
of
a
tender
Conscience
,
then
we
must
court
it
with
gentle
and
respectful
Language
;
to
discover
the
Imposture
,
is
to
expose
Religion
;
to
inveigh
against
the
foulness
of
the
abuse
,
is
to
rail
at
the
power
of
Godliness
;
to
uncase
the
Hypocrite
,
and
to
wash
off
his
Varnish
and
false
Colours
,
is
to
lay
open
the
Nakedness
of
Piety
to
the
scorn
of
Atheists
and
Worldlings
:
and
therefore
we
must
be
tame
and
patient
,
and
suffer
them
to
debauch
Religion
and
disturb
Government
,
to
affront
Authority
and
trample
upon
Laws
,
to
spread
their
Infection
,
and
broach
their
seditious
Doctrines
,
to
raise
violent
Schisms
and
Factions
in
the
Church
,
and
mislead
the
People
into
a
Rebellious
Reformation
:
and
lastly
,
toss
us
up
and
down
in
Eternal
Dissetlements
,
because
they
Pray
and
Fast
often
,
and
enjoy
Communion
with
God
,
and
attend
upon
his
Ordinances
,
and
love
the
Lord
Jesus
,
and
hate
Antichrist
.
So
that
though
a
Man
may
declaim
against
naked
Villany
with
the
severest
Invectives
,
yet
it
seems
we
must
flatter
Hypocrisie
,
though
it
enhanse
the
foulness
of
the
Crime
,
by
the
falshood
of
its
Pretences
.
And
because
't
is
bold
and
shameless
,
we
must
suffer
it
to
look
Truth
out
of
Countenance
.
'T
is
an
holy
and
a
precise
Man
,
and
it
looks
demurely
,
and
then
what
if
he
be
sawcy
to
his
Superiours
?
what
if
he
scorn
and
trample
upon
his
Betters
?
what
if
he
be
peevish
and
impatient
of
Contradiction
?
what
if
every
Affront
transport
him
into
all
the
Disorders
of
Passion
and
Revenge
?
and
what
if
he
shrowd
Pride
and
Insolence
under
the
covering
of
a
sheepish
Humility
?
We
must
not
presume
to
discern
the
clearest
Symptoms
and
most
palpable
Indications
of
these
Vices
in
such
an
eminent
Professour
,
but
must
wipe
off
all
his
blemishes
with
a
few
soft
and
gentle
Words
:
alas
,
Good
Man
!
they
are
but
the
Infirmities
and
Indiscretions
of
his
Zeal
,
and
the
spots
of
the
best
of
Gods
People
.
Nay
,
what
if
we
should
observe
melting
,
humble
,
broken-hearted
Christians
to
affect
a
demure
and
sanctimonious
Niceness
,
thereby
to
gain
advantage
and
reputation
to
their
black
Designs
?
What
if
they
have
abused
the
most
sacred
Oaths
and
Protestations
,
to
cheat
the
Simple
,
and
betray
the
Innocent
?
What
if
they
pretend
the
instigation
of
the
Spirit
of
God
,
to
Authorize
the
foulness
of
their
Enterprizes
?
What
if
they
make
shew
of
higher
attainments
of
Mortification
,
to
gain
the
handsomer
opportunities
of
wallowing
in
the
most
beastly
and
dishonourable
Impurities
?
What
if
in
their
practices
they
bid
open
defiance
to
all
the
Principles
of
Justice
and
Conscience
;
and
under
pretences
of
holy
Zeal
,
dare
to
act
those
Villanies
at
which
a
Wicked
Man
would
startle
and
recoil
?
We
must
needs
suppose
these
Infirmities
to
be
easily
incident
to
Good
Men
;
and
when
they
break
Oaths
,
rob
Temples
,
and
murther
Kings
,
't
is
but
an
oversight
of
Zeal
;
and
what
sweet
and
precious
Communion
may
they
enjoy
with
God
in
the
midst
of
Murthers
,
Treasons
and
Massacres
?
And
to
describe
their
Wickedness
,
and
to
call
them
Villanies
,
is
reviling
and
intemperate
Language
.
And
thus
can
they
do
their
business
,
as
they
please
,
by
an
ugly
Word
.
Their
Followers
understand
nothing
of
the
Truth
and
Nature
of
things
,
but
are
acted
purely
by
the
Power
of
Words
;
and
judge
of
the
good
or
evil
of
Actions
by
the
Titles
that
their
Masters
give
them
.
And
if
they
will
but
call
a
true
Accusation
a
foul
Slander
,
't
is
no
matter
for
clearing
their
own
Innocence
,
that
is
enough
to
wash
off
any
aspersions
whatsoever
;
and
all
the
Evidence
and
Demonstration
of
Proof
,
is
too
little
to
bear
out
the
Truth
of
the
Indictment
against
the
Authority
of
their
Not
Guilty
.
§
.
19.
The
Truth
is
,
all
things
have
two
Names
as
well
as
two
Handles
,
a
Black
one
that
they
always
fasten
upon
us
,
and
a
White
one
that
they
ever
appropriate
to
themselves
;
and
thus
what
in
them
is
Godly
Zeal
,
is
in
us
Malice
and
Persecution
;
what
in
them
is
sanctified
Wit
,
is
in
us
Prophaneness
and
Scurrility
;
and
what
in
them
is
Tenderness
of
Conscience
,
is
in
us
Superstition
.
When
they
are
peevish
and
censorious
,
they
are
onely
offended
and
scandalized
;
and
when
they
are
cruel
and
unmerciful
to
dissenting
Brethren
,
they
are
then
zealous
for
God
and
his
Truth
.
But
do
we
expose
the
Follies
of
their
Divinity
with
any
briskness
of
Reason
?
that
is
Arrogance
.
Do
we
upbraid
the
Impostures
of
their
Superstition
with
any
sharpness
of
Wit
?
that
is
Prophaneness
.
Do
we
demonstrate
any
of
their
Notions
of
Practical
Godliness
to
be
giddy
and
unwarrantable
Conceits
?
that
is
to
blaspheme
the
Influences
of
the
Divine
Spirit
.
Do
we
but
press
People
to
an
Imitation
of
the
Life
of
Christ
?
that
is
enough
to
brand
us
for
Socinians
.
Do
we
urge
the
absolute
necessity
of
Good
Works
,
or
an
Holy
Life
,
(
for
that
is
the
same
thing
)
as
an
indispensable
Condition
of
our
acceptance
with
God
?
what
can
we
be
but
Papists
?
And
do
we
assert
the
practice
of
Morality
to
be
the
great
and
most
essential
Design
of
Religion
?
we
are
Heathen
Philosophers
,
and
preach
Plato
and
Seneca
,
and
our selves
,
but
not
Iesus
Christ
.
And
thus
can
they
with
ease
countermine
all
our
Endeavours
,
to
disabuse
the
People
by
a
few
odious
Names
,
and
blast
and
deform
the
most
rational
Discourses
,
onely
by
crying
out
Railings
,
Revilings
,
Scoffings
,
despightful
Reproaches
,
Sarcasms
,
scornful
contemptuous
Expressions
,
false
Criminations
.
But
if
to
rail
be
to
assault
with
foul
Language
and
reproachful
Nick-names
,
in
stead
of
true
Wit
and
Reason
,
what
think
they
of
themselves
,
who
when
they
are
demanded
to
give
a
Rational
Account
of
their
Outrage
against
the
Government
,
and
Discipline
of
our
Church
,
onely
inveigh
against
it
in
rude
and
unmannerly
Phrases
,
and
manage
the
Quarrel
by
calling
Names
?
and
in
stead
of
propounding
modest
Exceptions
,
stuff
their
Pamphlets
with
boisterous
Words
and
unclean
Invectives
,
and
familiarly
salute
us
with
the
cleanly
Titles
of
Locusts
of
the
Bottomless
Pit
,
The
Limbs
of
Antichrist
,
Baal's
Priests
,
Romish
Wolves
and
Foxes
,
Belzebub
of
Canterbury
,
Antichristian
Beasts
,
Bishops
of
the
Devil
;
with
innumerable
others
of
the
same
generous
strain
.
In
this
sort
of
Eloquence
our
Adversaries
have
ever
been
the
most
able
and
most
accomplish't
Oratours
in
the
World
.
How
infinitely
have
they
excelled
all
the
Wits
of
former
Ages
in
this
Noble
,
but
neglected
Art
?
and
with
what
success
have
they
improved
and
cultivated
this
Field
from
the
good
days
of
Queen
Elizabeth
down
to
our
own
?
No
Age
nor
Nation
in
the
World
can
vie
with
ours
for
these
Beauties
of
Stile
and
Embellishments
of
Speech
.
And
I
could
name
a
Friend
of
his
and
mine
that
abounds
as
much
with
these
Flowers
as
the
bravest
Oratour
of
the
Party
:
but
I
suppose
I
need
not
recal
to
his
memory
some
Sermons
as
plentifully
adorn'd
with
these
foul-mouthed
Flourishes
,
as
any
Pamphlets
of
the
rudest
Zealot
in
the
pack
.
Let
them
discover
any
such
uncleannesses
in
my
Book
,
and
then
let
them
impose
any
Penance
,
and
I
will
promise
to
undergo
it
,
though
it
were
to
write
a
Panegyrick
in
praise
of
the
Good
Nature
of
the
Presbyterians
,
and
the
Sincerity
of
the
Independents
.
But
,
alas
!
they
will
never
descry
any
thing
there
like
foul
Language
,
unless
cleanly
words
may
be
defiled
by
expressing
foul
things
.
'T
is
not
any
bitterness
of
expression
that
afflicts
them
,
but
the
sharpness
of
Truth
,
and
that
is
a
biting
thing
indeed
.
They
are
gaul'd
with
the
Evidence
of
Conviction
,
and
whilst
I
rub
their
sore
(
and
therefore
tender
)
Consciences
,
that
and
onely
that
makes
them
fret
with
such
impatience
at
the
Liberty
of
my
Reproof
.
But
to
dispatch
:
You
(
Sir
)
are
privy
to
the
secrets
of
my
Soul
,
and
can
bear
testimony
to
the
integrity
of
my
Intentions
:
How
oft
have
I
discoursed
to
you
,
that
as
deeply
as
I
adore
our
blessed
Saviour
upon
the
score
both
of
his
being
the
Son
of
God
,
and
the
Redeemer
of
the
World
,
yet
methinks
my
Devotion
is
never
more
passionate
and
transporting
,
then
when
it
muses
upon
the
Goodness
of
his
Laws
:
Laws
so
excellent
,
that
their
own
Goodness
might
be
their
own
Eternal
Obligation
:
Laws
becoming
the
Wisdom
of
God
,
and
agreeable
to
the
Reason
of
Man
:
that
purifie
our
Minds
,
refine
our
Natures
,
and
perfect
our
Understandings
:
Laws
that
bind
us
to
the
Heavenly
Pleasures
of
Love
,
Innocence
and
Charity
;
that
restrain
every
thing
that
disturbs
the
quiet
of
the
World
,
and
the
peace
of
Society
,
and
that
command
nothing
but
what
is
useful
and
rational
,
and
conducive
to
the
happiness
of
Mankind
:
Laws
of
Meekness
and
Justice
,
Mercy
and
Patience
,
Contentedness
and
Pity
,
Kindness
,
Obedience
and
Humility
.
And
now
if
the
Gospel
be
an
Institution
so
pregnant
with
Vertue
,
and
Wisdom
and
Holiness
,
how
can
any
Man
that
is
tender
of
his
Saviours
Reputation
,
tamely
suffer
these
brain-sick
People
to
debauch
the
Divine
Wisdom
of
his
Religion
with
childish
and
trifling
Follies
?
And
to
represent
the
design
of
Christianity
in
so
odde
a
guise
,
as
to
suit
it
chiefly
to
the
Conceptions
of
Children
,
and
inclinations
of
old
Women
,
and
make
it
most
agreeable
to
weak
Reasons
,
soft
Spirits
,
and
little
Understandings
?
And
how
can
any
Man
that
is
enamour'd
of
the
Beauty
of
real
Goodness
,
think
any
Satyrs
too
rough
for
such
bold
Impostors
,
as
make
it
a
Mask
for
Pharisaick
Hypocrisie
,
and
stave
off
their
Proselytes
from
the
practice
of
real
Righteousness
,
by
amusing
their
little
Understandings
with
trifling
and
unprofitable
Gayeties
?
That
employ
a
seeming
Godliness
to
supplant
all
that
is
real
,
and
oppose
all
the
great
ends
and
designs
of
Religion
,
under
more
gorgeous
Pretences
to
advance
them
;
and
are
not
onely
content
to
exchange
the
Reality
and
Substance
of
true
Goodness
for
its
Varnish
and
Colours
,
but
have
been
so
untoward
as
to
contrive
a
seeming
and
hypocritical
Sanctity
,
that
does
not
more
counterfeit
then
oppose
true
Holiness
:
in
brief
,
choaking
all
the
most
beautiful
Graces
of
Christianity
,
by
over-running
them
with
rank
and
noisom
Impostures
.
Now
if
these
things
are
so
,
who
can
charge
the
utmost
severity
of
Expression
with
intemperance
of
Speech
?
And
that
they
are
so
,
if
I
have
not
sufficiently
proved
it
already
,
I
shall
have
occasion
to
enforce
its
Evidence
by
some
too
clear
and
convictive
Proofs
in
the
sequel
of
this
Discourse
.
And
therefore
't
is
but
a
vain
thing
to
make
loud
and
tragical
Complaints
of
railing
and
intemperate
Speeches
,
unless
they
had
first
discover'd
that
there
is
not
truth
enough
in
my
Accusations
to
warrant
the
sharpest
and
most
vehement
Expressions
.
I
have
not
thrown
out
hard
words
at
all
adventure
,
nor
confuted
the
Cause
by
giving
bad
Language
,
(
as
't
is
some
Mens
custom
to
stick
an
Odious
Name
upon
an
Adversary
,
and
then
he
is
baffled
:
)
No
,
I
first
endeavoured
to
convict
them
by
Evidence
of
Reason
,
and
after
that
to
reprove
their
Errour
;
and
if
they
resolved
to
continue
obstinate
,
to
upbraid
their
peevishness
with
some
sharpness
of
Expression
.
And
if
Men
will
not
distinguish
between
Railing
and
sharp
Reproofs
,
there
is
no
remedy
but
the
best
and
wisest
Persons
of
all
Ages
must
pass
for
the
greatest
Railers
.
And
so
far
am
I
from
recanting
my
severity
towards
them
,
that
I
am
rather
tempted
to
applaud
it
by
the
glorious
Examples
of
the
greatest
Wits
of
our
Nation
,
King
Iames
,
Archbishop
Whitgift
,
Archbishop
Bancroft
,
Bishop
Andrews
,
Bishop
Bilson
,
Bishop
Mountagne
,
Bishop
Bramhall
,
Sir
Walter
Rawleigh
,
Lord
Bacon
,
&c.
And
what
can
you
imagine
more
hateful
to
such
wise
Men
as
these
,
then
to
see
mean
People
borrow
the
Face
of
Religion
to
make
them
bold
and
impudent
against
Government
?
In
short
,
I
could
name
some
Persons
so
vile
and
abominable
,
that
't
is
not
in
the
power
of
Slander
to
abuse
them
;
and
there
is
a
Faction
of
Saints
in
the
World
,
whose
Villanies
and
Falshoods
and
Perjuries
are
so
utterly
destitute
of
excuse
or
palliation
,
that
no
History
of
any
Age
or
Nation
can
afford
us
the
like
impudent
and
execrable
Examples
of
Baseness
and
Hypocrisie
.
And
therefore
let
not
the
living
man
complain
,
&c.
§.
20.
3.
Another
pregnant
and
serviceable
Topick
of
Argumentation
,
is
to
load
his
Adversary
with
Consequences
of
Atheism
,
Popery
,
and
Mahumetanism
;
though
,
for
any
Reason
I
have
given
him
,
he
might
as
plausibly
have
charged
me
of
Magick
or
Necromancy
,
or
(
what
perhaps
may
seem
more
monstrous
)
of
Fanaticism
.
But
this
is
one
of
the
most
elegant
Idiotisms
of
their
Language
,
and
most
powerful
Figures
of
their
Logick
;
whatsoever
they
touch
is
immediately
turn'd
into
Atheism
;
they
can
wring
this
Conclusion
out
of
all
Premises
,
as
they
can
draw
some
Doctrines
out
of
all
Texts
.
'T
is
an
odious
Inference
,
and
then
't
is
no
matter
for
its
Truth
and
Coherence
;
a
wide
Mouth
and
a
bold
Face
shall
make
good
the
Charge
;
and
what
they
want
of
Rational
Deduction
,
is
easily
supplyed
by
Noise
and
Confidence
.
Their
Followers
(
they
know
)
never
examine
things
by
the
Rules
of
Reason
and
Discourse
;
put
but
an
ugly
Consequence
into
their
Mouths
,
and
they
swallow
it
with
a
glibber
satisfaction
then
the
purest
and
most
refined
Reasonings
,
and
peremptorily
conclude
you
guilty
of
all
the
horrid
Tenets
and
Assertions
that
their
Leaders
will
throw
upon
you
.
And
there
lies
all
their
strength
,
in
the
Ignorance
and
Credulity
of
the
Multitude
:
Instances
of
this
nature
are
innumerable
,
their
great
Anak
of
Disputation
I.
O.
(
to
mention
no
more
)
never
commenced
a
Dispute
against
any
Perswasion
,
but
he
immediately
brought
the
Controversie
to
this
issue
.
He
cannot
Arraign
the
Lords
Prayer
it self
,
but
Atheism
and
Blasphemy
must
into
the
Indictment
,
The
asserting
that
Form
of
Words
(
says
he
)
confirms
many
in
their
Atheistical
Blaspheming
of
the
Holy
Spirit
of
God
,
and
his
Grace
,
in
the
Prayers
of
his
People
.
And
when
some
Learned
Men
of
the
Church
of
England
publish't
the
Biblia
Polyglotta
,
the
chief
Contriver
of
that
Noble
Work
writes
some
Prolegomena
suitable
to
the
nature
and
design
of
the
Undertaking
;
especially
to
defend
and
assert
the
Certainty
,
Integrity
and
Divine
Authority
of
the
Original
Texts
:
but
among
other
Discourses
,
(
he
happens
to
assert
the
Novelty
of
the
Hebrew
Punctation
,
(
an
Opinion
own'd
by
the
concurrent
suffrage
of
almost
all
the
best
skill'd
in
the
Hebrew
and
Oriental
Learning
)
and
to
acknowledge
various
Readings
in
the
Original
Text
;
and
lastly
,
to
prove
that
to
be
no
way
prejudicial
to
their
Purity
and
Integrity
.
Now
with
what
outragious
Declamations
does
I.
O.
set
upon
these
harmless
Assertions
?
and
with
what
foul-mouthed
Crys
and
Consequences
does
he
pursue
them
?
and
what
an
horrid
Noise
do
we
hear
of
Atheism
,
Atheism
,
Atheism
?
We
are
told
of
a
new
Plot
or
design
amongst
Protestants
after
they
are
come
out
of
Rome
,
's
Considerator
con●id
.
pag.
1.
a
design
which
they
dare
not
publickly
own
,
p.
329.
The
Leprosie
of
Papists
crying
down
the
Original
Texts
,
is
broken
forth
among
Protestants
,
with
what
design
,
to
what
end
or
purpose
,
he
knows
not
,
God
knows
,
and
the
day
will
manifest
,
Epist.
p.
14.
That
this
design
is
own'd
in
the
Prolegomena
to
the
Bible
,
and
in
the
Appendix
;
that
they
Print
the
Original
and
defame
it
,
gathering
up
Translations
of
all
sorts
,
and
setting
them
up
in
competition
with
it
,
Epist.
p.
9.
That
they
take
away
all
certainty
in
and
about
sacred
Truth
,
Epist.
p.
25.
That
there
is
nothing
left
unto
men
,
but
to
chuse
whether
they
will
turn
Papists
or
Atheists
,
Epist.
p.
9.
That
there
are
gross
Corruptions
befaln
the
Originals
,
which
by
the
help
of
Old
Translations
,
and
by
Conjectures
,
may
be
found
out
and
corrected
,
p.
205.
As
pernicious
a
Principle
as
ever
was
fixed
upon
since
the
Foundation
of
the
Church
of
Christ
,
Epist.
p.
21.
That
it
is
the
Foundation
of
Mahumetanism
,
the
chiefest
and
principal
prop
of
Popery
,
the
onely
pretence
of
Fanatical
Antiscripturists
,
and
the
root
of
much
hidden
Atheism
in
the
World
,
p.
147.
That
he
fears
,
The
pretended
infallible
Iudge
,
or
the
depth
of
Atheism
lies
at
the
door
of
these
Considerations
,
p.
161.
That
they
are
enough
to
frighten
unstable
Souls
into
the
arms
of
an
infallible
Guide
,
p.
169.
That
(
setting
aside
two
Theses
)
there
is
no
Opinion
ventilated
among
Christians
,
tending
to
the
depression
of
the
Worth
,
and
impairing
the
Esteem
of
the
Hebrew
Copies
,
which
is
not
directly
,
or
by
just
consequence
own'd
in
these
Prolegomena
,
p.
205.
All
these
black
Charges
must
be
set
off
with
Shrieks
and
Tragical
Exclamations
of
dreadful
distemper
which
may
well
prove
mortal
to
the
truth
of
the
Scripture
,
p.
314.
Of
horrible
and
outragious
Violence
offer'd
to
the
sacred
Verity
,
p.
315.
That
men
take
upon
them
to
correct
the
Scripture
,
p.
344.
To
correct
the
Word
of
God
,
p.
180.
And
all
these
prodigious
and
unparallel'd
Reproaches
he
is
not
ashamed
to
pour
forth
with
a
profession
of
all
Christian
candour
and
moderation
of
spirit
,
p.
151.
'T
is
a
wide
and
frightful
Gulf
that
lies
between
his
Adversaries
Premises
and
his
own
Conclusions
;
but
yet
,
so
well
is
his
Confidence
mounted
,
that
cannot
scare
him
from
often
leaping
it
:
'T
is
the
way
and
spirit
of
the
Man
,
and
he
does
it
by
custom
and
by
instinct
:
Nothing
more
frequent
and
more
familiar
in
all
his
Writings
,
then
these
horrid
Consequences
in
behalf
of
Papists
,
Atheists
,
Antiscripturists
and
Mahumetans
.
And
I
could
produce
out
of
a
certain
Author
,
(
that
may
be
guessed
at
)
a
large
Catalogue
of
the
same
odious
Inferences
charged
upon
any
Man
that
can
be
so
blind
or
so
prophane
as
but
to
doubt
whether
the
success
of
the
Rump
Parliament
,
the
Murther
of
the
late
King
,
the
defeat
of
his
present
Majesty
at
Worcester
,
were
not
special
and
extraordinary
Projects
of
Divine
Providence
for
carrying
on
the
Kingdom
of
the
Lord
Christ
.
But
I
will
not
be
too
unmerciful
,
though
such
dirty
and
dishonest
Arts
can
never
be
exposed
with
too
much
severity
.
However
,
provided
for
the
future
they
will
take
warning
to
forbear
such
black
practices
,
from
me
they
shall
hear
no
more
of
them
:
but
if
they
will
not
,
let
them
thank
themselves
for
what
may
follow
;
for
we
must
not
suffer
them
to
abuse
the
people
with
such
coarse
and
wretched
Juglings
.
§.
21.
4.
Another
way
of
trifling
,
is
upon
every
occasion
to
drop
in
some
Learned
Shreds
of
Latin
,
and
Scholar-like
Sayings
of
ancient
Poets
and
Philosophers
.
And
had
they
been
collected
out
of
their
Original
Authors
,
what
a
notable
Proof
had
he
given
the
World
of
his
Encyclopediacal
Reading
?
However
,
methinks
't
is
pretty
to
observe
with
what
neatness
of
fancy
he
sets
off
his
own
confused
and
indigested
Rubbish
,
by
besprinkling
it
with
these
little
Fragments
of
Wit
and
Poetry
,
as
in
some
places
you
have
seen
them
adorn
their
Mud-walls
with
bits
of
any
thing
that
shines
and
glisters
.
But
though
this
trifling
Artifice
might
have
passed
for
Wit
and
Learning
in
the
days
of
Queen
Elizabeth
,
and
may
now
perhaps
dazzle
and
amuse
unlearned
People
;
yet
to
Men
of
Learning
,
Reading
and
Ingenuity
,
(
to
whom
our
Author
writes
)
their
Vulgar
Use
has
sullied
their
Lustre
,
and
abated
their
Value
:
so
common
are
they
in
Modern
Controversies
to
the
same
or
the
like
purposes
of
Wit
;
and
so
few
do
I
meet
with
in
our
Author
,
that
are
not
scatter'd
up
and
down
in
the
Polemick
Rancounters
of
I.
O.
(
and
indeed
he
seems
wonderfully
conversant
in
the
Writings
of
that
Learned
Man
,
not
onely
by
his
See-saws
,
but
his
Stile
,
his
Phrases
,
and
his
Arguments
:
)
so
that
whatsoever
shew
of
Learning
these
pedantick
Impertinences
may
make
among
the
Dames
and
the
Prentices
,
yet
(
I
say
)
to
his
Men
of
Reading
that
can
trace
him
,
they
will
bring
him
under
suspicion
of
filching
other
Mens
Wit
;
so
little
will
they
add
to
the
Reputation
of
his
own
.
Nay
,
such
a
Magazine
is
there
of
these
Weapons
in
the
Polyanthea
,
that
they
will
not
so
much
as
tempt
the
wonder
of
School-boys
,
that
are
familiarly
furnish't
with
choice
and
variety
of
them
out
of
the
Original
and
Classical
Books
themselves
;
and
therefore
to
them
and
to
our
Author
I
shall
leave
these
Learned
Trifles
,
and
yield
the
Victory
at
these
Childish
Follies
.
And
whereas
pag.
8
,
9.
he
bobs
my
Confidence
with
a
Trite
and
Reverend
Apophthegm
out
of
old
Aristotle
,
That
Bearded
Men
are
cautious
,
but
Beardless
Boys
are
confident
,
should
I
nick
him
with
a
Repartee
of
as
grave
a
Saying
out
of
as
grave
an
Author
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ignorance
is
bold
and
peremptory
,
whilst
Knowledge
is
modest
and
distrustful
;
and
then
gloss
and
expatiate
upon
my
Theme
as
solemnly
as
he
has
done
upon
his
,
would
not
this
(
think
you
)
wonderfully
edifie
the
Reader
,
and
determine
the
Controversie
?
And
to
conclude
,
can
you
forbear
to
smile
when
you
hear
a
Grave
Divine
,
and
one
that
writes
himself
D.
D.
defie
all
Men
of
Learning
,
Reading
and
Ingenuity
,
to
cap
Verses
?
for
in
truth
this
pelting
Sentences
is
scarce
a
more
manly
or
a
more
Scholastick
Exercise
,
then
that
Olympick
Sport
of
Country-Schools
.
§
.
25.
Another
little
Stratagem
he
often
suggests
to
defeat
Arguments
and
delude
the
People
,
is
to
ascribe
all
the
Appearances
of
Reason
that
seem
to
sparkle
in
my
Discourse
,
to
the
Elegance
of
its
Stile
and
its
Composure
:
for
he
is
willing
to
allow
it
all
the
Perfections
of
Beauty
,
so
it
may
but
want
strength
and
sinews
,
and
let
it
be
any
thing
,
if
it
be
not
rational
;
and
then
how
smoothly
does
this
Censure
pass
among
the
People
,
who
make
the
same
Judgment
of
Reason
as
they
do
of
Gospel-Preaching
,
and
value
it
by
its
dullness
and
want
of
Fancy
?
So
that
if
we
set
off
the
severest
Reasonings
with
any
gloss
and
Ornament
of
Speech
,
they
are
taught
to
call
it
Juvenile
Rhetorick
and
Declamation
;
and
we
can
never
make
them
understand
or
(
what
is
more
difficult
)
acknowledge
the
reasonableness
of
any
Discourse
,
if
we
set
down
our
Thoughts
in
any
other
Scheme
of
Expression
beside
Syllogisms
in
Barbara
;
otherwise
if
we
write
with
all
the
Power
and
Demonstration
of
Reason
,
't
is
but
calling
it
a
Rhetorical
Declamation
,
and
then
't
is
cashier'd
and
slighted
.
But
as
for
my
own
way
of
Writing
,
I
confess
Men
of
greater
Fancies
would
have
discoursed
of
my
subject
with
more
quickness
of
Wit
,
and
Men
of
better
Judgments
with
more
closeness
of
Reason
:
but
I
have
followed
the
humour
of
my
own
Genius
;
and
have
so
endeavour'd
to
be
rational
,
as
not
to
be
flat
;
and
so
to
be
fanciful
,
as
not
to
be
impertinent
;
not
leaving
the
Coherence
of
my
Matter
to
run
after
a
witty
Conceit
,
nor
so
stubbornly
avoiding
all
Ornament
of
Speech
,
as
not
to
cloath
my
Matter
in
some
Elegancy
of
Expression
:
And
as
I
have
not
used
Resemblances
in
stead
of
Arguments
,
(
though
I
know
who
has
)
so
neither
have
I
refused
to
set
off
Arguments
with
Allusions
;
but
have
ventur'd
sometimes
to
express
them
by
borrowed
and
allusive
terms
,
where
it
might
be
done
without
hazarding
the
strength
or
the
perspicuity
of
the
Discourse
.
I
have
no
where
played
with
Phrases
,
nor
argued
from
Metaphors
and
Similitudes
;
and
if
any
of
my
Words
may
happen
to
be
fine
,
they
are
none
of
them
empty
;
and
the
most
pompous
and
lofty
Expressions
contain
under
them
Notion
,
and
Thing
enough
to
fill
out
their
Sense
,
and
warrant
their
Truth
.
A
multitude
of
Evil
Touches
,
and
less
important
Intimations
,
I
must
both
forgive
and
omit
,
as
well
to
avoid
the
suspicion
of
being
too
unmerciful
,
as
the
inconvenience
of
being
too
tedious
:
Nay
,
to
what
a
Voluminous
Bulk
must
I
swell
,
should
I
specifie
all
the
more
weighty
and
unexcusable
Miscarriages
,
and
reckon
up
all
his
palpable
Untruths
,
affected
Calumnies
,
labour'd
Falsifications
,
studied
Mis-understandings
,
shameless
Impertinencies
,
ridiculous
Evasions
,
numberless
Tautologies
,
and
infinite
Repetitions
?
together
with
his
frequent
Challenges
,
Appeals
to
Heaven
and
the
Day
of
Judgment
,
denouncing
Woes
,
and
letting
flie
Threatnings
of
the
Divine
Wrath
and
Vengeance
,
with
innumerable
other
Tricks
of
shuffling
and
bold
impertinency
.
In
short
,
when
I
first
perused
this
Reply
,
(
if
I
may
give
it
so
fair
a
Name
)
I
ran
it
over
with
equal
Wonder
and
Satisfaction
;
with
Wonder
at
the
boldness
of
the
Man
,
that
blush't
not
to
impose
upon
the
Publick
,
as
well
as
upon
my self
,
with
such
an
heap
of
foul
and
notorious
Falsifications
:
With
Satisfaction
,
when
I
consider'd
whoever
undertakes
to
contradict
the
evidence
of
that
Truth
I
had
pleaded
for
,
must
first
do
violence
both
to
his
Reason
and
to
his
Conscience
,
(
for
you
will
meet
with
some
Forgeries
so
palpable
,
that
Inadvertency
can
never
excuse
them
:
)
And
it
confirm'd
me
in
the
Reasonableness
of
my
Opinion
,
when
I
saw
Men
were
forced
to
pervert
and
falsifie
its
plain
meaning
,
before
they
could
pretend
its
Confutation
.
Prodigious
Instances
of
this
kind
you
will
meet
with
in
the
sequel
of
this
Discourse
,
when
I
proceed
to
more
particular
Remarks
;
to
which
Work
't
is
high
time
to
address
my self
.
And
I
shall
first
begin
with
his
Review
of
my
Preface
.
CHAP.
II.
The
Contents
.
THe
Vanity
of
our
Authors
Pretence
of
the
Reluctancy
of
his
Writing
.
The
Arrogance
of
his
Boast
of
making
Books
at
Idle
Hours
.
The
Vanity
of
their
Way
of
Preaching
.
Our
Author
challenged
to
justifie
the
Sermons
of
J.
O.
His
Seditious
Way
of
Preaching
.
A
Character
of
the
Pedling
Theologues
and
Preachers
among
the
Nonconformists
.
Their
main
Artifice
lies
in
tampering
with
the
Female
Sex
.
The
Learning
of
the
Episcopal
Clergy
vindicated
from
the
insolent
Censure
of
J.
O.
The
silliness
of
his
own
solid
and
profound
Divinity
.
The
Divines
of
the
Church
of
England
vindicated
from
our
Authors
malicious
Suggestions
.
The
unjust
Grounds
of
his
and
his
Brethrens
Slanders
and
Calumnies
discovered
.
Their
Way
of
blasting
their
Adversaries
with
oblique
and
ugly
Insinuations
.
Our
Authors
Disingenuity
in
attempting
to
defame
me
upon
occasion
of
my
Satyr
against
Atheism
.
My
Remark
upon
our
Saviours
behaviour
in
the
Temple
,
vindicated
against
his
Charge
of
Irreverence
.
And
proved
,
That
it
was
out
of
the
Court
of
the
Gentiles
,
not
of
the
Jews
,
that
he
whipt
the
Buyers
and
Sellers
.
Our
Authors
shift
to
discharge
themselves
of
the
Friendly
Debate
.
His
confident
way
of
trifling
in
answering
Arguments
with
May-be's
.
What
mischief
those
Men
do
to
Religion
,
by
feeding
People
with
their
Nonsense
and
empty
Phrases
.
The
Cowardise
of
their
Demands
of
Personal
Conferences
.
The
Insolence
and
Impertinency
of
our
Authors
Suggestion
against
the
Immorality
of
our
Clergy
.
The
onely
Crimes
we
charge
them
with
,
are
such
as
they
esteem
Gospel-Mysteries
.
The
Vanity
of
our
Authors
Comparison
between
the
Friendly
Debate
,
and
the
Comedies
of
Aristophanes
.
Socrates
no
Independent
.
The
Pride
and
Hypocrisie
of
the
Nonconformists
Confessions
in
their
Prayers
.
This
discovered
by
their
appropriating
to
themselves
all
the
Titles
of
Godliness
,
upon
the
score
of
this
counterfeit
Humility
.
Their
Arrogance
particularly
proved
out
of
the
Writings
of
J.
O.
I
reproach
them
not
with
the
deep
sense
of
their
sins
,
but
with
their
irksom
dissimulation
.
Our
Authors
excuse
,
that
their
Confessions
have
chiefly
a
respect
to
the
pravity
of
their
Natures
,
exploded
.
The
Precedents
of
St.
Paul
,
Ezra
,
Daniel
and
David
,
unduly
alledged
by
our
Author
.
The
utter
unacquaintance
with
the
deceitfulness
of
my
own
Heart
,
confessed
.
'T
is
presumption
for
an
habitual
sinner
to
expect
the
pardon
of
his
sins
.
The
pretence
of
Ministers
being
the
Mouths
of
the
Congregation
,
cashier'd
.
The
sad
Influence
that
their
Prodigal
Confessions
have
upon
the
Lives
of
their
Followers
.
§
.
1.
THe
first
considerable
passage
we
meet
with
,
after
his
first
unfortunate
sally
,
(
of
which
you
have
heard
already
)
is
the
Account
he
gives
us
of
his
Humour
and
his
Undertaking
,
how
he
prevail'd
with
himself
,
much
against
his
Inclinations
,
to
spend
a
few
hours
in
the
Examination
of
the
principal
parts
and
seeming
Pillars
of
my
whole
Fabrick
.
I
shall
not
mind
him
of
the
uncouthness
of
his
Language
,
(
though
if
it
were
consider'd
,
it
will
be
found
that
to
examine
a
Pillar
,
is
scarce
more
proper
English
then
to
explicate
a
Post
)
but
shall
onely
observe
,
that
some
Men
are
so
accustomed
to
Hypocrisie
,
that
they
dissemble
when
they
least
design
it
;
and
this
trifling
Pretence
is
now
grown
so
familiar
with
this
trifling
Man
,
that
it
thrusts
its
self
in
of
course
,
and
challenges
a
place
in
all
his
Writings
by
the
right
and
title
of
Prescription
;
and
though
he
has
served
himself
so
often
of
it
in
all
his
former
Squabbles
,
yet
he
can
no
more
forbear
to
mention
this
Apology
,
then
he
can
to
need
it
.
But
methinks
't
is
strange
this
cold
and
watry
Elf
should
survive
thus
long
out
of
its
proper
Element
;
and
had
it
been
a
Salamander
born
,
it
could
not
have
better
endured
the
heats
of
Contention
:
And
yet
methinks
't
is
more
prodigious
still
,
that
a
Man
should
do
perpetual
violence
to
the
most
puissant
bent
of
his
own
Inclinations
,
and
for
ever
doom
himself
to
irksom
and
unpleasant
Employments
.
Had
he
been
possest
by
the
Spirit
of
Scribbling
and
Contention
,
he
could
not
have
been
more
pragmatical
in
his
medlings
with
other
Mens
Writings
,
then
he
has
ever
been
,
without
any
other
provocation
then
that
of
his
own
petulant
Humour
.
And
is
it
not
pleasant
to
see
him
excuse
himself
of
unkindness
to
his
own
temper
,
by
forcing
it
to
such
unagreeable
Undertakings
,
when
he
is
the
known
and
common
Barreter
of
the
Age
he
lives
in
?
He
falls
foul
upon
every
Book
he
meets
with
;
and
there
is
scarce
an
Author
that
can
escape
the
disgrace
of
his
publick
Censure
and
Correction
;
and
what
Motto
could
have
better
suited
him
,
then
that
wherewith
he
has
flourish't
and
adorned
his
Title
Page
,
Sed
sumpsimus
Arma
?
'T
is
pity
he
should
have
borrowed
a
Bush
so
proper
to
his
purpose
from
another
Mans
Door
.
But
had
this
Mighty
Hero
sought
opportunities
of
Chivalry
abroad
,
and
ranged
the
World
in
quest
of
Adventures
,
(
though
all
places
were
still
as
full
of
Giants
and
Enchantments
as
they
were
in
the
Age
of
Barbarism
and
Romances
)
he
could
not
have
encounter'd
more
Difficulties
and
Exploits
then
he
has
engaged
upon
at
home
.
And
if
he
have
forced
himself
upon
this
trouble
with
reluctancy
and
violence
to
his
Humour
,
what
havock
had
he
made
,
had
his
Stars
destined
him
to
this
Heroick
Employment
?
How
might
he
have
scowr'd
the
World
,
as
once
Theseus
did
?
How
might
his
Immortal
Pen
have
clear'd
the
Age
of
the
pest
of
Writers
,
as
Herc'
les
Club
did
Greece
of
Thieves
and
Robbers
?
He
might
ere
this
time
have
ransackt
and
confuted
all
the
Libraries
in
Europe
,
and
out-done
the
Goths
and
Vandals
in
the
Destruction
of
Books
.
But
length
of
time
and
continual
use
have
worn
this
counterfeit
pretence
so
lamentably
thin
,
that
in
stead
of
shrowding
his
Vanity
,
it
onely
serves
to
betray
and
discover
it
;
and
therefore
hereafter
I
would
advise
him
,
either
to
write
less
,
or
to
write
with
less
regret
,
and
not
to
imagine
the
World
so
silly
,
as
to
be
perswaded
that
a
Man
,
that
has
such
an
Antipathy
to
Writing
as
he
pretends
,
should
be
so
prodigal
of
his
Ink
as
he
is
.
But
the
truth
is
,
Men
that
have
the
Itch
,
as
they
are
ashamed
to
own
it
,
so
they
cannot
forbear
upon
all
occasions
to
discover
it
.
But
however
,
this
Book
,
as
he
informs
us
,
was
finished
and
dictated
at
a
few
Idle
Hours
.
I
beseech
you
,
Good
Sir
,
will
this
Mans
bashfulness
never
leave
him
?
Will
he
suffer
his
youthful
shamefacedness
to
overwhelm
him
in
his
old
Age
?
Did
you
ever
read
a
greater
strain
of
Modesty
and
Humility
?
What
a
mean
Opinion
has
this
Weak
Nothing
of
his
Parts
and
Learning
,
that
can
think
the
rash
and
immature
Products
of
his
Idle
Hours
,
fit
to
present
,
if
not
to
oblige
the
Publick
?
With
what
want
of
Confidence
does
he
presume
upon
the
World
,
to
expect
its
acceptance
of
all
his
crude
and
undigested
Thoughts
?
And
't
is
no
boldness
in
him
to
thrust
upon
the
Publick
View
every
rash
and
precipitate
Conceit
that
thrusts
it self
upon
his
wandring
Fancy
.
But
this
Man
does
not
always
consider
what
he
says
;
he
has
contracted
acquaintance
with
certain
Schemes
of
Speech
,
that
stand
always
ready
at
his
service
,
and
he
brags
and
dissembles
by
rote
;
and
this
Vaunt
of
the
Vigour
and
Pregnancy
of
his
Wit
,
is
as
familiar
with
him
in
all
his
Writings
,
as
the
excuse
of
his
Reluctancy
;
and
he
scarce
ever
Pen'd
or
Publish't
any
thing
,
but
with
mighty
speed
and
mighty
remorse
.
But
this
Information
he
might
well
enough
have
spared
;
his
imperfect
and
unlick't
Notions
are
themselves
evidence
enough
of
their
own
over-hasty
Birth
and
Conception
;
and
all
he
gains
by
this
pedantick
Boast
,
is
to
give
in
clear
proof
of
his
Pride
,
but
none
at
all
of
his
Sufficiency
:
for
no
Man
that
is
not
fool'd
with
a
darling
Opinion
of
his
own
Abilities
,
could
ever
have
abused
himself
with
so
dear
and
fond
a
Conceit
of
his
own
hasty
and
fortuitous
thoughts
.
And
perhaps
his
bold
Attempt
upon
the
Biblia
Polyglottae
,
was
scarce
a
stronger
Essay
of
Confidence
,
when
he
takes
upon
him
to
chastise
Persons
that
had
given
such
a
publick
and
unparallel'd
proof
of
a
thorough
Insight
into
that
kind
of
Learning
,
§
.
2.
But
to
leave
him
to
his
own
darling
Self
,
and
proceed
to
his
Book
,
where
you
shall
find
my
Account
of
their
way
of
Preaching
to
be
the
first
Object
of
his
Indignation
.
I.
O.
concerning
the
Saints
distinct
Communion
with
the
Father
,
and
the
Son
,
and
the
Holy
Ghost
:
i.
e.
as
he
accurately
explains
himself
,
Distinctly
with
the
Father
,
distinctly
with
the
Son
,
and
distinctly
with
the
Holy
Ghost
:
though
by
the
way
,
this
doubty
Explication
can
do
no
great
service
towards
the
unfolding
of
this
great
Mystery
:
for
to
enjoy
Communion
distinctly
with
each
Person
of
the
blessed
Trinity
,
is
not
much
more
intelligible
then
to
enjoy
distinct
Communion
with
them
;
and
(
by
reason
of
its
Resemblance
to
it
)
calls
to
my
mind
a
Direction
prescribed
elsewhere
by
the
same
Author
for
carrying
on
the
Work
of
Watching
,
viz.
To
be
always
awake
;
it
being
a
certain
and
undoubted
Truth
,
Of
Tempt
.
p.
134.
That
no
Man
can
watch
whilst
he
is
asleep
:
But
little
absurdities
start
up
so
thick
in
my
way
,
that
they
divert
me
from
my
main
quest
;
and
therefore
let
me
onely
desire
you
to
consult
the
forementioned
Treatise
,
and
then
tell
me
whether
some
of
them
have
not
acquired
a
notable
knack
at
spoiling
the
Scriptures
,
and
fooling
with
the
Divine
Oracles
.
And
what
else
can
be
expected
from
the
design
and
nature
of
the
Discourse
it self
,
that
endeavours
to
make
out
such
a
nice
and
Metaphysical
Devotion
?
But
here
his
Zeal
burns
and
kindles
,
and
vents
its
self
in
an
unusual
heat
and
vehemence
of
Declamation
,
though
all
the
Noise
of
three
or
four
Pages
amounts
to
no
more
,
then
barely
to
tell
the
Reader
that
I
am
not
able
to
prove
the
Charge
,
and
to
Challenge
me
and
all
my
Associates
to
make
it
good
before
any
equal
,
competent
,
and
impartial
Tribunal
under
Heaven
.
But
the
passage
he
inveighs
against
,
is
transposed
out
of
the
second
Chapter
of
my
Book
,
and
therefore
shall
in
its
proper
place
be
justified
to
purpose
:
for
there
you
shall
meet
with
all
the
same
stuff
again
,
according
to
his
method
,
though
(
as
himself
professes
)
contrary
to
his
design
,
in
haste
oftentimes
speaking
the
same
things
over
and
over
.
But
in
the
mean
while
to
give
some
check
to
this
boldness
,
I
accept
his
Challenge
,
and
defie
him
to
a
defence
of
the
printed
Sermons
of
I.
O.
which
if
he
dares
undertake
,
I
will
engage
to
give
in
such
an
Evidence
against
them
,
as
shall
infinitely
make
out
and
exceed
the
particulars
of
my
Charge
.
And
though
he
think
not
himself
obliged
to
justifie
every
individual
Person
,
yet
perhaps
by
reason
of
his
Relation
to
,
and
Concernment
for
that
Author
,
this
Challenge
may
bring
him
under
an
absolute
Engagement
to
that
Performance
.
Is
it
not
strange
to
see
Men
that
are
so
obnoxious
,
to
be
so
confident
?
But
if
by
their
importunity
they
will
force
and
provoke
us
to
expose
their
shame
and
folly
,
they
have
reason
to
charge
the
blame
upon
nothing
but
their
own
rashness
and
presumption
.
And
yet
so
far
is
this
or
any
of
his
other
Brags
from
being
any
real
Transports
of
Courage
and
Resolution
,
that
nothing
could
more
palpably
have
betrayed
his
Vanity
and
his
Cowardize
.
'T
is
,
you
know
,
the
Humour
and
the
true
Character
of
a
Coward
,
when
there
is
no
Danger
or
Enemy
near
,
then
he
insults
,
he
threatens
,
he
defies
,
he
triumphs
,
he
is
all
rage
and
fierceness
,
he
breathes
nothing
but
Slaughter
and
Destruction
,
and
talks
not
under
the
rate
of
his
Thousands
and
his
Ten
Thousands
:
But
if
an
Enemy
approach
,
and
an
Engagement
be
offered
,
't
is
not
then
so
utterly
impossible
to
perswade
the
Man
,
you
need
not
use
violence
to
make
him
attend
to
calm
and
sober
Counsel
,
he
is
not
deaf
to
all
advice
,
but
can
hear
Reason
and
his
Friends
;
and
then
if
you
press
upon
him
,
and
upbraid
him
with
his
own
Vaunts
,
his
Rage
immediately
begins
to
cool
and
vanish
,
his
Heart
melts
and
dissolves
,
his
Spirits
retire
,
his
Colour
alters
,
and
all
the
Coward
can
do
,
is
to
look
pale
and
tremble
.
And
such
is
the
defiance
of
our
Author
;
he
looks
big
,
&
he
threatens
high
;
he
will
not
endure
our
Affronts
and
Insolences
,
but
is
resolved
to
redress
those
Wrongs
,
and
avenge
those
Indignities
we
have
offer'd
to
the
Nonconformists
,
and
nothing
will
appease
his
Rage
,
but
Blood
and
Destruction
:
Come
forth
you
and
all
your
Associates
,
and
if
you
dare
be
so
hardy
,
prove
your
force
against
me
before
any
Tribunal
under
Heaven
;
for
I
am
resolved
to
chastise
your
Insolences
,
and
make
you
see
the
folly
and
the
danger
of
your
Undertakings
.
Now
who
(
think
you
)
can
withstand
all
this
Rage
and
Fury
?
We
must
flie
and
disperse
as
the
defenceless
Flock
of
Sheep
did
before
the
Zeal
and
the
Sword
of
the
Phrenetick
Knight
:
for
who
dares
to
resist
so
steel'd
a
Courage
?
and
that
so
whet
with
Provocation
,
and
so
eager
upon
Revenge
?
And
yet
if
you
will
bear
up
a
little
bravely
to
him
,
and
with
a
brisk
and
undaunted
look
accept
his
Challenge
,
and
dare
him
to
stand
to
his
own
defiance
,
the
Man
will
quickly
begin
to
treat
and
consider
,
he
will
bridle
his
Rage
,
and
appease
his
Fierceness
;
for
his
part
he
means
no
harm
,
he
is
a
good-natur'd
Man
,
and
is
willing
to
live
peaceably
;
he
neither
desires
nor
designs
Serram
reciprocare
,
(
as
our
Author
Classically
expresses
himself
)
or
to
engage
in
any
Controversial
Discourse
with
you
:
And
do
but
press
and
pursue
him
to
stand
to
his
own
Challenge
,
he
slinks
out
of
the
Field
,
and
is
vanquish't
without
danger
and
expence
of
Blood
.
This
,
assure
your self
,
will
be
the
undoubted
Event
of
my
closing
in
with
his
own
motion
;
and
though
I
once
more
upbraid
him
with
his
own
Summons
,
and
dare
him
to
his
own
Defence
,
be
confident
you
shall
never
hear
more
of
him
:
for
as
stout
as
he
is
,
he
will
never
be
so
rash
as
to
expose
himself
at
so
great
a
disadvantage
.
I
say
no
more
,
he
knows
my
meaning
.
Tabeal
,
i.
e.
one
that
would
have
usurpt
the
Crown
without
Right
or
Title
?
What
thinks
he
of
Gods
hardning
the
late
Kings
Heart
,
to
carry
on
the
Mighty
Work
of
a
Thorough
Reformation
;
and
of
laying
stubbornness
and
obdurateness
upon
his
Spirit
,
to
preserve
us
from
ruine
and
final
destruction
?
In
brief
,
What
thinks
he
of
the
Advantage
of
the
Kingdom
of
Christ
,
in
the
shaking
of
the
Kingdoms
of
the
World
?
or
Providential
Alterations
in
their
subserviency
to
Christ's
Exaltation
,
applyed
to
his
Majesties
Defeat
at
Worcester
?
If
such
harmless
Propositions
as
these
were
searched
into
,
and
displayed
to
the
view
of
the
World
,
it
would
soon
be
satisfied
whether
we
have
not
just
Reason
to
complain
of
their
Doctrine
.
And
yet
so
civil
was
I
as
to
wink
at
such
black
Discourses
;
and
it
was
upon
the
account
of
less
odious
Miscarriages
that
I
taxt
their
Sermons
,
for
corrupting
and
embasing
Divinity
,
not
for
infecting
his
Majesties
Subjects
with
Doctrines
of
Treason
,
and
Principles
of
Rebellion
:
But
if
they
will
grow
sullen
under
mild
and
more
gentle
Chastisements
,
they
do
but
force
us
to
take
down
their
stomachs
and
their
stubbornness
by
severer
and
more
smarting
Corrections
.
§
.
4.
But
as
deeply
as
he
resents
my
contemptuous
account
of
their
Preachings
,
yet
he
stomachs
nothing
more
then
that
scorn
I
have
reflected
upon
their
Preachers
.
And
this
is
a
warm
Provocation
indeed
,
Touch
the
Mountains
and
they
will
smoke
.
Thus
whereas
Pag.
253.
I
charged
the
Guilt
of
all
our
Schismatical
Ruptures
upon
the
perverseness
of
about
an
hundred
proud
,
ignorant
,
and
seditious
Preachers
:
he
snaps
me
up
with
an
hasty
Inference
,
as
if
I
had
affirmed
there
were
not
above
an
hundred
Preaching
Ministers
among
the
Nonconformists
.
But
by
his
leave
,
are
there
not
in
this
,
as
in
all
other
Factions
,
some
busie
and
pragmatical
Incendiaries
,
that
animate
their
Companions
to
seditious
Attempts
and
Practices
,
that
widen
our
Differences
by
their
Frantick
and
outragious
Zeal
,
that
make
Separation
an
indispensable
Duty
,
and
lead
the
People
into
an
open
Defection
from
the
Church
,
and
make
all
our
Distractions
incurable
,
by
their
sturdy
and
insolent
Humour
?
The
number
of
these
hot
Spirits
is
not
great
,
and
't
is
these
onely
to
whom
I
ascribe
the
continuance
of
our
Schisms
and
Subdivisions
,
and
't
is
these
onely
against
whom
I
would
have
the
Laws
particularly
levelled
;
Severity
upon
them
would
quickly
make
the
rest
more
cool
and
tractable
;
and
't
is
well
known
how
by
the
punishment
of
a
few
Ringleaders
under
the
Reign
of
Queen
Elizabeth
,
the
whole
Faction
was
awed
into
a
milder
and
more
peaceable
Deportment
.
The
very
face
of
Discipline
is
enough
to
dash
those
that
are
not
so
utterly
Frantick
,
out
of
their
Confidence
;
and
but
to
shake
the
Publick
Rods
over
them
,
will
quickly
scare
them
into
better
Obedience
.
And
what
I
have
spoken
contemptuously
of
their
Preachers
,
as
to
their
Ignorance
and
their
Duncery
,
is
applicable
onely
to
these
pert
and
busie
Promoters
of
the
Schism
:
Men
of
more
Learning
are
more
modest
and
peaceable
;
and
though
their
Consciences
and
Mis-apprehensions
of
Things
devest
them
of
their
Publick
Employment
,
they
do
not
immediately
run
themselves
into
open
Separation
,
but
submit
to
that
Conformity
that
is
requisite
in
private
Christians
;
there
being
nothing
required
by
our
Church
of
such
Persons
,
that
can
drive
People
of
any
Wit
and
Sobriety
from
our
Publick
Congregations
;
and
therefore
these
Men
quietly
submit
to
their
own
Fate
and
the
Laws
,
and
are
not
such
Wretches
as
to
Fire
an
House
to
Roast
their
own
Eggs
,
and
embroil
a
Kingdom
for
their
own
petty
Ends
and
Envies
;
and
as
for
these
,
I
love
and
honour
their
Integrity
,
and
pity
their
unhappy
Fate
,
in
that
they
have
brought
themselves
into
such
a
straight
,
as
makes
their
private
Interest
inconsistent
with
Publick
Peace
.
But
besides
these
,
there
is
a
sort
of
Pedling
Theologues
,
whose
Ignorance
onely
makes
them
able
Divines
,
who
might
have
wanted
Grace
as
well
as
their
Contemporaries
,
had
they
not
wanted
Parts
and
Learning
.
It
was
Duncery
and
defect
of
Wit
that
qualified
them
with
Ministerial
Abilities
;
the
Pulpit
was
their
Refuge
from
the
University
,
and
they
flee
to
the
Altar
onely
to
take
Sanctuary
against
Scorn
and
Contempt
.
And
't
is
pleasant
to
observe
upon
what
shifts
and
artifices
these
empty
Puffs
are
put
to
uphold
the
credit
of
their
Sufficiency
;
and
they
never
discover
any
thing
of
Wit
and
Ingenuity
,
but
in
their
slights
and
stratagems
to
cover
their
Ignorance
.
None
better
skill'd
in
the
management
of
Looks
,
or
more
dexterous
in
the
command
of
solemn
Face
and
judicious
Forehead
:
They
can
so
improve
their
defect
of
Knowledge
,
as
to
make
it
pass
for
depth
of
Judgment
;
and
whatsoever
part
of
Learning
they
understand
not
,
they
either
despise
as
notional
and
unprofitable
,
or
seem
grave
and
reserved
;
and
with
Learned
Shrug
intimate
something
they
can
,
but
will
not
communicate
;
or
give
a
sturdy
and
peremptory
Determination
of
the
matter
in
debate
,
and
then
the
Decree
is
past
,
't
is
not
to
be
disputed
;
they
will
carry
the
Ball
away
by
Clamour
and
Confidence
,
and
stand
amazed
if
you
will
not
admit
what
they
know
not
how
to
prove
.
But
if
neither
these
,
nor
any
of
their
other
Tricks
will
relieve
them
,
but
that
they
are
pursued
so
close
,
that
they
cannot
escape
your
discovery
,
the
last
Refuge
of
their
Folly
is
Scripture
and
Religion
;
they
put
on
serious
Brow
,
and
fall
into
a
fit
of
Preaching
;
and
what
Text
so
suitable
to
be
abused
to
their
purpose
,
as
St.
Pauls
,
I
desire
to
know
nothing
but
Iesus
Christ
,
and
him
crucified
?
Like
the
Fox
in
the
Fable
,
who
having
no
Tail
of
his
own
,
preach't
against
all
Tails
as
deformed
and
burthensom
Excrescencies
.
And
thus
do
these
Men
become
acquainted
with
the
Workings
of
the
Spirit
,
because
they
are
not
capable
of
understanding
the
Methods
of
Reason
,
and
Laws
of
Argumentation
;
and
they
scorn
to
defend
their
Doctrine
by
Humane
Learning
;
and
but
to
oppose
their
Fables
and
ridiculous
Falsities
about
the
Mechanical
Process
of
Regeneration
,
is
to
blaspheme
the
Spirit
of
Grace
.
And
they
will
Rebuke
all
your
Rational
Arguments
and
Demonstrations
with
sawcy
and
pragmatical
Reproofs
;
and
in
stead
of
replying
to
your
Objections
,
will
shake
their
Heads
,
and
pity
your
Ignorance
in
the
Mysteries
of
the
Gospel
;
and
then
malapertly
exhort
you
to
beware
of
Pride
and
Carnal
Reason
,
and
preach
the
great
danger
of
leaning
too
much
on
your
own
Understanding
.
And
thus
these
bold
Fellows
,
when
they
cannot
out-argue
,
will
out-face
you
:
a
thwacking
Contradiction
shall
neither
stagger
nor
astonish
them
;
they
will
firmly
stand
their
ground
against
all
the
dint
of
Argument
;
and
by
the
assistance
of
the
Spirit
of
God
,
maintain
Conclusions
in
defiance
to
their
Premises
:
Say
what
you
will
,
prove
what
you
can
,
demonstrate
the
incoherence
of
their
Notions
,
and
the
wildness
of
their
Conceits
,
they
will
foil
all
your
Wit
and
Carnal
Reason
with
a
caution
against
vain
Philosophy
and
Humane
Learning
,
and
a
disdainful
reflection
upon
the
Natural
Mans
Ignorance
in
the
things
of
the
Spirit
.
And
thus
shall
the
Spirit
of
God
be
forced
to
vouch
and
patronize
their
Folly
,
the
Divine
Oracles
shall
be
heapt
together
to
cover
their
Ignorance
,
and
they
will
guard
their
phantastick
Impertinencies
with
abundance
of
Chapter
and
Verse
;
and
if
you
offer
to
assault
their
Truth
,
they
will
beat
you
off
with
Volleys
of
Texts
,
and
pour
them
so
thick
upon
you
,
that
you
shall
never
be
able
to
storm
their
Ignorance
.
But
if
you
will
not
be
out-pelted
at
Scripture
,
the
next
Specimen
of
their
Learning
is
to
refer
you
to
some
of
their
own
Authors
,
(
that
have
written
to
as
wise
purpose
as
themselves
talk
)
and
if
at
that
Weapon
you
prove
too
hard
for
them
,
their
last
refuge
is
still
Reverend
Dullness
,
they
look
demurely
,
turn
up
the
White
,
and
shake
the
Head
at
your
Prophaneness
and
Blasphemy
.
And
then
if
you
have
any
Grace
or
Modesty
,
you
are
obliged
to
blush
and
be
silent
.
And
if
there
be
any
Female
Proselyte
in
company
,
(
for
such
are
the
usual
Associates
of
their
Zeal
and
Conversation
)
she
must
outwardly
pity
,
and
inwardly
scorn
you
:
Alas
,
poor
Man
!
this
't
is
to
be
a
stranger
to
the
Workings
of
the
Spirit
of
God
,
and
to
be
ignorant
of
the
Mysteries
of
the
Covenant
of
Grace
.
What
a
vain
thing
is
this
Humane
Learning
without
Grace
,
and
the
Teachings
of
the
Spirit
?
How
is
this
Man
puft
up
with
a
conceit
of
his
own
Knowledge
?
and
yet
what
a
silly
Wretch
is
it
in
the
Mysteries
of
Religion
?
What
strange
Conceptions
has
the
poor
Soul
of
Regeneration
,
of
the
Spirit
of
Bondage
,
and
the
method
of
Conversion
?
Alas
,
poor
Thing
!
he
understands
it
no
more
then
I
do
his
Arabick
or
Algebra
.
What
a
comfortable
Light
have
I
,
that
am
but
an
unlearned
Idiot
,
in
the
most
inward
and
experimental
parts
of
the
Mysteries
of
Godliness
,
by
the
Teachings
of
the
Spirit
,
and
precious
Mr.
—
whilst
a
Vail
of
Darkness
hides
these
gracious
Comforts
and
Priviledges
from
the
Eyes
of
this
Natural
Man
.
And
thus
they
prostitute
the
Dignity
of
Religion
to
the
Impertinencies
of
every
Gossip
,
and
uphold
the
Noise
and
seeming
Interest
of
the
Party
,
by
the
Zeal
and
Clamour
of
that
Sex
.
Nothing
so
resolute
as
they
at
holding
fast
Conclusions
;
they
will
die
Martyrs
to
their
Truth
,
before
they
know
their
Premises
;
and
if
they
once
chance
to
fasten
upon
a
Proposition
,
they
will
never
quit
their
Hold
while
they
have
either
Teeth
or
Tongue
.
§
.
5.
And
therefore
it
has
in
all
Ages
been
the
peculiar
Artifice
of
such
creeping
Impostors
,
to
tamper
with
the
warmth
and
the
weakness
of
that
Sex
.
Wo
unto
you
,
ye
Scribes
and
Pharisees
,
Hypocrites
;
for
ye
devour
Widows
houses
,
and
for
a
pretence
make
long
Prayers
.
Why
Widows
Houses
more
then
any
others
?
Why
!
because
they
had
the
management
of
their
Estates
at
their
own
disposal
,
and
so
were
more
liable
and
likely
to
be
cheated
:
but
chiefly
,
because
their
sorrowful
Spirits
were
more
prone
to
Superstition
and
Melancholy
Devotions
,
and
so
more
apt
to
give
good
Entertainment
to
these
demure
and
white-eyed
Comforters
.
And
St.
Paul
giving
a
personal
Character
of
some
Religious
Juglers
in
his
days
,
describes
them
to
be
such
as
creep
into
houses
,
and
lead
captive
silly
women
,
i.
e.
such
as
under
great
shews
and
pretences
of
Holiness
,
insinuate
themselves
into
Wealthy
Families
;
and
by
their
plausible
Arts
and
demure
Pretensions
,
seduce
the
weaker
Sex
,
that
by
reason
of
the
feebleness
of
their
Minds
,
and
timorousness
of
their
Consciences
,
are
most
apt
to
credit
their
sad
and
sorrowful
Stories
,
and
suffer
themselves
to
be
abused
and
led
any
way
by
these
precise
and
Saint-like
Pretenders
,
and
(
which
is
the
main
)
to
reward
their
pains
with
good
Fees
and
good
Meals
.
Neither
are
the
foolish
Women
so
easily
taken
by
these
holy
Cheats
,
modest
,
sober
and
vertuous
,
but
they
are
wicked
as
well
as
silly
,
laden
with
many
lusts
and
vices
,
such
as
are
willing
to
reconcile
their
passions
and
lustful
desires
with
a
state
of
Religion
,
and
under
its
vizor
to
maintain
their
pride
,
their
peevishness
and
their
wantonness
.
And
the
more
handsomly
to
delude
such
silly
Wretches
,
these
Gospel-Pharisees
are
ever
canting
to
them
in
empty
and
senseless
forms
of
Speech
,
and
stuff
their
Memories
with
a
set
of
insignificant
and
unintelligible
Phrases
,
that
they
may
know
how
to
prate
perpetually
of
Religion
,
without
knowing
any
thing
of
its
true
Nature
and
Efficacy
;
and
all
the
fruit
of
their
much
Hearing
,
is
much
Talking
;
and
(
as
I
once
heard
it
observed
in
the
Pulpit
)
't
is
their
highest
emprovement
to
be
able
to
gossip
in
the
Language
of
St.
Paul
.
By
these
and
such
like
little
Arts
,
they
decoy
in
Female
Proselytes
to
their
Party
;
and
't
is
their
onely
Master-piece
to
inveigle
their
hot
and
eager
Spirits
:
An
Artifice
that
any
Sot
may
manage
,
that
can
but
whine
and
flatter
.
'T
is
such
Mountebanks
as
these
,
that
are
the
great
Apostles
of
the
Cause
,
and
whom
I
branded
with
the
Marks
of
Pride
,
Ignorance
and
Sedition
.
How
my
Character
suits
with
their
Humour
,
I
must
leave
to
your
own
Experience
and
Observation
;
though
I
could
give
you
in
a
sufficient
Catalogue
of
some
of
their
most
famous
Preachers
,
and
choicest
Wits
,
that
you
would
deem
better
qualified
to
plant
Tobacco
,
then
to
propagate
the
Gospel
.
The
greatest
Idols
of
the
People
would
have
a
mighty
Resemblance
to
that
hated
one
of
Bell
,
that
as
the
Story
tells
us
,
was
Brass
without
,
and
Lead
within
,
were
it
not
that
they
want
no
assistance
to
devour
their
own
Sacrifices
.
And
now
who
can
endure
not
onely
to
hear
such
Idiots
to
talk
,
as
if
they
were
infallible
,
but
to
set
up
their
Standard
,
and
display
their
Colours
in
defiance
to
all
the
Wisdom
of
Government
,
and
the
Authority
of
Laws
?
You
see
I
never
upbraided
them
with
their
meer
Ignorance
,
it
was
their
Pride
and
their
Insolence
that
I
laid
open
to
Publick
Severity
;
would
they
learn
to
be
humble
and
submissive
,
and
be
sensible
of
their
own
Folly
and
Ignorance
,
and
would
not
every
Mas
Iohn
set
up
for
a
Patriarch
,
we
would
never
expose
them
for
their
weakness
and
simplicity
:
but
when
they
will
combat
Government
,
affront
the
Decrees
of
Princes
,
trample
upon
all
Publick
Constitutions
,
and
oppose
their
own
singular
Conceits
to
the
Prescription
of
Ages
,
and
the
Consent
of
People
;
when
they
will
not
yield
up
so
much
as
a
Metaphysical
Speculation
to
the
will
of
their
Prince
,
and
peace
of
their
Country
;
and
when
all
the
Laws
and
Fundamental
Rules
of
Government
must
be
subverted
,
rather
then
the
least
of
their
Sentiments
shall
be
reversed
:
in
brief
,
when
their
Folly
must
prescribe
to
the
Wisdom
of
Mankind
,
is
it
not
time
,
think
you
,
to
take
down
their
Stomachs
,
and
to
expose
their
Ignorance
to
the
Publick
Scorn
,
and
their
Insolence
to
the
Publick
Rods
?
§
.
6.
But
suppose
my
Censure
of
their
Ignorance
and
defect
of
Learning
,
had
aimed
at
their
chiefest
Rabbies
,
and
their
deepest
Clerks
,
I
could
have
justified
my self
by
some
great
Examples
of
his
own
Fraternity
,
(
where
a
Man
can
scarce
ever
want
Authentick
Presidents
for
any
sort
of
Rudeness
and
Ill-manners
.
)
Particularly
what
thinks
he
of
his
Friend
I.
O.
who
giving
a
Character
of
the
Episcopal
Clergy
,
beside
Tyranny
,
Persecution
,
and
a
rank
hatred
of
all
Godliness
,
adds
,
Sermon
to
the
Parl.
April
29.
1646.
pag.
30.
A
false
Repute
of
Learning
,
I
say
,
A
false
Repute
for
the
greater
part
,
especially
of
the
Greatest
;
and
yet
taking
Advantages
of
Vulgar
Esteem
,
they
bear
out
as
though
they
had
engrossed
a
Monopoly
of
it
;
though
I
presume
the
World
was
never
deceived
by
more
empty
Pretenders
,
especially
in
respect
of
any
solid
Knowledge
in
Divinity
or
Antiquity
?
Goodly
!
How
does
this
Modest
Censure
of
the
greatest
Prelates
that
ever
flourish't
in
the
Church
of
England
,
become
the
State
and
Grandeur
of
the
Vicar
of
Coggeshal
?
What
empty
and
shallow
Pretenders
to
Knowledge
were
Archbishop
Laud
,
and
all
his
Favourites
,
if
compared
to
this
unfledged
Curate
?
And
to
what
an
heighth
of
Confidence
was
the
young
Sizer
perk't
with
the
success
of
his
Rumford-Performances
?
But
who
so
presumptuous
as
those
Smatterers
,
that
have
onely
Learning
enough
to
prefer
them
to
the
Pillory
?
And
what
less
Disgrace
can
that
Caitiff
deserve
,
that
shall
dare
to
Arraign
the
Ghosts
,
and
invade
the
Reputations
of
the
greatest
Worthies
and
Ornaments
of
the
English
Nation
?
Whitgift
,
and
Bancroft
,
and
Laud
,
empty
Pretenders
!
Know
,
Wretch
,
their
Works
shall
live
to
remote
and
distant
Ages
,
Monuments
of
their
own
Glories
and
the
Churches
Triumphs
:
when
thy
Spiritual
Bombast
shall
never
survive
to
be
devoured
by
Famine
,
or
the
Teeth
of
Time
,
but
shall
in
a
few
days
be
reduced
to
the
shameful
and
dishonourable
condition
of
Waste-paper
;
and
when
thy
wretched
Pamphlets
shall
be
expell'd
Libraries
,
and
banish't
the
Company
of
Learned
Authors
,
and
be
entertain'd
no
where
but
in
the
Corners
of
old
Womens
Closets
,
and
Cooks
Shops
.
But
the
Rashness
of
this
bold
and
busie
Man
has
since
been
justly
,
and
(
I
think
)
sufficiently
chastised
by
some
of
these
Empty
Pretenders
;
whom
he
would
continue
to
affront
and
challenge
,
till
he
forced
them
to
expose
him
to
the
scorn
and
pity
of
all
Learned
Men
:
For
certainly
there
is
not
a
more
bafled
Person
upon
Record
then
the
Considerator
upon
the
Biblia
Polyglotta
.
Sir
,
you
may
think
this
blunt
Work
;
but
what
other
way
have
we
to
check
and
take
down
the
Confidence
of
such
bold
and
abusive
Scriblers
,
then
to
discover
them
to
themselves
and
to
the
World
?
However
,
such
Insolencies
against
the
most
Reverend
Fathers
of
the
Church
,
are
not
to
be
endured
from
every
pert
and
conceited
Fellow
;
and
proud
Men
must
not
be
suffer'd
to
raise
their
own
petty
Names
upon
the
Ruines
of
the
greatest
Reputations
.
Indeed
,
as
for
the
Ignorance
of
the
Bishops
,
and
the
Episcopal
Clergy
in
Ecclesiastical
Antiquities
,
't
is
so
notorious
to
all
the
Christian
World
,
that
I
confess
I
should
think
him
a
very
strange
Man
that
should
undertake
their
defence
.
And
how
piteously
have
they
in
their
Treatises
against
the
Church
of
Rome
,
exposed
both
their
Cause
and
themselves
to
the
scorn
of
Papists
,
and
(
what
is
more
shameful
)
to
the
grief
of
Puritans
?
'T
is
evident
,
no
doubt
,
by
Archbishop
Laud's
Book
against
Fisher
,
he
had
never
so
much
as
look't
into
any
of
the
Fathers
,
or
Primitive
Writers
;
yet
however
,
methinks
it
is
not
manners
for
every
Vicar
in
his
Province
to
upbraid
his
Grace
with
Ignorance
and
want
of
Letters
.
But
suppose
this
dishonourable
Brand
should
have
been
clapt
upon
the
Memory
of
that
great
and
immortal
Prelate
,
by
one
that
was
then
so
far
from
having
any
thorough
insight
into
Church-Antiquities
,
that
after
that
he
was
forced
to
put
himself
upon
no
small
pains
in
the
first
Rudiments
of
Literature
,
to
enable
him
to
deal
with
the
Boys
at
Westminster-School
;
would
you
not
have
set
up
this
Man
for
a
Pillar
of
Modesty
and
Bashfulness
to
all
future
Ages
?
But
whatever
sort
of
Learning
we
may
pretend
to
,
yet
as
for
skill
in
solid
Divinity
,
they
are
the
onely
able
Men.
And
in
this
lies
the
difference
between
your
empty
Pretender
,
and
your
true
substantial
Divine
.
But
what
is
this
Dainty
Thing
they
value
at
so
dear
a
Rate
?
Why
!
't
is
a
sort
of
Opinionative
Knowledge
,
or
rather
Learned
Ignorance
that
makes
Men
confident
and
talkative
;
't
is
a
skill
in
Schemes
and
Systemes
of
New
Opinions
,
and
a
power
in
Talk
and
Disputation
.
And
to
wrangle
for
a
Scholastick
Hypothesis
,
is
to
contend
for
the
Faith
once
deliver'd
to
the
Saints
;
and
to
rend
their
Throats
in
Scolding
for
the
Calvinian
Rigours
,
is
to
spend
themselves
for
the
Lord
Jesus
Christ
.
They
are
a
sort
of
Men
,
that
first
submit
their
Understandings
to
the
Opinions
of
some
haughty
and
imperious
Dictator
,
and
stuff
themselves
with
uncertain
and
vulgar
Prejudices
,
before
they
attain
the
very
first
Rudiments
of
Knowledge
,
and
so
never
arrive
at
freedom
of
Judgment
enough
to
examine
the
folly
of
their
Proleptick
Absurdities
;
and
but
to
question
their
undoubted
Truth
,
is
an
Injection
of
Satan
,
and
a
Temptation
to
Infidelity
.
And
therefore
ever
after
this
,
they
expound
all
Articles
of
Faith
by
Analogy
to
their
own
Prejudices
and
fond
Perswasions
;
and
they
either
wrack
or
suborn
the
Holy
Scriptures
,
till
they
force
them
,
in
spight
of
their
plainest
and
most
unquestionable
Intendment
,
to
give
in
their
suffrage
to
their
own
wild
and
unwarrantable
Tenets
;
and
here
they
set
bounds
to
their
Zeal
and
to
their
Knowledge
,
and
all
their
after-industry
is
swallowed
up
in
vain
Endeavours
to
make
out
the
Reasonableness
and
Divine
Authority
of
their
own
Dreams
and
Subtilties
.
And
what
indefatigable
Pains
will
they
take
to
distinguish
rank
Blasphemy
into
Orthodox
Divinity
?
With
what
Zeal
will
they
justifie
the
Equity
and
Good-Nature
of
a
fatal
and
irrespective
Decree
of
Reprobation
?
With
what
assurance
will
they
excuse
its
seeming
Horrour
and
Cruelty
,
with
a
more
horrid
Injustice
,
when
they
plead
in
behalf
of
the
Almighty
,
that
at
the
same
time
he
devoted
so
many
Myriads
of
his
Creatures
to
Eternal
Anguish
,
he
also
resolved
to
take
care
they
should
commit
those
Sins
that
might
deserve
it
,
that
so
he
might
not
want
a
fair
and
plausible
pretence
to
wreak
his
Indignation
upon
them
?
With
what
Evidence
of
Demonstration
will
they
make
out
from
the
Tenour
of
the
Covenant
of
Grace
,
the
Believers
Title
to
Heaven
and
Everlasting
Happiness
,
by
a
naked
Faith
in
Gods
absolute
Promises
,
without
any
Conditional
Obligations
to
an
Holy
Life
?
This
is
the
Imployment
of
their
Wit
,
and
these
the
Objects
of
their
Studies
:
And
now
when
such
gross
Errours
lie
at
the
bottom
of
all
their
Endeavours
,
I
leave
it
to
you
to
judge
,
whether
all
that
Knowledge
that
is
built
upon
such
Principles
,
be
not
a
more
laborious
and
improved
Duncery
,
i.
e.
a
greater
Confidence
and
Ability
to
Talk
Nonsense
.
This
is
that
profound
Theology
,
in
which
these
Gospellers
so
much
excel
the
Regular
Clergy
;
and
they
never
make
their
People
more
gaze
and
admire
,
then
when
they
discourse
to
them
of
the
Order
of
Gods
Eternal
Decrees
,
of
the
Conditional
Obligation
of
Absolute
Promises
,
and
of
the
Fatal
Determination
of
Free-Will
.
These
are
their
Abilities
in
the
Schools
;
but
in
the
Pulpit
their
Subtilty
improves
into
down-right
Impertinency
.
And
it
were
not
unpleasant
(
did
not
the
Cause
of
Religion
suffer
by
their
folly
)
to
observe
in
their
Practical
Discourses
what
Mysteries
they
will
descry
,
and
what
Oracles
they
will
extract
out
of
every
obscure
Text.
With
what
Curiosity
will
they
strain
for
knackish
and
extravagant
Applications
of
Holy
Writ
?
With
what
labour
will
they
beat
about
into
the
most
secret
corners
of
the
old
Prophets
,
for
Articles
of
Faith
,
and
find
them
out
among
their
Rods
,
and
Pots
,
and
Trees
,
and
Wheels
,
and
Lamps
,
and
Axes
,
and
Vessels
,
and
Rams
,
and
Goats
?
And
with
what
dexterity
will
they
fetch
about
a
Prophetick
Parable
,
and
draw
the
Fundamentals
of
Christianity
out
of
Ezekiel's
Wheels
?
So
that
if
the
sense
of
Scripture
were
as
clancular
and
Mystical
,
as
't
is
made
by
their
uncouth
way
of
applying
it
,
the
Spirit
of
God
has
left
us
rather
Hieroglyphicks
then
Articles
of
Religion
,
and
our
Faith
is
lockt
up
in
Cabalistick
Schemes
,
and
no
Man
is
able
to
unriddle
the
Secret
,
but
by
the
Helps
and
Rules
of
Mythology
;
and
the
Scripture
is
written
with
the
same
design
,
as
(
they
say
)
Aristotle
writ
some
of
his
Books
,
onely
to
be
understood
by
the
Sons
of
Art
and
Mystery
.
However
,
by
this
Artifice
they
inveigle
the
silly
and
unwary
People
both
to
follow
and
admire
them
;
for
when
they
are
perswaded
the
outward
Element
of
the
Text
is
but
the
Cabinet
to
the
Jewel
,
and
the
precious
Mystery
,
they
so
manage
the
business
,
as
to
possess
them
with
an
apprehension
,
that
no
Key
can
open
it
,
but
what
is
made
at
their
own
Forges
.
And
if
any
of
us
attempt
to
explain
a
Text
by
the
Coherence
of
the
Discourse
,
by
the
Propriety
of
the
Phrase
,
and
by
the
Idiom
of
the
Language
,
we
are
Moral
Men
,
and
dull
Literalists
,
and
utter
strangers
to
the
inwardness
of
the
Spirit
:
but
't
is
they
that
are
the
practical
&
experimental
Preachers
,
and
that
see
into
the
depths
of
the
Mystery
of
the
Covenant
of
Grace
.
And
by
this
means
do
they
gain
the
advantage
to
obtrude
upon
the
People
,
whatever
can
neither
be
proved
nor
understood
,
as
Profound
Divinity
.
§
.
7.
But
whatsoever
Truth
,
Candor
and
Ingenuity
,
there
is
in
my
Character
of
these
Men
of
the
Flock
,
he
knows
how
to
revenge
their
wrongs
by
bold
and
confident
Recriminations
:
if
Reproaches
be
the
Weapon
,
he
understands
his
advantage
;
and
when
Controversies
come
to
be
managed
by
mutual
Accusations
,
there
they
never
want
for
Ammunition
,
their
Magazine
is
inexhaustible
.
Thus
our
Author
stands
amazed
that
Heresie
should
complain
of
Schism
,
And
is
it
not
strange
,
that
whilst
one
writes
against
Original
Sin
,
another
preaches
up
Iustification
by
Works
,
and
scoffs
at
the
imputation
of
the
Righteousness
of
Christ
to
them
that
believe
?
Yea
,
whilst
some
can
openly
dispute
against
the
Doctrine
of
the
Trinity
,
the
Deity
of
Christ
,
and
the
Holy
Ghost
?
Whilst
Instances
may
be
collected
of
some
Mens
impeaching
all
the
Articles
almost
throughout
,
there
should
be
no
reflection
in
the
least
on
these
things
?
Some
Mens
guilt
in
this
nature
might
rather
mind
them
of
pulling
out
the
beam
out
of
their
own
eyes
,
then
to
act
with
such
fury
to
pull
out
the
eyes
of
others
,
for
the
motes
which
they
think
they
espy
in
them
,
&c.
What
a
strain
of
Flattery
is
here
?
There
is
questionless
no
Poison
nor
Calumny
in
these
leering
Suggestions
;
it
is
an
harmless
Character
,
and
strikes
at
no
Mans
Reputation
:
no
doubt
he
nev'r
intended
to
relieve
himself
and
his
Party
from
my
foul
Reproaches
,
by
false
or
fierce
Recriminations
,
nor
to
write
any
thing
that
might
disadvantage
me
in
my
Reputation
or
Esteem
.
Let
him
be
Anathema
.
But
the
Ingenuity
of
these
Men
can
dispose
of
other
Mens
Faith
and
Religion
at
their
pleasure
,
and
they
can
with
as
much
ease
make
Heretiques
,
as
they
once
could
Witches
and
Malignants
:
if
a
Neighbour
incur
their
displeasure
,
that
is
enough
to
make
the
Indictment
;
and
to
be
charged
,
is
enough
to
make
it
good
.
Thus
,
you
know
,
they
dealt
with
the
Ghost
of
the
great
Hugo
Grotius
,
one
would
needs
have
him
a
rank
Socinian
,
and
another
a
thorough
Papist
;
though
how
he
could
be
both
,
can
never
be
unriddled
,
unless
Hugo
were
one
,
and
Grotius
the
other
;
though
the
evident
reason
why
he
might
be
either
,
is
no
other
then
that
he
was
no
Calvinian
,
and
then
he
might
be
any
thing
what
they
pleased
.
This
way
of
aspersing
has
ever
been
the
offensive
Weapon
of
peevish
and
angry
Disputers
,
though
never
did
any
Man
weild
it
with
more
Dexterity
then
our
Author
:
he
never
encountred
Adversary
,
that
he
did
not
transform
either
into
Atheist
,
or
Papist
,
or
Socinian
.
But
it
seems
the
Charge
of
Socinianism
is
become
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
our
Age
,
and
many
Men
suffer
under
its
imputation
,
though
(
as
it
always
happens
in
Cases
of
Slander
)
I
know
none
more
clear
from
the
Infection
then
those
that
have
been
most
suspected
and
avoided
for
it
.
Of
which
Injustice
I
can
conceive
no
other
imaginable
account
then
some
Mens
proud
&
imperious
Confidence
,
that
have
adopted
their
own
unlearned
Wranglings
into
the
Articles
of
Religion
,
and
put
as
great
a
weight
upon
their
own
novel
Doctrines
,
as
upon
the
plain
and
easie
Propositions
of
Scripture
.
Now
if
a
sober
Man
discard
their
wild
and
unwarrantable
additions
,
't
is
all
one
as
if
he
renounced
the
Article
it self
.
They
will
not
endure
a
contradiction
,
nor
suffer
you
to
suspect
the
infallible
certainty
of
their
Resolutions
;
and
if
you
doubt
or
dispute
the
Ius
Divinum
of
a
Systematick
Subtilty
,
you
make
them
impatient
,
and
they
make
you
an
Heretick
.
If
we
are
not
confident
that
our
blessed
Saviour
suffered
the
extremity
of
Hell-torments
at
the
hour
of
his
Passion
,
even
to
the
Horrours
of
Despair
,
't
is
with
some
positive
people
the
same
thing
as
if
we
called
in
question
the
Merits
of
his
Death
and
Sufferings
.
If
we
smile
at
the
Vanity
of
his
Attempt
,
who
would
demonstrate
out
of
the
Canticles
,
that
the
Saints
enjoy
distinct
Communion
with
the
three
Persons
of
the
Trinity
;
it
exasperates
some
bold
and
confident
Men
,
that
are
fond
of
their
own
thin
and
crazy
Conceits
,
as
much
as
if
we
should
pervert
the
first
Chapter
of
St.
Iohn's
Gospel
.
And
we
scoff
at
Justification
by
Faith
,
if
we
despise
a
Thousand
vain
and
empty
Speculations
wherewith
they
have
involved
that
Article
.
As
whether
Faith
justifies
from
any
peculiar
Excellency
of
its
own
nature
,
or
barely
from
the
Divine
Appointment
;
whether
it
be
an
instrumental
Cause
of
Justification
,
or
onely
a
Procatarctick
Cause
;
if
instrumental
,
whether
an
active
or
a
passive
Instrument
;
if
Procatarctick
,
whether
Procatarctick
formal
,
or
Procatarctick
objective
;
with
a
multitude
more
of
the
like
wise
and
important
Enquiries
,
that
could
never
have
enter'd
into
the
most
curious
and
whimsical
Understanding
,
had
not
some
idle
people
loved
to
amuse
themselves
with
inventing
profound
and
curious
Nothings
;
and
had
not
one
Keckerman
,
and
some
other
dull
Fellows
,
been
at
leisure
to
write
foolish
Books
of
Logick
and
Metaphysicks
;
whose
Theorems
must
be
blended
with
the
Doctrines
and
Propositions
of
St.
Paul
,
and
then
Mens
little
Quarrels
about
this
Motley-Divinity
,
must
make
new
Sects
and
Opinions
in
Religion
,
and
they
must
measure
the
Orthodoxy
of
their
Faith
by
their
subtilty
in
wrangling
,
and
their
power
in
disputing
,
by
their
skill
and
dexterity
in
Terms
of
Art
,
and
by
their
being
able
to
understand
the
precise
and
Orthodox
Notion
of
a
Procatarctick
Cause
.
These
are
the
useful
and
wonderful
Profundities
to
which
the
disputing
Men
of
this
Age
are
such
zealous
Votaries
:
they
value
their
Learning
by
their
skill
in
these
dry
and
sapless
Enquiries
,
and
their
Agility
in
the
Combats
of
Disputation
;
and
a
Disputant
with
them
signifies
the
same
thing
as
a
great
Scholar
.
To
this
purpose
they
furnish
their
Memories
with
abundance
of
notional
Querks
and
Subtilties
,
to
keep
up
their
pert
and
talkative
Humour
,
and
spend
all
their
time
in
learning
Distinctions
that
may
maintain
and
reconcile
palpable
Contradictions
.
With
what
fetches
of
Wit
will
they
distinguish
themselves
round
about
,
till
they
come
at
last
to
affirm
what
at
first
they
denied
?
And
with
what
severity
of
Judgment
will
they
spin
out
a
long
train
of
wary
Aphorisms
,
and
subtile
Propositions
,
to
prove
that
't
is
Faith
alone
that
justifies
?
and
yet
so
explain
the
Notion
of
justifying
Faith
,
as
to
make
it
imply
and
include
in
it
all
other
parts
of
the
Condition
of
the
New
Covenant
,
i.
e.
Good
Works
;
and
those
that
are
able
Divines
,
can
write
whole
Volumes
of
Problems
and
Disputations
to
make
out
this
important
Mystery
,
That
Faith
alone
justifies
,
i.
e.
as
't
is
not
alone
.
And
now
if
you
compare
the
vanity
of
the
Opinions
with
the
talkative
Humour
of
the
Opiniators
,
you
will
cease
to
wonder
at
their
rude
Carriage
toward
persons
that
profess
to
pursue
more
useful
and
less
difficult
Studies
:
they
are
brim-full
of
talk
;
and
no
Man
that
pretends
to
Learning
can
come
in
their
way
,
but
they
immediately
engage
him
in
Disputation
;
and
if
he
with
some
Railery
expose
their
learned
and
studied
Ignorance
,
and
confute
the
silliness
of
their
Systematick
Notions
,
't
is
a
bold
affront
to
the
Orthodox
Faith
,
and
he
drolls
upon
the
most
Fundamental
Articles
of
Divinity
:
for
they
lay
no
less
weight
upon
their
own
Subtilties
and
singular
Conceits
,
then
on
the
plain
and
practical
Precepts
of
the
Gospel
;
so
that
you
cannot
sweep
away
their
Cobwebs
,
but
down
drops
the
whole
Fabrick
of
Religion
.
Neither
does
this
pragmatical
Humour
run
onely
among
the
Pretenders
to
Learning
,
but
the
Infection
spreads
among
the
People
;
every
sage
Trades-man
sets
up
for
a
deep
and
an
able
Divine
,
and
talks
as
confidently
of
Predestination
,
as
if
he
had
served
his
Apprenticeship
to
a
Dutch
Professour
:
Every
zealous
Shop-keeper
understands
the
management
of
Ecclesiastical
Discipline
as
well
as
the
Nicene
Fathers
;
and
a
Jury
of
Button-sellers
shall
determine
a
Controversie
of
Faith
with
more
assurance
then
a
General
Council
.
These
of
all
others
are
the
fiercest
and
most
implacable
Assertors
,
because
their
Zeal
is
proportion'd
to
their
Ignorance
;
and
therefore
you
cannot
make
your self
pleasant
with
their
pert
and
conceited
Pedantry
,
(
and
't
is
a
piece
of
Railery
that
is
hardly
to
be
forborn
)
but
you
draw
upon
your self
whole
Volleys
of
Anathema's
and
hard
Names
,
they
can
endure
any
Indignity
rather
then
an
affront
to
their
Clerkship
;
and
you
may
with
more
safety
play
with
a
Spaniard's
Beard
,
then
sport
with
their
grave
Ignorance
.
That
is
an
Insolence
that
can
never
pass
unrevenged
,
but
your
Reputation
is
immediately
stabbed
with
some
ugly
word
,
or
poisoned
with
some
malicious
Report
;
and
it
becomes
the
great
business
of
their
Zeal
,
to
brand
you
with
foul
imputations
;
and
in
all
places
,
and
upon
all
occasions
to
blazon
abroad
your
gross
Errours
,
and
your
horrid
Blasphemies
.
This
short
Character
of
their
Humour
,
may
serve
for
a
satisfactory
account
of
their
dirty
and
disingenuous
Demeanour
towards
such
persons
as
pretend
to
so
much
knowledge
as
to
despise
the
Ignorance
of
their
Learning
.
I
design
it
not
for
an
Apology
,
either
for
my self
or
any
of
my
Friends
:
I
know
none
so
poor-spirited
as
to
stand
in
awe
of
such
petty
Arts
:
the
most
pertinent
Reply
to
such
a
poor
and
beggarly
Malice
,
is
Neglect
and
Disdain
;
though
in
truth
such
Wretches
as
stick
not
upon
every
slight
occasion
to
sacrifice
not
onely
our
Good-Names
,
but
our
Livelyhoods
(
for
that
is
our
Case
)
to
their
own
Childish
Picks
,
deserve
to
be
answered
by
the
Pillory
and
the
Whipping-Post
.
§
.
8.
Many
other
ugly
Insinuations
he
has
,
as
if
I
were
prompted
to
this
Undertaking
by
lewd
and
naughty
Intentions
;
or
as
if
he
knew
some
Stories
that
he
can
,
but
out
of
Tenderness
and
Civility
to
my
Reputation
,
will
not
vent
.
I
will
not
so
much
assist
his
Malice
,
as
to
transcribe
all
his
white-liver'd
Suggestions
to
this
purpose
;
but
whether
in
this
way
of
proceeding
he
has
discover'd
more
Boldness
,
or
more
Imprudence
,
is
hard
to
determine
,
when
he
knows
himself
to
lie
under
such
vast
disadvantages
at
this
Weapon
,
by
lying
open
to
so
many
stabbing
and
inevitable
Hits
:
But
this
is
one
of
their
Topicks
,
and
comes
in
by
the
Rules
of
their
Method
and
Ingenuity
;
and
all
the
Defenders
and
Champions
of
the
Church
of
England
,
have
ever
been
thus
accosted
by
their
civil
and
unpassionate
Adversaries
.
And
never
did
any
Man
give
them
a
smart
and
severe
Blow
,
but
immediately
they
threatned
to
tell
Tales
.
And
where
Men
have
not
the
advantage
of
Truth
,
Calumny
is
their
best
and
surest
Weapon
:
For
though
its
Wounds
do
not
always
fester
,
yet
they
usually
leave
a
scar
behind
them
:
at
least
he
gains
the
Advantage
of
his
Enemy
,
that
gives
him
the
diversion
to
wipe
off
Reproaches
;
and
all
Apologies
in
defence
of
a
Mans
own
Innocence
,
leave
behind
them
(
through
the
common
Ill-nature
of
Mankind
)
some
ill-contrived
suspicion
of
Guilt
in
the
Minds
of
Men.
And
therefore
I
will
not
so
far
submit
my self
to
the
power
of
his
Malice
,
as
to
make
Protestations
to
the
World
,
or
Appeals
to
Heaven
,
as
some
tender
Constitutions
would
have
done
.
But
I
defie
all
the
weak
Attempts
of
malevolent
Tongues
:
False
Slanders
as
they
spread
,
so
they
vanish
like
Lightning
;
and
to
Men
wise
and
honest
,
the
flash
appears
and
dis-appears
at
once
;
and
he
that
is
concerned
for
the
good
Opinion
of
such
as
are
neither
,
puts
himself
upon
an
harder
Game
then
I
am
willing
to
play
,
or
able
to
manage
.
And
though
in
three
Lines
I
could
not
onely
answer
,
but
shame
his
base
and
proofless
Surmises
of
the
Unworthiness
of
my
Aims
,
by
making
it
appear
that
so
far
I
was
from
having
any
ill
design
,
that
I
was
not
in
a
Capacity
of
having
any
at
all
:
yet
I
will
rather
chuse
utterly
to
neglect
this
,
and
all
his
other
mean
and
unworthy
Arts
of
Malice
,
as
being
satisfied
,
that
when
Men
would
discredit
their
Adversaries
by
such
unhandsom
Reflections
upon
their
Persons
and
private
Affairs
,
as
are
altogether
impertinent
to
the
Matters
in
debate
,
they
prove
nothing
but
the
strength
of
their
Malice
,
and
weakness
of
their
Cause
.
Nay
,
so
outragious
is
our
Author
,
But
upon
this
occasion
he
has
intimated
a
considerable
Truth
,
viz.
That
there
is
less
danger
in
this
kind
of
Atheism
that
vents
its
self
in
little
Efforts
of
Wit
and
Drollery
,
then
in
those
Attempts
,
that
under
Pretences
of
sober
Reason
,
propagate
such
Opinions
and
Principles
as
have
a
direct
Tendency
to
the
Subversion
of
the
Grounds
of
Religion
.
It
is
well
advised
,
and
they
would
do
well
to
consider
it
,
that
invalidate
the
Rational
Accounts
of
the
Christian
Faith
,
and
destroy
all
sober
Grounds
of
the
Divine
Authority
of
the
holy
Scriptures
,
that
undermine
the
Evidence
of
Miracles
,
and
Universal
Tradition
,
and
resolve
the
Motives
of
its
Credibility
into
vain
and
frivolous
Pretences
.
What
greater
Advantage
can
any
Man
give
to
the
Enemies
of
Religion
,
O●ig
of
the
Script
.
pag.
105.
then
to
inform
them
,
That
the
Alcoran
may
vie
Miracles
and
Traditions
with
the
Scripture
?
and
then
in
their
stead
produce
no
other
proof
of
its
Divine
Authority
,
then
what
the
Alcoran
may
as
well
plead
,
without
their
concurrence
;
and
such
is
the
Testimony
of
the
Spirit
,
if
it
convince
not
in
a
rational
way
,
and
by
the
use
of
Motives
and
Arguments
:
for
remove
their
Evidence
,
and
then
all
pretences
to
Inspiration
become
uncertain
and
unaccountable
,
and
there
remains
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
distinguish
between
a
true
and
a
false
Testimony
.
And
what
greater
disservice
can
any
man
do
to
the
Interest
of
Religion
,
then
to
draw
bold
and
horrid
Consequences
in
behalf
of
Atheists
,
Papists
,
and
Antiscripturists
,
from
every
petty
Controversie
?
Does
not
he
effectually
invite
Men
to
a
neglect
of
the
holy
Scriptures
,
that
tells
them
,
they
can
have
neither
Truth
nor
Certainty
,
if
there
be
various
Readings
in
the
Original
Texts
?
and
yet
confesseth
,
that
Ocular
Inspection
makes
it
manifest
,
●
.
Consid.
consid
.
p.
13.
that
there
are
various
Readings
both
in
the
Old
Testament
and
the
New
;
and
it
's
confessed
there
have
been
failings
in
the
Transcribers
,
who
have
often
mistaken
;
and
that
it
is
impossible
it
should
be
otherwise
.
I
must
acknowledge
my self
a
little
surprised
to
hear
our
Author
question
whether
there
be
such
a
thing
as
speculative
Atheism
in
the
World
,
and
yet
himself
can
discover
a
wide
door
to
it
in
every
Proposition
,
even
in
the
Lords
Prayer
it self
:
It
is
somewhat
prodigious
,
that
when
so
many
Men
in
all
Ages
have
made
so
many
Attempts
to
enter
at
this
Door
,
they
should
never
be
able
to
light
upon
such
an
easie
and
such
an
open
passage
.
hot
fit
of
Zeal
,
seeming
Fury
,
and
transport
of
Passion
:
though
I
know
not
how
I
could
have
expressed
my self
in
more
abating
Words
:
for
if
it
were
but
a
seeming
Transport
,
that
directly
implies
it
was
no
real
or
criminal
excess
;
and
this
word
seeming
has
such
a
soft
and
qualified
signification
,
that
it
evacuates
the
malignity
of
the
hardest
Expressions
:
for
it
is
properly
of
a
Negative
Import
,
and
serves
onely
to
supplant
and
remove
the
Affirmation
to
which
it
is
prefixt
;
so
that
a
seeming
fury
is
in
propriety
of
Speech
no
fury
at
all
:
and
therefore
I
cannot
see
how
I
could
have
described
this
Action
in
more
tender
and
cautious
words
,
for
I
think
a
kind
of
Fury
(
as
Doctor
Hammond
phraseth
it
,
that
is
not
wont
to
speak
irreverently
of
his
Saviour
)
is
not
near
so
soft
Language
as
seeming
Fury
.
But
the
true
Reason
why
I
used
these
Expressions
,
was
,
because
our
blessed
Saviour
did
in
that
Action
take
upon
him
the
Person
and
the
Priviledge
of
the
Jewish
Zealots
;
a
sort
of
Men
that
profest
to
be
transported
by
some
extraordinary
impulse
,
beyond
the
ordinary
Rules
of
Law
and
Decency
,
and
by
consequence
must
be
acted
with
a
greater
heat
and
vehemence
of
spirit
;
and
therefore
when
our
Saviour
imitated
their
way
of
proceeding
,
it
must
needs
carry
in
it
a
great
appearance
of
their
passionate
and
extatick
Zeal
.
And
I
think
the
reflection
of
the
Disciples
themselves
upon
this
Fact
,
has
more
seeming
harshness
in
it
then
my
Remark
;
for
upon
this
occasion
they
call
to
mind
that
passage
in
the
Psalms
,
The
Zeal
of
thy
House
hath
eaten
me
up
,
or
has
fed
and
gnaw'd
upon
me
,
and
that
is
an
angry
and
fretting
thing
.
1.
Those
who
were
so
chary
that
no
uncircumcised
or
unclean
Person
should
come
into
their
place
of
Worship
,
who
trod
the
Pavement
thereof
with
so
much
Religious
Observance
and
Curiosity
,
2.
The
place
alledged
to
avow
the
Fact
,
speaks
expresly
of
Gentile-Worshippers
;
not
in
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
onely
,
but
in
the
whole
Body
of
the
Context
.
Hear
the
Prophet
speak
,
Esay
Chap.
56.
Vers.
6
,
7.
and
then
judge
:
The
sons
of
the
stranger
,
that
joyn
themselves
to
the
Lord
to
serve
him
,
and
to
love
the
Name
of
the
Lord
,
to
be
his
servants
,
every
one
that
keepeth
the
Sabboth
from
polluting
it
,
and
taketh
hold
of
my
Covenant
,
(
namely
,
that
I
alone
shall
be
his
God
)
even
them
will
I
bring
to
my
holy
Mountain
,
and
make
them
joyful
in
my
house
of
Prayer
;
their
Burnt
Offerings
and
Sacrifices
accepted
upon
mine
Altar
.
Then
follow
the
words
of
my
Text
,
For
my
house
shall
be
called
(
i.
e.
shall
be
;
it
is
an
Hebraism
)
a
house
of
Prayer
for
all
people
.
What
is
this
but
a
Description
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Gentile-Worshippers
?
And
this
place
alone
makes
good
all
that
I
have
said
before
,
viz.
That
this
Vindication
was
of
the
Gentiles
Court
:
otherwise
the
Allegation
of
this
Scripture
had
been
impertinent
;
for
the
Gentiles
(
of
whom
the
Prophet
speaks
)
Worshipped
in
no
place
but
this
.
You
see
the
prodigious
trifling
of
this
Man
,
that
runs
after
such
wild
and
stragling
Impertinencies
to
so
little
purpose
.
One
would
have
thought
that
when
he
insisted
so
severely
on
a
matter
so
remote
from
my
main
Design
,
he
would
have
been
secure
of
mighty
Advantages
on
his
own
side
,
and
not
have
blunder'd
so
horribly
in
such
far-fetcht
Digressions
.
§
.
10.
Friendly
Debate
.
And
here
he
flings
down
his
Glove
,
bids
defiance
to
the
stoutest
He
of
us
all
,
and
sends
a
bold
Challenge
to
all
Men
of
Learning
,
Reading
,
and
Ingenuity
.
To
what
purpose
does
this
Author
press
his
Wit
and
Parts
to
write
Dialogues
,
and
endeavour
to
make
the
Nonconformists
ridiculous
by
his
Comical
Representations
?
Let
him
come
forth
,
if
he
be
a
Man
of
Skill
and
Confidence
:
Leave
off
his
Dramatick
Railery
,
and
encounter
me
in
Scholastick
and
Logical
Disputation
.
What
a
Flower
of
Chivalry
is
this
?
Is
there
nothing
to
take
down
his
Stomach
,
and
asswage
his
Courage
?
Still
courting
Dangers
,
and
still
swaggering
after
so
many
Foils
and
Disgraces
?
Will
not
Age
slake
the
Heats
of
his
flaming
Blood
?
'T
is
time
to
enjoy
his
Glories
and
his
Laurels
,
and
not
to
hazard
his
Renown
with
future
Adventures
.
This
Fortune
is
a
fickle
thing
,
and
the
World
full
of
Tartars
.
And
yet
methinks
after
all
this
Bravery
,
this
Challenge
savours
not
a
little
of
Cowardize
,
and
betrays
some
Qualms
and
frosty
Apprehensions
.
'T
is
a
meer
shift
to
discharge
themselves
of
their
Engagements
,
to
do
Reason
to
the
Friendly
Debate
,
by
beginning
his
Controve●sie
afresh
upon
other
Grounds
and
in
other
Methods
;
and
't
is
a
certain
sign
of
a
baffled
person
,
when
he
Challenges
at
a
new
Weapon
,
that
is
sufficient
Confession
of
his
being
master'd
at
the
old
.
And
thus
because
they
are
not
able
to
stand
against
the
Wit
and
Reason
of
that
Author
,
they
except
against
his
way
of
Procedure
,
and
refuse
to
hear
any
thing
we
can
urge
against
them
,
unless
we
will
fling
up
all
we
have
gain'd
by
his
smart
Discourses
,
and
yield
to
Treat
and
Dispute
with
them
in
the
Language
of
the
Budge
Doctors
of
the
Schools
.
As
if
we
could
not
discourse
as
coherently
in
Dialogues
,
as
in
Syllogisms
:
Reason
is
equally
certain
,
with
what
dress
soever
it
be
cloathed
,
and
in
what
method
soever
it
is
deduced
:
if
the
Train
of
Consequences
be
aptly
connected
to
Premises
,
't
is
pertinent
,
and
according
to
the
Arts
of
Logick
,
and
the
Laws
of
Reasoning
:
but
if
there
be
any
flaw
or
incoherence
between
Principles
and
Conclusions
,
the
Chain
of
the
Discourse
ceases
,
and
't
is
easie
to
discover
where
the
Break
begins
.
And
therefore
if
there
be
any
Non-consequences
and
Impertinences
in
the
Friendly
Debate
,
let
them
specifie
the
Particulars
;
but
till
then
,
't
is
ridiculous
to
tell
the
People
't
is
no
Rational
Discourse
,
because
composed
in
a
Dramatick
,
not
a
Logical
method
:
for
if
it
is
true
and
pertinent
,
't
is
Logical
;
if
not
,
it
is
not
Dramatick
;
the
Rules
of
Reasoning
are
the
same
in
both
:
so
much
do
they
shuffle
by
these
general
Exceptions
,
till
they
can
discover
particular
Defects
and
Impertinences
;
and
to
so
little
purpose
does
our
Author
challenge
that
Gentleman
to
argue
according
to
Rules
of
Method
and
Art
:
for
if
that
be
to
state
the
matters
in
difference
between
them
,
to
confirm
his
own
Judgement
,
and
to
confute
theirs
with
substantial
Reasons
and
Arguments
,
that
is
it
he
has
undertaken
;
and
if
he
have
not
performed
,
they
are
able
to
shew
it
;
if
he
has
,
there
wants
nothing
of
the
exactness
of
Logical
and
Scholastick
procedure
,
but
the
dull
formality
of
Ob.
and
Sol.
and
videtur
quod
non
.
But
't
is
unmanly
to
carp
at
Phrases
,
Expressions
,
Manners
of
the
Declaration
of
Mens
Conceptions
collected
from
,
or
falsely
father'd
upon
particular
Persons
,
the
greatest
guilt
of
some
whereof
it
may
be
,
is
onely
their
too
near
approach
to
the
Expressions
used
in
the
Scripture
to
the
same
purpose
.
Behold
the
confident
Arts
of
these
Men
!
When
an
Author
has
collected
so
many
pregnant
Instances
of
their
Folly
,
and
has
warranted
the
Truth
of
his
Testimonies
by
particular
References
to
the
Original
Authors
,
they
can
defeat
a
thousand
Authorities
with
a
May-be
,
and
a
Perhaps
:
't
is
but
saying
those
absurd
passages
he
produceth
out
of
the
Writings
of
the
Nonconformists
,
may
be
falsely
father'd
upon
them
,
and
then
all
is
well
.
What
a
strange
Man
is
this
Author
of
the
Friendly
Debate
,
to
amass
together
so
many
Quotations
out
of
W.
B
?
may
they
not
be
falsely
father'd
upon
him
?
And
what
though
he
has
justified
the
faithfulness
of
his
Collections
,
by
the
most
exact
and
scrupulous
References
?
Let
him
not
think
I
am
bound
to
examine
the
sincerity
of
his
Relations
.
If
a
Man
of
my
Confidence
tell
him
at
all
adventure
that
perhaps
he
has
abused
them
and
the
World
too
by
his
own
Forgeries
,
that
is
enough
for
ever
to
abate
their
Certainty
,
and
evacuate
their
Authority
.
Nay
farther
,
The
greatest
guilt
of
some
of
the
Phrases
carpt
at
,
it
may
be
,
is
onely
their
too
near
approach
to
the
Expressions
used
in
Scripture
to
the
same
purpose
.
And
it
may
be
their
guilt
is
,
that
they
abuse
the
words
of
Scripture
to
set
off
their
own
wild
and
unwarrantable
Fancies
;
and
it
may
be
the
Sky
will
fall
to
morrow
;
and
it
may
be
Saint
Paul's
Steeple
,
as
soon
as
it
is
re-built
,
will
remove
it self
to
the
East-Indies
.
To
what
purpose
is
it
for
us
to
write
Books
,
if
they
can
invalidate
all
our
Evidences
,
and
arrest
all
our
Demonstrations
with
these
pitiful
May-be's
?
Or
rather
,
what
a
confident
Man
is
this
,
to
expect
his
groundless
Supposals
should
have
credit
enough
in
the
World
to
put
a
Baffle
upon
clear
and
undeniable
Proofs
?
But
't
is
time
,
for
shame
,
to
leave
off
this
intolerable
trifling
;
they
have
been
sufficiently
teased
for
it
already
by
the
Author
of
the
Friendly
Debate
,
and
yet
they
cannot
support
their
desperate
Cause
but
by
words
that
may
salve
any
thing
.
But
is
it
not
a
mean
design
for
a
Man
to
press
his
Wits
and
Parts
to
carp
at
other
Mens
Expressions
?
No
:
for
if
Men
place
Mystery
and
Spirituality
in
uncouth
and
affected
Phrases
;
if
they
trifle
away
the
most
weighty
Arguments
in
Religion
with
childish
Fancies
,
and
feed
the
People
with
nothing
but
empty
Words
,
and
insignificant
Phrases
;
they
may
deserve
to
be
exposed
,
though
not
to
be
confuted
,
because
they
have
not
sense
enough
to
be
capable
either
of
Truth
or
Falshood
;
and
therefore
though
they
can
never
be
proved
false
,
yet
they
may
and
ought
to
bemade
ridiculous
.
And
what
other
course
can
be
taken
with
such
Triflers
as
T.
W.
and
R.
V.
that
have
labour'd
to
burlesque
the
Gospel
,
and
to
turn
the
Holy
Scriptures
into
clinch
and
quibble
?
Would
it
become
a
serious
Man
to
confute
Jingles
with
grave
and
Scholastick
Arguments
?
to
encounter
a
wretched
Fancy
with
a
Rational
Discourse
?
and
baffle
a
School-Boys
Phrase
out
of
the
Word
of
God
?
And
when
the
poor
People
are
ravish't
with
the
chiming
of
empty
words
,
and
hug
such
phantastick
Triflings
for
Gospel-Mysteries
,
what
other
way
is
there
to
undeceive
them
,
then
by
letting
them
see
,
that
they
are
not
suited
to
the
spiritual
Condition
of
any
Professours
,
that
are
not
still
under
the
Dispensation
of
Rattles
.
But
though
to
expose
the
silliness
of
their
Expressions
,
be
a
part
of
his
design
,
and
that
an
useful
one
too
,
yet
so
far
is
it
from
being
the
main
drift
(
much
less
the
onely
one
,
as
our
Author
intimates
)
of
those
Composures
,
that
't
is
least
of
any
thing
pursued
:
and
the
Bulk
of
those
Treatises
is
taken
up
with
discovering
(
as
I
before
observed
)
the
feebleness
of
their
beloved
Notions
,
the
wildness
of
their
Practices
,
the
unwarrantableness
of
their
Schism
,
the
prevarication
of
their
Pretences
,
and
the
inconsistency
of
their
Principles
.
This
was
his
Theme
;
and
had
it
been
his
Title
,
his
Performance
would
not
onely
have
justified
,
but
exceeded
his
Undertaking
.
But
all
this
is
obstinately
overlook't
,
and
the
whole
business
is
every
where
represented
by
our
Author
,
as
if
all
that
Ink
and
Paper
had
been
wasted
onely
to
carp
at
uncouth
Phrases
and
Expressions
.
With
such
Confidence
and
Dexterity
can
these
Men
slight
what
they
cannot
answer
.
But
upon
this
occasion
you
may
observe
the
Reasonableness
of
a
Motion
I
made
,
That
Preachers
might
be
obliged
to
speak
Sense
as
well
as
Truth
:
Because
these
Men
cajole
and
amaze
the
simple
Multitude
with
palpable
Non-sense
;
and
when
they
pour
forth
a
senseless
Jargon
of
Kitchen-Metaphors
,
and
Rascal
Similitudes
,
the
People
admire
the
preciousness
of
the
Mystery
,
and
they
talk
like
Men
encircled
with
Glories
,
and
dictate
their
Cant
with
the
Raptures
of
an
Angel
,
and
the
Authority
of
an
Apostle
;
and
't
is
they
onely
that
understand
the
secrets
of
the
Gospel
,
and
the
spirituality
of
the
Covenant
of
Grace
;
and
this
betrays
them
unavoidably
into
a
Fanatick
Enthusiasm
,
fills
their
little
Heads
with
wild
Frenzies
,
and
infatuating
Conceits
,
and
the
whole
business
of
Religion
is
transacted
in
their
Imaginations
.
And
they
take
it
for
a
special
work
of
Conversion
to
be
affected
with
precious
Mr.
Such-an-one's
Doctrine
,
and
to
profit
under
his
Ministry
,
i.
e.
to
sigh
at
his
Sermons
,
and
look
demurely
half
an
hour
after
.
And
what
can
be
more
obvious
to
any
Mans
Observation
,
then
that
all
the
Change
that
appears
in
most
of
their
Converts
,
is
,
That
their
Tongues-ends
are
tipt
with
a
new
set
of
Phrases
,
that
they
talk
by
roat
and
by
chance
;
and
under
this
demureness
of
Language
they
shelter
their
old
Vices
of
Envy
,
Peevishness
,
Arrogance
,
Spight
,
Hatred
,
Malice
and
Covetousness
?
These
Infirmities
are
not
any
where
so
gross
and
visible
as
among
Professors
,
they
are
the
surest
Marks
,
and
most
distinctive
Characters
of
the
Godly
Party
;
and
't
is
hugely
rare
to
meet
with
any
of
these
new-fangled
Saints
that
does
not
discover
the
clearest
and
most
irksom
appearances
of
some
or
all
these
Vices
.
Their
natural
sense
of
Religion
is
not
onely
appeased
,
but
abundantly
satisfied
with
this
phantastick
Godliness
;
and
this
staves
them
off
from
all
farther
Thoughts
of
a
Thorough
and
Effectual
Reformation
.
And
now
upon
this
account
it
is
that
I
proposed
to
have
Preachers
obliged
to
speak
Sense
as
well
as
Truth
:
but
is
not
this
an
uncouth
Motion
?
(
says
our
Author
)
seeing
hitherto
it
has
been
supposed
that
every
Proposition
that
is
either
true
or
false
,
has
a
proper
determinate
Sense
;
and
if
Sense
it
have
not
,
it
can
be
neither
.
And
is
not
this
Eristically
spoken
,
and
as
becomes
a
Man
puissant
in
Polemick
Squabble
?
Who
could
have
nickt
me
with
such
a
subtilty
,
but
one
that
knows
all
his
Advantages
,
and
is
thoroughly
experienced
in
all
the
shifts
of
Cavil
?
But
yet
by
his
leave
,
because
every
Proposition
,
that
is
either
true
or
false
,
must
have
a
determinate
Sense
,
is
it
therefore
necessary
,
that
what
has
no
determinate
Sense
,
must
be
either
true
or
false
?
If
it
be
not
,
then
Men
may
speak
Non-sense
,
and
yet
speak
neither
,
and
then
what
becomes
of
this
pert
and
doubty
Exception
?
And
when
these
Men
do
as
much
dis-service
to
Religion
by
Non-sense
as
by
false
Doctrine
,
what
can
be
more
seasonably
proposed
,
then
that
they
should
be
as
well
obliged
to
speak
Sense
,
as
they
are
to
speak
Truth
;
and
as
well
punish't
for
Canting
,
as
for
Heresie
?
seeing
(
as
they
manage
it
)
't
is
as
pernicious
to
the
Peace
of
the
Church
,
and
the
Interest
of
Religion
.
Some
of
the
Things
reflected
on
,
and
carped
at
,
are
such
as
those
,
who
have
used
or
asserted
them
,
dare
modestly
challenge
him
in
their
defence
,
to
make
good
his
Charge
in
a
Personal
Conference
.
This
is
somewhat
pitiful
,
and
methinks
his
high
Spirit
stoops
below
it self
:
for
there
is
no
such
submissive
Confession
of
a
publick
Overthrow
,
as
to
demand
private
Conferences
;
't
is
the
Refuge
of
all
baffled
People
,
and
all
the
Triflers
in
the
World
may
shelter
themselves
in
this
Sanctuary
,
though
they
can
never
recover
it
unless
by
flight
.
And
I
doubt
not
but
Philagathus
himself
can
brag
among
his
Neighbours
and
Acquaintance
,
that
the
Author
of
the
Friendly
Debate
dares
not
accept
this
Challenge
;
and
that
if
he
could
but
talk
with
him
,
he
could
easily
revenge
himself
to
purpose
,
aye
that
he
could
.
And
though
never
was
poor
Man
more
piteously
bruised
and
havock't
,
yet
by
this
lamentable
Cordial
he
makes
shift
to
asswage
the
pain
of
his
Disaster
,
and
to
support
the
spruntness
of
his
Humour
.
But
,
alas
!
this
is
plain
crossing
the
Cudgels
,
when
they
perceive
themselves
overmatch't
:
they
are
ashamed
to
confess
a
baffle
,
and
yet
not
able
to
bear
up
against
the
briskness
of
their
Assailant
;
and
therefore
to
abate
the
publickness
of
the
disgrace
,
they
desire
to
finish
the
Combat
in
a
private
Corner
;
and
then
though
they
are
beaten
,
they
can
boast
the
Victory
,
and
can
crow
and
strut
and
triumph
when
they
flie
the
Pit
.
But
Men
that
can
speak
Reason
,
can
certainly
pen
what
they
speak
;
and
therefore
if
they
cannot
defend
themselves
by
Writing
,
they
can
never
be
able
to
do
it
by
Talking
.
And
if
W.
B.
can
prove
by
word
of
mouth
his
Hoops
,
and
his
Wall●ps
,
and
his
Vermin
,
to
be
Gospel-Mysteries
,
't
is
no
great
pains
to
dictate
the
same
words
to
a
Brachygrapher
.
But
our
Author
tells
us
,
That
the
wisest
man
living
,
when
he
is
gagg'd
with
a
Quill
is
not
able
to
speak
;
and
yet
he
may
write
for
all
that
,
for
Gaggs
tie
not
Mens
hands
;
and
therefore
I
see
not
how
't
is
possible
W.
B.
should
better
clear
himself
by
word
of
mouth
,
then
by
Ink
and
Paper
.
There
is
no
way
imaginable
,
but
by
eating
his
Gagg
,
and
recanting
what
he
has
written
.
However
,
the
Author
of
the
Debate
is
not
at
leisure
to
attend
to
the
Impertinencies
of
every
Talking
Man
.
His
design
was
to
discover
their
lamentable
Follies
and
Impostures
to
the
World
;
let
them
clear
themselves
to
the
Publick
,
and
he
is
satisfied
:
but
upon
his
own
account
he
neither
needs
nor
desires
satisfaction
.
So
that
in
short
,
these
Demands
of
Personal
Conferences
,
are
but
a
more
cleanly
way
of
yielding
the
Cause
:
for
no
Men
will
ever
sit
down
under
a
publick
baffle
,
that
know
how
to
help
themselves
.
For
if
they
would
retort
upon
us
,
and
give
in
a
Charge
against
the
cursed
Oaths
,
Debaucheries
,
Prophaneness
,
various
Immoralities
,
and
sottish
Ignorance
,
that
are
openly
and
notoriously
among
those
whom
we
countenance
and
secure
,
what
havock
might
an
ordinary
Ingenuity
make
among
the
Conforming
Clergy
?
But
he
is
merciful
.
How
does
this
Man
both
vanquish
and
oblige
us
by
his
Civility
?
And
though
he
proclaim
us
to
the
World
a
pack
of
Sots
,
Dunces
,
Drunkards
,
Atheists
,
yet
he
is
resolved
to
spare
our
Reputation
:
if
this
be
his
kindness
when
he
forgives
,
what
would
it
be
when
he
retaliates
?
What
enraged
Malice
could
have
struck
with
a
more
angry
sting
?
White
's
Centuries
,
and
the
Cobler
of
Glocester's
Tales
,
are
civil
and
cleanly
Stories
,
if
compared
to
the
baseness
and
insolence
of
this
Suggestion
.
But
suppose
it
carried
with
it
as
much
Truth
as
it
does
Rancour
,
yet
it
would
be
but
an
impertinent
Calumny
,
and
no
material
Recrimination
to
our
Charge
.
We
pry
not
into
their
Conversations
,
nor
set
Spies
upon
their
secret
Practices
;
nor
do
we
upbraid
them
with
any
Wickedness
,
from
which
they
may
be
recovered
by
their
own
Convictions
.
But
the
Follies
we
endeavour
to
expose
,
are
such
as
they
esteem
Gospel-Mysteries
;
and
the
Vices
we
correct
,
are
such
as
they
adopt
among
their
choicest
Vertues
,
and
by
which
they
rate
and
value
themselves
.
If
they
can
discover
any
such
pestilent
and
destructive
Impostures
among
us
,
let
them
reprove
them
with
the
roughness
of
Satyrs
,
and
the
severity
of
Zealots
.
But
as
for
these
Miscarriages
he
pretends
to
load
us
withal
,
they
are
such
as
no
Man
will
justifie
;
and
if
any
be
obnoxious
to
his
Charge
,
who
will
plead
their
Innocence
?
And
they
stand
condemned
not
onely
in
the
Opinion
of
the
World
,
but
their
own
Judgments
too
.
Whereas
the
onely
things
we
lay
to
their
Charge
,
are
such
pretences
whereby
they
not
onely
elude
,
but
satisfie
their
Consciences
.
And
we
discover
the
sottishness
of
such
Delusions
,
not
out
of
any
design
to
expose
their
Persons
to
Contempt
,
but
barely
to
disabuse
the
deluded
multitude
.
'T
is
not
the
personal
Faults
of
W.
B.
the
Friendly
Debate
aims
at
,
but
those
of
his
Schismatical
Way
and
Spirit
.
He
has
by
his
ridiculous
abuse
of
the
Holy
Scriptures
,
perverted
the
whole
design
of
the
Gospel
,
and
adulterated
almost
all
the
Articles
of
the
Christian
Religion
.
And
if
so
,
't
is
great
Charity
in
us
to
deliver
the
People
from
the
danger
of
such
pernicious
Impostures
;
whereas
it
can
be
nothing
but
Malice
in
them
,
should
they
attempt
to
revenge
themselves
by
personal
Disgraces
and
Reflections
.
§
.
12.
But
our
Authors
Apology
is
not
yet
at
an
end
,
Though
Learned
Men
,
such
as
Plato
and
Cicero
,
may
argue
candidly
and
perspicuously
in
Dialogues
;
yet
it
cannot
be
denied
that
advantages
may
be
taken
from
this
way
of
Writing
,
to
represent
both
Persons
,
Opinions
and
Practices
,
invidiously
and
contemptuously
,
above
any
other
way
:
so
that
by
this
means
brave
and
worthy
Personages
may
be
rendred
ridiculous
,
as
Socrates
was
by
Aristophanes
.
By
which
his
Enemies
gain'd
the
advantage
of
exposing
him
to
publick
Contempt
,
and
thereby
prepared
a
way
for
the
management
of
an
open
Accusation
against
him
,
and
his
Charge
was
Nonconformity
to
the
Establish't
Superstition
of
the
Church
of
Athens
.
Did
ever
any
Man
make
such
wretched
Apologies
?
'T
is
a
sad
symptom
when
such
positive
People
are
driven
to
such
sceptical
and
doubtful
Pretences
,
and
are
still
forced
to
take
Sanctuary
in
a
naked
May-be
.
Socrates
was
abused
,
and
so
may
any
good
Man
;
what
then
?
what
is
this
to
the
Friendly
Debate
,
and
the
Nonconformists
?
Must
they
be
acquitted
,
because
Socrates
was
not
guilty
?
Because
some
honest
Men
are
maliciously
traduced
,
shall
that
discharge
all
others
of
just
Accusations
?
They
may
be
justly
charged
by
the
Friendly
Debate
,
though
the
honest
Philosopher
was
foully
and
durtily
slander'd
by
Aristophanes
.
Verily
,
Sir
,
this
is
no
better
(
to
say
no
worse
)
then
popular
Stuff
,
and
Shop-Logick
.
But
't
is
his
great
Weapon
of
Defence
,
and
thus
he
tells
us
elsewhere
,
W.
B.
and
the
Nonconformists
:
he
was
so
,
and
that
very
unjustly
;
but
what
necessity
is
there
that
they
should
be
as
wise
or
as
honest
as
that
great
Apostle
?
There
is
no
imaginable
Connexion
that
I
know
of
between
his
and
their
Actions
;
to
what
purpose
then
is
it
to
defend
themselves
with
his
Innocence
?
St.
Paul
was
able
to
account
for
the
Truth
and
Reasonableness
of
that
Doctrine
,
which
they
call'd
Canting
:
If
they
are
able
to
do
as
much
for
their
Phrases
,
let
them
do
it
,
and
that
will
silence
all
our
Clamours
and
Cavils
,
and
we
will
no
more
endeavour
to
shame
them
out
of
the
Profession
of
the
Gospel
,
by
crying
out
Canting
,
Phrases
,
Silly
,
Non-sense
,
Metaphors
.
But
otherwise
we
will
pursue
the
Cry
till
we
shame
them
out
of
their
Folly
and
Confidence
;
and
assure
your self
,
we
will
not
suffer
them
to
obtrude
their
own
affected
Non-sense
upon
the
People
,
as
the
choicest
and
most
important
Mysteries
of
Religion
.
But
to
return
to
the
case
of
Socrates
;
his
Vertue
is
abundantly
clear'd
to
all
Posterity
by
his
Apology
;
and
when
they
have
given
as
satisfactory
an
Answer
to
the
Friendly
Debate
,
as
Socrates
did
to
his
Accusers
,
they
shall
not
be
treated
as
Socrates
was
;
but
till
then
,
they
are
nev'r
the
wiser
for
his
Philosophy
,
nor
the
better
for
his
Innocence
.
But
however
,
no
Man
will
affirm
that
Aristophanes
Dialogues
were
absurd
and
inartificial
,
and
yet
they
are
sufficiently
abusive
;
and
therefore
in
that
way
of
Writing
,
a
witty
Man
may
,
if
he
have
no
regard
to
Truth
or
Falshood
,
make
any
thing
look
uncouth
,
and
any
Person
appear
ridiculous
.
If
our
Author
had
instanced
in
Ben
Iohnson's
Alchymist
,
or
his
Bartholomew-Fair
,
in
stead
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Aristophanes
,
the
People
would
have
been
able
to
discover
the
wide
impertinency
of
this
Exception
,
(
though
it
is
in
my
Opinion
one
of
the
most
plausible
Hits
in
his
whole
Book
:
)
for
they
might
then
have
known
,
there
is
no
Analogy
between
the
Friendly
Debate
,
and
those
waggish
Comedies
:
he
does
not
represent
W.
B.
as
the
Poet
did
Ananias
;
nor
confute
him
in
a
Disputation
with
a
silly
Puppet
,
as
he
did
Brother
Buisy
.
He
does
not
personate
him
with
Antick
Postures
and
Actions
,
nor
fasten
upon
him
Roguish
and
unlucky
Stories
,
nor
put
into
his
Mouth
ridiculous
Words
of
his
own
unhappy
Invention
.
That
way
indeed
a
witty
Man
may
expose
the
best
and
the
wisest
to
publick
scorn
;
but
then
the
Artificial
Contrivance
of
such
Dialogues
consists
not
in
any
regard
to
Truth
and
Reason
,
but
in
the
unhappiness
of
the
abuse
.
Whereas
the
Genius
of
the
Friendly
Debate
is
as
remote
from
this
Comical
Waggery
,
as
the
Dialogues
of
Plato
and
Cicero
,
that
are
sometimes
facetious
,
but
never
abusive
and
disingenuous
.
The
body
of
his
Discourse
is
Rational
and
Argumentative
;
and
though
it
may
be
sometimes
set
off
with
pleasantness
of
Humour
,
and
picquancy
of
Wit
,
yet
he
never
seeks
advantage
by
counterfeit
Follies
,
and
Comical
Abuses
:
And
if
they
can
charge
him
with
any
thing
of
this
nature
,
I
will
undertake
in
his
behalf
he
shall
make
them
publick
satisfaction
.
But
when
Aristophanes
is
exemplified
to
make
good
the
surmise
,
that
is
plausible
and
taking
with
the
Common
People
;
for
they
imagine
all
who
write
Greek
and
Latin
to
be
grave
and
serious
Men
;
and
therefore
if
Aristophanes
could
by
the
smartness
of
his
Drolling
and
Satyrical
Wit
,
cast
Contempt
upon
the
brightest
Example
of
Vertue
,
that
ever
appear'd
in
the
Heathen
World
;
why
may
not
the
Author
of
the
Friendly
Debate
by
the
same
Arts
and
Advantages
expose
Nonconformists
and
the
Profession
of
the
Gospel
,
(
for
they
are
always
ventured
in
the
same
Bottom
)
to
the
same
popular
Scorn
and
Abuse
?
But
any
one
that
is
acquainted
with
the
Genius
of
the
Grecian
Comedy
in
general
,
and
with
the
Humour
of
Aristophanes
in
particular
,
will
be
ashamed
to
compare
such
wild
Satyrs
and
extravagant
Farces
with
the
Friendly
Debate
.
That
Poet
never
defign'd
any
appearance
of
Truth
;
he
represents
not
Socrates
his
Opinions
,
nor
confutes
them
by
sober
and
Philosophick
Reasonings
;
he
intended
nothing
but
onely
to
abuse
him
by
Buffoonry
and
Apish
Tricks
;
and
the
most
taking
piece
of
Wit
in
the
whole
Farce
,
was
to
bring
the
grave
Philosopher
upon
the
Stage
,
dancing
in
a
Sieve
.
But
as
for
the
Friendly
Debate
,
if
it
has
represented
any
of
them
ridiculous
,
it
has
onely
painted
them
in
their
own
real
Colours
:
There
is
no
Poetick
Invention
,
nor
Comical
Extravagance
;
and
it
takes
no
advantage
but
from
Truth
and
Reason
:
so
that
if
he
make
any
of
their
Opinions
appear
ridiculous
,
he
does
it
not
by
the
unluckiness
of
his
Wit
,
as
Aristophanes
did
,
but
by
the
strength
of
his
Arguments
.
Our
Author
adds
indeed
,
to
strengthen
this
faint
Exception
,
That
't
is
a
facile
thing
to
take
the
wisest
Man
living
,
after
he
is
lime-twigged
with
Ink
and
Paper
,
and
gagg'd
with
a
Quill
,
so
that
he
can
neither
move
nor
speak
,
to
clap
a
Fools
Coat
on
his
back
,
and
turn
him
out
to
be
laughed
at
in
the
streets
.
This
is
lofty
and
Comical
,
but
yet
neither
true
nor
witty
.
For
the
wisest
Men
will
never
be
lime-twigged
with
Ink
and
Paper
,
nor
gagg
themselves
with
Quills
;
or
if
they
should
be
so
rash
and
unadvised
,
yet
I
see
not
how
the
strong
Metaphor
can
restrain
them
either
from
opening
their
Mouths
,
or
moving
their
Hands
.
For
the
plain
English
of
all
this
lofty
rumbling
of
Lime-twigs
and
Gaggs
,
is
no
more
then
to
be
in
Print
;
and
how
can
that
hinder
any
Man
from
justifying
his
own
Writings
?
For
if
Men
Publish
Sense
,
all
the
World
can
never
make
them
ridiculous
;
if
Non-sense
,
they
make
themselves
so
.
And
no
Gaggs
nor
Lime-twigs
can
disable
them
from
defending
their
Books
against
any
Adversary
,
but
either
a
bad
Cause
,
or
an
ill
Management
,
or
(
what
is
their
case
)
both
:
so
that
if
they
are
lime-twigged
with
Ink
and
Paper
,
't
is
with
Rods
of
their
own
laying
;
and
if
they
are
exposed
in
a
Fools
Coat
,
't
is
with
one
of
their
own
making
.
§
.
13.
His
last
Remark
upon
the
case
of
Socrates
is
extraordinary
;
when
he
insinuates
as
if
the
Crime
for
which
he
suffered
was
Nonconformity
to
,
and
Separation
from
the
National
Church
of
Athens
;
as
if
he
were
the
Proto-Martyr
of
Independency
.
And
the
People
are
wonderfully
taken
with
these
sly
and
oblique
Strokes
;
and
as
wofully
impertinent
as
this
is
,
they
admire
it
for
a
notable
Essay
of
Wit.
And
yet
if
this
trifling
were
of
any
importance
,
the
advantage
would
run
vastly
on
our
side
:
so
easie
is
it
to
make
it
appear
,
that
Socrates
suffered
not
so
much
as
a
Nonconformist
,
as
an
Enemy
to
Fanaticks
;
and
that
his
Offence
was
no
other
then
an
Endeavour
to
perswade
the
Men
of
Athens
that
Grace
and
Vertue
were
the
same
thing
.
The
Story
is
briefly
this
:
All
the
former
Ages
of
Greece
were
led
rather
by
a
giddy
and
ignorant
Enthusiasm
,
then
the
sober
Dictates
of
a
wary
and
well-advised
Reason
.
And
though
some
of
the
more
ancient
Vertuosi
,
seem'd
to
have
made
some
handsome
use
of
their
intellectual
Faculties
in
Physiological
Enquiries
,
yet
as
for
matters
of
Religion
,
they
either
altogether
neglected
their
Speculations
,
or
treated
of
them
with
as
much
wildness
and
vanity
as
their
Poets
,
who
pretended
to
derive
their
Theological
Theories
from
Enthusiasm
and
Prophetick
Frenzies
;
imagining
Reason
and
Devotion
to
be
things
incompetent
,
and
that
Religion
consisted
barely
in
Enthusiastick
Raptures
,
and
Prophetick
Heats
;
and
therefore
they
depended
more
upon
the
Information
of
their
Dreams
and
Fancies
,
then
their
consistent
and
waking
Faculties
;
and
the
best
Visionist
was
the
ablest
Divine
.
Their
most
celebrated
Professors
of
Divinity
,
who
pretended
to
the
more
inward
,
practical
and
experimental
Mysteries
of
Religion
,
were
a
sort
of
silly
fanatick
and
illiterate
Poets
,
who
being
Men
of
giddy
and
over-heated
Imaginations
,
pretended
to
derive
all
their
Knowledge
(
as
others
do
their
Ignorance
)
from
Inspirations
and
Divine
Illapses
;
and
thereby
so
entirely
engross't
the
Profession
of
Divinity
,
that
they
gain'd
an
absolute
Soveraignty
over
the
Faith
,
not
onely
of
the
rude
and
Vulgar
sort
of
Mankind
,
but
also
of
the
Sages
and
Professors
of
Wisdom
;
the
Philosophers
themselves
,
howsoever
otherwise
Men
of
eminent
Parts
and
Ingenuity
,
resigning
up
their
own
Reasons
to
the
Authority
of
these
Fellows
Whimsies
and
Inspirations
.
Then
comes
Socrates
and
preaches
down
all
their
pretended
Mysteries
,
for
raw
and
lamentable
Impostures
,
and
endeavours
to
draw
them
off
from
the
Pageantry
of
their
Superstition
,
to
the
habitual
Practice
of
Vertuous
Actions
:
And
to
this
purpose
he
teaches
his
Fellow-Citizens
,
that
they
must
gain
an
Interest
in
the
favour
of
the
Gods
,
not
by
their
diligent
Attendance
upon
the
Eleusinian
Ordinances
,
but
by
a
Life
of
Vertue
and
Goodness
;
and
that
Love
,
Humility
,
Meekness
,
Obedience
,
Chastity
and
Temperance
,
are
more
acceptable
to
the
Eternal
Deity
,
then
all
their
Mysterious
Solemnities
in
honour
of
the
Mother
of
the
Gods
.
This
alarms
the
Zealots
and
hot
Spirits
of
the
City
,
and
the
Good
Man
is
immediately
cited
before
the
Consistory
of
the
Areopagitical
Elders
,
and
is
by
them
condemn'd
as
an
Heretick
to
their
Orthodox
Faith
,
for
setting
up
Carnal
Reason
against
the
Spirit
of
God
,
and
for
presuming
to
fathom
the
sacred
Depths
of
their
Eleusinian
Mysteries
,
with
the
Line
of
his
short
and
shallow
Understanding
:
for
how
exorbitant
soever
they
might
appear
to
his
Fleshly
Reasonings
,
they
were
derived
from
the
Off-spring
of
the
Gods
,
and
own'd
by
the
most
Practical
and
Spiritual
Preachers
of
their
Religion
.
And
though
his
private
and
depraved
Reason
might
judge
them
the
brutishest
and
most
licentious
Practices
in
the
World
,
(
for
so
they
really
were
)
yet
in
spight
of
all
their
seeming
Beastliness
,
they
were
the
highest
strains
of
Godliness
and
Spiritual
Devotion
.
This
was
represented
to
the
zealous
and
giddy
Multitude
,
and
then
the
Cry
is
,
Crucifie
him
,
crucifie
him
.
And
thus
fell
this
great
Man
a
Sacrifice
to
the
Zeal
and
Fury
of
a
Fanatick
Rabble
.
You
see
with
what
vain
and
succesless
Attempts
they
fasten
upon
those
Discourses
;
and
the
truth
is
,
in
so
foul
and
thick
a
Cause
,
the
more
they
struggle
,
the
faster
they
stick
;
and
therefore
they
would
be
well
advised
not
to
dally
too
much
with
that
Author
:
for
though
I
know
him
to
be
far
from
an
angry
or
a
Cynical
Humour
,
yet
I
am
able
to
discern
such
an
hatred
and
antipathy
to
Hypocrisie
from
the
Genius
of
his
Writings
,
that
if
they
will
tempt
him
to
unrip
all
their
Folly
and
Knavery
,
he
is
apt
enough
to
discover
such
thick
Blasphemies
against
Divine
Providence
,
and
such
unparallel'd
Abuses
of
Religion
in
their
most
sumptuous
Pretences
,
and
most
plausible
Practices
,
as
shall
represent
the
Men
of
greatest
Reputation
amongst
them
for
Wisdom
and
Learning
,
in
as
ridiculous
a
Guise
as
T.
W.
and
the
Men
of
greatest
Vogue
for
Conscience
and
Integrity
,
under
as
seditious
a
Character
as
W.
B.
and
no
Man
more
obnoxious
upon
both
accounts
,
then
I.
O.
And
who
can
endure
to
see
Men
,
that
are
so
horribly
bemired
,
bear
up
with
so
much
State
and
Confidence
?
§
.
14.
But
the
great
Nuissance
of
my
Preface
,
is
some
unkind
and
unhappy
Reflections
,
that
I
chanced
,
I
know
not
by
what
Mis-fortune
,
to
cast
out
upon
their
Gift
of
Prayer
:
This
is
the
dear
Palladium
of
their
Pulpits
,
and
they
will
as
soon
fling
up
the
whole
Cause
,
as
forego
this
Priviledge
of
Talking
:
'T
is
the
Ephod
and
the
Teraphim
of
the
House
of
Micah
,
and
nothing
shall
ever
wrest
it
from
them
but
Fine
,
Force
,
and
Invincible
Resolution
;
and
therefore
where
this
is
endanger'd
or
invaded
,
our
Author
(
you
may
be
sure
)
will
lay
about
him
with
all
the
power
of
Words
and
vehemence
of
Zeal
;
so
that
here
I
must
struggle
to
purpose
to
carry
off
this
Darling
of
the
Cause
.
In
the
first
place
then
the
Man
is
Wonder-strucken
,
that
I
should
design
all
along
to
charge
my
Adversaries
with
Pharisaism
,
and
yet
should
instance
in
their
Confession
of
Sin
,
when
it
is
the
Characteristical
Note
of
the
Pharisees
,
that
they
made
no
Confession
of
Sin
at
all
.
But
to
awaken
him
out
of
his
amazement
,
he
may
know
that
the
Pharisaick
Hypocrisie
consists
neither
in
long
Prayers
,
nor
short
Confessions
,
no
more
then
it
does
in
long
Robes
,
or
short
Cloaks
:
Spiritual
Pride
is
its
onely
Essential
Character
,
and
it
is
of
no
Concernment
which
way
,
and
in
what
Expressions
it
vents
and
discovers
its
self
.
There
is
a
creeping
as
well
as
a
vaunting
Arrogance
,
and
this
Vice
is
never
so
confident
as
when
it
appears
in
the
Garbs
and
Postures
of
Humility
.
And
thus
when
Men
dissemble
with
the
Almighty
,
when
they
know
that
they
belye
themselves
with
false
Accusations
;
when
they
mourn
for
Sins
,
of
which
they
think
they
stand
clear
and
innocent
;
and
pretend
to
be
humbled
for
those
Offences
,
of
which
they
are
not
seriously
convinced
;
Tell
me
a
greater
instance
of
Pride
and
Insolence
in
the
World
,
then
this
jugling
and
counterfeit
Humility
:
for
what
else
can
these
Men
think
within
,
but
that
they
oblige
and
complement
the
Almighty
,
by
being
content
to
be
thought
viler
Wretches
then
they
think
themselves
,
onely
to
advance
the
Interest
of
Gods
Glory
,
and
set
off
the
greatness
of
his
Free
Grace
?
And
what
an
obliging
Favour
is
this
,
when
they
will
sacrifice
their
own
Reputation
to
the
Glory
and
Renown
of
his
Attributes
?
So
that
't
is
apparently
a
coarser
piece
of
vanity
to
confess
those
Sins
of
which
we
are
not
guilty
,
then
not
to
acknowledge
those
of
which
we
are
.
And
that
there
is
something
of
this
Leven
lurking
at
the
bottom
of
all
this
Humiliation
,
is
notoriously
evident
;
for
as
much
as
howsoever
humble
and
complemental
they
are
in
their
Talk
to
God
,
yet
in
their
Conversation
with
Men
,
the
Scene
immediately
alters
;
then
they
return
to
the
old
Pharisaick
Vomit
;
and
then
,
Publicans
,
keep
your
distance
;
and
then
they
censure
and
despise
their
Neighbours
as
Carnal
Gospellers
,
and
applaud
themselves
that
they
are
not
as
the
Men
of
the
World
.
Then
we
bless
the
Lord
for
humbling
our
proud
Hearts
,
and
for
emptying
us
of
all
our
Self-righteousness
;
thereby
to
bring
us
effectually
to
an
experimental
sense
of
the
deep
and
more
spiritual
Mysteries
of
the
Gospel
;
to
an
heavenly
taste
and
relish
of
the
sweetness
and
preciousness
of
the
Lord
Jesus
,
and
of
that
Soul-ravishing
delight
wherewith
his
People
are
affected
in
their
spiritual
Closings
with
him
;
and
lastly
,
to
an
inward
feeling
of
the
glorious
Discoveries
,
Manifestations
and
Comings
in
of
his
Spirit
upon
the
Hearts
of
Believers
in
all
his
Ordinances
.
This
is
the
inward
,
practical
and
experimental
part
of
the
Mystery
of
Godliness
;
whereas
your
Formalists
and
meer
Moral
Professors
make
a
great
Noise
about
their
dry
Devotions
,
and
Self-wrought-out-Mortifications
.
But
,
alas
,
poor
deluded
Wretches
!
they
never
viewed
the
Ugliness
of
their
Nature
in
the
Glass
of
the
Law
;
they
never
lay
under
the
Horrours
of
the
Spirit
of
Bondage
;
they
never
had
a
humbling
sight
and
thorough
sense
of
their
Sins
,
and
were
never
perfectly
emptied
of
their
own
Self-righteousness
;
and
though
they
can
do
good
Actions
,
yet
they
cannot
deny
them
,
and
make
woful
Complaints
to
Almighty
God
,
that
all
the
Duties
they
perform
,
though
they
know
them
to
be
agreeable
to
his
Laws
,
are
wicked
and
abominable
.
Ah!
this
Corrupt
Nature
is
a
proud
Thing
,
and
hardly
driven
out
of
its
Trust
and
Confidence
in
its
own
Righteousness
;
nothing
but
an
absolute
and
thorough
Conviction
of
its
own
Self-emptiness
,
Self-abhorrency
,
and
Self-despair
,
can
ever
bring
it
to
a
full
and
absolute
Close
with
the
Lord
Christ
.
This
is
the
Block
at
which
Millions
of
poor
Souls
stumble
everlastingly
;
and
't
is
the
Lords
distinguishing
Mercy
that
has
taken
the
Veil
from
off
our
Eyes
,
and
enabled
us
to
see
the
danger
of
a
Self-righteousness
.
So
that
this
Pageantry
is
the
main
ground
of
all
their
Spiritual
Pride
and
Arrogance
;
upon
this
they
build
the
lofty
Conceits
of
their
own
peculiar
Godliness
,
and
their
insolent
Contempt
of
all
others
,
that
have
more
Wit
or
less
Vanity
then
to
be
as
fond
and
phantastick
as
themselves
;
and
in
the
result
of
all
,
this
formal
and
counterfeit
Humility
,
is
made
the
specifick
difference
between
the
People
of
God
,
and
the
Men
of
the
World
.
But
here
his
Pen
takes
occasion
to
flie
out
(
for
't
is
very
unruly
)
upon
a
Censure
of
mine
,
against
an
Insolence
of
theirs
;
for
confining
the
Elect
and
the
Godly
to
their
own
Party
,
and
esteeming
of
us
as
no
better
then
the
Wicked
and
the
Reprobate
of
the
Earth
.
I
am
satisfied
,
that
he
unduly
chargeth
those
,
whom
he
intends
to
reflect
upon
:
However
,
I
am
none
of
them
;
I
confine
not
Holiness
to
a
Party
,
not
to
the
Church
of
England
,
or
to
those
that
dissent
from
it
.
This
his
Confidence
dares
affirm
,
though
't
is
so
notorious
that
never
any
Party
of
Men
in
the
World
(
no
not
the
Jews
)
did
with
greater
assurance
appropriate
to
themselves
all
the
Titles
and
Characters
of
the
People
of
God
:
For
what
else
mean
their
Accounts
and
Descriptions
of
the
Power
of
Godliness
,
by
the
Singularities
of
their
own
Superstition
?
What
mean
those
Flatteries
and
Congratulations
wherewith
they
besprinkle
their
Followers
,
as
if
they
were
the
onely
People
that
are
acquainted
with
the
Mysteries
and
Spiritualities
of
the
Gospel
?
What
means
their
Confinement
of
the
Preaching
of
the
Covenant
of
Grace
to
their
own
Doctrines
,
and
their
own
Congregations
?
What
means
their
boasting
of
themselves
as
the
onely
powerful
,
Soul-searching
,
experimental
and
spiritual
Preachers
?
In
brief
,
what
means
their
bestowing
nothing
but
fair
Words
upon
themselves
,
and
nothing
but
foul
Language
upon
us
?
Sure
he
cannot
forget
the
Words
of
their
own
Party
,
and
who
they
were
,
that
were
The
Godly
,
Professors
,
Sion
,
God's
Jacobs
,
the
Israel
of
God
,
God's
Inheritance
;
when
we
were
Aegypt
and
Babylon
,
Enemies
of
the
Power
of
Godliness
,
scoffing
Edomites
,
Men
of
the
World
,
Antichristian
Apostates
,
Idolaters
,
and
Followers
of
the
Whore
.
He
certainly
must
needs
be
a
very
young
Professor
that
is
unacquainted
with
this
Language
.
But
however
,
what
is
all
this
to
our
Author
?
He
(
you
may
take
his
word
)
is
none
of
them
.
But
what
is
that
to
me
?
Did
I
ever
accuse
him
?
My
design
was
to
describe
the
Genius
of
the
Party
,
and
not
the
Humour
of
every
individual
Professor
.
But
't
is
the
mis-fortune
of
indiscreet
People
to
betray
themselves
by
their
own
unnecessary
Apologies
,
and
to
cry
Not
guilty
,
before
they
are
indicted
,
when
their
own
Consciences
Arraign
and
Convict
them
.
For
our
Author
(
I
perceive
by
sundry
Passages
and
Notions
in
his
Book
)
is
a
Brother
of
the
Independent
Communion
;
and
therefore
let
him
(
seeing
he
has
put
himself
upon
it
)
produce
me
but
one
Writer
of
that
Fraternity
,
that
is
not
notoriously
guilty
of
this
piece
of
Pride
and
Partiality
.
I
confess
I
am
not
very
conversant
in
their
Writings
,
yet
I
have
by
chance
read
one
(
of
whom
I
am
confident
he
has
no
very
small
Opinion
)
that
exceeds
all
the
Scriblers
I
ever
had
the
fortune
to
meet
with
,
or
the
leisure
to
peruse
,
in
these
foul
and
malapert
Censures
;
and
that
is
I.
O.
one
of
the
great
Patriarchs
of
the
Congregational
Churches
:
All
whose
Pamphlets
are
little
better
then
so
many
Libels
against
the
Church
of
England
;
and
had
we
been
down-right
Miscreants
,
or
the
most
wretched
Ap●states
in
the
World
,
he
could
scarce
have
given
us
more
unfriendly
Language
:
'T
is
hard
to
dip
into
a
Page
of
his
Writings
,
that
is
not
embellish't
with
some
or
other
of
these
decent
and
beautiful
Expressions
.
It
was
the
peculiar
way
of
his
Sermons
and
Discourses
to
magnifie
the
Parliament-Reformation
for
a
wonderful
and
providential
Recovery
of
the
departed
Gospel
to
these
Nations
;
and
to
represent
the
design
of
that
Holy
War
as
begun
and
carried
on
by
the
Power
and
Procurement
of
the
Lord
Christ
,
in
order
to
the
final
Overthrow
of
the
Episcopal
Antichrist
,
and
the
Restauration
and
Establishment
of
his
own
Kingdom
.
He
has
publish't
many
excellent
Sermons
to
this
purpose
;
such
is
that
entituled
,
A
Vision
of
unchangeable
Free
Mercy
,
in
sending
the
Means
of
Grace
to
undeserving
Sinners
:
wherein
Gods
uncontroulable
eternal
Purpose
,
in
sending
and
continuing
the
Gospel
(
by
which
they
all
along
intend
nothing
else
but
their
sweaty
way
of
Preaching
)
unto
this
Nation
,
in
the
midst
of
Oppositions
and
Contingencies
,
is
discovered
,
&c.
preached
before
the
Honourable
House
of
Commons
,
April
29.
1646.
Where
,
beside
the
apparent
scope
of
the
Sermon
it self
,
he
reckons
up
three
Departures
of
the
Gospel
from
England
:
by
an
almost
universal
treacherous
Apostacy
from
the
Purity
of
Worship
,
from
which
the
Free
Grace
and
good
Pleasure
of
God
has
made
a
great
Progress
again
towards
a
Recovery
.
So
that
the
Episcopal
way
of
Worship
is
a
perfect
Apostacy
from
the
Purity
of
the
Gospel
;
and
had
it
been
universal
,
it
had
been
total
.
And
again
,
such
is
his
Sermon
Of
the
Branch
of
the
Lord
,
or
the
Beauty
of
Sion
,
preached
at
Edinburgh
1650.
where
compiling
a
Catalogue
of
the
Enemies
of
the
House
of
God
in
all
Ages
,
he
reckons
up
Pharaoh
,
Nebuchadnezzar
,
Dioclesian
,
Iulian
,
and
the
late
Prelates
,
whose
Rochets
(
he
adds
)
were
for
that
Reason
,
together
with
other
Garments
of
their
Adherents
,
and
the
Imperial
Robes
of
the
forementioned
Emperours
,
roll'd
up
in
Blood
by
the
Divine
Vengeance
,
and
hung
up
in
Gods
House
,
as
the
Spoils
of
Gods
Enemies
;
And
't
is
,
no
doubt
,
no
unpleasant
reflection
to
his
People
,
to
consider
how
willing
and
prodigal
their
gracious
Father
is
to
sacrifice
Crowns
and
Mitres
,
Kingdoms
and
Churches
to
the
Interest
and
Plunder
of
his
secret
ones
:
Preface
to
Cromwel
.
For
so
our
Author
stiles
them
;
I
suppose
because
no
body
knows
or
suspects
them
to
be
Gods
People
beside
themselves
.
And
in
his
Dedication
to
the
Supreme
Authority
of
the
Nation
,
the
Commons
Assembled
in
Parliament
,
prefixed
to
his
Sermon
preached
Octob.
24.
1651.
being
a
Solemn
Day
of
Thanksgiving
for
the
Destruction
of
the
Scots
Army
at
Worcester
,
with
sundry
other
Mercies
,
he
tells
his
Patrons
,
That
as
whatever
there
has
been
of
Beauty
,
Glory
,
or
Advantage
unto
the
People
of
God
in
the
late
Transactions
,
(
at
Worcester
)
hath
been
eminently
of
undeserved
Grace
;
so
the
dreadful
Vengeance
,
which
the
Lord
hath
executed
against
the
Men
of
his
Enmity
and
Warfare
,
hath
been
most
righteously
procured
by
their
clothing
cursed
designs
of
Revenge
,
Persecution
,
Bondage
in
Soul
and
Body
,
Spoil
and
Rapine
,
with
the
most
glorious
Pretences
of
Zeal
,
Covenant
and
Reformation
,
and
such
like
things
,
which
never
came
into
their
Hearts
.
Here
the
dear
Brethren
of
the
Presbytery
,
as
well
as
the
Reprobate
Cavaliers
,
were
Listed
among
the
Enemies
of
the
Cause
,
and
of
the
Church
of
God
;
and
now
all
People
and
all
Parties
in
the
three
Kingdoms
,
except
onely
the
Army-Saints
and
their
Adherents
,
were
become
perfect
Aegyptians
:
And
so
they
were
upon
this
Account
,
that
the
People
of
God
had
gain'd
a
certain
Right
to
Rob
and
Plunder
them
by
Divine
Commission
.
And
here
also
you
may
observe
,
that
I.O.
(
bold
Man
!
)
and
God
Almighty
were
always
of
the
same
side
and
the
same
Communion
;
and
whatever
he
was
for
,
was
doubtless
the
Cause
of
God
.
They
were
for
Presbytery
,
and
Independency
,
and
Democracy
together
,
and
never
parted
Counsels
and
Designs
,
till
the
Lord
grew
weary
of
these
right
Godly
Men
,
and
so
was
at
length
pleased
to
turn
Cavalier
.
And
that
upon
good
grounds
,
for
by
this
time
his
old
Friends
were
become
as
bad
or
worse
then
his
old
Enemies
.
For
so
the
same
Author
informs
us
,
(
to
mention
but
one
place
more
,
though
I
omit
as
many
as
would
make
a
Volume
)
in
a
little
Treatise
of
Temptation
,
pag.
65
,
66.
where
,
giving
an
Account
of
the
Temptations
,
which
in
those
days
had
even
cast
down
the
People
of
God
from
their
Excellency
,
and
had
cut
their
Locks
,
and
made
them
become
like
other
Men
,
he
reckons
in
the
first
place
the
specious
Pretence
of
Christian
Liberty
and
Freedom
from
a
Bondage-frame
,
at
which
door
sundry
had
gone
out
into
Sensuality
and
Apostacy
,
into
a
neglect
of
Sabbaths
,
Publick
and
Private
Duties
,
Dissoluteness
and
Prophaneness
.
In
the
next
place
he
adds
,
The
pretence
of
leaving
Publick
things
to
Providence
,
under
which
Professors
had
disputed
themselves
into
wretched
Carnal
Complyances
,
and
the
utter
ruine
of
all
Zeal
for
God
,
the
Interest
of
Christ
,
or
his
People
in
the
World
.
He
subjoins
in
the
last
place
,
These
and
the
like
Considerations
,
joined
with
the
Ease
and
Plenty
,
the
Greatness
and
Promotion
of
Professors
,
have
so
brought
things
about
,
that
whereas
we
have
by
Providence
shifted
Places
with
the
Men
of
the
World
,
we
have
by
Sin
shifted
Spirits
with
them
also
.
We
are
like
a
Plantation
of
Men
carried
into
a
Forreign
Country
;
in
a
short
space
they
degenerate
from
the
Manners
of
the
People
from
whence
they
came
,
and
fall
into
that
of
the
Country
,
whereinto
they
are
brought
;
as
if
there
were
something
in
the
soyl
and
Air
that
transformed
them
.
Give
me
leave
a
little
to
follow
my
similitude
;
he
that
should
see
the
prevailing
Party
of
these
Nations
,
many
of
those
in
Rule
,
Power
,
Favour
,
with
all
their
Adherents
,
and
remember
that
they
were
a
Colony
of
Puritans
,
whose
Habitation
was
in
a
low
place
,
as
the
Prophet
speaks
of
the
City
of
God
,
translated
by
an
high
hand
to
the
Mountains
they
now
possess
,
cannot
but
wonder
how
soon
they
have
forgot
the
Customs
,
Manners
,
ways
of
their
own
old
People
,
and
are
cast
into
the
m●uld
of
them
that
went
before
them
,
in
the
places
whereunto
they
are
translated
—
What
were
those
before
us
that
we
are
not
?
What
did
they
we
do
not
?
Here
is
pregnant
Doctrine
for
many
excellent
Inferences
,
but
time
will
not
permit
;
and
therefore
from
hence
I
shall
only
observe
,
that
though
they
were
grown
as
lewd
and
wicked
to
all
intents
and
purposes
,
as
in
their
great
Charity
they
could
ever
suppose
us
to
have
been
,
yet
notwithstanding
that
they
still
were
the
people
of
God
,
and
we
the
men
of
the
world
,
which
you
remember
is
somewhat
more
than
I
undertook
to
prove
against
them
.
You
may
from
hence
see
how
this
Mans
Rashness
provokes
us
even
in
our
own
defence
to
lay
open
his
Friends
follies
,
and
perhaps
you
(
that
are
a
suspicious
Man
)
will
be
apt
to
make
this
farther
conclusion
,
that
Lying
as
well
as
some
other
little
sins
may
put
in
for
a
place
among
the
Infirmities
of
Gods
people
.
So
little
Conscience
do
some
men
make
of
what
they
say
,
that
they
will
not
stick
to
say
contradictions
for
their
present
turn
;
&
yet
so
obnoxious
are
they
,
that
contradictions
cannot
relieve
them
:
however
't
is
hugely
unadvised
for
men
notoriously
guilty
to
boast
their
own
innocence
,
before
they
are
challenged
,
for
that
is
to
upbraid
us
to
an
Impeachment
.
And
whatever
shame
and
disgrace
may
follow
,
't
is
purely
extorted
by
their
own
confidence
.
But
I
must
return
.
§
.
15.
And
therefore
in
the
next
place
,
our
Author
might
have
spared
his
flat
and
tedious
Invective
against
me
for
reproaching
of
poor
sinners
with
the
deepest
acknowledgment
of
their
sin
before
the
holy
God
.
they
have
more
respect
to
the
Pravity
of
their
Natures
,
then
the
outward
Perpetrations
of
Sin
.
But
this
is
an
idle
pretence
,
and
is
so
far
from
justifying
,
that
it
will
not
blanch
the
Matter
.
For
in
the
method
of
their
Prayers
,
Original
and
Actual
Sin
are
enumerated
as
distinct
Heads
of
Confession
.
They
first
expatiate
at
large
upon
all
the
parts
and
branches
of
Original
Corruption
,
as
it
diffuses
and
spreads
it self
over
all
the
Faculties
both
of
the
inward
and
the
outward
Man
;
and
after
that
,
they
proceed
to
the
distinct
Enumeration
and
Aggravation
of
their
Actual
Sins
,
where
they
reproach
themselves
with
a
long
Catalogue
of
the
blackest
Impieties
,
and
then
exaggerate
their
Impieties
with
the
lewdest
and
most
emphatical
Circumstances
;
so
that
all
that
baseness
they
stand
indicted
of
by
their
own
Confessions
,
cannot
relate
to
the
pravity
of
their
Natures
,
but
onely
to
the
wickedness
of
their
Lives
.
Beside
,
't
is
a
lowd
mistake
to
fasten
any
guilt
at
all
upon
the
depraved
Tendency
of
Nature
,
for
there
are
but
two
Parts
of
Original
Sin
,
viz.
either
the
imputation
of
Adam's
particular
Offence
,
of
which
we
stand
guilty
as
parties
of
the
Covenant
;
and
this
is
all
the
guilt
we
are
chargeable
with
upon
the
account
of
the
first
Transgression
:
for
't
is
certain
,
Adam
could
derive
no
more
guilt
to
his
Posterity
,
than
what
himself
contracted
;
and
therefore
no
other
instance
of
disobedience
can
be
imputed
to
us
,
than
that
in
which
he
prevaricated
:
Or
real
Communication
of
a
decayed
and
ill-addicted
Nature
;
and
this
is
not
a
Crime
,
but
an
Infelicity
that
was
inflicted
by
God
himself
upon
Mankind
,
as
a
Punishment
of
Adam's
Sin
;
and
what
is
an
Act
of
his
Will
,
can
be
no
fault
of
ours
.
We
may
indeed
thank
our
first
Father's
Apostacy
for
this
Disaster
,
because
it
was
justly
inflicted
upon
himself
and
his
Posterity
for
that
Offence
:
but
what
was
intended
meerly
as
a
Punishment
,
to
impute
to
our selves
as
a
Crime
,
is
,
I
think
,
new
,
I
am
sure
crude
Divinity
.
But
however
,
suppose
all
the
unhappy
Inclinations
of
our
Natures
may
be
charged
with
actual
guilt
;
yet
what
is
that
to
outward
Transgressions
?
Can
any
Man
be
so
oddly
absurd
,
as
to
affirm
that
the
bare
Tendency
of
his
Nature
to
sin
,
has
prevaricated
such
and
such
particular
Commandments
in
Thought
,
Word
and
Deed
?
And
yet
it
was
onely
these
,
and
the
like
circumstantiated
Confessions
,
that
are
not
capable
of
being
applyed
to
any
thing
but
Actual
Sin
,
that
were
the
matters
of
my
Reproof
.
§
.
16.
that
acknowledges
the
former
sins
of
his
life
,
when
he
was
injurious
,
a
Blasphemer
and
a
Persecutor
,
(
which
sins
I
pray
God
deliver
others
from
.
)
As
for
the
uncivil
censure
suggested
in
this
Parenthesis
,
I
accept
it
as
an
eminent
Issue
of
his
Charity
and
Good
Nature
.
But
as
for
St.
Paul's
acknowledgment
,
that
stands
far
enough
out
of
harms
way
from
the
reach
of
my
Dilemma
;
for
there
is
no
possible
way
to
acquit
that
blessed
Apostle
of
the
guilt
of
those
enormous
Impieties
,
unless
he
would
be
so
bold
as
to
give
the
Lye
to
St.
Luke
as
well
as
to
himself
.
when
an
Apostle
,
he
professes
himself
the
chiefest
of
sinners
.
But
't
is
apparent
that
this
Confession
refers
not
to
his
present
Condition
,
but
to
the
time
of
his
being
Injurious
,
a
Blasphemer
and
a
Persecutor
;
when
no
Man
reviled
the
Son
of
God
with
fiercer
Zeal
and
Confidence
,
or
persecuted
the
Church
of
Christ
with
more
barbarous
Outrage
and
Inhumanity
:
which
being
so
great
a
Crime
in
its
own
Nature
,
and
so
bold
an
Affront
to
the
Divine
Will
,
had
he
not
reason
(
think
you
)
to
mark
himself
for
one
of
the
greatest
Sinners
that
ever
obtained
pardon
?
For
as
for
such
as
had
affronted
the
Holy
Ghost
,
and
blasphemed
the
Name
of
Christ
against
the
Convictions
of
their
own
Conscience
,
they
came
not
into
this
account
of
pardonable
Offenders
,
as
being
fatally
consign'd
up
to
a
state
of
Impenitence
and
Unbelief
:
but
among
all
Sinners
that
were
within
a
capacity
of
Mercy
,
he
knew
not
a
greater
Wretch
than
himself
.
Though
this
Confession
relates
to
the
Malignity
of
the
Crime
,
not
to
the
Malice
of
the
Criminal
:
for
he
is
so
far
from
affecting
to
make
a
sad
Story
worse
,
that
he
abates
the
guilt
of
his
sin
by
the
most
excusing
and
allaying
Circumstances
,
in
that
he
did
it
in
Ignorance
and
Vnbelief
;
and
it
was
this
that
so
greatly
asswaged
the
horrour
of
the
Crime
,
and
(
as
himself
reports
)
so
greatly
disposed
him
for
Pardon
and
Repentance
.
But
how
will
this
plain
dealing
justifie
such
Professors
,
as
pour
forth
daily
Confessions
of
the
blackest
and
most
presumptuous
Sins
?
of
despising
the
Riches
of
Gods
Goodness
,
and
Forbearance
,
and
Long-suffering
;
of
treasuring
up
wrath
against
the
day
of
wrath
,
and
Revelation
of
the
Righteous
Judgment
of
God
;
of
treading
under
foot
the
Son
of
God
,
and
counting
the
Blood
of
the
Covenant
wherewith
they
are
sanctified
,
an
unholy
thing
,
and
doing
despight
unto
the
Spirit
of
Grace
.
All
this
and
much
more
,
set
off
with
all
the
Circumstances
of
Aggravation
;
not
onely
in
the
days
of
darkness
and
unregeneracy
,
but
since
the
glorious
Gospel
has
shined
into
their
Hearts
;
since
they
have
rested
in
it
,
and
made
their
boast
of
Christ
,
and
known
his
will
,
and
approved
the
things
that
are
more
excellent
.
Is
not
this
wild
work
for
choice
Believers
to
talk
such
extravagant
Contradictions
,
when
the
former
passages
,
and
innumerable
others
common
in
their
Mouths
,
do
apparently
signifie
nothing
less
than
either
an
incorrigible
Infidelity
,
or
a
total
Apostacy
from
the
Gospel
?
But
what
do
I
think
of
the
Confessions
of
Ezra
,
and
others
,
in
the
Name
of
the
whole
People
of
God
?
I
think
they
were
as
full
of
Truth
as
Horrour
;
and
the
People
of
God
he
here
speaks
of
,
were
such
goodly
Saints
as
had
revolted
from
the
Worship
of
the
true
God
,
to
all
manner
of
Idolatry
and
Moral
Wickedness
.
If
the
Congregations
of
the
Nonconformists
are
such
redoubted
People
of
God
as
these
,
I
have
nothing
to
oppose
to
the
largest
and
blackest
Confessions
of
their
sins
.
If
they
worship
Idols
,
as
they
did
,
let
them
with
their
wonted
familiarity
make
bold
with
the
Expression
of
the
Prophet
Ieremy
to
that
purpose
:
We
have
committed
two
evils
,
we
have
forsaken
thee
the
Fountain
of
living
waters
,
and
hewn
out
Cisterns
,
broken
Cisterns
that
can
hold
no
water
.
And
if
they
can
vie
Lewdness
and
Hypocrisie
with
that
holy
Nation
,
let
them
continue
to
foist
into
their
Prayers
those
dark
Characters
wherewith
the
Prophets
described
the
unparallel'd
Wickedness
of
that
People
:
nay
,
far
be
it
from
me
to
abridge
them
the
Liberty
of
helping
out
their
stiff
Fancies
,
by
purloining
lofty
Expressions
out
of
the
Prophetick
Writings
.
If
the
Israel
of
God
be
not
endued
with
more
Grace
at
present
than
it
was
twenty
years
since
,
as
I.
O.
describes
them
before
the
Supreme
Authority
of
the
Nation
,
the
Commons
Assembled
in
Parliament
,
April
19.
1649.
pag.
39.
We
have
called
World
Christ
,
and
Lust
Christ
,
and
Self
Christ
,
working
indeed
for
them
,
when
we
pretended
all
for
Christ
.
Now
this
Doctrine
was
either
true
or
false
;
if
false
,
what
a
bold
and
ungodly
Slander
was
this
to
brand
these
Darlings
of
Providence
,
these
precious
Servants
of
the
Lord
Christ
,
these
Patriots
of
their
Country
,
these
Fathers
of
the
publick
Liberty
,
(
our
Author
may
remember
who
flatter'd
them
with
these
special
Titles
)
with
such
a
a
monstrous
and
profligate
Hypocrisie
?
If
true
,
then
what
Anointed
Saints
were
those
,
who
under
colour
of
setting
up
the
Kingdom
of
the
Lord
Jesus
,
and
rescuing
the
People
of
England
from
the
dismal
Oppressions
both
of
Civil
and
Ecclesiastical
Tyranny
,
(
he
may
understand
this
Language
too
)
had
imbroil'd
the
Nation
in
a
Bloody
War
,
had
sacrificed
so
many
thousand
Lives
,
and
had
butcher'd
the
best
of
Kings
,
onely
to
carry
on
the
puny
Concernments
of
their
own
narrow
and
accursed
Interest
?
But
we
must
proceed
,
David's
self-abasements
,
that
far
exceed
any
thing
that
Nonconformists
are
able
to
express
.
Truly
I
think
the
passionateness
of
his
Repentance
was
but
proportion'd
to
the
horrour
of
his
Sin
;
he
lay
under
the
fresh
Convictions
of
the
most
horrid
Villanies
of
Murder
,
Adultery
and
Drunkenness
,
and
his
guilt
was
enhansed
with
the
most
shameful
and
dishonourable
Circumstances
;
and
whilst
he
continued
in
this
dismal
Condition
,
what
Cries
and
Accents
could
be
too
doleful
to
express
the
Bitterness
of
his
Grief
and
Horrour
?
If
they
are
in
the
same
plight
and
condemnation
,
I
will
not
then
upbraid
them
for
cloathing
their
acknowledgments
with
the
blackest
of
his
Expressions
;
for
they
will
then
have
sad
occasion
to
sing
their
penitential
Psalm
elsewhere
:
if
they
are
not
,
then
to
use
such
mournful
Ditties
in
their
familiar
Addresses
to
Heaven
,
falls
under
my
former
censure
of
trifling
and
fooling
with
the
Almighty
.
But
to
despise
Men
for
the
deepest
humblings
of
their
Souls
before
God
,
can
arise
from
no
other
Principle
but
an
utter
unacquaintance
with
the
holiness
of
God
,
the
accuracy
of
the
Law
,
and
the
deceitfulness
of
my
own
Heart
.
As
for
the
deceitfulness
of
my
own
Heart
,
I
confess
my self
a
stranger
to
it
,
and
am
not
at
all
desirous
of
its
acquaintance
,
for
I
hate
nothing
more
then
a
false
Bosom-Friend
:
But
however
,
my
Heart
and
my Self
are
of
the
same
Church
,
and
the
same
Religion
;
there
is
no
Schism
between
us
,
that
I
know
of
,
nor
do
I
remember
when
we
parted
Communion
:
And
I
think
we
ever
had
the
same
Thoughts
,
Designs
and
Resolutions
;
and
therefore
as
long
as
I
am
careful
to
preserve
my
own
Integrity
,
let
my
Heart
prove
false
and
treacherous
if
it
can
:
the
Hearts
indeed
of
all
Hypocrites
and
wicked
Men
are
deceitful
,
because
they
themselves
are
so
;
but
we
shall
never
understand
how
an
upright
Man
should
keep
an
hypocritical
Heart
,
unless
we
can
divide
himself
from
himself
.
So
that
when
the
People
of
God
make
frequent
and
piteous
moans
of
the
hypocrisie
of
their
own
Hearts
,
unless
still
they
fool
and
trifle
,
there
is
no
remedy
but
the
People
of
God
must
pass
by
their
own
Confessions
for
rank
and
self-convicted
Hypocrites
:
for
it
was
never
known
that
any
Man
was
better
than
his
own
Heart
,
or
that
a
perfidious
Heart
was
found
in
the
breast
of
an
honest
Man
.
As
for
the
Purity
and
Holiness
of
God
,
I
am
affected
with
such
reverential
apprehensions
of
it
,
that
I
would
have
Men
approach
his
presence
with
an
awful
and
religious
distance
,
and
not
always
present
themselves
before
him
in
such
a
foul
and
unclean
pickle
,
and
so
full
of
Vermin
;
I
know
not
a
bolder
affront
to
his
Purity
,
than
to
presume
he
will
vouchsafe
Communion
with
such
polluted
Souls
.
'T
is
high
Presumption
for
an
habitual
Sinner
,
continuing
such
,
to
expect
the
forgiveness
of
his
sins
;
nothing
can
reconcile
us
to
the
favor
of
God
,
but
an
effectual
and
a
persevering
Repentance
;
this
is
an
absolute
and
indispensable
condition
of
every
acceptable
Prayer
:
and
therefore
Men
that
acknowledge
any
habitual
disobedience
to
the
Laws
of
Christ
,
put
in
a
bar
against
their
own
Petitions
;
and
do
not
onely
stave
off
the
Divine
Pity
by
being
unfit
Objects
for
it
,
but
provoke
the
Divine
Displeasure
by
presuming
of
his
Favour
to
such
unworthy
Wretches
.
And
when
Men
tell
the
Almighty
in
good
earnest
,
(
for
otherwise
they
do
but
trifle
with
him
still
)
Lord
,
we
offend
daily
against
all
thy
Commandments
in
Thought
,
Word
and
Deed
,
sinning
against
thee
with
an
high
hand
,
and
a
bold
forehead
,
against
Knowledge
,
and
against
Conviction
;
all
the
Thoughts
of
our
Hearts
are
evil
,
onely
evil
,
and
that
continually
;
working
all
uncleanness
with
greediness
;
drawing
Iniquity
with
Cords
of
Vanity
,
and
Sin
as
it
were
with
Cart-ropes
,
&c.
What
other
Answer
to
their
Prayers
can
such
debauch't
Wretches
expect
,
but
the
utmost
Severity
of
Wrath
and
Indignation
,
and
the
Doom
of
the
worst
of
Hypocrites
and
Unbelievers
?
§
.
17.
But
Ministers
,
who
are
the
Mouths
of
the
Congregation
to
God
,
may
and
ought
to
acknowledge
not
onely
the
Sins
whereof
themselves
are
personally
guilty
,
but
those
also
which
they
judge
may
be
upon
any
of
the
Congregation
.
I
shall
not
urge
him
with
the
rash
examples
of
some
of
their
godly
Ministers
of
greatest
Fame
and
Reputation
for
Piety
,
that
have
proclaimed
themselves
not
only
to
the
present
Age
,
but
to
all
Posterity
,
proud
,
and
selfish
,
and
hypocritical
,
and
desperately
and
mortally
wicked
.
Certainly
these
must
of
necessity
be
either
very
naughty
Saints
,
or
most
horrible
Dissemblers
:
However
,
I
am
sure
such
ratling
Confessions
cannot
but
have
a
sad
and
woful
Influence
upon
the
Lives
of
their
popular
Admirers
.
For
what
can
they
more
naturally
conclude
from
thence
,
that
if
precious
Mr.
—
that
eminent
Servant
of
Jesus
Christ
in
the
work
of
the
Gospel
,
be
so
full
of
sin
and
wickedness
;
in
how
many
more
and
greater
Infirmities
may
I
be
indulged
,
that
am
but
a
private
and
an
ordinary
Professor
?
But
to
let
this
pass
.
What
unclean
Congregations
are
those
that
have
such
foul
Mouths
?
Methinks
it
becomes
not
such
pure
People
to
have
their
Mouths
always
full
of
such
uncleanly
Confessions
.
And
whether
it
be
true
or
false
what
I.
O.
informs
us
,
Sermon
at
Margarets
Westm.
Feb.
28.
1649.
pag.
10.
That
't
is
the
Duty
and
Priviledge
of
sincere
Believers
to
unlade
their
Vnbelief
in
the
bosom
of
their
God
,
I
know
not
;
but
this
I
know
,
that
't
is
an
unmannerly
and
horrid
prophaneness
,
whenever
they
make
their
Addresses
to
the
Almighty
,
to
disgorge
themselves
of
the
most
filthy
and
abominable
Loads
of
Sin
in
his
Presence
.
The
Prayers
of
wicked
Men
,
or
habitual
Sinners
,
(
as
I
told
you
before
)
are
an
abomination
to
the
Lord
,
and
he
loaths
nothing
more
then
the
boldness
and
presumption
of
their
Addresses
:
And
therefore
if
they
can
suppose
any
in
their
Congregations
guilty
of
those
heinous
Enormities
,
they
are
wont
so
familiarly
to
confess
,
yet
they
ought
not
to
suppose
them
to
have
any
share
in
the
Publick
Worship
:
For
when
Men
meet
together
to
join
in
the
Duties
of
Devotion
,
none
ought
to
be
supposed
Members
of
the
Society
,
but
what
are
qualified
for
the
performance
of
the
Duty
;
because
all
that
others
can
contribute
,
is
not
to
be
reckoned
a
part
of
Divine
Worship
;
and
therefore
Ministers
ought
onely
to
represent
such
Persons
as
are
supposed
capable
of
the
Duty
;
and
all
that
are
not
so
,
to
disclaim
their
company
,
and
refuse
their
assistance
,
as
much
as
if
they
stood
excommunicate
from
the
Congregation
;
for
so
they
are
as
to
all
the
real
designs
and
purposes
of
Religious
Worship
.
However
,
Publick
Offices
ought
to
be
so
contrived
as
to
suit
Publick
Ends
,
and
to
serve
the
Needs
of
the
whole
Body
;
and
therefore
is
the
Confession
of
our
Publick
Liturgy
expressed
in
such
general
Terms
,
as
may
comprehend
the
Concerns
and
Consent
of
all
Members
of
the
Assembly
:
For
the
peculiar
end
and
usefulness
of
this
part
of
Religion
,
is
no
other
than
that
Men
should
agree
and
join
together
in
the
Worship
of
God
;
so
that
it
is
not
so
properly
the
Office
of
particular
Persons
,
as
of
the
whole
Communion
;
and
therefore
ought
so
to
be
managed
,
as
to
take
in
the
joint
Devotion
of
the
whole
Society
.
And
when
it
descends
to
the
particular
Regards
of
private
Persons
,
it
is
then
no
Office
of
publick
Worship
,
but
private
Prayer
;
a
Duty
that
is
not
proper
for
open
Congregations
,
but
for
Closets
,
and
private
Retirements
;
where
,
if
any
Person
have
any
blacker
and
more
enormous
Crimes
in
his
Calendar
,
he
may
be
more
particular
in
his
Confessions
without
shame
and
scandal
.
But
it
is
an
odd
and
preposterous
course
,
when
Men
associate
themselves
together
to
join
in
an
Office
of
Devotion
,
that
they
should
divide
into
so
many
separate
and
distinct
Parties
or
Congregations
,
and
every
individual
Member
should
pick
and
cull
his
share
of
the
Duty
,
and
lie
at
catch
for
some
particular
passage
to
which
he
may
be
able
to
bob
in
his
Amen
.
But
without
this
sleight
,
they
could
never
be
able
to
keep
up
their
affected
Singularity
of
Pharisaick
Length
and
Lowdness
.
To
conclude
:
This
is
a
New
Light
newly
discovered
by
this
Man
of
Revelations
:
for
I
am
confident
it
was
never
before
heard
of
in
the
Christian
World
,
that
when
Men
assemble
together
for
the
joint
performance
of
Publick
Worship
,
every
individual
Person
has
his
Oratory
apart
,
and
joins
not
with
the
Community
,
but
casts
in
a
distinct
Symbol
of
his
own
,
in
which
the
residue
are
not
more
concern'd
then
in
the
private
Devotions
of
his
own
Closet
.
However
,
this
faint
Evasion
(
were
it
to
any
purpose
,
as
I
have
shewn
it
is
to
none
)
is
a
secret
to
the
common
People
;
they
are
not
wont
to
weigh
and
examine
every
Confession
before
they
assent
and
seal
to
its
Truth
,
but
swallow
all
that
the
Minister
pours
out
with
an
implicite
Confidence
:
they
will
confess
any
thing
that
he
puts
into
their
Mouths
;
and
those
that
are
serious
and
most
in
good
earnest
,
make
the
rufullest
faces
at
the
ugliest
Crimes
,
and
groan
most
powerfully
at
the
lowdest
and
most
thwacking
Confessions
.
Now
when
the
People
are
accustomed
to
such
large
and
foul
Catalogues
of
sin
,
and
when
they
hear
such
sad
Stories
from
their
own
Mouths
,
and
when
it
is
confessed
in
their
Name
,
that
they
have
broken
every
Commandment
of
both
Tables
,
to
which
are
reduced
all
the
kinds
and
instances
of
Wickedness
;
and
when
this
vast
heap
of
vile
things
is
exaggerated
with
the
heinousest
and
most
emphatical
circumstances
of
Baseness
;
in
brief
,
when
they
are
grown
familiar
with
the
Confessions
of
such
lewd
Offences
,
as
are
not
fit
to
be
named
any
where
but
in
an
Indictment
;
what
will
they
more
probably
conclude
with
themselves
,
but
that
't
is
common
for
Gods
People
to
fall
into
these
foul
Miscarriages
,
and
yet
never
fall
from
Grace
?
Especially
when
these
Confessions
are
generally
clogged
with
some
unlucky
words
that
appropriate
their
guilt
to
the
best
and
most
holy
Professors
;
and
when
it
is
the
most
vulgar
Scheme
of
their
Eloquence
to
enhanse
the
heinousness
of
the
Offences
,
in
that
they
were
committed
in
the
days
of
Regeneracy
and
Profession
.
And
if
the
Lives
of
the
Regenerate
be
stained
with
so
many
faults
,
and
such
foul
blemishes
,
what
is
the
Conclusion
,
but
that
the
difference
is
not
so
wide
between
them
and
the
wicked
as
is
imagined
?
Alas
!
the
righteousness
of
the
holiest
Men
is
as
filthy
rags
;
't
is
not
for
the
Sons
of
Adam
to
think
of
performing
a
good
Action
,
and
we
deserve
Eternal
Wrath
for
the
most
Vertuous
Work
we
were
ever
guilty
of
attempting
.
What
is
Man
,
that
he
should
be
clean
?
or
he
that
is
born
of
a
Woman
,
that
he
should
be
righteous
?
And
now
what
remarkable
difference
remains
there
between
the
Infirmities
of
the
Children
of
God
,
and
the
Impieties
of
the
Wicked
and
Unregenerate
?
when
it
is
the
unavoidable
fate
of
Humane
Nature
,
to
be
enslaved
to
a
necessity
as
well
as
to
a
body
of
Sin
:
and
after
we
are
brought
into
a
state
of
Grace
,
there
remains
a
Law
in
our
Members
rebelling
against
the
Law
of
our
Minds
,
bringing
us
into
captivity
to
the
Law
of
Sin
:
so
that
even
the
Children
of
God
are
Slaves
to
their
Lusts
and
Passions
;
and
by
reason
of
the
invincible
power
of
indwelling
Sin
,
are
as
vehemently
inclined
,
and
as
frequently
betrayed
into
actual
and
outward
Transgressions
,
as
lewd
and
graceless
Persons
,
onely
with
this
difference
,
that
they
enter
upon
the
commission
of
their
Sins
with
more
regret
and
reluctancy
,
in
that
they
do
what
they
would
not
:
i.
e.
they
act
more
boisterously
against
the
Light
of
Reason
,
and
do
greater
violence
to
the
Convictions
of
their
own
Conscience
.
And
now
upon
this
Principle
,
what
plausible
reason
and
title
have
Men
to
pretend
to
Grace
and
Saintship
,
though
they
sin
habitually
,
frequently
,
and
easily
,
upon
every
opportunity
,
and
every
temptation
?
'T
is
but
crying
out
against
the
weakness
of
Nature
,
the
body
of
Death
,
and
the
invincibleness
of
indwelling
Sin
,
and
to
be
sensible
of
that
,
is
the
Character
of
Saints
and
true
Believers
.
CHAP.
III.
The
Contents
.
VArious
Instances
of
our
Authors
pitiful
and
disingenuous
way
of
Cavilling
.
His
Arts
of
darkning
and
perplexing
the
plain
design
of
my
Discourse
,
in
sundry
notorious
particulars
.
A
brief
and
plain
Account
of
the
Parts
,
Coherence
and
Design
of
the
former
Treatise
,
to
prevent
all
future
Mistakes
and
Pervertings
.
My
state
of
the
Controversie
provides
against
the
Inconveniences
of
both
Extreams
,
an
unlimited
Power
on
one
hand
,
and
an
unbounded
Licence
on
the
other
.
The
bounds
it
sets
to
the
Power
of
the
Civil
Magistrate
,
are
easie
to
be
observed
,
and
unnecessary
to
be
transgrest
,
viz.
That
Governours
take
care
not
to
impose
things
apparently
evil
,
and
that
Subjects
be
not
allowed
to
plead
Conscience
for
disobedience
in
any
other
case
.
The
Duty
of
Obedience
surmounts
the
Obligation
of
Doubts
and
Scruples
,
and
in
doubtful
cases
obliges
to
Action
.
'T
is
impossible
to
prevent
all
manner
of
Inconveniences
that
may
follow
upon
any
Hypothesis
of
Government
.
My
middle
way
lyable
to
the
fewest
,
and
therefore
most
eligible
.
The
bare
pretence
of
a
tender
Conscience
against
the
Commands
of
Authority
,
is
an
impregnable
Principle
of
Sedition
.
A
cluster
of
our
Author
's
shameless
Falsifications
.
His
forgery
of
my
ascribing
to
the
Civil
Magistrate
an
universal
and
immediate
Power
over
Conscience
.
His
impudent
shuffling
in
applying
what
was
affirm'd
of
a
doubtful
Conscience
in
particular
,
to
Conscience
in
general
.
Another
instance
of
this
in
applying
what
was
affirm'd
of
the
Rituals
and
External
Circumstances
of
Worship
,
to
the
Principles
of
Faith
,
and
Fundamentals
of
Religion
.
His
change
of
the
state
of
the
Question
,
viz.
Not
whether
Magistrates
have
any
Power
over
Conscience
,
but
whether
I
have
asserted
it
to
be
absolute
and
immediate
.
Some
short
Glances
upon
some
lesser
Impertinencies
.
§
.
1.
HEre
his
first
Attempt
is
,
to
spit
his
Gloom
,
and
cast
darkness
and
ambiguity
over
the
design
of
my
Discourse
:
How
has
he
bestirred
himself
to
raise
Mists
upon
my
clearest
and
most
perspicuous
Expressions
?
And
what
Clouds
of
Words
has
he
pour'd
forth
to
involve
the
Evidence
of
my
Arguments
,
and
the
plainness
of
my
Method
?
How
dexterously
does
he
cull
out
a
single
Proposition
to
oppose
to
the
scope
and
plain
meaning
of
the
coherent
Discourse
?
And
when
he
has
got
the
poor
,
naked
and
defenceless
Thing
alone
,
how
unmercifully
does
he
turn
and
tease
it
into
a
thousand
postures
?
and
how
wantonly
does
he
tire
himself
with
insulting
over
the
feebleness
of
its
supposed
Escapes
and
Subterfuges
?
But
to
give
you
some
particular
Instances
of
this
woful
way
of
trifling
.
In
the
first
place
,
he
quarrels
my
first
Paragraph
as
obscure
and
ambiguous
.
For
who
(
says
he
)
understands
what
are
the
Affairs
of
Religion
here
intended
,
all
or
some
?
What
are
the
Consciences
of
Men
?
what
it
is
to
govern
and
conduct
them
?
&c.
What
a
strangely
nice
and
delicate
Confessor
have
I
,
that
will
not
allow
me
the
Liberty
to
use
any
known
and
vulgar
Word
,
till
I
have
first
defined
it
with
solid
and
Scholastick
exactness
?
Methinks
't
is
somewhat
too
severe
this
,
a
Man
had
better
hold
his
peace
than
be
put
to
this
penance
for
every
word
he
speaks
.
But
the
plain
truth
is
,
I
thought
(
simple
as
I
am
)
every
Swain
that
understands
but
Country
English
,
could
not
be
ignorant
of
the
literal
meaning
of
those
terms
,
Affairs
of
Religion
,
Conscience
,
Government
,
&c.
and
therefore
I
did
not
dream
it
was
necessary
for
avoiding
ambiguity
,
to
guard
every
common
Expression
with
rigorous
and
Logical
Definitions
.
But
yet
what
if
after
all
this
,
I
have
distinctly
accounted
for
these
things
,
and
set
restraints
upon
their
signification
,
as
far
as
it
might
concern
the
matters
of
my
Enquiry
?
What
if
I
have
expresly
declared
what
affairs
of
Religion
they
are
that
are
subject
to
the
Government
of
the
Supreme
Magistrate
,
viz.
not
all
,
but
some
,
i.
e.
matters
of
outward
Worship
,
and
that
are
not
in
themselves
apparently
or
essentially
evil
?
What
then
can
be
the
importance
of
this
mighty
Cavil
?
Nothing
but
this
,
that
I
am
a
crude
and
unskilful
Writer
,
because
I
have
not
been
so
happy
as
to
couch
the
whole
state
of
an
intricate
Controversie
,
nor
to
clear
off
all
Difficulties
and
Objections
relating
to
it
,
in
the
compass
of
five
Lines
.
And
if
this
be
a
Miscarrriage
,
yet
my
Adversary
has
not
stuff't
his
Words
so
full
with
Sense
and
Notion
,
that
he
should
object
it
as
a
defect
to
any
Man
for
not
being
able
to
reduce
the
sense
of
an
ordinary
Volume
into
one
single
Proposition
:
other
Men
have
more
Cry
then
Wool
,
as
well
as
my self
.
And
yet
he
is
so
unmerciful
and
unreasonable
as
to
expose
my
Title
Page
for
not
expressing
my
particular
Determinations
of
the
whole
Matter
in
Debate
;
§
.
2.
Thus
you
find
him
in
the
same
Page
ratling
my
carelesness
for
calling
Conscience
sometimes
every
Mans
Opinion
,
sometimes
an
Imperious
Faculty
,
which
surely
are
not
the
same
.
Though
I
might
with
warrant
from
good
Authorities
have
stiled
it
a
Domestick
God
,
a
Guardian
Angel
,
the
Mirrour
of
the
Divinity
,
the
Law
of
the
Mind
,
the
Practical
Understanding
,
the
Repository
of
Moral
Principles
,
a
Book
and
a
Table
,
with
innumerable
other
Appellations
,
given
to
it
as
it
bears
Analogy
and
Resemblance
to
other
Beings
;
all
which
Names
may
agree
to
Conscience
as
vastly
as
they
disagree
among
themselves
;
and
it
is
a
very
little
proportion
of
likeness
that
you
will
find
between
a
God
and
a
Book
,
and
yet
Conscience
is
both
.
But
however
,
I
discoursed
not
of
this
important
matter
in
such
fanciful
and
allusive
Expressions
,
and
kept
my self
close
to
the
rigour
and
propriety
of
Scholastick
Terms
;
and
so
I
might
warrantably
call
it
both
an
Opinion
and
a
Faculty
,
upon
the
account
of
its
several
Acceptations
:
For
every
Novice
(
that
has
seen
but
a
Dutch
Systeme
of
Divinity
)
knows
,
that
't
is
sometime
taken
for
the
Faculty
of
the
Practical
Understanding
,
sometime
for
an
habitual
Recourse
to
its
Practical
Principles
,
and
sometime
for
a
single
Action
and
Exercise
of
Conscience
;
from
which
variety
of
Apprehension
,
it
is
not
onely
capable
,
but
necessary
to
be
cloathed
with
as
great
variety
of
Expression
;
and
though
a
Faculty
and
an
Opinion
are
not
the
same
thing
,
yet
Conscience
is
both
:
And
therefore
I
doubt
not
but
I
may
often
have
promiscuously
sign'd
it
with
these
and
other
different
Titles
,
without
any
uncertainty
of
signification
,
according
as
the
design
of
my
Discourse
might
demand
,
and
its
Coherence
may
justifie
;
though
where
I
have
,
as
I
am
not
able
to
remember
,
so
neither
is
our
Author
pleased
to
direct
us
.
But
his
custom
is
to
except
against
any
thing
,
upon
what
account
soever
it
is
spoken
,
as
if
it
were
intended
for
a
scrupulous
and
exact
Definition
.
Whereas
there
are
innumerable
other
Reasons
and
occasions
of
Speech
,
that
must
be
expressed
in
as
different
Schemes
and
Contextures
of
Language
;
though
had
I
undertaken
to
define
the
signification
of
Conscience
,
I
might
safely
have
called
it
either
an
Act
or
an
Habit
,
or
a
Faculty
;
and
yet
he
will
never
discover
any
such
uncertain
Expressions
in
any
thing
that
pretends
to
the
Office
of
a
Definition
.
And
I
remember
when
I
call
Conscience
an
Imperious
Faculty
,
't
is
by
way
of
Irony
,
when
Subjects
make
bold
to
infringe
the
Rights
of
Sovereign
Princes
under
its
pretence
and
protection
.
The
next
following
words
are
not
so
near
in
their
Neighbourhood
to
these
,
as
in
their
Kindred
;
't
is
a
Cavil
of
the
same
Breed
and
Family
,
viz.
That
I
sometimes
plead
for
the
uncontroulable
Power
of
Magistrates
over
Religion
and
the
Consciences
of
Men
,
sometimes
assert
their
Ecclesiastical
Iurisdiction
as
the
same
thing
;
whereas
(
he
supposes
)
no
Man
ever
yet
defined
Ecclesiastical
Iurisdiction
to
be
an
uncontroulable
Power
over
Religion
and
the
Consciences
of
Men.
Neither
yet
do
I
:
What!
Can
I
not
use
the
Terms
of
Ecclesiastical
Jurisdiction
and
uncontroulable
Power
,
but
one
must
immediately
be
thought
a
Definition
of
the
other
?
Though
Ecclesiastical
Jurisdiction
may
be
an
uncontroulable
Power
,
yet
it
may
not
so
properly
be
defined
by
it
,
because
it
may
have
more
necessary
and
more
material
Attributes
,
whereby
its
Nature
may
be
more
distinctly
understood
.
Our
Author
often
tells
us
,
that
my
way
of
Discourse
agrees
not
with
that
way
of
Logick
in
which
he
has
been
instructed
:
I
would
advise
him
therefore
to
acquaint
himself
with
the
Philosophy
of
the
five
Predicables
,
that
will
quickly
inform
him
,
that
all
the
ways
of
Predication
are
not
primary
and
essential
,
and
consequently
that
't
is
not
impossible
but
that
one
thing
may
(
as
they
word
it
)
be
affirmed
of
another
,
without
being
an
inseparable
Ingredient
of
its
specifick
Constitution
.
Did
I
ever
dream
(
dull
Beast
as
I
am
)
that
when
I
asserted
and
proved
the
Power
of
the
Supreme
Magistrate
over
Affairs
of
Religion
to
be
uncontroulable
,
as
exclusive
of
an
Ecclesiastical
Jurisdiction
,
distinct
from
the
Civil
,
(
for
those
words
were
spoken
particularly
upon
that
occasion
,
Conscience
is
subject
and
accountable
to
God
alone
,
and
it
owns
no
Superiour
but
the
Lord
of
Consciences
.
And
then
this
he
matches
with
another
,
cull'd
out
of
my
second
Section
,
That
those
who
make
it
accountable
to
none
but
God
alone
,
do
in
effect
usurp
their
Princes
Crown
,
defie
his
Authority
,
and
acknowledge
no
Governour
but
themselves
.
This
last
Assertion
I
there
made
good
by
clear
and
undeniable
evidence
:
but
Arguments
are
too
hot
for
our
Authors
Fingers
,
and
therefore
in
stead
of
handling
them
,
he
onely
blows
upon
Assertions
;
and
in
lieu
of
discrediting
the
truth
of
this
Proposition
,
by
defeating
the
evidence
of
its
proof
,
he
onely
attempts
to
expose
its
silliness
,
by
representing
its
gross
inconsistency
with
the
words
immediately
foregoing
.
And
is
it
not
a
shameful
Incongruity
,
that
my
Reply
should
contradict
my
Objection
?
And
yet
that
is
the
plain
state
of
the
Case
:
for
if
you
look
no
farther
than
the
bare
Contents
of
the
Chapter
,
you
will
find
that
the
scope
of
the
first
Paragraph
is
to
represent
the
Competition
between
the
Power
of
Princes
,
and
the
Consciences
of
Subjects
;
where
I
more
particularly
aimed
to
set
off
its
Pleas
and
Pretences
for
its
Exemption
from
Soveraign
Authority
;
and
then
in
the
next
Paragraph
,
I
endeavoured
in
answer
to
the
former
Plea
,
to
display
the
horrid
Mischiefs
that
must
unavoidably
follow
upon
the
admittance
of
these
Pretences
for
the
absolute
Exemption
of
Conscience
from
the
Jurisdiction
of
the
Supreme
Power
.
And
now
what
a
prodigious
inconsistency
is
this
,
that
my
Answers
should
grapple
with
my
Objections
,
and
that
Ob.
and
Sol.
should
run
a
tilt
at
one
another
?
And
when
I
had
shewn
the
danger
of
what
had
been
urged
in
the
Exception
,
by
its
direct
tendency
to
the
Dissolution
of
Government
,
what
a
strange
Affront
must
it
be
to
my
own
Teeth
,
to
retort
upon
my
supposed
Adversary
with
an
Inference
contradictory
to
his
Objection
?
Certainly
never
was
any
Man
before
me
upbraided
with
this
sort
of
Contradictions
.
And
if
this
be
to
speak
Daggers
,
how
heavy
will
the
Charge
fall
upon
all
the
Professors
of
Controversial
skill
?
§
.
3.
Another
Impeachment
near
akin
to
this
,
you
may
meet
with
Pag.
86.
where
't
is
charged
upon
me
as
a
notorious
Barbarism
,
that
I
should
affirm
the
Supreme
Magistrate
may
oblige
his
Subjects
Consciences
under
Penalties
,
and
yet
punisheth
none
for
their
Crime
,
but
for
the
Example
of
others
.
A
grave
and
profound
Nothing
this
!
For
where
lies
the
Inconsistency
between
these
two
Propositions
?
Are
not
all
Penalties
both
threatned
and
inflicted
purely
as
Inducements
to
Obedience
?
and
are
they
not
indifferently
serviceable
to
that
end
,
whether
they
are
design'd
to
deter
the
Person
himself
by
his
own
Experience
,
or
any
other
by
his
Example
from
the
like
Practices
?
Temporal
Inflictions
are
but
accessional
strengths
to
the
Obligations
of
Conscience
,
that
Men
may
be
concern'd
to
avoid
the
Punishment
as
well
as
the
Crime
;
and
therefore
though
it
be
punishable
to
affright
others
from
the
same
Enormities
,
what
hinders
but
that
Men
may
be
obliged
in
Conscience
to
forbear
them
under
the
Sanction
of
an
higher
Penalty
?
The
pure
Reason
of
all
Humane
Punishments
,
is
nothing
but
the
Publick
Interest
;
and
therefore
their
measure
is
ever
proportion'd
to
the
influence
that
the
Crimes
have
upon
the
Concerns
of
the
Community
:
and
Malefactors
are
executed
,
not
to
revenge
their
Injuries
,
but
to
prevent
those
Mischiefs
the
Publick
would
sustain
by
their
Impunity
.
And
if
this
be
any
reason
why
Humane
Laws
should
not
pass
any
Obligation
upon
the
Conscience
,
because
their
Penalties
are
inflicted
for
▪
the
sake
of
others
,
then
no
Capital
Laws
can
ever
bind
the
Conscience
,
because
all
Capital
Inflictions
neither
have
nor
can
have
any
other
end
but
what
relates
to
others
.
What
else
can
this
Man
design
by
such
crude
and
blundring
Cavils
,
but
meerly
to
amuse
,
or
(
what
is
the
same
with
them
)
satisfie
the
People
?
They
run
over
these
Lines
;
and
because
they
cannot
find
where
the
Crisis
of
the
Exception
lies
,
they
pass
it
by
for
a
deep
and
Scholastick
Subtilty
:
Though
all
the
Mystery
lies
in
the
palpable
folly
;
and
the
onely
difficulty
that
amazes
the
common
Reader
,
is
its
having
none
at
all
.
This
was
an
Essay
of
his
Skill
,
but
his
next
attempt
is
a
proof
of
his
Courage
:
for
it
is
no
doubt
an
Heroick
Act
of
Boldness
,
to
dare
to
impose
upon
the
Publick
with
meer
and
ungrounded
Forgeries
;
and
such
is
that
Assertion
he
would
fasten
upon
me
,
as
a
further
proof
of
the
inconsistency
of
my
Thoughts
,
viz.
I
confine
the
whole
Work
and
Duty
of
Conscience
to
the
inward
Thoughts
and
Perswasions
of
the
Mind
.
This
in
down-right
English
is
a
shameless
Lye
.
Sir
,
you
must
pardon
my
rudeness
;
for
I
will
assure
you
,
after
long
meditation
,
I
could
not
devise
a
more
pertinent
Answer
to
so
bold
an
one
as
this
:
I
confess
't
is
no
extraordinary
conceit
,
but
't
is
the
best
Repartee
my
barren
Fancy
was
able
to
suggest
to
me
upon
so
rude
an
occasion
.
Suppose
it
were
your
own
case
,
that
you
could
be
so
ill-advised
as
to
print
Books
,
should
any
Person
be
so
bold
and
disingenuous
as
not
onely
to
pervert
your
meaning
,
and
disturb
your
method
,
but
(
what
is
base
without
allay
)
fasten
upon
you
Assertions
equally
false
and
wicked
,
without
any
reference
to
Page
or
Section
,
and
without
any
imaginable
foundation
of
his
mistake
;
what
other
return
would
you
vouchsafe
to
make
to
such
an
unmannerly
attempt
,
than
what
I
have
made
?
Meer
Calumny
as
it
deserves
no
more
serious
Resentment
than
utter
neglect
,
so
it
is
capable
of
no
more
civil
Confutation
than
flat
denial
.
I
could
take
occasion
from
this
falshood
to
add
some
Reflections
of
another
Nature
;
but
it
is
so
utterly
groundless
that
it
needs
,
and
so
grosly
disingenuous
that
it
deserves
,
no
other
Baffle
but
pure
disdain
.
Perhaps
a
Scotch-man
would
only
have
told
him
,
(
as
the
Bishop
of
Derry
tells
a
Man
of
as
lavish
a
Pen
as
my
Author
)
that
he
is
very
good
Company
;
but
I
am
a
blunt
English-man
,
and
hate
a
Lye
as
I
do
Idolatry
or
Witchcraft
;
and
therefore
you
must
pardon
my
plainness
if
I
call
a
Fable
a
Fable
.
Now
beside
this
Argument
drawn
from
a
Topick
so
vile
,
that
you
see
I
am
almost
ashamed
to
name
it
,
the
sum
of
all
the
other
Exceptions
amounts
to
this
;
That
I
do
not
define
when
I
argue
,
nor
distinctly
state
my
own
Determinations
when
I
remonstrate
to
other
Mens
:
That
I
do
not
propound
and
solve
Difficulties
in
the
same
Words
,
and
that
my
Answers
contradict
my
Objections
:
That
every
Paragraph
does
not
discharge
the
Undertaking
of
my
whole
Book
:
That
the
Reasonings
of
each
Chapter
are
not
fully
and
distinctly
express't
in
its
short
and
general
Contents
;
and
that
all
the
particular
Notions
and
Determinations
of
the
Discourse
,
are
not
comprized
in
the
Title-Page
:
In
brief
,
that
I
have
fail'd
of
the
Glory
to
dispatch
all
Difficulties
and
decide
all
Controversies
in
one
breath
.
Woful
Misadventures
these
!
It
were
easie
to
present
you
with
vast
heaps
of
Instances
to
the
same
purpose
;
but
I
have
neither
leisure
nor
patience
to
reckon
up
more
particularities
(
to
spare
harder
Expressions
)
of
his
folly
.
'T
is
enough
that
his
whole
Book
is
nothing
but
a
Treasury
of
Cavils
;
and
that
he
draws
his
Arguments
not
from
any
Principles
of
sincere
Reason
,
but
from
the
Topicks
of
prating
and
vulgar
Talk
.
You
cannot
dip
into
a
Page
,
but
you
will
light
upon
some
such
lank
and
windy
Exceptions
,
as
I
have
above
recited
;
and
yet
I
must
not
stay
to
glance
at
them
,
they
are
so
innumerable
:
these
that
I
have
already
represented
,
lay
first
in
my
way
,
and
in
the
very
entrance
,
and
upon
the
very
threshold
of
his
Book
,
and
they
may
suffice
for
a
short
Specimen
of
that
singular
Logick
he
pretends
to
.
And
if
the
Reader
will
be
at
the
pains
(
as
I
fear
he
will
not
)
to
compare
his
Cavils
with
my
Replys
,
that
will
infinitely
satisfie
him
of
the
impertinency
of
this
Mans
way
of
scribling
:
but
if
he
will
not
,
I
shall
be
ashamed
of
entertaining
him
so
long
with
such
poor
and
unedifying
Remarks
.
And
therefore
I
shall
not
waste
more
time
in
pursuing
such
slender
Trifles
,
but
shall
rather
,
to
prevent
him
hereafter
from
abusing
the
People
with
these
and
the
like
mean
Artifices
,
set
down
a
short
Model
of
the
Parts
,
the
Coherence
&
the
Design
of
my
former
Treatise
:
for
few
vulgar
Readers
(
I
perceive
)
have
either
Patience
or
Ability
to
carry
along
with
them
the
Method
and
Connexion
of
a
large
Discourse
.
§
.
4.
In
the
first
place
then
,
I
begun
with
a
more
general
account
of
the
absolute
necessity
of
investing
Soveraign
Princes
with
an
Ecclesiastical
Power
and
Jurisdiction
over
the
Consciences
of
Men
in
Matters
of
Religion
;
and
this
I
proved
at
large
,
by
representing
what
mighty
and
powerful
influence
it
casts
upon
all
the
most
important
Ends
and
Interests
of
Government
;
so
that
to
exempt
its
due
Conduct
and
Management
from
the
Authority
of
the
Supreme
Civil
Power
,
is
apparently
to
strip
it
of
its
greatest
security
,
to
disable
it
from
a
right
discharge
of
its
Office
and
Jurisdiction
,
and
to
expose
the
Publick
Setlement
to
the
Whimsies
and
Exorbitances
of
every
crazy
Zealot
.
And
having
laid
this
large
Foundation
upon
the
firmest
Principles
of
Reason
,
and
the
most
undeniable
Experience
of
Mankind
;
I
proceeded
in
the
next
place
to
erect
a
more
particular
Hypothesis
of
the
Nature
and
Extent
of
Ecclesiastical
Jurisdiction
:
where
I
run
a
Parallel
between
the
Affairs
immediately
relating
to
Religious
Worship
,
and
the
Duties
and
Offices
of
Morality
;
proving
Moral
Vertues
to
be
more
material
Parts
of
Religion
than
any
outward
Expressions
of
Worship
whatsoever
.
And
from
hence
I
thought
it
but
a
very
modest
and
reasonable
Demand
,
That
Men
would
but
yield
to
allow
to
Supreme
Power
the
same
Authority
and
Dominion
over
the
Means
and
subordinate
Instruments
of
Religion
,
as
they
are
ready
enough
to
ascribe
to
it
over
its
more
important
Ends
and
Designs
;
and
so
agree
to
set
the
same
Bounds
and
Measures
to
both
Jurisdictions
.
And
now
having
reduced
them
to
this
Equality
of
Power
,
I
advanced
to
a
more
particular
state
of
the
whole
Controversie
,
by
shewing
to
what
Affairs
in
both
kinds
the
Exercise
of
all
Humane
Authority
is
extended
,
where
it
is
limited
,
and
in
what
cases
it
is
restrained
.
And
here
I
first
exempted
all
the
inward
Actions
of
the
Mind
,
from
the
Cognizance
and
Jurisdiction
of
all
Humane
Authority
;
and
withal
,
shewed
how
the
substantial
part
of
Religious
Worship
is
performed
within
,
and
so
is
in
its
own
Nature
beyond
the
reach
of
the
Civil
Magistrate
;
and
how
all
Expressions
of
External
Worship
,
as
such
,
are
no
Essential
Parts
of
Religion
,
and
therefore
that
he
is
not
in
any
capacity
of
doing
direct
and
immediate
Violence
to
Religion
it self
.
The
Controversie
being
thus
stated
,
as
to
the
inward
Actions
of
the
Mind
,
the
next
Enquiry
is
concerning
outward
Practices
;
and
they
are
of
two
sorts
,
either
such
as
are
apparently
and
antecedently
evil
,
and
these
are
above
the
reach
,
and
beyond
the
Obligation
of
all
Humane
Laws
;
their
Morality
is
already
so
determined
,
that
no
Humane
Power
can
alter
their
Nature
,
or
rescind
their
Obligation
;
but
every
thing
forbidden
becomes
an
intrinsecal
and
unalterable
Sin
,
and
every
thing
commanded
an
eternal
and
unchangeable
Duty
.
Or
else
they
are
such
as
still
remain
in
the
state
of
indifferency
,
and
are
left
undetermined
as
to
their
Morality
,
either
by
any
certain
Law
of
Nature
,
or
any
clear
positive
Law
of
God
;
and
these
are
liable
to
the
Commands
and
Determinations
of
Supreme
Authority
,
and
are
the
proper
Objects
of
Humane
Laws
,
in
that
there
is
no
other
restraint
set
to
the
extent
of
their
Jurisdiction
,
but
the
Countermand
of
a
Superiour
Power
;
and
therefore
whatsoever
Matters
are
left
at
Liberty
by
the
Divine
Law
,
must
be
supposed
determinable
either
way
by
the
Commands
of
Soveraign
Authority
.
These
are
the
most
distinct
Rules
of
Conscience
in
this
Enquiry
,
in
reference
to
the
Nature
of
the
Actions
themselves
:
But
besides
these
,
there
are
other
accessional
Reasons
of
Good
and
Evil
,
that
arise
from
the
apprehensions
of
the
Minds
of
Men
concerning
them
;
and
they
also
are
of
two
sorts
;
either
such
as
relate
to
the
Conceptions
of
other
Men
,
which
may
in
some
cases
lay
a
restraint
upon
our
Practices
,
as
in
cases
of
meer
scandal
,
and
this
by
some
is
pretended
to
excuse
their
disobedience
to
the
Churches
Constitutions
;
and
therefore
I
have
distinctly
examined
the
Nature
and
the
Reasonableness
of
this
Pretence
,
and
shewn
how
the
Commands
of
Authority
abolish
all
the
Pretences
,
and
supersede
all
the
Obligations
of
scandal
.
Or
else
they
are
such
as
relate
to
a
Mans
own
apprehensions
,
and
this
takes
in
the
pretence
of
a
doubtful
and
unsatisfied
Conscience
,
which
is
so
zealously
pleaded
by
most
of
our
Separatists
in
justification
of
their
Schism
;
and
therefore
because
I
deem'd
it
was
of
more
close
and
immediate
Concernment
to
our
present
Affairs
,
I
have
with
greater
exactness
examined
and
stated
the
Obligatory
Power
of
a
weak
and
a
tender
Conscience
,
and
have
largely
proved
the
manifest
absurdity
of
pleading
Doubts
and
Scruples
in
opposition
to
the
Commands
of
Authority
;
and
shewn
that
nothing
can
or
ought
to
check
with
our
Obligations
to
Obedience
,
unless
it
cross
with
Matters
of
certain
and
apparent
Duty
;
and
that
all
cases
capable
of
Doubt
and
Uncertainty
,
cannot
be
supposed
of
importance
enough
to
weigh
against
the
great
Sin
and
Mischief
of
Disobedience
:
So
that
the
Result
of
my
whole
Discourse
will
at
last
run
it self
into
this
plain
and
easie
Proposition
,
That
Obedience
is
indispensably
due
to
all
the
Commands
of
Supreme
Authority
that
are
not
certainly
and
apparently
sinful
.
And
now
tell
me
how
I
could
have
drawn
up
the
state
of
this
Controversie
in
a
plainer
or
more
familiar
Method
?
For
the
Propositions
,
you
see
,
are
distinct
and
comprehensive
,
they
take
in
all
the
particular
Actions
and
Affairs
of
Humane
Life
;
and
I
cannot
think
of
any
imaginable
Difficulty
or
Objection
relating
to
the
present
matter
in
debate
,
that
does
not
apparently
fall
in
under
one
of
the
forementioned
Heads
of
Action
.
Or
how
I
could
better
have
avoided
the
Inconveniences
of
both
extreams
,
and
which
way
else
I
might
have
determined
the
matter
by
such
easie
and
moderate
Principles
,
as
may
fairly
satisfie
all
Mens
Consciences
that
are
ingenuous
,
and
condemn
all
that
are
not
.
§
.
5.
For
(
1.
)
to
vest
the
Supreme
Magistrate
in
an
unlimited
and
unaccountable
Power
,
is
clearly
to
defeat
the
Efficacy
and
Obligatory
Force
of
all
his
Laws
,
that
cannot
possibly
have
any
binding
Vertue
upon
the
Minds
of
Men
,
when
they
have
no
other
inducement
to
Obedience
than
barely
to
avoid
the
Penalty
.
But
if
the
Supreme
Power
be
absolute
and
unlimited
,
it
does
for
that
very
Reason
remove
and
evacuate
all
other
Obligations
;
for
otherwise
it
is
restrained
and
conditional
;
and
if
Men
lie
under
no
other
Impulsive
than
that
of
the
Law
it self
,
they
lie
under
no
Obligation
than
that
of
Prudence
and
Self-interest
;
and
it
remains
entirely
at
the
choice
of
their
own
discretion
,
whether
they
shall
or
shall
not
obey
,
and
then
there
is
neither
Government
nor
Obligation
to
Obedience
;
and
the
Principle
of
Mens
Complyance
with
the
Mind
of
Superiours
,
is
not
the
Declaration
of
their
will
and
pleasure
,
but
purely
the
Determination
of
their
own
Judgments
.
And
therefore
't
is
necessary
for
the
security
of
Government
,
(
though
for
nothing
else
)
to
set
bounds
to
its
Jurisdiction
;
otherwise
like
the
Roman
Empire
it
sinks
and
dissolves
by
its
own
weight
,
no
Humane
Power
is
able
to
support
it self
,
and
the
Thrones
of
Princes
are
establish't
upon
the
Dominion
of
God
;
remove
his
Authority
,
and
the
force
derived
upon
their
Laws
by
vertue
of
his
Commands
,
and
you
untie
all
the
Bands
of
Government
,
and
set
Men
at
Liberty
from
all
Obligations
to
the
Duty
of
Obedience
.
Or
else
(
2.
)
to
grant
Subjects
a
lawless
and
uncontroulable
Liberty
in
all
matters
and
pretences
of
Religion
,
is
to
dissolve
one
half
of
the
Government
into
to
perfect
Anarchy
,
and
yield
up
the
Constitution
of
all
Publick
Affairs
to
the
Humour
and
the
Insolence
of
every
wild
Enthusiast
;
and
every
pert
Fellow
that
can
abuse
either
himself
or
others
with
Fanatick
Whimsies
,
has
it
always
in
his
own
power
to
expose
the
setled
frame
of
Government
to
the
zealous
folly
of
the
Multitude
.
If
he
have
but
a
warm
Brain
and
a
bold
Face
,
with
what
ease
may
he
fire
the
Rabble
into
Tumults
and
Godly
Seditions
?
'T
is
but
pouring
forth
dark
Prophesies
,
and
Scripture-Allegories
,
and
declaiming
against
the
Oppression
of
Earthly
Powers
,
and
then
with
what
eagerness
will
the
Capricious
People
flow
into
Cabals
of
Zeal
,
and
Musters
of
Reformation
?
What
Maxime
in
Policy
is
so
fully
ratified
by
the
Histories
of
all
Nations
,
as
that
there
is
nothing
equally
dangerous
to
the
Publick
Tranquillity
with
the
Zeal
of
the
Multitude
?
and
't
is
not
easie
to
determine
,
whether
Mankind
have
smarted
more
deeply
by
the
Ambition
of
Tyrants
,
or
the
Impostures
of
Religion
.
However
,
't
is
sufficiently
verified
by
the
experience
of
Ages
,
that
there
is
not
any
Passion
so
incident
to
Humane
Nature
as
Popular
Zeal
,
nor
any
Madness
so
ungovernable
as
that
of
Religion
;
and
therefore
what
can
more
become
or
import
the
Wisdom
of
Governours
,
than
to
keep
a
watchful
eye
upon
all
its
designs
and
pretences
.
But
these
things
I
have
already
represented
in
smarter
and
more
elaborate
Periods
,
and
therefore
I
will
forbear
to
abate
their
evidence
by
these
crude
and
hasty
Suggestions
.
But
onely
supposing
it
is
not
impossible
(
what
our
Author
has
not
gain-said
,
nor
indeed
can
,
without
out-facing
the
experience
of
Mankind
)
but
that
the
Factions
and
Hypocrisies
of
Religion
may
create
Publick
Disturbances
,
the
deduction
is
easie
and
natural
,
that
to
grant
it
a
total
exemption
from
the
Soveraign
Authority
,
is
at
all
times
to
expose
the
Commonwealth
to
great
Disorders
,
and
oftentimes
to
unavoidable
Dissolution
.
And
therefore
seeing
an
unbounded
Licence
on
one
hand
,
and
an
unlimited
Power
on
the
other
,
are
so
pregnant
with
Mischiefs
and
intolerable
Inconveniences
,
the
onely
proper
Determination
that
this
Enquiry
is
capable
of
,
is
to
assign
the
just
extent
of
a
limited
Jurisdiction
,
and
to
state
as
distinctly
as
the
Nature
of
the
thing
debated
will
admit
,
how
far
,
in
what
cases
,
and
over
what
matters
it
may
be
safely
exercised
,
and
within
what
Limits
it
ought
to
be
restrained
;
and
he
that
prescribes
the
most
useful
and
practicable
Measures
,
makes
the
fairest
Essay
at
the
Decision
and
Atonement
of
this
Controversie
.
This
was
the
Attempt
,
whatever
was
the
Success
of
my
Discourse
:
and
to
say
nothing
of
some
more
particular
Rules
and
Directions
,
the
two
great
Lines
wherein
I
have
enclosed
all
matters
of
Humane
Laws
,
are
of
such
a
wide
and
comprehensive
extent
,
that
in
the
midst
of
all
the
variety
and
intricacy
of
Humane
Affairs
,
't
is
both
easie
to
discern
their
lawful
Bounds
,
and
unnecessary
to
transgress
them
.
For
(
1.
)
let
Authority
beware
of
imposing
things
certainly
and
apparently
evil
,
and
then
there
is
no
danger
of
their
doing
any
violence
to
the
Consciences
of
peaceable
and
sober
Men
,
or
of
their
suffering
any
disturbance
from
them
:
For
the
proper
Office
of
Humane
Power
,
is
to
consult
the
Peace
and
Interest
of
Humane
Society
;
and
the
only
immediate
use
of
Publick
Laws
,
is
to
secure
and
provide
for
the
Publick
Good
.
'T
is
no
part
of
their
Concernment
to
institute
Rules
of
Moral
Good
and
Evil
;
that
is
the
Care
and
the
Prerogative
of
a
Superiour
Lawgiver
;
and
therefore
provided
they
do
not
cross
with
the
express
Declaration
of
his
indispensable
Will
and
Pleasure
,
all
other
matters
fall
within
the
Verge
of
their
Legislative
Power
:
For
as
nothing
that
carries
with
it
an
antecedent
Irregularity
,
can
ever
be
supposed
either
necessary
or
advantageous
to
the
Publick
Good
,
and
therefore
may
without
any
danger
of
impairing
the
strength
of
its
Power
be
lopt
off
from
the
Rights
of
Soveraign
Jurisdiction
;
so
also
many
things
left
altogether
indifferent
and
uncommanded
by
the
Law
of
God
,
may
in
all
the
various
postures
and
turns
and
circumstances
of
Humane
Affairs
,
prove
sometimes
beneficial
,
and
sometimes
pernicious
to
the
Commonwealth
;
and
therefore
the
Supreme
Magistrate
being
appointed
the
Supreme
Judge
of
the
Publick
Good
,
there
is
no
remedy
but
they
must
fall
under
the
Guidance
of
his
Laws
,
and
Conduct
of
his
Government
.
Now
't
is
very
easie
for
Christian
Princes
to
move
within
so
fair
a
compass
;
and
if
any
go
beyond
it
,
as
it
is
not
for
their
Advantage
,
so
it
is
not
of
our
Concernment
:
For
that
Man
must
talk
after
a
wild
rate
,
that
should
pretend
to
discover
an
evident
Opposition
in
any
of
the
Laws
of
our
Kingdom
,
to
the
plain
and
indispensable
Duties
of
the
Gospel
:
or
if
they
will
be
so
precipitate
as
to
pretend
this
,
we
are
very
well
content
to
devolve
the
issue
of
the
Controversie
upon
that
Undertaking
;
and
then
are
they
brought
under
an
engagement
to
prove
a
certain
and
undeniable
repugnancy
between
the
Laws
of
our
Church
,
and
the
Laws
of
God
;
and
to
suspend
their
disobedience
to
them
,
till
they
can
warrant
its
necessity
by
some
plain
and
express
Text
of
Scripture
:
And
if
they
will
but
persevere
in
Conformity
,
till
they
are
indeed
able
thoroughly
and
satisfactorily
to
convince
themselves
of
its
evident
unlawfulness
,
that
would
for
ever
prevent
all
thoughts
and
attempts
of
Separation
.
And
this
crosses
me
over
to
the
opposite
Bound
of
this
Enquiry
,
from
the
Power
of
the
Magistrate
to
the
Duty
of
the
Subject
,
Viz.
That
they
would
not
scruple
or
deny
Obedience
to
the
Commands
of
lawful
Superiours
,
till
they
are
sincerely
(
not
in
pretence
onely
)
convinced
of
the
certain
and
apparent
unlawfulness
of
the
Command
.
§
.
6.
And
if
we
stop
not
the
Subjects
Liberty
to
remonstrate
to
the
Commands
of
Authority
at
this
Principle
,
we
shall
be
for
ever
at
an
utter
loss
to
set
any
certain
Bounds
to
the
just
and
allowable
Pretensions
of
Conscience
:
For
if
they
will
not
consent
to
have
their
Pleas
of
Exemption
confined
within
the
certain
and
evident
Measures
of
Good
and
Evil
,
but
desire
to
be
excused
as
to
all
other
Pretexts
and
Perswasions
of
Conscience
,
howsoever
doubtful
and
uncertain
;
then
must
every
Conceit
that
may
either
be
mistaken
or
pretended
for
a
Conviction
of
Conscience
,
be
permitted
to
over-rule
all
the
Power
,
and
baffle
all
the
Wisdom
of
Government
:
For
be
it
never
so
wild
or
so
extravagant
,
if
they
are
strongly
or
seriously
possest
with
the
Phantasm
,
that
and
onely
that
shall
ever
exercise
any
Authority
over
their
Thoughts
and
Actions
;
and
if
Magistrates
shall
in
any
case
think
good
to
curb
its
heats
and
exorbitances
,
they
offer
violence
to
the
sacred
and
indispensable
Obligations
of
Conscience
;
and
this
unavoidably
exposes
the
Peace
of
Kingdoms
to
all
the
Follies
of
Zeal
,
and
Impostures
of
Enthusiasm
,
and
prostitutes
the
Power
of
Princes
to
the
stubbornness
and
insolence
of
Popular
Folly
.
Every
one
that
is
timorous
or
melancholy
,
that
has
an
indisposed
Body
,
or
a
troubled
Mind
;
that
wants
Sleep
,
or
wants
Company
;
that
has
an
hard
Spleen
,
or
a
soft
Head
;
that
has
a
strong
Fancy
,
or
a
weak
Judgment
;
a
bold
Ignorance
,
or
a
conceited
Knowledge
;
an
impertinent
Opinion
,
or
a
restless
Humour
;
a
Whimsie
in
the
Crown
,
or
a
Vapour
in
the
Hypocondria
,
may
upon
that
account
exempt
himself
from
all
the
Authority
of
the
Laws
,
and
all
the
Obligations
of
Obedience
:
For
you
know
what
a
vulgar
Phaenomenon
it
is
for
these
and
the
like
effects
of
folly
and
weakness
,
to
abuse
the
Consciences
of
well-meaning
Men
into
Scruple
and
Irresolution
;
and
therefore
if
every
Man
that
has
or
(
what
is
the
same
thing
in
reference
to
Government
)
can
pretend
to
tenderness
and
want
of
satisfaction
,
shall
be
allowed
to
plead
Exemption
from
the
Duty
of
Obedience
to
the
will
of
his
lawful
Superiours
,
there
will
be
no
avoiding
the
Co●sequence
,
at
least
as
to
the
practice
of
the
World
,
but
that
all
the
Power
and
Wisdom
of
Authority
must
submit
to
the
Follies
,
Passions
and
Extravagances
of
the
Multitude
;
and
howsoever
Men
may
wind
themselves
up
and
down
in
Mazes
of
endless
Niceties
and
Distinctions
,
they
will
never
clear
themselves
from
the
unavoidable
event
of
Anarchy
and
Confusion
,
as
long
as
they
promiscuously
admit
the
Pretensions
of
an
unsatisfied
Conscience
;
and
yet
that
they
will
be
forced
to
do
,
if
they
stop
not
at
the
plain
,
the
easie
and
the
discernable
Measures
of
Duty
;
and
therefore
Men
must
not
be
allowed
to
excuse
themselves
from
the
Authority
of
Humane
Laws
upon
slender
grounds
and
weak
surmises
,
nor
conclude
the
matter
of
the
Law
to
be
antecedently
unlawful
,
unless
it
be
certainly
and
apparently
so
.
And
this
will
farther
appear
highly
reasonable
from
the
Nature
of
Gods
Laws
,
that
are
always
plain
and
easie
;
and
the
Nature
of
the
Matters
about
which
they
are
employed
,
that
are
always
of
a
great
and
evident
necessity
:
so
that
things
really
liable
to
doubt
and
disputation
,
are
not
of
importance
enough
to
be
reckoned
in
the
number
of
indispensable
Duties
;
and
unless
they
are
clearly
and
apparently
evil
,
that
is
an
unquestionable
evidence
that
they
are
not
intrinsecally
so
:
the
perspicuity
of
the
Law
,
and
the
importance
of
the
Duty
,
are
to
an
ingenuous
Mind
uncapable
of
doubt
and
uncertainty
;
and
therefore
where
there
appears
no
certain
and
express
Repugnancy
to
the
Law
of
God
,
that
is
presumption
enough
to
satisfie
any
sober
and
peaceable
Man
in
their
lawfulness
.
§
.
7.
But
that
which
is
most
material
to
the
Determination
of
Conscience
in
this
Enquiry
,
is
this
,
That
there
is
no
Rule
of
Life
and
Manners
more
express
and
unavoidable
,
nor
any
Duty
in
the
Gospel
enjoined
in
more
positive
Terms
,
and
under
more
severe
Penalties
,
than
this
of
Obedience
to
the
Commands
of
Supreme
Authority
;
and
God
has
tied
all
their
just
Laws
upon
our
Consciences
,
by
vertue
of
his
own
Authority
,
and
under
pain
of
his
own
displeasure
;
and
as
Men
would
acquit
themselves
in
their
Obedience
to
his
Laws
,
they
are
bound
under
the
same
Sanctions
to
acquit
themselves
in
their
Obedience
to
theirs
.
And
now
upon
this
Principle
no
truly
upright
and
conscientious
Man
will
ever
go
about
to
riggle
himself
out
of
his
Duty
to
his
lawful
Superiours
,
out
of
any
regard
to
any
Law
of
God
,
when
he
is
not
as
clearly
and
abundantly
satisfied
of
the
certainty
and
necessity
of
its
Obligation
:
Nay
,
he
cannot
with
safety
and
without
violence
to
his
own
Conscience
remonstrate
to
the
Commands
of
lawful
Authority
,
unless
upon
Reasons
more
bright
and
forcible
than
the
express
words
of
St.
Paul
,
It
is
necessary
that
ye
be
subject
,
not
onely
for
wrath
,
but
also
for
Conscience
sake
.
And
if
Men
would
(
as
they
ought
)
suspend
their
Scruples
and
Exceptions
till
they
can
make
it
out
to
themselves
that
they
are
as
certain
,
as
necessary
,
and
as
universal
Duties
of
Religion
as
Obedience
to
the
Commands
of
lawful
Superiours
,
we
could
not
desire
a
more
effectual
Bar
to
all
our
Schisms
and
Distractions
:
For
none
of
the
matters
of
our
difference
can
either
pretend
to
,
or
are
indeed
capable
of
equal
evidence
with
this
express
Proposition
of
the
blessed
Apostle
;
and
therefore
if
they
would
stand
firm
and
loyal
to
this
Doctrine
,
till
they
can
produce
more
clear
and
convincing
Scriptures
to
vouch
their
own
singular
Conceits
,
that
must
for
ever
stifle
all
former
Quarrels
,
and
prevent
all
farther
Dissentions
.
v.g.
Whereas
our
Author
is
required
by
his
lawful
Superiours
to
use
the
Sign
of
the
Cross
in
the
Sacrament
of
Baptism
,
he
puts
in
his
Exception
against
the
lawfulness
of
the
Command
,
in
that
it
enjoins
a
Symbolical
Ceremony
;
and
every
Symbolical
Ceremony
is
of
the
Nature
of
a
Sacrament
;
and
no
Sacrament
can
or
ought
to
be
instituted
but
by
Divine
Authority
;
and
therefore
for
any
Humane
Power
to
establish
new
Symbolical
Ceremonies
,
is
to
invade
Gods
own
peculiar
Royalty
and
Jurisdiction
.
In
which
Cavil
are
involved
a
great
number
of
dark
,
uncertain
,
and
perhaps
indeterminable
Enquiries
:
yet
however
,
to
keep
to
the
main
pretence
,
let
him
but
conform
to
this
Injunction
,
till
he
can
alledge
any
Text
of
Scripture
that
affirms
in
as
clear
and
dogmatical
words
,
that
every
Symbolical
Ceremony
is
of
the
Nature
of
a
Sacrament
,
as
are
those
of
St.
Peter
,
Be
ye
subject
to
every
Ordinance
of
Man
for
the
Lords
sake
.
And
then
we
shall
neither
need
nor
desire
any
farther
security
to
prevent
his
defection
from
the
establish't
Discipline
of
the
Church
in
that
Affair
:
So
that
if
Men
would
learn
to
be
peaceable
and
ingenuous
,
this
plain
and
obvious
Principle
would
either
forestal
or
supersede
all
their
scruples
.
And
in
truth
the
Commands
of
Authority
so
much
surmount
their
Obligation
,
and
anticipate
their
Pretence
,
that
the
very
Plea
of
a
tender
and
unsatisfied
Conscience
in
Opposition
to
Publick
Laws
,
is
in
it self
a
direct
Principle
of
Sedition
,
and
an
open
Affront
to
Government
;
and
therefore
whoever
they
are
that
vouch
and
pretend
its
prohibition
to
the
proceedings
of
lawful
Authority
,
deserve
for
that
reason
alone
the
shame
and
correction
of
sturdy
and
irreclaimable
Schismaticks
.
And
here
't
is
a
woful
Impertinence
for
Men
to
oppose
(
as
our
Author
has
done
)
the
Authority
of
God
and
of
Conscience
to
that
of
Men
,
Laws
of
God
.
So
that
it
is
not
the
different
Obligations
of
Humane
and
Divine
Laws
,
that
are
to
be
considered
in
this
Enquiry
;
for
the
Authority
of
God
is
equally
concerned
in
both
,
and
all
the
Contest
lies
entirely
between
the
Matters
of
the
Command
,
viz.
Whether
God
have
by
as
certain
,
as
absolute
and
as
indispensable
a
Law
restrained
us
from
the
practice
of
what
our
Superiours
enjoin
,
as
he
has
enjoined
us
to
yield
all
ready
and
cheerful
Obedience
to
their
Commands
.
And
when
the
state
of
the
Controversie
is
shifted
to
this
Enquiry
,
't
is
another
woful
Impertinence
to
plead
the
Rule
of
St.
Paul
,
[
He
that
doubteth
is
damned
if
he
eat
,
]
to
countenance
and
warrant
their
suspension
of
Obedience
:
for
where
the
doubt
has
but
one
handle
,
there
it
concerns
us
to
hold
that
fast
;
but
where
it
has
more
,
't
is
the
safest
way
to
hold
by
the
strongest
:
my
meaning
is
,
where
the
danger
of
Sin
lies
but
upon
one
side
of
the
Action
,
't
is
no
doubt
a
Mans
Wisdom
to
determine
his
choice
on
the
other
that
is
undoubtedly
safe
and
innocent
:
but
when
there
lies
danger
on
both
sides
of
the
Enquiry
,
then
the
doubt
ceases
to
bind
from
Action
,
and
onely
binds
to
Enquiry
,
and
't
is
his
Duty
to
resolve
with
the
weightiest
and
most
important
Reasons
;
and
the
strongest
Obligation
always
cancels
the
doubt
,
and
determines
the
Judgment
.
And
this
is
the
palpable
difference
of
our
case
from
that
of
St.
Paul
.
There
all
the
Jealousie
lay
on
the
side
of
the
Action
,
and
there
was
no
ground
or
pretence
for
any
suspicion
of
Sin
in
the
forbearance
;
and
therefore
it
was
a
safe
and
easie
Determination
of
the
Scruple
,
to
resolve
that
way
where
there
is
neither
doubt
nor
danger
;
and
in
that
case
a
total
suspension
of
Action
is
our
proper
Duty
.
But
this
is
widely
remote
from
the
posture
of
our
present
Affairs
,
where
there
lies
some
hazard
of
miscarriage
on
all
sides
;
and
therefore
the
doubt
is
no
warranty
for
the
suspension
of
Obedience
,
because
if
the
matter
of
the
Command
be
not
certainly
unlawful
,
't
is
certain
that
is
so
;
and
therefore
it
can
have
no
more
Power
to
suspend
,
than
it
has
to
bind
to
Action
;
and
there
remains
no
other
way
to
appease
and
satisfie
the
Conscience
,
but
to
apply
it self
to
depose
the
doubt
,
and
resolve
to
discard
its
unreasonable
and
trifling
suspicions
,
and
confidently
follow
the
guidance
of
its
most
probable
Judgment
and
Determination
.
And
here
the
safest
course
as
to
the
case
under
our
present
enquiry
,
is
to
follow
my
former
advice
of
joining
in
with
the
Commands
of
Authority
,
that
are
not
certainly
and
apparently
sinful
;
for
nothing
can
out-balance
their
Obligation
,
unless
evident
and
unquestionable
disobedience
to
God
himself
:
so
that
where
this
is
not
either
plainly
apparent
,
or
very
forcibly
proved
,
there
't
is
but
reasonable
to
sink
the
Scale
,
and
determine
the
Balance
on
the
side
of
Authority
;
and
't
is
a
safe
and
an
useful
Rule
of
Life
,
that
in
all
disputable
Cases
the
Commands
of
Authority
abrogate
the
Irresolution
,
and
oblige
to
Action
:
But
if
after
they
have
determined
the
Case
,
the
Conscience
will
still
remain
stubborn
or
timorous
,
so
that
it
will
not
,
or
dare
not
venture
upon
a
Determination
,
't
is
either
such
a
troublesome
Infirmity
as
must
be
corrected
,
or
such
an
head-strong
Humour
as
must
be
broken
,
otherwise
there
is
no
conceivable
way
of
governing
Men
that
are
either
proud
,
or
peevish
,
or
ignorant
.
This
is
plain
and
down-right
Sense
,
and
(
if
I
mistake
not
)
Reason
too
.
And
I
know
but
one
Exception
that
seems
to
carry
in
it
any
colour
or
appearance
of
difficulty
against
this
way
of
stating
the
Government
of
Humane
Affairs
,
and
't
is
this
.
§
.
8.
When
we
come
to
apply
particular
Actions
to
these
general
Rules
of
Life
and
Government
,
who
shall
judge
of
their
Agreement
with
the
Limits
and
Measures
assign'd
,
if
this
must
be
left
to
the
different
Judgments
of
the
Prince
and
the
Subject
,
this
Fabrick
falls
to
pieces
again
,
and
Men
are
still
left
at
liberty
to
judge
of
the
lawfulness
of
their
Superiours
Command
,
by
the
best
Light
God
has
given
them
,
and
they
may
be
absolved
from
their
Obligation
by
the
Countermand
of
their
private
Judgment
,
and
so
we
are
just
as
before
,
and
this
great
Engine
for
Publick
Tranquillity
vanisheth
into
Air
and
Smoak
.
But
this
Cavil
(
if
it
be
of
any
strength
or
value
)
concerns
not
in
particular
my
state
of
the
Controversie
,
and
lies
indifferently
against
all
Setlement
of
Humane
Affairs
,
and
strikes
equally
at
all
Hypotheses
of
Government
:
for
upon
what
Principles
soever
Men
shall
setle
and
determine
this
Enquiry
,
it
will
return
upon
them
with
as
much
,
if
not
more
force
than
upon
my
Determinations
:
For
whatever
Bounds
and
Limits
they
assign
to
the
extent
of
Humane
Power
,
all
its
Commands
must
still
be
liable
to
the
different
Judgments
of
the
Person
that
enjoins
,
and
the
Person
that
obeys
:
about
which
't
is
as
possible
and
as
likely
they
may
disagree
,
as
about
those
that
I
have
prescribed
;
and
therefore
I
never
design'd
to
prevent
such
Inconveniences
as
are
unavoidable
to
Humane
Affairs
,
but
onely
to
setle
their
management
upon
the
best
and
safest
Principles
that
the
Nature
of
things
is
capable
of
.
For
either
Religion
is
entirely
exempted
from
the
Cognizance
of
Humane
Powers
,
and
the
Obligation
of
Humane
Laws
,
or
else
't
is
in
some
cases
obnoxious
to
their
Jurisdiction
.
The
former
is
an
Opinion
so
wild
and
intolerable
,
as
that
it
was
never
heretofore
own'd
by
any
but
such
perverse
People
as
renounced
all
Subjection
to
Earthly
Princes
,
nor
indeed
can
it
be
admitted
without
dissolving
the
whole
Fabrick
of
Humane
Government
:
For
that
Prince
must
needs
be
vested
with
an
absolute
and
uncontroulable
Power
,
whose
Subjects
can
challenge
an
Exemption
from
his
Authority
as
to
all
matters
and
pretences
of
Religion
,
i.
e.
as
to
all
things
,
in
that
it
extends
its
influence
to
all
the
affairs
of
Humane
Life
;
and
therefore
its
Exemption
is
no
less
than
flat
Anarchy
,
a
Dissolution
of
all
Laws
,
and
Subversion
of
all
Societies
.
The
truth
whereof
is
so
infinitely
certain
from
the
Reason
of
Things
,
and
so
universally
confessed
by
the
Experience
of
Mankind
,
that
it
could
never
enter
the
Minds
of
any
Men
,
unless
a
few
savage
and
inhumane
Wretches
,
that
would
have
voted
to
break
up
Humane
Society
,
that
they
might
betake
themselves
to
the
Woods
and
Desarts
,
and
there
live
after
the
Manners
and
Customs
of
unsociable
Creatures
,
and
wild
Vermin
.
But
of
this
I
have
treated
largely
enough
,
and
it
is
not
contradicted
by
our
Author
:
he
grants
,
as
all
Men
do
that
are
not
utterly
revolted
from
the
first
Principles
and
Fundamental
Laws
of
Humane
Nature
,
that
in
some
cases
and
upon
some
occasions
't
is
necessary
for
the
Supreme
Magistrate
to
interpose
his
Power
to
setle
and
govern
the
things
of
Religion
.
Thus
far
we
are
agreed
,
and
only
differ
in
marking
out
the
distinct
Bounds
,
and
stating
the
particular
Cases
of
his
Jurisdiction
:
and
here
,
whatsoever
Determinations
he
may
propose
,
they
must
fall
under
the
different
Opinions
of
the
Prince
and
the
Subject
.
v.
g.
Whereas
he
conceits
he
has
sufficiently
stated
the
Controversie
in
the
general
words
of
our
blessed
Saviour
,
spoken
to
another
purpose
,
and
upon
a
different
occasion
,
Give
unto
Caesar
the
things
that
are
Caesars
,
and
to
God
the
things
that
are
Gods
:
I
demand
who
shall
determine
the
particular
Rights
of
God
and
of
Caesar
?
Who
shall
assign
the
just
Limits
of
their
respective
Dominions
?
and
who
shall
judge
when
Caesar
passes
beyond
the
Bounds
of
his
Imperial
Jurisdiction
,
and
when
he
intrenches
upon
Gods
Authority
,
by
taking
upon
him
a
Dominion
in
such
Matters
as
God
has
reserved
for
his
own
proper
Cognizance
,
and
immediate
Royalty
?
So
that
in
this
,
and
all
other
Determinations
,
there
is
no
possible
way
to
avoid
making
the
last
Appeal
to
different
Judgments
,
because
that
is
absolutely
unavoidable
in
the
natural
Constitution
of
Humane
Affairs
.
And
therefore
I
never
attempted
(
as
some
Men
have
done
)
to
devolve
the
entire
Power
of
judging
upon
the
Judgment
of
one
Party
;
but
onely
supposing
our
different
Respects
and
Obligations
to
these
different
Judgments
,
to
propound
the
safest
and
most
moderate
Principles
upon
which
to
setle
and
accommodate
the
Government
of
Humane
Affairs
;
and
to
adjust
all
matters
capable
of
debate
between
them
,
by
such
fair
Proposals
,
and
upon
such
reasonable
Principles
,
that
,
if
the
Parties
concern'd
will
be
ingenuous
in
their
respective
Capacities
,
will
effectually
enough
secure
the
common
Peace
and
Happiness
of
Mankind
:
if
they
will
not
,
the
Publick
Miseries
and
Calamities
that
ensue
upon
the
default
of
either
Party
,
will
be
proportion'd
to
the
degrees
of
their
respective
Transgressions
;
and
against
them
't
is
not
in
my
power
to
provide
,
unless
I
could
devest
the
Minds
of
Men
of
all
Liberty
of
Judgment
,
and
Freedom
of
Will
:
for
whilst
they
remain
,
't
is
at
their
own
choice
whether
they
will
follow
the
best
and
wisest
advice
in
the
World
.
§
.
9.
Thus
if
Magistrates
fail
on
their
part
,
and
Enact
any
Laws
in
defiance
of
the
certain
and
apparent
Laws
of
God
,
from
thence
arise
the
Calamities
of
Tyranny
and
Persecution
,
and
against
this
evil
there
is
no
remedy
but
Patience
and
Prayers
:
Divine
Providence
is
Superiour
to
the
Power
of
Soveraign
Princes
,
and
superintends
their
Government
of
the
World
;
and
therefore
to
God
alone
must
we
address
our
Complaints
for
relief
against
Cruelty
and
Oppression
;
and
if
he
judge
it
convenient
for
the
interests
of
his
Church
,
and
the
purposes
of
Religion
,
he
will
so
order
the
Circumstances
of
Things
,
and
the
Management
of
Affairs
,
as
to
rescue
them
out
of
their
Streights
and
Exigences
.
The
Hearts
and
the
Scepters
of
Kings
are
subject
to
his
Almighty
Wisdom
;
and
he
so
disposes
them
,
as
to
make
them
comply
with
the
Decrees
of
his
uncontroulable
Will
;
and
therefore
whatever
inconveniences
may
befal
Good
Men
through
the
Folly
or
the
Wickedness
of
Governours
,
they
must
be
patiently
endured
,
as
certain
Issues
,
and
unsearchable
Designs
of
Divine
Providence
;
and
we
have
no
recourse
for
Succour
or
Deliverance
,
but
to
his
infinite
Mercy
and
Goodness
:
this
is
our
only
Support
and
Sanctuary
,
and
who
can
desire
greater
Safety
than
to
be
under
his
immediate
Care
and
Protection
?
And
therefore
there
is
nothing
more
unbecoming
the
Faith
and
the
Profession
of
a
Christian
,
than
to
betake
himself
to
violent
and
irregular
Courses
against
the
Inconveniences
of
Government
:
't
is
a
direct
and
open
affront
to
the
Superintendency
of
Providence
,
that
has
reserved
this
Prerogative
to
it self
:
't
is
our
Duty
to
obey
cheerfully
,
or
to
suffer
patiently
;
and
to
leave
all
other
Events
of
Things
to
his
All-comprehensive
Wisdom
.
Mankind
must
be
subject
to
Government
;
no
Government
can
be
effectual
unless
it
be
Supreme
and
Absolute
;
and
therefore
God
has
been
pleased
to
enjoin
us
a
full
and
entire
Subjection
to
our
lawful
Superiours
;
and
as
for
what
may
ensue
thereon
,
we
must
leave
to
his
wise
and
unerring
Disposal
,
and
then
certainly
we
may
rest
secure
of
a
good
Issue
of
Things
.
So
that
if
the
Magistrate
erre
in
his
Judgment
of
the
extent
of
his
Authority
,
and
act
beyond
the
Bounds
of
his
lawful
Jurisdiction
,
't
is
not
in
the
Power
of
Subjects
to
redress
or
to
remove
the
Mischiefs
that
must
ensue
upon
his
Government
:
they
must
discharge
their
Duty
,
and
submit
to
their
Fate
;
and
as
for
the
Reformation
of
any
Publick
Miscarriages
,
they
must
leave
it
entirely
to
the
Will
and
the
Wisdom
of
the
Soveraign
Power
.
So
that
the
material
thing
of
which
Princes
ought
to
be
careful
,
is
that
their
Laws
cross
not
with
the
express
Laws
of
God
;
and
this
they
may
easily
avoid
,
if
they
will
be
upright
and
ingenuous
;
and
this
if
they
will
do
,
they
may
as
easily
avoid
all
the
Mischiefs
and
Inconveniences
that
may
befal
Men
of
peaceable
Spirits
through
their
default
.
But
as
't
is
their
Duty
not
to
transgress
their
own
Bounds
;
so
on
the
other
side
,
't
is
as
much
their
Interest
to
restrain
their
Subjects
from
transgressing
theirs
;
and
not
suffer
them
to
remonstrate
to
the
Equity
of
their
Laws
,
unless
when
they
can
plead
a
clear
&
undoubted
pre-engagement
to
an
higher
Authority
;
and
they
must
not
prostitute
the
Interests
of
the
Republique
,
and
the
Reverence
of
Government
,
to
the
Niceties
of
every
curious
Imagination
,
or
the
Cavils
of
every
peevish
Humour
.
There
is
no
end
of
trifling
and
unreasonable
Pretences
,
if
once
the
common
People
are
permitted
to
put
in
their
Exceptions
against
the
Publick
Laws
;
and
what
a
weak
and
impertinent
thing
were
the
Power
of
Princes
,
if
it
might
be
over-ruled
by
the
Folly
of
the
Multitude
?
And
how
bravely
would
the
World
be
govern'd
,
if
the
Authority
and
Obligation
of
Laws
must
be
left
arbitrary
to
the
Opinion
of
every
vain
and
foolish
Fellow
?
And
therefore
in
such
cases
the
Allegation
of
a
tender
Conscience
confutes
it self
,
and
't
is
but
a
soft
and
plausible
word
to
qualifie
a
stubborn
and
contentious
Humour
;
and
did
not
something
else
bear
Men
up
against
the
force
of
Authority
,
a
weak
Conscience
has
not
boldness
enough
to
oppose
its
own
Power
and
Judgment
against
the
Will
of
Superiours
,
and
the
Wisdom
of
Publick
Laws
:
't
is
not
so
imperious
and
impatient
in
its
Pretensions
,
but
't
is
(
if
it
really
is
what
it
pretends
to
be
)
of
a
yielding
,
a
modest
and
a
governable
Temper
,
apt
and
easie
to
receive
any
competent
Satisfaction
,
willing
to
comply
with
the
Necessities
of
Government
,
and
the
Interests
of
Publick
Order
;
and
therefore
when
Men
are
zealous
and
confident
in
their
disobedience
to
Authority
,
and
are
forward
upon
all
occasions
to
take
offence
at
the
Publick
Laws
,
whatever
they
fancy
to
themselves
,
or
pretend
to
others
,
't
is
a
proud
,
a
malapert
,
and
an
insolent
Humour
,
that
affects
to
affront
Authority
,
and
to
raise
Trophees
to
its
Zeal
and
Courage
,
by
controuling
the
Decrees
of
Princes
,
and
trampling
upon
the
Laws
of
Discipline
.
And
therefore
nothing
more
imports
the
Publick
Peace
,
than
to
take
down
such
bold
and
daring
Spirits
;
and
their
high
Stomachs
must
be
broken
,
before
they
can
be
made
fit
Subjects
of
Civil
Societies
,
and
fit
Members
of
Bodies
Politick
.
Disorder
and
Disturbance
is
the
natural
Result
of
their
Complexion
,
and
they
cannot
forbear
to
fret
and
annoy
Authority
with
every
peevish
and
unreasonable
Conceit
.
So
that
the
bare
Pretence
of
Tenderness
of
Conscience
in
defiance
to
the
Commands
of
Authority
,
is
at
once
a
bold
Attempt
,
and
an
impregnable
Principle
of
Sedition
:
for
unless
Men
have
lost
their
due
sense
of
reverence
and
submission
to
Government
,
they
will
not
pretend
it
;
and
when
they
do
,
if
their
Pretence
be
admitted
,
they
are
but
encouraged
to
continue
refractory
in
their
disobedience
,
and
to
make
all
the
Laws
of
Discipline
and
Publick
Order
yield
up
their
Authority
to
a
proud
and
an
insolent
Humour
.
This
is
the
plain
and
real
account
of
my
state
of
the
Controversie
;
and
if
any
Man
can
determine
it
upon
more
reasonable
,
more
moderate
,
and
more
discernable
Principles
,
I
am
not
so
fond
of
my
own
Conceptions
,
as
to
be
unwilling
to
subscribe
to
wiser
Proposals
.
But
these
things
I
have
accounted
for
more
at
large
,
in
the
last
Chapter
of
my
former
Treatise
;
where
I
have
in
many
particulars
shewn
the
horrible
vanity
of
pretending
dissatisfaction
of
Conscience
against
the
Commands
of
lawful
Authority
.
And
had
not
our
Author
rather
design'd
to
prolong
,
than
to
determine
this
Dispute
,
in
stead
of
his
wild
rambling
up
and
down
without
drift
or
method
,
he
would
with
a
more
particular
Regard
have
faln
upon
that
part
of
my
Discourse
;
but
its
Examination
would
have
been
of
immediate
Concern
to
his
own
Pretences
,
and
would
have
brought
the
Controversie
to
too
speedy
an
Issue
,
and
perhaps
too
satisfactory
a
Decision
;
and
therefore
he
baulks
that
as
too
hazardous
an
Enterprize
,
and
is
unwilling
to
venture
the
whole
Cause
upon
one
Engagement
,
but
keeps
this
back
as
a
Reserve
for
a
second
Onset
,
and
for
matter
of
new
Cavil
:
at
present
it
suffices
for
his
purpose
(
which
is
not
to
satisfie
,
but
to
shuffle
with
his
Readers
)
to
load
my
more
general
Assertions
with
such
loose
and
uncertain
Cavils
,
as
are
already
prevented
in
my
more
particular
Determinations
of
the
Enquiry
.
§
.
10.
But
though
this
way
of
abuse
be
(
one
would
think
)
bold
enough
,
yet
in
the
next
attempt
his
Confidence
improves
,
(
and
it
were
hard
fortune
if
he
should
prove
Bankrupt
upon
so
fair
a
Stock
:
)
before
he
did
but
overlook
my
plain
meaning
,
but
now
he
proceeds
to
pervert
and
slander
it
,
and
his
peevishness
becomes
malice
.
He
is
not
content
to
abuse
the
People
with
dull
mistakes
,
and
to
defeat
the
efficacy
of
my
Discourse
upon
the
Minds
of
Men
,
by
disturbing
its
method
,
and
representing
its
whole
design
in
such
an
awkard
and
disorderly
manner
,
as
may
utterly
confound
and
perplex
their
thoughts
as
to
my
drift
and
meaning
.
This
,
alas
!
is
mean
revenge
,
and
is
not
full
enough
of
mischief
to
appease
his
wrath
;
it
onely
calls
my
Understanding
into
question
,
and
exposes
my
Wit
to
the
Cavils
and
Impertinencies
of
talking
People
;
and
therefore
he
roundly
charges
me
with
the
blackest
and
most
horrid
Tenets
;
he
aggravates
and
sets
off
their
horrour
with
infinite
Repetitions
,
(
for
that
is
the
most
lofty
strain
of
their
Eloquence
,
and
the
Figure
that
moves
the
Passions
of
their
Multitude
)
and
employs
all
the
forces
of
slander
and
peevishness
to
raise
popular
rage
and
indignation
.
The
Result
of
his
Indictment
is
,
that
I
assert
such
Opinions
,
from
whence
it
follows
,
that
whatever
the
Magistrate
commands
in
Religion
,
his
Authority
does
so
immediately
affect
the
Consciences
of
Men
,
that
they
are
bound
to
observe
it
on
pain
of
the
greatest
Sin
and
Punishment
;
or
,
as
he
expresses
the
same
thing
elsewhere
,
that
no
Man
must
do
or
practise
any
thing
in
the
Worship
of
God
,
but
what
is
prescribed
,
appointed
and
commanded
by
the
Magistrate
,
upon
pain
of
Sin
,
Schism
,
Rebellion
,
and
all
that
follows
thereon
.
These
are
big
words
indeed
:
but
if
it
shall
appear
that
this
Charge
is
not
so
loud
and
black
,
as
't
is
false
and
disingenuous
,
I
will
give
him
the
Liberty
of
an
Appeal
to
all
Mankind
for
the
clearing
of
his
Integrity
:
and
when
I
have
represented
upon
what
slight
grounds
he
raises
this
great
and
heinous
Accusation
,
I
doubt
not
but
his
disingenuity
will
appear
so
palpable
and
notorious
,
that
it
will
expose
him
at
least
to
the
pity
of
the
most
Zealous
She
of
his
own
Congregation
.
And
therefore
let
us
see
by
what
mighty
Topicks
and
Testimonies
he
makes
good
so
high
a
Charge
.
In
the
first
place
my
Title
Page
rises
up
in
Judgment
against
me
,
(
and
never
was
poor
Man
so
all-be-confuted
with
a
Title
Page
as
I
have
been
)
viz.
That
the
Magistrate
has
Power
over
the
Consciences
of
his
Subjects
in
Religion
:
and
to
strengthen
this
Testimony
,
two
other
Propositions
are
join'd
with
it
,
viz.
That
the
Magistrate
has
Power
to
govern
and
conduct
their
Consciences
in
Religious
Affairs
;
and
that
,
Religion
is
subject
to
his
Dominion
,
as
well
as
all
other
Affairs
of
State
.
And
now
,
though
these
are
none
of
my
primary
and
Fundamental
Assertions
,
(
which
an
ingenuous
Adversary
would
chiefly
have
pursued
)
but
honest
and
well-meaning
Sayings
,
that
the
Context
would
abundantly
warrant
and
justifie
;
yet
will
I
for
ever
yield
my self
a
baffled
Fellow
,
if
from
thence
any
Female
or
Independent
Logick
can
infer
either
that
the
Magistrate
has
an
unlimited
Power
over
,
or
passes
an
immediate
Obligation
upon
the
Consciences
of
Men
;
or
,
in
our
Authors
own
words
,
That
whatever
the
Magistrate
commands
in
Religion
,
his
Authority
does
so
immediately
affect
the
Consciences
of
Men
,
that
they
are
bound
to
observe
it
on
the
pain
of
the
greatest
sin
and
punishment
.
This
trash
neither
needs
nor
deserves
any
further
severity
;
and
therefore
I
will
onely
leave
it
to
the
Readers
thoughts
to
consider
by
what
Art
,
and
in
what
Method
of
Reasoning
this
Conclusion
may
be
created
out
of
these
Premises
:
an
allmighty
Confidence
may
attempt
much
,
and
perhaps
do
it
too
;
but
yet
some
things
there
are
beyond
the
reach
and
power
of
Omnipotence
it self
,
and
I
know
nothing
more
absolutely
impossible
than
to
produce
Sense
out
of
Non-sense
,
or
(
what
is
the
same
thing
)
to
make
good
the
Reasonableness
of
false
and
unreasonable
Inferences
.
But
from
this
great
head
of
Impertinency
,
he
proceeds
to
his
more
serviceable
Topick
of
Forgery
;
and
if
he
cannot
bring
the
Mountain
to
Mahomet
,
't
is
no
great
difficulty
to
carry
Mahomet
to
the
Mountain
;
and
if
his
Conclusions
will
not
suit
with
my
Assertions
,
he
knows
how
to
make
my
Assertions
suit
with
his
Conclusions
;
and
when
he
has
charged
me
with
a
false
Inference
,
't
is
an
admirable
way
to
justifie
the
Logick
of
his
Calumny
by
forged
Premises
.
And
thus
to
make
good
his
former
Inference
of
my
ascribing
to
the
Civil
Magistrate
an
immediate
and
universal
Power
over
the
Consciences
of
Men
,
he
tells
his
believing
Reader
I
have
affirmed
,
That
't
is
a
Soveraignty
over
Mens
Consciences
in
Matters
of
Religion
,
and
this
universal
,
absolute
,
and
uncontroulable
.
Though
this
Calumny
were
true
,
yet
(
so
injudicious
is
our
Authors
Invention
)
't
is
monstrously
impertinent
;
for
there
is
no
imaginable
ground
to
conclude
from
hence
,
That
the
Supreme
Authority
immediately
affects
the
Consciences
of
Men
:
For
suppose
the
Civil
Magistrate
instated
in
an
absolute
and
uncontroulable
Power
,
what
necessity
is
there
that
their
Commands
should
tie
themselves
upon
our
Consciences
by
vertue
of
their
own
immediate
Authority
?
Nay
,
't
is
impossible
any
thing
should
immediately
affect
the
Conscience
but
the
Authority
of
God
;
and
't
is
by
vertue
of
his
Command
that
any
other
Commands
can
pass
an
Obligation
upon
it
;
and
therefore
though
the
Commands
of
the
Civil
Magistrate
should
pass
an
universal
Obligation
upon
the
Consciences
of
Men
,
yet
't
is
an
Inference
like
the
rest
of
our
Authors
,
from
thence
to
conclude
that
they
therefore
affect
them
by
their
own
direct
and
immediate
Sanction
.
But
this
is
not
all
,
't
is
as
false
as
foolish
:
I
have
indeed
asserted
the
absolute
Power
of
the
Civil
Magistrate
over
Affairs
of
Religion
,
in
Opposition
to
the
Pretences
of
a
distinct
Ecclesiastical
Jurisdiction
:
For
having
first
asserted
the
necessity
of
a
Soveraign
Power
over
these
matters
,
from
their
Concernment
in
the
Peace
and
Government
of
the
World
,
I
thence
proceeded
to
enquire
where
and
in
whom
it
ought
to
reside
;
and
having
shewn
the
Inconsistency
of
erecting
two
Supreme
Powers
,
one
over
Civil
,
the
other
over
Ecclesiastical
Affairs
,
I
concluded
that
the
Supreme
Government
of
every
Commonwealth
must
of
necessity
be
universal
,
absolute
and
uncontroulable
,
in
that
it
extends
its
Jurisdiction
as
well
to
Affairs
of
Religion
,
as
to
Affairs
of
State
,
because
they
are
so
strongly
influential
upon
the
Interests
of
Mankind
,
&
the
Ends
of
Government
.
And
now
is
this
to
make
the
Ecclesiastical
Authority
of
the
Civil
Magistrate
absolutely
paramount
,
without
regard
to
any
other
Jurisdiction
of
what
nature
soever
,
when
I
onely
maintain
it
in
defiance
to
the
Claims
of
any
other
Humane
Power
?
This
was
the
subject
of
that
Enquiry
.
And
when
I
asserted
the
Soveraign
Power
to
be
absolute
and
uncontroulable
,
't
is
apparent
nothing
else
could
be
intended
than
that
it
ought
not
to
be
controul'd
by
any
distinct
Power
,
whether
of
the
Pope
or
the
Presbytery
;
and
when
I
asserted
it
to
be
universal
and
unlimited
,
it
could
be
understood
in
no
other
sense
than
that
it
was
not
confined
to
matters
purely
Civil
,
but
extended
its
Jurisdiction
to
matters
of
an
Ecclesiastical
importance
;
upon
which
account
alone
I
determined
it
to
be
absolute
,
universal
and
uncontroulable
.
This
is
the
main
and
the
Fundamental
Article
of
the
Reformation
,
and
that
which
distinguishes
the
truly
Orthodox
and
Catholick
Protestant
both
from
Popish
and
Presbyterian
Recusants
;
and
is
the
onely
fence
to
secure
the
Thrones
of
Princes
against
the
dangerous
Encroachments
of
those
bold
and
daring
Sects
;
and
therefore
from
so
avowed
a
truth
,
to
charge
me
for
ascribing
in
general
Terms
an
absolute
,
universal
&
uncontroulable
Power
to
the
Civil
Magistrate
over
the
Consciences
of
Men
in
matters
of
Religion
,
argues
more
boldness
than
wit
and
discretion
,
and
gives
us
ground
to
suspect
that
these
Men
are
not
less
forsaken
of
shame
and
modesty
,
than
they
are
of
Providence
:
for
it
must
needs
be
a
very
bold
Face
,
and
a
very
hard
Forehead
,
that
could
ever
venture
to
obtrude
such
palpable
and
disingenuous
Abuses
upon
the
World
.
§
.
11.
But
our
Author
proceeds
in
his
Method
,
and
his
Charge
and
his
Confidence
advance
together
;
and
before
you
fin●
him
at
the
end
of
this
Paragraph
,
you
will
find
him
bravely
attempting
the
highest
degree
of
boldness
.
The
next
proof
he
singles
out
for
his
purpose
,
is
a
passage
of
the
twelfth
Section
of
my
first
Chapter
:
may
if
he
please
reserve
the
exercise
of
the
Priesthood
to
himself
:
From
whence
it
clearly
follows
(
as
he
dreams
)
that
Queen
Elizabeth
might
,
if
she
pleased
,
have
exercised
the
Priestly
Function
in
her
own
Person
.
And
he
takes
frequent
occasion
to
insult
over
the
weakness
of
this
Assertion
,
viz.
That
from
hence
it
follows
,
that
whatever
the
Magistrate
commands
in
Religion
,
his
Authority
does
so
immediately
affect
the
Consciences
of
Men
,
that
they
are
bound
to
observe
it
on
the
pain
of
the
greatest
sin
and
punishment
.
For
how
is
it
possible
for
any
Man
to
infer
from
his
Right
to
the
Priestly
Office
,
an
unlimited
and
immediate
Power
over
Religion
,
unless
it
could
be
proved
that
this
absolute
Soveraignty
is
unalienable
from
the
Priesthood
?
and
when
that
is
pretended
or
performed
,
we
will
farther
consider
the
Validity
of
this
Inference
.
Nor
shall
I
mind
him
what
an
ill
piece
of
Policy
it
is
for
him
to
disavow
the
Authority
of
the
Female
Sex
in
the
Conduct
of
Religion
;
when
the
chief
and
most
important
Affairs
of
the
separate
Churches
are
transacted
and
govern'd
by
their
Zeal
;
and
when
the
Apron-strings
are
the
strongest
Bond
of
the
Congregational
Union
;
and
when
(
as
they
manage
the
business
)
St.
Peter's
Keys
are
hang'd
at
their
Girdles
,
and
every
conceited
Sister
assumes
to
her self
,
if
not
the
Infallibility
of
Pope
Ioan
,
yet
at
least
the
Power
and
Authority
of
Donna
Olympia
.
Nor
lastly
,
shall
I
present
the
Salique
Law
of
the
Christian
Church
,
that
devests
that
Sex
of
all
right
and
pretence
of
Succession
to
the
Priesthood
;
by
which
they
are
restrain'd
from
intermedling
with
any
Offices
of
the
Sacred
Function
,
though
it
should
descend
by
right
of
Inheritance
to
the
Heirs
Male
of
the
Blood
Royal.
Such
a
trifling
Objection
is
not
worth
so
much
pains
;
't
is
sufficient
to
inform
you
,
that
in
the
Paragraph
aforesaid
I
undertook
to
give
an
account
of
the
true
Original
of
all
Civil
and
Ecclesiastical
Government
:
where
I
shewed
how
in
the
first
Ages
of
the
World
they
were
vested
in
the
same
Person
,
and
founded
upon
the
same
Right
of
Paternal
Authority
:
and
in
this
state
of
things
antecedent
to
all
superinduced
Restraints
,
and
positive
Institutions
,
I
asserted
the
Supreme
Magistrate
might
,
if
he
pleased
,
reserve
the
exercise
of
the
Priesthood
to
himself
,
though
afterwards
the
Priestly
Office
was
in
the
Jewish
Commonwealth
expresly
derogated
from
the
Kingly
Power
,
by
being
setled
upon
the
Tribe
of
Levi
,
and
the
Line
of
Aaron
;
and
so
likewise
in
the
Christian
Church
,
by
being
appropriated
to
the
Apostles
and
their
Successours
,
that
derive
their
Ministerial
Office
(
for
that
of
Priesthood
our
Author
will
not
admit
of
under
the
Gospel
)
from
our
blessed
Saviours
express
and
immediate
Commission
.
Now
what
I
affirm'd
of
things
in
the
bare
state
of
Nature
,
without
the
guidance
of
Revelation
,
for
our
Author
to
represent
it
,
as
if
I
had
applied
it
indifferently
to
all
Ages
and
Periods
of
the
Church
,
by
whatsoever
positive
Laws
and
different
Institutions
they
may
be
govern'd
,
is
wonderfully
suitable
to
the
Genius
of
his
own
Wit
and
Ingenuity
,
and
sufficiently
discovers
who
he
is
,
though
we
had
no
other
evidence
of
the
Man
and
his
Humour
,
't
is
his
way
and
method
,
and
betrays
him
as
much
as
the
word
Entanglement
,
that
is
the
Shibboleth
of
all
his
Writings
.
But
I
must
not
think
to
escape
thus
,
he
is
resolved
to
bear
me
down
for
an
illiterate
Dunce
with
Face
and
downright
Confidence
;
and
to
this
purpose
he
tells
the
Reader
,
that
the
Young
Man
,
as
pert
and
peremptory
as
he
is
,
seems
not
much
acquainted
with
the
rise
of
the
Office
of
the
Priesthood
amongst
Men
,
as
shall
be
demonstrated
if
farther
occasion
be
given
thereunto
.
This
he
affirms
boldly
,
and
when
it
is
proved
,
it
shall
be
granted
:
but
till
then
,
let
me
beg
the
Reader
to
suspend
his
censure
of
my
Ignorance
;
and
I
hope
by
this
time
he
is
satisfied
't
is
not
absolutely
impossible
but
that
our
Author
may
boldly
affirm
what
he
knows
not
how
to
prove
,
and
confidently
undertake
what
he
is
not
able
to
perform
.
However
,
a
modest
Man
would
either
not
have
mentioned
this
Exception
,
or
would
have
made
it
good
,
and
not
have
presumed
that
the
World
should
take
his
Brags
for
Arguments
;
and
take
it
for
a
reasonable
Confutation
of
my
Assertion
,
because
he
says
he
can
confute
it
,
aye
that
he
can
.
This
is
the
most
it
amounts
to
;
and
whether
it
be
his
Intention
or
no
,
he
might
have
said
nothing
to
as
much
purpose
as
to
say
so
much
and
no
more
.
But
other
Men
would
stand
still
as
fast
as
this
Man
gallops
;
and
when
he
comes
to
the
end
of
his
career
,
he
is
just
where
he
was
at
the
beginning
.
§
.
12.
And
yet
the
next
proof
is
just
as
wise
and
as
wonderful
as
this
,
viz.
His
next
Exception
is
down-right
Jugling
,
viz.
That
I
assert
,
That
Magistrates
have
a
Power
to
make
that
a
particular
of
the
Divine
Law
,
which
God
had
not
made
so
,
and
to
introduce
new
Duties
in
the
most
important
parts
of
Religion
.
He
knows
these
words
have
no
relation
in
the
place
where
they
stand
to
matters
of
meer
Religion
and
immediate
Worship
,
but
are
spoken
onely
of
the
Duties
and
Offices
of
Morality
,
which
I
had
before
proved
to
be
the
main
Designs
and
most
essential
Parts
of
Religion
,
and
likewise
shewn
that
the
Civil
Magistrate
was
impower'd
to
introduce
upon
the
Divine
Law
new
Duties
and
Instances
of
Moral
Vertue
,
from
whence
I
thought
it
but
reasonable
to
conclude
his
Power
over
the
outward
Expressions
of
Religious
Worship
,
that
are
but
circumstances
,
or
at
highest
but
subordinate
and
less
material
Duties
,
if
compared
to
the
great
and
important
Vertues
of
Morality
.
Whether
my
Proposition
or
my
Inference
be
reasonable
or
no
,
concerns
not
our
present
Enquiry
;
our
Author
in
this
place
puts
in
no
Exception
against
them
:
but
whether
this
Quotation
be
either
honestly
or
pertinently
alledged
against
me
,
do
you
judge
;
when
he
could
not
but
know
that
these
words
,
whether
true
or
false
,
could
have
no
imaginable
reference
to
matters
of
Religious
Worship
properly
so
called
,
but
were
expresly
limited
to
the
Instances
of
Moral
Goodness
,
that
yet
he
should
produce
them
in
this
feat
shuffling
and
uncertain
manner
of
Expression
,
onely
that
the
common
People
might
not
understand
them
,
as
they
relate
to
my
account
and
Notion
of
Religion
,
i.
e.
as
it
takes
in
Duties
of
Morality
;
but
in
the
Vulgar
sense
of
the
word
,
as
it
signifies
Religious
Worship
.
This
you
see
is
wretched
Troth
;
but
that
which
follows
is
glorious
and
undaunted
Slander
;
when
he
immediately
subjoins
to
the
former
words
,
So
that
there
is
a
publick
Conscience
,
which
Men
are
in
things
of
a
publick
Concern
(
relating
to
the
Worship
of
God
)
to
attend
unto
,
and
not
to
their
own
.
And
if
there
be
any
sin
in
the
Command
,
he
that
imposed
it
,
shall
answer
for
it
,
and
not
I
,
whose
whole
duty
it
is
to
obey
.
This
Inference
being
so
immediately
tack't
to
the
former
Proposition
,
its
unavoidable
result
must
be
this
at
least
,
That
as
to
the
most
important
parts
of
Religion
,
there
is
a
publick
Conscience
,
to
which
Men
are
to
attend
,
and
not
to
their
own
.
This
is
somewhat
rank
Doctrine
,
and
favours
not
a
little
of
the
Leviathan
.
But
yet
how
can
I
avoid
it
?
are
not
these
my
own
words
?
Though
that
I
might
deny
,
yet
am
I
content
to
confess
that
I
have
said
something
not
much
unlike
them
,
in
the
sixth
Section
of
my
last
Chapter
;
where
,
in
answer
to
the
Pretence
of
a
tender
,
a
scrupulous
,
and
an
unsatisfied
Conscience
,
among
many
other
things
,
I
have
shewn
that
in
doubtful
and
disputable
Cases
of
a
publick
Concernment
,
private
Men
are
not
properly
sui
Iuris
,
and
are
not
to
be
directed
by
their
own
Judgments
,
nor
determined
by
their
own
Wills
,
but
by
the
Commands
and
Determinations
of
the
Publick
Conscience
.
Now
does
it
not
admirably
become
our
Authors
modesty
to
take
this
Assertion
concerning
such
nice
and
petty
things
as
are
liable
to
doubt
,
scruple
,
and
Disputation
,
and
couple
it
with
another
sentence
above
two
hundred
Pages
distance
,
that
speaks
of
the
most
important
parts
of
Religion
?
as
if
they
had
been
spoken
upon
the
same
occasion
,
and
related
to
the
same
matter
;
thereby
to
abuse
his
vulgar
and
unwary
Reader
into
a
round
belief
,
as
if
what
I
had
asserted
concerning
the
Subjection
of
a
doubtful
Conscience
in
less
important
matters
to
the
Commands
of
Publick
Authority
,
were
to
be
understood
of
all
the
Obligations
of
Conscience
in
the
most
important
Duties
of
Religion
.
Did
I
not
forewarn
you
of
what
heights
and
depths
of
Ingenuity
we
should
meet
with
,
before
we
arrived
at
the
Conclusion
of
this
Paragraph
?
And
now
do
you
tell
me
whether
you
ever
observed
in
any
Writer
more
generous
strains
of
Candour
and
Civility
?
Did
ever
Man
treat
Adversary
with
fairer
and
more
ingenuous
Usage
than
I
have
met
with
from
this
candid
Author
?
Disputants
of
a
more
sullen
Humour
would
have
thrown
more
knotty
Objections
in
my
way
,
that
would
have
cost
some
pains
and
sweat
to
assoil
their
difficulty
:
but
he
deals
tenderly
with
me
as
a
young
beginner
,
and
will
not
dishearten
my
industry
by
setting
too
hard
a
Task
to
my
raw
and
unimproved
Abilities
;
that
by
my
Conquest
and
Triumph
over
such
weak
Opposition
,
I
might
be
encouraged
to
greater
Undertakings
.
§
.
13.
And
therefore
he
proceeds
to
tempt
my
weak
and
juvenile
Essays
upon
so
great
a
Master
of
Skill
,
by
seeming
serious
and
eager
in
the
farther
pursuit
of
these
vain
and
trifling
advantages
,
and
raising
more
vehement
slanders
upon
more
unreasonable
grounds
;
and
the
next
Article
of
his
Charge
to
this
purpose
is
,
that
the
Supreme
Magistrate
in
every
Nation
hath
Power
to
order
and
appoint
what
Religion
his
Subjects
shall
profess
and
observe
,
provided
he
enjoineth
nothing
that
countenanceth
Vice
,
or
disgraceth
the
Deity
,
&c.
Our
Author
is
old
excellent
at
Cavil
and
Calumny
,
but
here
he
excels
himself
:
he
gives
in
a
brisk
and
ratling
Indictment
,
without
any
shadow
of
proof
to
justifie
the
Allegation
:
't
is
drawn
up
in
his
own
terms
and
forms
of
Expression
,
and
onely
one
poor
Line
of
mine
bobb'd
in
to
give
countenance
to
such
an
horrid
and
shameless
Falsification
,
viz.
provided
that
he
injoineth
nothing
that
either
countenanceth
Vice
,
or
disgraceth
the
Deity
.
This
I
have
,
and
still
do
affirm
concerning
Rituals
,
Ceremonies
and
Postures
of
outward
Worship
,
that
they
ought
not
to
be
censured
as
unlawful
,
unless
they
tend
to
debauch
Men
either
in
their
Practices
or
their
Conceptions
of
the
Deity
:
and
therefore
if
they
are
not
chargeable
with
one
or
both
of
these
,
nothing
can
hinder
their
being
capable
of
being
adopted
into
the
Ministries
of
Divine
Service
,
or
exempt
them
from
being
subject
to
the
Determinations
of
Humane
Power
.
This
is
,
I
think
,
a
chaste
and
a
modest
Truth
:
but
for
our
Author
to
apply
this
Power
that
I
have
ascribed
to
the
Supreme
Magistrate
,
onely
over
the
outward
Forms
and
Ceremonial
Expressions
of
Religious
Worship
,
to
the
appointment
and
institution
of
Religion
it self
,
so
as
to
leave
it
entirely
at
his
disposal
to
order
and
appoint
what
Religion
his
Subjects
shall
profess
and
observe
,
is
(
and
I
can
say
no
worse
)
but
like
himself
,
and
agreeable
to
that
Character
I
have
often
suggested
to
you
of
his
way
of
writing
and
ingenuity
:
and
't
is
a
falshood
so
coarsly
lewd
and
barbarous
,
that
nothing
but
an
incorrigible
Brow
could
have
ventured
to
obtrude
it
upon
the
World
,
much
less
to
persist
in
it
so
long
,
and
repeat
it
so
often
as
he
has
done
,
as
if
he
were
resolved
to
bear
down
the
common
sense
and
reason
of
Mankind
,
by
the
unyielding
Gallantry
and
Vigour
of
his
Confidence
.
But
there
is
not
any
one
passage
in
my
whole
Discourse
,
that
has
been
so
serviceable
to
his
purpose
as
this
lame
and
imperfect
Allegation
;
it
vouches
every
Clamour
,
and
every
Impertinency
,
and
every
Slander
and
false
Report
shrowds
it self
under
its
Protection
;
and
if
he
have
a
mind
to
forge
and
fasten
any
extravagant
Conceit
upon
me
,
't
is
but
devising
some
wild
Proposition
,
and
twisting
it
with
these
words
,
and
then
he
may
expatiate
against
the
wickedness
of
so
dangerous
an
errour
with
a
grave
and
solemn
invective
;
and
I
am
as
confidently
concluded
Guilty
,
as
if
it
had
been
my
own
express
and
positive
Assertion
.
Thus
this
passage
is
produced
against
me
;
That
whilst
Men
reserve
to
themselves
the
freedom
and
liberty
of
judging
what
they
please
,
or
what
seems
good
unto
them
in
matters
of
Religion
,
and
the
Worship
of
God
,
they
ought
to
esteem
it
their
Duty
to
practise
in
all
things
according
to
the
Prescription
of
their
Rulers
,
though
every
way
contrary
unto
,
and
inconsistent
with
their
own
Iudgments
and
Perswasions
,
unless
it
be
in
things
that
countenance
Vice
,
and
disgrace
the
Deity
.
These
words
are
set
down
in
a
distinct
Character
,
and
the
Reader
(
if
he
be
courteous
)
is
not
to
doubt
but
they
were
faithfully
transcribed
out
of
my
Book
,
though
you
cannot
find
a
syllable
of
it
there
,
except
onely
the
last
words
of
restriction
.
But
however
,
't
is
a
lewd
and
ungodly
Assertion
,
and
therefore
away
he
flies
with
it
;
What
?
it
defeats
all
effectual
Obligations
of
Conscience
,
it
enervates
all
real
sense
of
Religion
,
and
it
casts
off
all
serious
regard
to
the
Divine
Authority
;
and
upon
this
Principle
Men
may
profess
what
Religion
they
please
,
and
turn
Mahumetans
,
Papists
,
and
Apostates
,
for
their
own
convenience
.
These
indeed
are
sad
and
woful
Inferences
;
but
let
him
look
to
that
;
for
the
Premises
are
his
as
well
as
the
Conclusions
;
though
in
my
Opinion
it
is
a
prodigious
piece
of
boldness
that
he
should
so
rashly
,
so
confidently
and
so
groundlesly
charge
me
with
such
knavish
and
dishonest
Principles
,
as
are
not
fit
for
any
Men
to
pretend
to
,
unless
such
crafty
Artists
as
know
how
to
sing
their
Songs
upon
Sigionoth
,
and
believe
that
God
abets
and
owns
every
Interest
that
thrives
and
prospers
in
the
World
:
and
when
they
Dance
to
the
Tune
of
the
Times
,
have
the
face
to
look
demurely
,
and
to
profess
they
onely
follow
the
Pipe
of
Providential
Dispensations
.
But
now
if
we
take
this
mangled
and
dismembred
Sentence
,
and
restore
it
to
its
proper
place
,
there
is
neither
harm
nor
Heresie
:
i.
e.
if
we
affirm
that
no
Rites
and
Ceremonies
are
in
themselves
unlawful
(
for
I
here
speak
onely
of
things
as
considered
in
their
own
nature
)
in
the
Worship
of
God
,
unless
they
tend
to
countenance
Vice
,
or
disgrace
the
Deity
:
here
is
no
danger
of
encouraging
or
making
Apostates
;
for
the
material
and
dividing
differences
of
the
establish't
Religions
in
the
World
,
consist
not
in
Rituals
and
Ceremonials
,
but
in
Articles
of
Belief
,
and
Objects
of
Worship
.
We
condemn
neither
Turks
nor
Papists
for
their
forms
and
postures
of
Adoration
,
(
unless
they
fall
under
one
or
both
of
the
Obliquities
aforesaid
)
but
for
giving
Divine
Worship
to
a
lewd
Impostor
,
and
to
a
sensless
piece
of
matter
:
let
them
but
address
the
same
Worship
to
its
due
and
proper
Object
,
and
we
will
never
stand
stiffly
with
them
about
the
outward
Rites
and
Ceremonies
of
its
Expression
;
but
will
freely
allow
them
to
conform
to
the
significant
Customs
of
their
own
Country
,
as
we
do
to
those
of
ours
.
Now
't
is
these
things
that
are
,
or
at
least
are
pretended
to
be
,
the
onely
matters
of
our
present
Schisms
and
Differences
;
and
't
is
these
things
onely
that
I
assert
to
be
determinable
by
Supreme
Authority
,
provided
they
neither
encourage
Vice
,
nor
dishonour
God
:
under
which
Restrictions
whatsoever
Rites
and
Usages
they
may
enjoyn
,
can
never
be
concluded
unlawful
in
themselves
;
and
if
they
are
so
upon
any
other
account
,
that
is
to
be
discoursed
elsewhere
,
but
it
concerns
not
our
present
Enquiry
,
that
onely
undertook
to
account
for
the
Comparison
between
the
matters
of
Religious
Worship
,
and
the
Duties
of
Morality
,
in
reference
to
the
Power
of
the
Civil
Magistrate
,
as
consider'd
in
their
own
respective
Natures
.
I
might
give
you
in
many
more
proofs
and
instances
of
his
abuse
of
these
words
:
but
what
I
have
already
represented
,
is
,
I
hope
,
a
sufficient
taste
of
his
Ingenuity
.
And
yet
as
gross
and
shameless
as
this
slander
is
,
't
is
infinitely
out-done
by
the
next
,
viz.
Is
the
Authority
of
Christ
the
formal
Reason
,
making
Obedience
necessary
to
his
Commands
and
Precepts
?
So
is
the
Authority
of
the
Magistrate
in
reference
to
what
he
requires
.
Do
Men
therefore
sin
,
if
they
neglect
the
Observance
of
the
Commands
of
Christ
in
the
Worship
of
God
,
because
of
his
immediate
Authority
so
to
command
them
binding
their
Consciences
?
So
do
Men
sin
if
they
omit
or
neglect
to
do
what
the
Magistrate
requires
in
the
Worship
of
God
because
of
his
Authority
,
without
any
farther
respect
.
In
the
former
passages
there
are
at
least
some
sprinklings
of
my
own
words
,
but
this
is
meer
and
abstracted
slander
,
and
has
nor
colour
nor
foundation
in
my
Discourse
;
and
therefore
I
can
give
it
no
other
Reply
,
than
sincerely
to
profess
,
that
were
there
any
thing
in
my
Book
that
should
but
seem
to
ascribe
to
the
Civil
Magistrate
as
immediate
a
Soveraignty
over
the
Consciences
of
Men
,
as
our
blessed
Saviour
both
claims
and
exercises
,
I
my self
would
be
the
first
Man
that
should
cast
a
Stone
at
such
bold
and
ridiculous
Assertions
.
And
here
one
would
think
is
enough
of
Slander
and
Calumny
,
and
yet
he
has
not
done
with
so
pleasant
an
Argument
,
§
.
14.
And
now
,
Sir
,
tell
me
what
I
shall
conclude
of
this
Mans
Conscience
?
Must
I
impute
such
labour'd
and
affected
Mistakes
to
an
excuseable
Ignorance
,
and
set
the
most
shameless
Falsifications
upon
the
score
of
Inadvertency
?
I
know
the
power
of
prejudice
and
passion
to
seal
up
the
Minds
of
Men
against
the
evidence
of
Truth
;
yet
such
is
the
evidence
of
Truth
in
our
present
case
,
that
no
prejudice
can
be
thick
enough
to
withstand
,
or
passion
blind
enough
to
defeat
its
efficacy
.
Nothing
but
an
hard
Forehead
and
a
lewd
Conscience
could
ever
embolden
him
so
rudely
to
spoil
and
discompose
the
apparent
aim
&
method
of
my
Discourse
,
and
so
impudently
to
abuse
and
impose
upon
the
World
by
such
groundless
and
enormous
pervertings
.
A
multitude
of
his
weaker
Cavils
and
less
Miscarriages
I
am
inclined
to
ascribe
to
his
rash
and
precipitate
Humour
:
for
I
know
he
is
wont
to
write
or
dictate
Books
as
fast
as
other
Men
can
read
them
;
and
a
wise
Man
would
take
more
time
to
weigh
the
matter
of
a
Discourse
,
than
he
does
to
confute
it
;
and
so
may
possibly
pour
out
gross
and
palpable
mistakes
through
haste
and
inadvertency
.
But
those
Instances
I
have
represented
to
you
of
his
way
of
shuffling
and
falsifying
,
are
so
many
,
so
labour'd
,
and
so
unreasonable
,
that
they
could
proceed
from
no
other
Fountain
but
wilful
and
affected
Malice
:
for
't
is
absolutely
impossible
that
meer
Chance
and
Heedlesness
should
blunder
upon
so
many
Impostures
so
full
of
design
and
contrivance
.
But
however
,
you
see
how
by
this
means
not
onely
the
state
of
the
Question
,
but
the
whole
matter
of
the
Enquiry
is
quite
alter'd
:
't
is
not
now
contended
whether
the
Supreme
Magistrate
of
every
Commonwealth
be
vested
with
an
Ecclesiastical
Power
and
Soveraignty
over
matters
of
Religion
.
Tush
,
that
is
granted
without
demur
or
dispute
,
and
our
Author
(
though
his
Acquaintance
are
none
of
the
most
loyal
and
peaceable
)
knows
no
Man
that
pretends
exemption
from
the
Obligation
of
Humane
Laws
,
but
onely
on
this
Plea
,
that
God
by
his
Law
requires
them
to
do
otherwise
.
So
that
in
what
matters
soever
the
Law
of
God
does
not
require
them
to
do
otherwise
,
there
Humane
Laws
must
pass
a
certain
Obligation
upon
Conscience
:
for
if
they
do
not
oblige
that
,
they
oblige
nothing
.
Now
this
is
an
ample
Grant
of
all
that
I
design'd
and
pretended
to
prove
in
my
first
Chapter
,
viz.
That
Magistrates
are
vested
with
some
Authority
over
Conscience
in
matters
of
Religion
:
So
that
in
this
it
seems
we
are
fully
agreed
,
and
our
Author
after
all
his
heat
and
talk
freely
confesses
't
is
indispensably
necessary
to
the
Publick
Peace
and
Tranquillity
,
which
you
know
is
the
main
Consideration
that
I
urged
and
pursued
in
behalf
of
my
Opinion
.
But
,
says
our
Author
,
this
is
not
all
,
for
I
have
so
described
and
discoursed
of
the
Power
of
the
Civil
Magistrate
over
Conscience
and
Religion
,
as
to
make
it
of
an
absolute
Jurisdiction
,
an
unlimited
extent
,
and
an
immediate
Obligation
:
't
is
this
he
all
along
represents
,
and
upon
this
that
he
mainly
insists
.
If
I
am
guilty
of
this
Charge
,
I
must
shift
as
I
can
:
but
if
I
am
not
,
what
hinders
but
we
may
shake
hands
and
be
friends
?
And
therefore
having
so
fully
discover'd
the
horrid
and
unconceiveable
vanity
of
the
proofs
alledged
against
me
to
this
purpose
,
and
so
fairly
clear'd
the
innocence
and
honesty
of
my
Intentions
,
I
may
,
I
hope
,
hereafter
reasonably
expect
,
and
justly
challenge
a
compleat
discharge
from
all
such
sinister
and
idle
suspicions
.
Is
not
this
blessed
work
,
that
I
should
be
forced
to
write
so
much
to
so
little
purpose
;
not
at
all
to
prove
the
Truth
of
what
I
have
written
,
but
to
disprove
the
Falshood
of
what
I
have
not
written
?
§
.
15.
And
now
though
I
am
provided
with
Remarks
upon
the
remaining
passages
of
this
Chapter
,
yet
I
know
not
to
what
purpose
I
should
trouble
my self
or
the
Reader
with
them
,
after
the
Considerations
that
I
have
already
represented
,
that
are
(
I
presume
)
competent
enough
to
justifie
the
innocence
of
my
Design
,
and
to
shame
the
disingenuity
of
his
Cavils
;
and
that
is
all
that
is
needful
in
answer
to
his
way
of
proceeding
,
which
,
you
see
,
was
not
to
confute
,
but
to
pervert
my
Discourse
.
And
if
I
should
pursue
all
Advantages
,
examine
all
Miscarriages
,
and
lay
open
all
Follies
and
Impertinencies
,
I
should
presume
too
much
upon
the
Publick
Patience
,
and
swell
my
Reply
to
too
unreasonable
a
Bulk
;
so
many
,
so
vain
,
and
so
impertinent
are
his
Topicks
of
Cavil
.
However
,
the
remainder
of
his
Talk
is
built
upon
the
supposition
of
the
Truth
and
Reality
of
these
Falsifications
;
and
therefore
by
what
I
have
already
discoursed
in
answer
to
their
Forgery
,
I
have
made
it
altogether
needless
to
take
any
farther
notice
of
his
wild
and
rambling
Harangues
:
For
if
they
are
pertinent
to
their
Premises
,
they
are
impertinent
to
my
Discourse
;
if
they
are
not
,
they
are
impertinent
to
his
own
.
Though
the
truth
is
,
should
I
grant
him
the
priviledge
he
is
resolved
to
take
,
of
falsifying
,
yet
he
deduce●
things
so
loosly
and
incoherently
,
that
I
might
easily
make
good
my
Cause
against
him
,
if
I
should
undertake
the
defence
of
those
Untruths
and
Monstrous
Absurdities
he
fastens
on
me
.
I
might
demand
of
him
to
what
purpose
he
here
acquaints
us
with
that
solemn
and
systematick
distinction
of
the
Declaration
of
Gods
Will
,
either
by
the
Light
of
Nature
,
or
by
the
Light
of
Revelation
,
unless
it
be
to
inform
the
World
of
this
new
and
important
Mystery
,
i.
e.
to
put
his
Son
to
death
by
his
Authority
that
is
absolute
Lord
of
Life
;
a
matter
against
which
the
Law
of
Nature
never
had
or
could
have
any
Prohibition
:
For
though
possibly
it
restrained
Abraham
from
attempting
his
Sons
Life
by
vertue
of
his
own
Dominion
,
yet
when
he
was
warranted
to
it
by
a
special
Command
of
God
himself
,
to
have
refused
its
execution
,
had
been
to
remonstrate
to
the
Justice
of
one
of
the
most
Fundamental
Laws
of
Nature
:
so
that
there
was
no
suspension
of
the
Law
,
but
an
alteration
of
the
Case
,
and
a
Command
to
do
something
,
which
that
neither
did
nor
could
forbid
.
To
what
purpose
does
he
twit
me
for
asserting
Magistratical
Omnipotency
,
it
was
not
the
Acclamation
of
the
Multitude
unto
Herod
,
The
Voice
of
God
and
not
of
Man
;
but
his
own
arrogant
satisfaction
in
that
Blasphemous
Assignation
of
Divine
Glory
to
him
,
that
exposed
him
to
the
Iudgments
and
Vengeance
of
God
.
For
certainly
Princes
will
require
more
forcible
Reasons
to
part
with
the
absoluteness
of
their
Soveraign
Power
,
than
such
Preaching
Impertinencies
.
To
what
purpose
does
he
add
,
That
never
any
Magistrate
,
unless
Nebuchadnezzar
,
Caligula
,
Domitian
,
and
persons
like
to
them
,
ever
pretended
to
exercise
the
Power
here
assign'd
unto
them
?
I
will
not
be
so
froward
as
to
tell
him
,
that
now
he
is
as
much
too
free
in
his
Concessions
,
as
he
is
at
other
times
too
stingy
:
for
should
I
put
him
upon
the
proof
,
he
would
want
Records
to
make
it
good
,
that
all
these
Princes
ever
claimed
such
a
bold
and
unlimited
Jurisdiction
;
though
perhaps
others
have
:
for
what
thinks
he
of
Artaxerxes's
Commission
to
Ezra
?
Whosoever
will
not
do
the
Law
of
thy
God
,
and
the
Law
of
the
King
,
let
Iudgment
be
executed
speedily
upon
him
,
whether
it
be
unto
Death
,
or
to
Banishment
,
or
to
Confiscation
of
Goods
,
or
to
Imprisonment
.
I
know
not
how
any
Prince
can
challenge
or
assume
a
more
severe
,
absolute
,
and
uncontroulable
Power
,
than
this
granted
in
this
Commission
;
and
yet
Ezra
reflects
upon
it
as
a
special
and
immediate
issue
of
Divine
Providence
.
To
what
purpose
does
he
tell
us
,
the
Power
I
ascribe
to
Magistrates
is
none
other
but
that
which
is
claimed
by
the
Pope
of
Rome
?
That
the
Mormo
here
made
use
of
,
is
the
same
in
substance
that
has
been
set
up
by
the
Papists
ever
since
the
Reformation
?
When
nothing
can
be
justly
pleaded
in
behalf
of
lawful
Government
,
but
what
may
be
unjustly
pretended
to
by
Tyrants
and
Usurpers
:
and
in
the
happy
days
of
Oliver
Cromwel
,
the
same
Arguments
and
Texts
of
Scripture
were
prest
for
Obedience
and
Subjection
to
the
Rebel
,
as
were
onely
design'd
to
secure
Loyalty
to
rightful
Soveraigns
.
Let
the
Romanists
make
out
the
Justice
of
their
Title
of
Supremacy
over
the
Kingdom
of
England
,
and
the
Equity
of
their
Cause
in
the
due
management
of
their
Power
,
and
then
we
will
listen
to
their
Pretences
:
but
in
the
mean
while
,
from
the
necessity
of
an
Ecclesiastical
Jurisdiction
,
to
plead
the
Right
of
a
Papal
Soveraignty
,
is
an
impertinency
onely
wild
enough
to
serve
our
Authors
turn
,
and
signifies
no
more
than
because
there
is
Tyranny
practised
in
the
World
under
fair
and
plausible
Pretences
,
that
therefore
there
must
be
no
just
Grounds
and
Principles
for
lawful
Government
.
To
what
purpose
does
he
waste
so
many
Pages
,
to
enquire
wherefore
the
Power
of
the
Magistrate
should
not
be
extended
to
the
inward
Thoughts
and
Apprehensions
of
Men
about
the
Worship
of
God
,
as
well
as
to
Expressions
of
them
in
pure
spiritual
Acts
of
that
Worship
?
For
not
to
catch
at
the
ridiculous
,
canting
and
mysterious
Non-sense
of
the
Expression
of
our
inward
Thoughts
in
pure
spiritual
Acts
,
when
all
Expression
of
them
is
outward
and
corporal
:
't
is
sufficient
that
God
has
not
been
pleased
to
vest
them
with
any
Power
over
our
Thoughts
;
but
for
what
cause
,
himself
best
knows
;
and
therefore
though
I
could
give
no
account
for
his
so
doing
,
that
would
not
cast
the
least
shadow
of
an
Objection
upon
the
Truth
and
Reality
of
my
Perswasion
.
To
what
purpose
does
he
tell
us
in
the
close
of
this
Enquiry
,
that
we
can
give
no
other
imaginable
answer
to
it
,
than
that
Men
who
plead
for
Indulgence
and
Liberty
of
Conscience
in
the
Worship
of
God
,
according
to
his
Word
,
and
the
Light
which
he
has
given
them
therein
,
have
indeed
no
Conscience
at
all
?
When
this
answer
is
so
infinitely
silly
,
that
we
can
scarce
suppose
any
Man
in
his
wits
so
extravagant
as
to
pretend
it
,
and
when
there
are
other
very
pertinent
Replys
,
so
easie
and
so
obvious
,
viz.
That
they
may
possibly
have
no
Conscience
at
all
,
whatever
they
pretend
,
or
at
least
such
an
one
as
is
abused
with
foolish
,
or
debauch't
with
wicked
Principles
,
and
so
may
plot
or
practise
Sedition
against
the
State
under
pretence
or
mistake
of
Conscience
,
and
for
that
reason
ought
not
to
be
allowed
to
plead
its
Authority
against
the
Commands
of
lawful
Superiours
.
In
fine
,
to
what
purpose
does
he
so
briskly
taunt
me
for
thwarting
my
own
Principles
,
Ink
and
Paper
,
and
gagg
you
with
a
Quill
,
and
put
what
words
he
pleases
into
your
mouth
,
and
yet
easily
defend
your self
against
all
his
faint
assaults
,
and
impertinent
Objections
.
In
so
much
that
I
durst
undertake
the
defence
of
the
thickest
and
most
defenceless
Impostures
in
the
World
,
against
his
weak
and
miserable
way
of
Confutation
.
And
I
doubt
not
but
I
could
produce
as
strong
and
enforcing
evidence
for
the
Divine
Original
and
Authority
of
the
Alcoran
,
as
some
body
has
for
the
Self-evidencing
light
and
power
of
the
holy
Scriptures
.
CHAP.
IV.
The
Contents
.
NO
difference
among
the
Ancients
between
Moral
Vertue
and
Evangelical
Grace
.
The
Vanity
and
Novelty
of
our
late
Spiritual
Divinity
.
Our
Authors
fond
Tittle-tattle
against
my
Scheme
of
Religion
.
Religion
is
now
the
same
for
design
and
substance
as
it
was
in
the
state
of
Innocence
.
The
Gospel
is
chiefly
design'd
as
a
Restitution
of
the
Law
of
Nature
.
Our
Duty
to
God
best
described
by
Gratitude
.
Repentance
,
Conversion
,
Humiliation
,
Self-denial
,
Mortification
,
Faith
,
and
other
Duties
of
the
Gospel
,
proved
to
be
Moral
Vertues
.
Our
Author
after
his
rate
of
cavilling
,
would
have
quarrell'd
our
Saviour
for
his
short
account
of
the
Duty
of
Man
.
His
intolerable
slander
in
charging
me
of
confining
the
Influence
of
the
Spirit
of
God
to
the
first
Ages
of
the
Church
.
His
prodigious
impudence
in
ascribing
all
his
own
Follies
to
the
Spirit
of
God
.
The
extraordinary
concurrence
of
the
Spirit
,
proved
it self
by
some
evident
Miracle
,
the
ordinary
works
in
the
same
manner
,
as
if
it
were
performed
purely
by
the
strength
of
our
own
Reason
.
Our
Author
himself
is
not
able
to
assign
any
real
difference
between
Grace
and
Vertue
.
Their
meer
distinguishing
between
them
,
is
destructive
of
the
practice
of
all
real
goodness
.
An
account
of
the
Mechanical
Enthusiasm
of
their
Spiritual
Divinity
.
Our
Authors
own
account
of
their
Spiritual
Godliness
,
is
a
clear
instance
of
its
Folly
.
Moral
Vertue
is
so
far
from
being
any
hindrance
,
that
't
is
the
best
preparative
to
Conversion
.
It
was
not
Moral
Goodness
,
but
Immoral
Godliness
that
kept
off
the
Pharisees
from
closing
with
the
Terms
of
the
Gospel
.
The
Argument
from
the
Magistrates
Power
over
Moral
Duties
,
to
his
Power
over
Religious
Worship
,
clear'd
and
vindicated
.
The
difference
assign'd
for
this
purpose
between
the
Laws
of
Nature
and
Revelation
,
false
and
impertinent
.
Their
vain
Resolution
to
find
out
particular
Rules
of
instituted
Worship
in
the
Word
of
God
,
is
the
Original
of
all
their
folly
.
Religious
Worship
is
subject
to
the
Authority
of
Earthly
Powers
,
for
the
same
Reason
as
Moral
Vertue
is
.
A
short
account
of
some
of
our
Authors
fainter
Essays
.
§
.
1.
HAving
in
the
former
Chapter
given
an
account
large
enough
of
our
Authors
way
of
Confutation
,
by
shuffling
Cavils
and
bold
Calumnies
,
I
shall
hereafter
forbear
to
cloy
the
Reader
,
or
tire
my self
with
any
farther
regard
to
such
trifling
Exceptions
,
as
are
not
capable
of
more
useful
and
edifying
Discourse
;
and
shall
onely
insist
upon
such
particulars
as
may
be
considerable
enough
to
recompence
the
pains
of
our
Enquiry
.
My
design
then
in
the
next
Chapter
,
which
our
wise
Objector
excepts
against
,
was
to
draw
a
Parallel
between
matters
of
Religious
Worship
and
Duties
of
Morality
,
and
to
remonstrate
to
the
World
how
they
were
equally
subject
to
the
Jurisdiction
of
the
Civil
Magistrate
.
And
for
a
more
ample
Confirmation
of
this
Argument
,
I
gave
such
an
intelligible
account
of
the
Nature
and
Design
of
Religion
,
as
reduced
all
its
parts
and
branches
either
to
the
Vertues
or
the
Instruments
of
Moral
Goodness
.
From
whence
I
concluded
,
as
I
thought
,
fairly
enough
,
That
seeing
Princes
are
allowed
by
the
avowed
Principles
of
all
Mankind
,
a
Soveraign
Power
in
reference
to
Moral
Vertues
,
that
are
the
most
material
Duties
of
Religion
,
't
is
but
reasonable
they
should
be
allowed
at
least
the
same
Authority
over
the
outward
matters
of
Religious
Worship
,
that
are
but
Circumstances
of
Religion
,
or
Instruments
of
Morality
.
But
our
Author
startles
at
the
strangeness
and
novelty
of
this
Doctrine
,
that
grants
no
essential
difference
between
Grace
and
Vertue
,
and
boldly
charges
me
with
falling
rudely
upon
Christianity
it self
,
seeing
the
Professors
of
it
have
in
all
Ages
,
according
to
its
avowed
Principles
never
before
contradicted
,
made
a
distinction
between
Moral
Vertues
and
Evangelical
Graces
.
This
Affirmation
he
supposeth
bold
and
sturdy
enough
to
maintain
its
own
ground
;
and
if
it
cannot
defend
it self
by
its
own
Confidence
,
it
may
perish
for
any
proof
or
relief
that
he
will
afford
it
.
And
therefore
I
will
not
be
so
unmerciful
as
to
fall
foul
or
fiercely
upon
a
naked
and
deserted
Assertion
,
but
shall
onely
challenge
him
to
produce
one
ancient
Author
that
makes
any
difference
between
the
Nature
of
Moral
Vertue
and
Evangelical
Grace
;
Evangelical
Grace
being
nothing
else
in
their
account
but
Moral
Vertue
,
heightned
by
the
Motives
of
the
Gospel
,
and
the
Assistances
of
the
Spirit
;
both
which
are
External
Considerations
to
the
Essence
of
the
Thing
it self
:
so
that
the
Christian
Institution
does
not
introduce
any
new
Duties
distinct
from
the
Eternal
Rules
of
Morality
,
but
strengthens
them
by
new
Obligations
,
and
improves
them
upon
new
Principles
:
for
though
the
Promises
of
the
Gospel
encourage
us
,
and
the
Aids
of
the
Spirit
enable
us
to
discharge
our
respective
Duties
;
yet
that
does
not
at
all
change
their
Nature
,
because
it
eases
their
Performance
:
so
that
Evangelical
Graces
are
the
same
thing
for
substance
with
Evangelical
Vertues
,
and
Evangelical
Vertues
the
same
with
Moral
ones
;
that
are
stiled
Evangelical
,
for
no
other
regard
than
because
of
that
peculiar
Influence
the
Gospel
has
upon
the
Minds
of
Men
,
to
procure
their
effectual
practice
in
their
Lives
and
Conversations
.
And
this
is
the
peculiar
end
and
usefulness
of
the
Christian
Religion
,
to
establish
real
Righteousness
in
the
World
;
and
in
the
Primitive
Ages
of
Christianity
,
the
Vertues
of
Charity
,
Meekness
,
Patience
and
Humility
,
were
esteemed
the
distinguishing
Graces
of
the
Gospel
;
and
then
Professors
measured
their
Godliness
by
the
Purity
of
their
Lives
,
and
not
of
their
Ordinances
:
in
those
days
they
made
no
difference
between
the
Morality
and
the
Spirituality
of
the
Gospel
;
nor
did
they
despise
the
plain
,
the
humble
,
and
the
down-right
Christian
as
a
meer
Moralist
,
and
a
Carnal
Gospeller
.
The
Fathers
and
first
Preachers
of
the
Christian
Faith
,
did
not
teach
their
Proselytes
the
Trick
how
to
Spirit
themselves
into
Heaven
,
and
presume
themselves
into
Salvation
by
a
stout
Belief
;
but
to
purchase
their
future
hopes
by
living
up
to
the
severest
and
most
exalted
Doctrines
of
the
Gospel
:
then
the
Righteousness
of
Faith
was
not
opposed
to
real
and
inherent
Righteousness
,
but
only
implied
a
higher
pitch
and
improvement
of
Moral
Goodness
:
then
they
gave
a
plain
and
intelligible
account
of
the
Mystery
of
Godliness
,
and
only
thought
it
a
discovery
of
such
Principles
as
would
more
effectually
oblige
&
inable
Mankind
to
an
holy
Life
,
than
any
other
Institution
could
effect
,
or
Philosophy
pretend
.
Nor
did
they
prescribe
long
and
tedious
Trains
of
Conversion
,
nor
set
down
nice
and
subtle
Processes
of
Regeneration
,
nor
fill
Peoples
heads
with
innumerable
swarms
of
superstitious
fears
and
scruples
about
the
due
degrees
of
godly
sorrow
,
and
the
certain
symptoms
of
a
thorough
Humiliation
;
but
in
their
days
,
and
in
their
Divinity
to
be
reformed
,
was
without
any
more
ado
to
be
regenerate
.
Nor
did
they
amuse
silly
and
well-meaning
People
with
fond
stories
of
unaccountable
horrours
and
desertions
of
Soul
,
but
turn'd
them
over
to
the
testimony
of
their
own
Consciences
,
and
suspended
the
quietness
of
their
Minds
upon
the
sense
of
their
own
Integrity
,
and
always
confined
the
ordinary
workings
of
the
Spirit
of
God
,
to
the
methods
of
Reason
and
Discourse
:
they
never
dream't
there
could
be
any
disagreement
between
its
Impressions
and
the
Results
of
our
own
thoughts
,
or
that
it
would
ever
bereave
an
upright
Soul
of
that
unspeakable
joy
and
cheerfulness
that
springs
from
the
reflections
of
an
exact
Conscience
.
These
and
infinite
more
are
the
tricks
and
frenzies
of
a
new-fangled
Divinity
,
that
I
may
confidently
aver
was
scarcely
heard
of
fifty
years
ago
,
and
may
as
confidently
presume
will
be
forgot
fifty
years
hence
.
For
so
it
hapned
that
some
preaching
Men
among
us
,
whose
superficial
Fancies
were
more
tickled
with
Metaphors
and
gay
Resemblances
,
than
with
sober
and
substantial
sense
,
began
according
to
the
Genius
of
their
own
little
wit
,
to
cloath
and
express
the
most
weighty
Arguments
in
Divinity
with
little
Allusions
.
And
this
taking
with
the
rude
and
undiscerning
multitude
,
others
that
wanted
better
Accomplishments
to
recommend
themselves
to
wiser
Men
,
studied
this
way
of
trifling
,
labour'd
to
imitate
their
pretty
Phrases
,
and
to
improve
their
Wit
by
more
childish
Fancies
,
beating
about
upon
all
occasions
for
Metaphors
and
Allegories
,
using
them
to
all
purposes
,
wrapping
up
the
clearest
Notions
in
cloudy
words
,
casting
darkness
and
mystery
about
the
plainest
Truths
,
and
confounding
Mens
apprehensions
of
things
by
the
wildness
and
uncertainty
of
their
Expressions
.
And
then
the
ignorant
People
fancy
there
is
mystery
and
secret
sense
in
every
phrase
they
understand
not
,
and
frame
some
confused
and
Enthusiastick
Conceit
of
Religion
in
their
own
Fancies
,
to
which
they
suit
and
accommodate
all
their
after-conceptions
.
And
by
this
means
they
have
at
length
made
such
an
uncouth
Representation
of
the
Doctrine
of
the
Gospel
,
as
would
,
not
many
years
ago
,
have
been
thought
a
new
and
distinct
Religion
from
that
established
by
the
blessed
Iesus
.
It
being
scarce
an
Age
since
this
inward
,
and
practical
,
and
experimental
part
of
the
mystery
of
Godliness
(
as
they
call
it
)
was
first
heard
of
in
the
Christian
world
.
And
it
would
puzzle
any
man
that
compares
the
Accounts
given
by
the
Ancients
of
Christianity
with
some
of
our
modern
descriptions
of
it
,
how
it
was
ever
possible
to
derive
such
unrelated
Notions
and
Principles
from
the
same
Original
.
And
if
their
new
Account
of
Divinity
were
true
and
orthodox
,
the
Mystery
of
Godliness
first
began
to
be
preached
somewhere
else
,
and
not
at
Ierusalem
;
and
it
has
been
so
far
from
being
propagated
(
according
to
our
Saviours
Promise
)
over
all
the
Nations
of
the
world
,
that
it
was
scarce
ever
heard
of
out
of
our
own
.
These
men
are
the
first
that
ever
attempted
to
divorce
Grace
from
Vertue
,
and
to
distinguish
the
spiritual
Christian
from
the
moral
man
.
They
examine
the
Truth
and
Reality
of
mens
Conversion
,
not
by
the
outward
and
visible
reformation
of
their
Lives
,
for
so
far
(
say
they
)
formal
Professours
and
Common
Grace
may
go
,
but
by
their
orderly
passage
through
all
the
stages
of
Conviction
.
And
unless
a
man
be
able
to
give
an
Account
of
having
observed
and
experienced
in
himself
all
their
Imaginary
Rules
and
Methods
of
Regeneration
,
they
immediately
call
into
question
his
being
a
Child
of
God
,
and
affright
him
with
sad
stories
of
having
miscarried
of
Grace
and
the
New-Creature
;
&
he
is
lost
&
undone
for
ever
unless
he
begin
all
the
work
of
Conversion
anew
,
and
he
must
as
it
were
re-enter
into
the
Womb
,
and
again
pass
through
all
the
scenes
and
workings
of
Conviction
;
in
which
state
of
formation
all
new
Converts
must
continue
their
appointed
Time
,
and
when
the
days
are
accomplish'd
,
they
may
then
proceed
to
the
next
Operation
of
the
Spirit
,
i.
e.
to
get
a
longing
,
panting
,
and
breathing
frame
of
soul
,
upon
which
follows
the
proper
season
of
Delivery
,
and
they
may
then
break
loose
from
the
Enclosures
of
the
spirit
of
Bondage
,
and
creep
out
from
those
dark
Retirements
,
wherein
the
Law
detein'd
them
,
into
the
Light
of
the
Gospel
,
and
the
Liberty
of
the
spirit
of
Adoption
.
But
of
this
perhaps
our
Author
may
understand
more
,
before
he
and
I
part
,
in
the
mean
time
let
us
follow
our
present
Chase
,
and
we
shall
have
pleasant
sport
enough
;
for
never
did
wily
Reynard
shew
greater
variety
of
shifts
,
windings
,
and
doublings
than
this
subtle
Disputant
.
§
.
2.
The
Antichristian
Errors
of
this
Chapter
he
has
reduced
to
four
general
heads
,
the
first
whereof
he
confesseth
to
be
a
great
and
important
Truth
,
viz.
that
Moral
Vertue
consists
in
the
observance
of
the
Laws
of
Nature
,
and
the
Dictates
of
Right
Reason
;
and
therefore
he
only
transcribes
my
Proof
and
Account
of
the
Reasonableness
of
the
Assertion
,
I
would
give
him
a
summary
of
the
Credenda
of
my
Religion
,
as
I
have
done
of
its
Agenda
.
And
so
I
will
,
when
I
shall
think
my self
obliged
to
write
impertinently
for
his
humour
;
but
should
I
be
so
civil
as
to
gratifie
him
in
this
Request
,
though
perhaps
the
positive
Articles
of
my
Belief
are
not
altogether
so
numerous
as
his
Systematick
Orthodoxes
,
nor
my
Creed
so
bulky
as
his
gross
Bodies
of
Dutch-divinity
:
Yet
I
could
give
him
in
such
a
large
Negative
Confession
of
Faith
as
would
both
satisfie
,
and
make
him
repent
his
Curiosity
.
thou
shalt
not
make
to
thy self
any
Graven
Image
,
is
meant
,
thou
shalt
not
institute
Symbolical
Ceremonies
;
or
that
by
Thou
shalt
not
murther
,
Alms
and
fraternal
Correption
are
enjoyned
;
nor
can
I
fancy
,
that
when
only
one
Particular
is
express'd
,
twenty
more
are
intended
that
may
any
way
be
reduced
to
it
by
strein'd
and
far-fetch'd
Analogies
.
he
fears
the
very
Catechism
it self
may
ere
long
be
esteemed
Phanatical
,
though
if
it
should
meet
with
such
ill
Usage
,
it
would
not
be
much
worse
treated
than
it
was
ere
long
when
it
was
esteemed
Popish
.
However
his
Fears
are
of
no
more
force
than
his
Arguments
,
they
are
equally
wise
and
reasonable
,
and
prove
nothing
but
his
Ill-nature
,
or
something
worse
.
And
now
to
all
this
he
subjoyns
a
tedious
story
of
a
foolish
and
half-witted
fellow
,
that
from
this
Opinion
,
that
all
Religion
consists
in
Morality
,
i.
e.
in
repeating
the
same
Objection
three
times
:
(
1.
)
My
Representation
of
Religion
is
suited
to
the
state
of
Innocence
.
supposition
of
sin
that
makes
our
present
Condition
differ
from
the
state
of
Innocence
,
and
that
infers
the
necessity
of
Repentance
;
and
therefore
in
answer
to
this
great
Objection
in
its
united
strength
,
I
humbly
crave
leave
to
remonstrate
,
that
Religion
for
the
substance
and
main
design
of
it
(
which
is
the
only
thing
I
designed
to
represent
)
is
the
same
now
as
it
was
in
the
state
of
Innocence
.
For
as
then
the
whole
duty
of
man
consisted
in
the
Practice
of
all
those
moral
Vertues
that
arose
from
his
natural
Relation
to
God
and
man
,
so
all
that
is
super-induced
upon
us
since
the
Fall
,
is
nothing
but
helps
and
contrivances
to
supply
our
natural
defects
,
and
recover
our
decayed
Powers
,
and
restore
us
to
a
better
ability
to
discharge
those
duties
we
stand
engaged
to
by
the
Law
of
our
Nature
,
and
the
design
of
our
Creation
.
So
that
the
Christian
Institution
is
not
for
the
substance
of
it
any
new
Religion
,
but
only
a
more
perfect
digest
of
the
Eternal
Rules
of
Nature
and
Right
Reason
.
For
it
commands
nothing
but
what
is
some
way
suitable
to
and
perfective
of
Rational
Beings
,
and
all
its
duties
are
either
Instances
or
Instruments
of
moral
Goodness
;
it
prescribes
no
new
rules
and
proportions
of
Morality
,
and
all
its
additions
to
the
Eternal
and
Unchangeable
Laws
of
Nature
are
but
only
means
and
Instruments
to
discover
their
Obligation
,
and
improve
their
Practice
in
the
World
.
All
men
(
I
think
)
are
agreed
that
the
real
end
of
Religion
is
the
Happiness
and
Perfection
of
Mankind
;
and
this
end
is
obtain'd
by
living
up
to
the
Dictates
of
Reason
,
and
according
to
the
Laws
of
Nature
,
which
the
Gospel
has
framed
into
positive
Precepts
,
because
they
are
in
themselves
so
essentially
serviceable
to
the
design
of
our
Creation
.
And
therefore
our
Saviour
came
not
into
the
world
to
give
any
new
Precepts
of
moral
goodness
,
but
only
to
retrive
the
old
Rules
of
Nature
from
the
evil
Customs
of
the
World
,
and
to
reinforce
their
Obligation
by
endearing
our
duty
with
better
Promises
,
and
urging
our
Obedience
upon
severer
Penalties
.
And
as
the
Gospel
is
nothing
but
a
Restitution
of
the
Religion
of
Nature
,
so
are
all
its
positive
Commands
and
instituted
duties
either
mediately
or
immediately
subservient
to
that
end
.
Thus
the
Sacraments
,
though
they
are
matters
of
pure
Institution
,
yet
are
they
of
a
subordinate
Usefulness
,
and
design'd
only
for
the
greater
advantage
and
Improvement
of
moral
Righteousness
:
For
as
the
Gospel
is
the
Restitution
of
the
Law
of
Nature
,
so
are
these
outward
Rites
and
Solemnities
a
great
security
of
the
Gospel
;
they
are
solemn
engagements
and
stipulations
of
obedience
to
all
its
Commands
,
and
are
appointed
to
express
and
signifie
our
grateful
sense
of
Gods
goodness
in
the
Redemption
of
the
World
;
and
our
serious
Resolutions
of
performing
the
Conditions
of
this
new
Contract
and
Entercourse
with
mankind
.
So
that
though
they
are
duties
of
a
prime
importance
in
the
Christian
Religion
,
't
is
not
because
they
are
in
themselves
matters
of
any
Essential
Goodness
,
but
because
of
that
peculiar
Relation
they
have
to
the
very
being
,
and
the
whole
design
of
its
Institution
.
Forasmuch
as
he
that
establish'd
this
Covenant
,
requires
of
all
,
that
are
willing
to
own
and
submit
to
its
Conditions
,
to
profess
and
avow
their
Assent
to
it
by
these
Rites
and
Instruments
of
stipulation
;
so
that
to
refuse
their
Use
is
interpreted
the
same
thing
as
to
reject
the
whole
Religion
.
But
if
the
entire
Usefulness
of
these
and
any
other
instituted
Mysteries
consists
in
their
great
subserviency
to
the
designs
of
the
Gospel
;
and
if
the
great
design
of
the
Gospel
consists
in
the
Restitution
of
the
Law
of
Nature
,
and
the
advancement
of
all
kinds
of
Moral
Goodness
;
then
does
it
naturally
resolve
it self
into
that
short
Analysis
I
have
given
of
Religion
;
and
whether
we
suppose
the
Apostasie
of
Mankind
,
or
suppose
it
not
,
every
thing
that
appertains
to
it
will
in
the
last
issue
of
things
prove
either
a
part
or
an
instrument
of
Moral
Vertue
.
that
are
eternally
necessary
upon
the
Consideration
of
himself
,
such
as
fear
,
love
,
trust
,
affiance
.
Perhaps
this
word
may
not
in
its
rigorous
acceptation
express
all
the
distinct
parts
and
duties
of
Religion
;
yet
the
Definition
,
that
I
immediately
subjoin'd
to
explain
its
meaning
,
might
abundantly
have
prevented
this
Cavil
,
were
not
our
Author
resolved
to
draw
his
saw
upon
words
,
viz.
A
thankful
and
humble
temper
of
Mind
,
arising
from
a
sense
of
Gods
Greatness
in
himself
,
and
his
Goodness
to
us
.
And
the
truth
is
,
I
know
not
any
one
Term
that
so
fully
expresses
that
Duty
and
Homage
we
owe
to
God
,
as
this
of
Gratitude
:
For
by
what
other
Name
soever
we
may
call
it
,
this
will
be
its
main
and
most
Fundamental
Ingredient
;
and
therefore
't
is
more
pertinent
to
describe
its
Nature
by
that
,
than
by
any
other
Property
that
is
more
remote
,
and
less
material
.
Because
the
Divine
Bounty
is
the
first
Reason
of
our
Obligation
to
Divine
Worship
,
in
that
natural
Justice
obliges
every
Man
to
a
grateful
and
ingenuous
sense
of
Favours
and
Benefits
;
and
therefore
God
being
the
sole
Author
of
our
Beings
and
our
Happiness
,
that
ought
without
any
farther
regard
to
affect
our
Minds
with
worthy
resentments
of
his
love
and
kindness
;
and
this
is
all
that
which
is
properly
exprest
by
the
word
Piety
,
which
in
its
genuine
acceptation
denotes
a
grateful
and
observant
temper
and
behaviour
towards
Benefactors
;
and
for
that
cause
it
was
made
use
of
as
the
most
proper
Expression
of
that
Duty
that
is
owing
from
Children
to
Parents
:
but
because
God
by
reason
of
the
eminency
of
his
Bounty
,
more
peculiarly
deserves
our
Respect
and
Observation
,
't
is
in
a
more
signal
and
remarkable
sense
appropriated
to
him
:
so
that
Gratitude
is
the
first
property
and
radical
Ingredient
of
Religion
,
and
all
its
other
Acts
and
Offices
are
but
secondary
and
consequential
;
and
that
Veneration
we
give
the
Divine
Majesty
for
the
excellency
of
his
Nature
and
Attributes
,
follows
that
Gratitude
we
owe
him
for
the
Communication
of
his
Bounty
and
Goodness
.
'T
is
this
that
brings
us
to
a
knowledge
of
all
his
other
Endowments
;
't
is
this
that
endears
his
Nature
to
us
;
and
from
this
result
all
those
Duties
we
owe
him
upon
the
account
of
his
own
Perfections
;
and
by
that
experience
we
have
of
his
Bounty
,
and
by
that
knowledge
we
have
of
his
other
Attributes
,
into
which
we
are
led
by
this
experience
,
come
we
to
be
obliged
to
trust
and
affiance
in
him
:
so
that
Gratitude
expresly
implies
all
the
Acts
and
Offices
of
Religion
;
and
though
it
chiefly
denotes
its
prime
and
most
essential
Duty
,
yet
in
that
it
fully
expresses
the
Reason
and
Original
Obligation
of
all
other
parts
of
Religious
Worship
.
Repentance
,
Conversion
,
Conviction
of
Sin
,
Humiliation
,
Godly
Sorrow
,
as
deficient
Graces
in
my
Scheme
,
and
Duties
peculiar
to
the
Gospel
.
Though
as
for
Repentance
,
what
is
it
but
an
exchange
of
vicious
customs
of
Life
,
for
an
habitual
course
of
Vertue
?
I
will
allow
it
to
be
a
new
species
of
Duty
in
the
Christian
Religion
,
when
he
can
inform
me
what
Men
repent
of
beside
their
Vices
,
and
what
they
reform
in
their
Repentance
beside
their
Moral
Iniquities
:
it
has
neither
end
nor
object
but
Moral
Vertue
,
and
is
onely
another
word
peculiarly
appropriated
to
signifie
its
first
beginnings
.
And
as
for
Conversion
,
(
the
next
deficient
)
't
is
co-incident
with
Repentance
,
and
he
will
find
it
no
less
difficult
to
discover
any
difference
between
them
,
than
between
Grace
and
Vertue
.
And
as
for
the
other
remaining
Graces
of
the
Gospel
,
Conviction
,
Humiliation
,
Godly
Sorrow
,
(
and
he
might
as
well
have
added
Compunction
,
Self-abhorrency
,
Self-despair
,
and
threescore
words
more
that
are
frequent
in
their
mouths
)
they
are
all
but
different
Expressions
of
the
same
thing
,
and
are
either
parts
or
concomitant
Circumstances
of
Repentance
.
After
so
crude
and
careless
a
rate
does
this
Man
of
Words
pour
forth
his
talk
.
Readiness
to
bear
the
Cross
,
't
is
nothing
but
a
constant
and
generous
Loyalty
to
the
Doctrine
of
the
Gospel
,
and
a
Resolution
to
suffer
any
thing
rather
than
betray
or
forsake
so
excellent
an
Institution
;
and
therefore
its
peculiar
excellency
consisting
in
the
goodness
of
its
Moral
Precepts
,
to
continue
faithful
to
that
,
is
the
same
thing
as
to
be
constant
and
upright
to
the
best
Principles
of
Vertue
.
And
lastly
,
as
for
Mortification
,
't
is
an
exercise
of
Moral
Philosophy
,
and
the
very
formality
of
Moral
Vertue
;
and
't
is
nothing
else
but
to
subdue
our
sensual
appetites
and
affections
to
our
superiour
faculties
in
the
methods
of
Reason
and
prudent
Discipline
.
But
the
main
instance
of
defect
is
that
dear
and
darling
Article
of
the
Religion
of
Sinners
,
part
of
the
Natural
and
Moral
Worship
of
God
;
I.
O.
in
that
notable
Treatise
of
distinct
Communion
with
each
Person
of
the
Trinity
distinctly
.
And
now
,
I
hope
,
Love
the
Lord
with
all
thy
Heart
,
and
Love
thy
Neighbour
as
thy self
?
What
,
Sir
!
have
we
not
six
hundred
and
thirteen
Precepts
in
our
Law
?
are
there
not
twelve
Houses
of
Affirmative
,
and
as
many
of
Negative
Commandments
?
and
are
there
not
large
Catalogues
of
particular
Laws
ranged
under
each
of
these
general
Heads
?
and
must
all
,
saving
onely
two
,
be
revers't
for
your
pleasure
?
If
this
be
all
,
to
what
purpose
are
our
Phylacteries
?
Once
(
I
remember
)
you
reproved
us
for
making
them
so
large
,
now
you
had
best
quarrel
us
for
making
them
at
all
.
Is
this
to
fill
up
the
Law
of
Moses
,
(
as
you
pretend
)
to
abridge
his
whole
Volume
into
a
single
Text
?
I
must
needs
say
,
that
I
look
upon
this
as
the
rudest
,
most
imperfect
,
and
weakest
Scheme
of
the
Iewish
Religion
that
ever
yet
I
saw
;
so
far
from
comprising
an
Induction
of
all
Particulars
belonging
to
it
,
that
there
is
nothing
in
it
that
is
constitutive
of
the
Iewish
Religion
as
such
at
all
,
&c.
Now
if
we
could
suppose
our
Saviour
would
have
vouchsafed
to
reply
to
such
a
prating
and
impertinent
Rabbi
,
what
other
answer
can
we
suppose
he
would
have
return'd
,
than
that
all
the
other
Commandments
,
how
numerous
soever
,
are
but
so
many
Instances
of
these
under
various
Denominations
,
arising
from
emergent
Respects
and
Circumstances
of
things
?
And
how
infinite
soever
the
particular
Laws
of
Life
may
be
,
they
are
but
Prosecutions
of
these
general
Laws
of
Nature
,
and
result
from
those
Obligations
we
lie
under
from
our
natural
Relation
to
God
and
to
Man
;
and
't
is
for
this
reason
that
I
define
Love
to
be
the
fulfilling
of
the
whole
Law
,
because
all
other
Commands
are
but
several
Instruments
or
Expressions
of
this
Duty
;
and
love
to
your
Neighbour
signifies
every
thing
whereby
you
may
be
useful
and
beneficial
to
Mankind
.
viz.
An
universal
Observance
of
the
whole
Will
,
and
all
the
Commands
of
God
.
§
.
4.
My
third
Heresie
is
no
less
than
that
there
is
no
actual
Concurrence
of
present
Grace
enabling
men
to
perform
the
duties
,
or
to
exercise
the
vertues
of
moral
goodness
.
And
now
he
returns
to
his
old
Vomit
of
Calumny
and
Falsification
;
here
he
is
upon
his
own
dunghil
,
and
therefore
here
he
crows
and
insults
,
and
I
am
catechised
like
any
School-boy
.
What
,
are
these
things
so
indeed
?
Come
,
come
,
Do
you
think
or
believe
that
there
are
not
now
any
real
gracious
Operations
of
the
Spirit
of
God
upon
the
hearts
and
minds
of
men
in
the
World
,
or
do
you
not
?
't
is
the
most
pernicious
Heresie
that
ever
infested
the
Church
of
God
.
that
you
may
not
have
occasion
to
complain
that
you
are
mis-represented
.
If
this
be
the
only
Reason
,
why
any
thing
in
Believers
is
called
Grace
,
why
Vertues
are
Graces
,
namely
,
because
God
was
pleased
in
the
first
Ages
of
Christianity
miraculously
to
inspire
its
Converts
with
all
sorts
of
Vertue
,
then
there
is
no
Communication
of
grace
unto
any
,
no
work
of
Grace
in
and
upon
any
in
an
ordinary
way
,
through
the
Ministry
of
the
Gospel
in
these
latter
Ages
.
If
this
man
can
argue
thus
and
not
blush
,
he
is
a
match
for
the
boldest
man
living
,
his
Confidence
is
impregnable
,
and
though
't
is
possible
he
may
want
a
good
Conscience
,
yet
he
can
never
want
a
Brazen-wall
.
You
know
(
Sir
)
my
plain
design
was
to
represent
that
Grace
and
Vertue
were
the
same
thing
;
In
order
to
which
I
gave
a
short
Account
how
Vertues
came
to
be
stiled
Graces
,
viz.
Because
in
the
first
Ages
of
Christianity
they
were
in
a
visible
and
miraculous
manner
derived
purely
from
Gods
free
grace
and
goodness
;
And
now
is
it
not
brave
concluding
from
hence
,
that
because
the
Original
Reason
of
the
Peculiarity
of
the
name
is
not
now
in
being
,
that
therefore
the
thing
it self
is
perish't
out
of
the
World
too
;
and
because
the
Remarkableness
of
those
miraculous
Influences
of
Heaven
upon
the
first
Believers
,
that
was
the
only
ground
that
gave
occasion
to
this
new
stile
is
ceased
,
that
therefore
the
ordinary
Influences
of
the
Spirit
are
not
continued
to
Believers
in
all
Ages
and
Periods
of
the
Church
.
They
were
then
called
Graces
or
Free-gifts
,
because
they
were
the
effects
of
meer
favour
,
whereas
now
they
are
the
joynt
issues
of
our
own
Industry
,
and
the
Spirit
of
God
co-operating
with
our
honest
endeavours
;
and
therefore
they
cannot
now
with
so
much
Propriety
of
speech
be
stiled
Graces
,
because
they
are
not
matters
of
pure
Infusion
,
though
they
may
be
allowed
the
Title
still
in
some
Proportion
,
because
they
are
still
in
some
Proportion
produced
by
the
special
Energy
and
Co-operation
of
the
Holy
Ghost
.
In
the
same
manner
as
those
Abilities
bestowed
upon
the
Apostles
without
the
concurrence
of
their
own
Industry
were
called
Gifts
,
though
now
they
might
be
more
properly
express'd
by
other
Names
,
notwithstanding
that
we
owe
them
to
the
blessing
of
God
upon
our
studies
and
endeavours
.
And
what
was
then
the
gift
of
Tongues
,
is
now
vulgarly
called
skill
in
Languages
;
and
what
was
then
the
gift
of
Vtterance
,
is
now
the
Art
of
Eloquence
and
Rhetorique
.
For
in
our
days
men
preach
not
from
pure
Infusion
,
but
either
from
study
,
or
from
boldness
.
And
I.
O.
overlashes
according
to
his
custom
,
when
he
tells
the
Parliament
of
the
Common-wealth
of
England
,
&c.
that
when
he
came
to
print
his
Sermon
,
sundry
Passages
in
it
were
gone
beyond
his
Recovery
,
Intituted
Gods
presence
with
a
People
,
preach'd
Octob.
30.
1656.
having
had
their
Rise
from
the
present
Assistance
,
which
God
was
pleased
to
afford
in
the
management
of
the
Work
it self
.
This
is
to
fasten
his
own
raw
Effusions
upon
the
wisdom
of
the
Spirit
of
God
,
and
to
stamp
a
divine
Authority
upon
the
Extravagances
of
his
own
roving
fancy
.
'T
is
another
horrible
Effect
of
their
spiritual
pride
,
and
arises
from
a
vain
Opinion
of
their
great
intimacy
and
familiarity
with
God
himself
.
But
if
you
look
into
the
Sermon
,
you
will
scarce
find
any
thing
of
immediate
and
infallible
inspiration
,
but
some
things
false
,
and
many
ridiculous
.
And
I
dare
say
God
never
put
it
into
his
mind
to
tell
the
Parliament
that
it
was
a
great
hindrance
to
the
advancement
and
progress
of
the
Gospel
in
Wales
,
because
they
were
still
zealous
of
the
Traditions
of
their
Fathers
.
By
which
he
means
their
kind
entertainment
to
the
Episcopal
Clergy
,
whom
he
immediately
adorns
with
the
honourable
Title
of
Beggarly
Readers
.
But
such
was
the
prodigious
Impudence
of
these
men
,
that
when
they
vented
any
thing
of
a
more
bold
and
daring
Nature
,
they
always
vouched
a
strong
and
unaccountable
impulse
of
the
Spirit
of
God
upon
their
minds
;
and
when
ever
they
attempted
any
blacker
and
more
enormous
Villany
,
it
was
God
that
put
it
into
their
hearts
,
all
their
greater
wickednesses
were
the
peculiar
Issues
of
his
Spirit
;
when
ever
they
had
a
mind
to
any
new
villanous
undertaking
,
it
was
but
seeking
the
Lord
in
Prayer
,
and
then
if
they
found
themselves
somewhat
strongly
inclined
to
pursue
their
own
designs
,
that
was
a
sufficient
discovery
of
his
will
and
pleasure
to
his
secret
ones
.
Never
was
the
Spirit
of
God
more
boldly
or
more
familiarly
blasphemed
than
by
these
precious
Wretches
,
and
though
they
have
at
present
no
such
lewd
practices
to
fasten
on
it
,
yet
nothing
more
vulgar
with
them
at
this
time
than
to
ascribe
their
Follies
to
its
special
direction
;
give
them
the
best
advice
in
any
affair
that
your
prudence
can
suggest
,
and
they
will
do
as
the
Lord
shall
direct
them
.
Nay
,
this
is
their
Reply
to
the
Commands
and
the
Counsels
of
their
Superiours
,
and
they
will
give
obedience
to
their
Laws
as
shall
seem
good
to
themselves
and
to
the
Holy
Ghost
.
Nothing
more
concerns
Magistrates
than
to
chastise
such
shameless
and
incorrigible
Enthusiasts
,
as
the
boldest
and
most
dangerous
Enemies
to
the
Publick
Peace
;
they
cancel
all
the
Laws
of
Government
,
and
there
is
no
disturbance
or
Rebellion
that
they
may
not
justifie
by
the
warrant
,
and
pursue
under
the
protection
of
the
Spirit
of
God
.
Whether
this
be
intemperate
language
I
know
not
,
but
if
it
be
,
't
is
excess
of
truth
that
makes
it
so
.
But
to
return
,
though
the
names
of
things
,
that
were
proper
in
the
Apostolical
Age
are
not
so
proper
now
,
that
is
not
so
much
as
the
Ghost
of
an
Argument
for
the
Cessation
of
the
things
themselves
;
because
the
Reason
of
the
name
was
not
taken
from
the
Nature
of
the
things
,
but
was
appropriate
to
some
extraordinary
Circumstances
,
wherewith
they
were
attended
.
So
that
in
answer
to
his
severe
Interrogatory
,
seeing
my
Reputation
,
and
something
else
lies
at
stake
,
I
must
profess
,
that
though
I
believe
the
visible
and
miraculous
Immissions
of
the
Holy
Ghost
to
have
been
peculiar
to
the
first
Ages
of
Christianity
,
yet
am
I
as
far
,
and
perhaps
farther
than
himself
from
denying
that
its
ordinary
Assistances
are
equally
bestowed
upon
,
and
continued
to
all
successive
Periods
of
the
Church
.
For
not
to
mention
that
the
Conditions
upon
which
the
Promise
of
the
Spirit
is
entail'd
agree
equally
to
Christians
of
all
times
and
places
;
I
know
not
to
what
purpose
men
should
address
their
Devotions
to
Heaven
either
for
Grace
or
Vertue
(
I
care
not
which
)
when
there
is
no
possible
way
of
effecting
them
but
by
the
Impressions
of
the
Spirit
of
God
upon
the
spirits
of
men
.
And
did
I
not
believe
its
Influence
upon
the
minds
of
men
,
I
would
list
my self
among
the
Followers
of
I.
O.
and
explode
the
Lords
Prayer
it self
as
a
foolish
and
insignificant
Form
;
seeing
the
greatest
part
of
its
Petitions
are
things
of
that
Nature
,
as
that
they
cannot
be
accomplish'd
any
other
way
than
by
the
efficacy
of
the
divine
Spirit
upon
ours
.
In
short
,
the
whole
state
of
this
Question
is
plainly
this
:
That
in
the
days
of
the
Apostles
,
the
divine
Spirit
proved
it self
by
some
clear
and
unquestionable
Miracle
,
and
that
was
the
rational
evidence
of
its
Truth
and
divine
Authority
;
but
in
our
days
it
proceeds
in
an
humane
and
a
rational
way
,
and
does
neither
drive
nor
second
us
with
unaccountable
Raptures
and
Inspirations
;
but
joyns
in
with
our
Understandings
,
and
leads
us
forward
by
the
Rules
of
Reason
and
Sobriety
,
by
threatnings
and
by
promises
,
by
instructing
our
Faculties
in
the
right
Perception
of
things
,
and
by
discovering
a
fuller
Evidence
and
stronger
Connexion
of
Truths
.
So
that
whatever
Assistances
the
Spirit
of
God
may
now
afford
us
,
they
work
in
the
same
way
,
and
after
the
same
manner
,
as
if
all
were
perform'd
by
the
strength
of
our
own
Reason
;
and
therefore
Men
are
not
to
be
allowed
to
pretend
to
its
guidance
,
unless
they
can
prove
it
by
some
evident
Miracle
,
or
at
least
justifie
it
either
by
some
clear
Text
of
Scripture
,
or
some
Rational
Argument
,
and
then
it
is
that
which
warrants
the
Action
,
and
not
the
pretence
of
the
Spirit
.
But
as
for
those
that
talk
of
its
immediate
and
unaccountable
Workings
,
and
confine
them
not
to
the
ordinary
Rules
of
Reason
,
and
Methods
of
Prudence
,
they
unavoidably
fall
into
all
the
mischiefs
and
frenzies
of
Enthusiasm
;
and
there
is
nothing
so
absurd
,
that
they
may
not
believe
;
or
so
wicked
,
that
they
may
not
practise
by
the
instigation
of
the
Spirit
of
God
.
And
now
after
all
this
Noise
and
Cavil
,
I
and
my
Adversary
are
fully
agreed
in
the
main
matter
of
the
Quarrel
,
viz.
That
Grace
and
Vertue
are
the
same
thing
:
For
all
the
difference
he
assigns
between
them
,
relates
not
to
the
Nature
of
the
things
themselves
,
but
to
the
Principles
from
whence
they
issue
,
viz.
That
the
same
Instances
and
Duties
of
Moral
Goodness
,
that
are
called
Vertues
when
they
proceed
from
the
strength
and
improvement
of
our
own
Natural
Abilities
,
are
called
Graces
when
they
proceed
from
the
assistances
and
impressions
of
the
Spirit
of
God
:
so
that
even
in
his
account
Grace
is
nothing
but
infused
Vertue
,
and
infused
Vertue
is
Vertue
still
;
and
this
is
the
only
difference
that
I
assign'd
between
them
;
and
thus
my
Challenge
,
that
is
the
Cause
and
Object
of
all
this
Zeal
and
Indignation
,
stands
firm
and
unattempted
,
viz.
That
when
they
have
set
aside
all
manner
of
Vertue
,
they
would
tell
me
what
remains
to
be
called
Grace
,
and
give
me
any
notion
of
it
distinct
from
all
Morality
.
He
that
can
do
this
,
shall
be
greater
than
Apollo
and
all
his
Muses
.
And
whereas
for
a
farther
proof
that
the
Graces
or
the
fruits
of
the
Spirit
were
nothing
but
Moral
or
(
to
speak
in
the
home-spun
Language
of
our
Fore-fathers
)
Ghostly
Vertues
,
I
alledged
two
evident
Texts
of
Scripture
to
that
purpose
:
Grace
of
God
to
consist
in
Gratitude
towards
God
,
Temperance
towards
our selves
,
and
Justice
towards
our
Neighbours
.
No
,
says
he
,
§
.
5.
My
last
crime
is
,
that
I
slander
them
with
the
Truth
,
and
charge
them
of
making
Vertue
and
Grace
inconsistent
,
whilst
they
teach
,
that
though
a
man
may
be
exact
in
the
duties
of
moral
goodness
,
yet
if
he
be
a
graceless
Person
(
i.
e.
void
of
I
know
not
what
imaginary
Godliness
)
he
is
but
in
a
cleaner
way
to
Hell
,
and
the
morally
Righteous
man
is
at
a
greater
distance
from
grace
than
the
Prophane
.
Though
were
I
destitute
of
all
other
proof
,
their
very
distinguishing
between
Grace
and
Vertue
,
or
the
Spiritual
and
the
Moral
Duties
of
the
Gospel
,
is
in
it self
directly
destructive
of
all
true
and
real
goodness
;
for
if
they
are
the
same
thing
under
different
Appellations
,
then
whilst
this
Doctrine
presses
men
to
a
pursuit
and
acquisition
of
Excellencies
of
Grace
and
spiritual
holiness
over
and
above
the
common
vertues
of
Morality
,
it
engages
their
main
industry
and
their
biggest
endeavours
in
the
pursuit
of
dreams
and
shadows
,
because
there
is
nothing
beyond
the
bounds
of
Moral
Vertue
but
Chimera's
and
flying
Dragons
,
Illusions
of
Fancy
,
and
Impostures
of
Enthusiasm
:
And
by
this
means
are
men
at
length
betrayed
to
neglect
the
plain
and
practical
Principles
of
Reason
and
moral
honesty
,
whilst
they
befool
and
entertain
themselves
with
the
wild
frekes
of
humour
and
melancholy
;
and
instead
of
guiding
their
Actions
by
the
Common
Laws
of
Nature
and
right
Reason
,
they
are
meerly
acted
by
giddy
and
Enthusiastick
whimsies
,
and
derive
all
their
religious
motions
and
phantasms
from
the
present
state
and
constitution
of
their
Bodies
,
and
move
only
upon
the
stage
of
Fancy
,
and
according
as
sanguine
or
melancholy
are
predominant
,
so
the
Scene
alters
.
Sometimes
their
bloud
runs
low
,
their
spirits
are
weak
and
languid
,
melancholy
reeks
and
vapours
cloud
and
overwhelm
their
Fancies
,
and
then
the
Scene
is
all
Tragedy
,
and
they
are
immediately
under
spiritual
desertions
and
troubles
of
Conscience
,
their
Fancies
are
full
of
Fears
,
and
their
mouths
of
Moan
,
they
spend
their
time
with
puling
and
whining
in
Corners
,
and
annoy
their
Friends
with
the
eternal
Complaints
of
their
deadness
in
duties
,
and
unprofitableness
under
the
means
of
grace
.
But
when
the
Tide
returns
,
and
the
spirits
rise
,
and
the
natural
heat
breaks
out
from
under
the
oppression
of
melancholy
humours
,
boyls
up
into
the
Brain
,
and
refreshes
the
drooping
fancy
with
brisk
and
active
spirits
,
and
fills
it
with
warm
and
spritely
Imaginations
:
This
they
presently
conceit
to
be
the
Spirit
of
God
spreading
its
wings
over
the
poor
disconsolate
soul
,
and
darting
in
its
rays
of
spiritual
peace
and
comfort
upon
the
Child
of
Light
sitting
in
darkness
:
And
this
inflames
them
with
Raptures
and
Extasies
of
Joy
;
their
hearts
overflow
with
content
,
and
their
Mouths
with
exultation
;
they
feel
themselves
strangely
enlarged
in
duty
,
their
affections
warm
,
and
expressions
fluent
;
they
admire
their
own
freedom
and
eloquence
of
speech
,
and
delight
to
be
streaming
forth
in
Torrents
of
Prayer
and
Devotion
.
And
withal
they
usually
grow
amorous
,
and
vent
their
swelling
spirits
in
affections
of
love
and
fondness
,
are
passionately
enamour'd
of
the
Person
of
the
Lord
Jesus
;
oh
!
what
so
dear
to
them
as
their
sweet
Redeemer
?
His
very
name
melts
them
down
into
love
and
fondness
;
and
they
bedeck
him
with
all
the
glittering
Gems
in
the
Revelations
,
and
caress
him
with
all
the
gilded
expressions
in
the
Canticles
,
&
embrace
him
with
unspeakable
Transport
and
Rapture
.
Now
they
cannot
imagine
but
that
such
great
and
unexpected
showers
of
delight
must
be
poured
down
from
Heaven
,
and
by
reason
of
that
forlorn
condition
in
which
they
stuck
,
till
this
sudden
Floud
of
Joy
buoyed
them
up
out
of
the
dregs
of
melancholy
,
their
Joy
seems
almost
too
big
for
Mortality
to
bear
,
much
more
to
give
.
And
so
looking
upon
them
as
streaming
from
an
heavenly
and
divine
Original
,
they
labour
to
swell
and
heighten
the
Torrent
to
the
utmost
brink
of
their
Capacities
;
insomuch
that
they
are
sometimes
stifled
and
overwhelmed
with
a
deluge
of
delight
and
satisfaction
:
and
't
is
usual
for
them
,
especially
after
high
Fevers
,
the
main
seasons
of
their
spiritual
refreshments
(
as
you
may
observe
by
perusing
any
of
their
famous
Histories
)
to
heat
and
tickle
their
Imaginations
into
real
Trances
and
Deliriums
.
'T
is
sad
to
consider
how
they
have
abused
simple
and
well-meaning
people
with
these
and
a
thousand
other
wild
and
crazy
Imaginations
,
especially
those
of
the
weaker
Sex
,
who
being
of
strong
and
vehement
Affections
,
of
quick
and
operative
Imaginations
,
and
having
withal
some
odd
diseases
peculiar
to
the
structure
of
their
Bodies
,
have
often
by
poring
upon
the
mysterious
,
the
spiritual
,
and
the
superstitious
Writings
of
these
illiterate
men
,
moped
their
tender
Fancies
into
perfect
madness
and
alienation
of
mind
.
In
brief
,
all
this
sort
of
Religion
floats
in
the
Bloud
,
and
rises
and
falls
with
the
Ebbs
and
Tides
of
their
humours
:
and
all
the
mysteries
of
this
new
and
spiritual
Divinity
are
the
meer
Results
of
a
natural
and
mechanical
Enthusiasm
.
And
it
were
an
easie
Task
for
any
man
,
that
understands
the
Anatomy
of
the
Brain
,
the
structure
of
the
Spleen
and
Hypocondria
,
the
Divarications
of
the
Nerves
,
their
Twistings
about
the
Veins
and
Arteries
,
and
the
sympathy
of
Parts
,
to
give
as
certain
and
mechanical
an
account
of
all
its
phanatick
Frekes
and
Frenzies
,
as
of
any
vital
or
animal
Function
in
the
body
.
The
Philosophy
of
a
Phanatick
being
as
intelligible
by
the
Laws
of
Mechanism
,
as
the
Motion
of
the
Heart
,
and
the
Circulation
of
the
Bloud
:
And
there
are
some
Treatises
that
give
a
more
exact
and
consistent
Hypothesis
of
Enthusiasm
than
any
Des
Cartes
has
given
of
the
natural
Results
of
Matter
and
Motion
.
And
this
,
I
say
,
is
that
Imaginary
Godliness
,
of
which
they
suppose
Graceless
and
meer
moral
men
to
be
destitute
:
But
our
Author
says
,
No
,
no
,
it
is
to
be
void
of
the
Spirit
of
God
,
of
the
Grace
of
Christ
,
not
to
be
born
again
,
not
to
have
a
new
spiritual
Life
in
Christ
,
not
to
be
united
to
him
,
not
to
be
ingrafted
in
him
,
not
to
be
accepted
and
made
an
heir
of
God
,
and
enabled
to
a
due
spiritual
evangelical
Performance
of
all
Duties
of
Obedience
according
to
the
Tenour
of
the
Covenant
,
these
are
the
things
intended
.
I
,
I
,
so
they
are
;
he
has
nick'd
my
full
meaning
,
had
he
demanded
a
definition
of
their
Imaginary
Godliness
,
I
could
not
have
described
it
more
luckily
than
by
their
rowling
up
and
down
in
such
ambiguous
Phrases
,
as
implying
something
distinct
from
moral
Vertue
;
't
is
this
phantastick
Jargon
,
I
mean
,
this
canting
in
general
Expressions
of
Scripture
without
any
Concern
for
their
true
sense
and
meaning
.
Thus
the
Spirit
of
God
,
and
the
grace
of
Christ
,
which
he
reckons
up
as
distinct
parts
of
Godliness
,
signifie
one
&
the
same
thing
,
and
when
used
as
distinct
from
moral
Abilities
&
Performances
,
they
signifie
nothing
.
And
what
is
it
to
be
born
again
,
and
to
have
a
new
spiritual
Life
in
Christ
,
but
to
become
sincere
Proselytes
to
the
Gospel
,
to
renounce
all
vicious
Customs
and
Practices
,
and
to
give
an
upright
and
uniform
Obedience
to
all
the
Laws
of
Christ
;
and
therefore
if
they
are
all
but
Precepts
of
moral
Vertue
,
to
be
born
again
,
and
to
have
a
new
spiritual
Life
in
Christ
,
is
only
to
become
a
new
moral
man
.
But
their
account
of
this
Article
is
so
wild
and
phantastick
,
that
had
I
nothing
else
to
make
good
my
Charge
against
them
,
that
alone
would
be
more
than
enough
to
expose
the
prodigious
Folly
of
their
spiritual
Divinity
.
Again
,
to
be
united
to
Christ
,
and
to
be
grafted
in
him
,
are
still
more
Tautologies
for
the
same
thing
,
though
they
indeed
use
them
to
express
some
secret
and
mysterious
entercourse
between
the
Lord
Christ
and
a
believing
soul
;
and
from
hence
spring
the
Doctrines
of
Withdrawings
and
Desertions
,
of
Discoveries
and
Manifestations
,
of
Spiritual
Closings
and
Refreshments
,
and
all
the
other
innumerable
Tricks
of
Melancholy
and
Enthusiasm
.
To
be
accepted
and
made
an
heir
of
God
,
is
neither
Grace
nor
Vertue
;
but
,
if
we
must
distinguish
them
,
a
reward
of
both
;
and
therefore
to
mention
this
as
a
distinct
branch
of
Godliness
,
and
Duty
of
Religion
,
signifies
as
much
as
all
the
rest
,
that
is
,
nothing
at
all
.
As
for
Spiritual
Evangelical
Obedience
,
't
is
but
a
canting
Phrase
,
if
by
it
he
intend
any
thing
more
than
a
sincere
and
habitual
Conformity
to
the
Moral
Precepts
of
the
Gospel
:
Moral
Obedience
to
the
Gospel
,
and
Spiritual
Evangelical
Obedience
,
are
but
coincident
Expressions
of
the
same
thing
.
And
lastly
,
as
for
the
Tenour
of
the
Covenant
,
as
they
are
wont
to
discourse
of
it
,
it
requires
nothing
but
a
bold
Confidence
setting
up
with
Gods
irrespective
Decrees
,
and
trading
in
his
absolute
Promises
.
For
I.
O.
as
well
as
W.
B.
informs
us
,
Sermon
to
the
Parl.
at
Margarets
,
Feb.
28.
1649.
pag.
28.
That
the
Promises
comprehensive
of
the
Covenant
of
Grace
,
are
absolute
,
which
as
to
all
those
that
belong
to
that
Covenant
,
do
hold
out
thus
much
of
the
Mind
of
God
,
that
they
shall
be
certainly
accomplished
in
and
towards
them
all
.
But
who
are
they
that
belong
to
this
Covenant
?
He
answers
,
Every
poor
Soul
that
will
venture
to
trust
it self
on
these
absosolute
Promises
.
Faith
in
the
Promises
,
and
the
Accomplishment
of
the
Promises
,
are
inseparable
:
He
that
believeth
shall
enjoy
,
and
this
wholly
shuts
up
the
Spirit
from
any
occasion
of
staggering
.
O
ye
of
little
Faith
!
wherefore
do
ye
doubt
?
Ah!
lest
our
share
be
not
in
this
Promise
.
Poor
Creatures
,
there
is
but
one
way
of
keeping
you
off
from
it
,
i.
e.
disputing
it
in
your selves
by
unbelief
.
So
that
the
onely
Condition
he
requires
to
vest
Men
in
a
right
to
these
absolute
Promises
,
is
nothing
but
meer
Confidence
.
Though
there
cannot
be
more
horrid
Non-sense
in
the
World
,
than
that
Faith
or
Boldness
should
be
required
as
the
Condition
of
absolute
Promises
;
yet
it
were
as
well
if
they
were
altogether
absolute
,
as
demand
no
better
Qualification
for
their
accomplishment
than
a
Bold
Face
.
It
is
not
the
greatness
of
Sin
,
nor
continuance
in
Sin
,
nor
backsliding
into
Sin
,
that
is
the
true
cause
of
thy
staggering
,
whatever
thou
pretendest
,
but
solely
from
thy
Vnbelief
.
So
that
though
a
Man
persevere
in
an
habitual
course
of
the
greatest
Wickednesses
;
yet
for
all
that
,
he
has
an
undeniable
claim
to
all
the
Promises
of
the
Gospel
,
if
he
will
at
all-adventure
resolve
to
be
stomachful
in
his
Conceit
,
that
they
were
particularly
made
and
designed
to
himself
.
Now
if
this
be
one
(
as
't
is
the
choicest
one
)
of
the
Mysteries
of
their
New
Godliness
,
I
leave
it
to
you
to
judge
whether
it
be
possible
to
invent
any
Doctrine
more
apparently
destructive
of
an
Holy
Life
,
or
repugnant
to
the
Tenour
of
the
New
Covenant
,
which
is
plainly
nor
more
nor
less
than
Gods
Stipulation
of
Eternal
Life
upon
no
other
Condition
than
of
an
habitual
and
uniform
Obedience
to
the
Gospel
.
So
that
all
these
Spiritual
Graces
,
resolving
themselves
so
easily
either
into
Duties
,
or
Helps
,
or
Hindrances
of
Morality
,
he
has
given
us
an
abundant
proof
of
their
canting
and
imaginary
Godliness
,
when
he
produces
these
Instances
as
things
of
a
more
precious
and
spiritual
Nature
than
Moral
Vertues
;
and
yet
unless
they
signifie
them
,
they
signifie
nothing
.
§
.
6.
But
this
is
not
all
,
the
main
ground
of
my
Charge
against
them
,
for
making
an
inconsistency
between
Grace
and
Vertue
,
is
,
That
they
make
Moral
Goodness
the
greatest
Let
to
Conversion
:
insomuch
that
in
their
Case-Divinity
the
Conversion
of
a
morally
Righteous
Man
is
judged
more
hopeless
than
that
of
the
vilest
and
most
notorious
Sinners
.
Than
which
(
our
Author
affirms
)
there
is
nothing
more
openly
taught
in
the
Gospel
.
How
?
because
they
trusted
in
their
own
Righteousness
?
Yes
,
yes
,
they
were
right-worthy
Moral
Men
;
bright
and
shining
Examples
of
the
great
Vertues
of
Pride
,
Peevishness
,
Malice
,
Revenge
,
Injustice
,
Covetousness
,
Rapine
,
Cruelty
and
Unmercifulness
.
These
were
the
Graces
and
the
Ornaments
of
those
precious
and
holy
ones
.
Go
thy
way
for
a
woful
Guesser
;
no
Man
living
beside
thy self
could
ever
have
had
the
ill
fortune
to
pitch
upon
the
Scribes
and
Pharisees
for
Moral
Philosophers
.
And
,
Sir
,
were
any
of
them
now
alive
,
they
would
tell
him
to
his
teeth
they
are
no
more
Moralists
than
himself
.
Their
Parts
and
Vertues
lay
another
way
.
They
were
a
fasting
and
a
praying
People
,
zealous
for
the
Lord
and
his
Sabboths
:
they
were
for
the
Power
of
Godliness
,
and
spent
the
greatest
part
of
their
time
in
Communion
with
God
,
and
in
attendance
upon
his
Ordinances
:
but
as
for
the
Heathen
Vertues
of
Morality
,
they
scorn'd
to
trouble
themselves
about
such
low
and
beggarly
Duties
,
but
left
their
practice
to
the
common
and
prophane
Herd
of
Mankind
.
This
was
the
way
and
spirit
of
the
Men
;
and
the
Ingredients
of
the
Pharisaick
Leven
,
were
false
Godliness
,
and
Spiritual
Pride
.
They
were
highly
conceited
of
their
own
extraordinary
Attainments
,
and
this
made
them
turn
so
deaf
an
ear
to
all
our
Saviours
Doctrines
and
Reproofs
;
and
this
was
their
Selfrighteousness
as
opposed
to
the
Righteousness
of
the
Gospel
.
They
had
spun
to
themselves
a
Motley-Religion
,
partly
out
of
the
Corruptions
of
the
Law
of
Moses
,
and
partly
out
of
their
own
phantastick
Traditions
:
and
upon
its
observance
,
they
valued
themselves
above
other
Men
,
and
challenged
their
acceptance
with
God
;
so
that
it
consisted
not
at
all
in
trusting
in
their
own
real
,
but
in
their
own
imaginary
Righteousness
:
neither
is
the
Righteousness
of
Faith
,
that
was
set
up
by
our
Saviour
and
his
Apostles
in
its
defiance
,
opposed
to
true
and
inherent
Goodness
,
but
to
a
false
and
imaginary
Godliness
.
And
't
is
so
far
from
being
any
criminal
Arrogance
either
in
them
,
or
in
us
to
trust
in
our
own
Righteousness
,
that
(
if
men
would
suffer
themselves
to
understand
common
sense
)
in
the
last
Issue
of
things
we
have
nothing
else
to
trust
to
:
For
we
have
no
other
ground
to
expect
the
divine
Acceptance
,
but
by
performing
the
Conditions
of
the
Evangelical
Covenant
,
i.
e.
a
sincere
and
hearty
Obedience
to
all
the
Laws
of
the
Gospel
;
and
without
this
to
rely
upon
our
Saviours
merits
,
is
intolerable
Folly
and
Presumption
.
A
good
Conscience
is
the
only
Ground
of
a
Fiducial
Recumbency
,
(
for
that
is
the
word
)
upon
the
Merits
and
Mercies
of
Christ
for
Salvation
.
For
though
our
Saviour
died
to
expiate
our
Sins
,
yet
(
God
knows
)
he
never
intended
to
supply
our
Duties
;
and
't
is
certain
as
the
Gospel
is
true
,
that
all
the
Priviledges
of
his
Death
and
Sufferings
are
Conditional
,
and
entail'd
upon
some
peculiar
Qualifications
in
the
Persons
to
whom
they
belong
;
otherwise
wicked
Men
and
Infidels
might
lay
as
fair
a
claim
to
the
benefit
,
as
the
holiest
Man
living
;
and
therefore
't
is
in
vain
for
the
boldest
Faith
to
offer
to
lay
hold
upon
them
,
unless
its
Confidence
be
built
upon
a
sincere
Obedience
:
so
that
our
Right
to
Gods
Promise
,
and
Christs
Satisfaction
for
the
pardon
and
forgiveness
of
our
Sins
,
is
the
purchase
of
an
Holy
Life
,
and
imputative
Righteousness
is
part
of
the
reward
promised
to
inherent
Righteousness
.
And
therefore
't
is
not
Moral
Goodness
,
and
a
well-grounded
Trust
in
it
;
but
Immoral
Godliness
,
and
a
proud
Presumption
upon
it
,
that
keeps
Men
off
from
closing
with
the
Terms
and
Doctrines
of
the
Gospel
.
'T
is
the
conceited
and
mistaken
Professor
,
or
the
vicious
and
immoral
Saint
,
that
is
of
all
Men
the
most
desperate
and
incurable
Sinner
.
Spiritual
Pride
is
the
Carnal
Confidence
that
hardens
him
into
a
final
impenitency
.
He
thinks
himself
so
full
of
Grace
and
Godliness
that
he
needs
no
Vertue
;
he
is
already
a
Child
of
God
,
and
in
a
state
of
Grace
,
and
then
what
need
of
any
other
Conversion
?
And
this
was
the
Case
of
the
Scribes
and
Pharisees
;
and
for
this
reason
were
those
supercilious
and
self-confident
Professors
at
a
farther
distance
from
the
Kingdom
of
Heaven
,
than
the
Publicans
and
Harlots
.
These
our
Saviour
could
convince
of
their
Lewdness
and
Debauchery
,
from
the
notorious
wickedness
of
their
Lives
and
Conversations
;
and
could
by
his
civil
and
gentle
Reproofs
soften
them
into
a
relenting
and
pliable
temper
:
but
as
for
those
,
their
false
and
mistaken
Piety
only
made
them
more
obdurate
and
obstinate
in
sin
,
fear'd
their
Consciences
against
the
force
of
his
sharpest
Reproofs
and
Convictions
,
and
consign'd
them
up
to
an
unyielding
and
inflexible
peevishness
.
§
.
7.
As
for
his
Animadversions
upon
the
following
Pages
of
this
Chapter
,
they
are
so
lamentably
feeble
and
impertinent
,
that
as
there
is
not
any
necessity
to
encounter
,
so
there
is
no
glory
to
vanquish
them
;
and
withal
,
the
reason
of
that
part
of
my
Discourse
is
in
it self
so
clearly
firm
and
impregnable
,
that
methinks
it
seems
to
disdain
any
other
fence
and
protection
against
his
weak
and
womanish
Talkings
.
And
therefore
I
had
once
determined
to
think
of
no
other
Reply
than
barely
to
request
of
the
Reader
,
what
I
may
justly
challenge
,
viz.
That
he
would
compare
and
consider
us
together
;
and
if
upon
an
attentive
Perusal
my
Arguments
do
not
discover
themselves
to
be
vastly
above
the
reach
and
the
danger
of
his
vain
Attempts
,
I
will
for
ever
scorn
and
renounce
such
faint
and
defenceless
Reasonings
.
For
,
alas
!
there
is
nothing
of
any
consequence
objected
,
that
was
not
clearly
foreseen
,
and
abundantly
prevented
;
insomuch
that
the
Discourse
it self
is
its
own
best
guard
,
and
strongest
defence
.
And
't
is
not
a
little
difficult
to
contrive
Arguments
more
apposite
to
baffle
his
Answers
,
than
those
very
Reasonings
against
which
they
are
levell'd
.
'T
is
not
in
my
Power
to
keep
off
the
Attempts
of
Noise
and
Clamour
;
't
is
enough
if
I
can
fend
and
secure
my self
against
reasonable
Exceptions
;
as
for
Impertinencies
,
they
do
but
discover
their
own
folly
and
weakness
;
and
the
more
bold
and
boisterous
their
Assault
,
the
greater
is
the
Repulse
they
put
upon
themselves
:
not
unlike
to
a
Rock
which
you
have
seen
unconcern'd
in
the
midst
of
Storms
and
Tempests
,
it
slights
and
regards
not
the
fury
of
the
Waves
,
and
onely
suffers
them
to
dash
in
pieces
their
rage
and
themselves
together
.
And
thus
has
this
Man
no
where
more
shamefully
exposed
the
wretchedness
of
his
folly
and
presumption
,
than
by
the
pertness
and
French-Confidence
of
this
Attaque
:
for
as
I
know
not
where
his
Censures
are
more
peremptory
,
so
neither
do
I
remember
where
their
Vanity
is
more
transparent
.
But
this
is
a
vulgar
stratagem
of
some
Men
,
to
make
the
greatest
shew
where
they
have
the
least
strength
,
and
to
set
off
what
they
want
of
Reason
with
big
Looks
and
emphatical
Confidence
.
But
to
be
short
,
the
strength
of
my
present
Argument
was
couched
in
this
method
.
Having
first
shewn
Moral
Duties
to
be
the
choicest
&
most
important
Matters
of
Religion
,
so
as
to
reduce
all
its
Branches
either
to
the
Vertues
or
to
the
Instruments
of
Morality
:
I
proceeded
in
the
next
place
,
that
seeing
the
Civil
Magistrate
was
by
the
unanimous
Suffrage
and
a
vowed
Principles
of
Mankind
,
vested
in
a
Soveraign
Power
over
the
main
Ends
and
Designs
of
Religion
,
to
demand
what
imaginable
Reason
the
Wit
of
Man
could
assign
,
why
matters
of
External
Worship
,
that
cannot
challenge
any
other
Use
,
or
any
higher
Office
in
the
Scale
of
Religion
,
than
of
Ministeries
or
Circumstances
,
should
be
exempt
from
the
Conduct
and
Government
of
the
same
Authority
.
And
this
I
farther
both
improved
and
exemplified
by
a
particular
Comparison
of
the
Conveniences
and
Inconveniences
that
would
probably
ensue
upon
the
exercise
of
these
respective
Jurisdictions
;
shewing
how
in
every
Instance
the
advantage
was
still
on
the
side
of
Morality
,
as
to
the
Plea
of
Exemption
;
and
that
there
was
vastly
less
danger
in
yielding
to
its
Pretences
for
Liberty
,
from
the
Determinations
of
Humane
Laws
,
than
in
granting
the
same
measure
of
Indulgence
as
to
the
Concerns
of
outward
Religion
,
(
most
of
which
our
Author
has
gently
slipt
over
,
according
to
his
prudent
and
laudable
Custom
of
overlooking
what
he
cannot
answer
.
)
And
then
,
lastly
,
to
improve
the
evidence
of
this
Discourse
beyond
the
Attempts
of
Cavil
and
Exception
,
I
explain'd
as
well
as
argued
its
Reasonableness
,
by
running
a
general
Parallel
between
the
Nature
of
Divine
Worship
,
and
of
Moral
Vertue
:
where
I
have
more
at
large
represented
their
Agreement
in
reference
to
the
Power
of
the
Civil
Magistrate
,
and
shewn
how
the
Exercise
of
his
Dominion
over
both
is
extended
to
,
and
restrain'd
within
the
same
Bounds
and
Limits
,
viz.
That
in
both
there
are
some
Instances
of
Goodness
of
an
universal
Necessity
,
and
unchangeable
Usefulness
;
and
these
God
himself
has
bound
upon
our
Consciences
by
his
own
immediate
Laws
of
Nature
and
Revelation
:
And
that
there
are
others
,
whose
Goodness
is
or
may
be
alterable
according
to
the
various
Accidents
,
Changes
and
Emergencies
of
Humane
Life
;
and
therefore
the
Government
of
these
he
has
entrusted
with
his
Deputies
and
Lieutenants
here
on
Earth
,
to
setle
and
determine
as
the
Circumstances
of
Affairs
shall
require
,
and
the
Dictates
of
their
own
Discretion
shall
direct
;
by
which
means
he
has
admirably
provided
both
for
the
peaceable
Government
of
Mankind
,
and
for
the
inviolable
security
of
Vertue
and
Religion
in
the
World
.
This
is
the
scope
and
Contexture
of
my
Argument
;
to
all
which
,
what
is
replyed
by
our
Author
?
That
because
the
Magistrate
has
Power
over
the
Consciences
of
his
Subjects
in
Morals
,
that
therefore
he
has
so
also
in
matters
of
instituted
Worship
:
Though
this
Objection
was
so
pregnantly
answer'd
to
his
hand
:
For
did
I
not
in
that
very
Paragraph
demand
of
him
or
any
Man
else
to
assign
any
tolerable
Reason
,
that
should
restrain
the
Authority
of
the
Civil
Magistrate
from
medling
with
one
,
that
should
not
much
more
restrain
it
from
medling
with
both
?
Did
I
not
enquire
,
whether
the
right
practice
of
Moral
Duties
were
as
necessary
a
piece
of
Religion
,
as
any
part
of
outward
or
instituted
Worship
in
the
World
?
Whether
wrong
Notions
of
the
Divine
Worship
are
not
as
destructive
of
the
peace
and
setlement
of
Commonwealths
,
as
the
most
vicious
and
licentious
Debaucheries
?
Whether
the
rude
Multitude
are
not
more
inclined
to
disturb
Government
by
Superstition
,
than
by
Licentiousness
?
And
whether
there
is
not
vastly
greater
danger
of
the
Magistrates
erring
in
matters
of
Morality
,
than
in
Forms
and
Ceremonies
of
Worship
,
in
that
those
are
the
main
,
essential
,
and
ultimate
Duties
of
Religion
;
whereas
these
are
at
highest
but
their
means
and
instruments
,
and
can
challenge
no
other
place
in
Religion
than
as
they
are
subservient
to
the
purposes
of
Morality
?
What
then
should
the
reason
be
,
that
God
should
be
so
much
more
tender
of
things
of
meer
positive
Institution
,
than
of
the
matters
of
natural
and
essential
Goodness
?
That
whilst
he
trusts
these
great
and
indispensable
Duties
to
the
Disposal
and
Discretion
of
the
Civil
Power
,
in
order
to
the
peace
and
security
of
the
Common-wealth
;
why
should
he
not
for
the
same
regard
commit
the
management
of
the
less
weighty
Affairs
of
External
Worship
to
the
Wisdom
and
Jurisdiction
of
the
same
Authority
?
To
all
which
,
is
it
not
,
think
you
,
a
wise
and
satisfactory
Answer
to
tell
us
,
there
is
,
or
at
least
there
may
be
a
difference
between
matters
of
moral
and
positive
Obligation
,
without
attempting
to
assign
any
particular
Reason
of
it
in
reference
to
the
Power
of
the
Civil
Magistrate
?
For
suppose
it
granted
,
that
there
is
some
difference
between
the
Nature
of
the
things
themselves
,
yet
what
is
that
to
our
purpose
,
unless
it
carries
in
it
a
special
Relation
to
the
matters
in
Controversie
between
us
,
which
is
not
of
the
Natures
of
the
things
themselves
,
but
of
their
Subjection
to
the
Royal
Supremacy
?
So
that
supposing
the
difference
of
their
Natures
,
the
demand
of
the
Argument
is
,
what
't
is
in
the
Nature
of
instituted
Worship
that
should
exempt
it
from
the
Jurisdiction
of
the
Civil
Magistrate
,
that
is
not
as
much
or
more
discernable
in
the
Nature
of
Moral
Vertue
?
And
till
this
be
assign'd
,
the
Argument
stands
firm
as
the
Foundations
of
the
Earth
,
whatever
other
difference
Metaphysick
Wit
may
be
able
to
descry
between
them
.
But
our
Author
adds
in
answer
to
one
of
the
forementioned
Enquiries
,
viz.
Whether
there
is
not
more
danger
of
the
Magistrates
erring
or
mistakes
about
moral
Vertue
than
about
Rites
of
Worship
,
that
there
is
an
especial
and
formal
difference
between
them
,
in
that
one
depends
as
to
their
Being
and
Discovery
on
the
Light
of
Nature
,
which
is
certain
and
common
to
all
;
the
other
on
pure
Revelation
,
which
may
be
and
is
variously
apprehended
.
But
,
§.
8.1
.
'T
is
certain
that
by
what
way
soever
God
has
reveal'd
his
Will
to
Mankind
,
the
Revelation
is
sufficiently
clear
and
evident
,
so
that
the
Rules
of
Instituted
Worship
are
after
their
Institution
no
less
certain
than
the
Laws
of
Nature
.
'T
is
the
Wisdom
and
the
Glory
of
a
Law-giver
to
express
his
Laws
with
as
much
Fulness
and
as
little
Ambiguity
as
is
possible
,
and
therefore
't
is
but
an
unmannerly
Reflection
upon
the
Divine
Wisdom
to
conceive
he
has
not
declared
any
of
his
Commands
with
all
the
plainness
imaginable
;
so
that
all
the
Laws
of
God
,
by
what
way
soever
discovered
,
are
after
their
discovery
equally
bright
and
evident
as
to
the
purposes
of
Life
and
Practice
,
and
the
Precepts
of
the
Gospel
are
as
fully
declared
to
the
Consciences
of
men
as
the
Laws
of
Nature
.
And
therefore
the
force
and
sense
of
this
Answer
(
if
it
have
any
at
all
)
resolves
it self
into
that
Popish
Tenet
of
the
darkness
and
obscurity
of
the
holy
Scriptures
:
For
this
forsooth
is
the
only
Reason
why
Duties
instituted
in
the
Gospel
should
be
exempt
from
the
Power
of
the
Civil
Magistrate
rather
than
those
of
a
moral
and
natural
Obligation
,
because
one
is
perspicuous
,
and
the
other
is
not
:
and
if
this
be
not
his
Intention
,
he
talks
he
knows
not
what
,
and
that
is
not
impossible
.
But
grant
all
this
,
that
the
Laws
of
Revelation
are
not
so
discernable
as
the
Laws
of
Nature
,
I
understand
not
where
the
force
of
the
Reason
lies
,
that
therefore
mens
Perswasions
about
them
should
not
be
equally
subject
to
the
decisions
and
determinations
of
the
Civil
Power
.
I
should
rather
have
concluded
,
and
so
I
am
sure
any
wise
Governour
,
that
seeing
the
Laws
of
Nature
are
so
bravely
vouch'd
by
the
common
consent
and
suffrage
of
Mankind
;
and
seeing
't
is
impossible
men
should
mistake
in
them
,
unless
they
will
do
it
wilfully
,
let
them
(
in
Gods
name
)
please
their
fancies
and
themselves
in
a
Liberty
of
Practice
and
Perswasion
concerning
them
,
because
here
there
is
little
or
no
hazard
of
any
dangerous
mistake
:
But
seeing
,
as
to
what
concerns
the
Worship
of
God
,
they
are
all
at
variance
,
and
seeing
there
is
no
such
evidence
in
these
things
,
no
such
common
suffrage
about
them
,
as
to
free
any
absolutely
from
failings
and
mistakes
,
so
that
in
respect
of
them
,
and
not
of
the
other
,
lies
the
principal
danger
of
miscarrying
.
I
will
be
sure
to
have
a
more
watchful
and
vigilant
eye
to
their
due
order
and
setlement
;
here
is
danger
of
Schisms
and
Dissentions
,
and
men
will
run
into
Parties
and
differences
about
uncertain
and
ambiguous
things
,
and
above
all
things
I
must
be
careful
to
prevent
religious
Factions
;
these
,
of
all
others
,
are
incomparably
the
most
dangerous
,
and
therefore
here
I
will
not
fail
to
interpose
the
utmost
of
my
care
and
power
,
where-ever
I
neglect
it
,
and
if
any
man
will
be
so
bold
and
fool-hardy
as
to
affront
my
Judgment
and
Determination
of
things
so
uncertain
with
his
own
private
and
doubtful
perswasions
,
let
him
take
what
follows
.
And
so
I
have
brought
our
Disputer
to
my
old
Advantage
,
with
which
he
dares
no
more
venture
to
close
than
with
a
Cornish
hug
,
viz.
That
't
is
but
reasonable
,
and
necessary
too
,
for
modest
and
peaceable
Subjects
to
submit
in
all
Matters
,
capable
of
doubt
and
uncertainty
,
to
the
determinations
of
their
Lawful
Superiours
:
and
therefore
if
this
be
the
case
of
the
Rules
of
Instituted
Worship
,
as
is
pretended
,
this
is
so
far
from
abridging
the
Jurisdiction
of
the
Civil
Power
over
their
disposal
,
that
't
is
the
very
Reason
why
they
should
be
entirely
subject
to
,
and
determinable
by
,
the
Judgment
and
discretion
of
Supreme
Authority
.
2.
There
is
as
great
a
variety
and
uncertainty
of
Opinion
concerning
the
Laws
of
Nature
,
as
there
is
concerning
those
of
Institution
;
and
about
them
the
Errors
of
publick
Government
have
always
been
as
many
,
and
much
more
pernicious
;
and
there
is
scarce
one
Instance
of
Natures
Laws
that
has
not
been
some
where
or
other
revers'd
by
National
Constitutions
.
Has
not
our
Author
read
of
Laws
(
for
he
is
sans
doubt
a
man
of
Reading
,
though
I
dare
not
vouch
for
his
Learning
and
Ingenuity
)
that
reward
Thieves
and
Pyrates
;
that
prostitute
virgin
Brides
to
the
publick
Lust
;
that
bind
Children
to
murder
their
decrepit
Parents
;
that
permit
Sons
to
commit
Incest
with
,
nay
that
enjoyn
them
to
marry
,
their
own
Mothers
?
Numberless
are
the
Stories
of
the
debauch'd
and
accursed
Laws
,
of
the
horrible
and
unnatural
Customs
of
the
barbarous
Nations
in
the
World
.
So
that
however
Moral
Vertues
may
be
establish'd
among
Mankind
by
the
Light
of
Nature
:
Yet
,
alas
!
that
is
infinitely
too
weak
and
dim
to
preserve
men
from
the
numberless
mistakes
of
Error
and
Ignorance
.
And
't
is
not
a
little
strange
to
me
that
our
Author
,
when
he
has
so
strong
an
Opinion
of
the
woful
decay
and
utter
dissolution
of
all
that
was
good
in
humane
Nature
by
the
fall
of
Adam
,
should
yet
apprehend
the
Dictates
of
so
debauch'd
and
corrupted
a
Principle
to
make
a
clearer
discovery
of
the
duty
of
Mankind
than
the
express
Revelation
of
God
himself
;
especially
when
this
was
chiefly
intended
to
supply
and
repair
the
defects
of
the
Light
of
Nature
.
For
in
the
last
and
real
Issue
of
things
,
the
best
discovery
and
the
strongest
Obligation
of
all
Natures
Laws
will
be
found
to
depend
on
their
positive
Institution
:
The
Gospel
is
the
only
perfect
and
accurate
Systeme
of
the
Laws
of
Nature
,
it
has
not
omitted
any
the
least
part
of
our
Duty
,
and
what
it
has
not
enjoyn'd
,
is
no
part
either
of
the
Law
of
Revelation
,
or
of
the
Law
of
Nature
.
And
in
truth
were
it
not
for
the
collected
Body
of
the
Laws
of
Christianity
,
at
what
a
woful
loss
should
we
be
for
an
exact
Catalogue
of
the
Laws
of
Nature
?
And
it
would
be
an
infinitely
vain
attempt
to
find
out
their
set
and
certain
Number
;
for
alas
that
must
vary
,
according
to
the
unconceivable
difference
of
mens
Capacities
and
Apprehensions
:
Persons
of
greater
sagacity
and
more
improved
Reasons
would
be
able
to
perceive
many
moral
Notices
of
things
,
that
would
never
have
occurr'd
to
the
Thoughts
of
ruder
and
more
illiterate
People
;
and
therefore
our
safest
as
well
as
our
shortest
way
to
discover
their
Nature
and
Obligation
,
is
without
any
more
ado
to
search
the
Records
of
all
Gods
Revelations
to
Mankind
,
upon
which
their
greatest
certainty
,
and
by
consequence
their
chiefest
Obligation
depends
.
So
little
does
this
this
man
consider
what
he
talks
,
when
he
ascribes
so
much
evidence
to
the
Rules
of
moral
Goodness
beyond
the
duty
of
Institution
,
when
Institution
is
incomparably
their
greatest
and
most
pregnant
Evidence
.
Nay
,
what
is
worse
than
all
the
rest
,
after
all
this
Noise
of
instituted
Worship
,
nothing
will
ever
be
found
concerned
in
it
save
only
the
two
Sacraments
;
they
are
the
only
matters
of
outward
Worship
prescribed
in
the
Gospel
;
and
thus
has
he
run
himself
into
his
old
Premunire
,
and
so
is
brought
under
an
Obligation
to
assign
any
other
particular
Rituals
and
Ceremonies
of
External
Religion
injoin'd
and
determined
in
the
Word
of
God
:
a
thing
of
which
they
much
and
often
talk
,
but
never
offer
to
prove
or
specifie
.
And
the
truth
is
,
here
lies
the
main
mystery
of
all
their
Impertinencies
in
Disputes
of
this
nature
,
that
they
are
resolved
to
find
some
things
in
the
Holy
Scriptures
,
which
't
is
impossible
for
the
wit
of
Man
to
discover
there
;
and
hence
all
this
Clamour
concerning
the
particular
Rules
of
instituted
Worship
in
the
Word
of
God
:
though
when
they
come
to
consult
it
,
there
is
nothing
more
determined
than
barely
the
two
Sacraments
.
But
this
will
not
serve
their
turn
,
they
must
and
will
have
a
Ius
Divinum
for
their
own
singular
fancies
and
fashions
;
and
therefore
away
they
fling
,
and
about
they
beat
,
and
no
passage
of
Holy
Writ
shall
be
left
unransackt
for
Proofs
and
Texts
to
their
purpose
.
And
to
this
end
they
find
out
some
Words
and
Expressions
that
may
possibly
seem
to
carry
some
resemblance
to
their
Prejudices
and
ungrounded
Conceits
;
and
then
by
what
violent
and
strein'd
Analogies
will
they
force
them
to
countenance
their
Dreams
?
and
by
what
odd
and
impertinent
methods
will
they
pack
and
huddle
Scriptures
together
,
till
they
seem
to
chime
to
the
tune
of
their
own
foolish
Imaginations
?
And
you
would
bless
your self
to
consider
what
spiritual
ways
of
arguing
they
have
of
late
invented
in
Opposition
to
common
Sense
and
natural
Reason
,
to
justifie
their
own
phantastick
and
unwarrantable
Hypotheses
of
things
;
but
more
especially
to
abet
this
wild
and
unaccountable
Principle
,
That
the
Word
of
God
is
the
onely
adequate
Rule
of
instituted
Worship
,
which
they
lay
down
in
their
Positive
Divinity
,
(
at
which
they
are
incomparably
the
greatest
Doctors
in
the
World
)
as
the
onely
unquestionable
Postulatum
of
all
their
Discourses
;
yet
when
they
are
urged
to
make
it
out
by
Rational
Arguments
,
and
particular
Instances
,
they
talk
it
,
and
talk
it
,
but
as
for
proof
and
evidence
,
they
never
could
,
nor
ever
will
be
brought
to
produce
any
other
beside
the
Proleptick
certainty
of
the
Maxim
it self
:
and
therefore
I
will
for
ever
bar
their
general
Pleas
and
Pretences
drawn
from
this
Principle
,
That
the
New
Testament
is
the
adequate
Rule
of
Instituted
Worship
to
the
Church
of
Christ
,
unless
in
case
of
the
two
Sacraments
(
though
,
as
to
them
too
,
all
the
outward
Circumstances
and
Postures
of
Celebration
are
wholly
undetermined
in
the
Scripture
)
till
they
shall
specifie
some
particular
Instances
there
directed
and
prescribed
under
a
standing
Obligation
;
however
it
is
not
to
be
attended
to
in
our
present
Controversie
,
when
it
is
(
as
I
have
proved
)
as
certain
and
complete
a
Rule
of
moral
Vertue
,
as
they
can
suppose
it
to
be
of
Instituted
Worship
:
and
therefore
that
cannot
be
any
ground
of
Exception
,
that
whilst
the
former
is
subject
to
,
the
latter
should
be
exempt
from
,
the
disposal
of
the
Civil
Jurisdiction
.
So
lamentably
absurd
are
the
main
and
darling
Principles
of
these
men
,
that
't
is
not
in
the
Power
of
Logick
or
Sophistry
to
do
them
any
kindness
;
and
the
more
they
stir
in
their
Defence
,
the
more
they
expose
their
Folly
.
§
.
9.
And
now
having
so
wofully
hurt
and
prejudiced
his
own
Cause
by
this
rash
and
indiscreet
Attempt
upon
my
Inference
,
in
the
next
place
he
rushes
with
a
fierce
and
angry
Dilemma
upon
my
Assertion
,
viz.
That
the
Magistrate
has
Power
over
the
Consciences
of
men
in
reference
to
moral
Duties
,
which
are
the
principal
Parts
of
Religion
.
This
Power
(
says
he
)
is
either
over
moral
Vertue
as
Vertue
,
and
as
a
part
of
Religion
,
or
on
some
other
Account
,
as
it
relates
to
humane
Society
.
The
former
he
gores
through
and
through
,
and
that
horn
of
the
Dilemma
is
above
two
Pages
long
,
and
here
he
has
exactly
observed
the
Rules
and
Customs
of
Scholastick
Dispute
,
that
is
always
prodigal
of
Confutation
where
there
is
no
need
,
and
niggardly
where
there
is
.
For
when
he
proceeds
to
the
latter
(
which
he
knows
is
the
only
thing
I
all
along
asserted
)
he
freely
grants
all
I
can
desire
or
demand
;
For
moral
Vertues
,
notwithstanding
their
peculiar
Tendency
unto
God
and
Religion
,
are
appointed
to
be
Instruments
and
Ligaments
of
humane
Society
also
;
now
the
Power
of
the
Magistrate
,
in
respect
of
Moral
Vertues
,
is
in
their
latter
use
.
Very
good
!
And
the
Case
is
absolutely
the
same
as
to
all
reasons
and
circumstances
of
things
in
matters
of
Religion
;
for
though
they
,
as
well
as
moral
Vertue
,
chiefly
relate
to
our
future
Concerns
,
yet
have
they
also
a
powerful
Influence
upon
our
present
welfare
,
and
if
rightly
managed
,
are
the
best
and
most
effectual
Instruments
of
publick
Happiness
;
and
there
lies
the
very
strength
and
sinew
of
my
Argument
,
that
if
Magistrates
are
vested
with
so
much
Power
over
moral
Vertues
;
that
are
the
most
weighty
and
essential
Parts
of
Religion
,
as
they
shall
judge
it
needful
to
the
Peace
of
Societies
,
and
the
security
of
Government
,
how
much
more
reasonable
is
it
,
that
they
should
be
entrusted
with
the
same
Power
over
matters
of
external
Worship
,
that
are
but
its
subordinate
Instruments
,
and
outward
Circumstances
,
whenever
they
are
serviceable
to
the
same
ends
and
purposes
?
And
if
there
be
any
advantage
and
disparity
of
Reason
,
't
is
apparently
on
this
side
;
for
it
were
an
easie
Task
to
prove
,
that
moral
Vertue
is
much
more
necessary
to
procure
the
divine
Acceptance
,
and
Religion
much
more
likely
to
create
publick
Disturbance
;
but
that
is
not
the
subject
matter
of
our
present
Enquiry
;
't
is
enough
that
both
have
in
some
measure
a
Relation
to
these
different
Ends
,
and
therefore
that
both
must
,
in
some
measure
,
be
subject
to
these
different
Powers
.
You
see
how
shamefully
this
man
is
repuls'd
by
his
own
Attempts
,
and
that
there
is
nothing
needful
to
beat
back
his
Answers
,
but
the
Arguments
themselves
against
which
they
are
directed
.
And
now
having
spent
his
main
strength
in
this
succesless
shock
,
't
is
piteous
to
observe
how
he
faints
in
his
following
Assays
.
He
inquires
whether
this
Power
of
the
Civil
Magistrate
over
moral
Vertue
be
such
as
to
make
that
Vertue
which
was
not
Vertue
before
,
or
which
was
Vice
.
'T
is
of
the
same
extent
with
his
Authority
over
Affairs
of
Religion
,
as
I
have
already
stated
it
.
But
however
to
this
Impertinent
Enquiry
he
need
not
have
sought
far
for
a
pertinent
Answer
,
it
lay
before
his
eyes
when
he
objected
it
(
if
he
did
not
write
blindfold
)
viz.
wishes
I
had
declared
my self
how
and
wherein
.
So
I
have
,
viz.
in
all
the
peculiar
and
positive
Laws
of
Nations
,
and
gave
him
Instances
,
in
no
less
matters
than
of
Murther
,
Theft
,
and
Incest
,
and
produced
several
particular
Cases
,
in
which
the
Civil
Power
superinduced
new
obligations
upon
the
Divine
Law
.
Which
't
is
in
vain
to
repeat
to
one
that
winks
against
the
Light
,
you
know
where
to
find
them
if
you
think
it
needful
:
But
is
not
this
a
bold
man
to
challenge
me
with
such
a
scornful
Assurance
to
do
,
what
he
could
not
but
see
I
had
already
performed
?
Some
men
are
confident
enough
to
put
out
the
day
in
spite
of
the
Sun
.
He
adds
;
The
divine
Law
is
divine
,
and
so
is
every
particular
of
it
,
and
therefore
't
is
impossible
for
a
man
to
make
new
Particulars
,
and
yet
in
the
same
Breath
grants
my
Assertion
as
an
ordinary
and
familiar
truth
,
if
I
only
intend
by
making
a
thing
a
Particular
of
the
divine
Law
no
more
than
to
make
the
divine
Law
require
that
in
particular
of
a
man
,
which
it
did
not
require
of
him
before
.
Though
that
man
must
have
a
wild
understanding
,
that
can
mean
any
thing
more
or
less
.
There
is
a
vast
difference
(
is
there
not
?
)
between
making
a
new
Particular
of
the
Divine
Law
;
and
making
the
Divine
Law
require
that
in
particular
which
it
did
not
require
before
.
But
(
says
he
)
these
new
particulars
refer
only
to
the
acting
and
occasion
of
these
things
in
particular
.
here
is
no
more
ascribed
to
the
Magistrate
than
is
common
with
him
to
every
man
in
the
World
.
Whether
they
are
new
as
Vertues
and
Vices
,
or
as
Instances
.
would
he
could
see
a
new
Practice
of
old
Vertues
;
but
alas
!
this
neither
proves
,
nor
confutes
,
and
yet
because
't
is
said
it
must
be
answered
,
therefore
I
will
only
demand
of
him
,
what
are
the
old
Vertues
he
intends
,
whether
those
that
were
in
fashion
in
the
days
of
King
Arthur
,
or
those
that
were
so
in
the
days
of
King
Oliver
?
But
to
tell
you
the
truth
,
he
cares
not
for
any
of
the
new
Vertues
that
he
has
lately
observed
in
the
World
,
Likely
enough
,
If
it
be
the
Instances
that
are
new
,
they
are
but
actual
and
occasional
exercises
of
old
Duties
.
This
is
trifling
too
,
and
neither
objects
nor
proves
,
however
't
is
already
answered
,
and
though
I
have
been
so
idly
employed
,
as
to
follow
him
in
his
Trifles
,
yet
I
will
not
in
his
Tautologies
.
CHAP.
V.
The
Contents
.
OVr
Authors
wretched
perverting
and
falsifying
even
the
Contents
of
the
Chapter
.
Another
notorious
Forgery
,
that
I
have
confined
the
Power
of
Conscience
purely
to
inward
Thoughts
.
Christian
Liberty
proved
to
be
a
Branch
of
the
Natural
Freedom
of
our
Minds
.
The
Discourses
of
the
Apostles
concerning
Christian
Liberty
,
are
onely
Disputes
against
the
Eternal
Obligation
of
the
Law
of
Moses
.
So
that
nothing
can
restrain
it
but
Gods
own
immediate
and
explicite
Commands
.
This
proved
from
the
Practice
and
Precepts
of
St.
Paul
.
Our
Adversaries
are
the
most
guilty
of
any
Men
in
the
World
of
intrenching
upon
our
Christian
Liberty
.
It
is
as
much
infringed
by
the
Common
Law
,
as
by
Ecclesiastical
Canons
.
Their
Notion
of
Christian
Liberty
cannot
but
be
a
perpetual
Nursery
of
Schisms
and
Divisions
.
This
mystery
of
Libertinism
began
first
to
work
among
the
Gnosticks
,
and
was
checkt
by
the
Apostles
.
A
ridiculous
Calumny
,
that
from
my
Notion
of
Christian
Liberty
,
charges
me
of
asserting
the
indifferency
of
all
Religions
.
A
farther
account
of
the
Original
of
Sacrifices
:
they
that
derive
them
from
the
Law
of
Nature
,
relie
purely
upon
the
testimony
of
some
ancient
Grecians
.
The
ground
of
their
mistake
,
who
refer
them
to
Divine
Institution
,
is
their
not
attending
to
the
difference
between
Eucharistical
Oblations
,
and
Expiatory
Sacrifices
.
An
account
how
the
Religion
of
Sacrifices
might
acquire
a
Catholique
Practice
,
without
any
Obligation
of
Nature
,
or
Warranty
of
Divine
Institution
.
How
Abel's
Sacrifice
might
be
offered
in
Faith
,
without
any
revealed
Command
to
require
it
.
A
shameful
instance
of
our
Authors
way
of
begging
the
Question
.
And
another
of
his
Tergiversation
.
A
farther
account
of
the
prodigious
Impertinency
of
their
Clamours
against
significant
Ceremonies
.
The
blockishness
of
their
excepting
against
them
upon
the
score
of
their
being
Sacraments
.
The
impossibility
of
making
this
good
out
of
Scripture
,
and
the
folly
of
attempting
its
proof
any
other
way
.
The
vanity
of
distinguishing
between
Customary
and
Instituted
Symbols
.
Our
Authors
ridiculous
state
and
determination
of
this
Debate
.
The
Impertinency
of
that
difference
he
endeavours
to
assign
between
the
signification
of
Words
and
Ceremonies
.
§
.
1.
NOw
our
Authors
Invention
begins
to
grow
dry
,
and
his
Fancy
to
run
low
,
he
is
forced
to
flie
to
his
old
Magazines
for
Arms
and
Ammunition
,
and
to
muster
up
his
former
Cavils
for
fresh
Arguments
,
and
his
former
Calumnies
for
fresh
Objections
,
and
to
stuff
up
his
following
Pages
with
meer
Tautologies
and
Repetitions
of
his
former
shifts
and
juglings
:
He
cannot
forbear
to
argue
from
his
own
Topicks
,
and
in
his
own
Method
,
but
still
he
pretends
,
first
,
to
be
at
a
loss
for
my
meaning
,
and
then
he
perverts
it
,
and
then
he
confutes
it
.
And
't
is
observable
how
careful
he
is
always
to
usher
in
his
Falsifications
with
complaints
of
my
Obscurity
;
that
so
if
he
should
fail
to
justifie
them
,
he
may
at
least
be
able
to
excuse
them
;
and
when
he
is
beaten
out
of
his
Cause
,
he
may
under
this
reserve
secure
his
Honour
,
and
discharge
the
perverseness
and
disingenuity
of
his
own
labour'd
Mistakes
,
upon
the
perplexity
of
my
Stile
,
and
the
looseness
of
my
Expressions
.
The
first
thing
he
takes
to
task
and
to
correction
,
is
the
Contents
of
the
Chapter
,
(
for
he
has
now
done
with
confuting
my
Title-Page
)
where
I
represented
the
scope
and
short
design
of
my
first
Paragraph
in
these
words
:
Mankind
have
a
Liberty
of
Conscience
over
all
their
Actions
,
whether
moral
or
strictly
religious
,
as
far
as
it
concerns
their
Iudgments
,
but
not
their
Practices
.
And
here
I
could
have
been
content
,
had
he
dealt
no
worse
with
me
than
they
are
wont
to
deal
with
the
Holy
Scriptures
;
when
they
interpret
the
Chapter
by
the
English
Contents
,
and
so
expound
the
sense
of
the
Word
of
God
,
as
if
that
were
onely
the
Gloss
,
but
these
the
Canon
.
Otherwise
I
am
sure
I.
O.
could
never
have
made
good
his
deep
Conceit
of
the
Saints
distinct
Communion
with
each
Person
of
the
blessed
Trinity
,
out
of
the
Parable
of
the
Canticles
.
But
this
Author
has
(
as
well
he
may
)
made
more
bold
with
me
,
and
has
mangled
my
single
Assertion
into
two
distinct
Propositions
,
viz.
That
Mankind
has
a
Liberty
of
Conscience
over
all
their
Actions
,
whether
moral
or
strictly
religious
.
And
this
he
closes
up
with
a
full
Period
,
as
if
it
were
an
entire
Problem
of
it self
:
and
when
he
has
thus
ridiculously
distorted
the
sense
of
the
words
,
by
separating
them
from
the
other
half
of
the
Proposition
,
he
gravely
scorns
and
confutes
them
;
and
certainly
't
is
no
difficult
task
to
baffle
so
wild
an
Assertion
.
And
then
he
adds
(
and
does
not
blush
neither
)
the
remaining
words
,
[
As
far
as
it
concerns
their
Iudgments
,
but
not
their
Practices
,
]
as
a
distinct
Caution
to
set
bounds
and
limits
to
the
former
Concession
,
though
they
are
part
of
the
same
Proposition
,
setting
restraints
and
confinements
upon
it self
;
and
then
after
all
these
little
slights
of
perverting
,
he
laughs
(
as
becomes
him
)
at
the
absurdity
of
the
limitation
:
That
is
(
says
he
)
they
have
Liberty
of
Conscience
over
their
Actions
,
but
not
their
Practices
;
or
over
their
Practices
,
but
not
over
their
Practices
:
for
upon
trial
their
Actions
and
Practices
will
prove
to
be
the
same
.
Profoundly
intricate
!
And
yet
had
these
things
been
expressed
as
he
absurdly
represents
them
,
they
might
for
all
that
have
been
honest
and
Grammatical
sense
:
for
Action
,
you
know
,
is
a
general
word
,
and
comprehensive
of
all
our
inward
and
our
outward
Acts
;
whereas
Practice
is
a
term
of
a
more
limited
signification
,
and
peculiar
onely
to
external
Actions
;
and
therefore
may
very
well
restrain
the
more
universal
import
of
the
former
word
.
But
take
the
words
as
they
lie
couch't
together
within
the
same
Period
,
and
then
the
Cavil
is
so
strangely
nice
and
subtle
,
that
't
is
unintelligible
to
Metaphysick
wit
;
for
so
to
oppose
Practices
to
the
Actions
of
the
Mind
or
Judgment
,
is
no
more
than
to
oppose
them
to
our
Thoughts
and
Opinions
;
which
,
you
know
,
is
infinitely
warranted
both
by
the
propriety
and
the
vulgar
use
of
the
word
.
But
this
Man
is
so
unreasonably
curious
,
that
though
I
should
write
Indentures
,
and
heap
together
an
hundred
different
words
to
express
the
same
thing
,
I
see
it
would
be
impossible
to
escape
his
Cavils
,
and
little
Exceptions
.
Sir
,
I
am
afraid
you
will
scarce
believe
(
to
spare
more
intemperate
Language
)
that
any
Man
should
be
so
wretchedly
foolish
and
disingenuous
to
so
little
purpose
;
and
some
Stories
are
so
prodigious
,
that
a
modest
Man
has
not
confidence
enough
to
vouch
their
truth
,
though
he
is
able
to
swear
it
;
and
therefore
I
beseech
you
not
to
trust
the
Credibility
of
this
Report
upon
my
bare
Information
,
but
be
pleased
to
consult
Pag.
249
,
250.
of
his
Book
,
and
there
you
may
satisfie
your self
of
this
Mans
Wit
and
Integrity
by
ocular
Inspection
;
and
it
is
an
equal
Argument
of
both
,
when
a
Man
shall
confute
Books
by
such
trifling
and
manifest
Abuses
.
Having
thus
routed
my
Contents
,
in
the
next
place
he
rallies
up
an
old
Cavil
against
the
Paragraph
it self
,
and
complains
that
I
sometimes
call
Conscience
the
Mind
,
sometimes
the
Vnderstanding
,
Liberty
of
Thinking
,
and
sometimes
an
Imperious
Faculty
.
But
this
I
have
already
answer'd
,
and
so
faint
an
Objection
is
not
worth
a
double
Confutation
.
From
hence
he
drops
into
a
ridiculous
dispute
about
Free-Will
,
and
this
you
cannot
but
imagine
to
be
of
a
close
concernment
to
that
Liberty
of
which
we
discourse
,
viz.
an
Exemption
from
the
Commands
and
Determinations
of
the
Civil
Power
;
so
that
this
thick
impertinency
is
as
bad
as
his
abuse
of
my
Contents
;
and
yet
the
next
passage
is
worse
than
both
,
viz.
That
the
thing
by
me
here
asserted
,
is
,
that
a
Man
may
think
,
judge
,
or
conceive
such
or
such
a
thing
to
be
his
Duty
,
and
yet
have
thereby
no
Obligation
put
upon
him
to
perform
it
:
for
Conscience
we
are
informed
has
nothing
to
do
beyond
the
inward
Thoughts
of
Mens
Minds
.
But
who
gives
in
this
Information
?
The
Informer
(
whoever
he
is
)
would
in
some
Courts
of
Justice
have
jeoparded
something
that
he
would
be
loth
to
lose
,
for
so
lewd
and
bold
a
Forgery
.
Phy
!
phy
!
for
shame
give
over
this
pitiful
Legerdemain
;
such
open
and
visible
Falsifications
serve
onely
to
expose
the
lewdness
of
his
Cause
and
his
Conscience
;
and
if
he
delight
in
such
wretched
Practices
,
they
will
in
process
of
time
betray
him
to
more
pernicious
courses
:
for
what
should
hinder
a
Man
that
can
pervert
and
falsifie
at
this
rate
,
from
forging
Wills
,
and
setting
counterfeit
hands
to
Deeds
?
Neither
fear
nor
modesty
can
ever
restrain
him
,
that
dares
venture
upon
abuses
so
palpable
,
that
it
was
absolutely
impossible
he
should
hope
to
escape
the
shame
and
rebuke
of
discovery
.
The
Assertion
it self
is
one
of
the
chiefest
and
most
fundamental
Maxims
of
Knavery
;
and
yet
't
is
boldly
charged
upon
me
without
the
least
shadow
or
syllable
of
pretence
,
either
to
justifie
his
Accusation
,
or
to
excuse
his
Mistake
.
All
that
I
attempted
in
that
Paragraph
,
was
to
exempt
all
the
inward
Acts
of
the
Minds
of
Men
from
the
Jurisdiction
of
Humane
Power
,
and
so
to
confine
their
Government
to
the
Empire
of
meer
Conscience
:
Now
from
this
Assertion
that
our
secret
Thoughts
are
subject
to
Conscience
only
,
to
infer
that
Conscience
has
no
Power
but
only
over
our
secret
Thoughts
,
is
a
Conclusion
too
ridiculous
for
our
Author
to
make
either
in
good
earnest
,
or
through
meer
mistake
.
In
the
mean
time
,
what
an
unhappy
Man
am
I
,
that
when
I
would
study
to
entertain
my
Reader
with
useful
and
edifying
Discourse
,
I
can
meet
with
nothing
to
encounter
in
this
Author
but
Falshood
and
Forgery
.
But
having
set
up
this
Calumny
as
the
mark
of
his
displeasure
,
he
confutes
it
thorough
and
thorough
with
big
Words
and
ugly
Inferences
:
but
whether
he
takes
his
aim
aright
or
no
,
it
concerns
not
me
to
enquire
;
when
the
Premises
are
proved
to
be
mine
,
then
,
and
not
till
then
,
I
will
take
care
to
avoid
the
Conclusions
.
So
that
in
the
mean
time
we
may
proceed
.
Having
therefore
confined
the
entire
Government
and
Jurisdiction
of
our
Thoughts
to
the
territory
of
Conscience
,
I
added
that
yet
notwithstanding
,
as
for
all
matters
that
come
forth
into
outward
Actions
,
and
appear
in
the
Societies
of
Men
,
there
is
no
remedy
but
they
must
be
subject
to
the
Cognizance
of
Humane
Laws
,
and
come
within
the
Verge
of
Humane
Power
;
because
by
these
,
Societies
subsist
,
and
Humane
Affairs
are
transacted
.
To
this
he
replies
with
his
wonted
modesty
,
That
I
ought
to
have
proved
,
that
notwithstanding
the
Iudgment
of
Conscience
concerning
any
Duty
,
by
the
interposition
of
the
Authority
of
the
Magistrate
to
the
contrary
,
there
is
no
Obligation
ensues
for
the
performance
of
that
Duty
.
But
,
Good
Sir
,
have
you
any
Patent
for
the
Monopoly
of
making
Conclusions
,
that
you
can
force
your
Neighbours
to
accept
what
Ware
you
please
?
If
you
have
not
,
I
know
no
other
Obligation
I
lie
under
to
assert
so
wild
and
so
wicked
a
Paradox
,
unless
perhaps
meer
Civility
may
engage
me
to
say
something
,
that
you
may
be
able
to
confute
.
Otherwise
I
know
nothing
that
I
stand
bound
to
prove
in
this
place
,
but
what
the
Man
himself
is
zealous
enough
to
acknowledge
,
viz.
That
all
outward
Actions
are
obnoxious
to
the
Civil
Power
,
as
far
as
they
concern
the
ends
and
interests
of
Publick
Tranquillity
:
though
how
far
that
may
reach
,
as
it
was
here
asserted
,
so
it
was
in
the
following
Chapters
more
largely
proved
and
stated
.
However
,
't
is
apparent
from
the
manifest
scope
,
and
the
last
issue
of
my
whole
Discourse
,
that
I
stand
not
obliged
to
ascribe
any
more
absolute
Power
to
the
Civil
Magistrate
,
than
what
is
necessary
to
warrant
that
Authority
they
exercise
in
prescribing
those
Rites
and
Ceremonies
of
Worship
,
that
are
injoin'd
and
practised
in
the
Church
of
England
;
that
is
all
I
contend
for
at
present
,
and
will
,
as
for
what
concerns
this
Dispute
,
be
content
to
lop
off
any
other
Branches
of
their
Jurisdiction
,
that
relate
not
to
this
Enquiry
.
And
if
this
cannot
be
justified
,
unless
it
be
granted
that
the
Commands
of
Soveraign
Power
must
always
over-rule
all
Obligations
of
Conscience
;
then
,
I
confess
,
I
must
submit
to
this
disadvantage
that
this
Man
would
impose
upon
me
:
but
if
it
can
,
't
is
no
part
either
of
my
Duty
or
my
Interest
to
assert
any
thing
that
is
neither
true
in
it self
,
or
pertinent
to
my
purpose
.
But
whether
it
can
or
cannot
,
I
have
already
sufficiently
accounted
for
both
in
that
Treatise
,
and
in
this
Rejoinder
.
For
what
our
Author
would
here
charge
upon
me
as
my
Duty
,
is
no
more
than
what
he
has
heretofore
charged
upon
me
as
my
Doctrine
,
viz.
That
the
Magistrate
has
Power
to
bind
the
Consciences
of
his
Subjects
to
observe
what
is
by
him
appointed
to
be
professed
and
observed
in
Religion
,
(
and
nothing
else
are
they
to
observe
)
making
it
their
Duty
in
Conscience
so
to
do
;
and
the
highest
crime
or
sin
to
do
any
thing
to
the
contrary
;
and
whatever
the
precise
truth
in
these
matters
be
,
or
whatever
be
the
apprehensions
of
their
own
Consciences
concerning
them
.
The
falshood
of
which
horrid
Calumny
I
have
there
baffled
with
so
much
evidence
,
and
reproved
with
so
much
severity
,
that
after
that
,
it
were
an
affront
to
the
Readers
Understanding
to
warn
him
against
every
Repetition
of
so
foul
and
groundless
a
slander
,
though
it
is
the
Burthen
of
every
Page
.
§
.
2.
In
the
next
Paragraph
I
proceeded
to
account
for
the
nature
and
extent
of
Christian
Liberty
;
where
I
both
founded
our
Right
to
it
upon
this
natural
and
inward
Freedom
of
our
Minds
,
and
also
proved
it
to
be
sometimes
coincident
with
it
.
But
says
our
Nicodemus
,
(
for
he
is
very
thick
of
Understanding
when
he
pleases
)
How
can
these
things
be
?
When
Christian
Liberty
,
as
I
have
stated
it
,
is
a
priviledge
,
whereas
Liberty
of
Conscience
is
common
unto
all
Mankind
.
This
Liberty
is
necessary
unto
Humane
Nature
,
and
cannot
be
divested
of
it
,
and
so
it
is
not
a
priviledge
that
includes
a
specialty
in
it
.
To
this
I
answer
,
That
Natural
Liberty
is
a
freedom
of
the
Mind
and
Judgment
from
all
Humane
Laws
in
general
,
and
Christian
Liberty
is
the
same
freedom
from
the
Mosaick
Law
in
particular
;
which
because
it
was
bound
upon
the
Jews
by
virtue
of
a
Divine
Authority
,
it
was
a
restraint
not
onely
upon
their
Practices
,
but
upon
their
Minds
and
Consciences
;
and
prescribed
to
their
inward
Thoughts
and
Opinions
,
as
well
as
their
outward
Actions
:
they
had
no
Liberty
to
judge
of
their
Goodness
,
but
were
bound
to
submit
their
Understandings
to
the
Wisdom
of
God
.
And
this
is
the
main
difference
between
the
Obligation
of
Divine
and
Humane
Laws
,
that
these
reach
onely
to
our
Wills
,
and
those
affect
our
Judgments
,
and
determine
our
Apprehensions
to
whatsoever
they
command
our
Obedience
;
and
we
are
bound
to
acquiesce
in
the
Counsels
of
God
,
though
we
understand
not
their
Reasons
;
and
therefore
whatever
Law
comes
with
the
impress
of
Divine
Authority
,
it
bears
down
all
before
it
,
and
supersedes
all
the
weak
Disputes
and
Reasonings
of
our
little
Understandings
;
and
as
long
as
we
are
assured
it
proceeds
from
God
,
that
alone
,
without
any
farther
enquiry
,
gives
our
Minds
infinite
satisfaction
of
its
Wisdom
and
Goodness
.
So
that
during
the
whole
Period
of
the
Mosaick
Institution
,
all
freedom
of
Judgment
in
reference
to
the
particular
Commands
of
his
Law
,
was
retrenched
by
the
Authority
of
God
;
but
when
their
Obligation
was
repeal'd
,
and
the
impress
of
his
Authority
was
taken
off
,
then
did
the
things
themselves
return
of
their
own
accord
to
the
indifferency
of
their
own
Natures
,
and
so
were
restored
to
the
Judgment
of
the
Minds
of
Men
;
and
therefore
though
Christian
Liberty
be
a
Priviledge
with
a
specialty
,
yet
't
is
a
Branch
of
that
Liberty
that
is
natural
to
Mankind
,
in
that
't
is
nothing
but
a
Restauration
of
the
Mind
of
Man
from
the
restraints
of
the
Law
of
Moses
,
to
its
native
freedom
;
which
though
it
cannot
be
devested
by
any
Humane
Power
,
yet
it
may
,
then
was
,
and
always
is
abridged
by
Divine
Commands
,
in
that
they
pass
an
equal
Obligation
upon
the
Judgments
and
the
Practices
of
Men
:
upon
which
account
alone
all
matters
of
the
Law
of
God
are
absolutely
exempt
both
from
our
Natural
and
our
Christian
Liberty
;
but
when
he
is
pleased
to
reverse
his
own
Obligation
,
and
to
leave
things
to
their
Original
indifferency
,
that
is
a
restitution
to
our
natural
Liberty
,
and
that
is
our
Christian
Liberty
.
But
for
a
more
full
and
exact
Account
of
the
nature
and
true
signification
of
this
Pretence
,
't
is
necessary
to
examine
how
't
is
stated
in
the
Word
of
God
;
and
as
it
is
there
discoursed
of
,
it
is
certain
it
relates
meerly
to
those
Priviledges
that
are
granted
or
restored
to
the
minds
of
men
by
the
Repeal
and
Abrogation
of
the
Law
of
Moses
:
The
whole
Case
whereof
is
plainly
this
.
This
Law
was
establish'd
in
the
Jewish
Common-wealth
by
Divine
Authority
;
and
was
the
only
Covenant
and
Revelation
of
God
to
mankind
,
that
was
at
first
consign'd
with
mighty
Miracles
,
and
ratified
to
after-Ages
with
their
great
Sacrament
of
Circumcision
,
upon
which
Accounts
the
Jews
concluded
it
to
be
of
an
Eternal
and
Immutable
Obligation
.
But
God
sends
his
Son
into
the
World
to
take
down
this
whole
frame
and
fabrick
of
the
Mosaick
Religion
,
and
in
its
stead
to
set
up
a
better
and
more
manly
Institution
of
things
,
to
repeal
the
Laws
and
Obligations
of
the
old
Covenant
,
and
to
govern
his
Church
by
new
measures
of
Duty
and
new
Conditions
of
Obedience
.
And
this
is
properly
the
Priviledge
of
Christian
Liberty
,
and
it
comprehends
all
the
peculiar
Advantages
and
Exemptions
granted
to
mankind
by
vertue
of
the
Christian
Institution
.
It
is
a
deliverance
from
the
Dominion
of
Sin
,
from
the
Curse
of
the
Law
,
from
the
severity
of
a
Covenant
of
Works
,
and
from
the
Yoke
of
Ceremonial
observances
.
These
are
the
matters
of
our
Christian
Liberty
,
and
those
Doctrines
that
tend
to
bring
us
under
any
of
these
old
Fetters
and
hard
services
are
attempts
of
Jewish
Bondage
.
And
this
was
the
plain
state
of
the
Question
in
the
Apostolical
Age
,
and
the
whole
dispute
of
Christian
Liberty
was
only
a
Controversie
between
the
Jews
and
the
Christians
concerning
the
Repeal
or
the
Perpetuity
of
Moses
Law
.
And
all
the
Discourses
we
meet
with
in
the
Writings
of
the
Apostles
upon
this
subject
relate
purely
to
the
abrogation
of
the
Mosaick
Institution
.
And
all
their
Exhortations
to
the
Primitive
Christians
to
stand
stifly
upon
their
Priviledges
,
were
to
perswade
them
not
to
suffer
themselves
to
be
abused
into
a
slavish
opinion
of
the
Eternity
and
unalterable
Obligation
of
the
Law
of
Moses
,
but
to
rest
assured
that
the
Gospel
had
rescinded
all
the
positive
and
ceremonial
Commands
of
the
Jews
,
that
the
things
themselves
were
returned
to
their
native
Indifferency
,
and
by
consequence
that
they
were
at
liberty
from
their
observance
,
any
former
Law
or
Precept
to
the
contrary
notwithstanding
.
Well
then
,
the
precise
Notion
of
Christian
Liberty
consists
in
the
rescue
of
the
Consciences
of
men
from
the
divine
Imposition
of
the
Yoke
of
Moses
,
and
therefore
't
is
not
to
be
pretended
against
any
Restraints
whatsoever
,
that
do
not
challenge
an
absolute
and
indispensable
obligation
over
the
Consciences
of
men
by
vertue
of
a
divine
Authority
.
So
that
Subjects
are
not
to
be
permitted
to
put
in
this
Pretence
in
bar
of
any
Impositions
of
our
lawful
Superiours
,
because
it
relates
purely
to
our
immediate
duty
and
entercourse
with
God
,
and
is
not
in
the
least
concern'd
in
our
Engagements
and
Relations
to
men
.
And
upon
this
Account
is
it
that
St.
Paul
so
smartly
encourageth
the
Galatians
to
stand
fast
in
the
Liberty
,
wherewith
Christ
hath
made
them
free
,
and
not
to
be
entangled
again
with
the
Yoke
of
Bondage
,
because
if
they
are
circumcised
Christ
shall
profit
them
nothing
,
in
that
they
are
Debtors
to
keep
the
whole
Law
.
For
if
the
Seal
of
Circumcision
be
still
in
force
,
then
is
not
the
Law
disannull'd
,
of
which
this
is
the
Sacrament
and
the
Sanction
,
but
if
the
Law
be
not
disannull'd
,
then
are
you
still
under
an
obligation
to
the
same
Obedience
as
was
required
by
the
Conditions
of
the
old
Covenant
,
and
so
by
consequence
forfeit
all
the
Favours
and
Benefits
of
the
new
.
But
setting
aside
the
necessity
of
Circumcision
by
vertue
of
a
divine
Command
,
then
its
use
was
no
Intrenchment
upon
Christian
Liberty
;
and
therefore
though
this
blessed
Apostle
declaimed
with
so
much
zeal
and
vehemence
against
its
use
and
continuance
out
of
respect
to
the
obligatory
Power
of
the
Law
of
Moses
,
yet
upon
other
Grounds
,
and
for
different
Purposes
,
he
was
content
to
condescend
to
its
practice
and
observation
,
as
is
notorious
in
the
Circumcision
of
Timothy
.
So
that
(
you
see
)
't
is
apparent
his
Christian
Liberty
consisted
not
in
an
indispensable
forbearance
of
Circumcision
(
for
so
to
have
used
it
in
any
Case
had
been
a
manifest
Forfeiture
of
his
Priviledge
and
violation
of
his
Duty
)
but
only
in
not
doing
it
with
an
opinion
of
its
Necessity
by
reason
of
the
perpetual
obligation
of
the
Law
of
Moses
.
This
is
the
plain
and
the
only
Account
of
Christian
Liberty
in
the
holy
Scriptures
,
and
therefore
these
men
do
but
prate
their
own
obstinate
presumptions
,
whilst
they
persist
in
this
vulgar
Clamour
,
till
they
can
either
prove
that
we
pretend
to
any
divine
Authority
for
our
Ecclesiastical
Institutions
,
or
that
Christian
Liberty
is
of
any
concernment
in
any
Cases
that
pretend
not
to
divine
Authority
.
These
things
if
they
will
undertake
to
make
good
,
they
may
talk
to
our
Purpose
,
but
otherwise
they
will
but
talk
to
their
own
,
and
that
is
to
none
at
all
.
§
.
3.
And
this
discovers
the
Impertinency
of
our
Authors
next
demand
,
what
I
mean
by
the
Restauration
of
the
mind
to
its
natural
Priviledge
:
If
the
Priviledge
of
the
mind
in
its
condition
of
natural
Purity
,
it
is
false
:
if
any
priviledge
of
the
mind
in
its
corrupt
Condition
,
it
is
no
less
untrue
.
Why
so
?
Because
in
things
of
this
Nature
the
mind
is
in
Bondage
,
and
not
capable
of
Liberty
.
I
cannot
divine
what
things
he
here
intends
,
nor
of
what
Concernment
the
Purity
and
Corruption
of
humane
Nature
is
to
this
enquiry
,
the
only
Liberty
I
treated
of
was
an
exemption
from
the
Obligatory
Power
of
the
Ceremonial
Institutions
of
Moses
,
so
that
the
Restauration
of
the
mind
to
its
natural
Priviledge
can
signifie
nothing
else
than
its
being
rescued
from
the
Yoke
&
Bondage
of
positive
&
arbitrary
Laws
,
to
be
govern'd
by
the
Laws
and
Dictates
of
its
own
Nature
.
And
what
Relation
this
has
to
our
natural
Purity
or
Corruption
is
past
my
skill
to
understand
.
And
so
is
the
Reason
he
subjoyns
to
confirm
his
Assertion
no
better
than
a
grave
and
profound
Piece
of
Non-sense
.
For
it
is
a
thing
ridiculous
to
confound
the
meer
natural
Liberty
of
our
wills
,
which
is
an
Affection
inseparable
from
that
Faculty
with
a
moral
or
spiritual
Liberty
of
mind
relating
unto
God
and
his
Worship
.
It
is
so
,
but
what
in
the
name
of
Sphinx
is
this
to
our
Enquiry
,
what
has
Liberty
from
the
Law
of
Moses
to
do
with
Liberty
of
will
?
't
is
perfect
Riddle
to
me
where
either
the
force
or
the
sense
of
the
Argument
lies
:
But
free-will
is
an
old
word
of
Contention
,
and
the
bare
mention
of
it
is
enough
to
amuse
his
unlearned
Readers
,
and
to
make
them
suspect
some
depth
of
Learning
or
Reason
,
that
their
shallow
Capacities
are
not
able
to
fathom
.
And
if
the
Argument
have
any
subtilty
,
there
it
lies
.
But
his
bravest
and
most
serviceable
Artifice
is
still
behind
,
when
an
Argument
is
neither
to
be
withstood
nor
avoided
,
he
can
slur
its
force
and
evidence
by
perverting
it
,
and
entertain
his
Reader
by
imposing
a
false
sense
upon
it
,
when
he
is
not
able
to
confute
the
true
one
.
Thus
he
tells
us
,
That
this
whole
Paragraph
runs
upon
no
small
mistake
,
namely
,
that
the
Yoke
of
Mosaical
Institutions
consisted
in
their
Imposition
on
the
minds
and
judgments
of
men
,
with
an
Opinion
of
the
Antecedent
Necessity
of
them
.
This
indeed
is
somewhat
strange
Divinity
,
and
not
altogether
uncapable
of
Confutation
,
especially
as
to
my
particular
Case
,
it
being
such
a
square
Contradiction
to
that
account
I
have
given
of
the
matters
of
the
Ceremonial
Law
,
viz.
That
they
were
things
indifferent
in
their
own
Natures
;
that
the
Necessity
of
their
Use
and
Exercise
was
superinduced
upon
them
purely
by
vertue
of
a
divine
positive
Command
;
that
this
being
rescinded
,
their
Necessity
immediately
ceased
,
and
they
return
to
the
state
of
their
original
Indifferency
,
to
be
governed
as
Circumstances
should
require
and
prudence
direct
;
so
that
it
is
evident
I
have
denied
the
matters
of
the
Ceremonial
Law
to
have
been
at
all
necessary
to
be
observed
from
their
own
Intrinsick
Nature
antecedent
to
their
positive
Institution
,
and
therefore
if
any
where
else
I
have
affirmed
it
,
I
have
no
way
to
avoid
the
charge
of
speaking
Daggers
and
Contradictions
.
But
(
says
he
)
that
this
is
my
sense
intended
is
evident
from
the
Conclusion
of
this
Paragraph
,
That
when
St.
Peter
disputes
against
the
Mosaick
Rites
,
and
calls
them
a
Yoke
which
neither
they
nor
their
Fathers-were
able
to
bear
;
and
St.
Paul
chargeth
Believers
to
stand
fast
in
the
Liberty
wherewith
Christ
hath
made
them
free
;
they
respect
onely
Mens
practice
,
with
regard
unto
an
Authoritative
Obligation
thereunto
,
which
they
pleaded
to
be
now
expired
and
removed
.
Whereby
however
he
intends
to
shuffle
with
his
vulgar
Reader
,
he
apparently
grants
all
that
is
desired
or
demanded
,
viz.
That
all
the
Apostolical
Discourses
upon
this
subject
,
respect
not
the
bare
practice
of
these
things
,
but
their
practice
upon
the
account
of
the
Authoritative
Obligation
of
the
Law
of
Moses
,
(
for
nothing
less
was
pretended
by
the
Jews
)
so
that
the
onely
thing
that
made
them
prejudicial
to
the
Claims
of
Christian
Liberty
,
was
an
Opinion
of
their
necessity
by
virtue
of
that
antecedent
Obligation
;
which
being
repeal'd
,
their
practice
,
upon
other
grounds
and
reasons
,
was
not
thought
to
infringe
or
check
with
the
Rights
and
Priviledges
of
the
Gospel
.
And
for
this
we
have
the
unquestionable
warrant
of
their
own
Examples
,
when
they
not
onely
submitted
to
Restraints
in
the
Exercise
of
their
own
Liberty
,
but
prescribed
it
in
some
Cases
and
Circumstances
as
a
Duty
to
other
Christians
,
that
they
would
take
heed
lest
their
Liberty
should
become
a
stumbling
-
block
to
them
that
are
weak
.
Though
they
were
intirely
free
from
any
Obligation
tied
upon
them
by
virtue
of
the
Law
of
Moses
,
yet
did
St.
Paul
se●
fresh
restraints
upon
them
by
virtue
of
his
Apostolical
Authority
.
And
now
were
it
not
strange
that
Men
should
be
bound
to
yield
more
to
the
humour
of
a
peevish
Jew
,
than
to
the
Commands
of
a
Christian
Magistrate
?
For
the
first
ground
and
reason
of
his
imposing
their
Obligation
,
was
then
nothing
but
meer
prudence
and
condescension
to
their
folly
:
but
in
our
case
,
't
is
matter
of
Duty
and
Obedience
.
For
in
the
days
of
the
Apostles
,
nothing
less
was
pleaded
by
the
Jewish
Christians
for
the
necessity
of
their
Ceremonies
,
than
the
unchangeable
Obligation
of
the
Law
of
Moses
;
and
yet
for
the
sake
of
peace
,
they
would
submit
so
far
to
their
strong
Prejudices
,
as
outwardly
to
comply
with
their
weak
demands
,
though
it
were
with
some
hazard
of
forfeiting
their
Christian
Liberty
:
for
it
was
not
impossible
but
that
their
complyance
might
have
confirmed
the
Jews
in
their
obstinacy
,
and
have
drawn
in
the
Gentiles
to
an
imitation
of
their
example
,
and
so
have
begun
a
Prescription
for
the
necessary
observance
of
the
Law
of
Moses
to
all
Ages
of
the
Church
of
Christ
.
Whereas
in
our
case
the
danger
of
that
pretence
is
as
much
abolish't
as
Circumcision
it self
;
it
being
a
granted
and
establish't
truth
among
all
the
dissenting
Parties
of
Christendom
,
(
unless
we
may
except
the
Judaising
Sabbatarians
,
who
do
somewhat
more
than
squint
toward
Moses
)
that
the
Ceremonial
Law
is
for
ever
rescinded
to
all
intents
and
purposes
;
and
no
Magistrate
pretends
a
Power
of
imposing
things
indifferent
by
virtue
of
a
Divine
and
perpetual
Obligation
,
but
onely
by
force
of
a
transient
and
temporary
Institution
of
Humane
Authority
for
the
ends
of
Discipline
,
the
Uniformity
of
Worship
,
and
the
security
of
Government
.
§
.
4.
And
therefore
our
Authors
next
Inference
is
either
a
woful
impertinence
to
our
present
Enquiry
,
or
a
bold
Affront
and
Calumny
to
the
publick
Declarations
of
our
Church
,
when
he
concludes
,
That
if
Christian
Liberty
be
of
force
enough
to
free
us
from
the
necessary
practice
of
indifferent
things
instituted
by
God
,
it
is
at
least
of
equal
efficacy
to
exempt
us
from
the
necessary
practice
of
things
imposed
on
us
in
the
Worship
of
God
by
Men.
This
implies
as
if
the
Church
of
England
imposed
the
same
necessity
upon
its
own
Determinations
,
as
upon
the
positive
Laws
of
God
,
notwithstanding
it
so
industriously
disclaims
all
Divine
Impositions
,
either
for
Legal
or
Evangelical
Ceremonies
;
and
so
expresly
declares
all
its
own
Institutions
to
bind
onely
with
an
humane
,
temporary
,
and
changeable
Obligation
.
Whereas
they
(
for
so
it
still
happens
,
that
their
dearest
Pretences
are
always
the
strongest
and
most
unhappy
Objections
against
themselves
)
would
needs
obtrude
upon
us
their
own
Fancies
and
singular
Conceits
,
as
our
Saviours
own
Commands
and
Institutions
;
and
call
their
separation
from
the
Church
of
England
,
their
departure
from
Antichristian
Idolatries
and
Whoredoms
,
to
the
chastity
of
Worship
,
and
the
purity
of
Gospel-Ordinances
.
And
(
as
we
are
informed
by
I.
O.
)
they
who
hold
Communion
with
Christ
,
Book
of
Communion
,
p.
171.
are
careful
to
admit
and
practise
nothing
in
the
Worship
of
God
,
unless
it
comes
in
his
Name
,
and
with
Thus
saith
the
Lord
Iesus
—
You
know
how
many
in
this
Nation
in
the
days
not
long
since
passed
,
yea
,
how
many
thousands
left
their
Native
Soils
,
and
went
into
a
vast
and
howling
Wilderness
,
(
because
they
made
it
so
)
in
the
utmost
parts
of
the
World
,
to
keep
their
Souls
undefiled
and
chaste
to
their
dear
Lord
Iesus
,
as
to
this
of
his
Worship
and
Institutions
.
So
that
they
scorn
to
pretend
any
less
Authority
than
our
Saviours
own
express
Warrant
for
any
thing
wherein
they
differ
and
divide
from
the
Church
of
England
.
And
this
is
a
ruder
and
more
insolent
Affront
to
our
Christian
Liberty
,
than
the
most
confident
Jew
could
ever
have
been
guilty
of
:
for
though
he
might
endeavour
to
enslave
us
to
his
own
Customs
and
Prejudices
,
yet
they
are
such
as
once
bore
the
impression
of
Divine
Authority
;
whereas
these
Men
would
stamp
the
Authority
of
God
upon
their
own
Dreams
and
phantastick
Conceits
,
and
vouch
their
humour
and
their
ignorance
with
a
Thus
saith
the
Lord
Iesus
;
and
so
would
bore
the
Ears
and
enslave
the
Understandings
of
all
Christendom
to
their
own
folly
and
confidence
.
And
certainly
there
never
were
greater
Tyrants
and
Usurpers
in
the
Church
of
Christ
than
these
exact
and
curious
Judges
of
Divine
Rights
:
with
what
Confidence
will
they
prescribe
Truth
to
Mankind
,
and
adopt
their
own
uncertain
Problems
and
Scholastick
Fooleries
into
the
Fundamentals
of
Religion
?
With
what
Assurance
of
Authority
will
they
restrain
all
Mens
Faith
to
the
Standard
of
their
own
Apprehensions
?
How
briskly
will
they
warrant
this
Opinion
,
and
explode
that
?
And
how
dogmatically
will
they
assign
the
precise
bounds
of
Orthodoxy
?
All
their
Sentiments
are
the
Decrees
of
the
Medes
and
Persians
;
all
their
Rules
of
Worship
are
Obligatory
as
Apostolical
Canons
;
all
their
Opinions
are
Oracles
;
and
had
they
sate
in
the
Infallible
Chairs
of
Rome
or
Geneva
,
they
could
not
have
been
more
confident
and
peremptory
in
their
Determinations
.
But
thus
is
the
Church
of
England
requited
for
her
modesty
;
and
because
she
does
not
abuse
the
Consciences
of
Men
to
a
rigid
Observance
of
her
Institutions
,
under
a
false
pretence
of
Divine
Authority
,
the
gentle
and
moderate
exercise
of
her
own
lawful
Jurisdiction
,
is
by
these
Men
branded
with
Tyranny
and
Usurpation
,
whilst
themselves
in
the
mean
while
are
not
ashamed
to
obtrude
their
own
Fancies
and
little
Conceits
upon
their
credulous
Proselytes
with
the
counterfeit
Seal
of
Heaven
;
and
inslave
their
Consciences
to
their
own
imperious
dictates
,
by
exhibiting
forged
Commissions
from
God
himself
;
and
then
the
People
dare
not
murmur
against
their
unreasonable
Impositions
,
for
that
reverence
they
bear
to
that
Authority
,
which
(
as
they
are
told
)
is
imprinted
on
them
.
But
this
has
ever
been
the
subtilty
of
these
Men
,
as
it
is
of
all
Malefactors
,
to
rail
most
at
their
own
Crimes
,
and
to
avoid
the
suspicion
of
their
own
Guilt
,
by
deriving
its
imputation
upon
some
of
their
innocent
Neighbours
.
But
once
more
to
return
to
our
Authors
Inference
.
If
then
he
means
that
the
Church
of
England
imposes
her
Ceremonial
Institutions
with
an
Opinion
of
their
antecedent
Necessity
,
(
and
so
it
is
apparent
he
is
willing
enough
to
be
understood
)
't
is
a
bold
Calumny
:
if
he
means
that
they
become
consequentially
necessary
onely
by
virtue
of
their
Institution
,
't
is
a
woful
impertinence
,
and
is
no
other
infringment
of
our
Liberty
than
what
is
inseparable
from
the
Nature
of
Humane
Laws
.
And
so
all
the
Civil
Laws
of
Commonwealths
are
apparently
as
chargeable
with
this
sort
of
Usurpation
,
as
any
of
our
Ecclesiastical
Constitutions
.
And
therefore
,
by
the
way
,
I
would
willingly
be
satisfied
,
that
seeing
the
Judicial
as
well
as
the
Ceremonial
Law
of
Moses
was
annull'd
and
abrogated
by
the
Establishment
of
the
Christian
Faith
;
and
seeing
by
consequence
it
was
part
of
their
Christian
Liberty
to
be
freed
from
its
Obligatory
Power
;
what
imaginable
Reason
can
be
assign'd
,
why
Authority
should
more
invade
the
Rights
of
our
Christian
Liberty
by
establishing
new
Ecclesiastical
Canons
,
than
by
enacting
new
Civil
Constitutions
?
Or
why
the
Common
Law
of
England
should
not
as
much
infringe
that
part
of
our
Gospel-Priviledges
,
whereby
we
are
exempt
from
the
Judicial
Law
,
as
the
Canons
and
Determinations
of
the
Church
do
that
other
part
,
whereby
we
are
rescued
from
the
Ceremonial
?
To
this
Enquiry
they
will
never
be
able
to
return
any
tolerable
answer
,
but
by
shifting
the
matter
of
their
plea
,
and
then
they
forsake
their
hold
of
Christian
Liberty
,
and
shelter
themselves
in
a
new
Pretence
.
Perhaps
they
may
plead
that
God
has
reserved
the
Appointment
of
the
way
,
manner
,
and
circumstances
of
his
own
Worship
to
his
own
immediate
Jurisdiction
,
but
has
vested
Civil
Magistrates
with
a
power
to
govern
the
secular
Affairs
of
Common-wealths
.
But
then
this
is
an
open
Flight
from
our
present
Engagement
,
and
now
the
thing
pleaded
in
behalf
of
their
Disobedience
,
is
not
their
Christian
Liberty
or
their
exemption
from
the
Law
of
Moses
,
but
their
Christian
Duty
,
or
their
subjection
to
the
Law
of
Christ
.
Though
when
this
Refuge
comes
to
be
attaqued
,
it
will
be
found
more
weak
and
defenceless
than
this
that
is
already
demolish'd
;
and
you
may
well
expect
wise
work
,
when
they
are
urged
to
produce
Testimonies
of
Scripture
that
restrain
the
Civil
Magistrate
from
enacting
Ecclesiastical
Laws
and
Constitutions
for
the
due
government
and
performance
of
external
Worship
.
Here
their
Pleas
are
so
horridly
vain
and
ridiculous
,
that
in
comparison
of
them
,
the
Celebrated
Text
of
the
Romanists
super
hanc
Petram
,
in
behalf
of
the
Infallibility
of
the
Papal
Chair
,
is
(
as
Impertinent
as
it
is
)
Reason
and
Demonstration
.
But
after
this
I
suppose
we
may
have
occasion
to
enquire
elsewhere
:
In
the
mean
time
't
is
enough
that
we
have
beaten
down
this
Paper
Fort
of
Christian
Liberty
;
in
which
if
men
may
be
allowed
to
take
sanctuary
for
their
disobedience
to
the
Churches
Constitutions
,
it
will
not
only
be
a
plausible
Refuge
for
all
Schismaticks
and
Male-contents
,
but
an
eternal
Annoyance
to
the
Churches
Peace
,
and
a
perpetual
Nursery
of
incurable
Schisms
and
Divisions
.
For
all
parts
of
outward
Worship
,
save
only
the
two
Sacraments
,
being
left
undetermined
in
the
Word
of
God
;
and
some
particular
determinations
being
absolutely
necessary
to
prevent
Disorder
and
Confusion
;
and
these
being
not
capable
of
any
force
or
obligatory
Power
,
and
by
consequence
,
of
any
Usefulness
to
their
proper
End
,
but
by
vertue
of
the
Authority
of
the
Civil
Magistrate
:
It
follows
unavoidably
,
that
if
laying
Restraints
and
Injunctions
upon
men
in
the
outward
Exercise
of
Publick
Worship
be
a
violation
of
their
Christian
Liberty
,
that
't
is
absolutely
impossible
to
make
any
effectual
Provisions
for
the
orderly
and
regular
performance
of
the
Worship
of
God
,
or
to
provide
any
security
against
eternal
Tumults
and
Seditions
in
the
Church
of
God
:
And
whenever
Phanatick
spirits
have
a
mind
to
be
peevish
and
humoursom
,
they
have
here
a
sacred
and
inviolable
refuge
to
protect
themselves
and
their
Rebellions
.
And
therefore
't
is
observable
,
that
in
the
late
Ruptures
of
Christendom
,
this
Pretence
was
not
pleaded
by
any
Sects
of
men
to
this
purpose
,
but
the
English
Puritans
,
and
the
German
Anabaptists
,
two
sorts
of
People
that
never
knew
what
they
would
have
beyond
the
subversion
of
the
present
setlement
of
things
.
In
which
as
they
have
been
opposed
by
all
other
Parties
,
so
by
none
with
greater
vehemence
and
warmer
zeal
than
the
School
of
Calvin
;
who
quickly
perceived
by
clear
and
sad
experience
,
that
there
was
no
possibility
of
setling
Churches
in
the
World
,
but
by
setting
bounds
and
restraints
by
particular
Laws
and
Determinations
to
giddy
and
Enthusiastick
Tempers
.
Insomuch
that
the
Church
of
Rome
it self
has
scarce
been
more
severe
in
making
or
executing
Penal
Laws
against
seditious
Libertines
than
the
Church
of
Geneva
.
§
.
5.
Neither
is
it
altogether
unworthy
Remarque
,
that
this
Mystery
of
Libertinism
began
to
work
in
the
days
of
the
Apostles
among
the
Gnostick
Phanaticks
.
Who
forsooth
,
under
colour
of
their
Christian
Liberty
,
must
needs
be
free
from
all
Laws
and
Government
;
they
knew
no
Superiour
but
the
Lord
Christ
,
to
him
they
owed
Allegiance
and
Subjection
,
and
to
him
,
and
to
him
alone
they
would
pay
it
.
But
as
for
the
secular
Powers
of
the
World
,
they
were
(
as
they
behaved
themselves
)
meer
encroachments
upon
the
Liberties
of
his
Church
.
This
Pretence
they
made
their
warrant
for
disobedience
,
and
their
cover
for
sedition
,
and
whenever
the
freak
possess'd
them
to
revile
or
resist
the
present
Government
,
still
the
word
was
Christian
Liberty
.
What
,
shall
we
suffer
these
Heathen
Princes
to
usurp
upon
our
spiritual
Priviledges
?
Shall
we
tamely
part
with
that
that
was
purchased
by
our
Saviours
Bloud
?
We
have
not
so
mean
an
opinion
of
his
Favours
,
as
to
throw
them
up
at
so
cheap
a
Rate
;
No
,
we
will
maintain
the
price
and
purchase
of
his
Bloud
with
the
last
drop
of
our
own
:
We
will
sacrifice
our
Lives
and
Fortunes
to
the
Cause
of
God
,
and
the
service
of
his
Church
,
and
not
betray
its
dearest
Priviledges
to
the
Tyranny
of
Infidels
and
Painims
by
our
own
dull
and
sheepish
cowardize
.
Now
was
not
this
peaceable
doctrine
(
think
you
)
likely
enough
to
make
wild
work
in
the
Roman
Empire
,
and
had
it
prevailed
in
the
World
,
what
an
Inundation
of
mischiefs
and
confusions
would
it
have
let
in
upon
Mankind
?
It
must
have
born
down
all
setled
Governments
,
and
buried
all
States
and
Common-wealths
in
Anarchy
and
eternal
War
.
And
therefore
't
is
observable
with
what
caution
and
industry
the
Apostles
bestirred
themselves
to
make
up
this
dangerous
breach
,
by
setting
bounds
and
measures
to
this
wild
pretence
;
and
whenever
they
had
occasion
to
discourse
more
largely
concerning
the
doctrine
of
Christian
Liberty
,
they
never
forget
(
as
may
be
observed
in
all
their
Writings
)
to
state
and
confine
it
within
its
proper
Limits
;
but
as
they
exhorted
them
to
maintain
it
in
opposition
to
the
Peevishness
of
the
Jews
,
so
they
always
charged
them
not
to
abuse
it
in
defiance
to
the
Rules
of
Government
,
and
the
Power
of
lawful
Superiours
.
No
,
this
whole
Affair
is
transacted
between
God
and
your
own
Consciences
;
he
has
been
pleased
to
take
off
those
Fetters
and
obligations
that
were
tied
upon
you
by
the
Law
of
Moses
,
that
is
your
Liberty
,
and
be
content
with
that
.
Extend
it
not
to
the
prejudice
of
your
Governours
,
't
is
purely
spiritual
,
and
has
no
Relation
to
your
secular
regards
,
or
to
the
Power
of
Princes
:
And
how
ill
soever
they
may
behave
themselves
in
the
management
of
their
Authority
,
it
may
be
an
Encroachment
upon
your
Civil
,
but
not
upon
your
Christian
Liberty
.
If
indeed
the
Proconsul
of
Iudea
should
publish
an
Edict
that
all
Christians
shall
submit
to
Circumcision
out
of
regard
to
the
eternal
Obligation
of
the
Law
of
Moses
,
that
were
a
manifest
violence
to
the
freedom
of
the
Gospel
,
but
whatever
else
he
may
command
you
,
so
he
pretend
not
any
warrant
of
immediate
divine
Authority
,
whatever
abuse
it
may
be
of
his
own
Power
,
it
is
no
abuse
of
your
Liberty
.
And
therefore
be
advised
to
submit
your selves
to
every
Ordinance
of
man
for
the
Lords
sake
,
for
so
is
the
Will
of
God
,
that
with
well-doing
ye
may
put
to
silence
the
Ignorance
of
foolish
men
.
That
you
may
not
give
occasion
to
Authority
to
look
upon
your
Religion
as
troublesome
to
Government
,
and
that
you
may
clear
its
Reputation
from
those
unjust
aspersions
that
have
been
cast
upon
it
by
the
folly
and
hypocrisie
of
some
Pretenders
:
so
that
your
Governours
observing
your
peaceable
deportment
,
they
may
be
disabused
of
their
vulgar
mistakes
,
and
hereafter
learn
to
distinguish
true
Christians
from
Iews
and
Hereticks
.
You
are
free
indeed
,
but
use
not
your
liberty
for
a
cloak
of
maliciousness
:
do
not
shelter
your
peevishness
and
disobedience
to
lawful
Superiours
,
under
colour
of
your
Christian
Liberty
;
that
is
but
a
Knavish
trick
,
and
a
palpable
piece
of
craft
,
because
this
thing
neither
has
nor
can
have
any
relation
to
matters
of
that
nature
.
'T
is
a
Liberty
of
Spirit
between
God
and
your
own
Souls
;
and
you
may
secure
this
benefit
of
his
favour
by
the
testimony
of
your
own
Consciences
:
but
turn
not
his
indulgence
into
wantonness
,
by
being
peevish
and
froward
to
the
will
of
your
Superiours
under
its
pretence
and
protection
.
And
yet
so
strangely
wayward
and
humorous
are
some
Men
,
that
nothing
can
appease
their
Consciences
in
this
demand
,
but
a
full
Liberty
of
Contradiction
;
and
they
scarce
think
it
worth
the
having
or
the
contending
for
,
unless
it
may
warrant
and
abet
their
opposition
to
Authority
;
and
therefore
whatever
that
imposes
upon
their
practice
,
though
but
an
harmless
and
indifferent
Ceremony
,
't
is
intolerable
as
the
Yoke
of
Moses
,
and
grievous
as
an
Egyptian
Bondage
:
they
groan
and
die
under
the
burthen
of
a
Straw
;
and
a
Feather
laid
cross
their
wills
,
breaks
their
Bones
and
their
Hearts
,
and
lies
like
a
Mountain
of
Lead
upon
their
Consciences
;
and
what
horrible
skreams
and
out-cries
do
we
hear
of
Antichristian
Tyranny
and
Persecution
?
Like
some
Creatures
(
you
may
wot
of
)
that
if
they
may
not
have
their
will
in
every
trifle
,
will
roar
and
bellow
like
a
stuck
Ox.
Men
must
be
broke
of
this
stomachful
spirit
,
as
Children
are
of
their
sullenness
,
by
fasting
and
correction
;
and
if
this
truantly
humour
be
not
lash't
and
kept
under
with
a
severe
hand
,
there
will
be
no
keeping
the
Multitude
in
order
and
under
Discipline
:
for
what
pride
so
delicious
to
ill-natured
and
ill-bred
People
,
as
to
thwart
and
affront
the
will
of
Superiours
?
Or
what
insolence
so
intolerable
,
as
that
that
bears
up
upon
mistakes
of
Conscience
and
Religion
?
And
therefore
nothing
more
imports
Government
,
than
to
rid
it self
of
the
annoyance
of
this
precise
and
sanctified
peevishness
;
especially
when
't
is
so
notorious
from
the
experience
of
all
Ages
,
that
those
Enthusiasts
that
are
so
squeamish
as
to
keck
at
indifferent
things
,
have
always
had
Estrich
Consciences
for
the
boldest
Treasons
and
Villanies
.
And
now
our
Author
,
for
want
of
new
Invention
,
falls
to
chewing
the
Cud
upon
an
old
Slander
:
for
from
my
account
of
Christian
Liberty
,
I
concluded
that
all
Internal
Acts
of
the
Mind
of
Man
,
are
exempt
from
the
Empire
of
Humane
Laws
,
that
the
substance
of
Religious
Worship
is
transacted
by
them
,
and
that
its
exteriour
Significations
are
not
absolutely
necessary
to
its
performance
;
and
therefore
whatever
restraints
the
Civil
Magistrate
might
lay
upon
their
outward
Actions
in
reference
to
Divine
Worship
,
yet
notwithstanding
that
,
they
might
perform
all
that
is
necessary
to
the
discharge
and
the
acceptance
of
the
Duty
.
How
!
(
says
our
Author
)
This
is
an
open
door
to
Atheism
:
for
who
would
not
think
this
to
be
his
Intention
,
Let
Men
keep
their
Minds
and
inward
Thoughts
and
Apprehensions
right
for
God
,
and
then
they
may
practise
outwardly
in
Religion
what
they
please
;
one
thing
one
day
,
another
another
;
be
Papists
and
Protestants
,
Arians
and
Homousians
,
yea
,
Mahometans
and
Christians
?
I
see
this
Man
is
resolved
never
to
lose
any
advantage
for
want
of
confidence
;
and
if
ill-natur'd
Inferences
can
do
his
business
,
who
can
withstand
the
Power
of
his
Logick
?
Who
would
not
think
this
to
be
my
intention
?
say
you
.
I
say
,
Who
would
,
unless
one
that
thinks
himself
able
to
face
me
out
of
my
plain
meaning
,
and
bear
me
down
out
of
countenance
and
common
sense
?
Does
the
difference
between
Papists
and
Protestants
,
Arians
and
Homousians
,
Mahometans
and
Christians
,
consist
in
Rites
and
Ceremonies
of
external
Worship
?
Who
then
,
beside
your
confidence
,
from
the
indifferency
of
the
outward
forms
and
fashions
of
Worship
,
would
conclude
the
indifferency
of
all
Religions
?
Their
real
differences
arise
from
something
else
,
and
lie
not
in
Rites
and
Ceremonies
,
but
in
Principles
of
Faith
,
and
Rules
of
Life
.
Bate
these
,
and
we
will
never
quarrel
Turks
or
Papists
for
any
of
their
outward
signs
and
expressions
of
Divine
Worship
,
according
to
the
Laws
and
Customs
of
their
own
Country
;
provided
they
are
not
faulty
upon
one
or
both
of
the
forementioned
accounts
,
that
they
tend
to
debauch
Men
either
in
their
practices
or
their
conceptions
of
the
Deity
;
and
therefore
to
apply
what
was
affirm'd
onely
of
Ceremonies
of
Worship
,
to
Articles
of
Belief
,
is
such
a
way
of
dealing
with
Arguments
as
only
becomes
our
Authors
Logick
and
Ingenuity
.
But
upon
this
occasion
let
me
mind
him
,
that
publick
and
visible
Worship
is
no
such
necessary
and
indispensable
Duty
,
but
that
it
may
in
some
circumstances
be
lawfully
omitted
:
for
suppose
this
Man
were
in
the
Dominions
of
the
Grand
Signior
,
he
would
not
,
I
presume
,
think
himself
absolutely
obliged
in
Conscience
to
set
up
open
Meetings
and
Conventicles
,
without
leave
of
the
Government
;
but
would
for
the
security
of
his
Life
be
content
to
enjoy
his
Religion
to
himself
,
without
climbing
up
to
the
top
of
a
Mosque
to
proclaim
their
Prophet
a
lewd
Jugler
,
unless
he
were
actually
required
to
renounce
the
Christian
Faith
,
and
turn
Apostate
to
the
Mahumetan
Imposture
:
And
therefore
I
would
willingly
know
why
the
same
Liberty
will
not
satisfie
them
here
,
as
to
the
Obligations
of
Conscience
,
that
they
would
be
content
with
there
:
there
is
no
other
reason
assignable
than
that
they
will
do
more
for
Fear
than
for
Obedience
;
and
this
is
undeniable
evidence
,
that
't
is
something
else
,
and
not
Conscience
,
(
as
is
pretended
)
that
lies
at
the
bottom
of
all
their
present
Schisms
and
Disturbances
.
§
.
6.
But
now
having
given
this
brief
account
of
the
use
of
External
Worship
,
from
the
Nature
and
Properties
of
the
thing
it self
;
I
proceeded
,
for
a
farther
Confirmation
of
my
former
Assertions
,
to
an
Historical
Report
,
to
shew
that
God
had
in
all
Ages
of
the
World
left
its
management
to
the
discretion
of
Men
,
unless
when
to
determine
some
particular
forms
hapned
to
be
useful
to
some
other
purposes
.
Where
,
in
the
first
place
,
I
instanced
in
the
Religion
of
the
old
World
,
and
attempted
to
prove
that
Sacrifices
,
which
were
the
most
ancient
,
if
not
the
onely
Expressions
of
Divine
Worship
,
were
purely
of
Humane
Institution
.
Now
the
first
murmur
our
Author
raises
against
this
,
is
,
Such
is
this
of
the
Original
of
Sacrifices
here
insisted
on
.
Certainly
it
would
be
present
death
for
this
Man
to
speak
to
the
purpose
;
he
avoids
and
dreads
all
Pertinency
,
as
he
would
poison
or
Rats-bane
:
For
where
do
I
lay
any
such
mighty
stress
upon
this
Assertion
?
In
what
great
strains
do
I
urge
the
necessity
of
its
admittance
?
To
what
purpose
then
does
he
upon
this
occasion
upbraid
me
with
the
briskness
and
vehemence
of
any
Expressions
,
that
were
spoken
upon
other
subjects
,
and
to
other
purposes
?
I
have
indeed
loaded
some
other
Principles
with
their
proper
mischiefs
and
inconveniences
:
I
have
shewn
that
the
Pleas
of
the
Nonconformists
from
the
natural
right
of
Mankind
,
from
the
Obligations
of
scandal
,
and
from
the
pretences
of
a
tender
and
unsatisfied
Conscience
,
for
exemption
from
the
Commands
of
lawful
Authority
,
tend
to
a
direct
and
inevitable
dissolution
of
all
Governments
,
and
all
Societies
.
There
the
weightiness
of
the
matter
and
the
Argument
required
some
suitable
eagerness
of
expression
;
but
why
should
I
be
minded
of
those
warm
passages
in
this
place
?
The
matter
of
this
Enquiry
is
neither
of
that
evidence
nor
that
importance
as
to
need
or
deserve
any
grandeur
and
vehemence
of
stile
.
'T
is
indeed
pertinent
,
but
not
at
all
necessary
to
the
drift
of
my
Discourse
:
for
without
its
assistance
I
am
able
to
prove
the
Power
of
Christian
Magistrates
over
the
outward
Concerns
of
Religious
Worship
in
Christian
Commonwealths
.
Neither
do
I
at
all
bottom
my
Discourse
upon
its
admission
;
but
onely
use
it
as
an
accessional
reflection
to
my
main
Argument
,
and
cast
it
in
as
a
particular
instance
to
give
check
to
the
Adversaries
confidence
;
thereby
to
shew
't
is
not
absolutely
necessary
(
as
is
pretended
)
to
the
acceptableness
of
Religious
Worship
,
that
it
should
be
warranted
by
Divine
Institution
;
when
't
is
so
contrary
to
experience
,
(
for
any
thing
that
appears
upon
Record
)
as
to
the
Religion
of
the
old
World
.
But
seeing
't
is
a
pretty
subject
,
let
us
a
little
farther
examine
,
whether
the
Assertion
be
not
evident
enough
to
bear
all
the
weight
I
have
laid
upon
it
.
Many
Learned
Men
have
indeed
stretch't
their
Parts
to
make
out
wise
accounts
of
the
Nature
and
Original
of
Sacrifices
;
and
because
they
were
in
the
first
Ages
of
the
World
the
most
remarkable
,
perhaps
the
onely
visible
signs
and
expressions
of
Religious
Worship
,
nothing
will
satisfie
their
curiosity
,
unless
they
may
derive
them
either
from
the
Obligation
of
the
Law
of
Nature
,
or
some
express
Institution
of
God
himself
.
But
when
we
come
to
weigh
the
Grounds
and
Principles
of
their
Discourse
,
we
find
so
little
proof
,
and
so
much
confusion
,
as
will
at
least
tempt
any
Impartial
Enquirer
to
suspect
the
probable
truth
and
reasonableness
of
both
their
different
accounts
.
Those
who
would
fetch
their
Obligation
from
Natural
Light
,
seem
at
last
to
resolve
the
Reason
of
their
Assertion
into
the
naked
Testimonies
and
Opinions
of
some
of
the
ancient
Greeks
,
who
were
willing
enough
to
deduce
the
Authority
of
their
Practice
from
so
creditable
a
Fountain
,
in
favour
of
the
Rites
and
Customs
of
their
own
Country
,
they
being
almost
the
onely
Symbols
of
Divine
Worship
among
the
Grecians
:
And
all
the
outward
appearances
of
Religion
among
them
,
consisting
in
the
solemnities
of
their
publick
and
private
Sacrifices
,
their
Writers
(
as
all
Learned
Men
are
partial
enough
for
the
honour
of
their
Native
Soil
)
thought
themselves
concern'd
to
perswade
the
World
that
their
National
Usages
were
tied
upon
Mankind
upon
the
same
natural
Reason
,
and
with
the
same
natural
Necessity
as
Religion
it self
.
And
therefore
as
they
were
wont
to
derive
the
Municipal
Ceremonies
of
their
own
City
from
some
Divine
Institution
;
for
so
Plato
in
his
Timaeus
pleads
in
the
Person
of
an
Orthodox
Athenian
,
that
the
particular
Rites
and
Customs
of
Athens
were
first
delivered
by
the
Off-spring
of
the
Gods
,
and
from
them
conveyed
down
to
that
present
Age
by
an
uninterrupted
and
unquestionable
Tradition
:
so
for
the
same
reason
did
they
refer
the
more
Catholick
Customs
of
the
whole
Nation
,
to
the
Obligations
of
Nature
;
especially
if
confirmed
by
the
concurrent
suffrage
of
their
Asiatick
Neighbors
;
for
that
to
them
was
of
the
same
import
with
the
consent
of
Mankind
.
Now
some
critical
Men
that
rather
read
than
use
Authors
,
if
they
hapned
to
meet
with
any
passage
in
any
of
the
Grecian
Writers
to
this
purpose
,
because
it
served
for
an
ostentation
of
their
Reading
,
they
immediately
subscribed
to
their
Opinion
out
of
respect
to
their
bare
Authority
;
and
if
they
could
alledge
an
Assertion
for
it
out
of
Strabo
,
Plutarch
,
and
Aristotle
,
(
whom
it
was
once
a
brave
thing
to
quote
)
they
passed
it
without
any
more
ado
for
sufficient
proof
and
demonstration
;
though
in
matters
of
such
remote
Antiquity
,
their
naked
testimonies
(
unless
they
had
withal
given
us
some
higher
proofs
and
rational
motives
to
engage
our
Assent
)
are
of
little
more
validity
than
the
Conjectures
and
Opinions
of
modern
Writers
.
And
therefore
when
our
Author
alledges
the
School-Doctors
for
this
Perswasion
,
Peter
Martyr
for
the
Story
of
the
Judges
in
Hell
.
§
.
7.
But
now
they
on
the
other
side
,
who
deduce
the
Religion
of
Sacrifices
from
divine
Institution
,
prove
it
thus
:
Because
that
the
Light
of
Nature
(
1.
)
could
not
dictate
that
God
would
accept
the
destruction
of
other
Creatures
as
the
sign
and
token
of
mans
Obedience
,
nor
(
2.
)
that
the
Bloud
of
Beasts
should
expiate
the
Sins
of
men
,
or
appease
the
Wrath
of
God
;
for
the
Pardon
and
Remission
of
sin
being
matter
of
meer
Grace
and
arbitrary
Favour
,
it
must
of
necessity
depend
upon
divine
appointment
to
determine
by
what
means
we
may
procure
it
,
and
upon
what
conditions
he
will
grant
it
.
But
the
first
of
these
Reasons
proceeds
upon
a
supposition
that
all
outward
significations
of
Religious
Worship
must
needs
be
warranted
either
by
the
Law
of
Nature
,
or
some
positive
Law
of
God
,
which
being
a
direct
contradiction
to
my
Principle
,
I
shall
desire
to
see
it
better
proved
before
I
shall
be
willing
to
yield
it
for
a
granted
Truth
:
Especially
when
in
my
conception
of
things
,
the
formal
nature
of
divine
Worship
consists
not
so
properly
in
Acts
of
Obedience
,
as
in
Offices
of
Love
and
Gratitude
.
The
former
indeed
suppose
an
express
and
positive
Institution
,
and
't
is
their
Conformity
to
the
Command
that
gives
them
the
formality
of
their
goodness
;
but
I
cannot
understand
why
the
latter
may
not
be
warrantable
in
themselves
,
and
acceptable
to
God
without
the
express
Authority
of
his
own
appointment
,
provided
they
are
sutable
to
the
nature
of
the
thing
which
they
signifie
,
and
worthy
of
the
Person
to
whom
they
are
address'd
.
And
it
cannot
be
supposed
,
either
from
the
Reason
of
the
thing
it self
,
or
the
Nature
of
the
divine
Goodness
,
that
God
should
be
offended
with
his
Creatures
for
making
him
any
decent
Returns
of
the
grateful
Resentments
of
their
minds
for
the
Obligations
of
his
infinite
Love
and
Bounty
.
And
therefore
't
is
not
necessary
,
from
the
nature
of
Religious
Worship
it self
,
that
it
should
be
demanded
as
matter
of
positive
duty
and
obligation
,
and
if
it
be
required
for
any
other
regard
,
then
have
I
gain'd
a
fresh
advantage
of
my
Adversary
,
and
it
is
incumbent
upon
him
,
not
only
to
produce
a
positive
Command
for
the
Institution
of
Eucharistical
Sacrifices
,
but
an
express
Prohibition
to
the
Patriarchs
to
perform
divine
Worship
by
any
other
outward
expressions
of
honour
,
than
what
God
himself
had
particularly
determined
and
appointed
.
This
perhaps
our
Author
may
out
of
the
abundance
of
his
Reading
attempt
to
prove
from
the
fond
Traditions
of
the
Jews
and
Easterlings
,
(
by
which
he
may
prove
all
the
Fables
in
the
World
)
but
I
am
secure
he
shall
never
be
able
to
discover
the
least
shadow
of
an
Argument
in
the
sacred
Records
to
countenance
so
vain
a
Fancy
.
Nay
,
so
far
is
the
Duty
of
Obedience
from
being
the
original
Reason
,
and
taking
in
the
adequate
Notion
of
natural
Religion
,
that
't
is
only
consequential
upon
,
and
deducible
from
the
Obligations
of
Gratitude
:
For
from
hence
result
our
Engagements
of
subjection
to
Gods
will
,
and
submission
to
his
Government
.
And
as
from
his
Bounty
and
Goodness
arises
the
Duty
of
Gratitude
,
so
from
Gratitude
follows
the
Necessity
of
Obedience
;
chearful
compliance
with
the
Will
of
a
Benefactor
being
one
of
its
most
eminent
Instances
and
indispensable
Duties
.
As
for
the
second
Reason
in
behalf
of
this
Opinion
,
it
proceeds
upon
no
less
mistake
than
the
first
,
for
want
of
attending
to
the
obvious
difference
between
Eucharistical
Oblations
and
Expiatory
Sacrifices
;
the
latter
whereof
must
indeed
of
necessity
owe
their
Original
to
divine
Institution
,
because
it
was
an
Act
of
Gods
free-goodness
,
that
he
would
accept
the
substitution
of
a
Sacrifice
in
place
of
the
Offender
by
way
of
Expiation
for
the
Offence
;
and
therefore
the
use
and
nature
of
Expiatory
Oblations
having
their
absolute
dependence
on
the
voluntary
acceptance
of
Gods
it
was
necessary
he
should
signifie
this
Result
and
Resolution
of
his
good
pleasure
to
mankind
,
before
they
had
any
reasonable
ground
to
suppose
he
would
accept
the
substituted
Expiation
in
lieu
of
the
real
Forfeiture
.
Now
as
for
this
sort
of
Sacrifices
,
I
had
already
acknowledged
,
and
proved
,
that
they
must
depend
upon
divine
Institution
;
for
all
that
Religion
that
resolves
it self
into
the
Will
of
God
,
must
suppose
Revelation
,
in
that
nothing
else
can
discover
its
Obligation
to
mankind
:
but
as
for
all
that
flows
from
the
Nature
and
the
Attributes
of
God
,
it
requires
no
other
discovery
than
the
Light
,
and
no
other
determination
than
the
choice
of
natural
Reason
:
So
that
though
it
be
necessary
to
Instituted
Worship
that
it
should
be
appointed
,
yet
't
is
not
necessary
to
divine
Worship
that
it
should
be
instituted
.
And
now
though
Attendance
to
this
Distinction
would
have
avoided
all
Ambiguity
and
Confusion
in
this
Enquiry
,
yet
our
Author
stifly
over-looks
it
,
and
solemnly
confutes
my
Assertion
concerning
Eucharistical
Offerings
by
Instances
of
Expiatory
Sacrifices
,
which
I
had
before
proved
to
his
hand
,
must
rely
upon
positive
appointment
,
from
their
peculiar
Use
and
Nature
,
and
not
because
this
was
necessary
to
the
Being
and
Design
of
Religion
it self
.
But
if
we
will
confine
our
Talk
to
the
subject
matter
of
my
Assertion
,
viz.
Eucharistical
Oblations
,
or
any
other
outward
significations
of
the
natural
Worship
of
God
in
the
first
Ages
of
the
World
,
I
before
affirmed
and
do
still
maintain
,
that
they
who
say
they
were
enjoyn'd
and
warranted
by
divine
Command
,
take
the
Liberty
of
saying
any
thing
without
proof
or
evidence
.
§
.
8.
if
they
are
Arbitrary
Inventions
of
men
,
our
Author
desires
to
have
a
Rational
Account
of
their
Catholicism
in
the
World
,
and
one
Instance
more
of
any
thing
not
natural
or
divine
,
that
ever
prevail'd
to
such
an
absolute
universal
acceptance
amongst
mankind
.
As
for
the
latter
part
of
his
demand
,
I
think
festival
solemnities
may
challenge
as
great
Antiquity
and
Universality
as
Sacrifices
:
There
being
no
Nation
in
the
World
that
ever
was
known
to
be
altogether
destitute
of
set
and
publick
Festivals
in
honour
of
their
Gods
;
and
(
as
I
before
observed
)
the
Anniversary
Sacrifices
of
their
First-fruits
was
the
most
ancient
and
most
universal
solemnity
of
Worship
in
the
World
.
And
some
learned
men
conjecture
,
with
as
much
Probability
,
as
the
nature
of
the
thing
will
bear
,
that
such
were
the
Sacrifices
of
Cain
and
Abel
,
and
that
from
the
Propriety
of
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
the
end
of
days
,
which
,
say
they
,
implies
some
set
and
solemn
season
of
the
year
;
and
there
is
no
Idiom
more
frequent
in
the
holy
Scriptures
than
to
express
set
and
anniversary
seasons
by
Days
:
To
omit
innumerable
other
Texts
,
1
Sam.
2.9
.
The
Yearly
Sacrifice
is
called
Sacrificium
Dierum
;
so
that
the
End
of
Days
implies
the
Revolution
of
the
Year
,
when
Abel
offer'd
the
First-born
of
his
Flocks
,
and
Cain
the
First-fruits
of
his
Fields
.
But
however
this
may
be
,
't
is
attested
by
all
the
best
Records
of
ancient
Times
,
that
Harvest
Sacrifices
and
Festivals
of
First-fruits
were
the
most
Ancient
,
most
Catholick
,
and
perhaps
only
Publick
Solemnities
of
Religion
.
And
yet
it
will
be
as
impossible
to
discover
any
Obligation
from
Nature
,
or
any
Warranty
from
divine
Institution
for
their
Practice
,
as
for
the
Original
of
Idolatry
,
which
yet
had
universally
prevail'd
over
the
Religion
of
mankind
,
and
for
ought
I
know
might
have
done
so
still
,
had
not
divine
Providence
been
pleased
to
disabuse
the
wretched
World
by
so
many
Revelations
and
miraculous
discoveries
of
himself
;
so
that
it
is
possible
some
things
may
acquire
to
themselves
a
Catholick
Credit
and
Reputation
,
that
never
had
it
bestowed
upon
them
by
God
or
by
Nature
,
especially
if
they
chance
to
have
any
near
Relation
or
Connexion
with
universal
and
unabolishable
Truths
.
But
seeing
our
Author
desires
a
particular
account
of
the
Catholicism
of
Sacrifices
,
thus
it
hapned
.
The
first
Ages
of
Mankind
having
a
full
and
certain
knowledge
of
the
Being
of
God
,
and
a
strong
sense
of
the
necessity
of
his
Worship
,
in
that
they
had
the
same
assurance
then
of
the
first
cause
of
their
Beings
,
as
we
have
now
of
our
Fore-fathers
and
Progenitors
.
From
hence
they
became
obliged
from
the
instinct
of
Nature
,
and
the
dictates
of
Right
Reason
,
to
acknowledge
and
celebrate
their
Creators
Bounty
,
and
to
return
some
Expressions
of
Gratitude
to
him
for
his
Favours
and
Benefits
.
Divine
Worship
then
being
so
clear
a
dictate
of
Humane
Nature
,
it
was
but
agreeable
to
the
Reason
of
Mankind
to
express
their
sense
of
this
Duty
by
outward
Rites
and
Significations
.
Now
what
Symbol
could
be
more
natural
and
obvious
to
the
Minds
of
Men
,
whereby
to
signifie
their
homage
and
thankfulness
to
the
Author
of
all
their
Happiness
,
than
by
presenting
him
with
some
of
the
choicest
Portions
of
his
own
Gifts
,
(
for
they
had
nothing
else
to
present
)
in
acknowledgment
of
that
Bounty
and
Providence
that
had
bestowed
them
?
And
this
was
so
far
from
arguing
any
pregnancy
of
Invention
,
that
to
have
missed
it
,
would
,
in
my
conceit
,
have
been
flat
stupidity
.
For
though
all
sensible
signs
derive
their
significancy
from
positive
Institution
,
yet
the
ground
and
reason
of
their
Institution
is
usually
(
unless
they
are
inept
and
irregular
)
some
natural
suitableness
they
have
in
them
to
denote
the
thing
signified
.
Now
I
will
challenge
our
Authors
wit
to
pitch
upon
any
thing
in
Nature
,
that
could
be
so
easie
and
proper
to
express
by
way
of
outward
action
their
thankfulness
to
God
,
as
these
Eucharistical
Oblations
;
so
easie
a
thing
is
it
to
fetch
their
beginning
from
Humane
Agreement
,
without
recourse
to
the
Authority
of
Nature
,
or
Divine
Prescription
.
The
Religion
of
Sacrifices
then
being
the
most
conspicuous
Symbol
and
Signification
of
the
Worship
of
God
among
the
first
Fathers
of
Mankind
,
it
descended
to
their
Posterity
,
together
with
their
natural
sense
of
Religion
,
of
which
these
were
the
onely
visible
signs
and
indications
;
and
therefore
without
them
,
it
could
have
had
no
outward
and
sensible
appearance
in
the
World
,
because
these
were
its
onely
practical
way
of
conveyance
;
and
by
continuing
to
observe
the
Rites
and
Customs
of
their
Ancestors
,
they
kept
up
their
dictates
of
Religion
.
And
thus
the
Idea
of
God
,
and
the
use
of
Sacrifices
,
were
propagated
together
into
all
Societies
of
Mankind
,
by
their
observance
of
the
Customs
and
Traditions
of
their
Progenitors
.
Now
so
easie
and
unforced
is
the
probability
of
this
account
of
their
Catholicism
,
though
they
owe
their
original
purely
to
the
Choice
and
Institution
of
men
,
that
as
long
as
their
Off-spring
kept
up
any
belief
of
the
Notion
of
a
Deity
,
or
any
Reverence
for
the
wisdom
of
their
Fore-fathers
,
it
was
morally
impossible
in
the
ordinary
course
of
humane
Affairs
,
the
Tradition
of
Sacrifices
should
ever
be
lost
in
the
World
.
And
this
may
suffice
to
shew
how
it
came
to
pass
,
that
they
found
such
a
Catholick
entertainment
in
all
Societies
of
Mankind
;
and
it
was
all
one
as
to
that
,
whether
they
had
their
first
beginning
from
humane
invention
,
or
divine
Institution
;
for
when
once
they
had
acquired
the
Esteem
and
Reverence
of
Religion
,
Use
and
Custom
would
ever
after
keep
up
their
Practice
and
Reputation
in
the
World
:
So
that
though
it
was
impossible
they
should
ever
obtain
such
an
universal
use
and
credit
by
their
own
strength
,
and
upon
their
own
account
,
yet
when
they
had
once
obtain'd
such
an
inseparable
Connexion
with
mens
natural
&
indelible
sense
of
Religion
,
it
was
then
as
impossible
without
such
an
extraordinary
change
of
things
as
was
brought
upon
the
World
by
the
Institution
of
Christianity
,
that
they
should
ever
lose
it
.
§
.
9.
The
last
thing
pleaded
by
our
Author
for
the
Divine
Institution
of
Sacrifices
is
the
words
of
St.
Paul
,
By
Faith
Abel
offered
Sacrifice
.
And
faith
hath
respect
unto
the
Testimony
of
God
;
revealing
,
commanding
,
and
promising
to
accept
our
Duty
.
And
therefore
this
was
not
done
by
his
own
Choice
,
but
by
warrant
of
a
divine
Command
.
This
Argument
indeed
is
often
insisted
upon
by
some
sort
of
Writers
,
out
of
whom
our
Author
(
whose
custom
it
is
to
pour
forth
his
crude
Dictate
rather
from
his
Memory
than
his
Reason
)
transcribes
it
in
haste
without
weighing
its
Force
and
Validity
;
But
it
bottoms
upon
such
a
short
and
narrow
account
of
the
nature
of
Faith
,
as
would
make
wild
work
with
the
Phaenomena
of
Providence
in
the
World
.
And
therefore
to
be
brief
,
the
proper
and
last
Resolution
of
this
vertue
(
as
I
have
already
intimated
)
is
into
the
Goodness
,
and
not
the
bare
Testimony
of
God
,
and
we
therefore
trust
the
truth
of
divine
Revelation
,
because
we
believe
him
so
essentially
good
,
that
he
nor
can
nor
will
deceive
his
Creatures
:
So
that
our
Belief
of
the
Testimony
of
God
is
not
the
full
and
adequate
Notion
of
Faith
,
but
't
is
one
particular
Instance
of
our
Confidence
in
his
essential
goodness
,
and
therefore
there
may
be
acts
of
this
Duty
without
any
supposal
of
divine
Revelation
,
and
such
was
the
Faith
of
Abel
,
as
the
Apostle
there
describes
it
:
For
he
that
cometh
to
God
must
believe
that
he
is
,
and
that
he
is
a
Rewarder
of
them
that
diligently
seek
him
.
This
upright
man
therefore
being
so
amply
satisfied
of
the
Existence
and
goodness
of
his
heavenly
Father
,
and
conscious
of
his
own
Integrity
in
the
offering
of
his
Sacrifice
,
rested
secure
from
the
Testimony
of
his
own
Conscience
,
of
Gods
gracious
acceptance
.
However
,
might
not
the
Faith
ascribed
to
Abel
relate
to
the
discharge
of
his
Duty
,
and
not
to
the
manner
of
its
Performance
?
And
though
he
worshipped
God
in
obedience
to
his
Command
,
which
was
an
Act
of
Faith
,
yet
that
is
no
more
proof
that
he
had
any
more
divine
warrant
for
the
manner
of
his
Worship
than
for
the
kind
of
his
Sacrifice
;
&
yet
it
was
indifferent
as
to
divine
acceptance
,
whether
he
had
offered
the
Fruits
of
his
Tillage
,
or
the
Products
of
his
Flock
;
for
the
Sacrifice
of
Cain
was
not
rejected
because
not
of
the
same
kind
with
that
of
Abel
,
but
had
it
been
presented
with
the
same
Qualifications
,
it
had
been
rewarded
with
the
same
acceptance
.
And
thus
does
our
Authors
way
of
Arguing
multiply
difficulties
upon
himself
;
for
if
it
be
of
any
force
,
it
will
infer
a
necessity
of
a
divine
Command
to
determine
the
kind
of
Sacrifice
as
well
as
the
manner
of
Worship
,
and
then
is
he
obliged
not
only
to
produce
a
Law
for
Sacrifices
,
but
one
to
Cain
to
offer
the
Fruits
of
the
Field
,
and
another
to
Abel
to
offer
Living
Creatures
;
and
this
is
competent
evidence
that
God
never
prescribed
their
patticular
mode
of
Worship
,
but
left
it
to
the
choice
of
their
own
Convenience
and
Discretion
,
and
therefore
they
both
chose
that
which
was
most
proper
&
sutable
to
their
respective
conditions
of
life
;
&
God
entail'd
his
acceptance
,
not
upon
the
outward
Expressions
of
their
worship
,
but
the
inward
Qualifications
of
their
minds
.
To
conclude
,
this
Argument
is
utterly
impertinent
,
unless
upon
supposition
of
this
Principle
,
that
men
have
not
any
Rational
Ground
to
expect
that
God
should
accept
the
faithful
discharge
of
their
Duty
,
unless
himself
have
prescribed
all
particular
ways
and
circumstances
of
the
manner
of
its
Performance
;
but
this
is
to
betake
themselves
to
the
lazy
trade
of
Begging
,
and
this
man
is
bold
enough
for
this
shameless
employment
.
And
though
he
is
not
so
confident
as
to
take
up
his
Bush
so
near
home
,
yet
when
he
gets
aloof
off
into
my
sixth
Chapter
,
he
grows
as
bold
and
sturdy
as
the
Gentlemen
Cripples
of
Southwark
are
in
Lincolns-Inn
Fields
.
For
there
to
secure
the
Fundamental
Mystery
of
Puritanism
against
all
opposition
,
viz.
that
nothing
ought
to
be
practised
in
the
Worship
of
God
,
but
what
is
warranted
in
the
Word
of
God
,
he
lays
down
certain
Proleptick
and
self-evident
Principles
,
the
first
whereof
is
,
That
wherever
in
the
Scripture
we
meet
with
any
Religious
Duty
,
that
had
a
preceding
Institution
,
although
we
find
not
expresly
a
consequent
Approbation
,
we
take
it
for
granted
,
that
it
was
approved
;
and
so
on
the
contrary
,
where
an
Approbation
appears
,
and
Institution
is
conceal'd
.
And
in
another
Theorem
in
the
same
Chapter
to
the
same
purpose
(
for
People
of
that
Trade
and
Way
of
Life
are
much
given
to
Repetitions
)
he
gives
in
this
very
Instance
of
Sacrifices
for
proof
,
viz.
Whatever
they
(
the
Patriarchs
)
did
,
they
had
especial
warranty
from
God
for
;
which
is
the
case
of
the
great
Institution
of
Sacrifices
it self
.
It
is
a
sufficient
Argument
that
they
were
divinely
instituted
,
because
they
were
graciously
accepted
.
What
figure
this
is
called
in
his
Pedling
Logick
,
I
know
not
;
but
in
ours
't
is
y●lep'd
begging
the
Question
.
A
singular
way
of
dispute
this
,
is
it
not
?
First
,
to
take
the
Conclusion
for
granted
,
and
then
challenge
it
for
a
Principle
to
prove
it self
;
and
to
lay
down
the
main
matter
in
debate
for
a
truth
so
certain
,
that
a
man
is
obliged
by
the
Laws
of
Reasoning
to
grant
it
,
before
he
is
capable
of
any
right
to
dispute
it
.
Who
would
ever
contradict
this
Author
in
these
Enquiries
,
that
would
admit
those
Postulata
for
self-evident
Propositions
?
But
this
man
is
so
bold
and
obnoxious
a
Beggar
,
that
if
he
will
continue
to
follow
this
Trade
,
't
is
impossible
he
should
long
escape
the
Beadles
watchful
eye
,
but
more
cruel
hand
.
I
know
no
Refuge
he
has
to
protect
his
Back
against
this
severe
Executioner
,
unless
by
listing
himself
into
some
Society
of
Gypsies
,
for
whom
he
is
admirably
qualified
as
to
the
two
great
Offices
of
Canting
and
Begging
;
and
wants
not
above
one
accomplishment
more
to
compleat
him
at
all
points
for
that
Imployment
;
and
't
is
more
noble
and
generous
than
to
beg
after
this
stragling
rate
.
After
this
Discourse
of
the
Original
of
Sacrifices
,
and
after
another
to
give
an
account
of
the
reason
of
Gods
prescribing
every
particular
Rite
and
Ceremony
of
his
Worship
under
the
Mosaick
Pedagogy
;
I
proceeded
to
shew
,
that
the
main
design
of
the
Christian
Institution
was
to
establish
the
great
Duties
of
Vertue
and
real
Righteousness
,
and
not
to
determine
Rites
and
Ceremonies
of
external
Worship
;
in
so
much
that
we
find
none
prescribed
in
the
New
Testament
,
save
only
the
two
Sacraments
:
and
upon
this
I
challenged
the
unpeaceableness
of
these
Men
,
that
upon
their
Principle
must
be
Rebels
and
Schismaticks
to
all
Churches
in
Christendom
as
well
as
the
Church
of
England
.
But
to
this
,
hush
,
not
one
syllable
of
reply
;
't
is
close
and
immediate
to
my
purpose
,
and
therefore
of
no
concern
to
his
;
he
cares
not
for
coming
so
near
home
,
and
loves
to
keep
aloof
off
from
present
Transactions
.
A
Man
may
talk
confident
Conjectures
of
things
that
hapned
so
many
thousand
years
ago
,
and
tell
fine
Stories
of
Men
that
begot
Sons
and
Daughters
before
the
Flood
:
But
't
is
dangerous
to
talk
of
the
History
and
Constitution
of
Affairs
in
the
present
World
;
a
Man
may
possibly
contradict
known
and
undeniable
experience
;
and
every
Novice
that
is
never
so
little
acquainted
with
the
present
state
of
Forreign
Churches
,
will
be
able
to
check
and
shame
our
confidence
.
And
there
are
two
unhappy
Books
of
Mr.
Durel
,
that
plainly
demonstrate
that
we
are
a
new
Race
of
Men
in
the
World
,
that
are
not
yet
sufficiently
polish't
and
civilized
for
Humane
Society
;
and
such
as
,
whilst
we
continue
fond
of
our
wild
and
barbarous
Principles
,
must
be
banish't
all
establish't
Churches
and
Commonwealths
in
Europe
.
§
.
10.
In
the
close
of
this
Chapter
I
gave
an
account
of
the
nature
and
use
of
significant
Ceremonies
,
that
are
the
same
thing
with
external
Worship
under
a
different
Name
;
outward
Worship
consisting
in
nothing
else
but
signifying
our
inward
thoughts
and
sentiments
of
Religion
,
either
by
Words
or
Actions
:
where
I
shewed
,
that
it
might
be
indifferently
exprest
and
performed
by
either
;
and
that
Gestures
of
Reverence
were
of
the
same
use
in
the
Worship
of
God
,
as
solemn
Praises
and
Acknowledgements
;
and
that
to
bow
the
Body
at
the
mentioning
the
Name
of
Jesus
,
was
the
same
kind
of
honour
to
his
Person
,
as
to
celebrate
his
Name
with
Hymns
and
Thanksgivings
;
and
therefore
that
the
Magistrates
Prerogative
of
instituting
significant
Ceremonies
,
amounted
to
nothing
more
than
a
Power
of
defining
the
import
of
words
;
and
by
consequence
that
't
is
no
other
Usurpation
upon
his
Subjects
Consciences
,
than
if
he
should
take
upon
him
to
refine
their
Language
,
and
determine
the
proper
signification
of
all
Phrases
imployed
in
Divine
Worship
,
as
well
as
in
Trades
,
Arts
and
Sciences
:
and
therefore
I
could
not
but
profess
my
admiration
at
the
prodigious
confidence
and
impertinence
of
those
Men
,
that
could
raise
such
hideous
Noises
and
Out-cries
against
the
Laws
of
a
setled
Church
and
State
upon
such
slender
grounds
and
pretences
.
But
here
our
Author
quickly
requites
me
with
a
counter-wonder
,
That
I
cannot
express
my
dissent
from
others
in
controverted
Points
of
the
meanest
and
lowest
concernment
,
but
with
crying
out
,
Prodigies
,
Clamours
,
Impertinencies
,
and
the
like
Expressions
of
astonishment
in
my self
,
and
contempt
of
others
.
I
might
reserve
some
of
these
great
words
for
more
important
occasions
.
And
the
truth
is
,
these
are
not
any
matters
of
the
greatest
importance
;
and
were
our
Dispute
meerly
concern'd
in
their
Speculation
,
I
could
discourse
as
coolly
and
carelesly
about
them
,
as
about
a
Mechanical
Hypothesis
,
or
a
Metaphysical
Notion
;
and
should
not
be
more
eagerly
concern'd
to
resolve
the
truth
of
the
Question
,
than
I
am
to
determine
the
Principle
of
Individuation
.
But
when
the
establish't
Government
of
a
Nation
shall
be
subverted
by
such
nice
and
new-invented
Subtilties
;
when
never
any
Church
in
the
World
was
more
rudely
treated
by
her
own
Children
,
than
the
Church
of
England
by
the
Puritan
Schismaticks
;
when
Men
shall
cry
out
,
Antichrist
,
Popery
and
Superstition
,
and
all
for
the
Idolatry
of
a
significant
Ceremony
;
and
when
this
clamorous
Exception
is
so
vain
,
so
groundless
and
impertinent
;
is
it
not
infinitely
prodigious
to
see
Men
so
confident
and
troublesom
upon
such
slight
and
vanishing
appearances
?
What
scurrilous
Language
do
they
continually
pour
forth
against
the
Church
of
England
?
What
ignominious
Titles
do
they
fasten
upon
her
Friends
and
Followers
?
And
with
what
disdain
and
insolence
do
they
spit
at
her
way
of
Worship
and
Devotion
?
Into
what
woful
and
endless
Schisms
do
they
drive
their
Proselytes
from
her
Communion
?
What
Disturbances
do
they
create
in
the
State
?
and
what
Ruptures
in
the
Church
?
And
how
do
they
imbroil
and
discompose
the
peaceable
setlement
of
a
flourishing
Kingdom
?
and
all
this
meerly
out
of
hatred
to
the
Popery
and
Paganism
of
a
Symbolical
Rite
.
For
ever
since
the
Scepter
of
Jesus
Christ
(
as
they
stiled
their
Presbyterial
Consistory
)
has
been
wrested
from
them
by
force
of
Argument
;
and
ever
since
the
divine
Right
of
the
holy
Discipline
has
been
so
shamefully
exploded
,
and
that
time
and
experience
have
put
a
baffle
upon
the
confidence
of
their
old
Pleas
and
Pretences
,
all
the
out-cry
has
been
against
the
unwarrantableness
of
instituted
Ceremonies
;
which
after
innumerable
Trains
of
Distinctions
and
Limitations
about
Natural
,
and
Customary
,
and
Topical
Signs
,
still
spends
it self
against
the
Superstition
of
mystical
and
significant
Rites
:
so
that
the
substance
of
this
whole
Contest
is
now
at
length
resolved
into
this
single
Enquiry
;
and
upon
this
,
all
their
deeper
and
more
subtle
Men
of
Controversie
spend
all
their
Choler
and
Metaphysicks
.
'T
is
true
,
they
defend
themselves
with
the
Pleas
of
Scandal
,
Tenderness
of
Conscience
,
&c.
but
when
they
use
their
Offensive
Weapons
,
they
scarce
annoy
us
with
any
other
Objections
,
than
what
are
levell'd
against
the
Churches
Usurpation
,
in
taking
upon
her
to
appoint
new
Ceremonies
and
Institutions
of
Worship
.
And
therefore
if
ever
I
had
reason
to
cry
out
,
Prodigies
,
Clamours
and
Impertinencies
,
it
was
upon
this
subject
and
this
occasion
,
when
my
Thoughts
were
warm
with
reflecting
upon
those
mighty
Troubles
and
Inconveniences
,
under
which
these
Men
have
brought
the
best
establish't
Church
in
the
World
by
their
unreasonable
folly
and
curiosity
.
For
tell
me
,
Sir
,
is
it
nothing
to
shake
the
Foundations
,
and
hazard
the
Overthrow
of
a
setled
Church
?
Is
it
nothing
to
discompose
the
Publick
Peace
and
Tranquillity
of
a
setled
State
?
Is
it
nothing
for
Subjects
to
withdraw
their
assistance
from
their
Prince
and
their
Country
?
Is
it
nothing
to
violate
the
Fundamental
Laws
of
Love
,
and
Peace
,
and
Charity
?
Is
it
nothing
to
rend
the
Body
of
a
Church
into
numberless
Schisms
and
Contentions
?
Is
it
nothing
to
keep
up
implacable
Feuds
and
Animosities
among
Members
of
the
same
Commonwealths
?
Is
it
nothing
to
harden
debauch't
and
ungodly
Men
against
Religion
it self
,
by
giving
them
too
much
reason
to
suspect
it
,
as
a
thing
that
is
troublesom
and
mischievous
to
Government
?
Is
it
nothing
to
encourage
the
designs
of
sacrilegious
Wretches
,
by
giving
them
advantage
under
the
disguise
of
Zeal
and
Purity
,
to
prey
upon
the
Churches
Antichristian
Patrimony
?
In
a
word
,
Is
it
nothing
to
gore
the
Bowels
of
a
Kingdom
with
everlasting
Changes
and
Reformations
;
and
all
this
upon
Pretences
as
thin
as
Sope-bubbles
,
and
as
brittle
as
Glass-drops
?
§
.
11.
But
let
us
take
a
brief
Surveigh
of
their
particular
Reasonings
and
Exceptions
;
and
then
our
wonder
at
these
Mens
confidence
will
be
so
far
from
abating
,
that
it
will
swell
into
ecstasie
and
downright
astonishment
.
For
first
,
(
says
our
Author
)
To
say
that
the
Magistrate
has
Power
to
institute
visible
signs
of
Gods
honour
,
to
be
observed
in
the
outward
Worship
of
God
,
is
upon
the
matter
to
say
that
he
has
Power
to
institute
new
Sacraments
;
for
so
such
things
would
be
.
But
,
I
say
,
so
such
things
would
not
be
;
and
so
there
is
an
end
of
our
dispute
:
and
at
this
lock
have
we
stood
gazing
at
one
another
at
least
this
hundred
years
:
here
Cartwright
begun
the
Objection
,
and
here
he
was
immediately
check't
in
his
career
by
Whitgift
,
who
told
him
plainly
,
Defence
of
the
Answer
,
p.
618.
He
could
not
be
ignorant
,
that
to
the
making
of
a
Sacrament
,
besides
the
external
Element
,
there
is
required
a
Commandment
of
God
in
his
Word
that
it
should
be
done
,
and
a
Promise
annexed
unto
it
,
whereof
the
Sacrament
is
a
seal
.
Here
they
stopt
,
and
his
Adversary
never
proceeded
in
his
Argument
;
but
some
that
came
after
him
,
resolved
not
to
part
so
easily
with
so
big
an
Exception
,
though
perhaps
for
no
other
reason
than
because
Cartwright
had
started
it
:
and
the
truth
is
,
all
his
followers
have
done
little
more
than
lickt
up
the
Vomit
and
Choler
of
that
proud
Schismatick
;
and
therefore
they
never
pursued
this
new-fangled
Cavil
beyond
his
first
Syllogism
,
where
himself
was
repuls't
and
rebuked
;
and
ever
since
this
has
been
their
post
,
and
they
are
resolved
to
keep
it
with
unyielding
and
invincible
confidence
;
and
their
foreheads
are
so
hardned
,
that
you
may
sooner
beat
out
their
brains
than
shame
or
convince
them
out
of
their
Folly
;
and
though
they
have
been
so
frequently
and
vehemently
urged
to
a
Proof
and
Prosecution
of
their
Argument
,
they
could
never
be
made
to
stir
one
foot
backward
or
forward
,
but
here
they
stand
like
men
enchanted
,
and
whatever
Demands
or
Questions
you
propose
to
them
,
they
return
you
not
one
syllable
of
reply
,
but
Sacraments
,
Sacraments
.
And
in
this
Posture
do
they
continue
to
this
day
,
to
haunt
us
with
the
stubbornness
of
unlaid
Ghosts
;
and
't
is
the
only
voice
this
Head
of
Modesty
is
able
to
utter
upon
this
Subject
.
He
is
resolved
upon
it
,
that
all
significant
Rites
,
instituted
in
the
Worship
of
God
,
are
real
Sacraments
,
and
that
so
they
shall
be
.
And
that
is
stubborn
and
indisputable
Proof
,
and
't
is
not
modest
to
bear
up
against
so
much
Brass
and
Boldness
;
and
yet
I
am
resolved
for
once
to
rub
my
forehead
,
and
not
to
be
brow-beaten
,
but
to
look
him
in
the
Face
with
the
confidence
of
a
Basilisk
,
and
upbraid
him
either
to
make
good
,
or
to
renounce
his
Argument
;
and
if
he
will
neither
yield
,
nor
proceed
,
to
scorn
,
and
affront
,
and
point
him
out
of
his
intolerable
Confidence
.
Here
then
I
fix
my
foot
,
and
dare
him
to
his
Teeth
to
prove
that
any
thing
can
be
capable
of
the
Nature
or
Office
of
Sacraments
,
that
is
not
establish'd
by
divine
Institution
,
and
upon
Promise
of
divine
Acceptance
.
These
are
inseparable
Conditions
of
all
Sacramental
Mysteries
,
and
whatsoever
other
Properties
and
Qualifications
they
may
have
beside
,
these
are
always
necessary
and
indispensable
Ingredients
of
their
Office
,
so
that
without
them
nothing
can
lay
claim
to
their
Name
or
Dignity
,
however
any
thing
may
happen
to
symbolize
with
them
upon
other
Accounts
,
and
by
other
Circumstances
.
For
the
Christian
Sacraments
are
the
inseparable
Pledges
and
Symbols
of
the
Christian
Faith
,
and
are
establish'd
to
that
Intent
by
the
Author
of
the
Christian
Institution
,
and
they
are
such
outward
Rites
and
Ceremonies
whereby
we
openly
own
the
Covenant
,
and
pass
mutual
Engagements
to
stand
to
its
Terms
and
Conditions
;
and
therefore
he
alone
that
appointed
the
Religion
,
is
able
to
appoint
by
what
outward
Signs
or
Acts
of
stipulation
we
shall
signifie
and
express
our
acknowledgment
of
,
and
submission
to
his
Institutions
.
So
that
the
meaning
and
intention
of
it
,
is
to
assign
some
particular
Act
of
Worship
,
whereby
we
may
express
our
Engagements
and
Resolutions
of
Obedience
to
the
whole
Religion
;
and
who
then
can
declare
and
specifie
what
Rite
he
will
accept
as
a
full
acknowledgment
of
our
duty
of
Universal
Obedience
,
but
he
alone
that
requires
it
?
And
therefore
unless
it
pretend
to
his
Institution
,
there
is
no
imaginable
ground
why
it
should
be
thought
to
pretend
to
the
Office
and
Dignity
of
a
Sacrament
.
And
certainly
they
have
a
very
mean
opinion
of
these
sacred
Mysteries
,
that
require
nothing
more
to
their
Nature
and
Function
but
bare
significancy
,
and
make
every
external
sign
capable
of
that
holy
and
mysterious
Office
;
and
what
can
more
derogate
from
the
Credit
of
those
great
Pledges
of
our
Faith
and
Instruments
of
our
Salvation
?
As
if
they
carried
in
them
nothing
of
a
more
useful
or
spiritual
Efficacy
,
than
what
every
common
Rite
and
Ceremony
may
acquire
or
pretend
to
by
Custom
and
humane
Institution
.
§
.
12.
But
't
is
still
more
pleasant
and
more
prodigious
to
see
men
,
that
are
so
stiff
and
dogmatical
in
their
Talk
,
have
so
little
regard
to
their
own
Pretences
;
thus
whereas
they
will
admit
no
other
Umpirage
of
our
present
Disputes
about
Divine
Worship
,
but
what
may
be
fetch'd
from
immediate
Divine
Authority
,
yet
in
this
grand
Exception
,
they
take
no
notice
of
its
Decrees
and
Determinations
;
and
though
our
Author
will
have
every
significant
Circumstance
of
Devotion
to
partake
of
the
Nature
and
Mystery
of
a
Divine
Sacrament
,
yet
he
makes
no
attempt
to
prove
it
out
of
the
Word
of
God
.
No
:
there
is
not
a
Text
in
the
four
Gospels
that
may
be
abused
to
that
purpose
.
And
Paul
(
for
to
allow
him
the
Title
of
Saint
is
Popish
and
Idolatrous
,
and
our
Author
is
as
shy
in
all
his
Writings
of
bestowing
it
upon
an
Apostle
as
upon
Cain
or
Iudas
,
though
he
will
vouchsafe
the
Title
of
Holy
,
that
is
coincident
with
it
,
to
every
Zealot
of
his
own
Brotherhood
)
but
by
what
name
or
title
soever
dignified
or
distinguish'd
,
the
Apostle
Paul
is
utterly
silent
in
the
Case
,
and
now
we
have
no
higher
Authority
to
vouch
our
Cause
but
the
Schoolmen
and
Austin
.
spicilegious
men
,
could
compose
a
Book
of
500
Pages
in
Quarto
to
prove
Independency
to
have
always
been
the
only
Orthodox
Religion
of
Mankind
,
and
then
(
after
the
Dutch
fashion
of
bragging
and
ostentation
)
add
a
swelling
Catalogue
of
500
old
Authors
,
that
were
pressed
for
Journey-men
to
bring
in
Materials
to
his
Work
,
though
there
is
scarce
a
Quotation
in
the
whole
Book
that
five
new
ones
would
not
have
furnished
him
with
,
nay
,
that
has
not
been
lately
transcribed
five
times
over
.
So
unhappy
a
thing
it
is
when
confident
men
are
vain-glorious
,
they
openly
betray
their
Ambition
by
too
bold
and
foolish
attempts
,
and
melt
their
Wings
by
venturing
at
too
high
a
Flight
.
But
I
begin
to
preach
Apophthegms
,
and
therefore
to
conclude
,
we
will
not
be
concerned
to
enquire
St.
Austins
opinion
in
this
Case
,
till
we
are
better
satisfied
of
the
Truth
and
Pertinency
of
this
Citation
;
and
thus
have
I
shifted
off
the
Task
,
he
would
have
imposed
on
me
,
upon
his
own
shoulders
,
for
I
believe
he
is
as
much
to
seek
for
this
Passage
in
St.
Austin
,
as
my self
.
In
the
mean
time
you
may
observe
this
mans
wretched
way
of
Talk
and
shuffle
,
when
he
makes
such
continual
and
importunate
demands
of
Appeal
to
the
Law
,
and
to
the
Gospel
,
and
yet
in
this
present
Argument
,
that
is
now
almost
their
only
surviving
Pretence
,
have
no
respect
to
neither
.
And
therefore
I
shall
for
ever
hereafter
put
in
a
demur
to
this
Plea
,
till
they
shall
attempt
to
prove
out
of
the
Word
of
God
all
significant
Ceremonies
to
be
of
the
same
use
and
nature
with
divine
Sacraments
;
and
if
we
can
but
prevail
with
them
to
undertake
this
Argument
,
it
will
give
us
no
less
pleasant
divertisement
,
than
that
learned
Dispute
managed
so
hotly
between
two
of
their
leading
Rabbies
,
Ainsworth
and
Broughton
,
whether
the
colour
of
Aarons
Linen
Ephod
were
of
Blue
,
or
a
Sea-water-green
:
A
Controversie
of
that
mighty
Importance
to
the
Salvation
of
souls
,
that
(
beside
that
it
occasioned
some
bloudy
Noses
)
it
created
new
Schisms
,
and
founded
new
Churches
;
and
what
became
of
the
blue
separation
,
I
cannot
at
present
call
to
mind
,
but
as
for
the
Brethren
of
the
Sea-water-green
Communion
,
they
crumbled
into
as
many
Schisms
and
Churches
as
there
are
Colours
in
the
Rainbow
.
And
there
is
not
any
speculation
in
Nature
so
frivolous
or
Metaphysical
,
for
which
these
People
will
not
bandy
into
Parties
,
yes
,
and
raise
Armies
too
;
as
they
once
sacrificed
to
the
great
Moloch
of
Publick
Faith
their
Wedding-Rings
,
the
Symbols
and
Pledges
of
their
Matrimonial
Engagements
,
to
abolish
their
expensive
use
and
custom
;
and
tied
themselves
by
solemn
Oath
,
and
three
new
significant
Ceremonies
;
to
venture
Lives
and
Fortunes
to
cashier
three
old
ones
:
And
the
Angels
that
(
they
say
)
can
wage
War
,
and
fight
pitch't
Battels
upon
the
point
of
a
Needle
,
are
not
at
a
less
distance
from
each
other
in
their
Engagements
,
than
these
Men
are
in
their
Disputes
and
Controversial
Dissentions
.
And
into
this
in
the
last
issue
of
things
,
does
all
their
tenderness
of
Conscience
resolve
it self
:
a
boldness
and
confidence
in
their
own
little
Conceits
,
in
opposition
to
the
Commands
of
Authority
,
and
the
great
Duties
of
Obedience
.
§
.
13.
Customary
signs
that
have
prevailed
by
Custom
and
Vsage
,
to
signifie
such
things
as
they
have
no
absolute
natural
coherence
with
,
or
relation
unto
;
such
are
putting
off
the
Hat
in
sign
of
Reverence
,
with
others
innumerable
.
And
these
sorts
of
signs
may
have
some
use
about
the
Service
and
Worship
of
God
,
as
might
be
manifested
in
Instances
.
But
the
signs
we
enquire
after
are
voluntary
,
arbitrary
,
and
instituted
;
such
as
neither
naturally
nor
meerly
by
custom
and
usage
come
to
be
significant
,
but
onely
by
virtue
of
their
Institution
.
And
't
is
these
that
are
dreaded
by
the
Nonconformists
for
such
illegal
and
unwarrantable
Additions
to
the
Worship
of
God
.
And
why
!
what
is
the
matter
?
Where
has
the
Word
of
God
prescribed
this
distinction
?
and
where
has
it
allowed
the
use
of
the
former
,
and
disavowed
the
lawfulness
of
the
latter
sort
of
Ceremonies
?
Or
can
they
assign
any
natural
Immorality
in
instituted
,
more
than
in
customary
Significations
?
Or
is
the
Authority
of
Chance
and
Custom
(
for
all
Prescriptions
that
are
not
instituted
,
are
purely
casual
)
more
Sacred
and
Obligatory
than
the
Commands
of
Princes
,
and
Councils
of
Senates
?
Or
why
should
the
appointment
of
the
Publick
Laws
make
unallowable
Sacraments
,
rather
than
the
prevalency
of
Custom
,
or
(
what
is
the
same
)
the
Institution
of
Usage
?
I
cannot
fathom
the
depth
of
this
mystery
,
unless
it
lies
in
this
,
that
the
Consciences
of
the
People
of
God
need
not
be
so
very
tender
and
curious
in
any
case
,
but
onely
in
matters
of
Duty
and
Obedience
to
lawful
Authority
.
'T
is
strange
that
things
that
are
so
harmless
upon
all
other
accounts
,
should
become
so
horridly
Criminal
for
no
other
reason
than
because
they
please
our
Governours
.
For
example
,
let
us
take
our
Authors
instance
of
uncovering
the
Head
in
sign
of
reverence
in
these
European
Parts
of
the
World
,
whereas
the
Eastern
Nations
express
the
same
thing
by
the
contrary
custom
,
and
yet
both
in
our
Authors
Opinion
are
lawful
in
the
Worship
of
God
,
because
warranted
by
Topical
Usages
.
Now
suppose
his
Majesty
should
injoin
their
custom
upon
us
;
and
on
the
contrary
,
a
Christian
Prince
in
Asia
should
impose
ours
upon
his
Subjects
,
would
that
alter
their
Nature
and
Morality
?
And
make
those
things
that
were
antecedently
to
the
Command
decent
and
innocent
Expressions
of
Reverence
in
Divine
Service
,
immediately
become
sinful
and
offensive
to
the
Almighty
?
But
if
that
would
not
alter
their
nature
,
then
the
case
of
Symbols
that
depend
upon
Institution
,
is
as
to
their
lawfulness
and
divine
acceptance
the
same
with
those
that
are
founded
upon
Prescription
.
And
now
,
what
think
you
?
are
not
Churches
likely
to
be
bravely
govern'd
,
and
order
and
decency
in
the
Worship
of
God
admirably
provided
for
,
when
all
their
solemn
Laws
and
Injunctions
shall
be
controul'd
by
such
precarious
Fancies
and
Fooleries
?
Can
you
imagine
any
thing
judged
more
scandalous
in
these
Mens
Case-Divinity
,
than
the
horrid
Crimes
of
Peace
and
Obedience
?
And
so
I
leave
it
to
you
to
judge
,
whether
the
farther
these
Men
proceed
in
the
pursuance
of
their
Principles
and
Pretences
,
they
do
not
all
the
way
increase
our
amazement
at
the
prodigiousness
of
their
Impertinency
.
But
having
assign'd
this
vast
distance
between
customary
and
instituted
Symbols
of
Reverence
,
he
adds
this
final
determination
of
the
whole
Case
:
Now
concerning
these
last
,
one
Rule
may
be
observed
,
namely
,
that
they
cannot
be
of
one
kind
,
and
signifie
things
of
another
,
by
virtue
of
any
Command
and
consent
of
Men
,
unless
they
have
an
absolute
Authority
both
over
the
sign
and
thing
signified
,
and
can
change
their
Natures
,
or
create
a
new
Relation
between
them
.
Now
,
Sir
,
our
Author
grows
wanton
,
and
resolves
in
a
jolly
humour
to
maintain
against
my self
and
all
my
Associates
,
that
Averia
Capta
in
Withernamio
non
sunt
Replegibilia
.
For
't
is
all
perfect
Waggery
and
Gibberish
,
and
a
meer
design
to
puzzle
and
confound
us
with
unintelligible
subtilties
;
and
these
are
the
Eisotericks
of
the
Sect
,
that
ought
not
to
be
understood
by
any
but
the
Sons
of
Mystery
;
and
I
doubt
not
but
you
understand
the
sense
and
reason
of
this
Rule
,
as
much
as
you
do
those
prescribed
by
the
Rosie-Crucian
Professors
,
in
order
to
the
discovery
of
the
Great
Secret
.
But
whatever
the
meaning
of
the
Oracle
may
be
,
why
must
it
be
limited
to
instituted
rather
than
customary
Symbols
?
For
what
cause
should
Usage
,
where
there
is
no
natural
relation
between
the
sign
and
the
thing
signified
,
be
allowed
to
create
one
,
rather
than
the
Commands
of
lawful
Authority
?
For
my
part
I
am
not
able
to
imagine
any
reason
,
unless
it
be
his
great
Democratical
Principles
,
that
ascribes
less
Power
to
the
Soveraign
Prince
,
than
to
the
Common
People
,
that
are
always
the
chief
Authors
and
Abettors
of
Custom
?
Or
why
may
we
suppose
that
may
apply
things
of
one
kind
,
to
signifie
things
of
another
,
by
virtue
of
popular
Consent
,
without
having
an
absolute
Authority
over
the
sign
and
thing
signified
,
and
yet
not
suppose
the
same
thing
of
the
Edicts
of
Princes
,
and
the
Votes
of
Convocations
;
especially
when
in
this
weighty
Rule
,
he
has
been
pleased
(
for
there
is
no
other
ground
for
it
but
his
own
good
pleasure
)
to
exclude
the
Consent
of
Men
as
well
as
the
Commands
of
Governours
?
Nay
,
why
may
not
they
,
or
any
thing
else
have
Power
to
appropriate
new
names
and
signs
to
things
,
without
having
any
absolute
Authority
over
the
things
themselves
?
And
lastly
,
why
must
a
Power
of
creating
new
Relations
between
them
,
infer
a
Power
to
change
their
Natures
?
For
so
are
they
here
represented
by
our
Author
as
things
coincident
.
But
such
manifest
and
palpable
Trifles
are
not
worth
so
many
Objections
.
And
therefore
(
to
conclude
)
whereas
I
declared
the
signification
of
Ceremonies
to
be
of
the
same
Nature
and
Original
with
that
of
Words
,
equally
Arbitrary
,
and
equally
depending
either
upon
Custom
or
Institution
;
this
(
says
he
)
will
not
relieve
me
in
this
matter
,
for
words
are
signs
of
things
,
and
those
of
a
mixed
Nature
;
partly
Natural
,
partly
by
Consent
:
But
they
are
not
of
one
kind
,
and
signifie
things
of
another
;
for
say
the
Schoolmen
,
where
words
are
signs
of
sacred
things
,
they
are
signs
of
them
as
things
,
but
not
as
sacred
.
But
do
you
,
or
any
of
his
own
Lay-proselytes
understand
this
Scholastick
subtilty
?
Does
he
not
leave
you
(
as
himself
speaks
)
in
the
Briers
of
unscriptural
Distinctions
?
However
,
Saints
Bell
;
so
that
by
this
casual
Concession
we
have
regain'd
back
the
Grant
of
its
lawful
Use
and
Custom
.
Though
in
their
strict
Reformation
it
was
abolish't
for
the
more
Orthodox
way
of
Chiming
:
which
yet
carried
in
it
as
much
Symbolical-Resemblance
to
the
ensuing
Sermon
,
as
any
of
our
Ceremonies
do
to
the
matters
of
their
signification
.
But
to
be
ingenuous
,
and
confess
the
plain
and
undisguised
truth
to
a
Friend
:
I
am
at
an
utter
loss
for
a
Reply
to
this
profound
subtilty
of
the
Schoolmen
,
because
I
understand
neither
its
sense
nor
its
pertinency
:
unless
you
will
accept
of
this
,
that
sacred
things
have
words
to
signifie
them
not
onely
as
things
,
but
as
sacred
,
otherwise
there
are
no
words
to
express
Divine
Worship
as
such
,
for
that
as
such
is
sacred
:
And
therefore
in
spight
of
Scotus
and
all
his
Myrmidons
,
I
dare
positively
aver
,
That
words
used
in
Religious
Worship
,
do
not
only
signifie
things
as
things
,
but
things
as
sacred
;
because
if
they
should
not
,
they
were
no
signs
of
Religious
Worship
.
So
that
you
see
notwithstanding
this
unscriptural
Distinction
,
(
which
yet
you
know
by
our
Authors
Principles
is
not
to
be
attended
to
in
our
present
Enquiry
)
my
comparison
between
the
signification
of
Words
and
Ceremonies
stands
firm
as
the
Pillars
of
the
Earth
,
and
the
Foundations
of
our
Faith
.
But
are
not
tender
Consciences
come
to
a
fine
pass
,
when
they
shall
remonstrate
to
the
Decrees
of
Princes
,
and
the
Laws
of
Commonwealths
,
upon
such
shadows
of
scruple
,
and
shall
run
People
into
such
woful
Divisions
and
Disorders
for
a
senseless
Word
?
They
cannot
but
have
a
mighty
Reverence
for
Government
,
and
a
deep
sense
of
Duty
to
Superiours
,
that
can
wriggle
themselves
out
of
their
Obedience
by
such
little
shifts
,
and
satisfie
their
Consciences
with
such
lamentable
excuses
.
In
a
word
,
is
it
not
a
sad
Reflection
to
consider
how
many
of
the
People
of
this
Nation
have
been
scared
out
of
their
natural
Candour
and
Civility
,
and
Wits
too
,
by
a
few
idle
Words
,
and
a
few
idle
Men
?
CHAP.
VI.
The
Contents
.
OVr
Authors
perseverance
in
Cavil
and
Calumny
.
His
disingenuous
way
of
shifting
the
proof
and
pursuit
of
their
own
Arguments
.
All
their
Writers
have
ever
begun
and
ended
with
Cartwright
,
and
either
wrangle
themselves
into
Conformity
,
as
he
did
,
or
run
themselves
into
perfect
Enthusiasm
and
Phanatick
Madness
.
Their
impertinent
way
of
defending
their
own
Objections
,
when
they
should
prove
them
.
Nothing
can
be
charged
of
being
a
Part
of
divine
Worship
,
unless
it
pretends
to
divine
Institution
.
This
mans
stubbornness
and
invincible
Resolution
in
Schism
.
A
speech
to
the
Non-conformists
to
encourage
them
in
their
separation
,
in
the
Language
,
and
out
of
the
Writings
of
J.
O.
Their
bold
way
of
abusing
the
People
,
and
the
Word
of
God
,
by
laying
the
same
stress
upon
their
own
Fancies
as
upon
the
Fundamentals
of
the
Gospel
.
Our
Authors
Plea
in
their
own
behalf
from
the
Prescription
of
one
way
of
Worship
in
the
Word
of
God
,
the
most
effectual
Argument
against
Toleration
.
This
Plea
,
as
managed
by
this
Author
,
is
as
directly
levelled
against
all
other
Parties
,
excepting
only
the
Independents
,
as
against
the
Church
of
England
.
'T
is
the
only
Pretence
of
all
Impostures
,
and
't
is
serviceable
to
no
other
end
.
The
silliness
and
palpable
disingenuity
of
our
Authors
Quotations
out
of
the
Fathers
.
Their
Fundamental
Principle
equally
overthrows
all
manner
of
Church-setlement
.
By
his
Principles
and
Good-will
nothing
is
to
be
tolerated
but
Independency
.
The
Precedents
alledged
,
both
out
of
the
Old
and
New
Testament
,
in
the
former
Treatise
for
the
warrantableness
of
uncommanded
Ceremonies
,
cleared
and
vindicated
.
Our
Adversaries
way
of
affrighting
the
Rabble
with
hard
and
sensless
words
.
The
vanity
of
attending
to
these
mens
Proposals
of
mutual
Condescension
.
A
farther
Prosecution
of
my
Challenge
to
the
whole
Party
of
Non-conformists
to
answer
Mr.
Hooker
.
A
notorious
and
intolerable
Instance
of
our
Authors
disingenuity
in
falsifying
the
design
of
my
Discourse
.
§
.
1.
THus
far
have
I
made
good
my
ground
against
all
this
mans
Talk
and
Confidence
(
for
there
,
and
there
alone
,
lies
all
his
strength
)
and
should
now
proceed
to
an
Examination
of
his
Censures
against
the
fifth
Chapter
of
my
former
discourse
;
For
against
the
fourth
he
only
drops
his
old
Calumny
,
viz.
that
what
I
have
there
discoursed
against
the
absolute
and
uncontroulable
Power
of
the
Civil
Magistrate
,
as
't
is
stated
in
Mr.
Hobs's
Hypothesis
of
Government
,
is
destructive
of
my
own
Pretensions
in
the
foregoing
part
of
my
discourse
,
where
,
as
he
is
resolved
to
bear
me
down
,
I
have
made
humane
Laws
the
sole
and
supreme
Rule
of
Religious
Worship
,
insomuch
that
the
Magistrate
of
every
Nation
hath
Power
to
order
and
appoint
what
Religion
his
Subjects
shall
profess
and
observe
,
and
thereby
binds
their
Consciences
to
profess
and
observe
that
which
is
by
him
so
appointed
(
and
nothing
else
are
they
to
observe
)
making
it
their
Duty
in
Conscience
so
to
do
;
and
the
highest
Crime
or
sin
to
do
any
thing
to
the
contrary
;
and
that
whatever
the
precise
Truth
in
these
matters
be
,
&c.
The
horrour
of
which
bold
Calumny
I
have
already
,
I
hope
,
competently
enough
discover'd
and
detested
.
But
't
is
the
choicest
Topick
of
this
mans
Logick
to
falsifie
Arguments
,
and
represent
his
own
Inferences
as
his
Adversaries
Opinions
,
and
then
load
them
with
loud
and
lusty
Conclusions
:
And
then
they
are
Oracles
and
Demonstrations
to
the
People
that
understand
neither
the
Truth
nor
Consequences
of
things
;
and
therefore
does
he
repeat
this
fundamental
Forgery
in
all
Places
,
and
upon
all
Occasions
,
and
't
is
the
only
thing
that
gives
strength
and
colour
to
all
his
other
Trifles
and
Impertinencies
,
upon
this
he
at
first
founds
all
his
Reasonings
,
and
into
this
he
at
last
resolves
them
,
insomuch
that
his
whole
Book
is
but
one
huge
Lye
400
Pages
long
.
And
this
Confidence
takes
so
successfully
with
the
believing
Disciples
,
that
they
will
at
all
adventure
lay
wagers
,
that
all
those
Prodigious
Untruths
he
has
obtruded
on
me
are
my
own
positive
and
direct
Assertions
.
But
having
manfully
quit
himself
in
this
Performance
,
he
baulks
the
whole
discourse
of
this
Chapter
,
as
being
of
no
Concern
to
himself
and
his
dear
Brotherhood
;
and
so
advances
to
the
next
,
where
we
might
trace
him
through
all
his
former
Methods
of
Truth
and
Ingenuity
;
but
at
present
we
will
wave
that
Province
,
and
rather
chuse
first
to
discharge
our selves
of
those
froward
Exceptions
,
wherewith
he
labours
to
entangle
and
perplex
the
design
of
my
sixth
Chapter
,
because
the
matters
there
debated
are
of
a
more
close
and
immediate
Affinity
to
the
nature
of
those
things
,
that
fell
under
our
last
Consideration
;
and
therefore
(
seeing
he
has
been
pleased
to
break
the
Coherence
of
my
method
)
I
conceive
it
will
be
a
more
perspicuous
and
useful
way
of
proceeding
to
dispatch
them
both
together
;
especially
when
what
remains
to
be
there
examined
,
is
either
meer
impertinence
to
the
drift
of
my
Discourse
,
or
relies
meerly
upon
the
Principles
here
already
confuted
.
For
what
he
dictates
in
defence
of
their
darling
Principle
,
that
nothing
ought
to
be
practised
in
the
Worship
of
God
,
but
what
is
prescribed
in
the
Word
of
God
,
is
either
such
loose
and
general
Tattle
,
as
whether
it
be
true
or
false
,
it
does
neither
service
nor
disservice
to
our
present
Enquiry
:
Or
if
there
be
any
thing
more
close
and
direct
to
the
Purpose
,
it
resolves
it self
entirely
into
the
Dispute
of
the
last
Chapter
;
in
that
he
restrains
the
Universality
of
this
Maxim
to
instituted
and
significant
Ceremonies
,
which
being
exempted
upon
this
score
,
he
seems
not
unwilling
to
allow
the
Governours
of
the
Church
a
Power
of
determining
natural
Circumstances
for
the
ends
of
Order
and
Decency
;
so
that
in
the
last
Result
of
things
all
this
Cluster
of
Trifles
and
Impertinencies
grows
upon
the
stock
of
the
former
Principle
,
and
therefore
that
being
cut
down
root
and
branch
,
this
that
depends
so
entirely
upon
it
,
must
by
consequence
fall
and
perish
with
it
.
For
which
reason
I
had
once
resolved
with
my self
wholly
to
omit
its
distinct
Examination
,
and
only
to
put
them
upon
the
proof
of
this
Principle
,
as
't
is
here
stated
by
our
Author
,
out
of
the
written
Word
of
God
.
But
because
he
here
counterfeits
more
assurance
,
and
pretends
more
Accuracy
;
and
(
to
speak
in
his
own
stile
)
by
the
Longsomness
of
his
Discourse
,
and
the
number
of
his
Propositions
,
seems
more
elaborate
than
in
all
the
former
Parts
of
his
survey
;
and
withal
to
avoid
their
Clamour
,
and
other
mens
suspicion
of
dealing
with
him
as
he
has
dealt
with
me
,
in
wholly
baulking
the
last
Chapter
of
my
Discourse
,
that
was
most
pertinent
and
material
to
his
Pretences
;
I
have
at
last
resolved
to
undergo
the
Penance
of
a
Reply
:
and
thus
it
follows
.
§
.
2.
In
the
first
place
then
he
flings
down
the
Ball
,
viz.
that
nothing
ought
to
be
establish'd
in
the
Worship
of
God
,
but
what
is
authorized
by
some
Precept
or
Example
in
the
Word
of
God
;
and
then
tells
us
,
If
men
would
lay
aside
their
Prejudices
,
corrupt
Interests
,
and
Passions
,
they
would
see
at
first
view
that
this
Principle
is
not
foreign
unto
what
is
in
an
hundred
places
declared
and
taught
in
the
Scripture
.
But
,
Sir
,
Big
words
break
no
shins
,
nor
will
Brags
and
Threatnings
pass
for
current
Demonstrations
:
This
is
the
only
thing
to
be
proved
,
and
the
Principle
it self
refuses
to
accept
of
any
other
evidence
,
but
what
is
expresly
approved
and
warranted
by
holy
Writ
;
yet
when
he
comes
to
vouch
its
sacred
Authority
,
he
only
gives
in
his
own
Affidavit
.
And
if
you
will
take
his
word
,
you
may
rest
assured
there
are
hundred
of
Texts
in
the
sacred
Volume
that
have
adopted
the
Patronage
of
his
Cause
;
though
at
present
he
is
not
at
leisure
to
check
and
rebuke
our
Confidence
with
one
single
Testimony
.
And
therefore
is
it
not
strange
,
that
when
the
Issue
of
the
whole
Controversie
depends
so
absolutely
upon
this
Performance
,
yet
whenever
they
are
forced
upon
its
Attempt
,
they
still
adjourn
the
Dispute
,
and
respite
the
only
Proof
that
we
demand
,
and
they
ought
to
produce
,
to
a
fairer
and
more
seasonable
Opportunity
.
And
this
has
ever
been
one
of
their
most
serviceable
Arts
of
trifling
;
in
matters
of
a
more
remote
Concernment
,
and
secondary
Evidence
,
they
are
confident
,
and
abound
with
Noise
and
Reasoning
,
but
when
they
come
to
approach
the
Vitals
of
the
Question
,
their
Fury
immediately
abates
,
and
they
are
struck
with
a
sudden
speechlessness
,
and
you
must
wait
for
the
farther
Prosecution
of
their
Argument
,
till
they
are
restored
to
the
Power
of
Speech
and
use
of
Tongue
,
and
then
do
they
entertain
you
with
all
the
old
Tale
over
again
,
till
they
come
just
to
the
former
difficulty
,
and
then
are
they
seized
upon
by
the
former
Astonishment
.
And
by
this
Artifice
have
they
so
long
kept
up
this
Controversie
in
spite
of
so
many
publick
and
dishonourable
Baffles
.
They
have
always
been
brisk
and
talkative
in
the
beginning
of
the
Dispute
till
they
are
run
up
into
the
main
difficulty
,
and
driven
into
the
streights
of
the
Enquiry
,
and
there
they
fling
down
their
Arms
,
sometimes
cry
Quater
,
and
sometimes
escape
by
flight
,
and
so
at
present
the
War
ends
,
and
Peace
ensues
;
till
some
other
pert
Fellow
chance
to
take
up
the
Cudgels
,
and
he
uses
the
same
Play
till
he
is
brought
to
the
same
foil
,
and
there
is
an
end
of
him
,
and
so
on
from
Generation
to
Generation
.
And
hence
it
is
not
unobservable
,
that
all
their
Writers
have
ever
begun
and
ended
with
Cartwright
,
and
as
he
wrangled
himself
into
Obedience
and
Conformity
,
so
have
they
all
at
length
either
disputed
themselves
out
of
their
former
folly
,
or
into
a
farther
Madness
:
And
the
zeal
of
their
warmest
Bigots
has
ever
ended
either
in
a
peaceable
Reduction
to
the
Church
,
or
in
some
wilder
and
more
extravagant
separation
.
By
continual
wrangling
they
contract
a
sowr
and
froward
Humour
.
Every
thing
annoys
their
fretful
and
exulcerated
Minds
:
They
are
peevish
and
displeased
with
their
own
Friends
,
and
their
own
Fraternity
;
and
this
transports
them
into
some
new-fangled
Pranks
and
Projects
.
Hence
Coppingers
Raptures
,
and
Visions
,
and
familiar
Conferences
with
Almighty
God
;
hence
Hackets
Ecstasies
,
and
Revelations
,
and
blasphemous
Prophesies
;
and
hence
the
mad
Frekes
and
Treasons
of
Penry
,
that
precious
Martyr
of
Jesus
Christ
.
An
habitual
discontent
and
restlesness
of
mind
heated
their
choler
and
melancholy
bloud
into
perfect
Frenzy
and
Outrage
.
But
the
most
remarkable
Instance
of
this
Capricious
Humour
is
the
story
of
Robert
Brown
,
who
(
you
know
)
left
Cartwright
and
the
Disciplinarians
in
Babylon
as
well
as
the
Church
of
England
,
and
could
find
no
Church
in
the
World
pure
enough
for
his
own
Communion
,
till
he
had
establish'd
one
of
his
own
Draught
and
Projectment
,
and
then
nothing
was
or
could
be
agreeable
to
the
Word
of
God
but
what
was
contained
in
his
Pamphlets
of
Reformation
.
But
having
run
his
Followers
into
such
an
obstinate
and
unfortunate
Schism
,
the
man
himself
becomes
unsetled
in
his
own
mind
,
and
unconstant
to
his
own
Principles
,
and
consumes
the
Remainder
of
his
days
in
discontent
and
restlesness
of
Thoughts
.
Sometimes
in
his
lucid
Intervals
he
would
suffer
himself
to
be
reclaimed
to
some
sobriety
of
behaviour
;
by
and
by
in
a
sullen
and
peevish
humour
he
falls
into
his
old
fits
of
Raving
,
and
then
every
thing
dislikes
him
,
and
he
falls
out
with
his
own
draughts
of
Reformation
:
Anon
in
a
pensive
and
melancholy
mood
he
breaks
all
into
Tears
and
Invectives
against
Cartwright
and
the
Disciplinarian
Brethren
;
the
natural
Pursuance
of
whose
Principles
had
run
him
into
all
those
miseries
and
Calamities
of
life
;
and
thus
by
reason
of
his
frequent
Relentings
and
perpetual
Relapses
,
the
miserable
Wretch
was
continually
tossed
from
Gaol
to
Gaol
,
till
having
tried
his
Fortune
in
two
and
thirty
Prisons
,
and
being
tired
with
grief
and
poverty
,
he
at
last
setles
in
Conformity
for
a
good
Benefice
,
where
he
lived
to
a
great
Age
without
making
any
more
disturbances
and
defections
in
the
Church
,
till
he
died
frekish
in
Northampton
Gaol
,
whither
he
had
been
committed
for
breach
of
peace
,
and
disorderly
behaviour
,
and
so
(
as
it
was
meet
)
perish'd
this
great
Prophet
in
that
little
Ierusalem
.
And
't
is
nothing
but
this
mixture
of
Pride
and
Peevishness
that
bewitches
men
into
a
love
of
Schisms
and
Divisions
;
they
are
so
highly
conceited
of
themselves
,
and
so
willing
to
censure
and
despise
others
,
that
nothing
shall
either
suit
or
satisfie
their
humour
,
unless
it
be
of
their
own
ordering
and
contrivance
.
And
then
must
these
phantastick
Sots
attempt
to
reform
the
World
;
they
must
be
sure
to
condemn
and
vilifie
the
wisdom
of
Superiours
,
and
fancy
themselves
as
Men
appointed
by
special
Providence
to
give
check
to
the
errours
and
follies
of
Mankind
.
And
what
so
delicious
to
people
of
this
complexion
,
as
to
be
the
first
Founders
of
Changes
and
Innovations
?
And
the
most
famous
Impostors
and
Enthusiasts
of
all
Ages
have
ever
bewrayed
rank
symptoms
of
this
spightful
humour
both
in
their
principles
and
practices
.
And
I
know
some
Men
,
in
whose
haughty
and
contracted
Looks
Schism
and
Singularity
are
as
legible
as
if
they
carried
the
mark
of
a
thorough
godly
Reformation
in
their
Foreheads
:
and
what
will
not
such
Persons
attempt
or
endure
for
the
glory
and
satisfaction
of
leading
a
Party
?
§
.
3.
In
the
next
place
(
to
skip
over
his
old
complaint
of
the
vehemence
of
my
stile
)
he
adds
a
caution
of
his
own
to
limit
and
explain
this
general
Position
,
viz.
That
nothing
ought
to
be
established
in
the
Worship
of
God
as
a
part
of
that
Worship
,
or
made
constantly
necessary
in
its
observance
,
without
the
Warranty
before
mentioned
;
for
this
is
expresly
contended
for
by
them
who
maintain
it
,
and
who
reject
nothing
upon
the
Authority
of
it
,
but
what
they
can
prove
to
be
a
pretended
part
of
Religious
Worship
as
such
.
This
is
another
eminent
instance
of
their
shuffling
way
of
talk
:
for
whereas
this
Principle
was
first
framed
and
managed
by
themselves
as
the
most
forcible
Objection
to
beat
down
the
establish't
Institutions
of
the
Church
;
it
was
immediately
replyed
,
That
't
is
neither
true
nor
certain
;
and
they
have
always
been
prest
and
demanded
from
its
first
starting
,
to
prove
its
evidence
,
and
make
good
its
certainty
out
of
the
Word
of
God
:
but
in
stead
of
hearkning
to
so
hard
a
task
,
they
have
only
studied
to
defend
and
guard
it
with
a
multitude
of
precarious
Distinctions
,
and
unwarrantable
Limitations
;
all
which
amounts
to
nothing
higher
than
a
proofless
and
impertinent
Circle
of
talk
.
For
't
is
nothing
to
us
whether
they
are
able
to
defend
it
from
being
apparently
false
,
unless
they
are
able
to
prove
it
apparently
true
;
because
there
are
swarms
of
Opinions
in
the
World
that
are
certainly
neither
;
and
therefore
unless
they
will
undertake
to
make
good
its
undoubted
truth
,
't
is
of
no
force
to
condemn
and
confute
the
lawfulness
of
any
establish't
Practice
and
Prescription
in
the
Church
of
God
,
which
nothing
can
make
criminal
but
some
inconsistency
with
some
certain
Duty
:
so
that
till
it
is
competently
demonstrated
that
this
Aphorism
is
prescribed
as
a
Rule
to
all
Christians
,
they
shoot
shamefully
both
short
and
beside
the
Mark
,
whilst
they
onely
endeavour
to
guard
and
secure
its
probability
with
their
own
arbitrary
Limitations
.
Thus
whereas
it
was
first
urged
by
the
Authors
of
the
Admonition
,
it
was
immediately
answered
,
It
is
most
true
,
that
nothing
ought
to
be
tolerated
in
the
Church
,
as
necessary
unto
Salvation
,
or
as
an
Article
of
Faith
,
except
it
be
expresly
contain'd
in
the
Word
of
God
.
—
But
that
no
Ceremony
,
Order
,
Discipline
,
or
kind
of
Polity
,
may
be
in
the
Church
,
except
the
same
be
expressed
in
the
Word
of
God
,
is
a
great
and
intolerable
absurdity
.
The
Church
being
trusted
with
an
Authority
to
make
Orders
and
Ceremonies
,
as
shall
from
time
to
time
be
thought
most
expedient
and
profitable
for
the
same
,
so
that
nothing
be
done
contrary
to
the
Word
,
or
repugnant
to
the
same
.
To
which
T.
C.
replies
,
Defence
of
the
Admonit
.
p.
2●
.
Sect.
3.
It
is
true
indeed
,
if
they
be
not
against
the
Word
of
God
,
and
profitable
for
the
Church
,
they
are
to
be
received
as
those
things
,
which
God
by
his
Church
does
command
;
but
there
is
the
Question
.
But
there
is
not
the
Question
;
and
it
is
so
far
from
attempting
to
prove
or
justifie
the
Argument
,
that
it
utterly
relinquisheth
it
to
the
Mercy
of
the
Adversary
.
For
the
Question
is
,
Whether
the
Institutions
of
the
Church
ought
to
be
repeal'd
by
virtue
of
this
Principle
,
that
they
are
not
expresly
prescribed
and
authorized
in
the
Word
of
God
?
But
this
he
forsakes
by
this
Answer
,
and
flies
to
a
new
Argument
,
that
they
ought
to
be
removed
,
not
because
they
are
uncommanded
in
the
Word
of
God
,
but
purely
because
they
are
unprofitable
to
the
Church
of
God
.
So
that
the
old
untenable
pretence
was
immediately
yielded
up
at
the
first
Summons
;
and
a
new
one
taken
up
that
was
never
before
pretended
,
nor
ever
after
proved
.
And
in
this
shifting
way
of
arguing
,
is
that
Man
exactly
followed
by
this
Author
,
(
who
is
admirably
accomplish't
in
his
choicest
Abilities
,
viz.
a
bold
Face
,
and
a
loose
Tongue
:
)
For
by
the
Limitation
here
by
him
assign'd
,
he
shifts
the
old
Enquiry
,
Whether
any
thing
may
be
practised
in
the
Worship
of
God
,
that
is
not
authorized
in
the
Word
of
God
?
No
,
he
is
willing
to
allow
it
,
provided
it
be
not
extended
to
such
things
as
are
parts
of
Divine
Worship
;
and
he
will
reject
nothing
upon
its
Authority
,
but
what
he
is
able
(
but
never
willing
)
to
prove
to
be
a
pretended
part
of
Religious
Worship
as
such
:
so
that
the
state
of
the
Controversie
is
now
shifted
to
this
dispute
,
Whether
the
Ceremonies
injoin'd
and
establish't
in
the
Church
of
England
,
are
pretended
parts
of
Religious
Worship
?
and
if
they
are
not
,
he
,
good
Man
!
for
his
part
has
nothing
to
except
against
them
upon
the
score
of
this
Proposition
;
and
yet
that
they
are
so
,
it
therefore
concerns
not
him
to
prove
,
because
't
is
the
onely
thing
pleaded
.
And
barely
to
affirm
it
is
(
it
seems
)
enough
to
his
purpose
,
onely
to
tempt
us
to
a
new
trouble
of
proving
that
the
Ceremonies
prescribed
in
the
Church
of
England
do
not
pretend
to
the
Dignity
of
being
parts
of
Divine
Worship
:
And
when
that
is
done
,
these
Squirrels
can
as
easily
frisk
to
a
fresh
pretence
and
a
new
Limitation
;
and
thus
by
this
dancing
and
capering
humour
,
't
is
an
easie
matter
to
perpetuate
all
the
Controversies
in
the
World
,
how
plainly
soever
determinable
,
to
the
coming
of
Elias
:
and
after
this
rate
shall
the
Barbers
Bason
remain
Mambrino's
Helmet
,
and
the
Asses
Pannel
a
Furniture
for
the
Great
Horse
till
the
Day
of
Judgment
.
However
,
this
advantage
I
have
gain'd
,
that
this
Principle
is
yielded
up
as
to
the
general
and
unlimited
Import
of
the
words
;
and
therefore
I
hope
hereafter
I
may
justly
challenge
them
not
to
impose
it
upon
the
credulity
of
the
People
without
the
allay
of
the
former
Caution
:
for
at
present
I
am
sure
that
their
Followers
understand
it
in
the
broad
and
literal
sense
of
the
words
,
and
that
themselves
are
wont
to
discourse
of
it
without
any
regard
to
these
new
Restraints
and
Limitations
.
And
if
hereafter
they
will
forbear
these
loose
and
general
Expressions
,
they
will
lay
upon
us
some
Obligation
to
acknowledge
their
Ingenuity
,
and
may
possibly
contribute
somewhat
towards
disabusing
the
People
;
who
though
they
have
so
easily
swallowed
this
Proposition
in
its
unlimited
meaning
,
are
yet
unacquainted
with
the
Antidote
of
this
restriction
;
and
therefore
when
they
have
cast
up
their
old
prejudice
,
perhaps
they
will
not
so
easily
take
in
this
new
Notion
.
In
the
mean
time
,
I
have
nothing
more
to
press
upon
our
Author
,
than
that
he
would
be
perswaded
to
slake
his
Zeal
in
this
Controversie
,
till
he
has
at
least
attempted
to
prove
the
Institutions
of
the
Church
of
England
to
be
pretended
parts
of
Divine
Worship
;
though
this
he
can
never
hope
to
perform
,
but
either
by
out-facing
her
Publick
Declarations
,
she
having
so
expresly
protested
against
it
in
the
account
of
her
Ceremonies
,
that
she
has
for
that
purpose
prefix't
to
the
Book
of
Common
Prayer
:
or
else
by
proving
that
how
innocently
soever
she
may
intend
,
they
of
their
own
accord
commence
parts
of
Religious
Worship
by
virtue
of
their
Institution
.
And
if
this
he
will
undertake
,
't
is
easie
to
foretel
(
without
being
Prophet
or
Prophets
Son
)
that
his
whole
attempt
will
spend
it self
meerly
upon
significant
Ceremonies
;
and
there
,
I
hope
,
I
have
already
prevented
all
their
weak
and
little
Arts.
However
,
to
make
all
secure
,
let
me
onely
add
,
That
no
Power
whatsoever
can
adopt
any
thing
into
the
Worship
of
God
under
any
less
pretence
than
of
Divine
Authority
:
so
that
whatsoever
Ceremonies
the
Church
may
deem
expedient
to
prescribe
for
Order
and
Comeliness
,
unless
she
go
about
to
warrant
her
Injunctions
by
pretending
Divine
Institution
,
circumstances
of
Worship
they
may
be
,
but
parts
they
never
can
.
And
of
this
I
thought
I
had
already
given
a
passable
proof
,
and
so
satisfactory
,
that
our
Author
has
nothing
to
except
against
it
,
§
.
4.
And
now
upon
this
Bottom
we
might
fairly
wind
up
this
Controversie
,
for
I
am
secure
this
ever
has
been
,
and
ever
will
be
its
real
Issue
:
But
our
Author
cries
no
,
no.
For
if
this
Principle
should
fail
us
,
there
are
yet
other
general
Maxims
,
which
Non-conformists
adhere
unto
,
and
suppose
not
justly
questionable
,
which
they
can
firmly
stand
and
build
upon
in
the
management
of
their
Plea
,
as
to
all
differences
between
me
and
them
,
i.
e.
He
is
a
resolved
and
incorrigible
Schismatick
,
and
the
plain
design
of
these
words
is
only
to
encourage
the
People
to
stand
firm
to
their
Principles
;
what
though
we
may
be
stormed
out
of
our
old
Elsibeth-pretensions
,
let
us
not
immediately
resign
up
our
Colours
,
and
march
out
of
our
Cause
,
we
have
,
when
all
is
lost
,
unknown
retreats
and
fastnesses
(
as
all
Banditi
and
Moss-Troopers
have
)
to
secure
our selves
from
perfect
discovery
and
destruction
.
This
man
is
a
Demetrius
,
a
Ring-leader
in
sedition
,
and
therefore
it
more
peculiarly
concerns
him
to
bestir
himself
,
and
keep
the
Mutineers
together
,
and
raise
and
animate
their
fainting
spirits
against
discouragements
and
despondencies
.
The
People
may
murmur
among
themselves
,
Is
this
poor
Pretence
the
only
ground
of
all
our
Schisms
and
Disturbances
?
Have
our
Leaders
no
greater
grievance
against
the
publick
Laws
than
this
lank
and
pitiful
Story
,
which
themselves
(
it
seems
)
dare
not
own
without
mincing
and
disguising
it
with
their
own
shuffling
,
and
(
to
us
)
unintelligible
Reservations
?
Is
this
all
the
Popery
and
Idolatry
of
the
Church
of
England
,
against
which
they
are
still
inveighing
with
so
much
Zeal
and
Bitterness
at
the
Meetings
?
Must
all
this
noise
and
stir
be
made
,
and
the
King
and
Parliament
thus
disturbed
for
this
?
Neighbours
,
let
us
be
advised
,
and
not
create
all
this
needless
trouble
to
our selves
and
others
,
only
to
countenance
their
Pride
and
Peevishness
.
The
plain
troth
is
,
their
Zeal
was
so
flush'd
with
success
in
the
late
Tumults
,
as
transported
them
to
too
much
Outrage
and
Cruelty
against
the
Church
;
and
now
because
(
forsooth
)
they
are
ashamed
to
acknowledge
their
fault
and
folly
(
for
what
disgrace
so
grievous
to
proud
and
self-opinionated
men
,
as
to
confess
an
Error
)
we
(
fools
as
we
are
)
must
be
inveigled
and
drawn
in
to
bear
out
their
Extravagances
.
Come
,
come
,
this
is
the
true
Mystery
of
Separation
:
For
you
may
see
they
themselves
(
whatever
they
pretend
)
are
not
so
fond
as
seriously
to
believe
the
Publick
Worship
Popish
and
Idolatrous
.
Do
we
not
know
that
the
Chiefs
of
the
Presbyterians
came
constantly
to
Church
,
and
to
Common
Prayer
till
of
late
,
and
those
that
are
more
modest
and
peaceable
do
so
still
,
which
't
is
apparent
they
could
never
have
done
,
had
they
really
deem'd
it
Idolatry
.
How
then
shall
we
justifie
our selves
in
running
thus
giddily
into
these
wild
and
unwarrantable
Schisms
?
Does
not
common
sense
tell
us
(
though
perhaps
we
understand
nor
their
School
subtilties
)
that
't
is
a
base
and
unworthy
thing
thus
insolently
to
affront
the
Kings
Laws
,
when
we
may
avoid
it
without
breaking
Gods
?
And
therefore
seeing
,
whatever
Reasons
they
may
have
for
their
own
Non-conformity
,
we
are
satisfied
,
by
their
own
example
,
they
have
none
big
enough
to
warrant
our
Separation
.
Let
us
then
resolve
with
one
Consent
to
be
peaceable
and
ingenuous
,
and
return
every
man
to
his
own
home
,
and
his
own
Parish-Church
.
But
bear
back
,
this
great
Chieftain
appears
,
for
he
is
still
upon
all
Occasions
the
most
bold
and
forward
Oratour
to
hearten
his
back-sliding
Brethren
against
Doubts
and
Despondencies
,
witness
Ianuary
31.
in
the
year
48.
when
those
wretched
Miscreants
wanted
some
spiritual
Comfort
and
Cordial
against
the
horrour
of
their
Yesterdays
villany
.
And
thus
he
appears
in
this
present
streight
,
and
thus
you
may
suppose
him
,
after
Preface
of
solemn
wink
,
to
bespeak
the
mutinous
Churches
.
[
*
](A56384-e15000-b)
*
The
Reader
may
conj●cture
with
who●●
〈◊〉
I
plow
f●r
●his
●l●quence
.
M●●t
of
th●se
Pasages
b●●ng
coll●cted
ou●
of
two
Sermons
o●
J.O.
one
preached
on
Jan
31.
1648.
and
the
other
on
a
day
of
thanksgiving
for
the
Kings
Defeat
at
Worcester
.
My
Friends
,
do
you
consider
what
you
attempt
?
Do
you
know
what
dreadful
and
horrible
things
are
still
behind
?
Alas
!
False
Worship
,
Superstition
,
Tyranny
,
and
Cruelty
lye
at
the
Bottom
,
and
when
these
have
possessed
the
Governours
of
a
Nation
,
and
wrapt
in
the
consent
of
the
greatest
Part
of
the
People
,
who
have
been
acquainted
with
the
mind
of
God
,
that
People
and
Nation
(
assure
your selves
)
without
unpresidented
Mercy
is
obnoxious
to
remediless
Ruine
.
If
you
think
Babylon
is
confined
to
Rome
and
its
open
Idolatry
;
you
know
nothing
of
Babylon
or
the
new
Ierusalem
:
no
,
no
,
their
darling
Errors
are
stones
of
the
old
Babel
,
closing
and
coupling
with
that
tremendous
Fabrick
:
which
the
man
of
sin
has
erected
to
dethrone
Jesus
Christ
.
You
may
venture
to
taste
if
you
please
,
but
remember
who
forewarned
you
,
there
is
death
in
the
Episcopal
Pot.
But
as
for
your
own
Parts
,
let
all
the
World
know
,
and
let
the
House
of
England
know
this
day
,
that
you
lie
unthankfully
under
as
full
a
dispensation
of
mercy
and
grace
,
as
ever
Nation
in
the
World
enjoyed
;
well
,
you
will
one
day
know
what
it
is
to
undervalue
the
glorious
Gospel
of
the
Lord
Jesus
Christ
(
i.
e.
the
seditious
Preachings
of
I.O.
)
Good
Lord
!
What
would
helpless
Macedonians
give
for
one
of
your
Enjoyments
?
O
that
Wales
,
O
that
Ireland
,
O
that
France
,
where
shall
I
stop
?
I
would
offend
none
,
but
give
me
leave
to
say
,
O
that
every
,
I
had
almost
said
,
O
that
any
Part
of
the
World
had
such
unparallel'd
helps
&
means
of
Grace
as
you
,
who
yet
are
so
unworthy
as
scarce
to
acknowledg
the
Mercy
:
The
Lord
break
the
pride
of
your
Hearts
,
before
it
break
the
staff
of
your
Bread
,
and
the
help
of
your
Salvation
.
But
as
for
us
Poor
nothings
,
the
Ministers
of
the
Lord
Christ
in
the
Work
of
the
Gospel
,
we
can
spend
our
sweat
and
our
Lungs
upon
the
barren
and
the
parched
corners
of
the
Land
,
upon
those
poor
Gospelless
Creatures
,
that
as
yet
sit
in
darkness
and
the
shadow
of
death
,
and
have
none
to
hold
out
the
bread
of
life
to
their
fainting
souls
.
Does
not
Wales
cry
,
and
the
North
cry
,
yea
,
and
the
West
cry
,
come
and
help
us
?
But
this
it
is
;
though
the
sound
of
the
Gospel
pass
through
all
your
streets
,
though
your
Villages
enjoy
them
,
who
preach
Peace
,
and
bring
glad
tidings
of
good
things
,
so
that
neither
you
,
nor
your
Fathers
,
nor
your
Fathers
Fathers
,
(
and
this
God
knows
is
a
serious
truth
)
ever
saw
the
like
before
us
:
Though
Manna
fall
round
about
your
Tents
every
day
,
yet
Manna
is
loathed
as
light
bread
;
no
,
the
Presence
of
Christ
it
seems
is
not
Recompence
for
the
loss
of
your
Swine
;
yes
,
you
had
rather
be
again
in
Aegypt
,
than
hazard
a
Pilgrimage
in
the
Wilderness
.
You
forsooth
boggle
at
tumults
and
disorders
,
poor
ignorant
souls
,
how
unacquainted
are
you
with
the
methods
and
workings
of
Providence
?
For
why
!
these
are
the
only
signs
and
symptoms
of
Reformation
,
great
works
for
God
will
cause
great
troubles
among
men
:
And
for
the
carrying
on
of
the
Interest
of
Christ
and
the
Gospel
,
God
is
resolved
to
work
wonderful
Providential
Alterations
in
the
Governments
of
the
Earth
;
what
replied
brave
Martin
Luther
,
when
it
was
objected
to
him
,
that
that
could
not
be
the
cause
of
God
,
that
was
the
cause
of
so
much
desolation
,
Ego
nisi
tumultus
istos
viderem
,
Christum
in
mundo
esse
non
crederem
.
I
tell
you
,
he
who
is
the
only
Potentate
,
will
sooner
or
later
shake
all
the
Monarchies
of
the
Western
World
:
All
the
Kings
of
the
Earth
have
suck'd
in
invented
(
and
what
it
seems
with
him
is
coincident
)
Idolatrous
Worship
from
the
Cup
of
Fornication
,
held
out
to
them
by
the
Roman
Whore
:
Shew
me
seven
of
them
that
ever
yet
laboured
sincerely
to
advance
the
Kingdom
of
the
Lord
Jesus
,
and
I
dare
boldly
say
,
Octavus
quis
fuerit
nondum
constat
.
The
whole
Constitution
of
the
Governments
of
the
Nations
is
cemented
from
top
to
bottom
with
the
Interest
of
Antichrist
,
and
nothing
but
a
thorough
shaking
can
ever
cleanse
them
.
And
to
this
end
has
the
Lord
been
pleased
in
his
good
Providence
to
hold
forth
a
new
light
to
his
People
of
this
Generation
,
whereby
they
might
discover
the
Mystery
of
Civil
and
Ecclesiastical
Tyranny
.
And
you
are
called
forth
to
punish
Tyrants
,
break
the
Jaws
of
Oppressours
,
and
disappoint
the
designs
of
Bloudy
and
Revengeful
Persecutours
,
and
to
roll
up
the
Heavens
of
the
Nations
like
a
Scroll
,
and
to
serve
him
in
your
several
Capacities
in
the
high
places
of
Armageddon
.
Does
not
the
Lord
,
think
you
,
require
that
in
the
great
things
which
he
has
to
accomplish
in
this
Generation
,
all
his
should
close
with
him
?
And
what
that
is
I
have
often
and
long
since
informed
you
out
of
his
own
Word
,
and
would
you
have
greater
Assurance
?
Read
the
Prophet
Isaiah
23.9
.
Verily
the
Lord
of
Hosts
hath
purposed
to
pollute
the
pride
of
all
Glory
,
and
to
bring
into
Contempt
all
the
honourable
of
the
Earth
.
Now
does
God
call
forth
his
Saints
to
execute
vengeance
upon
the
Heathen
,
and
punishments
upon
the
People
,
to
bind
their
Kings
with
chains
,
and
their
Nobles
with
fetters
of
Iron
?
Does
he
bring
you
forth
to
burn
the
Whore
,
to
fight
with
the
Beast
,
and
overcome
him
,
with
his
Followers
?
And
will
he
not
give
glorious
Assistances
to
your
Undertakings
?
I
tell
you
,
you
shall
be
assisted
,
protected
,
carried
on
,
though
it
cost
him
the
making
his
Bow
quite
naked
.
What
though
some
prove
false
and
treacherous
,
some
base
and
cowardly
?
What
though
men
every
where
combine
and
associate
themselves
against
you
?
What
though
whole
Kingdoms
and
mighty
Armies
appear
for
your
ruine
,
help
you
need
,
and
help
you
shall
have
,
(
or
I
tell
you
once
again
)
God
will
make
his
Bow
quite
naked
.
He
will
put
on
the
Garments
of
vengeance
for
cloathing
,
and
cover
himself
with
Zeal
as
a
Cloak
:
and
according
to
their
deeds
,
accordingly
he
will
repay
them
,
fury
to
his
Adversaries
,
Recompence
to
his
Enemies
,
to
the
Island
he
will
repay
Recompence
,
Isa.
59.18
.
And
though
all
other
means
should
fail
of
success
,
't
is
in
your
Power
to
pray
and
believe
the
Beast
into
destruction
,
Antichrist
into
the
Pit
,
and
Magog
to
ruine
.
Do
but
believe
that
the
Enemies
of
Jesus
Christ
shall
be
made
his
Footstool
,
that
the
Nations
shall
be
his
Inheritance
,
that
he
shall
reign
gloriously
in
beauty
,
that
he
shall
smite
in
pieces
the
heads
over
divers
Nations
,
and
live
in
the
Faith
of
these
things
,
and
as
it
will
give
you
the
sweetness
of
them
,
before
they
come
,
so
it
will
hasten
their
coming
beyond
the
endeavours
of
thousands
,
yea
,
Millions
of
Armed
men
.
But
,
my
Brethren
,
if
there
be
any
of
you
here
,
that
do
not
only
refuse
to
come
forth
to
help
the
Lord
against
the
Mighty
,
but
that
entertain
thoughts
to
give
up
the
Worship
of
God
to
Superstition
,
his
Churches
to
Tyranny
,
and
the
Doctrine
of
the
Gospel
to
Episcopal
Corruptions
:
Let
him
give
glory
to
God
,
and
repent
speedily
,
and
passionately
,
otherwise
it
will
be
Bitterness
in
the
end
;
it
will
;
it
will
.
And
therefore
as
you
tender
the
salvation
of
your
poor
souls
,
and
the
continuance
of
the
Gospel
to
your
Families
and
Posterity
,
not
one
syllable
more
of
this
Tumultuatingness
of
spirit
against
the
Prophets
of
the
Lord
,
and
so
every
man
to
his
Tents
,
O
Israel
.
§
.
5.
Sir
,
have
you
not
read
how
that
when
discontent
had
shatter'd
the
Roman
Legions
into
Mutiny
and
Sedition
,
and
that
the
Excesses
of
Outrage
and
Insolence
,
like
the
violence
of
a
resistless
Torrent
,
had
broken
down
all
the
Banks
of
Government
and
Discipline
amongst
them
;
yet
at
the
presence
of
a
Scipio
or
Fabricius
they
did
immediately
retire
into
place
and
order
?
His
look
charm'd
them
into
Obedience
,
and
with
a
Nod
he
awed
away
Confusion
;
they
that
never
dreaded
Kings
,
trembled
at
his
voice
:
that
was
more
affrightful
than
assured
death
.
His
Authority
with
three
syllables
stifled
Sedition
,
disarm'd
and
confounded
the
guilty
,
and
they
could
endure
any
thing
rather
than
his
frown
and
his
displeasure
.
And
thus
is
all
the
noise
and
tumult
of
the
discontented
Churches
hush'd
into
peace
and
order
;
this
great
Commander
looks
the
murmur
of
the
People
into
silence
and
obedience
,
and
the
Winds
and
Seas
obey
his
Voice
.
He
can
raise
or
allay
storms
and
seditions
with
the
breath
of
his
mouth
;
't
is
but
crying
out
,
The
Cause
of
God
,
and
popular
zeal
is
immediately
in
Arms
,
and
Mutiny
;
do
but
tell
them
,
the
Gospel
lies
at
stake
,
and
the
Rabble
will
die
Martyrs
to
their
own
Credulity
.
This
sacred
Imposture
will
as
much
secure
their
Obedience
as
the
Roman
Discipline
,
and
the
Roman
Legions
could
never
be
more
forward
for
the
glory
of
the
Common-wealth
,
then
the
Congregational
Churches
will
be
for
the
Beauty
and
Purity
of
Christs
Ordinances
.
And
such
has
ever
been
the
boldness
of
this
man
,
he
scorns
to
vouch
any
less
warrantable
Commission
for
his
own
Dreams
and
Fancies
than
the
express
and
immediate
Commands
of
divine
Authority
;
all
his
singularities
must
be
Gospellized
,
and
all
his
seditious
Doctrines
broach'd
out
of
St.
Paul
.
The
wisdom
of
God
must
be
prostituted
to
his
folly
and
boldness
,
the
Word
of
God
prophaned
to
authorize
his
pride
and
zealous
madness
;
all
his
phanatick
Pranks
must
be
charged
upon
the
Scriptures
,
and
he
has
a
Text
for
every
extravagant
Attempt
;
and
whatever
the
Principles
of
Reason
and
common
Honesty
cannot
account
for
,
the
old
Prophets
shall
not
only
foretel
,
but
sanctifie
.
And
perhaps
never
did
all
the
Prophane
Wits
in
the
World
make
more
bold
with
the
Word
of
God
than
this
daring
man
,
there
is
scarce
any
more
remarkable
Text
in
the
whole
Bible
,
that
he
has
not
turn'd
into
Ridicule
;
he
can
guard
every
thing
he
says
and
does
with
files
of
Chapter
and
Verse
,
as
it
were
with
Pikes
and
Protestations
,
and
can
draw
up
Remonstrances
and
Declarations
,
as
well
as
Primers
out
of
the
Word
of
God
;
in
brief
,
with
him
every
thing
is
Scripture
,
&
Scripture
is
every
thing
.
And
this
is
the
true
Mystery
of
all
our
Schisms
and
Divisions
;
it
is
not
their
Contest
about
Ceremonies
and
things
Indifferent
,
but
it
is
their
Pulpit-talk
about
the
Cause
of
God
and
the
Gospel
that
transports
the
Peoples
Zeal
,
and
there
still
things
are
so
represented
as
if
they
alone
were
the
People
of
God
,
and
we
the
professed
Enemies
of
the
Lord
Christ
;
and
the
least
thing
they
will
say
,
when
they
are
most
cool
and
moderate
,
is
,
that
we
are
revolted
from
the
Purity
of
the
Gospel
to
Superstition
and
Will-worship
,
and
that
there
is
no
Beauty
and
Purity
of
Ordinances
but
in
their
Meetings
and
Conventicles
.
Sermon
to
Parliam
.
April
29.
1646.
Pag.
42.
The
Fox
in
the
Fable
(
says
I.
O.
)
had
a
thousand
wiles
to
save
himself
from
the
Hunters
:
but
the
Cat
knew
unum
magnum
,
one
great
thing
that
would
surely
do
it
.
Earthly
supports
and
contentments
are
but
a
thousand
failing
wiles
,
which
will
all
vanish
in
the
time
of
need
:
The
Gospel
,
and
Christ
in
the
Gospel
,
is
that
unum
magnum
,
that
unum
necessarium
,
which
alone
will
stand
us
in
any
stea●
.
Our
Adversaries
may
discourse
like
Politicians
,
and
make
a
thousand
pretences
for
the
necessity
of
Uniformity
,
in
order
to
the
peace
and
security
of
Government
:
but
we
will
trust
to
one
great
pretence
,
the
Command
of
God
,
and
the
Cause
of
the
Gospel
;
and
that
with
the
People
will
do
our
business
more
effectually
than
all
their
Stratagems
of
Policy
.
§
.
6.
And
thus
is
it
our
Authors
present
design
to
enlarge
and
prolong
the
Controversie
,
and
to
set
up
new
Mormo's
in
our
Churches
,
to
fray
away
the
People
from
our
Communion
,
though
they
all
run
themselves
into
the
same
Principle
,
that
the
Word
of
God
is
the
adequate
Rule
of
the
Worship
of
God
;
yet
the
very
appearance
of
number
is
no
little
security
to
the
Cause
,
and
satisfaction
to
the
Proselytes
;
and
though
they
are
but
so
many
several
Repetitions
of
the
same
thing
,
yet
that
makes
a
shew
that
they
have
a
great
deal
to
say
for
themselves
,
and
that
is
enough
.
And
thus
were
our
Author
put
upon
the
proof
of
these
general
Maxims
here
by
him
laid
down
,
he
would
and
must
wholly
setle
himself
upon
this
bottom
.
Let
us
briefly
examine
them
:
the
two
first
are
,
Whatever
the
Scripture
has
indeed
prescribed
and
appointed
to
be
done
and
observed
in
the
Worship
of
God
,
and
the
Government
of
the
Church
,
that
is
indeed
to
be
done
and
observed
.
(
2.
)
That
nothing
in
conjunction
with
,
or
addition
unto
what
is
so
appointed
,
ought
to
be
admitted
,
if
it
be
contrary
to
the
general
Rules
,
or
particular
preceptive
Instructions
of
the
Scripture
.
Where
you
may
observe
,
are
such
as
they
will
adhere
unto
,
and
stand
upon
,
in
the
management
of
the
Plea
as
to
the
differences
between
us
.
So
that
their
plain
meaning
,
as
applied
to
their
present
contest
with
the
Church
of
England
,
is
,
that
the
Nonconformists
way
of
Worship
is
prescribed
and
appointed
in
the
Word
of
God
;
whereas
our
Additions
to
it
are
contrary
either
to
the
general
Rules
;
or
particular
Instructions
of
Scripture
:
and
if
this
be
not
the
design
of
these
Propositions
,
they
are
no
other
way
pertinent
to
the
management
of
this
Plea
.
And
now
are
not
these
admirable
Principles
to
be
pleaded
in
an
Apology
for
Liberty
of
Conscience
?
The
Governours
of
the
Nation
are
bound
to
indulge
us
in
our
different
Practices
and
Perswasions
about
the
Worship
of
God
,
because
there
is
but
one
particular
Form
allowable
,
only
that
which
is
prescribed
and
injoin'd
in
the
Word
of
God
,
and
that
is
ours
;
and
therefore
are
they
,
and
all
the
Princes
of
Christendom
,
tied
up
to
an
exact
Conformity
to
that
Rule
,
and
not
to
endure
any
other
Forms
that
deviate
from
its
Prescription
,
unless
they
will
tolerate
Men
in
an
open
and
avowed
violation
of
the
Law
of
God
.
So
unhappy
is
this
Man
,
as
still
to
turn
his
own
Weapons
upon
himself
;
and
stab
his
Cause
in
its
own
defence
,
as
desperate
Men
chuse
to
die
by
their
own
hands
,
that
they
may
escape
their
Enemies
Swords
.
He
could
not
have
invented
a
Principle
more
expresly
destructive
of
his
own
Pretences
;
for
if
nothing
be
lawful
in
the
Worship
of
God
,
but
what
is
prescribed
in
the
Word
of
God
;
and
if
nothing
that
is
unlawful
may
be
tolerated
by
the
Civil
Magistrate
;
and
if
there
be
but
one
particular
Form
appointed
in
the
Word
of
God
,
it
cannot
avoid
to
be
concluded
that
all
others
are
unlawful
,
and
by
consequence
intolerable
.
And
thus
are
the
Tables
turned
,
and
now
the
state
of
the
Controversie
is
not
,
whether
both
Parties
may
be
safely
and
innocently
tolerated
:
no
,
but
whether
they
or
we
:
onely
they
,
(
says
he
)
because
their
way
of
Worship
is
indispensably
prescribed
and
appointed
by
God
himself
:
not
we
,
because
ours
is
contrary
to
his
own
Rules
and
Prescriptions
;
and
therefore
the
case
is
plain
,
it
ought
to
be
abolish't
without
mercy
or
delay
,
unless
Men
may
be
permitted
by
connivence
of
Publick
Authority
,
to
contradict
the
express
Will
of
God
under
pretence
of
his
own
Worship
.
But
if
this
be
our
case
,
there
is
no
remedy
but
we
must
hereafter
play
a
new
Game
in
our
own
defence
.
They
that
declare
they
will
give
no
Quarter
,
have
no
reason
to
expect
any
.
And
this
is
a
mighty
aggravation
of
these
Mens
former
miscarriages
and
present
impenitence
,
that
they
can
be
so
bold
and
confident
in
their
demands
from
those
,
that
they
have
so
lately
treated
so
barbarously
;
and
yet
are
so
far
from
giving
any
tokens
of
their
repentance
,
that
they
publickly
suggest
,
that
if
ever
it
comes
to
their
turn
in
the
course
of
Providential
alterations
,
they
shall
again
expect
the
same
usage
.
But
is
it
not
a
pleasant
Topick
of
Perswasion
,
to
move
us
to
treat
them
with
all
tenderness
and
civility
,
because
they
never
did
shew
us
any
mercy
,
and
if
it
lie
in
their
power
,
never
will
?
(
a
thing
in
which
we
have
reason
enough
to
be
satisfied
,
without
any
of
these
Publick
Declarations
.
)
Like
the
Country
Swain
that
resolved
upon
his
Death-bed
,
if
he
died
,
to
forgive
his
Enemy
;
but
swore
the
utmost
revenge
if
he
ever
recovered
.
Thus
will
these
Men
,
when
their
Reformation
is
in
danger
of
breathing
its
last
,
pretend
to
tolerate
us
only
because
they
cannot
help
it
;
but
when
they
can
,
any
thing
is
tolerate
but
Popery
and
Episcopacy
.
And
this
Man
,
this
tender
Man
,
that
will
not
endure
any
of
his
Disciples
to
be
so
much
as
present
at
our
Antichristian
way
of
Worship
,
is
,
no
doubt
,
a
fit
Agent
(
not
to
mention
some
other
excellent
Qualifications
)
to
treat
with
us
for
Indulgence
and
mutual
Forbearance
;
and
he
that
declares
by
his
most
avowed
Principles
,
he
will
not
allow
us
permission
when
he
is
out
of
Power
;
would
,
no
doubt
,
be
so
generous
as
to
grant
us
all
civil
Liberty
,
were
he
in
it
.
Go
thy
way
,
for
a
wretched
Apologist
!
thy
Perswasions
are
just
as
wise
as
thy
Arguments
.
§
.
7.
But
farther
,
Is
this
the
Plea
of
all
Nonconformists
,
or
but
of
one
Party
?
If
of
all
,
then
have
we
them
at
old
Burleigh's
Lock
,
that
engaged
to
grant
their
demands
,
when
they
had
agreed
among
themselves
what
to
demand
:
'T
is
well
known
into
how
many
different
Rendezvouses
the
whole
Body
of
the
Nonconformists
are
subdivided
,
and
withal
that
their
Pretences
and
Perswasions
stand
at
as
wide
a
distance
and
open
defiance
to
each
other
,
as
to
the
Church
of
England
;
and
therefore
the
whole
Body
can
neither
reasonably
pretend
this
Plea
,
nor
possibly
be
allowed
it
:
For
howsoever
the
different
Factions
may
at
present
seem
to
piece
together
for
the
common
Interest
;
yet
when
this
comes
to
be
put
in
practice
,
they
immediately
fall
all
in
pieces
again
,
every
Party
has
its
different
meaning
,
and
appropriates
the
claim
of
Divine
Right
to
its
own
way
,
and
every
Faction
bandies
against
every
Faction
for
its
own
Ius
Divinum
.
They
are
all
zealous
for
erecting
the
Throne
of
Jesus
Christ
,
but
the
onely
contention
is
,
which
of
them
shall
sit
at
his
Right
and
his
Left
hand
,
or
rather
in
it
.
And
whenever
they
are
mounted
,
they
lord
it
with
the
Insolence
of
young
Usurpers
.
And
certainly
the
Scepter
of
Jesus
Christ
was
never
such
an
Iron
Rod
(
no
not
in
the
Kirk
it self
)
as
when
it
was
in
the
hands
of
the
Triers
,
the
tender-hearted
Triers
.
And
this
is
our
Authors
particular
design
and
intention
,
that
the
Independent
way
of
Worship
is
the
onely
way
that
is
prescribed
and
appointed
in
the
Word
of
God
;
and
therefore
that
that
,
and
none
other
,
is
lawful
and
warrantable
:
so
that
(
't
is
plain
)
this
pretence
,
as
he
manages
it
,
is
not
the
Plea
of
the
Nonconformists
in
their
combined
strength
,
but
purely
of
the
Independents
in
their
separated
Interest
;
and
that
as
much
in
opposition
to
the
Presbyterians
on
one
hand
,
and
the
lower
swarms
of
Sectaries
on
the
other
,
as
to
the
Doctrine
and
Discipline
of
the
Church
of
England
:
so
that
here
every
Clan
of
the
Fanaticks
is
engaged
as
much
as
we
to
stand
upon
their
Guard
,
and
't
is
made
our
common
Interest
to
join
Forces
against
his
usurping
Pretensions
.
But
this
has
ever
been
the
crafty
method
of
the
Independents
,
first
to
preach
general
Doctrines
,
but
still
to
make
the
particular
Applications
to
themselves
,
i.
e.
to
decoy
Men
into
their
snares
by
their
Text
and
hidden
meaning
,
and
then
devour
them
in
the
opening
of
the
Plot
,
that
was
always
reserved
for
Use
and
Application
.
Thus
,
are
the
People
of
England
enraged
against
them
for
murthering
their
Soveraign
?
The
Doctrine
is
,
Instruments
of
Gods
greatest
works
and
glory
,
Sermon
before
the
Parliam
.
Jan.
31.
1648.
are
oftentimes
the
chiefest
Objects
of
a
Professing
Peoples
Curses
and
Revenges
.
And
,
Men
that
under
God
deliver
a
Kingdom
,
may
have
the
Kingdoms
Curses
for
their
pains
.
Are
the
People
transported
into
Rage
against
them
,
for
running
our
Confusions
beyond
all
visible
hopes
of
setlement
and
recovery
,
by
that
horrid
Act
upon
the
Person
of
their
Prince
?
The
Doctrine
is
,
Men
every
way
blameless
,
and
to
be
imbraced
in
their
own
ways
,
are
oftentimes
abhorred
and
laden
with
Curses
for
following
the
Lord
in
his
ways
.
What
precious
Men
should
many
be
,
would
they
let
go
the
work
of
God
in
this
Generation
?
Do
any
of
those
wretched
Miscreants
begin
to
think
of
Hell
,
and
Halters
,
and
,
with
Iudas
,
stand
agast
at
the
horrour
of
their
Crime
?
The
Doctrine
is
,
In
dark
and
difficult
Dispensations
of
Providence
,
Gods
choicest
Servants
are
oftentimes
ready
to
faint
under
the
burthen
of
them
.
Do
some
of
the
old
Souldiers
and
Officers
begin
to
whisper
Cavalierism
and
Loyalty
?
The
Doctrine
is
,
Plausible
compliances
of
Men
in
Authority
with
those
,
against
whom
they
are
imployed
,
are
treacherous
Contrivances
against
the
God
of
Heaven
,
by
whom
they
are
imployed
.
Do
the
Presbyterians
and
Royalists
begin
to
make
head
against
those
bold
and
bloody
Usurpers
?
The
Doctrine
is
,
God
oftentimes
gives
up
a
sinful
People
to
a
fruitless
contention
and
fighting
with
their
onely
Supporters
and
means
of
Deliverance
.
And
thus
the
Doctrine
of
this
Book
is
,
't
is
the
Duty
of
King
and
Parliament
to
tolerate
tender
Consciences
,
i.
e.
says
this
Application
,
Independents
.
And
the
Text
wherewith
he
vouches
this
Doctrine
,
is
Matth.
28.20
.
where
our
Saviour
binds
his
Disciples
to
observe
his
Commands
and
Institutions
to
the
end
of
the
World
;
but
onely
the
Independents
observe
that
form
of
Worship
and
Discipline
that
he
has
prescribed
and
appointed
to
the
practice
of
his
Church
in
all
Ages
.
Ergo.
So
that
the
most
moderate
Inference
that
can
be
extracted
from
these
Premises
,
is
,
That
no
form
of
Publick
Worship
or
Ecclesiastical
Government
ought
to
be
establish't
in
this
Nation
,
till
his
Majesty
is
in
good
earnest
convinced
that
I.
O.'s
Independent
Catechism
(
as
shamefully
as
't
is
baffled
)
is
faithfully
collected
out
of
the
Word
of
God
.
These
are
hard
sayings
,
and
yet
methinks
the
two
following
Propositions
seem
to
be
somewhat
more
unreasonable
,
viz.
(
1.
)
That
nothing
ought
to
be
added
to
what
is
injoined
in
Scripture
,
without
some
cogent
Reason
.
Or
,
If
any
things
be
found
necessary
,
onely
those
must
be
prescribed
that
are
most
consonant
to
its
general
Rules
and
Institutions
.
Now
the
only
pertinent
result
of
these
Pleas
as
to
the
difference
between
us
,
is
,
that
they
apprehend
not
any
such
cogent
Reason
for
our
Prescriptions
,
nor
any
such
exact
suitableness
in
them
to
the
Rules
of
Scripture
,
as
in
their
own
Models
of
Worship
and
Discipline
:
and
this
difference
of
Judgment
about
the
expediency
of
things
,
shall
abundantly
warrant
their
disobedience
to
the
King
,
and
their
separation
from
the
Church
:
and
every
Man
that
has
folly
or
confidence
enough
to
insist
upon
this
pretence
,
may
claim
the
priviledge
of
his
Conscience
to
make
new
Schisms
and
Divisions
in
pursuance
of
the
best
Light
God
has
given
him
.
Is
not
this
an
admirable
contrivance
to
keep
us
for
ever
wandring
in
the
endless
Mazes
and
Labyrinths
of
Reformation
,
when
every
pert
and
hot-headed
Preacher
that
dreams
the
Laws
of
the
Church
are
not
altogether
so
agreeable
in
every
point
and
nicety
to
the
Word
of
God
,
as
his
own
Phantasms
and
singular
Hypothesis
,
shall
be
permitted
the
Liberty
to
withdraw
his
Obedience
and
Conformity
to
the
Church
,
to
set
up
new
Schisms
of
his
own
projectment
,
and
to
demand
of
Publick
Authority
a
more
thorough
godly
Reformation
.
It
is
not
possible
for
any
Church
in
the
World
,
upon
the
allowance
of
such
delicate
Principles
,
to
avoid
the
mischief
of
everlasting
Schisms
and
Confusions
.
But
these
pretences
are
so
infinitely
pettish
and
unreasonable
,
that
I
will
not
insist
any
farther
upon
their
Confutation
;
especially
because
what
I
have
already
discoursed
both
of
our
Obligations
to
Obedience
in
all
things
that
are
not
certainly
and
apparently
evil
;
and
also
of
the
deep
silence
of
Scripture
as
to
Forms
and
Institutions
of
outward
Worship
,
does
so
visibly
both
anticipate
and
surmount
all
appearance
of
difficulty
in
such
slender
Exceptions
.
§
.
8.
But
our
Author
having
,
it
seems
,
provided
himself
of
these
Retreats
,
(
that
will
give
as
fair
shelter
and
protection
to
all
the
peevish
and
troublesom
Men
in
the
World
,
as
to
himself
)
he
thinks
he
may
now
proceed
with
more
safety
and
confidence
to
a
particular
state
and
defence
of
the
present
Controversie
,
Whether
nothing
may
be
warrantably
establish't
in
the
Worship
of
God
,
but
what
is
expresly
authorized
in
the
Word
of
God
?
But
here
(
for
what
reason
himself
best
knows
,
and
you
may
shrewdly
conjecture
)
he
chuses
to
engage
in
a
Wood
,
rather
than
in
open
Champaign
;
and
in
stead
of
a
frank
and
pertinent
account
of
his
own
thoughts
,
(
if
he
have
any
)
he
bewilders
himself
and
his
Readers
in
a
Wilderness
of
Propositions
,
and
at
last
leaves
them
(
as
himself
speaks
)
in
the
Briers
of
his
own
unscriptural
Distinctions
.
He
lays
down
a
confused
heap
of
positive
and
uncertain
Assertions
,
without
any
Concern
in
,
or
Reduction
to
the
particular
matter
in
debate
:
To
which
they
have
so
little
relation
,
that
whether
true
or
false
,
the
Cause
is
not
likely
to
gain
any
mighty
advantage
,
or
suffer
any
considerable
damage
by
them
.
In
the
first
place
,
that
the
Enquiry
in
our
present
Contest
is
onely
about
the
latter
;
viz.
Wherever
we
find
in
the
Scripture
any
Religious
Duty
approved
,
though
we
find
no
preceding
Institution
,
we
must
take
it
for
granted
that
it
was
instituted
.
I
have
already
begged
his
pardon
to
excuse
me
this
civility
of
granting
up
a
Principle
so
contradictory
to
my
pretences
,
as
an
avowed
and
common
Notion
between
us
:
and
if
he
will
but
give
me
leave
to
except
this
single
one
,
I
will
in
requital
freely
grant
him
all
his
other
Nine
,
if
that
will
do
him
any
service
;
though
for
what
use
he
intends
them
in
our
present
Enquiry
,
I
confess
I
am
not
able
to
divine
:
however
,
I
am
not
at
all
concern'd
in
them
;
and
therefore
if
he
can
make
any
advantage
of
their
service
,
much
good
may
they
do
him
.
And
now
having
driven
the
Nail
thus
home
with
hard
Notions
out
of
the
School-men
,
he
clincheth
it
with
Testimonies
out
of
the
Fathers
;
and
if
I
will
not
be
born
down
by
strength
of
Reason
,
no
nor
Confidence
,
he
resolves
to
sweep
me
away
with
the
Torrent
of
Authority
.
But
though
he
argues
very
ill
,
yet
he
quotes
much
worse
.
For
you
know
it
has
been
an
old
and
beaten
Controversie
between
us
and
the
Church
of
Rome
;
whether
the
written
Word
of
God
be
the
adequate
Rule
of
Faith
;
and
in
this
both
sides
have
hotly
engaged
with
all
sorts
of
Weapons
,
viz.
Reason
,
Scripture
,
and
the
Opinion
of
the
Ancients
:
to
which
last
purpose
many
Protestant
Writers
have
collected
a
vast
variety
of
express
Assertions
out
of
their
Writings
in
behalf
of
the
Protestant
Opinion
:
Now
some
of
these
our
Author
gravely
transcribes
for
my
Confutation
;
and
what
they
plainly
affirm'd
of
necessary
Articles
of
Faith
,
he
confidently
applies
to
Ceremonies
of
outward
Worship
.
Out
of
what
particular
Author
he
made
bold
to
borrow
them
,
they
are
so
common
and
trivial
,
it
is
impossible
to
determine
;
you
may
meet
them
all
together
with
some
other
Company
,
(
out
of
which
he
has
cunningly
drawn
these
to
escape
discovery
)
in
Chamier
,
tom
.
1.
Lib.
10.
where
he
maintains
the
perfection
and
sufficiency
of
the
Canon
of
Scripture
for
a
Rule
of
Faith
.
And
the
passages
themselves
do
so
plainly
limit
their
own
sense
to
this
subject
,
that
they
are
utterly
uncapable
of
any
other
Application
;
and
if
you
can
prevail
with
your self
barely
to
run
them
over
,
that
without
any
farther
trouble
will
satisfie
you
of
their
wretched
and
palpable
Impertinency
;
for
my
own
part
I
have
neither
leisure
nor
patience
to
waste
precious
time
and
good
Paper
upon
such
woful
Trash
.
Let
him
take
his
liberty
in
his
own
wild
Rangings
,
whilst
he
roves
aloof
off
from
my
Concerns
;
and
therefore
I
am
resolved
,
without
regard
to
his
unnecessary
digressions
,
to
confine
my
discourse
only
to
those
things
that
pretend
a
direct
and
immediate
attempt
upon
my
former
Treatise
.
§
.
9.
In
the
Prosecution
of
this
Argument
,
I
shewed
this
Principle
to
be
so
perpetually
pregnant
with
mischiefs
and
disturbances
,
that
't
is
impossible
any
Church
should
establish
any
Rules
of
Decency
,
or
Laws
of
Discipline
,
or
any
setled
frame
of
things
appertaining
to
the
Offices
of
external
Religion
,
that
it
will
not
of
necessity
contradict
and
abrogate
;
in
that
there
never
was
,
nor
ever
can
be
any
Form
of
Worship
,
as
to
all
Circumstances
prescribed
in
the
Word
of
God
,
because
that
has
actually
determined
no
exteriour
parts
of
Religion
beyond
the
two
Sacraments
;
and
therefore
as
long
as
men
lie
under
the
power
of
a
Principle
so
equally
false
and
troublesom
,
they
can
never
want
what
themselves
may
apprehend
a
just
Pretence
to
warrant
Disturbance
and
Disobedience
.
So
that
we
found
by
experience
,
that
when
once
it
was
let
loose
upon
the
Institutions
of
the
Church
of
England
,
it
worried
every
thing
that
stood
in
its
way
,
and
turn'd
its
fury
alike
upon
every
Party
,
that
pretended
to
peace
and
setlement
;
it
was
merciless
,
as
some
bodies
rage
and
lust
,
and
spared
nothing
that
Sacriledge
could
devour
.
And
as
by
this
the
Puritans
assaulted
and
ruin'd
the
Church
of
England
;
so
when
they
subdivided
among
themselves
,
and
mouldred
into
new
Churches
and
Factions
,
it
was
still
the
Offensive
Weapon
of
every
aspiring
Party
;
with
it
the
Independents
vanquish'd
the
Presbyterians
;
with
it
the
Anabaptists
attempted
the
Independents
;
and
with
it
all
the
little
Under-sects
set
up
against
the
Anabaptists
;
and
with
it
,
as
soon
as
they
were
born
,
like
the
Dragons
Teeth
,
they
fell
foul
upon
each
other
,
and
had
they
crumbled
into
a
thousand
farther
divisions
and
subdivisions
(
for
nothing
so
endless
as
Phanatick
Innovations
)
it
would
equally
have
served
both
for
and
against
all
,
because
whatever
particular
Customs
and
Rules
of
Decency
they
should
have
agreed
upon
in
the
Worship
of
God
,
it
was
apparently
enough
impossible
they
should
ever
vouch
and
warrant
their
Prescription
out
of
the
Word
of
God
;
the
Reason
is
evident
,
because
that
has
prescribed
and
determined
none
at
all
.
And
therefore
after
the
Liturgy
it
sent
the
Directory
,
with
Church
musick
it
silenced
Sternholds
Rhimes
,
with
the
Cross
it
cashier'd
sprinkling
in
Baptism
,
and
when
it
had
(
at
least
in
design
)
pluckt
down
Cathedral
Churches
,
it
fell
upon
Steeple-houses
.
And
what
could
ever
stop
the
fury
of
so
endless
and
so
unreasonable
a
Principle
?
for
when
it
had
wandred
as
far
as
Tom
of
Odcomb
through
a
numberless
variety
of
Changes
and
Reformations
,
it
would
ever
have
been
at
as
great
a
distance
from
its
intended
End
,
as
the
foolish
Traveller
,
when
he
had
compassed
the
Top
of
Olympus
,
was
from
touching
the
Sun
.
For
how
should
men
with
all
their
search
and
travel
be
ever
able
to
discover
that
in
the
Word
of
God
,
which
the
Word
of
God
has
no
where
discover'd
in
it self
.
But
't
is
no
matter
for
that
,
our
Author
appeals
to
all
mankind
,
whether
an
issue
and
setled
stability
be
not
likelier
to
be
effected
by
all
mens
consenting
unto
one
common
Rule
,
whereby
these
differences
may
be
tried
and
examined
,
than
that
every
Party
should
be
left
at
Liberty
to
indulge
to
their
own
Affections
and
Imaginations
about
them
.
In
plain
troth
,
Sir
,
I
must
take
some
severer
course
with
this
man
,
if
nothing
else
will
reclaim
him
from
this
lazy
Trade
of
Begging
.
I
had
taken
pains
to
prove
,
both
from
the
Nature
of
the
Thing
,
and
the
Experience
of
the
World
,
that
this
Principle
carries
disquiet
and
disturbance
in
its
bare
supposition
,
because
it
stands
upon
demands
impossible
to
be
satisfied
.
But
this
man
,
without
taking
any
notice
of
my
Arguments
,
replies
like
himself
,
i.
e.
boldly
and
impertinently
,
to
my
Assertion
,
and
gravely
supposes
there
is
,
or
ought
to
be
,
a
common
Rule
established
in
the
World
,
whereby
differences
concerning
outward
Worship
may
be
tried
and
examined
,
which
is
the
very
thing
in
Question
between
us
,
and
all
my
Proofs
,
to
which
this
is
intended
for
a
satisfactory
Answer
,
are
directly
levell'd
against
the
very
supposition
it self
;
in
that
it
invites
and
engages
men
to
remonstrate
to
any
setled
Form
of
Worship
upon
such
unreasonable
grounds
of
Exception
,
as
it
is
impossible
for
any
Church
in
the
World
either
to
avoid
,
or
to
redress
.
If
indeed
there
were
any
such
common
Rule
prescribed
in
the
Gospel
,
it
would
no
doubt
be
a
certain
and
admirable
way
to
determine
Controversies
;
but
in
the
mean
while
to
suppose
it
against
flat
experience
,
because
we
apprehend
it
convenient
for
our
own
Ends
and
Interests
,
is
just
such
another
way
of
arguing
as
the
Romanists
insist
upon
to
prove
the
Infallibility
of
the
Papal
Chair
,
because
to
appeal
thither
,
would
quickly
reconcile
all
the
squabbles
and
Contentions
of
Christendom
;
and
so
it
would
,
were
there
any
competent
evidence
that
his
Holiness
is
really
vested
in
any
such
absolute
and
uncontroulable
sovereignty
over
Christian
Princes
:
but
the
mischief
is
,
there
no
where
appears
any
Warrant
or
Commission
to
authorize
any
such
mighty
Judicature
;
so
that
by
agreeing
to
devolve
the
determination
of
all
our
Disputes
upon
their
final
Decrees
,
we
should
only
bring
our selves
under
this
desperate
Inconvenience
,
to
embrace
and
submit
to
any
thing
that
is
,
or
may
be
,
for
the
advantage
of
the
See
or
the
Court
of
Rome
;
and
be
bound
in
Conscience
to
believe
all
the
absurdities
in
the
World
by
vertue
of
a
counterfeit
Infallibility
,
and
so
be
unavoidably
obliged
to
swallow
the
grossest
Errors
and
Impostures
as
Articles
of
Faith
and
Rules
of
Religion
.
And
this
is
the
natural
and
necessary
Result
of
this
Pretence
;
if
indeed
it
were
true
,
it
would
do
wonderful
Feats
towards
appeasing
all
our
Quarrels
and
Divisions
;
but
if
it
be
false
,
it
will
only
serve
to
create
and
propagate
them
for
ever
,
and
as
long
as
men
persist
in
its
demand
,
there
can
be
no
end
of
Eternal
Changes
and
Dissetlements
.
And
it
does
not
only
leave
men
to
the
liberty
of
their
own
Fancies
and
Imaginations
(
though
't
is
chiefly
intended
by
our
Author
for
the
prevention
of
that
Inconvenience
)
but
withal
brings
us
under
an
unhappy
Necessity
of
yielding
to
them
as
Impositions
of
the
divine
Law
,
and
with
respect
to
a
divine
Authority
.
For
if
the
Scripture
have
left
us
no
such
Determinations
,
then
all
those
,
that
they
pretend
to
discover
there
,
are
meerly
Creatures
of
their
own
brain
,
before
which
we
must
fall
down
and
worship
with
as
much
devotion
as
before
the
divine
Oracles
.
And
now
what
else
can
be
the
Issue
of
these
Conceits
,
but
that
the
establish'd
Laws
and
Discipline
of
every
Church
must
be
unravel'd
to
gratifie
every
Faction
,
and
advance
every
Fancy
.
And
therefore
unless
these
men
are
resolved
we
shall
accept
their
Confidence
for
Reason
,
they
should
first
make
good
this
Principle
by
undeniable
Proofs
of
Scripture
,
before
they
venture
to
lay
so
much
weight
upon
its
admission
,
the
Maxim
it self
here
traduced
is
as
true
as
any
part
of
the
Gospel
.
is
as
certainly
true
as
any
part
of
the
Gospel
.
And
thus
do
I
argue
against
a
Wool-sack
,
no
Reasonings
can
make
Impression
upon
his
mind
,
but
fall
and
perish
unregarded
,
and
when
you
have
spent
so
much
Ammunition
to
beat
down
this
Principle
,
it
is
all
defeated
with
this
goodly
Answer
,
'T
is
true
as
the
Gospel
.
When
against
this
very
Answer
lies
the
very
Emphasis
of
all
my
Objections
,
that
they
require
such
an
impracticable
Condition
to
the
setlement
of
the
Church
,
under
such
a
peremptory
and
indispensable
Obligation
.
And
the
greater
their
Confidence
,
the
more
it
aggravates
the
mischief
and
strengthens
the
Argument
:
In
that
they
make
this
impossible
Fancy
as
necessary
to
Church-communion
as
the
Apostles
Creed
;
so
that
if
this
pretence
shall
pass
for
a
warrantable
ground
of
Separation
,
Schism
will
become
the
greatest
Duty
,
and
confusion
the
most
certain
Character
of
a
true
Church
,
because
it
will
indifferently
rise
up
against
all
setlements
,
and
implead
all
Forms
of
Discipline
.
What
think
you
,
would
not
this
mans
resolute
blockishness
even
tempt
a
Stoick
to
beat
Syllogisms
into
his
head
,
for
you
see
nothing
else
will
ever
make
him
attend
to
the
hardest
Arguments
?
But
as
for
our
Authors
own
private
and
reserved
meaning
,
as
to
the
sense
of
this
Principle
,
't
is
plainly
this
;
there
cannot
possibly
be
any
true
Church
without
the
Beauty
and
Purity
of
Christian
Ordinances
;
this
consists
purely
in
the
Congregational
way
of
Worship
and
Discipline
,
so
that
wherever
that
is
not
legally
established
,
there
can
be
no
true
Church
;
for
all
others
have
deviated
from
the
Platform
of
the
Gospel
,
and
therefore
there
can
be
no
right
setlement
and
due
Reformation
of
things
,
till
that
is
once
more
re-enthroned
in
the
Christian
World
.
And
't
is
this
our
Author
means
when
he
instructs
us
that
,
the
Worship
of
God
is
or
ought
to
be
the
same
at
all
times
,
in
all
places
,
and
amongst
all
People
,
in
all
Nations
;
and
the
order
of
it
is
fixt
and
determin'd
in
all
particulars
that
belong
unto
it
.
So
that
by
his
Principles
and
good-will
,
no
other
Form
of
Worship
ought
to
be
allowed
in
the
Church
of
God
,
but
what
himself
apprehends
particularly
prescribed
to
all
Ages
and
Nations
of
the
World
in
the
Word
of
God
.
And
this
is
excellent
Doctrine
for
one
that
is
pleading
for
Toleration
,
and
sutable
to
that
of
I.
O.
who
tells
us
in
his
Romance
of
the
distinct
Communion
,
Treatise
of
Communion
.
Pag.
170.
I
shall
take
leave
to
say
what
is
upon
my
heart
,
and
what
(
the
Lord
assisting
)
I
shall
willingly
endeavour
to
make
good
against
all
the
World
;
namely
,
that
that
Principle
that
the
Church
hath
Power
to
institute
and
appoint
any
thing
or
Ceremony
belonging
to
the
Worship
of
God
,
either
as
to
matter
or
to
manner
,
beyond
the
orderly
observance
of
such
Circumstances
,
as
necessarily
attend
such
Ordinances
as
Christ
himself
has
instituted
,
(
which
condition
none
but
the
Independents
observe
)
lies
at
the
Bottom
of
all
the
horrible
Superstition
and
Idolatry
,
of
all
the
Confusion
,
Bloud
,
Persecution
,
and
Wars
,
that
have
for
so
long
a
season
spread
themselves
over
the
face
of
the
Christian
World
;
and
that
it
is
the
design
of
a
great
Part
of
the
Revelation
to
make
a
discovery
of
this
Truth
.
So
that
,
to
be
brief
,
all
the
dreadful
Prophesies
of
St.
Iohn
are
not
to
be
appeased
till
the
Princes
of
Christendom
shall
be
pleased
to
agree
in
the
Ius
Divinum
of
Independency
.
In
the
next
following
Section
I
demand
,
why
,
forsooth
,
this
Proposition
must
be
limited
to
matters
of
Religion
only
?
And
why
the
Scripture
ought
not
to
be
esteemed
as
perfect
a
Rule
of
Civil
as
of
Ecclesiastical
Polity
,
and
why
not
as
complete
a
System
of
Ethicks
as
a
Canon
of
Worship
?
So
that
if
I
should
require
any
other
Reason
of
this
Limitation
,
beside
their
own
humour
,
it
is
not
in
its
own
nature
capable
of
any
other
account
but
what
is
given
by
the
Scriptures
themselves
;
and
therefore
unless
they
can
shew
us
where
they
expresly
limit
this
Doctrine
to
matters
of
Worship
,
the
very
Pretence
disproves
and
condemns
it self
.
But
our
Author
instead
of
standing
to
this
Appeal
,
and
satisfying
my
demands
by
Determinations
out
of
the
Word
of
God
,
endeavours
to
account
for
this
difference
by
the
meer
Reason
of
things
themselves
,
which
though
it
were
true
,
is
yet
coarsly
impertinent
;
seeing
the
Principle
it self
disclaims
any
other
proof
or
Confirmation
but
what
relies
upon
express
Testimony
of
Scripture
.
And
yet
't
is
as
false
as
't
is
impertinent
,
for
't
is
in
many
words
to
this
purpose
:
§
.
10.
In
the
next
Paragraph
I
endeavoured
to
represent
how
this
delicacy
and
coyness
of
Conscience
must
engage
men
to
remonstrate
to
the
Institutions
of
all
Churches
that
either
were
,
are
,
or
shall
be
in
the
World
.
And
here
I
instanced
in
some
Customs
both
of
the
Jewish
and
the
Primitive
Christian
Churches
of
old
,
and
of
late
in
those
of
the
Lutheran
and
Calvinian
Communion
,
and
more
particularly
in
some
of
the
Rites
and
Usages
of
the
Long-Parliament
Reformation
.
But
here
he
wisely
winks
at
all
the
Instances
I
produced
of
things
now
in
being
;
for
their
notoreity
of
Fact
is
so
certain
and
unquestionable
,
that
't
is
impossible
any
Face
should
be
varnish'd
with
Confidence
enough
to
deny
it
with
eyes
open
.
And
then
as
for
the
Precedents
I
alledged
out
of
the
Records
of
Ancient
times
,
he
turns
them
all
off
with
one
short
and
scornful
glance
.
What
tell
you
me
(
says
he
)
of
the
Feast
of
Purim
,
a
solemn
day
of
Thanksgiving
for
the
destruction
of
the
Scots
Army
at
Worcester
,
and
the
Providential
deliverance
of
these
Nations
from
their
Civil
and
Ecclesiastical
Bondage
,
and
from
a
Tyrant
full
of
Revenge
,
and
a
Discipline
full
of
Persecution
,
with
sundry
other
Mercies
.
In
the
next
place
,
what
do
I
twit
him
with
the
Feasts
of
the
Dedication
,
and
the
Fasts
of
the
Captivity
,
when
I
have
no
proof
of
their
being
approved
?
Thus
saith
the
Lord
of
Hosts
;
the
Fast
of
the
fourth
month
,
and
the
Fast
of
the
fifth
,
and
the
fast
of
the
seventh
,
and
the
Fast
of
the
tenth
shall
be
to
the
house
of
Iudah
Ioy
,
and
Gladness
,
and
chearful
Feasts
,
therefore
love
the
Truth
and
Peace
.
Where
are
reckoned
up
,
without
any
mark
of
difference
,
three
Fasts
instituted
upon
emergent
and
occasional
reasons
,
together
with
[
*
](A56384-e16480-b)
*
Lev.
24.27
.
one
ordained
and
appointed
by
God
himself
;
and
where
also
't
is
promised
,
if
they
would
reform
their
Immoralities
according
to
the
Doctrines
and
Sermons
of
his
Prophets
,
he
would
so
alter
their
condition
,
as
to
give
them
reason
to
institute
even
upon
those
days
of
deepest
sadness
,
the
most
memorable
Festivals
and
Solemnities
of
Rejoycing
.
And
then
as
for
the
last
instance
alledged
out
of
the
Old
Testament
,
viz.
wearing
Sackcloth
in
token
of
Humiliation
,
That
(
says
he
)
was
only
a
customary
sign
suited
to
the
nature
of
the
thing
:
i.
e.
it
had
a
natural
aptness
to
represent
the
thing
it
signified
;
and
therefore
might
perchance
have
been
made
use
of
to
that
purpose
in
ancient
time
.
But
how
came
it
first
to
gain
the
Authority
of
Prescription
?
If
by
chance
and
accidental
usage
,
why
may
not
the
Civil
Magistrate
be
allowed
as
much
Power
to
warrant
their
lawful
Significancy
,
as
Popular
Custom
?
For
if
it
be
antecedently
unlawful
to
create
this
relation
between
them
,
nothing
can
do
it
;
if
it
be
not
,
where
lies
the
ground
of
exception
,
rather
against
the
Commands
of
Governours
,
than
the
casual
consent
of
the
People
?
But
if
on
the
contrary
,
Sackcloth
was
made
choice
of
to
this
purpose
by
design
and
institution
,
then
its
case
is
the
same
to
all
intents
and
purposes
with
our
Symbolical
Rites
and
Usages
,
against
which
yet
they
except
for
that
only
reason
:
however
,
it
would
be
a
notable
subtlety
to
discover
any
such
remarkable
difference
as
to
the
concerns
of
Morality
,
between
the
Institutions
of
Law
and
of
Custom
,
so
as
to
make
one
(
though
for
no
other
reason
)
apparently
unlawful
,
and
the
other
just
and
warrantable
.
These
Mens
Consciences
are
so
strangely
nice
and
subtle
,
that
nothing
will
satisfie
the
exactness
of
their
curiosity
,
unless
they
may
divide
an
hair
into
all
points
of
the
Compass
.
But
besides
,
as
for
what
is
here
pretended
as
to
the
natural
suitableness
of
Sackcloth
,
to
the
nature
of
grief
and
sorrow
;
if
the
Symbolical
use
of
a
Surplice
be
not
so
curiously
adapted
to
express
what
it
is
design'd
to
signifie
,
as
is
that
Emblem
of
Humiliation
;
that
at
worst
is
no
defect
of
Morality
,
but
meerly
of
fancy
and
dexterous
invention
,
in
fixing
upon
less
proper
Resemblances
,
than
possibly
a
more
curious
Wit
might
have
pitched
upon
:
so
that
though
perhaps
the
Representation
be
not
altogether
so
neat
and
pretty
,
as
some
fanciful
Men
might
have
contrived
;
yet
to
make
that
any
ground
of
exception
,
is
but
a
contest
of
Wit
,
and
not
of
Conscience
.
And
yet
after
all
this
,
I
know
not
any
Symbol
in
the
Nature
of
things
more
obvious
or
more
Catholick
,
than
the
significancy
of
a
white
Vestment
;
in
so
much
that
it
has
in
all
Nations
ever
been
accepted
and
used
as
a
proper
sign
of
purity
and
innocence
;
unless
among
the
Blacks
,
where
they
paint
the
Devil
white
.
And
therefore
(
if
that
be
their
grievance
)
its
signification
was
not
first
stampt
upon
it
by
the
meer
arbitrary
Institution
of
Authority
,
but
was
first
ratified
by
Custom
and
Prescription
;
and
for
that
reason
was
it
afterward
appointed
to
be
used
as
a
customary
sign
suited
to
the
nature
of
the
thing
,
in
the
same
manner
as
was
wearing
Sackcloth
among
the
Jews
in
token
of
Humiliation
.
§
.
11.
These
,
among
many
others
,
were
the
Precedents
I
pitch't
upon
in
the
Jewish
Church
;
and
then
,
as
for
those
of
the
Primitive
Christians
,
the
first
instance
I
specified
,
was
the
Lords-day
Sabboth
.
To
this
our
Author
is
so
confident
as
to
tell
us
,
It
had
a
perpetual
binding
Institution
from
the
Authority
of
Christ
himself
;
though
he
is
so
wise
too
as
not
to
tell
us
where
.
Perhaps
't
is
possible
he
may
discover
some
such
thing
described
in
the
Canticles
,
or
foretold
by
the
old
Prophets
:
but
if
he
will
appeal
to
the
four
Evangelists
,
they
are
as
silent
as
to
any
Record
or
Account
of
our
Saviours
translating
the
Sabboth
from
the
last
to
the
first
day
of
the
week
,
as
they
are
of
the
Anniversary
Observation
of
the
Fifth
of
November
;
and
it
was
as
much
unknown
,
and
as
little
observed
during
his
Conversation
in
the
World
.
But
this
Man
is
bold
enough
to
bear
down
the
truth
of
story
,
and
the
evidence
of
fact
,
and
by
down-right
affirmation
to
vouch
his
own
Dreams
and
Fancies
into
certain
and
undoubted
Realities
.
But
perhaps
by
this
gay
and
careless
way
of
talking
,
our
Author
may
affect
the
humour
and
conversation
of
Gentlemen
,
when
they
are
disposed
to
be
pleasant
,
and
satisfie
themselves
with
any
Repartee
that
strikes
the
present
Fancy
,
without
regard
to
its
truth
,
or
concern
for
its
proof
.
And
he
may
be
waggish
and
complaisant
if
he
please
;
but
as
for
my
part
,
I
am
now
resolved
to
be
serious
,
sullen
,
and
Scholastick
;
and
therefore
tell
him
plainly
to
his
Beard
,
that
there
is
not
one
tittle
or
Iota
concerning
Saint
Sabboth
among
all
the
twelve
Apostles
:
and
if
he
think
himself
able
to
discover
the
new
Institution
of
this
Festival
among
our
Saviours
Precepts
,
he
may
hope
after
the
same
rate
to
find
out
a
particular
appointment
of
all
the
Margaret
Fasts
and
Thanksgivings
in
the
Revelations
.
My
two
next
Instances
were
the
Love-Feasts
,
and
the
Kiss
of
Charity
:
But
in
these
,
(
he
replies
)
there
was
only
a
Direction
to
use
civil
Customs
and
Observances
in
an
holy
and
sanctified
manner
.
Dictum
factum
,
they
were
purely
civil
Customs
,
and
had
no
relation
to
Religious
Worship
;
and
therefore
(
Sir
)
this
is
an
impertinent
Allegation
.
This
is
short
;
but
yet
however
,
I
have
learn't
by
long
Conversation
with
this
Man
,
at
length
to
look
Confidence
in
the
face
,
and
not
to
be
put
off
with
slight
and
positive
Assertions
.
And
therefore
in
the
first
place
,
what
if
I
should
gall
him
with
the
precariousness
of
this
distinction
,
and
still
challenge
him
to
shew
where
the
Word
of
God
impowers
or
permits
the
Church
or
the
Civil
Magistrate
to
institute
new
Civil
Rites
,
and
where
it
retrenches
the
exercise
of
the
same
Jurisdiction
as
to
Ecclesiastical
Customs
?
This
single
Querie
is
such
a
Choak-pear
as
he
will
never
be
able
either
to
chew
or
to
swallow
.
Beside
,
there
is
no
such
mighty
difference
between
Civil
and
Religious
Ceremonies
,
but
that
they
may
be
frequently
coincident
:
outward
Solemnities
of
Religion
may
be
sometime
used
for
Ornament
of
State
;
and
some
of
the
more
grave
and
serious
Ornaments
of
State
,
may
be
sometime
borrowed
to
set
off
the
more
pompous
Solemnities
of
Religion
.
And
to
what
purpose
soever
they
may
be
intended
,
they
are
still
no
more
than
Ceremonies
of
Grandeur
or
Decency
;
and
their
Nature
(
unless
perchance
it
be
appropriated
by
some
particular
Limitation
)
always
is
of
such
a
common
and
indifferent
use
,
that
they
are
of
themselves
equally
capable
of
being
applied
either
to
the
services
of
Religion
,
or
to
the
actions
of
Civil
Life
,
and
are
denominated
either
this
or
that
,
according
to
their
present
Office
and
Imployment
.
But
yet
farther
,
to
direct
Civil
Usages
to
be
observed
in
an
holy
and
sanctified
manner
,
is
to
adopt
them
into
acts
and
exercises
of
Religion
:
for
so
they
are
,
as
far
as
they
are
observed
in
an
holy
and
sanctified
manner
;
for
so
far
they
have
an
holy
and
sanctified
use
;
and
all
things
whose
use
is
holy
and
sanctified
,
are
(
I
think
)
of
a
Religious
Importance
:
and
therefore
if
Humane
Power
may
warrantably
institute
such
civil
Observances
as
these
,
that
alone
is
sufficient
to
my
purpose
,
for
they
,
as
such
,
are
religious
Rites
and
Customs
.
However
,
by
this
Mans
Principles
,
what
Authority
has
any
Person
to
direct
civil
Observances
to
religious
Ends
and
Uses
,
unless
(
as
he
argues
against
the
Institution
of
Symbolical
Ceremonies
)
he
could
change
their
Natures
,
or
create
a
new
Relation
between
them
?
If
he
can
,
his
grand
scruple
(
for
all
his
Atoms
are
as
big
as
Mountains
)
of
applying
things
of
one
kind
to
signifie
things
of
another
,
is
of
no
force
against
instituted
Symbols
:
For
the
only
thing
that
seems
to
grieve
and
offend
him
,
is
the
arrogance
of
attempting
to
create
new
Relations
.
'T
is
presumption
for
any
finite
Being
to
assume
to
it self
such
an
infinite
Power
;
Works
of
Creation
are
proper
to
Omnipotence
;
so
that
it
can
be
no
less
than
Blasphemy
,
and
presuming
our selves
equal
to
the
Almighty
,
to
pretend
to
his
Power
of
creating
Relations
.
Thus
't
is
read
in
his
Philosophy
;
and
yet
according
to
the
more
modern
and
reformed
Metaphysicks
,
this
is
judged
so
common
and
feasible
an
exploit
,
that
some
Doctors
are
of
Opinion
that
any
Child
is
able
,
with
the
allowance
of
a
Truss
of
Straw
,
to
create
him
Fifty
thousand
in
a
day
.
What
then
think
you
of
the
force
and
truth
of
that
Argument
,
that
supposes
this
so
great
and
so
known
an
absurdity
,
that
to
reduce
you
to
it
,
is
to
drive
you
into
contradictions
,
and
run
you
up
against
first
Principles
?
Well!
were
Duns
alive
,
he
would
break
a
Lance
,
or
pluck
a
Crow
with
our
Author
about
this
subtlety
;
and
would
maintain
to
his
Teeth
,
that
the
Power
of
creating
Relations
is
competent
to
finite
Beings
.
But
to
be
short
and
serious
,
Were
you
ever
in
all
your
Life
entertain'd
with
such
Fairy
Tales
and
meer
Romances
in
matters
of
this
importance
?
Consider
with
your self
after
what
rate
this
Man
has
behaved
himself
towards
the
Church
of
England
;
and
then
consider
how
all
his
implacable
Zeal
and
Indignation
against
her
Laws
and
Customs
,
resolves
it self
entirely
into
an
Antipathy
against
Significant
Ceremonies
;
and
then
consider
how
the
only
ground
of
his
hatred
and
aversation
to
them
,
is
the
Giant-like
Impiety
of
assaying
to
create
Relations
between
signs
and
things
signified
;
and
then
in
the
last
place
consider
the
infinite
vanity
and
triflingness
of
this
pretence
;
and
when
you
have
considered
all
these
things
,
I
leave
it
to
your
own
Natural
Logick
to
draw
out
one
farther
Conclusion
.
But
I
have
entertain'd
you
too
long
with
the
Musick
of
this
Mans
Rattles
,
and
therefore
to
be
short
after
all
this
sport
and
dalliance
with
these
childish
Notions
and
gay
Nothings
,
't
is
beyond
all
peradventure
certain
that
the
Love-Feasts
and
Kiss
of
Charity
were
meer
Religious
Rites
and
Customs
,
and
pecuculiar
Appendages
to
some
publick
Offices
and
Solemnities
of
Religion
:
and
this
is
so
vulgarly
known
,
that
no
Man
living
but
our
Author
,
could
ever
with
such
a
slight
and
easie
confidence
have
turn'd
them
over
for
civil
Observances
,
when
they
were
never
used
upon
any
occasion
but
in
their
Religious
Assemblies
.
And
what
stronger
evidence
can
we
desire
to
prove
them
Religious
Rites
,
than
their
being
appropriate
to
Religious
Duties
?
Who
almost
is
ignorant
,
that
in
the
Primitive
Church
they
always
concluded
their
publick
Prayers
in
form
of
Benediction
,
wishing
Peace
and
Unity
?
And
this
being
finish't
,
they
always
seal'd
their
mutual
affections
with
the
Holy
Kiss
;
for
so
it
is
called
by
St.
Paul
,
Rom.
16.16
.
And
what
Quotation
out
of
the
Fathers
more
trite
and
vulgar
than
that
of
Iustin
Martyr
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
When
Prayers
are
ended
,
we
salute
each
other
with
a
Kiss
?
And
therefore
't
is
by
Tertullian
stiled
Signaculum
Orationis
;
their
publick
Prayers
being
ever
concluded
with
this
friendly
Ceremony
.
And
then
as
for
the
Agapae
and
Feasts
of
Charity
,
they
were
certain
sacred
Meetings
,
where
Christians
of
all
conditions
were
wont
to
eat
promiscuously
together
,
without
making
any
difference
between
the
Rich
and
Poor
,
the
Mean
and
Honourable
,
in
token
both
of
their
friendship
and
equality
.
And
they
were
so
meerly
intended
for
the
ends
of
Piety
and
Devotion
,
that
they
were
inseparable
from
the
holy
Communion
,
and
indeed
made
up
part
of
the
Solemnity
.
§
.
12.
And
now
upon
the
review
of
these
things
,
such
shadows
and
vanishing
appearances
are
these
Mens
excuses
and
exceptions
,
that
I
cannot
imagine
they
are
serious
and
in
good
earnest
in
their
pretences
,
but
they
are
fitted
to
puzzle
and
amuse
the
common
people
,
and
that
is
sufficient
to
their
purpose
to
keep
up
the
Party
,
and
perpetuate
the
Faction
.
And
if
they
do
but
bolt
out
upon
them
with
an
hard
or
(
what
to
them
is
the
same
)
an
insignificant
word
,
a
Child
is
not
more
afraid
of
a
Church-porch
at
Midnight
,
than
they
of
our
Churches
at
Noon-day
;
and
they
dread
the
appearance
of
a
Surplice
,
as
they
would
a
Ghost
or
a
Spectre
.
Though
they
as
little
understand
the
Principles
and
Pretensions
of
their
Ringleaders
,
as
they
do
Aristotle's
Metaphysicks
;
and
are
not
so
subtle
as
to
discern
the
iniquity
of
a
Symbolical
Rite
;
and
if
any
of
them
have
by
converse
with
their
deeper
Rabbies
pickt
up
a
pittance
of
this
Learned
Gibberish
,
(
as
Peasants
and
Country
Swains
do
shreds
of
Latin
,
as
well
as
our
Author
)
they
talk
it
by
rote
with
impertinent
zeal
,
and
clamour
,
and
passion
.
But
if
you
demand
of
them
,
Where
lies
the
real
exception
against
Symbolical
wickednesses
?
they
can
give
you
as
wise
an
account
as
if
their
Preachers
had
rail'd
at
them
under
the
horrid
Names
of
Tohu
and
Bohu
.
So
that
the
tenderness
of
vulgar
Conscience
,
is
nothing
else
but
the
stubbornness
of
popular
Folly
.
They
have
been
abused
into
absurd
Principles
,
and
seditious
Practices
,
and
then
to
be
at
all
adventure
tenacious
of
their
casual
Prejudices
,
against
the
Convictions
of
Reason
,
and
the
Commands
of
Authority
,
shall
be
gloried
in
as
the
pure
Result
of
a
nicer
Integrity
,
and
more
precise
Godliness
.
And
this
reminds
me
of
a
suggestion
that
I
before
intimated
upon
this
occasion
,
What
a
vain
thing
it
is
to
have
any
regard
to
these
Mens
Proposals
of
Condescensions
and
Accommodations
,
when
nothing
but
Schism
lies
at
the
bottom
of
all
their
Designs
and
Principles
,
and
when
their
Demands
and
their
Resolutions
are
so
unreasonable
,
that
't
is
as
impossible
to
satisfie
as
convince
them
;
and
they
scarce
agree
in
any
one
common
Principle
,
unless
this
,
by
all
ways
to
keep
up
the
Faction
:
and
therefore
though
they
are
resolved
never
to
be
quiet
,
till
they
have
brought
Authority
to
bend
to
their
will
and
humour
;
yet
whenever
the
notorious
folly
of
their
Principles
is
unravell'd
,
and
the
palpable
unreasonableness
of
their
Schism
exposed
,
and
by
consequence
the
Cause
endangered
,
then
all
their
Out-cry
is
mutual
Forbearance
and
Condescension
.
Though
we
can
never
learn
either
the
nature
of
their
Grievances
,
or
the
end
of
their
Demands
,
how
far
and
to
what
we
must
yield
.
For
must
we
discard
any
or
all
of
our
Ceremonial
Constitutions
?
To
what
purpose
?
If
out
of
compliance
with
their
scruples
,
they
are
eternally
destructive
of
Peace
and
Setlement
:
For
whether
it
be
because
they
are
not
expresly
prescribed
in
the
Word
of
God
,
or
because
they
are
offensive
to
weak
and
tender
Brethren
,
or
because
their
own
Consciences
remain
doubtful
,
and
not
fully
satisfied
of
their
lawfulness
,
or
for
any
the
like
regards
;
if
these
are
granted
,
there
can
never
be
any
end
of
unreasonable
demands
;
and
there
is
no
Rule
of
Decency
that
can
ever
be
injoin'd
,
that
is
not
as
obnoxious
to
the
same
trifling
Exceptions
.
And
if
we
shall
submit
the
Laws
of
the
Church
to
such
slender
pretences
,
we
do
but
betray
it
and
our selves
into
a
fatal
necessity
of
endless
Schisms
and
Distractions
:
For
no
Man
,
that
has
a
mind
to
be
peevish
,
can
want
plausible
pretensions
to
put
a
baffle
upon
publick
Authority
,
if
these
Principles
are
sufficient
to
warrant
Remonstrances
,
and
protect
Dissenters
.
And
therefore
in
stead
of
indulging
Men
their
Liberty
upon
the
account
of
such
perswasions
,
as
we
ever
hope
to
see
peace
and
setlement
in
the
Church
,
we
must
root
them
up
as
seeds
of
eternal
Sedition
,
and
brand
and
punish
all
persons
that
publickly
profess
them
,
as
Men
resolved
to
be
turbulent
and
unpeaceable
in
the
Commonwealth
.
But
if
they
shall
be
content
publickly
to
disclaim
these
and
the
like
pretensions
,
and
after
that
continue
their
cry
for
Condescension
,
then
all
the
sense
of
their
Proposal
is
,
that
we
,
forsooth
,
must
cancel
the
establish't
Laws
of
the
Church
,
only
to
gratifie
their
wayward
and
capricious
humour
:
for
when
the
aforesaid
Principles
are
discharged
,
there
remains
no
other
ground
of
scruple
or
separation
,
but
their
own
unyielding
wilfulness
.
And
the
Interpretation
is
,
that
they
are
resolved
to
persist
in
their
demands
,
because
they
are
resolved
not
to
confess
their
errour
;
and
will
rather
ruine
the
peace
of
the
Church
,
than
hazard
the
reputation
of
their
own
Understandings
;
and
having
once
engaged
themselves
in
an
unjust
and
defenceless
Cause
,
will
rather
embroil
the
Church
for
ever
,
than
retire
with
a
little
dishonour
.
And
now
,
are
not
these
brave
,
humble
,
melting
,
and
broken-hearted
Christians
,
that
dare
under
pretence
of
scruple
and
tenderness
,
thus
resolutely
affront
the
convictions
of
their
own
Conscience
:
they
are
satisfied
both
that
Peace
and
Unity
ought
not
to
be
violated
,
where
it
may
be
innocently
preserved
;
and
that
so
it
may
be
in
the
Communion
of
the
Church
of
England
;
and
yet
in
spight
of
these
Premises
,
the
conclusion
of
their
practice
is
,
that
they
are
resolved
to
keep
up
this
Schism
that
they
confess
to
be
unnecessary
,
and
by
consequence
unlawful
.
And
now
as
for
the
remaining
part
of
this
Chapter
,
our
Author
runs
perfect
dregs
;
his
Fancy
tires
,
and
his
Pen
faulters
;
and
nothing
holds
out
but
brave
Confidence
,
and
that
trusty
Vertue
will
never
fail
him
:
however
,
methinks
't
is
time
for
me
to
take
up
,
and
not
waste
my
own
pains
and
your
patience
in
resisting
old
Repetitions
:
for
't
is
a
small
pittance
of
matter
behind
that
is
worth
our
search
and
enquiry
;
and
I
am
not
so
greedy
of
Confutation
,
as
to
improve
every
grain
of
advantage
.
Thus
what
he
replies
to
what
I
have
discoursed
concerning
Popery
,
Will-worship
,
Superstition
,
adding
to
the
Law
of
God
,
&c.
resolves
it self
entirely
into
the
unwarrantableness
of
mystical
Rites
:
so
that
the
force
of
this
faint
Exception
being
already
so
thoroughly
broken
,
the
reasonableness
of
those
Discourses
must
be
supposed
to
stand
firm
and
unattempted
;
and
the
Arguments
I
retorted
upon
them
from
these
vulgar
Topicks
of
their
own
,
unanswered
.
And
therefore
seeing
all
his
Answers
(
whatever
they
are
)
relie
upon
the
Supposition
of
the
Truth
of
that
Principle
,
and
seeing
I
have
so
sufficiently
demonstrated
their
vanity
and
falshood
,
't
is
to
no
purpose
to
continue
our
Contention
about
those
other
Matters
,
till
we
have
brought
the
former
Controversie
to
some
issue
,
because
whatever
I
can
urge
from
their
consideration
,
shall
be
shuffled
off
by
him
upon
the
meer
determination
of
that
Debate
;
and
therefore
as
many
and
as
great
advantages
as
I
have
against
this
part
of
his
Surveigh
,
I
shall
rather
chuse
to
wave
them
all
,
(
for
I
must
not
expose
all
Forgeries
,
and
pursue
all
Impertinencies
)
and
devolve
the
whole
Dispute
upon
the
Argument
of
significant
Ceremonies
:
seeing
in
that
(
as
they
manage
it
)
lies
the
only
strength
and
all
the
sinews
of
their
Objections
.
And
I
confess
I
am
not
at
all
averse
from
reducing
the
whole
Contest
to
that
single
head
,
not
only
because
it
would
shorten
it
,
in
that
't
is
the
bottom
of
all
their
other
pretences
,
but
because
I
am
so
fully
assured
what
woful
work
they
must
make
,
if
we
could
once
bring
them
to
alledge
Prohibitions
out
of
the
Word
of
God
against
the
Institution
of
Mystical
and
Symbolical
Rites
.
By
which
means
,
though
I
am
forced
with
some
regret
to
pass
by
a
vast
heap
of
Rebukes
that
I
had
remarked
,
(
and
after
the
rate
and
genius
of
this
Mans
Writing
,
whatever
his
cause
is
,
it
is
impossible
to
want
matter
of
Confutation
)
only
that
my
Reply
might
not
swell
beyond
the
Bulk
of
a
just
Volume
,
yet
that
may
in
some
measure
be
recompensed
by
the
fairer
advantage
the
Reader
may
have
to
see
more
particularly
,
and
search
more
narrowly
into
their
dearest
and
most
fundamental
Trifles
;
And
I
had
much
rather
confute
the
Cause
than
the
Man
.
But
beside
these
heads
,
there
are
two
or
three
passages
altogether
foreign
to
the
Enquiry
of
significant
Ceremonies
,
them
I
shall
briefly
consider
,
and
so
put
an
end
to
this
Chapter
.
§
.
13.
First
then
,
whereas
I
had
upbraided
them
with
a
Challenge
to
vouchsafe
so
much
honour
to
Mr.
Hooker
in
particular
,
among
many
other
learned
and
worthy
men
,
as
but
to
take
notice
of
his
Book
of
Ecclesiastical
Polity
,
in
that
as
long
as
that
remained
unanswered
it
would
stand
for
a
lasting
and
eternal
Trophee
over
their
baffled
Cause
,
and
therefore
I
advised
them
(
and
I
thought
it
was
a
friendly
Office
)
instead
of
continually
pelting
us
with
their
three-half-peny
Pamphlets
,
if
they
would
consult
their
own
and
their
Causes
Reputation
,
to
bend
their
Forces
upon
his
single
Performance
,
seeing
upon
that
we
were
content
to
cast
the
Issue
of
the
whole
Controversie
:
So
that
how
ably
and
successfully
soever
they
might
discourse
and
argue
about
these
things
,
it
was
all
in
vain
,
whilst
this
great
Champion
stood
unattempted
;
in
that
when
they
had
done
their
poor
utmost
(
as
it
is
apparent
they
have
)
this
cross
Objection
would
still
remain
in
every
Adversaries
mouth
,
why
do
you
not
answer
Mr.
Hooker
?
And
therefore
whatever
they
shall
do
,
't
is
all
but
labour
lost
till
that
is
done
;
and
his
Books
being
unanswered
amounts
to
a
stronger
proof
against
them
,
than
all
their
Pamphlets
against
my self
and
all
other
Adversaries
are
able
to
assoil
;
seeing
then
they
want
not
for
zeal
or
good-will
for
the
credit
of
their
Cause
,
he
should
never
have
escaped
thus
long
unattempted
,
had
they
not
wanted
Courage
and
Ability
to
undertake
him
.
But
to
all
this
our
Author
returns
me
a
counter-challenge
,
to
mind
them
of
any
one
Argument
in
Mr.
Hookers
longsom
Discourse
,
not
already
frequently
answered
,
and
that
in
Print
,
long
ago
,
and
it
shall
have
its
due
Consideration
.
But
thou
trifler
,
what
is
this
to
my
defiance
?
My
Challenge
was
to
answer
Mr.
Hooker
intirely
,
and
not
his
Arguments
by
retail
,
for
whether
they
are
so
easily
answerable
,
will
,
I
hope
,
competently
enough
appear
by
the
last
Issue
and
Result
of
our
present
Controversie
;
in
that
our
Author
has
the
advantage
to
use
and
improve
what
has
been
so
frequently
,
and
so
long
ago
publish'd
.
And
therefore
it
was
no
part
of
my
demand
that
they
would
produce
their
Answers
to
Mr.
Hookers
Arguments
,
as
they
lie
scattered
amongst
other
godly
discourse
(
for
that
would
be
an
endless
and
indeterminable
Controversie
)
but
that
they
would
of
purpose
undertake
to
confute
his
Book
in
gross
;
for
though
his
whole
Discourse
were
replied
to
by
piece-meal
,
yet
that
can
be
no
satisfaction
to
People
so
zealous
in
the
Cause
,
unless
the
Glory
and
Reputation
of
the
Discourse
it self
were
particularly
defeated
,
in
that
as
long
as
that
shall
stand
unassaulted
,
that
alone
will
be
sufficient
to
discredit
and
prevent
the
success
of
all
other
endeavours
.
So
that
the
plain
meaning
of
my
Challenge
was
only
,
that
if
the
substance
of
his
discourse
be
so
clearly
answered
,
as
they
pretend
,
that
they
would
but
convince
the
World
of
it
by
a
particular
and
methodical
Confutation
of
the
Discourse
it
self
;
for
till
that
be
performed
,
or
at
least
attempted
,
they
cannot
expect
but
that
all
Adversaries
as
well
as
I
should
upbraid
them
with
its
unanswerableness
.
But
alas
!
what
do
we
talk
of
that
,
that
is
a
Burthen
too
heavy
for
their
weak
shoulders
?
They
answer
Mr.
Hooker
!
Fond
men
!
they
will
as
soon
undermine
the
Pillars
of
the
Earth
as
shake
one
Paragraph
of
his
Writings
.
Remove
Mountains
,
repent
of
your
sins
,
and
then
answer
Mr.
Hooker
.
'T
is
not
for
men
of
your
pigmy
strength
and
skill
to
attaque
such
a
Giant
of
Sense
and
Reason
;
you
do
but
run
a
tilt
upon
a
Rock
with
Straws
and
Bull-rushes
.
'T
is
infinite
Rashness
and
Presumption
for
the
stoutest
he
of
you
all
to
venture
upon
a
man
of
his
invincible
Abilities
;
in
a
word
,
't
is
not
for
Whifflers
and
Pamphleteers
to
cope
with
Mr.
Hooker
.
Our
Author
might
better
have
told
us
as
I.
O.
once
told
the
World
,
that
this
great
man
was
unhappily
engaged
in
the
defence
of
such
Errors
,
The
duty
of
Pastors
and
People
distinguisht
p.
18.
as
he
could
not
but
see
,
and
did
often
confess
.
This
is
another
peerless
Wight
too
;
for
where
did
that
good
man
ever
confess
he
did
violence
to
the
Convictions
of
his
Conscience
in
his
publick
Discourses
,
for
so
he
must
have
done
,
had
he
engaged
in
the
defence
of
known
Errors
?
Was
there
ever
such
a
brazen
head
of
slander
as
this
,
that
dares
thus
groundlesly
,
and
thus
foully
asperse
such
a
spotless
Integrity
?
I
confess
,
I
could
not
but
resent
our
Authors
disingenuity
,
when
he
frequently
intimates
,
I
have
written
for
my
private
Interest
against
my
secret
Perswasions
;
but
what
is
that
to
this
mans
Candour
and
Civility
,
who
dares
proclaim
to
the
World
,
that
that
upright
Soul
prevaricated
with
God
and
his
own
Conscience
in
the
main
work
and
design
of
his
whole
life
?
Well!
hereafter
I
will
set
my
heart
at
ease
,
for
what
Adversary
can
ever
hope
to
escape
these
mens
slanders
,
that
dare
attempt
to
blast
Hookers
Reputation
?
But
however
,
is
it
not
a
pleasant
humour
for
this
man
seririously
to
appeal
from
a
single
Author
,
to
all
the
Puritan
Scriblers
since
the
Reign
of
Queen
Elizabeth
?
I
am
content
to
devolve
the
Issue
of
the
Controversie
upon
Mr.
Hookers
Performance
;
no
,
says
he
,
all
that
longsom
Discourse
has
been
shamefully
baffled
over
and
over
.
But
how
shall
we
satisfie
and
inform
our selves
of
that
?
Why
,
no
other
way
but
by
perusing
all
the
Pamphlets
that
they
have
ever
publish'd
since
the
Ecclesiastical
Polity
.
But
this
is
as
safe
a
demur
as
his
Appeals
to
the
day
of
Judgment
,
for
who
(
think
you
)
will
ever
have
so
much
time
,
or
so
little
employment
as
to
examine
all
their
flat
and
empty
Pamphlets
.
And
when
that
is
done
,
it
will
be
worth
the
while
to
raise
a
new
Controversie
,
whether
they
amount
to
a
just
Reply
to
Mr.
Hooker
.
But
be
that
as
it
will
,
the
plain
Consequence
of
my
Challenge
is
,
that
seeing
so
many
men
have
laboured
with
so
much
zeal
in
this
Contest
,
't
is
strange
that
no
man
,
either
for
the
publick
Interest
of
his
Cause
,
or
his
own
private
Renown
,
ever
ventured
to
turn
his
Forces
particularly
upon
that
Discourse
;
and
therefore
seeing
't
is
not
done
,
that
alone
is
sufficient
Presumption
(
considering
their
zeal
and
behaviour
)
to
conclude
that
't
is
too
much
for
their
courage
to
attempt
,
and
much
more
for
their
ability
to
perform
:
and
withal
,
that
all
their
faint
endeavours
since
are
nothing
more
than
an
obstinate
persisting
in
the
Repetition
of
old
and
baffled
Clamours
.
And
the
truth
is
,
I
know
not
one
Masculine
Writer
that
has
appeared
in
defence
of
the
Cause
since
the
Conversion
of
Cartwright
;
and
I
must
ingenuously
confess
,
I
have
not
had
the
good
fortune
to
meet
with
any
thing
like
a
new
Argument
in
their
later
Authors
,
nothing
but
his
old
trash
voucht
with
effeminate
and
uncleanly
Railings
.
And
therefore
instead
of
standing
to
the
confidence
of
my
former
Challenge
,
I
will
now
only
request
them
not
to
annoy
us
with
any
of
their
little
Exceptions
,
till
they
have
first
examined
whether
and
how
they
are
answered
in
Whitgifts
Reply
to
that
troublesom
man
;
for
it
was
his
Pen
that
first
laid
the
Cause
a
gasping
,
and
the
Puritan
Reformation
breathed
its
last
in
that
Engagement
,
and
never
spoke
word
since
,
but
as
a
poor
Eccho
does
,
by
a
faint
Repetition
of
Cartwrights
paultry
Cavils
,
who
,
poor
man
was
beaten
by
down-right
Blows
out
of
his
zeal
&
peevishness
,
and
driven
by
meer
force
of
Arms
and
Arguments
into
order
and
conformity
.
§
.
14.
The
next
Cavil
(
and
so
I
have
done
)
is
so
miserably
impertinent
,
that
I
am
loth
to
mention
it
,
and
yet
so
dismally
disingenuous
,
that
I
am
as
loth
to
omit
it
.
And
therefore
to
be
brief
,
in
the
close
of
this
Chapter
I
undertook
to
answer
the
biggest
and
most
plausible
Exception
,
I
could
think
of
,
against
the
Ecclesiastical
Sovereignty
of
the
Civil
Magistrate
,
viz.
What
if
he
should
impose
things
sinful
and
superstitious
,
what
inconveniences
would
this
bring
upon
the
Government
of
the
World
?
The
consequence
of
such
an
awkard
state
of
things
would
be
,
that
men
must
either
suffer
for
the
sedition
of
their
disobedience
from
their
Prince
,
or
for
the
sinfulness
of
their
Obedience
from
God
.
This
I
had
always
observed
to
be
the
Gloss
of
all
their
Arguments
,
and
the
Retreat
of
all
their
Discourses
;
when
all
their
other
little
Pretences
are
defeated
,
't
is
still
the
Refuge
of
all
their
Talk
,
to
represent
what
mischiefs
and
inconveniences
may
possibly
ensue
upon
the
Exercise
of
this
Jurisdiction
.
In
answer
to
which
Objection
,
omitting
what
I
had
before
discoursed
,
that
the
matters
of
our
present
Debate
were
only
external
forms
and
expressions
of
Religious
Worship
,
where
it
was
not
easie
for
the
Magistrate
to
err
,
or
if
he
should
,
errors
in
these
things
are
seldom
dangerous
;
which
though
it
is
a
full
and
competent
Reply
,
yet
I
waved
it
,
and
only
shewed
how
the
Objection
dasht
as
impetuously
against
all
manner
of
Government
;
where
I
weighed
its
Conveniences
against
its
Inconveniences
,
and
represented
that
how
enormous
soever
the
mischiefs
and
calamities
of
an
abused
Power
might
chance
to
be
,
they
were
still
out-ballanced
by
the
Comforts
and
Advantages
of
Government
;
and
therefore
that
this
was
no
reasonable
Exception
,
seeing
our
Enquiry
is
not
after
such
a
perfect
way
of
setling
things
,
as
is
altogether
free
from
all
Abuses
,
but
after
such
an
one
as
is
liable
to
the
fewest
:
So
that
seeing
an
Ecclesiastical
Jurisdiction
is
absolutely
necessary
to
prevent
all
those
Confusions
,
that
would
unavoidably
spring
from
an
unrestrained
Liberty
,
though
it
may
,
and
often
is
ill
managed
,
yet
't
is
better
mankind
should
be
sometimes
exposed
to
the
miseries
of
Tyranny
and
Persecution
,
than
always
groan
under
the
Intolerable
disorders
of
Anarchy
.
And
to
this
end
did
our
blessed
Saviour
arm
his
Followers
against
the
storms
of
Persecution
,
because
he
saw
the
Power
of
the
World
in
such
mens
hands
,
whose
Principles
would
oblige
them
to
oppose
,
and
(
if
they
were
able
)
to
destroy
that
Oeconomy
of
things
that
he
came
to
establish
in
it
.
And
therefore
that
they
might
not
create
Disturbances
in
the
State
by
affronting
and
controuling
the
Edicts
of
Princes
against
their
Religion
,
he
teaches
them
to
guard
themselves
with
patience
and
contentedness
,
that
if
it
hapned
that
the
Secular
Powers
should
raise
Persecutions
against
them
for
propagating
that
Religion
,
that
was
so
necessary
to
the
Eternal
Interests
of
Mankind
,
they
should
not
oppose
them
in
any
tumultuary
and
unhandsom
ways
,
but
patiently
submit
to
their
unhappy
Fate
,
and
be
content
to
lay
down
their
lives
,
rather
than
forgo
their
Consciences
,
or
disturb
Common-wealths
;
and
by
this
way
of
meekness
and
humility
he
assured
them
divine
Providence
would
make
their
cause
Triumph
over
all
the
established
and
superstitious
Worships
in
the
World
,
and
so
make
Christianity
prevail
in
all
Kingdoms
without
disturbing
them
.
And
therefore
't
is
a
vain
suggestion
,
when
they
tell
us
this
Doctrine
would
have
fallen
heavy
upon
the
Primitive
Christians
;
it
might
,
and
by
ill
mistake
it
did
so
;
but
our
Saviour
had
rather
his
Church
should
be
persecuted
,
than
that
the
World
should
not
be
govern'd
;
and
as
the
Circumstances
of
affairs
stood
at
that
juncture
of
time
,
one
of
them
was
unavoidable
,
and
therefore
of
these
two
Evils
he
chose
the
more
eligible
,
and
went
not
about
to
abrogate
or
abate
any
part
of
the
Imperial
Power
,
to
keep
his
Church
out
of
harms-way
from
their
Persecution
,
but
rather
chose
to
expose
it
to
all
the
Tortures
and
Reproaches
of
Martyrdom
,
than
to
weaken
the
Power
and
Interest
of
Government
,
of
which
he
was
so
careful
,
that
he
has
made
new
Provisions
against
resistance
,
and
made
it
highly
criminal
to
all
the
Proselytes
of
his
Religion
upon
whatsoever
Pretences
or
Provocations
;
and
therefore
our
duty
is
so
setled
,
that
when
the
matter
of
their
Commands
is
lawful
,
we
must
obey
chearfully
;
when
unlawful
,
we
must
suffer
chearfully
;
this
is
the
Fortune
of
Mankind
,
and
the
best
state
of
Affairs
humane
life
is
capable
of
.
But
these
things
I
have
proved
more
at
large
elsewhere
,
and
they
are
in
themselves
so
plain
and
reasonable
,
that
they
could
not
fail
of
convincing
any
man
,
that
is
not
resolved
to
be
peevish
and
inflexible
,
but
if
he
be
,
't
is
no
bending
mens
humours
,
or
breaking
their
wills
by
force
of
Argument
.
And
of
this
methinks
our
Authors
perverting
this
part
of
my
Discourse
is
a
pleasant
and
competent
Instance
.
For
he
gravely
represents
the
forementioned
Objection
,
as
if
I
had
been
such
a
Sot
as
to
propose
it
for
a
case
of
Conscience
,
Whether
when
the
Worship
establish'd
be
sinful
or
superstitious
,
it
be
lawful
to
obey
,
or
not
.
This
difficulty
(
says
he
)
every
child
of
ten
years
old
is
able
to
resolve
,
and
away
he
runs
with
it
,
and
falls
unmercifully
upon
all
the
Considerations
that
I
have
return'd
in
answer
to
the
Objection
,
as
if
they
were
determinations
of
the
Case
,
and
then
proceeds
to
state
it
himself
with
the
Authority
of
a
Pope
in
Cathedrâ
,
that
't
is
not
lawful
to
obey
.
Most
profound
and
judicious
Casuist
!
had
he
been
Confessour
to
St.
Anthony
,
he
is
subtle
enough
to
have
cleared
up
all
his
Scruples
.
Who
beside
a
man
of
new
Lights
and
Notions
could
ever
have
hit
upon
such
a
notable
Decision
of
this
Enquiry
,
that
't
is
not
lawful
to
obey
the
Civil
Magistrate
in
case
of
Idolatry
.
Go
thy
way
for
the
Flower
of
School-divinity
,
thou
hast
subtlety
enough
to
put
Scotus
his
nose
out
of
joynt
for
ever
;
't
is
impossible
but
that
such
an
extraordinary
Wit
should
prove
Master
of
a
new
Sect
of
School-men
.
But
to
be
serious
,
pride
and
passion
are
blind
things
,
how
else
could
this
man
have
run
so
boldly
upon
such
a
blunt
and
silly
mistake
,
when
't
is
so
apparent
,
that
the
Enquiry
was
not
at
all
concern'd
whether
Obedience
in
such
Cases
be
lawful
,
but
whether
those
Inconveniences
,
that
follow
upon
their
supposal
,
be
a
competent
ground
to
abrogate
all
Ecclesiastical
Jurisdictions
.
Or
whether
this
be
a
reasonable
Exception
against
the
usefulness
of
putting
it
in
practice
,
that
it
may
be
managed
to
evil
Purposes
,
and
when
it
is
so
,
honest
men
must
suffer
for
their
Integrity
.
I
say
no
,
and
he
that
says
I
,
must
for
the
same
reason
abolish
all
Civil
Government
,
because
all
Civil
Government
is
as
likely
to
be
abused
.
But
having
amused
his
vulgar
Reader
with
this
strange
case
of
Conscience
;
and
having
intimated
,
that
I
sometimes
speak
as
though
it
were
the
duty
of
Subjects
to
comply
with
the
establishment
of
Idolatry
supposed
;
CHAP.
VII
.
The
Contents
.
THat
some
Men
from
a
Belief
of
the
Imposture
of
all
Religions
,
argue
for
the
Liberty
of
all
,
farther
clear'd
and
justified
.
That
some
Sects
of
Men
are
strongly
inclined
to
Sedition
,
proved
by
their
Practices
and
Principles
.
Our
Authors
intolerable
Confidence
in
denying
his
own
Principles
;
especially
that
,
that
to
pursue
Success
though
in
Villany
and
Rebellion
,
is
to
follow
Providence
.
This
proved
by
various
Instances
out
of
the
Writings
of
J.
O.
The
Arguments
whereby
they
drew
in
Providence
and
the
Rabble
,
were
,
(
1.
)
By
applying
old
Prophesies
to
present
Transactions
.
(
2.
)
By
believing
God
is
obliged
to
do
the
same
things
for
his
People
now
,
that
he
ever
did
for
his
People
in
all
former
Ages
.
(
3.
)
By
believing
Providence
is
in
good
earnest
for
them
,
though
it
is
in
all
appearance
against
them
.
(
4.
)
By
flat
Presumption
,
and
down-right
Enthusiasm
.
That
the
Interest
of
Religion
was
pretended
as
a
cause
of
our
late
Civil
Wars
,
proved
at
large
against
our
Author
from
the
Declarations
of
Lords
and
Commons
,
and
the
Sermons
of
J.
O.
The
Nonconformists
are
bound
to
give
us
assurance
of
their
Repentance
,
before
they
may
presume
to
offer
us
any
security
of
their
Allegiance
.
Their
Plea
for
Toleration
,
because
Protestants
,
invalid
.
An
Account
of
the
Reformation
of
the
Church
of
England
,
both
as
to
Doctrine
and
Discipline
.
The
manifest
Apostacy
of
the
Nonconformists
from
both
.
The
Reformation
in
most
places
over-run
and
destroyed
by
Calvinism
.
Our
Adversaries
Notion
of
Protestancy
is
nothing
else
than
a
Zeal
for
the
Calvinian
Rigours
.
Religion
is
not
onely
the
best
,
but
a
necessary
disguise
for
Rebellion
.
Men
cannot
gain
an
opportunity
of
committing
any
more
enormous
Wickednesses
,
but
under
shews
and
pretences
of
Piety
.
The
danger
and
vanity
of
balancing
different
Parties
of
Religion
.
The
Civil
Wars
of
France
an
eminent
instance
of
this
.
An
account
of
the
Original
of
all
peevish
and
ill-natured
Religion
.
The
Nonconformists
loose
way
of
discoursing
of
Conscience
,
as
if
it
were
a
Principle
of
Action
distinct
from
the
Man
himself
.
Conscience
is
nothing
but
the
Soul
or
Mind
of
Man
.
Nothing
in
Humane
Nature
beside
Conscience
is
capable
of
subjection
to
Humane
Laws
.
Conscience
is
not
its
own
Rule
,
nor
of
it self
any
Plea
of
Exemption
from
Obedience
.
If
it
be
abused
by
evil
Principles
,
nothing
more
mischievous
.
Vulgar
Conscience
the
most
mistaken
Guid
in
the
World
.
In
the
common
People
't
is
for
the
most
part
either
Ignorance
,
or
Pride
,
or
Superstition
,
or
Peevishness
,
or
Enthusiasm
.
The
Conclusion
.
§
.
1.
OUr
Authors
Adventures
in
this
Chapter
are
such
ordinary
and
possible
things
,
that
now
to
reherse
Enterprizes
so
lank
of
prodigy
after
all
these
wonders
,
were
to
darken
the
lustre
,
and
abate
the
admiration
of
his
former
Performances
.
Many
faint
Essays
we
may
observe
of
his
ancient
Courage
and
Confidence
:
but
,
alas
!
Deeds
of
a
greater
strain
,
and
more
stupendious
Prowess
,
are
kept
for
Holy-day
Atchievments
.
Now
and
then
we
may
meet
with
a
lowd
and
rapping
Falsification
;
but
every
Page
does
not
entertain
our
wonder
with
Forgeries
of
a
Garagantuan
bulk
and
boldness
.
Once
indeed
we
are
inform'd
how
I
discourse
,
that
the
use
and
exercise
of
Conscience
will
certainly
overthrow
all
Government
,
and
fill
the
World
with
confusion
:
yet
however
,
the
old
Calumnies
are
not
continually
ratling
in
our
Ears
;
as
,
That
the
Civil
Magistrate
is
vested
in
an
absolute
and
immediate
Soveraignty
over
Conscience
in
all
Affairs
of
Religion
;
in
so
much
that
whatever
the
precise
truth
of
the
thing
may
be
,
he
has
power
to
order
and
appoint
what
Religion
his
Subjects
shall
profess
and
observe
:
That
Conscience
has
nothing
to
do
beyond
the
inward
Thoughts
of
Mens
Minds
:
and
,
That
as
to
all
their
outward
Actions
,
the
Commands
of
Authority
over-rule
all
its
Obligations
,
&c.
These
Slanders
that
he
has
so
often
and
so
familiarly
hurl'd
at
me
upon
all
occasions
,
are
as
big
as
Steeples
;
and
had
they
faln
where
they
were
aim'd
,
had
for
ever
quash't
me
to
death
and
nothing
.
But
the
censures
he
now
spits
,
are
not
discharged
with
that
impetuous
fury
,
but
that
they
may
be
received
without
danger
of
being
kill'd
and
buried
at
once
.
And
the
mistakes
he
invents
are
so
vulgar
and
ordinary
,
that
they
might
have
been
contrived
by
Sancho
his
Scribe
.
But
thus
it
happens
,
that
the
greatest
Flowers
of
Chivalry
have
in
their
declining
Age
flag'd
and
wither'd
;
and
their
last
Performances
have
faln
so
much
short
of
the
Miracles
of
their
first
Atchievments
,
that
their
new
Conquests
have
not
so
much
increas't
the
number
,
as
eclips't
the
glory
of
the
old
.
And
that
matchless
Wight
,
that
in
his
youthful
days
scorn'd
to
accept
of
any
Adventures
unless
upon
Wind-mills
,
Painim
Giants
,
and
Infernal
Necromancers
;
yet
when
Age
had
slaked
the
rage
of
his
blood
and
folly
,
was
content
to
spend
his
last
Exploits
upon
Goat-herds
,
Lackeys
,
and
Plow-men
of
his
own
Parish
.
And
such
pitiful
attempts
are
our
Authors
Remarks
upon
the
passages
of
this
Chapter
;
so
pitiful
,
that
they
would
sooner
raise
an
Adversaries
Compassion
than
Choler
;
and
are
so
far
from
the
appearance
of
a
just
Reply
,
that
they
will
not
amount
to
a
competent
Denial
.
The
whole
drift
of
my
Discourse
is
neglected
;
my
four
Fundamental
Assertions
,
of
which
,
and
their
Proofs
,
the
main
Body
of
the
Chapter
consists
,
are
slipped
over
;
only
a
few
subordinate
and
dependant
Propositions
glanced
at
,
with
slight
mistakes
and
positive
censures
,
without
so
much
as
attempting
to
defeat
any
of
my
Arguments
,
or
,
in
their
stead
,
to
suggest
any
of
his
own
.
'T
is
such
lank
and
slender
talk
,
and
so
apparently
unequal
to
the
small
reason
of
the
Discourse
it
would
oppose
,
that
I
should
never
have
deign'd
it
a
Rejoinder
in
my
own
defence
,
but
that
it
gives
occasion
to
gratifie
the
Reader
with
some
farther
proofs
of
our
Authors
Candour
and
Ingenuity
,
and
some
more
not
unuseful
Considerations
upon
the
matters
of
our
present
debate
:
though
what
I
have
already
remarked
,
has
evidence
more
than
enough
without
the
help
of
new
Lights
,
to
scatter
all
his
thin
and
vanishing
Exceptions
.
And
should
I
represent
to
the
Reader
what
material
things
he
has
gently
passed
over
,
I
must
transcribe
almost
the
whole
Chapter
.
And
our
Author
himself
seems
so
conscious
of
the
meanness
of
his
Exploits
in
this
part
of
his
Adventures
,
that
he
concludes
the
whole
Performance
with
a
new
Challenge
,
and
turns
me
over
(
Coward
as
he
is
)
to
a
new
Champion
,
that
has
already
(
poor
Man
!
)
been
rebuked
to
purpose
:
But
let
him
take
his
Fortune
,
this
Chapter
is
inconsistent
with
it self
,
and
other
parts
of
the
Treatise
,
but
that
is
none
of
his
Concernment
.
No
doubt
of
it
,
he
is
only
concern'd
to
defame
and
disparage
other
Mens
Writings
,
and
not
at
all
to
make
good
his
slanders
and
incivilities
.
No
Man
that
had
not
laid
waste
all
sense
of
modesty
and
ingenuity
,
would
so
easily
sputter
abroad
his
rude
and
abusive
censures
,
without
thinking
himself
somewhat
concern'd
to
justifie
the
matters
of
his
charge
,
though
it
were
only
to
clear
the
Reputation
of
his
good
manners
.
For
all
Men
are
apt
enough
to
suspect
ill-nature
in
detracting
suggestions
;
and
therefore
no
discreet
or
civil
Man
would
venture
to
dart
them
without
apparent
proof
,
and
would
not
accept
the
favour
of
being
credited
,
till
he
has
produced
evidence
at
least
equal
to
the
Indictment
.
So
that
our
Author
would
more
consult
the
credit
of
his
discretion
,
if
he
would
not
be
so
free
of
his
censures
,
but
when
he
is
at
leisure
to
warrant
their
truth
.
There
are
vast
multitudes
of
them
scatter'd
up
and
down
in
all
parts
of
his
Surveigh
,
that
I
have
purposely
waved
because
they
are
so
wretchedly
insignificant
.
This
one
friendly
check
upon
this
particular
occasion
,
may
serve
for
a
sufficient
correction
to
all
the
rest
.
That
is
the
first
impertinence
,
the
second
(
for
here
they
are
very
thick
sown
)
is
this
.
In
the
beginning
of
this
Chapter
I
represented
how
a
belief
of
the
indifferency
,
or
rather
Imposture
of
all
Religion
,
is
of
late
become
among
some
persons
the
most
effectual
and
most
fashionable
Argument
for
Liberty
of
Conscience
.
Away
,
says
our
Author
,
it
is
impossible
this
pretence
could
ever
be
made
use
of
to
that
purpose
.
It
is
suited
directly
to
oppose
and
overthrow
it
:
for
if
there
be
no
such
thing
as
Religion
in
the
World
,
it
is
certainly
a
very
foolish
thing
to
have
differences
perpetuated
amongst
Men
upon
account
of
Conscience
.
This
he
says
,
because
he
is
resolved
to
say
something
,
no
matter
whether
to
or
beside
the
purpose
:
For
what
is
this
to
a
Man
that
defies
and
laughs
at
the
silliness
of
an
upright
Conscience
,
and
looks
upon
all
Stories
of
Religion
as
the
tales
and
tricks
of
covetous
Priests
,
contrived
to
awe
the
People
,
and
to
inrich
themselves
?
He
will
say
that
't
is
indeed
a
very
foolish
thing
to
perpetuate
differences
in
the
World
about
Conscience
and
Religion
;
but
seeing
it
is
so
full
of
softly
and
conscientious
Fops
,
that
will
be
impatient
for
their
own
follies
and
Impostures
,
what
in
this
case
is
the
best
method
to
govern
such
zealous
Sots
?
Not
by
severity
;
for
't
is
pity
to
punish
silly
People
for
their
ignorance
and
credulity
,
and
't
is
more
generous
to
humour
them
in
their
several
Frenzies
and
Fairy-imaginations
;
and
as
long
as
they
are
willing
to
be
abused
with
the
belief
of
invisible
Powers
,
and
the
dread
of
Infernal
Goblins
,
that
shall
after
death
torment
wicked
and
disloyal
Subjects
in
burning
Vaults
below
;
't
is
unbecoming
the
wisdom
of
a
Prince
,
that
understands
the
Juggle
,
to
vex
or
punish
such
weak
and
deluded
people
for
any
of
their
other
fond
and
little
conceits
;
but
rather
to
allow
them
the
Liberty
of
gratifying
their
childish
fancies
with
what
phantasms
shall
most
please
&
affect
their
folly
.
Now
what
Discourse
can
be
more
suited
to
the
Principles
of
these
young
Cubs
of
the
Leviathan
,
than
not
to
punish
credulous
and
unreflecting
People
for
being
cheated
and
abused
?
And
therefore
though
they
believe
all
the
different
Religions
in
the
World
to
be
in
reality
but
so
many
different
Impostures
;
yet
they
may
judge
it
the
wisest
course
for
Government
to
permit
such
differences
as
Fools
are
resolved
to
perpetuate
,
rather
than
to
exasperate
their
zealous
madness
,
by
attempting
to
restrain
their
phantastick
mistakes
with
violence
and
force
of
Penalties
▪
so
that
supposing
these
Mens
perswasions
,
nothing
could
be
more
agreeable
to
their
small
Politicks
than
this
Principle
of
the
indifferency
of
all
Religions
in
behalf
of
Liberty
of
Conscience
.
And
of
this
our
Author
could
not
be
ignorant
,
both
by
what
I
had
discoursed
in
that
Paragraph
,
and
in
several
others
:
but
he
was
resolved
to
cavil
,
and
't
is
his
way
(
as
I
have
often
told
you
)
to
overlook
Arguments
,
and
then
he
never
wants
for
confidence
to
deny
or
slight
Assertions
;
and
when
their
Guard
is
removed
,
't
is
an
easie
matter
to
fall
foul
upon
naked
Truths
.
§
.
2.
As
for
what
I
have
asserted
and
proved
in
the
next
Paragraph
,
he
readily
subscribes
it
,
viz.
That
Conscience
and
Religion
are
the
strongest
bands
of
Laws
,
and
the
best
security
of
Government
;
and
therefore
that
they
are
its
greatest
Enemies
,
that
endeavour
to
weaken
or
evacuate
their
Obligations
;
a
wise
attempt
of
some
little
and
pedantick
Pretenders
to
Policy
!
But
this
little
ingenuity
in
granting
't
is
once
possible
that
I
can
speak
truth
,
is
forced
,
and
against
the
grain
of
Nature
;
and
therefore
it
immediately
returns
with
the
greater
violence
,
and
the
words
next
ensuing
are
as
lewd
and
shameless
a
Calumny
as
any
in
the
whole
cluster
of
his
falsified
Stories
,
viz.
That
what
I
have
here
discoursed
in
one
Section
,
(
though
which
,
he
is
so
wise
as
to
leave
his
Reader
to
conjecture
)
is
,
to
prove
that
the
use
and
exercise
of
Conscience
will
certainly
overthrow
all
Government
,
and
fill
the
World
with
Confusion
.
But
here
,
methinks
,
I
smell
Brimstone
;
and
had
I
the
Father
of
Untruths
for
my
Adversary
,
I
could
not
have
engaged
at
greater
disadvantage
:
For
what
Reply
should
a
Man
make
to
such
a
rank
and
essential
Falshood
?
After
this
rate
there
is
no
commencing
a
Dispute
with
this
Man
but
in
Courts
of
Justice
,
and
no
confuting
his
Arguments
but
by
Actions
of
Slander
.
I
confess
this
is
the
only
Rapper
I
have
observed
in
this
Chapter
;
but
't
is
like
the
last
clap
of
Thunder
,
that
breaks
with
a
more
hideous
thump
,
and
strikes
with
down-right
astonishment
.
However
,
Innocence
(
they
say
)
is
as
safe
a
protection
against
its
blasting
stroaks
,
as
an
old
Oak
;
and
therefore
I
can
defie
his
bolts
with
as
much
assurance
as
Cyniscus
in
Lucian
did
Iupiter
,
when
he
was
secure
his
hands
were
tied
by
Fate
:
so
that
our
Author
has
my
free
consent
to
use
these
wretched
Weapons
as
long
as
he
pleases
,
for
there
is
no
danger
such
bold
Falsifications
should
ever
hurt
any
thing
but
himself
and
his
Cause
.
In
the
two
following
Paragraphs
(
to
omit
some
slight
and
stragling
Cavils
)
I
shewed
that
the
dread
of
invisible
Powers
is
not
of
it self
sufficient
to
awe
the
common
people
into
subjection
,
but
tends
more
probably
to
work
tumults
and
seditions
;
and
this
was
largely
and
(
I
presume
)
competently
proved
by
the
ungovernableness
of
the
principles
and
tempers
of
some
Sects
of
Religion
.
But
he
knows
whom
I
reflect
upon
.
Eusebius
Philadelphus
.
Who
was
it
that
stiled
Mary
Queen
of
England
Proserpine
?
No
body
but
Mr.
Calvin
.
Who
gave
Mary
Queen
of
Scots
,
the
Title
of
Iezabel
?
Honest
Iohn
Knox.
Who
that
of
Medea
?
Orthodox
Mr.
Beza
.
To
pass
by
innumerable
other
Titles
of
Honour
and
Civility
,
bestowed
by
these
meek
and
humble
Men
upon
Sovereign
Princes
,
't
is
enough
that
our
Author
may
remember
who
it
was
that
branded
his
present
Majesty
as
a
Tyrant
full
of
Revenge
,
a
Man
of
Blood
,
a
Son
of
Tabeal
,
Absalom
,
and
Sheba
the
Son
of
Bichri
.
And
lastly
,
whence
it
comes
to
pass
,
that
this
party
of
Men
have
been
the
Authors
of
more
mischievous
and
seditious
Libels
against
Princes
,
than
all
Parties
in
Europe
beside
,
such
as
Buchanans
Book
de
Iure
Regni
apud
Scotos
,
Vindiciae
contra
Tyrannos
,
de
Iure
Magistratus
in
subditos
,
Eusebius
Philadelphus
;
not
to
mention
that
numberless
swarm
of
shameless
Pamphlets
,
that
were
produced
in
our
late
debauch't
and
corrupted
times
.
'T
is
enough
that
they
have
broach't
more
seditious
Aphorisms
in
an
hundred
years
,
than
had
been
before
discover'd
from
the
beginning
of
days
.
And
there
is
a
larger
Collection
of
Treason
in
Archbishop
Bancroft's
dangerous
Positions
,
the
Evangelium
Armatum
,
and
the
late
Discourse
of
Toleration
discussed
,
than
can
be
gather'd
out
of
the
Histories
and
Records
of
all
former
Ages
.
But
from
Practices
we
proceeded
to
such
Principles
as
are
not
by
any
means
to
be
endured
in
any
Commonwealth
,
because
they
carry
in
them
an
apparent
tendency
to
the
destruction
of
all
Government
,
and
the
dissolution
of
all
Society
.
The
first
is
the
Fundamental
Pretence
of
all
godly
Sedition
,
and
is
a
direct
and
immediate
affront
to
the
Power
of
Princes
,
viz.
That
if
they
refuse
to
reform
Religion
themselves
,
't
is
lawful
for
their
godly
Subjects
to
do
it
,
and
that
by
violence
and
force
of
Arms.
This
has
been
the
great
Nuissance
of
reformed
Christendom
,
it
over-run
the
Foreign
Reformation
with
popular
Tumults
and
Outrages
,
and
put
the
Boors
and
Rascal
multitude
every
where
in
Arms
against
the
Edicts
of
State
.
All
Preachers
and
Leaders
of
Sedition
have
combined
their
Faction
by
virtue
of
this
Principle
;
and
all
the
sub-divided
Sects
,
that
at
present
annoy
the
Publick
Peace
,
have
unanimously
agreed
both
in
its
belief
and
practice
.
And
all
the
other
Aphorisms
of
disturbance
that
have
been
peculiar
to
each
Party
,
are
but
so
many
ways
of
reducing
and
applying
this
general
Maxim
to
particular
Interests
.
But
though
our
Author
has
with
great
care
and
curiosity
transcribed
all
the
other
Assertions
,
that
I
impleaded
of
Sedition
;
yet
this
(
though
it
was
the
first
and
the
greatest
Principle
in
the
Catalogue
)
he
industriously
stifles
,
and
lops
it
off
from
the
following
Articles
of
my
Charge
.
He
cares
not
to
have
it
observed
,
because
he
neither
dares
justifie
it
,
nor
will
renounce
it
.
It
has
,
and
may
again
by
Providential
Alterations
,
do
brave
service
for
the
separate
Churches
;
but
't
is
so
apparently
inconsistent
with
the
establish't
setlement
of
things
,
that
it
can
never
safely
be
owned
but
when
it
may
safely
be
used
;
and
therefore
't
is
more
politick
to
let
it
lie
dormant
and
unregarded
,
till
opportunity
shall
call
it
forth
to
Action
.
And
let
us
upbraid
them
never
so
much
with
its
mischievous
and
noisom
consequences
,
't
is
their
wisest
course
still
to
counterfeit
an
artificial
deafness
,
and
not
to
understand
its
meaning
till
they
may
own
it
to
some
more
effectual
purpose
.
What
other
probable
Reason
can
you
imagine
,
why
he
should
so
carefully
pass
it
over
in
silence
,
whilst
he
so
faithfully
relates
all
the
other
particulars
of
my
Impeachments
?
He
cannot
have
forgotten
how
oft
some
body
has
proclaimed
it
from
the
Pulpit
in
a
thousand
dresses
and
varieties
of
Canting
;
't
is
the
Result
of
all
his
Preachments
in
behalf
of
the
Proceedings
in
the
late
Rebellion
;
and
(
what
is
more
unhappy
)
it
has
been
all
along
publickly
owned
and
pleaded
by
the
Chiefs
both
of
the
Presbyterian
and
Independent
Factions
,
and
never
yet
(
that
I
could
hear
or
read
of
)
once
disavowed
by
any
;
and
therefore
though
I
charged
it
not
upon
any
Party
,
but
only
branded
the
Principle
it self
,
this
advantage
this
man
has
gain'd
to
his
Brethren
by
his
rashness
and
presumption
,
that
it
shall
lie
at
their
doors
,
till
they
shall
remonstrate
to
it
by
some
publick
Protestation
.
§
.
3.
The
other
Articles
that
I
chose
to
specifie
,
among
many
other
,
were
these
three
,
that
Princes
,
in
case
of
Disobedience
to
the
Presbytery
,
may
be
excommunicated
,
and
by
consequence
deposed
:
that
Dominion
is
founded
in
Grace
;
and
that
to
pursue
success
,
though
in
Villany
and
Rebellion
,
is
to
follow
Providence
.
But
all
the
World
(
says
Modesty
)
knows
what
it
is
,
that
hath
given
him
the
advantage
of
providing
a
covering
for
these
monstrous
Fictions
;
and
an
account
thereof
hath
been
given
elsewhere
.
And
what
now
if
those
intended
do
not
believe
these
things
,
nor
any
one
of
them
?
What
if
they
do
openly
disavow
every
one
of
them
,
as
for
ought
I
ever
heard
or
know
they
do
,
and
as
I
do
my self
?
These
monstrous
Fictions
!
so
are
all
the
Histories
and
Records
in
the
World
.
Were
there
never
any
Sects
of
men
that
placed
a
Power
in
the
Presbytery
to
excommunicate
Princes
;
or
that
challenged
an
Exemption
from
the
Commands
of
Authority
upon
the
score
of
their
Saintship
;
or
that
taught
Success
to
be
a
certain
Argument
of
Divine
Approbation
?
Did
you
never
hear
of
such
Creatures
as
Presbyterians
,
Anabaptists
,
and
Independents
?
Were
there
never
any
such
men
in
the
World
as
Iohn
Knox
,
Iohn
of
Leyden
,
and
I.
O?
Or
are
all
the
Stories
that
are
recorded
of
them
fairy-tales
and
Romances
?
If
they
are
not
,
these
things
are
as
far
from
being
monstrous
fictions
,
as
any
thing
upon
Record
in
the
four
Gospels
.
But
an
account
of
these
things
has
been
given
elsewhere
.
Perhaps
so
,
among
the
Antiquities
of
China
,
or
in
Lucians
true
History
.
And
a
wise
and
true
account
it
is
no
doubt
,
that
shall
undertake
to
prove
there
never
were
any
People
in
the
World
that
have
abetted
these
Principles
.
And
't
is
hugely
sutable
to
his
following
Apology
,
that
if
any
may
heretofore
have
owned
them
,
yet
for
ought
he
knows
they
have
openly
disavowed
them
.
But
this
is
pure
and
burnish'd
confidence
to
bear
down
certain
and
undeniable
matters
of
Fact
,
with
a
flat
denial
,
&
a
peremptory
Perhaps
.
Did
I
ever
imagine
I
should
be
put
to
prove
there
have
been
men
in
the
World
,
that
have
own'd
and
acted
these
Principles
,
or
to
disprove
the
Reality
of
a
publick
Repentance
never
heard
of
?
This
mans
insufferable
Perverseness
would
vanquish
the
Patience
of
an
Arch-Angel
;
he
cares
not
what
he
says
,
so
the
cause
go
forward
,
and
he
would
deny
that
Abraham
begot
Isaac
if
it
stood
in
his
way
.
And
if
he
should
,
it
would
not
be
a
greater
Violence
to
Truth
,
or
Affront
to
Modesty
,
than
this
Attempt
to
clear
some
men
from
the
guilt
of
these
Perswasions
.
But
still
,
what
if
those
intended
do
not
believe
these
things
?
Then
(
good
Sir
Pertinent
)
they
are
not
intended
.
I
named
no
body
,
but
only
enquired
,
upon
this
supposition
,
that
if
heretofore
there
has
been
,
or
hereafter
there
should
arise
,
such
a
Race
of
men
in
the
World
,
whether
the
Belief
of
a
Deity
,
and
the
dread
of
Invisible
Powers
,
blended
with
such
innocent
Propositions
,
were
likely
to
secure
their
due
Obedience
and
Respect
to
Authority
,
or
rather
to
drive
them
to
attempts
of
disturbance
and
sedition
,
when
they
thought
themselves
obliged
under
the
most
dreadful
Penalties
to
act
sutably
to
their
Principles
.
And
therefore
I
intended
none
but
those
that
either
actually
have
been
,
or
possibly
may
be
guilty
,
without
naming
or
specifying
any
particular
Criminals
:
Though
indeed
the
matters
of
fact
are
so
notorious
,
that
upon
bare
Intimation
every
man
has
knowledge
and
sagacity
enough
to
discover
the
Offenders
;
and
they
themselves
are
so
conscious
of
the
Notoreity
of
the
Crime
,
that
(
as
it
happens
in
the
Excuses
of
all
Enormous
Malefactors
)
they
cannot
avoid
to
bewray
their
own
guilt
by
their
own
Apologies
:
unless
this
be
sufficient
to
clear
their
Innocence
,
and
their
Reputation
,
that
for
ought
any
body
knows
they
have
publickly
repented
,
which
if
they
had
,
every
body
must
certainly
have
known
it
.
Whatsoever
disorders
they
have
run
into
in
pursuit
of
these
Principles
,
yet
if
the
boldest
and
most
scandalous
offender
in
the
whole
Mutiny
shall
come
forth
,
and
with
a
bare-faced
confidence
tell
his
Governours
,
that
perhaps
,
and
for
ought
he
knows
,
they
have
forsaken
them
,
they
immediately
become
loyal
and
peaceable
Subjects
,
and
must
be
supposed
as
white
as
Snow
,
and
as
harmless
as
Doves
.
But
to
particulars
.
The
first
Article
then
falls
directly
upon
the
men
of
the
holy
Discipline
,
who
challenge
to
themselves
an
original
and
independent
Jurisdiction
over
all
Persons
,
and
in
all
matters
of
Ecclesiastical
Concernment
;
so
that
though
they
acknowledge
themselves
subject
to
the
Power
of
Kings
in
civil
and
secular
Affairs
,
yet
in
the
Government
of
the
Church
and
conduct
of
Religion
,
the
temporal
Power
is
subject
to
the
spiritual
,
and
Princes
must
submit
to
the
sovereign
Decrees
of
the
Presbytery
:
and
therefore
in
case
of
disobedience
to
their
Authority
,
they
are
as
obnoxious
as
any
of
their
Subjects
to
the
Censure
of
the
Church
,
and
the
Sentence
of
Excommunication
.
This
in
brief
is
the
true
Platform
of
the
Discipline
,
publickly
owned
by
all
its
Patrons
and
Assertors
;
and
whoever
does
not
vest
the
Classical
Meetings
with
a
Supremacy
over
Kings
in
Ecclesiastical
Government
,
is
no
true
Disciplinarian
,
when
't
is
the
only
design
of
the
Discipline
to
put
the
Scepter
of
Jesus
Christ
into
the
hands
of
the
Presbytery
,
i
,
e.
to
strip
the
secular
Authority
of
all
spiritual
Jurisdiction
,
and
to
settle
it
entirely
upon
spiritual
Persons
.
And
all
this
was
accordingly
put
in
practice
by
the
Kirk
,
and
all
the
World
knows
how
bold
they
made
both
with
the
Persons
and
Prerogatives
of
Princes
,
upon
all
occasions
studying
to
cross
with
Royal
Authority
,
daring
to
repeal
and
annul
Acts
of
Parliament
,
protesting
against
Edicts
and
Proclamations
,
summoning
the
Lords
of
his
Majesties
Privy
Council
before
their
Assemblies
for
giving
the
King
evil
Counsel
,
and
vexing
and
affronting
the
King
himself
upon
every
trifle
,
even
to
the
indicting
of
strict
and
solemn
Fasts
upon
those
days
in
particular
,
upon
which
the
King
had
appointed
any
greater
and
extraordinary
Feast
.
But
the
Characters
of
these
mens
Principles
and
Practices
are
sufficiently
upon
Record
;
and
there
is
not
an
Aphorism
of
Treason
or
Disloyalty
,
that
they
have
not
justified
in
their
Writings
,
and
owned
in
their
Actions
;
all
which
are
so
well
known
that
I
will
not
insist
any
farther
upon
their
proof
,
especially
seeing
our
Author
himself
has
(
when
time
was
)
branded
them
for
a
Pack
of
perfidious
Knaves
and
Hypocrites
;
though
it
was
then
,
when
they
hapned
to
fall
into
the
scandalous
Crime
of
Loyalty
.
Thanksgiving
Serm.
for
the
success
at
Worcest.
p.
21.
Calling
their
Ambition
to
rule
and
have
all
under
their
own
Power
,
their
zeal
to
the
Church
of
Christ
;
and
their
endeavours
to
re-enthrone
Tyranny
,
Loyalty
;
and
all
according
to
the
Covenant
.
This
miscarriage
it
seems
is
so
unpardonable
,
that
they
must
for
ever
become
Traitors
to
the
cause
of
God
,
because
they
were
but
once
guilty
of
being
Loyal
to
their
Prince
.
Time
was
when
they
were
better
Friends
,
i.
e.
when
the
Presbyterian
was
the
only
visible
head
of
the
Rebellion
;
then
who
more
forward
for
that
Church-Government
,
Duty
of
Pastors
and
People
distinguisht
p.
42.
which
is
commonly
called
Presbyterial
or
Synodical
,
in
opposition
to
Prelatical
or
Diocesan
on
the
one
side
;
and
that
which
is
commonly
called
Independent
or
Congregational
on
the
other
.
But
farewel
Presbytery
,
if
it
can
be
so
false
to
its
own
Principles
as
to
revolt
to
its
duty
and
its
Allegiance
.
Then
with
what
deceivableness
of
unrighteousness
,
and
lies
in
Hypocrisie
,
Thanksgiving
Serm.
for
success
at
Worc.
Ep.
Ded.
the
late
grand
Attempt
of
those
in
Scotland
,
with
their
Adherents
,
was
carried
on
,
is
in
some
measure
made
naked
to
the
loathing
of
its
Abominations
.
In
digging
deep
to
lay
a
foundation
for
bloud
and
revenge
,
in
covering
private
and
sordid
ends
with
a
pretence
of
things
publick
and
glorious
;
in
limning
a
face
of
Religion
upon
a
worldly
stock
;
in
concealing
distant
Aims
and
bloudy
Animosities
to
compass
one
common
End
;
that
a
Theater
might
be
provided
to
act
several
parts
upon
,
in
pleading
a
necessity
from
an
Oath
of
God
,
unto
most
desperate
undertakings
against
God
,
and
such
like
things
as
these
,
perhaps
it
gives
not
place
to
any
,
which
former
Ages
have
been
acquainted
withal
.
As
he
speaks
of
the
Covenanting
Brethren
of
the
Kirk
,
when
they
joyn'd
in
with
the
Royal
Interest
in
opposition
to
the
designs
of
the
Republican
and
Independent
Party
.
This
man
was
never
constant
to
any
Principles
but
those
of
disloyalty
,
and
it
was
his
perpetual
Custom
to
preach
up
that
most
for
Gods
cause
,
that
was
most
contrary
to
the
Kings
.
And
the
work
of
the
Lord
,
in
which
he
spent
so
much
Pulpit-sweat
,
was
nothing
but
the
subversion
of
Monarchy
in
the
Death
of
one
King
,
and
the
Banishment
of
another
.
And
now
is
not
this
a
modest
man
,
to
boast
of
the
faithful
adherence
of
himself
and
his
Confidents
to
the
present
Government
?
Leyden
,
Muncer
,
Knipperdolling
,
and
the
Boors
of
Germany
plaid
under
its
Protection
,
are
so
vulgarly
known
,
that
I
need
not
stand
upon
its
proof
;
any
man
may
soon
satisfie
himself
out
of
Bullinger
,
Sleidan
,
Osiander
,
Gualter
,
Alsted
,
and
divers
others
,
out
of
whom
I
am
not
now
at
liberty
to
transcribe
Collections
,
having
already
well-nigh
exceeded
the
Number
of
Pages
allowed
me
by
the
Master
of
the
Press
:
and
those
that
remain
I
must
reserve
for
matter
more
pertinent
to
our
present
debate
and
present
Affairs
.
§
.
4.
And
therefore
as
for
the
third
and
last
Principle
,
that
of
the
Independents
,
that
to
pursue
success
in
Villany
and
Rebellion
,
is
to
follow
Providence
:
Let
us
a
little
consider
and
examine
their
serious
Thoughts
concerning
it
,
seeing
to
deny
it
is
such
a
frontless
Contradiction
,
not
only
to
their
former
practices
,
but
to
their
present
behaviour
,
in
ascribing
every
common
Accident
of
humane
life
,
to
some
extraordinary
design
of
Providence
,
and
interpreting
all
mischances
that
befal
their
Neighbours
,
as
visible
Judgments
upon
them
for
particular
Actions
;
insomuch
that
if
ever
I
die
before
the
day
of
Judgment
(
and
by
Constitution
I
am
like
to
be
none
of
the
longest
livers
)
I
here
foretell
that
it
shall
be
voted
the
hand
of
God
,
and
the
stroke
of
divine
vengeance
upon
me
for
my
severity
and
unkindness
to
his
secret
ones
.
But
't
is
in
vain
to
convince
them
by
Experience
and
Notoreity
of
fact
;
and
't
is
no
forcing
them
to
stand
to
any
thing
,
unless
when
they
are
lime-twigg'd
with
Ink
and
Paper
,
and
gagg'd
with
Quills
,
and
therefore
that
is
my
comfort
,
that
most
of
them
are
choak'd
with
their
own
Gaggs
,
and
for
ever
entangled
with
their
own
Lime-twigs
:
For
't
is
notorious
to
all
the
World
how
the
Parliament
Sermons
(
those
edifying
Homilies
)
were
continually
beating
upon
this
string
;
and
crying
up
all
Transactions
of
the
War
(
and
false
Reports
too
)
as
Tokens
of
Gods
favour
to
the
Cause
;
and
making
the
Diurnal
a
Comment
upon
the
Revelations
,
and
the
secrets
of
Providence
.
What
our
Authors
private
Practice
has
been
,
it
were
(
would
he
be
modest
)
neither
pertinent
nor
civil
to
pry
into
.
'T
is
enough
that
those
of
his
Communion
have
not
been
behind
any
party
of
Saints
in
this
kind
of
Presumption
.
But
't
is
not
possible
when
there
is
such
plenty
of
Game
,
I
should
be
able
to
set
every
Covy
,
and
therefore
(
to
keep
to
my
man
,
and
my
Resolution
)
I
shall
confine
my self
to
the
Writings
of
I.
O.
(
the
Cock
of
the
Congregation
.
)
I
am
sure
it
was
his
Custom
to
account
for
all
the
various
Contingencies
of
the
War
by
the
secret
Counsels
of
Providence
,
only
known
to
himself
,
and
some
other
secret
ones
,
and
to
discover
its
particular
design
in
every
particular
event
.
And
should
I
insist
upon
all
Proofs
and
Instances
to
this
purpose
,
I
should
exceed
the
eleventh
Chapter
of
the
Epistle
to
the
Hebrews
in
the
number
of
Examples
and
Precedents
.
To
be
short
then
.
By
Providence
was
General
Fairfax
personally
call'd
forth
to
the
Siege
of
Colchester
.
Eben
Ezec
Ep.
ded.
By
Providence
was
I.
O.
pitch't
upon
to
attend
his
Excellency
in
that
fortunate
Expedition
.
to
the
Committee
.
By
Providence
were
Sir
Henry
Mildmay
and
the
Committee
deliver'd
from
their
Imprisonment
by
the
Enemy
.
sinful
complyance
with
the
Royal
Party
,
and
from
a
treacherous
Spirit
,
or
the
malignant
sin
of
Loyalty
.
interchangeable
Dispensations
of
the
imprisonment
and
delivery
of
the
Committee
.
Sermon
before
the
Parliam
.
Jan.
31.
1648.
Ep.
ded.
interwoven
of
Civil
and
Ecclesiastical
Tyranny
,
in
Opposition
to
the
Kingdom
of
the
Lord
Jesus
.
By
Providence
did
Moses
deliver
Israel
from
their
Egyptian
Bondage
;
Sermon
to
the
Parl.
April
19.
1649.
pag.
36.
that
in
the
year
1649.
there
was
not
a
Potentate
upon
the
Earth
that
had
a
peaceable
Mole-hill
to
build
himself
an
habitation
upon
;
and
that
there
were
so
many
Controversies
disputing
in
Letters
of
Blood
among
the
Nations
,
and
that
for
the
Interest
of
the
many
.
Serm.
before
the
Parl.
Feb.
28.
1649.
By
Providence
was
Cromwel
forced
to
make
such
havock
in
Ireland
,
because
the
Lord
had
sworn
to
have
war
with
such
Amalekites
,
and
to
avenge
his
People
from
generation
to
generation
.
Serm.
of
the
Branch
of
the
Lo●d
a●
Berwick
,
Ep.
Ded.
By
Providence
(
and
Cromwels
choice
)
was
I.
O.
call'd
forth
to
attend
his
Excellency
in
his
Scottish
Expedition
,
that
he
might
be
instructed
by
him
in
the
Art
of
discovering
Gods
deep
and
hidden
Dispensations
toward
his
secret
ones
.
By
Providence
(
the
mercy
whereof
was
composed
of
as
many
Branches
of
Wisdom
,
Serm.
before
the
Parl.
Oct.
24.
1651.
Ep.
Ded.
Power
,
Goodness
,
and
Faithfulness
,
as
any
outward
Dispensation
has
brought
forth
since
the
name
of
Christian
was
known
)
did
the
Rump
by
the
defeat
of
his
Majesty
at
Worcester
continue
to
sit
in
Council
,
and
the
Residue
of
the
Nation
in
peace
.
The
labouring
Saints
dismiss
.
p.
9.
By
Providence
was
Ireton
,
(
that
rare
Example
of
Righteousness
,
Faith
,
Holiness
,
Zeal
,
Courage
,
and
Self-denial
)
disposed
to
close
with
the
mind
of
God
,
with
full
purpose
of
heart
to
serve
the
will
of
the
Lord
in
his
Generation
,
so
that
he
staggered
not
at
the
greatest
difficulties
through
Unbelief
,
but
being
stedfast
in
Faith
,
he
gave
glory
to
God
,
and
Davidically
prepared
the
way
of
the
Lord
in
paths
of
Bloud
.
The
time
would
fail
me
to
speak
of
Isaac
,
Ioseph
,
Gideon
,
Noah
,
Daniel
,
and
Iob
;
do
but
consider
the
Providential
Circumstances
of
all
Transactions
in
our
late
Rebellion
,
Thanksgiving
Serm.
for
the
Victory
at
Worcest.
p.
15.
and
that
will
discover
where
dwells
that
spirit
,
which
actuated
all
the
great
Alterations
,
that
hapned
in
these
Nations
.
For
(
believe
him
)
such
things
have
been
brought
to
pass
as
have
filled
the
World
with
Amazement
,
(
and
well
they
might
.
)
A
Monarchy
of
some
hundred
Years
continuance
,
always
affecting
,
and
at
length
wholly
degenerated
into
Tyranny
,
destroyed
,
pulled
down
,
swallowed
up
,
a
great
and
mighty
Potentate
,
that
had
caused
Terrour
in
the
Land
of
the
living
,
and
laid
his
Sword
under
his
head
,
brought
to
punishment
for
Bloud
;
Hypocrites
and
selfish
men
abundantly
discover'd
,
wise
men
made
fools
,
and
the
strong
as
water
;
A
Nation
(
that
of
Scotland
)
engaging
for
and
against
the
same
cause
,
backward
and
forward
,
twice
or
thrice
,
always
seeking
where
to
find
their
own
gain
and
interest
in
it
,
at
length
totally
broken
in
opposition
to
that
cause
wherewith
at
first
they
closed
:
Multitudes
of
Professours
one
year
praying
,
fasting
,
mightily
rejoycing
upon
the
least
success
,
bearing
it
out
as
a
sign
of
the
Presence
of
God
;
another
year
whilst
the
same
work
is
carried
on
,
cursing
,
repining
,
slighting
the
marvelous
appearance
of
God
in
Answer
unto
Prayers
and
most
solemn
Appeals
,
being
very
angry
at
the
deliverances
of
Sion
.
On
the
other
side
,
all
the
mighty
successes
that
God
hath
followed
poor
despised
ones
withal
,
being
with
them
as
with
those
in
days
of
old
;
Who
through
faith
subdued
Kingdoms
,
wrought
Righteousness
,
obtained
Promises
,
stopped
the
mouths
of
Lions
,
quenched
the
violence
of
fire
,
escaped
the
edge
of
the
Sword
,
out
of
weakness
were
made
strong
,
waxed
valiant
in
fight
,
turnned
to
flight
the
Armies
of
the
Aliens
.
He
,
I
say
,
that
shall
consider
all
this
,
may
well
enquire
after
that
Principle
which
being
regularly
carried
on
,
yet
meeting
with
the
Corruption
and
Lusts
of
men
,
should
so
wheel
them
about
,
and
work
so
many
mighty
Alterations
:
Now
what
is
this
,
but
the
most
effectual
design
of
the
Lord
to
carry
on
the
Interest
of
Christ
and
the
Gospel
,
whatever
stands
in
the
way
?
This
bears
down
all
before
it
,
wraps
up
some
in
bloud
,
some
in
hardness
,
and
is
most
eminently
straight
and
holy
in
all
these
Transactions
,
Isa.
14.32
.
What
shall
one
then
answer
the
Messengers
of
the
Nation
?
That
the
Lord
hath
founded
Sion
,
and
the
poor●
of
his
People
shall
trust
in
it
.
§
.
5.
Thus
you
see
how
Providence
and
O.
Cromwel
still
headed
the
Independent
Faction
,
though
perhaps
you
may
wonder
how
it
could
continue
faithful
so
long
to
such
a
bloudy
and
accursed
Interest
.
But
alas
!
for
that
you
must
know
,
it
neither
had
Power
at
first
to
refuse
the
Cause
,
nor
being
once
engaged
to
retreat
,
for
by
the
power
of
Faith
they
can
at
their
pleasure
press
it
to
the
Service
;
and
by
the
strength
of
Imagination
they
can
bind
the
Thoughts
of
the
Almighty
,
and
engage
all
his
Attributes
to
joyn
in
with
their
designs
,
and
in
their
way
of
arguing
they
never
want
for
Inducements
to
draw
in
Providence
and
the
Rabble
to
their
Assistance
,
and
that
chiefly
among
many
other
by
these
four
Topicks
.
1.
By
applying
old
Prophesies
to
present
Transactions
;
it
concerns
not
to
what
particular
Affair
they
might
relate
;
if
they
can
be
streined
by
Faith
or
Fancy
to
suit
any
present
Exigence
,
the
honour
of
Providence
lies
at
stake
not
to
suffer
such
choice
Believers
to
stick
in
the
mire
;
and
therefore
God
is
bound
to
protect
and
deliver
them
,
though
it
cost
him
the
making
his
Bow
quite
naked
.
Thus
were
all
the
Promises
in
the
Bible
engaged
in
the
Parliament
Service
;
and
not
a
Text
left
to
attend
his
Majesty
beside
Threatnings
and
Judgments
:
And
there
is
not
a
remarkable
Prophesie
relating
to
the
Jewish
Nation
,
or
the
adjacent
Kingdoms
,
that
they
have
not
accommodated
by
faith
and
boldness
(
for
both
together
can
do
much
)
to
the
posture
of
Affairs
in
our
late
Troubles
.
Thus
were
the
Essex
Committee
delivered
from
the
Cavaliers
at
Colchester
?
It
was
foretold
(
i.
e.
after
their
deliverance
)
Hab.
3.3
,
7.
Eben
ezer
,
p.
1.
God
came
from
Teman
,
and
the
Holy
One
from
mount
Paran
,
Selah
:
i.
e.
from
Naseby
and
Marston-moor
.
I
saw
the
Tents
of
Cushan
in
Affliction
,
and
the
Curtains
of
the
Land
of
Midian
did
tremble
,
i.
e.
the
Enemy
gathered
at
Chelmsford
,
upon
the
coming
of
Fairfax
his
Army
,
abated
their
Confidence
.
Were
the
Parishioners
of
Coggeshal
once
in
great
danger
of
the
Enemy
?
The
snares
of
death
compassed
us
,
and
the
flouds
of
ungodly
men
made
us
afraid
:
But
the
Lord
thundred
from
Heaven
,
the
Highest
gave
his
voice
,
hailstones
,
and
coles
of
Fire
:
yea
,
he
sent
out
his
Arrows
and
scattered
them
,
and
he
shot
out
lightning
and
discomfited
them
:
he
sent
from
above
,
he
took
us
,
he
drew
us
out
of
many
waters
;
he
delivered
us
from
our
strong
Enemy
,
and
from
them
which
hated
us
,
for
they
were
too
strong
for
us
.
Do
any
Professours
doubt
the
Event
of
the
War
?
Fear
not
thou
worm
Iacob
,
and
ye
few
men
of
Israel
,
behold
I
will
make
thee
a
new
sharp
Instrument
having
Teeth
,
thou
shalt
thresh
the
Mountains
,
and
beat
them
small
,
and
shalt
make
the
hills
as
chaff
,
thou
shalt
fan
them
,
&c.
Isa.
41.14
,
15.
Are
the
Officers
of
the
Kings
Forces
divided
,
or
irresolved
in
their
Counsels
?
The
Princes
of
Zoan
are
become
fools
,
the
Princes
of
Noph
are
deceived
,
they
have
seduced
the
People
,
even
they
that
are
the
stay
of
their
Tribes
,
the
Lord
hath
mingled
a
perverse
Spirit
in
the
midst
of
them
,
they
have
caused
the
People
to
err
in
every
work
as
a
drunken
man
staggereth
in
his
Vomit
,
Isa.
19.13
,
14.
Were
the
Rump
to
be
encouraged
in
their
design
of
altering
the
Government
after
the
Murther
of
the
late
King
,
against
the
Apostacy
of
the
Presbyterians
,
and
the
Attempts
of
the
Royalists
;
The
Text
was
pat
to
the
purpose
.
Let
them
return
to
thee
,
This
was
the
Text
before
the
Part.
Jan
,
31.
1648
,
but
return
not
thou
to
them
.
And
I
will
make
thee
unto
this
People
a
fenced
brazen
wall
,
and
they
shall
fight
against
thee
,
but
they
shall
not
prevail
against
thee
:
for
I
am
with
thee
to
save
thee
and
deliver
thee
,
saith
the
Lord
,
Jer.
15.19
,
20.
Is
Monarchy
to
be
for
ever
abolish'd
,
and
the
new
Common-wealth
establish'd
?
Behold
I
create
new
heavens
and
a
new
earth
:
and
the
former
shall
not
be
remembred
,
nor
come
into
my
mind
,
Isa.
65.17
.
But
the
Kingdom
,
and
Dominion
,
and
Greatness
of
the
Kingdom
under
the
whole
Heaven
shall
be
given
to
the
People
of
the
Saints
of
the
most
High
:
whose
Kingdom
is
an
everlasting
Kingdom
,
and
all
Dominions
shall
serve
and
obey
him
.
Hitherto
is
the
end
of
the
matter
,
Dan.
7.27
.
Stedfast
.
of
the
Promise
.
Feb.
28.
1649.
p.
37.
Do
the
Protestants
,
covenanted
Protestants
,
that
had
sworn
in
the
presence
of
the
great
God
to
extirpate
Popery
and
Prelacy
?
Do
others
,
that
counted
themselves
under
no
less
sacred
bond
,
for
the
maintenance
of
Prelates
,
Service-book
,
and
the
like
,
as
the
whole
Party
of
Ormonds
Adherents
(
it
is
a
favour
,
or
rather
a
chance
,
it
was
not
plain
Butler
)
joyn
with
a
mighty
number
,
that
had
for
eight
years
together
sealed
their
Vows
to
the
Romish
Religion
with
our
bloud
and
their
own
?
If
all
these
combine
together
against
Sion
,
shall
they
prosper
?
No
,
saith
the
Lord
Iehovah
,
and
I.
O.
If
Rezin
and
the
Son
of
Remalia
,
Syria
and
Ephraim
,
old
Adversaries
,
combine
together
for
a
new
enmity
against
Iudah
;
if
Covenant
and
Prelacy
,
Popery
and
Treachery
,
Bloud
and
(
as
to
that
)
Innocency
joyn
hand
in
hand
to
stand
in
the
way
of
the
Promise
,
yet
I
will
not
in
this
joyn
with
them
,
says
the
Lord
.
Is
the
Royal
Family
,
together
with
the
ancient
Nobility
,
to
be
for
ever
cashier'd
upon
his
Majesties
defeat
at
Worcester
,
and
are
the
Brewers
and
Coblers
of
the
Army
to
commence
new
Lords
?
All
the
Trees
of
the
Field
shall
know
,
that
I
the
Lord
have
brought
down
the
high
tree
,
and
have
exalted
the
low
tree
,
have
dried
up
the
green
tree
(
drawn
out
its
sap
by
sequestrations
)
and
have
made
the
dry
tree
to
flourish
:
(
by
plunder
and
sacriledge
)
I
the
Lord
have
spoken
it
,
and
have
done
it
,
Ezek.
17.24
.
This
was
the
Text
to
the
Thanksgiving
Sermon
before
the
Parliament
for
their
Victory
at
Worcester
.
And
now
is
it
possible
for
these
men
to
be
at
a
loss
for
Scripture
to
countenance
their
proceedings
,
after
this
rate
of
imposing
upon
the
Word
of
God
?
If
such
loose
and
prophane
Accommodations
of
Prophetick
passages
to
present
Affairs
be
sufficient
to
support
Faith
in
its
expectations
of
success
,
I
leave
it
to
you
to
judge
whether
it
can
ever
want
grounds
and
encouragements
for
Rebellion
;
as
long
as
the
Prophesies
against
Gog
and
Magog
,
the
Whore
and
the
Beast
,
the
Pope
and
the
Man
of
sin
are
not
blotted
out
of
the
Bible
.
But
this
is
not
all
,
Faith
has
other
Topicks
to
bottom
its
confidence
upon
.
And
therefore
,
2.
It
has
right
to
all
Gods
mercies
,
and
deliverances
of
his
People
in
all
past
and
present
Ages
.
Eben
.
●zer
,
p.
27.
It
makes
all
Joshuahs
victories
present
to
every
true
Believer
:
so
that
if
O.
Cromwel
had
but
boldness
,
or
Enthusiasm
enough
to
presume
that
the
Almighty
had
as
great
favour
for
his
Highness
,
as
he
had
for
Ioshuah
;
he
was
bound
to
enable
him
and
his
Army
to
dispatch
Kings
and
Canaanites
with
as
great
expedition
as
Ioshuah
and
the
Children
of
Israel
did
.
For
the
Good-will
,
Free
Grace
,
and
loving
Kindness
of
God
is
the
same
towards
all
his
People
.
the
infinite
Fountains
of
the
Deity
can
never
be
sunk
one
hairs
bredth
by
everlastingly
flowing
blessings
.
past
blessings
and
deliverances
of
Gods
People
are
store
mercies
laid
up
for
Believers
against
a
rainy
day
;
and
when
we
want
present
Refreshments
,
what
a
comfort
is
it
to
chew
the
Cud
upon
the
blessings
of
former
Ages
?
Don
Quixot
used
his
Books
of
Chivalry
,
in
accommodating
the
Exploits
of
the
Knights
of
yore
to
his
own
ridiculous
Adventures
:
And
here
lay
the
folly
of
his
Errantry
,
in
chewing
the
cud
upon
the
Prodigies
of
old
Romances
.
And
I
am
sure
he
had
as
wise
and
reasonable
a
ground
for
his
folly
,
when
he
besotted
himself
with
a
conceit
of
vying
Adventures
with
the
famous
Knight
Valdovinos
,
as
they
had
for
their
faith
when
they
expected
to
equal
the
successes
of
Ioshuah
.
But
however
by
this
means
it
was
easie
to
befool
and
inveigle
the
Common-people
:
and
if
they
represented
to
them
any
act
of
Bloud
and
Cruelty
with
Allusion
to
Scripture
Language
and
Story
,
that
alone
was
enough
to
pass
it
for
the
work
of
the
Lord
,
and
the
Rabble
imagined
they
were
acting
over
again
all
the
Wars
and
Battels
of
the
Old
Testament
,
and
pouring
out
all
the
Vials
,
and
fulfilling
all
the
Prophesies
of
the
New
.
Beside
,
Faith
supports
it self
,
and
engages
Providence
by
chewing
the
Cud
upon
its
own
blessings
as
well
as
those
of
former
Ages
.
esteemed
it
very
good
Logick
to
argue
from
the
victory
God
gave
him
over
the
Lion
,
and
Bear
,
to
a
confidence
of
Victory
over
Goliah
.
Make
use
then
of
your
past
mercies
,
deliverances
,
blessings
,
with
promised
incomings
;
carry
them
about
you
by
Faith
;
use
them
or
they
'l
grow
rusty
;
where
is
the
God
of
Elijah
?
Awake
,
awake
,
Oh
Arm
of
the
Lord
.
Let
former
Mercies
be
an
Anchor
of
hope
in
time
of
present
distresses
.
Where
is
the
God
of
Marstone-moor
,
and
the
God
of
Naseby
,
is
an
acceptable
Expostulation
in
a
gloomy
day
.
O
,
what
a
Catalogue
of
Mercies
has
this
Nation
to
plead
by
in
time
of
trouble
?
God
came
from
Naseby
,
and
the
holy
One
from
the
West
,
Selah
:
his
Glory
covered
the
Heavens
,
and
the
Earth
was
full
of
his
Praise
.
He
went
forth
in
the
North
,
and
in
the
East
he
did
not
with-hold
his
hand
.
So
that
in
this
gloomy
day
of
their
Persecution
they
are
forced
to
support
themselves
and
their
hopes
by
chewing
the
Cud
upon
their
Naseby-mercies
,
and
their
Marston-moore
mercies
;
till
God
shall
be
pleased
to
give
them
in
some
stores
of
fresh
Providences
.
For
however
he
may
at
present
counterfeit
a
total
departure
to
punish
their
Apostasie
,
and
their
want
of
Zeal
in
his
Work
,
yet
he
will
not
,
he
cannot
utterly
forsake
them
.
Because
he
is
engaged
in
point
of
honour
,
Sermo●
of
Jan.
31.
1648.
p
25.
What
shall
he
do
for
his
great
Name
?
yea
so
tender
is
the
Lord
herein
of
his
Glory
,
that
when
he
hath
been
exceedingly
provoked
to
remove
men
out
of
his
Presence
,
yet
because
they
have
been
called
by
his
Name
,
and
have
visibly
held
forth
a
following
after
him
,
he
would
not
suffer
them
to
be
trodden
down
,
lest
the
Enemy
should
exalt
themselves
,
and
say
,
Where
is
now
their
God
?
They
shall
not
take
from
him
the
Honour
of
former
deliverance●
and
protections
:
In
such
a
Nation
as
this
,
if
the
Lord
now
upon
manifold
provocations
should
give
up
Parliament
,
People
,
Army
to
calamity
and
ruine
,
would
not
the
glory
of
former
Counsels
,
successes
,
deliverances
be
utterly
lost
?
Would
not
men
say
it
was
not
the
Lord
,
but
Chance
that
hapned
to
them
?
And
thus
when
Providence
was
once
drawn
in
,
it
was
bound
to
go
through
,
unless
it
would
either
lose
the
glory
of
all
its
former
exploits
,
or
(
what
was
more
dishonourable
)
confess
it
was
over-reach'd
(
as
the
Presbyterians
were
)
by
the
Independent
Hypocrisie
.
By
this
Artifice
they
drew
on
each
other
to
the
height
and
perfection
of
Villany
,
because
they
were
so
far
engaged
,
that
they
could
not
possibly
retreat
either
with
honour
or
safety
;
and
therefore
resolved
to
secure
themselves
in
the
death
of
the
King
,
suspecting
,
lest
if
he
should
ever
be
restored
to
his
Crown
and
Royal
Authority
,
they
might
be
called
to
an
After-reckoning
:
according
to
that
Maxim
so
much
taught
and
practised
in
the
School
of
Rebellion
,
that
when
men
have
run
themselves
into
unpardonable
disorders
,
there
remains
no
way
of
doing
better
but
by
doing
worse
.
And
in
this
Lesson
they
must
needs
instruct
Providence
,
now
you
are
engaged
,
there
is
no
way
for
you
to
retire
with
honour
,
and
if
you
do
not
justifie
your
own
Actings
in
our
former
wickednesses
by
proceeding
with
us
to
greater
Impieties
,
you
do
not
only
condemn
them
and
your self
,
but
lose
the
honour
of
all
the
Margarets
Fasts
and
Thanksgivings
.
What
a
mean
opinion
must
these
prophane
Enthusiasts
have
of
the
divine
Understanding
,
that
imagined
they
could
impose
upon
the
Almighty
by
such
thin
and
shallow
Fetches
!
§.
6.3
.
The
third
Maxime
of
Faith
is
to
believe
that
Providence
is
really
and
in
good
earnest
for
them
,
though
it
is
seemingly
and
in
outward
appearance
against
them
.
Thus
whilst
themselves
sate
at
the
Helm
,
it
befriended
them
from
all
Points
of
the
Compass
;
and
into
whatsoever
Corner
it
shifted
it self
,
it
still
favoured
their
designs
,
and
fill'd
their
sails
with
success
and
victory
.
When
Affairs
succeeded
to
their
wishes
,
then
Providence
drove
them
on
with
a
full
Gale
;
but
when
there
hapned
any
cross
or
changeable
Dispensation
,
so
far
was
it
from
hindring
their
Progress
,
that
it
gave
them
the
greater
advantage
of
a
side
wind
.
I
have
heard
that
a
full
wind
behind
the
Ship
drives
her
not
so
fast
forward
as
a
side
wind
,
that
seems
almost
as
much
against
her
as
with
her
:
And
the
reason
,
they
say
,
is
,
because
a
full
wind
fills
but
some
of
her
sails
,
which
keep
it
from
the
rest
that
they
are
empty
,
when
a
side
wind
fills
all
her
sails
,
and
sets
her
speedily
forward
.
So
if
the
Lord
should
give
us
a
full
wind
and
continual
Gale
of
Mercies
,
it
would
fill
but
some
of
our
sails
,
but
when
he
comes
with
a
side
wind
,
a
Dispensation
that
seems
almost
as
much
against
us
as
for
us
,
then
he
fills
all
our
sails
,
takes
up
all
our
Affections
,
making
his
works
wide
and
broad
enough
to
entertain
them
every
one
,
then
are
we
carried
freely
and
fully
towards
the
Haven
where
we
would
be
.
And
thus
(
for
that
is
the
Application
)
the
imprisonment
of
the
Committee
of
Essex
was
but
a
side
wind
of
Providence
,
that
drove
them
on
with
the
greater
speed
to
the
taking
of
Colchester
.
So
that
while
their
Faith
was
resolute
in
the
Belief
of
this
Principle
,
it
was
not
possible
for
Providence
to
shake
them
off
by
any
Affronts
or
Indignities
,
but
they
served
it
just
as
Horace
was
served
by
the
importunate
Fellow
,
he
describes
Serm.
lib.
1.
Sat.
9.
from
whose
irksom
Impertinency
he
could
neither
by
Art
nor
Violence
redeem
himself
.
Did
he
divert
to
salute
a
Friend
?
It
was
his
Acquaintance
.
Did
he
pretend
a
visit
?
He
was
at
leisure
to
wait
upon
him
.
Did
he
counterfeit
any
business
?
He
had
Interest
to
assist
him
.
And
thus
did
they
tease
and
persecute
Providence
;
which
way
soever
it
turn'd
,
they
still
would
follow
,
no
rebukes
could
dash
their
bold-faced
Faith
out
of
countenance
;
though
it
beat
them
off
with
open
Affronts
,
they
would
still
insinuate
and
fawn
upon
it
;
and
though
it
knock'd
off
their
hands
an
hundred
times
,
and
sent
them
away
with
bloudy
fingers
,
they
would
not
let
go
their
hold
,
but
they
would
cling
about
him
by
faith
,
do
what
he
can
,
they
will
not
be
shifted
off
.
And
let
him
vary
his
dispensations
as
oft
as
he
will
,
they
are
resolved
to
follow
him
with
their
Songs
upon
Sigionoth
.
Songs
upon
Sigionoth
!
What
are
they
?
I
remember
,
I
am
under
the
Obligation
of
a
Promise
to
unriddle
their
meaning
;
and
therefore
to
be
short
,
they
are
a
sort
of
Pindarick
Psalms
,
not
tied
to
the
same
Rhime
or
Measure
,
but
to
be
sung
with
variety
of
Notes
,
and
interchangeable
Tunes
.
Now
I.
O.
once
meeting
with
this
word
in
his
Text
,
Hab.
3.1
.
He
thus
reasons
upon
it
,
(
and
he
is
able
to
raise
Edification
out
of
a
pair
of
Bagpipes
)
Are
not
Gods
variable
Dispensations
towards
his
held
out
under
these
variable
Tunes
,
Eben
ezer
,
p.
3
,
4.
not
all
fitted
to
one
string
:
Not
all
alike
pleasant
and
easie
?
Are
not
the
several
Tunes
of
mercy
and
judgment
in
these
Songs
?
Is
not
here
Affliction
and
deliverance
,
desertion
and
recovery
,
darkness
and
light
in
this
variously
?
[
*
](A56384-e20410-b)
*
A
form
of
Speech
familiar
with
that
Author
,
when
he
has
n●●ther
Proof
for
what
he
says
beside
pure
Confidence
.
Doubtless
it
is
so
.
God
often
calls
his
People
to
Songs
upon
Sigionoth
.
This
is
the
Doctrine
on
which
he
descants
,
and
so
applies
it
to
the
present
Case
:
We
may
rejoyce
at
the
Conquest
of
our
Enemies
,
and
mourn
at
the
loss
of
our
Harvest
;
that
was
their
Song
upon
Sigionoth
,
that
though
they
had
miss'd
their
Harvest
,
they
had
mowed
down
the
Cavaliers
;
From
whom
Gods
People
were
sure
to
reap
a
plentiful
Crop
of
Plunder
and
Sequestration
.
And
that
is
as
delicious
Musick
to
the
Saints
below
,
as
the
Harmony
of
the
Spheres
,
or
a
Consort
of
Angels
to
the
Saints
above
;
and
't
is
wonderful
how
exactly
the
Hearts
(
yea
,
and
Fingers
too
)
of
Gods
People
were
set
to
such
a
sweet
and
comfortable
Tune
.
4.
But
if
Believers
should
ever
fail
of
all
these
supports
,
they
are
able
to
build
their
Confidence
upon
flat
presumption
,
and
downright
Enthusiasm
;
and
when
they
trample
upon
all
the
Obligations
of
Oaths
,
and
all
the
Laws
of
Nature
,
Government
and
Religion
,
they
can
easily
justifie
the
wickedness
of
their
Proceedings
by
bold
pretences
of
immediate
Impulse
and
Revelation
from
Heaven
.
For
when
God
is
doing
great
things
,
he
gives
glorious
manifestations
of
his
Excellencies
to
his
secret
ones
.
he
that
is
called
to
serve
Providence
in
high
things
,
without
some
especial
discovery
of
God
,
works
in
the
dark
,
and
knows
not
whither
he
goes
,
and
what
he
does
,
such
an
one
travels
in
the
Wilderness
without
a
directing
Cloud
.
Clear
shining
from
God
must
be
at
the
bottom
of
deep
labouring
with
God
.
What
is
the
reason
that
so
many
in
our
days
set
their
hands
to
the
Plow
,
and
look
back
again
?
Begin
to
serve
Providence
in
great
things
,
but
cannot
finish
?
Give
over
in
the
heat
of
the
day
!
They
never
had
any
such
Revelation
of
the
mind
of
God
upon
their
spirits
,
such
a
discovery
of
his
Excellencies
as
might
serve
for
a
Bottom
of
such
Undertakings
.
Men
must
know
,
that
if
God
hath
not
appeared
to
them
in
brightness
,
and
shewn
them
the
horns
in
his
hand
,
hid
from
others
,
though
they
think
highly
of
themselves
,
they
'l
deny
God
twice
and
thrice
before
the
close
of
the
work
of
this
Age.
Hence
is
the
suiting
of
great
light
,
and
great
work
in
our
days
.
Let
new
light
be
derided
whilst
men
please
,
he
will
(
and
't
is
too
true
)
never
serve
the
will
of
God
in
this
Generation
,
who
sees
not
beyond
the
line
of
foregoing
Ages
.
Now
what
was
this
new
and
this
great
Light
,
that
God
held
forth
as
the
horns
in
his
hand
to
the
Believers
of
that
Generation
?
To
this
Enquiry
we
have
a
plain
and
positive
Answer
:
Serm.
to
the
Parl.
April
19.
1649.
p.
35.
Plainly
the
peculiar
Light
of
this
Generation
,
is
that
discovery
which
the
Lord
hath
made
to
his
People
,
of
the
mystery
of
Civil
and
Ecclesiastical
Tyranny
.
Now
this
new
Light
,
joyn'd
with
this
new
Doctrine
,
that
Good
Principles
become
abominable
when
taken
up
or
pursued
against
the
Providence
of
God
,
is
such
a
rank
and
desperate
piece
of
Enthusiasm
,
as
must
of
necessity
cancel
all
the
Laws
of
Society
,
and
overthrow
all
the
Governments
in
the
World
;
but
I
must
not
stay
to
descant
upon
its
intolerable
Mischiefs
,
neither
indeed
need
I
,
seeing
it
is
apparently
the
utmost
emprovement
of
all
Phanatick
Folly
and
Madness
.
And
now
the
People
of
God
being
arm'd
with
such
Principles
,
and
inflamed
by
such
Preachers
,
with
what
Briskness
did
they
march
under
the
conduct
of
Providence
,
till
at
length
it
led
the
warmest
and
most
forward
Heads
of
them
to
the
Top
of
Westminster
Hall
,
London
Bridge
,
and
the
City
Gates
,
or
(
in
the
Language
of
I.
O.
)
to
the
high
places
of
Armageddon
:
And
there
fix'd
them
for
Monuments
of
their
own
Hypocrisie
,
and
sad
Examples
of
Rebellion
.
But
thence
Astrea
took
her
flight
to
Heaven
,
and
now
publick
Affairs
are
transacted
by
a
Providential
permissive
Commission
(
as
our
Author
I
remember
somewhere
words
it
,
and
't
is
but
what
they
allow
to
all
the
wickednesses
in
the
World
.
)
So
that
whilst
the
Eye
of
Providence
shined
upon
them
,
they
were
flowers
of
the
Sun
,
and
which
way
soever
they
address'd
themselves
,
it
was
to
court
Providence
.
When
they
complied
with
every
rising
Interest
,
it
was
to
close
with
the
mind
of
the
Lord
in
the
work
of
this
Generation
.
When
they
plaid
fast
and
loose
with
all
Parties
,
as
the
Complexion
of
Affairs
suggested
to
them
,
that
was
the
Lords
glorious
Discoveries
and
Manifestations
of
his
mind
to
his
secret
ones
.
And
then
to
boggle
at
the
wickedness
of
any
design
that
prosper'd
,
was
to
flinch
from
the
work
of
the
Lord
.
As
I.
O.
encourages
the
Rumpers
the
day
immediately
after
the
Kings
death
.
Iacta
est
Alea
,
the
Providence
of
God
must
be
served
,
according
to
the
discovery
made
of
his
own
unchangeable
will
,
and
not
the
mutable
Interests
and
Passions
of
the
Sons
of
men
(
i.
e.
the
Presbyterians
,
whose
Apostasie
he
is
there
upbraiding
.
)
For
verily
the
Lord
of
Hosts
hath
purposed
to
pollute
the
pride
of
all
Glory
,
and
to
bring
into
contempt
all
the
honourable
of
the
Earth
,
Isa.
23.9
.
And
then
to
renounce
their
old
Principles
,
and
falsifie
their
old
Engagements
,
was
to
knock
off
with
Providence
;
for
be
your
Principles
never
so
good
in
themselves
,
they
become
wicked
and
abominable
,
when
taken
up
against
the
Providence
of
God
.
And
this
was
the
sad
Apostasie
of
the
Presbyterians
from
the
work
of
the
Lord
;
They
,
fools
as
they
were
,
fix
on
Principles
,
Worcester
Thanksgiving
,
p.
22.
(
though
they
were
tied
to
them
by
Oaths
and
Covenants
)
old
bounds
must
not
be
broken
up
,
order
must
not
be
disturbed
;
Let
God
appear
never
so
eminently
,
so
mightily
,
they
will
keep
to
their
Principle
,
(
and
their
Oaths
and
Covenants
too
)
What
is
this
but
judicial
hardness
?
What
think
you
Sir
,
is
it
not
a
mighty
security
,
that
these
men
are
able
to
give
of
their
Faith
and
Allegiance
,
when
Providence
or
the
Turn
of
Affairs
shall
untie
all
the
Bands
of
Oaths
,
and
Success
over-rule
all
the
Obligations
of
Conscience
.
So
that
as
long
as
Loyalty
is
forced
to
be
in
fashion
,
they
are
peaceable
and
obedient
Subjects
;
but
if
Rebellion
prosper
,
it
is
not
for
them
to
oppose
Providence
.
When
God
has
a
Controversie
with
the
Royal
Family
he
absolves
Subjects
of
all
their
Oaths
and
Obligations
to
Allegiance
,
and
though
the
Presbyterians
had
loaded
themselves
with
chains
,
and
multiplied
Engagements
to
his
late
Majesty
,
and
his
lawful
Successours
,
yet
not
to
joyn
with
the
Independents
in
the
subversion
of
the
Government
by
the
murther
of
one
Prince
,
and
the
Banishment
of
another
,
was
Iudicial
hardness
.
Did
you
ever
read
of
such
a
mixture
of
Blasphemy
and
Rebellion
;
when
men
shall
commit
such
horrid
and
emphatical
Villanies
,
and
then
shall
with
so
steel'd
a
Confidence
warrant
not
only
their
Lawfulness
,
but
their
Necessity
by
vertue
of
a
divine
Commission
;
and
shall
break
all
the
Laws
of
Nature
,
Society
,
and
Religion
,
by
the
Counsel
,
under
the
Conduct
,
and
with
the
Approbation
of
the
Almighty
?
In
short
,
there
is
scarce
a
Principle
of
Blasphemy
or
Rebellion
in
the
Alcoran
that
this
Wretch
has
not
vouched
upon
divine
Authority
.
He
is
a
Person
of
such
a
rank
Complexion
,
that
he
would
have
vyed
with
Mahomet
himself
both
for
boldness
and
imposture
.
The
divine
Majesty
never
had
a
dearer
and
more
familiar
Achitophel
than
he
,
they
were
always
through
the
whole
course
of
the
War
privy
to
each
others
Counsels
,
were
always
of
the
same
side
,
and
drove
on
always
the
same
designs
;
and
had
this
man
been
of
the
Cabinet
Council
of
Heaven
he
could
not
have
pretended
a
greater
and
more
intimate
acquaintance
with
the
Intrigues
of
Providence
.
And
now
I
leave
it
to
the
World
to
judge
whether
it
be
not
becoming
our
Authors
Modesty
to
charge
it
upon
me
as
a
monstrous
Fiction
,
for
saying
,
there
have
been
men
,
who
have
taught
,
that
to
pursue
success
in
Rebellion
is
to
follow
the
guidance
of
Providential
Dispensations
.
§
.
7.
Our
Authors
imprudence
and
unadvisedness
in
forcing
me
upon
the
proof
of
my
last
Charge
in
defence
of
my
own
Integrity
,
recals
to
my
mind
another
resembling
Instance
of
his
discretion
,
in
provoking
me
to
an
unnecessary
Dispute
,
where
't
is
impossible
for
him
to
escape
a
manifest
and
dishonourable
Baffle
,
viz.
that
the
Pretence
of
Religion
had
no
concernment
in
our
late
Rebellion
or
Civil
War
.
And
though
I
do
not
remember
where
I
ever
affirmed
it
was
,
yet
is
he
upon
every
occasion
upbraiding
and
challenging
me
to
prove
it
;
and
whereas
in
my
first
Chapter
I
chanced
to
observe
that
it
has
frequently
been
made
use
of
as
a
covering
for
unruly
and
seditious
Practices
,
without
descending
to
particular
Instances
(
for
they
are
too
many
to
be
specified
in
a
small
Volume
)
he
will
needs
have
me
to
aim
in
particular
at
our
late
Wars
and
Tumults
,
and
appeals
to
the
publick
Writings
,
Declarations
,
and
Treaties
,
whereby
those
Tumults
and
Wars
were
begun
and
carried
on
:
And
then
we
shall
find
that
Authority
,
Laws
,
and
Priviledges
,
and
I
know
not
what
things
,
wherein
private
men
have
no
pretence
of
Interest
,
were
pleaded
in
those
Affairs
.
First
then
,
't
is
notorious
the
Scottish
broils
and
tumults
were
raised
purely
upon
a
pretence
of
Religion
,
being
begun
about
the
reading
the
Common-Prayer
,
A
Dispute
against
the
English
Popish
Ceremonies
obtruded
upon
the
Church
of
Scotland
.
And
the
only
Conditions
of
quieting
these
Troubles
,
were
,
(
1.
)
That
the
Provost
and
City-Council
should
join
in
opposition
to
the
Service-Book
.
(
2.
)
That
Ramsey
and
Rollock
,
two
silenced
Ministers
,
and
Henderson
a
silenced
Reader
,
should
be
restored
to
their
places
.
And
not
long
after
there
came
a
Petition
of
Noblemen
,
Barons
,
Ministers
,
Burgesses
and
Commons
,
and
about
what
,
do
we
think
,
but
against
the
Liturgy
and
Canons
?
And
the
next
news
we
hear
from
thence
,
was
,
That
the
King
having
adjourned
the
Term
to
Sterling
by
Proclamation
,
the
Earl
of
Hume
and
Lord
Lindsey
protest
against
it
,
and
erect
four
Tables
of
the
Nobility
,
Gentry
,
Burroughs
,
and
Ministers
;
the
first
Act
of
which
,
Exact
Coll.
Pag.
494.
this
we
have
themselves
confessing
in
a
Declaration
to
satisfie
the
World
of
the
justice
of
raising
Arms
;
wherein
they
declare
Religion
the
principal
thing
,
and
all
others
subservient
to
it
:
and
as
to
this
particular
business
of
the
Scots
,
When
they
(
i.
e.
Papists
,
Clergy
,
and
other
Enemies
of
Religion
)
conceived
the
way
sufficiently
prepared
,
they
at
last
resolved
to
put
on
their
Master-piece
in
Scotland
,
(
where
the
same
method
had
been
followed
)
and
more
boldly
unmask
themselves
in
imposing
upon
them
a
Popish
Service-Book
:
for
well
they
knew
the
same
Fate
attended
both
Kingdoms
,
and
Religion
could
not
be
altered
in
one
without
the
other
:
God
raised
the
Spirits
in
that
Nation
to
oppose
it
with
so
much
zeal
and
indignation
,
that
it
kindled
such
a
flame
as
no
expedient
could
be
found
but
a
Parliament
here
to
quench
it
.
i.
e.
By
hiring
and
tempting
them
to
a
new
Rebellion
at
the
price
of
one
hundred
thousand
Pound
,
beside
the
reward
of
Pay
and
Plunder
for
the
common
Souldiers
,
the
promise
of
Church-Revenues
for
the
chief
Promoters
of
the
service
,
the
sacrifice
of
the
Archbishop
of
Canterbury
to
their
malice
and
revenge
,
and
(
what
was
most
likely
to
endear
the
Cause
)
the
Reformation
of
the
Discipline
and
Worship
of
the
Church
of
England
by
the
Model
of
the
Kirk
of
Scotland
,
that
absolute
Pattern
of
a
thorough
godly
Rebellion
.
Again
,
Ex.
Coll.
p.
96
,
97.
The
Declaration
of
Lords
and
Commons
,
March
2.
orders
this
Kingdom
to
be
put
in
a
posture
of
defence
by
Sea
and
Land
,
because
there
was
a
design
by
those
in
greatest
Authority
about
the
King
for
the
altering
of
Religion
:
That
the
Scottish
War
was
fomented
,
and
the
Irish
Rebellion
framed
for
that
purpose
:
That
they
had
Advertisements
from
Venice
,
and
Paris
,
and
Rome
,
that
the
King
was
to
have
four
thousand
men
out
of
France
and
Spain
,
In
the
19
Propositions
sent
Iune
2.
1642.
the
eighth
is
this
,
Ex
Coll.
p.
309.
That
your
Majesty
will
be
pleased
to
consent
that
such
a
Reformation
be
made
of
the
Church-Government
and
Liturgy
,
as
both
Houses
of
Parliament
shall
advise
,
&c.
And
the
17th
,
That
the
King
should
enter
into
a
more
strict
Alliance
with
the
Protestant
Princes
and
States
,
for
the
defence
of
the
Protestant
Religion
,
against
the
Attempts
of
the
Pope
and
his
Adherents
.
And
the
Propositions
made
by
Lords
and
Commons
,
that
so
mens
minds
being
made
poor
and
base
,
and
their
Liberties
lost
and
gone
,
they
might
be
ready
to
let
go
their
Religion
whensoever
it
should
be
resolved
to
alter
it
;
which
was
,
and
still
is
the
great
design
,
and
all
else
made
use
of
but
as
instrumentary
and
subservient
to
it
.
And
then
after
an
horrible
harangue
about
the
King
and
Queens
going
away
,
the
Lord
Digby's
Letter
,
the
Members
going
to
York
,
&c.
They
(
the
Papists
,
Prelates
,
The
Scots
in
answer
to
a
Declaration
sent
them
by
their
Commissioners
at
London
from
the
two
Houses
,
In
answer
to
this
goodly
Declaration
the
Lords
and
Commons
desire
it
may
be
considered
,
and
ever
made
it
our
chiefest
aim
,
though
we
have
been
powerfully
opposed
in
the
Prosecution
and
Accomplishment
of
it
.
And
in
another
Declaration
to
the
Convention
of
Estates
,
they
remonstrate
that
the
honourable
Houses
have
fully
declared
by
what
they
have
done
,
and
what
they
are
desirous
to
do
,
That
the
true
state
of
the
Cause
and
Quarrel
,
is
Religion
:
in
Reformation
whereof
,
they
are
so
forward
and
zealous
,
that
there
is
nothing
expressed
in
the
Scots
Declarations
former
or
later
,
which
they
have
not
seriously
taken
to
heart
,
and
endeavoured
to
effect
,
&c.
Of
this
the
Commissioners
of
Scotland
in
th●ir
third
Paper
remember
the
two
Houses
,
p.
42
,
43.
And
in
a
Letter
from
the
Assembly
of
Divines
to
them
,
by
order
of
the
House
of
Commons
,
they
call
it
twice
The
Cause
of
Religion
.
And
the
Assembly
in
answer
to
the
Parliament
,
desire
it
may
be
more
and
more
cleared
,
Religion
to
be
the
true
state
of
the
differences
in
England
;
and
to
be
uncessantly
prosecuted
first
above
all
things
,
giving
no
sleep
to
their
eyes
,
or
slumber
to
their
eye-lids
,
until
it
be
setled
.
And
in
the
Declaration
upon
the
Votes
of
no
further
Address
to
be
made
to
the
King
by
themselves
or
any
one
else
,
Feb.
17.
1647.
the
Lords
and
Commons
make
Religion
one
of
the
great
Motives
upon
which
they
proceeded
:
for
(
say
they
)
the
torture
of
our
Bodies
by
most
cruel
Whippings
,
slitting
of
Noses
,
&c.
might
be
the
sooner
forgotten
,
had
not
our
Souls
been
Lorded
over
,
led
captive
into
Superstition
and
Idolatry
,
triumphed
over
by
Oaths
ex
Officio
,
Excommunications
,
Ceremonious
Articles
,
new
Canons
,
Canon-Oaths
,
&c.
p.
19.
And
in
the
last
Paper
to
the
Scotch
Commissioners
,
Feb.
24.
1648.
they
declare
,
that
the
Army
of
the
Houses
of
Parliament
were
raised
for
maintenance
of
the
true
Religion
,
and
that
they
invited
them
to
come
to
their
assistance
,
and
declared
the
true
state
of
the
Quarrel
to
be
Religion
;
and
they
earnestly
desire
the
General
Assembly
to
further
and
expedite
the
assistance
desired
from
the
Kingdom
of
Scotland
upon
this
ground
and
motive
,
that
thereby
they
shall
do
great
service
to
God
,
and
great
honour
may
redound
to
themselves
,
by
becoming
Instruments
of
a
Glorious
Reformation
,
&c.
This
was
the
stile
of
all
their
Papers
,
from
42
to
48
,
till
some
of
the
Grandees
of
the
Independent
Faction
had
by
their
hypocritical
Prayers
,
malicious
Preachings
,
counterfeit
Tears
,
unmanly
Whinings
,
false
Protestations
,
and
execrable
Perjuries
,
scrued
themselves
up
into
a
Supremacy
of
Power
and
Interest
,
and
then
they
alter'd
the
stile
of
their
Pretences
with
the
change
of
their
Affairs
,
and
suited
their
Remonstrances
to
their
Fortunes
,
and
so
stopt
not
at
their
old
demands
of
Reformation
and
purity
of
Ordinances
;
these
Pretexts
were
too
low
for
the
greatness
of
their
Attempts
and
Resolutions
,
and
were
not
sufficient
to
warrant
the
Murther
of
their
lawful
Sovereign
;
and
therefore
it
was
necessary
for
them
to
take
up
with
new
Pleas
suitable
to
the
wickedness
of
their
new
Purposes
;
and
then
nothing
was
big
enough
to
Arreign
or
Condemn
their
Prince
,
but
the
Charge
of
Treason
and
Tyranny
,
and
the
Sentence
of
Death
was
passed
and
executed
upon
him
as
a
publick
Enemy
to
the
Commonwealth
:
So
that
though
Pretences
of
Secular
and
Political
Interest
were
necessary
to
cut
off
his
Head
,
yet
it
was
purely
Zeal
and
Reformation
that
brought
him
to
the
Block
.
To
these
Declarations
from
the
Press
,
I
might
add
their
Declarations
from
the
Pulpit
,
their
Preachers
incessantly
encouraging
the
People
to
fight
against
the
King
,
as
the
most
acceptable
service
to
God
;
and
the
People
accordingly
fought
against
him
,
because
they
were
perswaded
that
he
was
a
Papist
,
and
would
bring
in
Popery
;
that
the
Common-Prayer
was
the
Mass
in
English
,
Organs
were
Idolatry
,
and
Episcopacy
Antichristian
.
It
was
nothing
but
the
purity
of
the
Gospel
,
to
which
they
so
cheerfully
sacrificed
their
Thimbles
and
Bodkins
.
And
though
here
it
were
easie
to
collect
vast
Volumes
,
there
being
scarce
a
Parliament-exercise
,
for
which
the
Preacher
had
the
Thanks
of
the
House
,
in
which
some
sands
and
sweat
were
not
wasted
in
crying
up
the
piety
of
their
Intentions
for
the
Reformation
of
Gospel-Ordinances
.
But
because
this
would
prove
a
Work
too
Voluminous
,
I
will
therefore
put
off
my
Reader
,
(
and
satisfie
my
Adversary
too
)
with
two
or
three
passages
out
of
the
inspired
Homilies
of
I.
O.
in
his
several
Dispensations
.
In
his
Sermon
preached
before
the
Parliament
,
From
the
beginning
of
these
Troubles
,
Right
Honourable
,
you
have
held
forth
Religion
and
the
Gospel
,
as
whose
Preservation
and
Restauration
was
principally
in
your
Aims
;
and
I
presume
malice
it self
is
not
able
to
discover
any
insincerity
in
this
;
the
fruits
we
behold
,
proclaim
to
all
the
Conformity
of
your
Words
and
Hearts
.
Now
the
God
of
Heaven
grant
that
the
same
mind
be
in
you
still
,
in
every
particular
Member
of
this
Honourable
Assembly
,
in
the
whole
Nation
,
especially
in
the
Magistracy
and
Ministry
of
it
,
that
we
be
not
like
the
Boat-men
,
look
one
way
,
and
row
another
;
cry
,
Gospel
,
and
mean
the
other
thing
;
Lord
,
Lord
,
and
advance
our
own
ends
,
that
the
Lord
may
not
stir
up
the
staff
of
his
anger
,
and
the
rod
of
his
indignation
against
us
,
as
an
hypocritical
People
.
Gods
Work
whereunto
ye
are
ingaged
,
is
the
propagating
of
the
Kingdom
of
Christ
,
and
the
setting
up
of
the
Standard
of
the
Gospel
.
And
Octob.
13.
1652.
From
the
beginning
of
the
Contests
in
this
Nation
,
when
God
had
caused
your
Spirits
to
resolve
,
that
the
Liberties
,
Priviledges
,
and
Rights
of
this
Nation
wherewith
you
were
intrusted
,
should
not
(
by
his
assistance
)
be
wrested
out
of
your
hands
by
Violence
,
Oppression
and
Injustice
;
this
he
also
put
upon
your
hearts
,
to
vindicate
and
assert
the
Gospel
of
Jesus
Christ
,
his
Ways
,
and
his
Ordinances
,
against
all
Opposition
,
though
you
were
but
inquiring
the
way
to
Sion
,
(
for
then
they
were
little
better
than
Presbyterians
)
with
your
faces
thitherward●
God
secretly
entwining
the
Interest
of
Christ
with
yours
,
wrapt
up
with
you
the
whole
Generation
of
them
that
seek
his
face
,
and
prosper'd
your
Affairs
on
that
account
.
And
lastly
,
Feb.
4.
1658.
Give
me
leave
to
remember
you
,
as
one
that
had
opportunity
to
make
Observations
of
the
passages
of
Providence
in
those
days
,
in
all
the
three
Nations
,
in
the
times
of
our
greatest
hazards
;
give
me
leave
,
I
say
,
to
remember
you
,
that
the
Publick
Declarations
of
those
imployed
in
the
Affairs
of
this
Nation
,
in
the
face
of
the
Enemies
,
their
Addresses
unto
God
among
themselves
,
their
Prayers
night
and
day
,
their
private
Discourses
one
with
another
,
were
,
that
the
Preservation
of
the
Interest
of
Christ
in
and
with
his
People
,
was
the
great
thing
that
lay
in
their
eyes
,
&c.
I
must
not
detain
you
with
Observations
upon
these
passages
;
and
they
are
so
plain
,
I
need
not
:
this
is
enough
to
send
him
to
School
to
his
own
dumb-speaking
Egyptian
Hieroglyphick
,
Celchester
,
an
ample
Testimony
of
the
continuance
of
Gods
Presence
with
the
Army
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Men
of
all
sorts
know
that
God
hateth
Impudence
.
§
.
8.
But
how
ill
soever
the
People
of
God
may
have
behaved
themselves
in
time
of
yore
,
they
are
now
resolved
to
learn
better
manners
:
for
,
says
our
Author
,
(
and
who
will
not
take
his
word
?
)
Do
they
profess
't
is
their
Duty
,
their
Principle
,
their
Faith
and
Doctrine
,
to
be
obedient
to
their
Rulers
and
Governours
?
Do
they
offer
all
the
security
of
their
adherence
to
such
declared
Principles
,
as
Mankind
is
necessitated
to
be
satisfied
with
in
things
of
their
highest
Concernment
?
&c.
All
is
one
,
every
different
Opinion
is
Press-money
,
and
every
Sect
is
an
Army
,
although
they
be
all
and
every
one
of
them
Protestants
,
of
whom
alone
we
do
discourse
.
You
offer
Security
for
your
Allegiance
!
You
that
have
violated
all
the
Obligations
of
Oaths
,
Covenants
,
and
Protestations
!
Shall
Bankrupts
of
all
Faith
and
Honesty
expect
to
be
trusted
upon
their
bare
words
,
that
have
so
often
proved
perfidious
to
their
Oaths
?
Men
,
whose
coy
and
crazy
Consciences
have
sworn
and
swallowed
naked
and
undisguised
Contradictions
,
are
capable
no
doubt
of
giving
wonderful
assurance
and
satisfaction
for
their
future
Fidelity
.
First
give
us
some
competent
Tokens
of
your
Repentance
,
before
you
presume
to
tender
us
any
Security
of
your
Allegiance
.
Men
that
own
the
peculiar
and
distinguishing
Principle
of
your
Party
,
are
not
fit
to
be
trusted
or
endured
in
any
Commonwealth
,
viz.
That
Sovereign
Princes
may
forfeit
their
Title
to
their
Crowns
,
and
that
't
is
in
the
power
of
Subjects
to
depose
them
for
the
ill
Administration
of
Government
.
By
this
pretence
you
justified
all
your
late
Disloyal
practices
;
by
it
you
adjudged
his
late
Majesty
to
death
;
by
it
you
banish't
the
undoubted
Heir
of
the
Crown
;
by
it
you
proceeded
to
subvert
the
old
,
and
erect
a
new
Form
of
Government
;
and
by
it
you
all
along
confirm'd
your selves
in
your
Zeal
and
Opposition
to
the
Royal
Interest
.
Now
what
signs
have
you
given
us
of
your
having
renounced
this
Principle
of
Rebellion
?
And
till
you
have
,
what
assurance
can
you
give
us
of
your
Return
to
Loyalty
;
seeing
't
is
not
possible
for
any
Oaths
to
bind
you
to
your
Duty
,
whenever
you
have
a
mind
to
pick
Quarrels
against
the
management
of
publick
Affairs
?
Come
,
come
,
(
Sir
)
shuffle
no
longer
with
us
,
nor
with
your
own
Consciences
:
Either
your
proceedings
in
the
late
Confusions
were
great
and
enormous
Crimes
,
or
they
were
not
;
if
they
were
not
,
nothing
can
restrain
you
,
whenever
you
gain
the
advantage
of
power
and
opportunity
,
from
acting
such
things
over
again
,
as
you
seriously
believe
to
be
just
and
innocent
:
if
they
were
,
why
have
you
not
all
this
while
given
us
some
competent
and
reasonable
assurance
of
your
Conversion
?
Your
Crimes
(
if
Crimes
at
all
)
were
heinous
and
publick
,
and
enhansed
with
all
the
Aggravations
of
guilt
and
wickedness
;
a
flourishing
Kingdom
was
embroil'd
in
Wars
and
Desolations
;
a
pious
and
vertuous
Prince
was
villanously
murther'd
;
his
Children
banish't
to
preserve
their
Lives
;
his
Friends
undone
with
Rapine
and
Sequestration
,
and
adjudged
to
death
for
their
Zeal
and
Fidelity
to
his
Service
;
thousands
of
his
Subjects
lost
and
sacrificed
in
the
Quarrel
,
with
innumerable
other
mischiefs
and
enormities
;
and
all
this
carried
on
with
mighty
shews
,
and
confident
brags
of
Zeal
and
Piety
.
These
are
sins
with
a
witness
,
and
so
full
of
horrour
and
amazement
,
that
they
are
not
to
be
repented
of
with
an
ordinary
Contrition
;
and
't
is
not
possible
that
any
Man
should
be
seriously
convinced
of
his
own
guilt
in
such
prodigious
Crimes
,
without
the
deepest
Accents
and
Agonies
of
remorse
;
or
that
he
should
appease
his
Conscience
with
any
less
satisfaction
than
publick
Acknowledgment
;
much
less
that
he
should
expect
other
Men
should
trust
the
sincerity
of
his
Repentance
,
without
some
visible
Indications
of
his
amendment
.
But
,
alas
!
so
far
are
you
from
affording
us
any
tolerable
grounds
to
expect
your
change
,
that
you
give
us
nothing
but
symptoms
of
reprobate
hardness
;
and
instead
of
open
and
ingenuous
Confessions
,
either
wholly
blaunch
the
matter
,
or
extenuate
the
Crime
,
or
(
which
is
unpardonable
Insolence
)
discharge
the
guilt
of
all
your
practices
upon
our
heads
:
hereafter
therefore
forbear
to
think
us
such
Sots
,
(
unless
you
imagine
our
Skulls
are
stuft
with
wet
Straw
)
as
to
accept
of
any
Security
you
can
offer
,
till
you
have
first
satisfied
us
of
your
hearty
and
unfeigned
return
to
Principles
of
Loyalty
and
Allegiance
:
And
till
then
,
it
were
a
shameful
forfeiture
of
common
discretion
,
if
we
do
not
still
suppose
you
the
same
Men
we
have
ever
found
you
.
Wolves
(
they
say
)
may
change
their
hairs
,
but
not
their
hearts
;
and
't
is
an
easie
matter
for
Men
so
exercised
in
the
Arts
of
Hypocrisie
,
to
cast
their
outward
pretences
,
without
ever
altering
their
thoughts
and
inward
designs
.
And
yet
they
avoid
the
very
appearances
of
alteration
,
insomuch
that
nothing
is
more
cried
up
among
themselves
than
an
undaunted
adherence
to
their
old
Principles
and
their
old
Cause
;
and
if
any
of
the
Party
chance
to
be
so
ingenuous
,
as
to
confess
the
Errour
and
Crime
of
his
Rebellion
,
he
is
sure
to
be
loaded
with
all
the
Reproaches
of
Apostasie
,
and
branded
with
all
the
dishonour
of
a
Renegado
.
And
't
is
well
known
into
what
deep
Arrears
of
their
Anger
and
Displeasure
one
has
lately
run
himself
by
a
few
gentle
and
friendly
reproofs
of
their
Schismatical
Behaviour
.
What
if
he
had
exhorted
them
to
repent
of
the
Sins
of
Disloyalty
and
Rebellion
,
and
had
charged
it
upon
their
Ingenuity
to
give
some
remarkable
Evidences
and
Engagements
of
their
better
Resolutions
,
as
a
worthy
Requital
of
his
Majesties
Favour
and
Indempnifying
the
Outrage
of
all
their
former
Proceedings
?
If
he
had
,
he
would
have
been
pelted
with
more
dirty
Language
than
the
Pope
of
Rome
,
or
the
Apocalyptick
Beast
.
They
are
stubborn
and
implacable
in
their
old
Principles
,
their
Minds
are
still
possessed
with
the
same
accursed
Rage
and
Bitterness
of
Spirit
,
as
ran
them
upon
their
late
Rebellions
;
and
they
are
so
little
affected
with
any
sense
or
sorrow
for
their
Disloyalty
,
that
like
men
given
up
to
a
reprobate
sense
,
they
are
enraged
by
the
convictions
of
their
own
Guilt
,
and
labour
to
stifle
the
over-ruling
Reflections
of
their
own
Consciences
.
Rub
up
their
Memories
with
their
former
Crimes
,
and
you
do
but
inflame
their
Choler
;
invite
them
to
Repentance
,
and
that
they
call
(
with
our
Author
)
an
impertinent
calling
over
of
things
past
and
bygone
.
Oliver
Cromwel
;
and
in
brief
,
to
alienate
the
Affections
,
and
impair
the
good
Opinions
of
the
People
as
to
the
present
Setlement
of
things
,
by
any
Arts
and
Devices
that
may
not
bring
them
under
the
lash
of
Justice
,
and
within
the
cognizance
of
the
Laws
.
'T
is
notorious
how
they
work
their
Followers
to
a
dislike
of
Monarchy
,
and
a
dis-respect
to
Sovereign
Princes
;
though
it
is
no
wonder
,
if
we
consider
that
the
present
Chiefs
and
Ring-leaders
of
the
Party
are
such
as
were
the
most
vehement
Patriots
and
Assertors
of
the
Republican
Faction
.
§
.
9.
For
a
farther
proof
of
their
Impenitence
,
I
cannot
but
observe
that
these
men
,
that
are
as
free
as
Publicans
in
their
other
Confessions
,
yet
in
these
matters
become
like
the
man
without
the
Wedding
Garment
,
Dumb
and
Speechless
;
not
for
any
deep
sense
of
their
Guilt
,
but
because
they
disdain
to
own
it
.
Here
they
cover
their
Transgressions
as
Adam
,
and
stand
upon
the
Protestation
of
their
Integrity
as
Iob.
Bring
them
to
the
enumeration
of
Sins
against
the
Fifth
Commandment
,
and
they
are
immediately
taken
with
a
Pharisaick
Costiveness
,
and
after
all
their
straining
and
winking
,
nothing
comes
but
a
few
general
and
careless
Confessions
.
The
Good
Old
Cause
sticks
as
close
to
them
as
Original
Sin
,
no
Sope
or
Nitre
can
purge
away
their
Principles
;
their
Complexions
are
unchangeable
as
the
skin
of
an
Aethiopian
,
and
their
Tempers
incurable
as
the
fretting
Leprosie
.
And
therefore
to
return
to
our
Author
,
before
you
presume
to
offer
us
any
more
security
of
your
good
Behaviour
:
first
,
learn
the
Ingenuity
of
men
,
shew
your selves
humble
,
melting
,
and
broken-hearted
Christians
;
give
us
some
symptoms
of
your
Repentance
and
Contrition
:
Rely
not
upon
the
Justification
of
your
own
Works
;
cast
off
the
Rags
of
your
own
Self-Righteousness
,
and
Self-Loyalty
,
and
confess
but
once
to
his
Majesty
,
as
you
often
do
to
God
Almighty
,
Our
throats
have
been
as
open
Sepulchres
,
with
our
Tongues
we
have
used
deceit
,
the
poison
of
Asps
has
been
under
our
Lips
;
Our
mouths
have
been
full
of
cursing
and
bitterness
,
our
Feet
have
been
swift
to
shed
Blood
;
destruction
and
misery
have
been
in
all
our
ways
,
and
the
way
of
peace
have
we
not
known
.
We
are
seriously
convinced
of
the
errour
and
wickedness
of
our
doings
:
It
was
the
great
men
of
our
Party
(
we
cannot
deny
it
)
that
were
the
fiercest
and
most
implacable
Enemies
against
your
Majesties
Crown
and
Person
,
that
by
their
perfidious
Oaths
and
Protestations
enticed
your
Royal
Father
into
their
Nets
,
and
then
murther'd
him
with
equal
Modesty
and
Conscience
.
It
was
we
(
with
shame
and
horrour
we
confess
it
)
that
pursu'd
your
own
Life
with
the
thirst
and
industry
of
Blood-hounds
;
and
had
your
Majesty
been
the
most
hated
wretch
,
Traytor
,
and
Rebel
in
the
world
,
we
could
not
have
hunted
you
with
a
keener
Rage
.
And
it
was
our
Preachers
that
cried
up
all
this
as
the
Cause
of
God
,
and
the
work
of
Providence
,
in
order
to
the
Recovery
and
Preservation
of
the
Gospel
.
But
now
(
Sir
)
we
are
from
the
bottom
of
our
hearts
convinced
of
the
unparallel'd
wickedness
of
all
these
our
Practices
and
Opinions
;
and
we
desire
with
shame
and
confusion
of
face
to
acknowledge
and
disclaim
them
in
the
presence
of
God
,
and
before
all
the
world
;
we
now
see
,
and
cannot
but
declare
we
have
grievously
rebell'd
against
him
,
in
fighting
for
him
against
his
Vice-gerent
;
as
we
did
against
you
when
we
fought
for
your
Authority
against
your
Person
.
Sir
,
our
Behaviour
has
been
so
unworthy
,
and
our
Hypocrisie
so
notorious
,
that
we
have
not
confidence
to
desire
your
Majesty
should
ever
trust
us
,
till
we
have
made
some
reasonable
Atonement
for
all
our
Miscarriages
,
by
some
publick
and
ingenuous
satisfaction
,
and
given
some
unquestionable
Proofs
of
our
Repentance
by
some
signal
and
extraordinary
acts
of
Loyalty
.
And
though
our
Brethren
of
the
Kirk
were
once
so
tender-hearted
as
to
excuse
a
Sister
that
had
fall'n
(
as
they
phrased
it
)
in
Holy
Fornication
,
from
the
shame
of
her
publick
Penance
,
lest
the
Gospel
should
be
scandalized
:
yet
if
there
be
any
among
us
that
bewray
any
signs
and
symptoms
of
the
old
Spirit
of
Rebellion
,
we
will
be
so
far
from
sheltring
or
conniving
at
such
unpardonable
Offenders
,
that
we
will
with
all
possible
care
drive
them
from
our
Communion
,
and
deliver
them
up
to
the
Justice
of
the
Laws
.
If
they
would
offer
us
such
security
as
this
for
their
Peaceableness
and
Obedience
,
they
might
make
some
impression
upon
our
Good
Natures
,
and
gain
some
ground
upon
our
good
Opinions
.
But
if
they
will
not
,
all
their
other
promises
and
Engagements
are
but
so
many
assurances
that
they
are
not
in
good
earnest
.
For
if
they
were
,
that
alone
would
indispensably
oblige
them
to
frank
and
open
Retractions
.
Nothing
can
expiate
a
publick
Crime
but
a
publick
Repentance
.
But
alas
!
these
conditions
are
too
rough
for
humble
and
self-denying
men
to
swallow
,
their
Stomachs
cannot
down
with
such
sharp
and
unpleasant
Physick
;
and
they
will
rather
continue
for
ever
in
a
state
of
Impenitence
,
then
repent
at
the
rate
of
a
publick
satisfaction
.
And
hence
it
is
that
though
I.
O.
has
made
the
door
to
Atheism
so
wide
,
yet
that
to
Loyalty
is
(
as
to
them
)
like
that
to
the
Kingdom
of
Heaven
,
Straight
is
the
gate
,
and
narrow
is
the
way
,
and
few
(
if
any
)
there
be
that
find
it
.
So
that
for
them
to
pretend
to
Loyalty
is
a
ruder
and
more
unhandsom
Insolence
,
then
all
their
open
Crimes
and
execrable
Practices
;
t
is
an
affront
to
our
understandings
,
when
Persons
so
stain'd
with
perfidious
and
disloyal
Actions
,
shall
go
about
to
perswade
us
of
their
Innocence
and
Integrity
,
and
cry
up
themselves
for
brave
Subjects
,
though
they
have
nothing
to
shew
for
it
but
their
zeal
in
Treason
and
Rebellion
.
This
is
bold-fac'd
wickedness
,
when
men
that
have
done
such
base
and
dishonourable
things
,
shall
look
confidently
,
and
scorn
to
accept
all
your
Acts
of
Indempnity
,
unless
they
may
challenge
one
of
Justification
.
To
conclude
,
Plutarch
,
I
remember
,
somewhere
commends
the
Wisdom
of
those
Birds
that
conspired
to
beat
the
Cuckow
,
lest
in
process
of
time
it
should
grow
up
to
an
Hawk
:
but
what
if
the
Cuckow
had
been
an
Hawk
already
,
and
they
or
any
of
their
flock
had
been
grip'd
in
its
Talons
,
what
sort
of
Birds
would
you
have
judged
them
,
had
they
been
so
silly
as
to
suffer
it
to
become
an
Hawk
again
;
only
because
it
sung
the
old
Cuckow
Tune
?
The
Mythology
is
plain
;
That
Prince
that
has
felt
the
pounces
of
these
Ravening
Vultures
,
if
after
that
he
shall
be
perswaded
to
regard
their
fair
speeches
,
at
such
times
as
they
want
Power
,
without
other
evident
and
unquestionable
tokens
of
their
Conversion
,
deserves
to
be
King
of
the
Night
.
§
.
10.
But
here
our
Author
adds
,
and
't
is
suggested
a
thousand
times
over
;
Are
not
we
both
Protestants
,
and
shall
we
persecute
our
Brethren
of
the
same
Church
and
Communion
with
our selves
?
No
,
no
,
we
are
Papists
and
Idolaters
;
have
you
so
often
branded
us
with
the
charge
of
Popery
,
and
so
confidently
involved
us
in
the
grand
Antichristian
Apostasie
;
and
can
you
now
think
it
a
seasonable
Argument
to
work
upon
our
Compassion
and
Good
Nature
by
declaring
your selves
Protestants
?
This
is
an
admirable
motive
to
prevail
upon
the
Affections
of
rank
Papists
;
't
is
just
as
if
our
Author
should
hope
to
win
us
to
the
grant
of
an
Indulgence
,
by
pleading
(
as
he
often
does
)
that
they
are
right
Godly
men
,
when
he
has
made
an
implacable
hatred
of
all
Godliness
,
the
Characteristick
note
of
the
Episcopal
Clergy
.
But
he
does
,
ever
did
,
and
ever
will
pour
out
his
words
at
Random
;
and
they
are
any
thing
,
and
we
are
any
thing
,
and
every
thing
is
any
thing
,
Truth
to
day
,
and
Heresie
to
morrow
,
as
it
shall
happen
to
conduce
to
their
present
Interest
.
And
therefore
to
be
short
and
plain
with
them
,
and
to
abate
the
Confidence
of
this
popular
pretence
;
The
name
of
Protestant
(
as
they
use
it
)
is
but
a
term
of
Faction
,
and
the
word
of
a
Party
,
a
Title
to
which
every
man
may
pretend
,
that
is
no
friend
to
the
Pope
of
Rome
;
and
if
he
be
fall'n
out
with
the
Papacy
upon
what
Account
soever
,
that
is
enough
to
list
him
a
Member
of
the
Protestant
Communion
.
And
if
any
man
through
the
Licentiousness
of
his
life
or
principles
be
forced
even
for
his
own
security
to
turn
Renegado
to
the
Church
of
Rome
,
he
shall
be
immediately
admitted
into
the
Fellowship
of
the
Reformed
Churches
:
and
thus
shall
the
Reformation
be
made
the
Sanctuary
of
Romulus
,
a
Refuge
for
Enthusiasts
and
Hereticks
,
a
device
to
draw
together
all
the
lewd
and
wicked
people
in
the
world
,
to
unite
themselves
into
one
body
in
defiance
to
the
Roman
Interest
.
This
is
a
wild
and
boundless
thing
,
and
signifies
nothing
but
popular
Tumults
and
Confusions
,
and
shelters
all
the
Sacriledges
and
Enormities
in
the
world
,
provided
they
that
commit
them
rail
at
his
Holiness
.
And
thus
I
confess
was
the
Reformation
of
some
places
the
meer
effect
of
the
Tumults
and
Outrages
of
Boors
,
the
Factions
and
Seditions
of
Mechanicks
,
the
Crafts
and
Artifices
of
Statesmen
,
and
the
Ambitions
of
peevish
and
pragmatical
Priests
.
And
all
that
some
men
(
who
think
themselves
some
of
the
most
refined
Protestants
)
contributed
to
the
carrying
on
of
this
great
work
,
was
by
breaking
Church-Windows
,
demolishing
Altars
,
defacing
Shrines
,
beating
down
Images
,
doing
despite
to
Pictures
,
burning
Libraries
,
stealing
Consecrated
Plate
,
plundering
Churches
of
their
Sacred
Ornaments
,
and
adorning
their
own
Houses
with
the
Spoils
and
Reliques
of
Popish
Trumpery
.
And
therefore
we
must
distinguish
(
and
't
is
Mr.
Chillingworths
distinction
)
between
Protestants
and
Protestants
;
those
that
Protest
against
Imperial
Edicts
,
and
those
that
Protest
against
the
Corruptions
of
the
Church
of
Rome
.
Between
those
who
only
remonstrate
to
the
Papal
Apostasie
,
and
endeavour
to
retrieve
the
true
ancient
and
Catholick
Christianity
;
and
those
who
under
this
Pretence
shelter
State
Factions
,
and
paint
Reformation
upon
their
Banners
,
and
purge
the
Church
of
Idolatry
by
Civil
Wars
,
and
Desolations
of
States
,
and
cast
off
Allegiance
to
their
Prince
,
together
with
their
Subjection
to
the
Pope
:
enter
into
Leagues
and
Associations
,
raise
Armies
,
and
run
into
all
the
Disorders
of
Treason
and
Disloyalty
against
their
lawful
Sovereign
,
to
extort
by
force
of
Arms
the
free
exercise
of
their
Religion
.
And
it
would
grieve
a
man
to
observe
how
the
sober
and
moderate
Reformers
were
in
many
places
run
down
by
seditious
and
hot-headed
Preachers
:
and
(
to
mention
no
more
)
how
Melancthon
with
his
Disciples
were
supplanted
by
Flaccus
Illyricus
and
his
Confidents
:
The
Flaccinians
,
(
because
he
would
allow
of
no
Seditious
Counsels
to
carry
on
the
work
)
immediately
impeach
him
of
Apostasie
to
the
Papal
Cause
,
and
send
their
Complaints
abroad
to
Calvin
,
and
other
Patriarchs
of
the
Reformed
Churches
,
and
the
good
man
was
put
to
the
expence
of
much
time
and
paper
to
prove
himself
no
Jesuite
.
Now
the
Church
of
England
disclaims
the
Communion
as
well
as
the
Principles
of
these
blustering
Religionists
;
she
abhors
Rebellion
as
much
as
Idolatry
,
and
looks
upon
defection
from
Loyalty
and
Allegiance
as
an
Apostasie
from
the
Christian
Faith
;
and
therefore
men
of
disloyal
Principles
or
Practices
do
but
abuse
her
and
themselves
too
,
when
they
pretend
to
her
Communion
;
because
forsooth
they
have
a
mighty
spleen
against
the
Pope
and
Cardinals
;
whereas
the
rankest
and
most
Jesuitical
piece
of
Popery
is
the
Doctrine
of
Treason
and
Rebellion
.
And
what
Agreement
there
is
between
the
Jesuite
and
the
Puritan
concerning
the
Civil
Magistrate
,
you
may
see
parallel'd
in
divers
material
Points
of
Doctrine
and
Practice
,
to
take
down
the
too
absolute
and
unrestrained
Power
of
the
Monarchs
of
Christendom
,
by
Lysimachus
Nicanor
of
the
Society
of
Jesus
,
in
his
Epistle
to
the
Covenanters
of
Scotland
.
And
therefore
what
Perswasions
soever
they
may
have
in
other
matters
contrary
to
the
Church
of
Rome
,
unless
they
are
Orthodox
in
this
Fundamental
Article
of
the
Royal
Supremacy
,
if
they
are
not
Guelphs
,
they
are
(
and
that
is
as
bad
)
Gibellines
,
another
Party
of
professed
Enemies
to
the
Church
of
England
.
But
to
take
down
the
Confidence
of
these
forward
Pretenders
,
and
to
give
a
more
distinct
and
satisfactory
Account
of
this
Affair
,
you
may
know
that
our
Reformation
consists
of
two
parts
,
Doctrine
and
Discipline
;
the
design
of
the
former
was
to
abolish
the
corruptions
and
innovations
of
the
Church
of
Rome
,
and
to
retrieve
the
pure
and
primitive
Christianity
;
and
the
design
of
the
latter
was
to
abrogate
the
Jurisdiction
of
the
Bishop
of
Rome
,
and
to
annex
all
Superiority
and
Preheminence
over
the
Ecclesiastical
State
to
the
Imperial
Crown
:
in
both
which
attempts
,
the
Non-conformists
or
Puritan-Recusants
have
absolutely
forsaken
our
Communion
.
1.
As
to
Discipline
,
The
design
of
those
great
men
that
first
arose
to
that
great
work
was
to
redeem
the
Christian
World
from
the
shameless
and
exorbitant
Usurpations
of
the
Bishop
of
Rome
,
that
had
invaded
the
Thrones
of
Princes
,
and
made
their
Scepters
do
homage
to
St.
Peters
Keys
,
and
enslav'd
the
Royal
Dignity
to
the
Interests
and
Insolences
of
a
proud
Vicar
.
And
this
was
the
Schism
of
the
Church
of
England
,
its
defection
to
its
lawful
Prince
;
and
its
first
departure
from
the
Church
of
Rome
was
nothing
but
its
Revolt
to
its
due
Allegiance
,
and
at
this
day
its
greatest
Heresie
is
the
uncatholick
Doctrine
of
Obedience
to
Sovereign
Authority
.
Whereas
the
great
project
of
the
men
of
the
Separation
was
never
to
abrogate
,
but
only
to
exchange
the
Papal
Usurpation
,
and
to
setle
that
Power
and
Supremacy
of
which
they
stript
his
Holiness
of
Rome
upon
the
Presbyterial
Consistory
.
The
Holy
Discipline
is
but
another
name
for
the
Papal
Power
,
it
equally
disrobes
Princes
of
their
Ecclesiastical
Supremacy
,
and
entirely
setles
its
Jurisdiction
upon
the
Presbytery
,
and
vests
them
with
an
Authority
to
controul
their
Commands
,
restrain
their
Civil
Power
,
and
punish
their
Persons
:
in
that
by
the
Principles
of
the
[
*
](A56384-e22670-b)
*
Huic
disciplinae
omn●s
Orbis
Princip●s
&
Monarchas
●●sces
〈◊〉
sabmi
te●●
&
〈◊〉
necesse
est
.
●●ave●s
de
Disc.
Eccl.
p.
142.
Holy
Discipline
Kings
must
be
subject
to
the
Decrees
of
the
Presbytery
in
all
matters
of
Religion
;
neither
small
nor
great
may
be
exempted
from
subjection
to
the
Scepter
of
Iesus
Christ
;
by
which
they
mean
the
same
thing
that
the
Papists
do
by
the
Keys
of
St.
Peter
,
viz.
an
Original
Power
in
themselves
of
exercising
a
temporal
Jurisdiction
over
the
Kings
of
the
Earth
under
pretence
of
their
Spiritual
Sovereignty
:
So
that
in
this
part
of
the
work
we
have
not
been
encountred
with
more
disturbance
and
opposition
from
the
Jesuites
than
from
the
Presbyterians
,
that
are
as
to
the
Doctrine
of
Regal
Supremacy
as
arrant
Recusants
;
and
therefore
it
as
much
imports
Princes
for
security
of
their
own
Rights
and
Prerogatives
to
have
an
eye
to
the
Factors
of
Geneva
,
as
to
the
Emissaries
of
Rome
.
They
are
both
men
of
bold
and
fiery
spirits
;
and
all
the
late
Combustions
of
Europe
have
either
been
procured
or
occasion'd
by
the
seditious
and
aspiring
attempts
of
these
two
daring
Sects
.
But
the
Tumults
and
disorders
of
the
Jesuites
concern
not
our
present
Enquiry
;
nor
may
I
enter
upon
the
History
of
all
the
Leagues
,
Conspiracies
,
Seditions
,
Spoils
,
Ravages
,
and
Insurrections
,
of
the
Puritan
Brethren
.
It
has
been
lately
performed
by
an
Elegant
Pen
to
purpose
,
that
has
thereby
done
that
Right
to
the
Cause
of
Reformation
,
as
to
absolve
the
true
Protestant
from
the
Charge
of
Seditious
Doctrines
and
Practices
,
and
to
score
all
the
Embroilments
of
the
Kingdoms
and
Estates
of
Christendom
,
on
the
Account
of
the
Calvinists
,
who
thrust
themselves
into
all
Places
and
Designs
;
and
if
any
where
they
were
suffer'd
to
grow
into
any
considerable
strength
and
Interest
,
were
upon
all
occasions
drawing
in
the
zealous
Rabble
into
holy
Leagues
and
Confederacies
against
their
Governours
.
And
if
you
will
but
compare
the
first
practices
and
proceedings
of
the
Hugonots
in
the
Kingdom
of
France
,
of
the
Gheuses
in
the
Belgick
Provinces
,
of
the
Kirk-faction
in
the
Realm
of
Scotland
,
with
the
Actings
,
Treasons
and
Disloyalties
of
the
English
Puritans
,
as
you
will
discover
a
strange
agreement
in
the
issues
of
their
principles
and
proceedings
,
so
you
will
find
their
disorders
to
exceed
the
common
mischiefs
and
exorbitancies
of
Mankind
.
But
I
must
not
pursue
particular
Stories
,
the
History
of
their
Tumults
,
Outrages
,
and
Desolations
,
would
require
a
larger
Volume
than
the
Book
of
Martyrs
.
It
was
these
hot
and
fiery
Spirits
,
that
in
most
places
spoil'd
this
gallant
Enterprize
;
and
by
their
seditious
Zeal
and
madness
,
drove
up
the
Reformation
into
down-right
Rebellion
;
and
were
so
outragious
against
the
Church
of
Rome
,
that
they
had
not
patience
to
wait
the
lazy
temper
of
Authority
for
the
Reformation
of
Abuses
.
It
s
Wisdom
and
Moderation
was
Carnal
Policy
;
and
if
Governours
would
not
set
upon
it
in
regular
and
peaceable
ways
at
their
first
alarm
,
then
the
only
Doctrine
they
thunder'd
from
the
Pulpit
,
was
,
That
if
Princes
refuse
to
reform
Religion
themselves
,
't
is
lawful
for
their
godly
Subjects
to
do
it
,
though
by
violence
and
force
of
Arms.
These
are
the
Men
that
are
so
forward
to
thrust
themselves
into
the
Reformed
Communion
,
and
whom
we
are
so
resolved
to
disclaim
as
shameful
Apostates
from
the
Reformed
Cause
,
and
judge
just
such
Protestants
as
the
Gnosticks
were
Christians
,
the
scandal
and
dishonour
of
their
Profession
;
and
whom
the
true
Sons
of
the
Church
were
forced
to
avoid
as
much
,
if
not
more
,
than
Heathens
and
Infidels
,
though
it
were
only
to
secure
their
own
Reputation
,
that
their
Tumults
and
Disorders
might
not
be
scored
upon
their
Reckoning
.
This
is
plain
matter
of
Fact
,
though
how
it
will
relish
with
our
Author
,
't
is
easie
to
foretel
;
and
it
is
not
to
be
doubted
but
he
may
have
the
confidence
to
remonstrate
to
the
most
credible
evidence
of
History
,
that
has
the
boldness
in
defiance
to
so
many
publick
Ordinances
and
Declarations
,
to
deny
that
the
Pretences
of
Reformation
had
any
concern
in
our
late
Confusions
.
But
however
,
he
would
be
well-advised
not
to
dare
to
Apologize
for
other
Men
,
unless
he
could
first
clear
his
own
innocence
:
for
if
a
Man
shall
undertake
to
plead
the
Cause
of
a
notorious
Offender
,
that
stands
himself
chargeable
of
the
deeper
guilt
,
he
does
not
defend
,
but
betray
and
upbraid
his
Client
;
his
very
Apology
becomes
a
strong
Accusation
,
and
all
the
World
will
suspect
that
Mans
innocence
,
when
they
shall
see
a
person
so
scandalous
,
so
forward
in
his
defence
.
He
is
but
an
ill
Apologist
for
the
peaceableness
or
Loyalty
of
any
Party
,
that
has
himself
been
a
famous
Trumpeter
(
not
to
say
,
a
great
Commander
)
in
Rebellion
;
and
when
our
late
Thirsty
Tyrants
had
gorged
themselves
with
Royal
Blood
,
was
the
first
Chaplain
that
proffer'd
his
service
to
say
a
long
Margarets
Grace
to
the
Entertainment
.
§
.
11.
This
short
account
may
suffice
to
let
you
see
that
the
Nonconformists
,
as
to
this
particular
,
(
however
they
may
glory
in
the
Name
of
Protestant
)
are
but
another
sort
of
Papists
,
that
pluckt
down
one
Popery
to
set
up
another
;
and
justled
his
Holiness
out
of
the
Chair
,
only
to
seat
themselves
in
it
.
And
as
for
the
under-Sects
,
and
farther
improved
Schismaticks
,
that
have
since
sprung
out
of
the
Corruptions
of
Presbytery
,
our
Controversie
with
them
is
not
between
Protestants
and
Protestants
,
but
between
Protestants
and
Anabaptists
;
a
sort
of
people
(
as
to
this
particular
worse
than
Papists
)
whom
nothing
will
satisfie
but
absolute
Anarchy
and
Confusion
in
the
Church
,
and
by
consequence
in
the
State
:
for
in
a
Christian
Commonwealth
they
are
but
one
and
the
same
Society
,
which
,
as
I
have
proved
over
and
over
,
and
our
Author
sometimes
confesses
,
nothing
can
avoid
but
an
Ecclesiastical
Supremacy
,
or
coercive
Jurisdiction
in
matters
of
Religion
.
The
hearty
and
serious
acknowledgment
whereof
,
is
the
true
Shibboleth
,
and
distinguishing
mark
of
the
right
English
Protestant
.
This
is
the
pride
and
the
glory
of
the
Church
of
England
,
that
she
was
never
tainted
with
Sedition
and
Disloyalty
;
and
in
the
management
of
her
Reformation
,
never
out
run
the
Laws
,
but
always
moved
under
the
Conduct
of
Sovereign
Authority
.
It
grieved
our
Prelates
to
behold
the
Dignity
of
the
Throne
prostituted
to
a
Foreign
Tyranny
;
and
when
,
chiefly
by
their
counsel
and
assistance
,
our
Princes
had
disingaged
themselves
of
their
ancient
Fetters
,
they
proceeded
to
engage
and
encourage
them
in
the
Reformation
of
the
Christian
Faith
to
its
ancient
purity
;
and
with
the
advice
of
their
Ecclesiastical
Senate
,
to
establish
Rites
and
Ceremonies
of
Worship
by
their
own
Authority
.
So
that
there
is
not
a
Monarchy
in
the
world
that
might
be
so
well
guarded
as
the
Crown
of
England
,
by
its
Orthodox
Clergy
,
were
they
allowed
that
Power
and
Reputation
that
is
due
to
the
Interest
and
Dignity
of
their
Function
;
not
only
because
they
hold
so
entirely
from
his
Majesty
,
and
are
so
immediately
dependant
upon
his
favour
for
their
Preferment
;
but
chiefly
because
there
is
not
any
sort
of
Men
in
the
World
possessed
with
so
deep
a
sense
of
Loyalty
:
't
is
become
their
Nature
and
their
Genius
;
't
is
the
only
thing
that
creates
them
so
many
Enemies
,
exposes
them
to
so
much
Opposition
,
and
divides
them
from
all
other
Parties
and
Professions
.
What
is
it
that
so
much
enrages
the
Roman
Clergy
,
but
that
we
will
not
suffer
his
Holiness
to
usurp
upon
the
Rights
of
Princes
?
And
when
these
Janizaries
invade
and
assault
their
Thrones
,
and
attempt
to
seat
their
great
Master
in
the
Imperial
Primacy
,
't
is
we
,
and
only
we
that
have
ever
stept
in
and
beat
back
all
their
approaches
with
shame
and
dishonour
.
And
whatever
provisions
might
have
been
made
against
the
Encroachments
of
Rome
upon
the
Crown
of
England
,
they
would
have
been
lamentably
weak
without
the
aids
and
assistances
of
Religion
,
because
't
is
that
alone
that
is
pretended
in
their
Opposition
;
and
its
very
pretences
,
where
they
prevail
,
are
so
strong
and
powerful
,
that
they
easily
bear
down
all
the
Arts
of
Civil
Policy
and
Government
.
Nothing
but
Religion
can
encounter
Religion
.
And
how
easie
had
it
been
for
Rome
,
considering
its
Power
,
Interest
,
Cunning
and
Activity
,
to
have
either
inslaved
our
Princes
to
their
Tyranny
,
or
annoyed
them
with
eternal
Broils
and
Seditions
,
had
not
the
English
Clergy
bestirred
themselves
to
counterwork
all
their
Mines
,
and
to
possess
the
peoples
minds
with
an
impregnable
sense
of
Loyalty
?
And
this
,
whatever
is
pretended
,
is
the
real
ground
of
the
breach
between
us
,
viz.
The
Interest
and
Grandeur
of
the
Court
of
Rome
.
And
would
we
but
grant
them
back
that
Sovereignty
they
once
exercised
over
the
Kings
and
Kingdom
of
England
,
they
would
never
stand
so
much
upon
any
Controversies
about
Doctrinal
Articles
,
and
would
willingly
permit
us
to
enjoy
all
our
other
fancies
and
perswasions
;
knowing
,
that
if
they
can
but
regain
their
absolute
Dominion
over
us
,
they
shall
soon
be
able
to
model
our
Opinions
to
their
Interest
.
And
what
was
it
that
so
exasperated
the
Disciplinarians
,
but
when
these
pert
Gentlemen
would
have
been
perking
up
into
their
Spiritual
Throne
,
and
(
in
imitation
of
their
Kirk-brethren
)
Nosing
the
Power
of
Kings
both
in
and
out
of
the
Pulpit
,
they
pluckt
down
such
pitiful
Pretenders
with
scorn
and
dishonour
,
exposed
their
folly
and
ignorance
to
the
publick
Correction
,
and
let
the
world
see
they
were
more
worthy
of
a
Pillory
than
a
Throne
?
But
these
bold
Youths
have
at
length
in
pursuance
of
their
designs
,
run
themselves
beyond
their
Pretensions
,
and
lost
their
Cause
among
the
Disorders
and
Confusions
of
their
own
procuring
;
out
of
which
have
sprung
new
swarms
of
Sects
and
Schisms
,
that
were
born
and
bred
in
Rebellion
,
and
were
never
known
to
the
World
by
any
other
visible
marks
than
their
Opposition
to
the
Royal
Interest
.
Yet
have
these
Men
the
face
to
challenge
their
Right
of
Liberty
and
Indulgence
,
and
to
rail
at
us
for
not
granting
it
,
though
the
things
,
for
which
they
demand
it
,
are
nothing
but
principles
of
Sedition
and
Disloyalty
.
The
World
knows
what
pranks
and
practices
they
have
committed
with
the
confidence
,
and
under
the
protection
of
Religion
;
and
they
have
never
given
us
the
least
signs
and
tokens
of
repentance
,
and
that
alone
is
an
infallible
symptom
of
their
impenitence
:
for
were
they
sincere
Converts
,
the
World
should
be
sure
to
know
their
resentments
;
so
that
we
have
all
the
reason
in
the
World
to
believe
them
no
Changelings
;
and
then
would
it
not
be
admirable
policy
to
trust
Men
of
such
implacable
Spirits
and
Principles
to
the
present
setlement
of
things
?
For
if
we
have
no
ground
but
to
suppose
them
Enemies
to
the
Publick
Peace
,
we
certainly
have
no
Motive
or
Obligation
to
treat
them
as
Friends
,
but
rather
to
use
them
as
People
that
thirst
after
a
Change
,
and
aim
at
nothing
more
than
our
ruine
.
Tenderness
and
Indulgence
to
such
Men
,
were
to
nourish
Vipers
in
our
own
bowels
,
and
the
most
sottish
neglect
of
our
own
quiet
and
security
,
and
we
should
deserve
to
perish
with
the
dishonour
of
Sardanapalus
.
And
howsoever
their
Ring-leaders
may
whine
and
cant
to
the
people
grievous
complaints
of
our
present
Oppressions
and
Persecutions
,
yet
would
they
inwardly
scorn
us
as
weak
and
silly
Men
,
that
understand
not
the
height
of
our
Interest
,
if
we
should
be
prevail'd
with
to
bestow
any
milder
usage
upon
such
irreconcileable
Enemies
.
And
't
is
not
impossible
but
that
the
Mercy
of
the
Government
may
have
been
a
great
temptation
to
their
insolence
;
and
perhaps
had
some
of
them
been
more
roughly
handled
,
they
had
been
less
disobliged
.
They
think
Lenity
and
Compassion
to
an
implacable
Enemy
,
an
effect
of
weakness
;
and
would
never
forgive
themselves
,
should
they
not
use
all
means
to
suppress
all
known
and
resolved
Opposition
to
their
own
Interest
.
And
therefore
as
many
of
these
Men
as
have
been
Objects
of
Royal
Mercy
,
if
they
expect
to
obtain
any
farther
favour
to
their
Party
,
they
would
do
well
to
give
us
some
publick
and
competent
assurance
of
their
renouncing
their
former
principles
of
Sedition
,
as
to
Civil
Government
.
Though
not
a
Man
,
continuing
in
their
Communion
,
has
ever
as
yet
given
the
World
any
satisfaction
of
this
kind
;
and
certainly
they
can
never
take
it
ill
in
good
earnest
,
if
we
only
deny
them
the
Liberty
and
free
Exercise
of
their
Religion
,
till
they
are
willing
to
give
us
some
security
of
their
being
governable
.
§
.
12.
The
second
part
of
Protestancy
,
is
the
Reformation
of
Doctrine
;
and
here
the
design
was
to
abolish
the
Corruptions
and
unwarrantable
Innovations
of
the
Church
of
Rome
,
and
to
retrieve
the
pure
and
primitive
Christianity
.
It
was
not
their
aim
to
exchange
Thomas
Aquinas
his
Sums
for
Calvin's
Institutions
,
or
Bodies
of
School-Divinity
for
Dutch
Systems
;
but
to
reduce
Christianity
to
the
prescript
of
the
Word
of
God
,
and
the
practice
of
the
first
and
uncorrupted
Ages
of
the
Church
,
to
clear
the
Foundations
of
our
Faith
from
all
false
and
groundless
Superstructures
,
and
once
more
recover
into
the
Christian
World
a
pure
and
Apostolical
Religion
.
And
therefore
the
only
Rule
of
our
Churches
Reformation
were
the
Scriptures
,
and
four
first
general
Councils
:
She
admits
not
of
any
upstart
Doctrines
,
and
new
Models
of
Orthodoxy
;
but
all
the
Articles
of
her
Belief
are
ancient
and
Apostolical
;
and
if
she
her self
should
teach
any
other
Propositions
,
she
protests
against
their
being
matters
of
Faith
,
and
of
necessity
to
Salvation
.
And
for
this
reason
she
imposes
not
her
own
Articles
as
Articles
of
Faith
,
but
of
Peace
and
Communion
:
Nor
does
she
censure
other
Churches
for
their
different
Confessions
,
but
allows
them
the
Liberty
she
takes
,
to
establish
more
or
less
Conditions
of
Communion
,
as
the
Governours
of
the
Church
shall
deem
most
expedient
for
peace
and
unity
.
And
she
only
requires
of
such
as
are
admitted
to
any
Office
&
Imployment
in
the
Church
,
subscription
to
them
as
certain
Theological
Verities
,
not
repugnant
to
the
Word
of
God
,
which
she
has
particularly
selected
from
among
many
other
to
be
publickly
taught
and
maintain'd
within
her
Communion
,
as
necessary
or
highly
conducive
to
the
preservation
of
Truth
,
and
prevention
of
Schism
:
and
for
this
reason
she
passes
no
other
censure
upon
the
Impugners
of
her
Articles
,
than
what
she
has
provided
against
the
Impugners
of
the
Publick
Liturgy
,
Episcopal
Government
,
and
the
Rites
&
Ceremonies
of
Worship
,
because
they
are
all
intended
to
the
same
end
,
the
avoiding
Disorders
and
Confusions
.
These
then
are
the
conditional
Articles
of
the
Communion
of
the
Church
of
England
,
and
they
are
necessary
and
excellent
provisions
for
peace
and
unity
.
For
among
all
the
Disputes
and
Divisions
of
Christendom
,
it
is
but
reasonable
she
should
take
security
of
those
Mens
Doctrines
and
Opinions
whom
she
intrusts
in
publick
Imployments
,
to
prevent
her
being
embroil'd
in
perpetual
Quarrels
and
Controversies
.
So
that
Subscriptions
to
the
Articles
is
required
chiefly
upon
the
same
account
as
the
Oath
of
Supremacy
,
whose
Penalty
is
,
That
such
who
refuse
it
,
shall
be
excluded
such
places
of
Honour
and
Profit
as
they
hold
in
the
Church
or
Commonwealth
.
And
't
is
very
reasonable
that
Princes
should
be
particularly
secured
of
the
Fidelity
of
those
Subjects
that
they
entrust
with
their
publick
Offices
.
And
thus
all
the
punishment
that
the
Church
of
England
is
willing
to
have
inflicted
upon
Dissenters
from
her
Articles
,
is
to
deprive
them
of
their
Ecclesiastical
Preferments
,
as
being
unfit
for
Ecclesiastical
Imployments
:
For
though
she
is
not
so
careless
of
her
own
peace
,
as
to
impower
Men
in
the
exercise
of
her
publick
Offices
at
all
adventure
;
so
neither
is
she
so
rigorous
as
to
make
Inquisition
into
their
private
Thoughts
.
And
therefore
we
are
not
so
harsh
and
unmerciful
as
somebody
,
(
you
wot
of
)
who
would
be
thought
a
warm
Bigot
for
Toleration
;
and
yet
has
sometime
profest
he
would
give
his
Vote
to
banish
any
Man
the
Kingdom
that
should
refuse
their
Subscription
.
But
as
for
the
absolute
Articles
of
the
Faith
of
the
Church
of
England
,
they
are
of
a
more
ancient
date
;
they
were
not
of
her
own
contriving
,
but
such
as
she
found
establish't
in
the
purest
and
most
uncorrupted
Ages
of
the
Church
,
and
in
the
times
nearest
to
the
primitive
and
Apostolical
simplicity
.
That
is
the
measure
of
her
Faith
,
and
the
standard
of
her
Reformation
:
here
she
fixes
the
bounds
of
her
Belief
,
and
seals
up
the
Symbol
of
her
Creed
,
to
prevent
the
danger
of
endless
Additions
and
Innovations
.
But
as
for
all
other
matters
,
I
say
,
(
with
the
late
Learned
Archbishop
,
as
he
discourses
against
Fisher
)
If
any
Errour
,
which
might
fall
into
this
(
as
any
other
Reformation
)
can
be
found
,
then
,
I
say
,
and
't
is
most
true
,
Reformation
,
especially
in
cases
of
Religion
,
is
so
difficult
a
work
,
and
subject
to
so
many
Pretensions
,
that
't
is
almost
impossible
but
the
Reformers
should
step
too
far
,
or
fall
too
short
in
some
smaller
things
or
other
,
which
in
regard
of
the
far
greater
benefit
coming
by
the
Reformation
it self
,
may
well
be
passed
over
and
born
withal
.
And
withal
by
virtue
of
this
Fundamental
Maxim
,
may
in
due
time
and
manner
be
redrest
.
By
the
wisdom
and
moderation
of
this
Principle
,
the
Church
secures
her self
against
the
Prescription
of
Errour
:
So
that
if
she
should
at
any
time
hereafter
discover
any
defect
in
any
particular
instance
of
her
Laws
and
Constitutions
,
(
and
in
a
work
so
great
,
so
various
,
and
so
difficult
,
't
is
not
impossible
,
as
the
Archbishop
observes
,
for
the
greatest
caution
and
prudence
to
be
overseen
in
some
smaller
things
)
she
has
reserved
a
just
power
in
her self
to
reform
and
amend
it
.
This
,
in
brief
,
is
a
true
and
honest
account
of
the
Protestancy
of
the
Church
of
England
.
But
so
it
hapned
,
that
beyond
the
Seas
there
arose
another
Generation
of
pert
and
forward
Men
,
the
vehemence
of
whose
Zeal
and
Passion
transported
them
from
extream
to
extream
;
so
that
they
immediately
began
to
measure
Truth
,
not
by
its
agreement
with
the
Scriptures
,
and
the
purest
Ages
of
the
Church
;
but
by
its
distance
from
the
See
of
Rome
,
and
the
Apostacy
of
latter
times
;
whereby
it
so
came
to
pass
,
that
they
did
but
barter
Errours
in
stead
of
reforming
Corruptions
;
and
in
lieu
of
the
old
Popish
Tenets
,
only
set
up
some
of
their
own
new-fangled
conceits
.
But
above
all
the
rest
,
there
sprung
up
a
mighty
Bramble
on
the
South-bank
of
the
Lake
Lemane
,
that
(
such
is
the
rankness
of
the
Soil
)
spred
and
flourish't
with
such
a
sudden
growth
,
that
in
a
few
days
,
partly
by
the
industry
of
its
Agents
abroad
,
and
partly
by
its
own
indefatigable
pains
and
pragmaticalness
,
it
quite
over
run
the
whole
Reformation
,
and
in
a
short
time
the
right
Protestant
Cause
was
almost
irrecoverably
lost
,
under
the
more
prevailing
Power
and
Interest
of
Calvinism
.
That
proud
and
busie
Man
had
erected
a
new
Chair
of
Infallibility
,
and
enthroned
himself
in
it
;
and
had
he
been
acknowledged
their
Supreme
Pastour
,
he
could
not
have
obtruded
his
Decrees
in
a
more
peremptory
and
definitive
way
upon
the
Reformed
Churches
.
Nothing
can
be
rightly
done
in
any
Foreign
Church
or
State
,
but
by
his
Counsels
and
Directions
:
He
must
thrust
himself
in
for
the
Master-workman
,
where-ever
they
were
hammering
Reformation
:
He
must
be
privy
to
all
the
Counsels
,
and
govern
all
the
Designs
of
the
Princes
of
Christendom
:
And
his
Mandates
and
Decretal
Epistles
must
ever
be
flying
about
into
all
Parts
and
Provinces
;
and
when
any
doubt
or
difficulty
arose
,
away
to
Geneva
to
consult
the
Oracle
,
that
always
return'd
his
Answers
with
the
Confidence
and
Authority
of
an
Apostle
.
And
thus
did
this
hot
and
eager
Man
bear
down
all
before
him
by
the
boldness
of
his
Nature
to
attempt
,
and
indefatigable
vehemence
of
his
Spirit
to
prosecute
what
he
had
once
attempted
,
till
he
made
himself
at
once
both
Pope
and
Emperour
of
the
greatest
part
of
the
Reformed
World
.
All
his
Dictates
were
Articles
of
Faith
,
and
all
his
Censures
Anathema's
;
and
every
dissent
from
his
least
important
and
most
unwarrantable
Principles
,
was
Heresie
;
and
every
Heresie
,
capital
and
damnable
.
All
Schemes
and
Models
of
Truth
were
coin'd
in
his
Name
,
and
warranted
by
his
Authority
;
it
was
his
Decree
that
stampt
them
Orthodox
,
and
no
Opinion
that
did
not
bear
his
Image
and
Superscription
,
might
pass
for
current
Divinity
.
And
whoever
was
so
hardy
or
so
unhappy
as
to
oppose
himself
to
this
bold
and
insolent
Usurpation
,
or
but
to
demur
upon
the
Infallibility
of
his
Determinations
,
he
was
immediately
assaulted
with
Volleys
of
Anathema's
,
and
they
pour'd
upon
him
showres
of
Invectives
,
and
hated
Names
;
and
he
was
shunn'd
like
Infection
,
and
dreaded
as
the
Pest
and
Plague
of
the
Reformed
Communion
;
and
if
they
wanted
power
to
persecute
him
with
Fire
and
Faggot
,
they
would
kill
him
with
Noises
and
Anathema's
.
And
thus
has
this
man
and
his
followers
intricated
the
way
to
Heaven
with
their
own
new
Labyrinths
,
and
wild
turnings
,
trifling
Questions
,
and
uncertain
talkings
:
they
have
smother'd
and
buried
the
Truths
of
God
under
the
superstructures
of
their
own
foolish
Inventions
;
they
have
blended
their
own
dreams
and
Visions
with
the
Divine
Oracles
,
and
then
require
the
same
Assent
to
their
ill-spun
Systems
and
Hypotheses
as
to
the
inspired
Writings
of
St.
Paul
,
and
obtrude
pure
non-sense
and
contradictious
Blasphemies
upon
our
Belief
with
as
much
rigour
and
boisterous
zeal
as
the
most
indispensable
Truths
of
the
Gospel
:
requiring
as
confident
an
Assent
to
the
black
Doctrine
of
irrespective
Reprobation
,
as
to
our
Saviours
Death
and
Resurrection
;
and
making
it
as
necessary
a
point
of
Faith
to
believe
that
the
Almighty
thrust
innumerable
myriads
of
Souls
into
Being
,
only
to
sport
himself
in
their
endless
and
unspeakable
Tortures
,
as
that
he
sent
his
own
Son
into
the
world
to
dye
for
the
Redemption
of
mankind
:
Nay
,
this
they
stick
not
to
discard
and
disavow
for
its
inconsistency
with
the
Hypothesis
of
absolute
Decrees
:
This
is
the
Fundamental
Article
of
their
Creed
,
and
all
other
points
of
Divinity
must
be
so
modell'd
,
as
to
suit
and
accommodate
themselves
to
this
Foundation
of
their
Faith
.
And
thus
in
most
places
did
the
design
of
Reformation
degenerate
into
a
furious
Zeal
for
the
Calvinian
Rigours
;
the
seeds
of
which
Doctrine
have
produced
nothing
but
thorns
and
briars
of
Contention
,
that
have
eaten
out
the
life
and
power
of
true
Religion
,
and
make
men
barren
in
every
thing
but
discords
and
disputations
.
The
woful
effects
whereof
are
visible
in
most
Foreign
Churches
,
where
Piety
is
exchanged
for
Orthodoxy
,
and
Devotion
for
speculation
,
where
their
Religion
is
a
zeal
for
a
Scheme
of
Opinions
,
and
their
Learning
an
Ability
to
maintain
them
.
§
.
13.
But
in
the
setling
or
modelling
of
our
Reformation
,
by
the
Providence
of
God
and
our
Governours
,
this
mans
assistance
was
refused
,
and
his
advice
rejected
:
they
understood
him
too
well
to
admit
him
into
their
Counsels
,
and
resolved
to
keep
up
close
to
their
first
design
of
reforming
the
Church
to
the
Apostolical
simplicity
:
Though
afterward
this
Doctrine
took
root
here
by
the
industry
of
some
zealous
youths
,
that
had
been
train'd
up
at
the
feet
of
that
great
Gamaliel
,
and
return'd
home
Seminary
Priests
of
the
Calvinian
Theology
.
This
was
the
only
errand
and
design
of
Whittingham
,
Travers
,
Cartwright
,
and
others
;
and
the
only
original
of
all
the
Schisms
and
disturbances
that
have
ever
since
infested
the
Church
of
England
,
was
the
unseasonable
zeal
of
these
men
to
reduce
its
Doctrine
and
Discipline
to
the
platform
of
Geneva
.
And
though
they
were
immediately
check't
in
their
attempt
upon
the
Discipline
,
that
they
thought
good
to
assault
with
fierce
and
open
Violence
;
yet
as
for
the
leaven
of
their
Doctrine
,
they
insensibly
spred
and
conveyed
it
into
the
minds
of
their
Disciples
;
and
it
grew
and
prosper'd
mightily
in
all
places
;
because
as
it
was
cultivated
with
much
zeal
,
and
water'd
with
much
preaching
,
so
was
it
not
encountred
with
any
publick
opposition
:
the
Church
not
having
declared
it self
positively
in
any
thing
but
against
the
Errors
and
Corruptions
of
the
Church
of
Rome
:
and
as
for
all
the
other
Disputes
of
Christendom
,
she
contrived
the
Articles
of
her
Communion
with
that
prudence
and
moderation
,
as
to
take
in
all
men
of
whatsoever
different
Perswasions
in
other
matters
into
her
bosom
and
protection
.
She
embraced
Trojans
and
Tyrians
with
equal
Favour
,
and
would
not
wed
her self
to
the
narrow
Interests
of
a
Party
,
nor
determine
all
the
quarrels
and
differences
of
disputing
men
:
No
,
she
left
them
to
the
Liberty
of
their
own
Opinions
,
only
reserving
to
her self
a
power
to
quash
and
silence
their
Disputes
for
the
ends
of
Peace
and
Government
.
But
this
moderation
was
too
cool
for
these
warm
and
hot-headed
men
;
they
thought
it
not
enough
for
the
honour
of
Mr.
Calvin
,
and
therefore
resolved
to
declare
themselves
expresly
for
him
in
defiance
to
all
other
Doctors
and
Heads
of
Parties
.
But
the
Pulpits
must
make
good
this
,
and
they
are
resolved
to
make
good
the
Pulpits
;
and
therefore
they
make
them
and
the
People
to
groan
with
nothing
but
the
continual
noise
of
Decrees
;
and
the
depths
of
Election
and
Reprobation
were
always
ratling
and
thundering
in
their
ears
.
The
whole
Circle
of
their
preaching
and
practical
Divinity
was
reduced
to
Calvin's
Interpretation
of
the
ninth
Chapter
of
the
Epistle
to
the
Romans
.
And
when
they
had
scared
and
astonish'd
the
People
into
an
admiration
of
these
gloomy
Mysteries
,
nothing
will
satisfie
their
restless
heads
,
unless
they
may
be
voted
the
Doctrine
of
the
Church
,
and
the
cause
of
the
Reformation
.
And
all
the
men
of
the
first
moderation
must
be
branded
for
Apostates
,
and
the
People
let
loose
to
rail
at
them
as
Papists
,
or
under
some
other
hated
name
,
that
they
abhorr'd
,
but
did
not
understand
.
And
this
is
the
Interpretation
of
our
Authors
malicious
suggestion
of
his
being
aggrieved
to
observe
such
evident
declerisions
from
the
first
establish't
Reformation
,
towards
the
old
,
or
a
new
,
and
it
may
be
worse
Apostasie
;
such
an
apparent
weariness
of
the
principal
doctrines
and
practices
,
which
enlivened
the
Reformation
,
i.
e.
A
wicked
schismatical
Relapse
to
Popish
Arminian
Errors
,
an
Apostasie
from
the
Doctrine
of
the
Reformed
Churches
to
worship
the
old
Pelagian
Idol
Free-will
with
the
new
Goddess
Contingency
,
or
an
halting
between
Iehovah
and
Baal
,
Christ
and
Antichrist
,
admitting
the
Belgick
Semipelagians
into
the
Communion
of
our
Church
,
and
joyning
with
a
Spanish
Plot
,
by
opposing
the
Calvinists
to
reduce
the
people
again
to
Popery
;
all
which
are
the
Methods
of
Satan
,
and
the
Designs
of
some
who
sit
aloft
in
the
Temple
of
God
,
to
hew
at
the
very
roots
of
Christianity
.
As
I.
O.
expresses
himself
in
the
Preface
to
his
Display
of
Arminianism
.
Yes
,
no
doubt
,
it
was
the
great
design
of
our
first
Reformers
to
state
(
as
he
has
done
)
the
order
and
succession
of
eternal
Decrees
;
to
reconcile
a
fatal
and
irresistible
determination
of
our
Actions
with
the
Liberty
of
our
Wills
,
to
account
for
the
consistency
of
the
Decree
of
irrespective
Reprobation
of
the
greatest
part
of
mankind
with
the
Truth
and
the
Goodness
of
God
,
when
he
so
plainly
protests
he
would
not
any
should
perish
,
but
that
all
should
come
to
repentance
;
and
to
set
up
a
secret
and
reserved
will
in
God
in
defiance
to
his
revealed
will
,
and
then
make
it
consistent
with
the
honour
of
his
Attributes
to
profess
one
thing
,
and
at
the
same
time
resolve
another
.
It
was
no
doubt
their
Zeal
for
these
weighty
and
fundamental
Truths
that
was
the
avowed
cause
of
their
Protestations
against
the
Church
of
Rome
;
and
those
great
Prelates
that
first
arose
to
that
great
Attempt
,
chose
to
fall
Martyrs
to
the
cause
,
only
to
justifie
their
own
absolute
Election
,
and
to
prove
the
Impossibility
of
their
Relapse
from
Grace
.
And
among
Mr.
Foxes
wooden
Cuts
we
find
many
Pictures
of
Martyrs
for
the
supralapsarian
way
,
and
the
chain
that
tied
them
to
the
Stake
was
no
doubt
the
noose
of
Election
,
and
the
Label
that
hangs
out
at
their
mouths
,
the
decretal
Sentence
.
So
that
they
that
will
not
burn
and
broil
for
these
Fundamental
Articles
of
the
Geneva
Zeal
,
are
the
Iulians
and
Apostates
from
the
Protestant
Faith
,
the
Popes
or
the
Devils
Instruments
(
as
our
Author
speaks
)
to
betray
us
,
to
the
old
,
or
a
new
,
and
it
may
be
a
worse
Apostasie
.
Men
may
mince
the
matter
,
and
pretend
only
a
dislike
of
the
Doctrine
of
Reprobation
;
but
alas
!
who
knows
not
this
to
be
the
Serpents
subtilty
,
They
must
(
as
I.
O.
proclaim
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
holy
War
to
such
Enemies
of
Gods
Providence
.
This
is
hard
measure
,
but
yet
such
as
was
strictly
meted
out
without
a
grain
of
Allowance
,
not
only
by
the
Rigid
Presbyterians
,
but
the
Indulgent
Tryers
,
those
Patriots
of
our
Christian
Liberty
,
those
renowned
subverters
of
Ecclesiastical
Tyranny
.
Now
there
can
be
nothing
more
mischievous
,
or
intolerable
in
any
Church
or
Common-wealth
then
these
peremptory
Dictators
of
Truth
,
and
profest
Masters
of
Polemick
Skill
;
they
are
so
exact
and
curious
in
their
own
Speculations
,
and
impose
them
with
that
severity
upon
the
Consent
of
Mankind
,
and
by
consequence
require
such
hard
and
impracticable
Conditions
of
Agreement
and
Church-Communion
,
as
must
unavoidably
break
any
society
of
men
into
Factions
and
Parties
:
For
what
so
vain
as
to
expect
an
Unity
of
Judgment
in
such
a
multitude
of
uncertain
and
undeterminable
Opinions
?
And
therefore
those
men
that
stand
with
such
an
unyielding
and
inflexible
stiffness
upon
the
admittance
of
their
own
Conceits
,
make
all
reconcilements
impossible
,
and
all
ruptures
incurable
.
Every
little
Opinion
must
make
a
great
Schism
,
and
the
bounds
of
Churches
must
be
as
nicely
determined
as
the
Points
of
a
Dutch-Compass
.
Their
bodies
of
Orthodoxy
are
as
vast
and
voluminous
as
Aquinas
Sums
,
and
they
have
drawn
infinite
numbers
of
wanton
and
peevish
Questions
into
the
Articles
of
their
Belief
;
and
now
when
they
have
swoln
up
their
Faith
to
such
a
mighty
bulk
,
and
refined
it
to
such
a
delicate
subtlety
,
't
is
unavoidable
but
that
this
must
perpetuate
Disputes
and
Divisions
to
all
eternity
.
And
for
this
reason
it
is
,
that
these
perverse
and
imperious
Asserters
are
the
most
insufferable
sort
of
men
in
any
Christian
Commonwealth
,
in
that
they
are
such
incorrigible
enemies
to
peace
,
and
are
so
good
for
nothing
else
but
to
raise
disturbances
and
contentions
in
the
Church
.
So
that
though
we
should
suppose
Liberty
of
Religion
to
be
the
common
and
natural
Right
of
mankind
,
yet
these
Persons
apparently
forfeit
all
their
Claims
and
Pretences
to
it
,
not
only
because
their
principles
are
directly
repugnant
to
the
quiet
of
States
and
Kingdoms
,
but
because
they
invade
other
mens
rights
,
and
offer
violence
to
their
Neighbours
just
Liberties
.
And
so
cast
themselves
into
the
condition
of
Out-laws
and
Banditi
;
that
once
indeed
had
a
natural
Right
of
Protection
from
the
Government
,
under
which
they
were
born
;
but
if
they
will
not
submit
to
the
Conditions
of
Society
,
and
will
be
preying
upon
the
Lives
and
Liberties
of
their
fellow
Subjects
,
they
become
publick
Enemies
to
the
common
Good
,
forfeit
all
Right
of
Protection
,
and
put
themselves
out
of
the
benefit
of
the
Laws
▪
Such
is
the
outrage
of
these
haughty
men
,
they
are
not
content
with
their
own
just
priviledges
,
but
assault
those
of
their
Neighbours
,
and
will
not
endure
others
to
live
in
society
with
them
,
unless
they
will
yield
up
the
Liberty
of
their
Understandings
to
their
imperious
folly
,
and
no
man
shall
be
suffer'd
to
live
in
peace
and
quiet
,
unless
they
may
be
allowed
to
usurp
and
exercise
a
supremacy
of
Power
over
the
whole
Communion
,
and
this
is
a
direct
subversion
of
the
Authority
of
Government
,
and
a
manifest
violence
to
the
Fundamental
Laws
and
Conditions
of
Society
,
and
by
consequence
a
Forfeiture
of
all
Claims
to
its
rights
and
priviledges
.
And
yet
notwithstanding
this
savage
and
insociable
humour
,
they
suffer
not
for
that
,
but
only
for
their
incorrigible
stubbornness
against
the
Laws
of
Government
and
Rules
of
Discipline
.
And
if
they
would
learn
to
be
modest
,
and
yield
to
be
govern'd
by
any
thing
but
their
own
intolerable
peevishness
,
they
would
seldom
feel
the
severity
of
the
Churches
Discipline
for
the
unmannerly
rigour
of
their
own
Doctrines
:
these
are
matters
of
our
mutual
forbearance
,
and
whatever
may
be
the
Opinions
of
private
men
,
our
Church
does
not
dogmatize
in
scholastick
speculations
:
and
we
must
never
expect
to
see
peace
re-enthroned
in
the
Christian
world
,
till
other
Churches
shall
suffer
themselves
to
be
brought
to
the
moderation
of
the
Church
of
England
,
to
have
as
little
Faith
,
and
as
much
Charity
as
the
Primitive
Christians
.
But
to
contend
for
the
same
ease
and
indulgence
(
as
these
men
do
)
in
the
Laws
of
Discipline
,
as
in
the
broils
of
Disputation
,
is
to
cut
the
Nerves
of
all
Ecclesiastical
Government
,
and
remonstrate
to
all
the
Conditions
of
Church-Communion
.
For
it
leaves
every
man
at
liberty
to
except
himself
from
the
Laws
of
the
Society
:
and
therefore
(
to
conclude
)
hereafter
let
them
not
tell
us
of
their
being
Protestants
,
unless
they
will
satisfie
us
of
their
being
governable
.
And
when
that
is
done
,
they
may
be
secure
to
find
from
us
more
tenderness
and
moderation
in
case
of
their
Dissent
as
to
matters
of
Controversie
and
Opinion
,
than
we
ever
have
found
,
or
ever
expect
to
find
from
their
waspish
and
cholerick
humour
.
As
for
what
remains
of
my
Discourse
,
It
is
(
says
the
bold
Objecter
)
all
resolved
into
a
supposition
,
that
they
who
in
any
place
or
part
of
the
world
,
desire
Liberty
of
Conscience
for
the
Worship
of
God
,
have
indeed
no
Conscience
at
all
.
For
it
is
thereon
supposed
without
further
Evidence
,
that
they
will
thence
fall
into
all
wicked
and
unconscientious
Practices
.
This
is
down-right
forgery
too
,
but
yet
't
is
weak
and
modest
if
compared
to
the
Boldness
of
his
former
Calumnies
:
For
't
is
a
small
thing
for
him
to
pervert
my
sense
by
an
ill-collected
supposition
,
that
has
wittingly
falsified
my
express
words
,
and
laid
to
my
charge
lewd
Assertions
of
his
own
pure
Contrivance
.
However
't
is
a
popular
surmise
,
and
suited
to
the
folly
of
the
common
People
,
and
that
is
enough
to
his
purpose
;
though
the
wise
Surveyor
himself
can
never
be
so
short-sighted
as
not
to
see
that
the
only
supposition
,
upon
which
I
all
along
proceed
,
was
founded
upon
the
clearest
and
most
unquestionable
experience
of
mankind
,
viz.
that
all
men
are
either
not
so
wise
as
they
would
seem
,
or
not
so
honest
as
they
would
pretend
;
that
't
is
a
familiar
thing
even
for
well-meaning
Persons
to
mistake
humour
and
passion
for
Conscience
;
that
Fanaticism
is
as
incident
to
the
Common
People
as
folly
and
ignorance
,
and
yet
more
mischievous
to
Government
then
Vice
and
Debauchery
,
with
divers
other
common
and
easie
Observations
of
humane
life
,
from
whence
it
is
an
obvious
and
natural
deduction
to
conclude
,
that
men
may
easily
run
into
tumults
and
seditions
under
mistakes
of
Conscience
,
though
they
do
not
wittingly
,
and
out
of
design
abuse
its
Pretences
to
wicked
and
mischievous
practices
,
but
purely
for
want
of
knowledge
and
understanding
in
the
nature
of
good
and
evil
,
and
the
moral
reasons
of
things
;
whence
it
comes
to
pass
that
there
are
so
few
,
who
do
not
,
or
at
least
may
not
mistake
their
Vices
for
their
Religion
,
and
mix
their
passions
with
their
Zeal
.
But
because
this
suggestion
is
one
of
the
great
burthens
of
our
Authors
Complaint
,
and
is
so
pertly
glanced
at
almost
in
every
Paragraph
,
and
so
industriously
pursued
upon
every
occasion
,
I
think
my self
obliged
,
before
I
conclude
,
to
entertain
the
Reader
with
some
farther
Account
,
how
Conscience
and
Religion
are
the
aptest
and
most
suitable
instruments
to
be
employed
for
creating
Publick
Disturbances
.
1.
First
then
,
they
are
the
most
usual
mask
,
and
most
plausible
pretence
to
cover
the
basest
and
most
unworthy
ends
;
Sacriledge
and
Rebellion
ever
shrowd
themselves
under
the
hatred
of
Superstition
and
Idolatry
,
bare-faced
villany
has
but
an
ugly
look
,
and
has
not
confidence
to
shew
it self
to
the
World
,
but
in
the
disguise
of
Reformation
.
The
blackest
Enterprizes
could
never
have
been
attempted
,
had
they
not
put
on
the
fairest
Pretences
;
for
men
cannot
(
as
the
world
now
goes
)
gain
the
opportunity
of
attempting
any
more
enormous
Wickedness
,
but
under
popular
shews
and
affectations
of
Sanctity
;
and
all
the
more
exorbitant
Crimes
of
Disloyalty
that
were
ever
committed
in
the
World
have
shelter'd
themselves
under
glorious
Appearances
of
Godly
Zeal
.
The
Cause
of
God
is
the
best
spur
and
stirrup
too
to
the
advancement
of
Ambitious
men
;
and
there
is
no
such
easie
way
for
them
to
exalt
themselves
above
their
Superiours
,
and
to
trample
upon
their
Equals
,
as
when
they
do
it
for
the
Glory
of
God
.
Nothing
else
could
have
so
long
supported
the
Credit
of
his
late
Highness
through
so
many
Murthers
,
Perjuries
,
and
manifest
Villanies
,
but
his
great
dexterity
in
Praying
and
Preaching
,
his
counterfeit
way
of
whining
,
his
dreadful
Appeals
and
Protestations
to
Heaven
,
and
his
great
and
extraordinary
Communion
with
God
.
And
therefore
this
specious
piece
of
Hypocrisie
being
so
absolutely
necessary
to
give
reputation
to
the
basest
and
most
disloyal
Actions
,
Princes
are
thereby
sufficiently
warned
to
be
jealous
of
those
Designs
that
are
usher'd
in
under
this
popular
and
plausible
Pretence
of
Reformation
,
and
to
be
more
watchful
to
suppress
their
Attempts
than
open
outrages
;
because
it
does
not
only
disguise
,
but
gives
Countenance
to
any
mischief
,
and
makes
the
ugliest
Projects
appear
fair
and
plausible
to
vulgar
eyes
.
It
naturally
dazzles
and
lures
in
the
wild
Multitude
to
any
design
,
and
there
is
no
way
so
easie
to
infuse
into
their
heads
an
ill
opinion
of
the
present
State
,
as
to
inveigle
them
with
conceits
and
jealousies
of
miscarriages
in
,
or
designs
upon
their
Religion
.
No
,
however
they
may
out
of
a
sense
of
the
great
duty
of
Obedience
suffer
Princes
to
waste
and
subvert
their
civil
Liberties
,
yet
they
must
not
endure
them
to
encroach
upon
the
Rights
of
Religion
:
So
that
there
is
no
other
effectual
Artifice
to
decoy
Christian
Subjects
into
Mutiny
and
Rebellion
,
but
the
taking
Pretences
of
Godliness
and
Reformation
.
They
are
all
agreed
in
the
Belief
of
the
necessity
of
subjection
to
their
lawful
Superiours
in
all
things
that
concern
their
civil
rights
;
but
where
the
Glory
of
God
and
Purity
of
his
Worship
lie
at
stake
,
there
they
must
whet
and
sharpen
their
Zeal
in
his
Cause
,
and
not
betray
the
true
Religion
by
their
neglect
and
stupidity
.
And
let
but
a
few
crafty
men
whisper
abroad
their
suspicions
of
Popery
or
any
other
hated
name
,
and
the
Rabble
are
immediately
alarm'd
,
and
they
will
raise
a
War
and
embroil
the
Nation
against
an
Heretical
Word
.
And
to
this
Purpose
their
Leaders
are
ever
provided
with
such
jugling
and
seditious
Maxims
,
as
effectually
over-rule
all
Oaths
of
Allegiance
,
and
all
Obligations
to
Obedience
,
as
that
all
Good
Subjects
may
with
just
Arms
at
least
defend
themselves
if
question'd
or
assaulted
for
the
cause
of
Religion
,
though
when
they
send
their
Armies
into
the
Field
,
they
are
as
well
arm'd
with
Offensive
Weapons
as
their
Enemies
,
and
are
furnish'd
with
Swords
and
Musquets
to
annoy
them
,
as
well
as
Shields
and
Bucklers
to
defend
themselves
.
That
the
maintenance
of
pure
Religion
passes
an
Obligation
upon
their
Consciences
,
of
force
enough
to
evacuate
all
Oaths
and
Contracts
whatsoever
,
that
may
stand
in
the
way
of
its
advancement
;
and
then
how
naturally
does
this
not
only
warrant
,
but
enforce
their
Resistance
to
their
Lawful
Prince
in
defence
of
the
cause
of
God
,
and
to
extort
the
Free
exercise
of
Religion
by
force
of
Arms
?
which
if
they
should
lay
down
at
his
Command
,
that
were
to
betray
the
Gospel
to
the
Power
of
its
profess'd
and
implacable
Enemies
by
their
own
neglect
and
cowardize
.
Not
that
they
fight
against
the
King
himself
,
God
forbid
,
their
intention
is
nothing
else
then
to
rescue
him
out
of
the
Power
and
Possession
of
evil
Counsellors
:
You
must
not
believe
them
such
disloyal
Wretches
as
to
rebel
against
his
Sacred
Majesty
,
alas
,
they
design
nothing
but
the
discharge
of
their
Duty
and
Allegiance
;
and
though
they
take
up
Arms
against
his
Person
,
yet
't
is
in
defence
of
his
Crown
,
and
they
fight
against
him
in
his
Personal
Capacity
only
to
serve
him
in
his
Political
.
That
in
the
management
and
Reformation
of
Religion
,
there
is
no
respect
to
be
had
to
carnal
and
worldly
Wisdom
;
and
therefore
when
the
Propagation
of
the
Gospel
lies
at
stake
,
't
is
but
a
vain
thing
for
men
to
tie
themselves
to
the
Laws
of
Policy
and
Discretion
.
Civil
Affairs
are
to
be
conducted
by
secular
Artifices
,
but
matters
of
the
Church
are
to
be
directed
purely
by
the
Will
of
God
,
the
Warrant
of
Scripture
,
and
the
Guidance
of
Providence
.
Now
what
exorbitances
will
not
this
wild
principle
excuse
and
qualifie
?
In
all
their
disorderly
and
irregular
Proceedings
,
they
do
but
neglect
the
Rules
of
carnal
Policy
for
the
better
carrying
on
of
the
work
of
the
Lord
,
where
there
is
no
place
for
moderation
and
complyance
;
and
nothing
must
satisfie
or
appease
their
Zeal
,
but
a
full
Ratification
of
all
their
demands
.
Though
these
and
infinite
other
as
vulgar
Artifices
are
as
old
as
Rebellion
it self
;
and
though
wise
men
can
easily
wash
off
their
false
Colours
,
yet
the
Common
People
will
suffer
themselves
to
be
abused
by
them
to
the
end
of
the
World
;
partly
because
they
are
rash
and
heady
,
and
apt
to
favour
all
Changes
and
Innovations
;
partly
because
they
are
foolish
and
credulous
,
and
apt
to
believe
all
fair
and
plausible
stories
;
but
mainly
because
they
are
proud
and
envious
,
and
apt
to
suspect
the
Actions
of
their
Superiours
.
So
easie
a
thing
is
it
for
your
crafty
Achitophels
to
arm
Faction
with
Zeal
,
and
to
draw
the
Multitude
into
Tumults
and
Seditions
under
colour
of
Religion
,
whilst
themselves
have
their
designs
and
projects
apart
,
and
influence
the
great
turns
of
Affairs
for
their
own
private
Ends
,
and
so
manage
the
zealous
fools
,
as
to
make
them
work
Journey-work
to
their
ambition
,
and
imploy
seditious
Preachers
to
Gospellize
their
Conspiracies
,
and
sanctifie
their
Rapines
and
Sacriledges
to
display
the
piety
of
their
Intentions
,
and
cry
up
the
Interest
of
a
State-faction
for
the
Cause
of
God
,
and
sound
an
Alarm
to
Rebellion
with
the
Trumpet
of
the
Sanctuary
.
§
.
15.
Thus
(
to
omit
the
known
Arts
of
the
Grandees
and
Junto-men
in
our
late
Confusions
)
were
the
Confederate
Lords
of
France
,
that
involved
their
Native
Country
in
such
a
long
and
bloody
War
,
during
the
Reign
of
four
or
five
Kings
,
at
first
to
seek
for
a
plausible
pretence
to
secure
and
justifie
their
Resolution
of
taking
up
Arms
against
their
lawful
Sovereign
,
till
the
Admiral
Coligny
hit
upon
that
unhappy
counsel
,
to
make
themselves
Heads
of
the
Hugonot
Faction
;
and
then
they
had
not
only
a
strong
party
to
assert
,
but
a
fair
pretence
to
warrant
the
Rebellion
:
And
the
War
that
was
first
set
on
foot
by
the
envy
and
ambition
of
some
Male-contents
in
the
State
,
was
prosecuted
with
greater
rage
and
fury
by
Zeal
for
the
true
Religion
.
In
all
their
Manifests
and
Declarations
,
they
protested
for
nothing
with
so
much
seeming
Resolution
,
as
their
Demands
of
Liberty
and
Indulgence
for
tender
Consciences
.
And
when
either
Party
fortun'd
to
be
worsted
,
they
re-inforced
themselves
and
their
Cause
by
Religious
Leagues
and
Covenants
,
and
then
the
heady
multitude
flowed
into
the
assistance
of
the
different
Factions
,
according
to
their
different
Inclinations
.
So
that
by
degrees
,
(
to
use
the
words
of
the
Historian
)
the
discords
of
great
men
were
confounded
with
the
dissentions
of
Religion
;
and
the
Factions
were
no
more
called
the
discontented
Princes
and
the
Guisarts
,
but
more
truly
,
and
by
more
significant
Names
,
one
the
Catholique
,
and
the
other
the
Hugonot
Party
.
Factions
,
which
under
colour
of
Piety
,
administred
such
pernicious
matter
to
all
the
following
mischiefs
and
distractions
.
Which
how
sad
and
how
tedious
they
were
,
I
need
not
inform
you
;
only
this
,
both
Parties
being
balanced
,
and
successively
encouraged
by
the
inconstancy
of
Government
,
the
change
of
Interests
of
State
,
and
the
windings
of
an
ambitious
Woman
,
the
publick
Broils
and
Disorders
were
kept
up
through
so
many
Kings
Reigns
,
and
might
have
been
perpetuated
till
this
day
,
had
not
the
equality
quality
of
the
Factions
been
broken
,
and
the
power
and
interest
of
the
Hugonot
Party
absolutely
vanquish't
.
So
that
though
these
two
opposite
Parties
might
,
if
let
alone
to
themselves
,
have
lived
peaceably
together
in
the
same
Commonwealth
;
yet
when
headed
and
encouraged
by
great
Men
in
the
State
,
they
immediately
became
two
fighting
Armies
:
and
when
they
were
once
enraged
against
each
other
by
Zeal
and
Religion
,
it
was
not
possible
for
all
the
Arts
of
Policy
to
allay
the
storm
,
but
by
the
utter
ruine
and
overthrow
of
one
of
the
contending
Factions
.
Dissembled
Pacifications
and
plaister'd
Reconcilements
,
proved
more
bloody
and
mischievous
in
the
event
,
than
the
Prosecution
of
an
open
War
.
This
would
have
put
a
certain
period
to
the
publick
Miseries
by
the
Conquest
of
a
Party
;
but
in
the
other
,
the
times
were
broken
by
various
changes
and
turns
of
Fortune
,
the
State
miserably
involved
and
entangled
in
perpetual
Revolutions
,
and
the
short
Intervals
of
peace
,
were
but
Preparations
to
War
.
Accommodations
were
only
offer'd
and
procured
by
the
weaker
Faction
,
thereby
to
gain
advantages
of
mustering
stronger
Forces
;
and
when
they
had
power
enough
to
look
the
Enemy
in
the
face
,
the
counterfeit
Peace
dissolved
of
its
own
accord
,
and
upon
the
first
occasion
they
brake
out
into
wider
and
more
obstinate
Ruptures
.
So
natural
is
it
for
Dissentions
of
Religion
to
heighten
themselves
into
implacable
hatreds
and
animosities
;
and
't
is
as
natural
for
them
,
when
drawn
to
an
head
by
any
unlucky
conjuncture
of
Affairs
,
to
break
out
into
open
Wars
and
Rebellions
.
Popular
Zeal
is
always
heady
and
presumptuous
;
and
when
let
loose
from
the
restraints
of
Government
,
and
the
dread
of
Punishment
,
it
knows
not
how
to
contain
it self
within
the
limits
of
reason
and
modesty
.
Connivence
does
but
encourage
its
peevishness
and
presumption
,
and
it
strengthens
and
supports
it self
upon
the
slightest
and
most
ungrounded
Encouragements
.
Not
to
check
the
tumultuous
proceedings
of
the
multitude
by
Laws
and
Penalties
,
is
to
make
them
insolent
;
and
if
the
State
be
not
concern'd
to
suppress
them
with
rigour
and
severity
,
they
immediately
conclude
themselves
its
greatest
Friends
and
Favourites
;
and
the
inconsiderate
Rabble
are
easily
perswaded
,
that
they
are
secretly
countenanced
by
Authority
;
and
that
as
soon
as
the
circumstances
of
Affairs
will
permit
,
that
will
openly
declare
for
the
Interest
of
their
Faction
.
And
then
they
cannot
rest
satisfied
in
the
enjoyment
of
their
own
Liberty
,
but
grow
insolent
toward
the
predominant
Party
;
and
by
all
the
acts
of
a
sawcy
and
unpleasing
deportment
,
exasperate
their
rage
and
indignation
.
Who
on
the
other
side
looking
on
them
as
a
mean
and
despicable
people
,
are
apt
to
trample
upon
them
,
especially
when
provoked
by
their
insolence
,
with
the
greater
scorn
and
disdain
;
whereas
nothing
so
inflames
and
so
embitters
proud
minds
,
as
to
be
despised
:
and
therefore
this
again
puts
them
upon
all
endeavours
to
rescue
themselves
from
so
unpleasing
a
condition
;
and
whenever
they
grow
to
any
confidence
of
their
strength
and
their
numbers
,
they
are
presently
grappling
with
the
Power
that
oppresses
them
:
and
thus
by
counterpoising
of
Parties
,
their
differences
swell
and
increase
(
like
angry
Biles
)
till
they
break
out
into
open
dissentions
.
So
easily
are
publick
Tumults
and
Factions
kindled
,
and
Kingdoms
set
all
on
fire
with
Fanatick
Wars
and
Combustions
.
'T
is
but
for
one
of
the
Parties
to
enter
into
Covenants
and
Combinations
under
pretence
of
publick
Good
,
and
this
without
any
more
ado
alarms
the
other
to
provide
for
its
own
security
,
and
then
do
all
things
immediately
dissolve
into
confusion
and
disorder
:
for
Confederacies
are
but
the
Openings
and
Declarations
of
Wars
,
and
entring
into
Leagues
is
no
less
in
effect
than
Listing
of
Armies
,
all
the
Confederates
being
under
a
sacred
Obligation
to
assert
the
Cause
against
all
Opposition
by
force
of
Arms.
And
this
shews
the
vain
Policy
of
the
Counter-balance
,
a
Project
too
nice
and
subtle
for
the
vehement
and
boisterous
passions
of
Humane
Nature
:
and
however
it
might
strike
the
fancy
of
a
capricious
Woman
,
no
trick
of
Policy
has
ever
proved
it self
more
unsuccessful
than
this
,
whilst
practised
in
the
same
Kingdom
;
and
the
issue
has
ever
been
,
that
the
Common-wealth
has
struggled
with
mutual
Opposition
,
and
totter'd
with
Civil
Wars
,
till
it
has
either
recover'd
it self
by
an
absolute
suppression
of
one
of
the
Factions
,
or
sunk
into
utter
ruine
and
confusion
.
As
indeed
the
Popes
of
Rome
have
managed
this
artifice
to
balance
the
Princes
of
Christendom
,
it
was
neither
unuseful
nor
unpracticable
,
because
the
equality
was
kept
up
between
two
different
and
independent
States
,
that
could
not
suddenly
work
each
others
destruction
;
or
if
they
should
attempt
it
,
he
could
easily
over-rule
the
contest
by
the
intervention
of
a
third
Power
.
But
when
mutual
dissentions
are
kept
up
under
the
same
Government
,
it
is
always
in
hazard
of
being
torn
in
pieces
by
its
own
intestine
Quarrels
.
And
whenever
there
happens
an
open
Eruption
,
the
Prince
is
not
provided
with
a
third
Power
to
give
check
to
the
growth
and
exorbitances
of
the
predominant
Faction
,
and
can
now
no
longer
juggle
and
dissemble
between
both
,
but
must
of
necessity
declare
for
one
Party
,
and
cast
himself
and
his
Crown
upon
their
fortune
;
and
if
he
chance
to
hit
upon
the
wrong
Faction
,
he
is
lost
,
and
remains
a
prey
to
the
Conqueror
.
Whether
this
speculation
of
the
balancing
project
be
profound
and
political
,
(
as
our
Author
reflects
upon
it
)
't
is
no
great
matter
;
I
am
sure
't
is
founded
upon
the
plainest
and
most
obvious
experience
of
Humane
Nature
and
Humane
Affairs
.
And
when
he
can
make
differences
in
Religion
,
without
making
distinct
parties
and
interests
in
the
Commonwealth
;
then
,
and
not
till
then
,
may
he
be
able
to
prove
Toleration
consistent
with
publick
peace
and
tranquillity
;
i.
e.
when
he
is
able
to
abolish
all
the
follies
and
passions
of
Mankind
.
But
for
that
,
we
must
stay
to
the
coming
of
the
Fifth-Monarchy
;
though
when
those
golden
days
shall
come
,
it
will
then
be
our
turn
,
as
some
of
our
Adversaries
have
cast
up
our
Reckoning
,
to
beg
and
to
be
denied
Indulgence
:
for
that
,
as
they
cast
up
their
own
Accounts
too
,
shall
be
the
time
of
their
revenge
;
and
then
,
you
may
be
sure
,
they
will
not
fail
to
be
even
with
us
for
all
our
hard
measure
;
and
King
Iesus
shall
make
us
feel
what
it
is
to
persecute
his
Favourites
,
and
will
not
neglect
his
Friends
to
reward
his
Enemies
.
But
then
the
Saints
(
as
I.
O.
speaks
)
shall
take
Vengeance
of
the
Whore
for
all
her
former
rage
and
cruelty
;
and
the
Rochets
of
the
Prelates
,
together
with
the
Robes
of
persecuting
Kings
and
Princes
,
shall
be
rolled
up
in
Blood
.
§
.
16.
This
may
suffice
to
discover
the
danger
of
Knavish
and
Political
Hypocrisie
,
but
this
is
founded
upon
Atheism
and
Irreligion
;
and
't
is
such
a
lewd
affront
to
the
Almighty
,
and
such
a
desperate
attempt
of
Impiety
,
that
't
is
not
every
one
can
arrive
to
boldness
or
wickedness
enough
to
put
it
in
practice
.
And
therefore
the
more
dangerous
,
because
more
frequent
sort
of
Hypocrisie
,
is
that
which
is
more
serious
,
more
confident
,
and
more
incurable
.
When
Men
put
a
Cheat
upon
themselves
as
well
as
upon
the
World
,
in
that
having
no
right
understanding
of
the
Nature
and
Properties
of
true
Religion
,
they
embrace
something
else
,
that
looks
like
it
,
for
its
substance
and
reality
;
and
by
this
fond
mistake
,
flatter
and
abuse
themselves
into
a
strong
and
serious
conceit
of
their
own
Saintship
.
This
is
the
Pharisaick
Leven
,
that
(
as
I
have
often
suggested
to
you
)
has
in
all
Ages
of
the
World
been
the
most
fatal
and
epidemical
miscarriage
of
Religion
.
Because
when
well-meaning
Men
have
once
satisfied
their
Consciences
in
a
false
and
mistaken
Godliness
,
this
becomes
not
only
a
strong
prejudice
upon
their
minds
,
against
the
admission
of
all
true
and
real
Goodness
,
but
a
fatal
snare
to
betray
them
into
all
those
vices
that
are
most
destructive
of
the
Peace
and
Government
of
the
World
.
In
that
notwithstanding
this
,
they
may
continue
proud
,
peevish
,
insolent
,
passionate
,
self-will'd
,
and
malicious
;
and
yet
be
highly
satisfied
and
conceited
of
their
own
Integrity
:
So
that
these
Vices
(
that
are
the
strongest
and
most
ungovernable
passions
of
Humane
Nature
)
escaping
unregarded
and
unmortified
under
the
protection
of
this
self-chosen
Godliness
,
't
is
unavoidable
but
that
they
will
mix
with
their
religious
Zeal
,
as
well
as
any
other
Concernments
whatsoever
.
For
there
being
nothing
to
discover
or
restrain
their
Irregularities
,
what
should
hinder
but
that
they
will
as
much
vent
themselves
in
the
Cause
of
Religion
,
as
in
any
other
Affair
of
Humane
Life
?
And
because
they
are
there
more
passionately
concerned
,
their
excesses
cannot
but
be
proportionably
more
vehement
;
insomuch
that
he
that
is
spightful
,
will
be
more
so
for
the
Glory
of
God
;
he
that
is
factious
,
will
be
more
so
for
the
Godly
Party
;
he
that
is
peevish
,
will
be
more
so
for
his
Orthodox
,
or
(
what
is
the
same
to
him
)
his
own
Opinion
;
and
he
that
is
malicious
,
will
be
more
so
against
the
enemies
of
the
power
of
Godliness
.
So
that
when
Mens
passions
are
(
as
you
easily
see
they
may
be
)
infused
into
their
Religion
,
that
does
but
make
them
more
eager
and
turbulent
;
and
't
is
so
far
from
abating
their
rage
,
that
it
heightens
and
imbitters
their
malice
.
And
therefore
to
me
't
is
no
wonder
to
observe
how
some
Men
will
pray
with
the
ardours
of
an
Angel
,
love
God
with
raptures
of
joy
and
delight
,
be
transported
with
deep
and
pathetick
Devotions
,
talk
of
nothing
but
the
unspeakable
pleasures
of
Communion
with
the
Lord
Jesus
,
be
ravish't
with
devout
and
Seraphick
Meditations
of
Heaven
;
and
,
like
the
blest
Spirits
there
,
seem
to
relish
nothing
but
spiritual
delights
and
entertainments
:
who
yet
when
they
return
from
their
Transfiguration
,
to
their
ordinary
converse
with
Men
,
are
churlish
as
a
Cynick
,
passionate
as
an
angry
Wasp
,
envious
as
a
studious
Dunce
,
and
insolent
as
a
Female
Tyrant
;
proud
and
haughty
in
their
deportment
;
peevish
,
petulant
,
and
self-will'd
;
impatient
of
contradiction
,
implacable
in
their
anger
,
rude
and
imperious
in
all
their
Conversation
,
and
made
up
of
nothing
but
pride
,
malice
and
peevishness
.
The
reason
is
obvious
,
because
whilst
they
are
so
mighty
warm
and
zealous
in
the
Duties
of
Godliness
,
and
so
exceedingly
busie
in
the
Instruments
and
Ministeries
of
Religion
,
and
their
Consciences
so
fairly
satisfied
by
this
wonderful
strictness
in
the
Performances
of
Devotion
,
they
hug
themselves
in
a
dear
Opinion
of
their
own
Saintship
;
and
resting
content
in
the
Formalities
of
Religion
,
they
are
never
concern'd
to
proceed
to
the
habitual
Mortification
of
their
passions
and
depraved
dispositions
;
which
being
neglected
,
will
of
their
own
accord
grow
upon
them
,
and
over-run
the
whole
habit
of
their
Minds
;
and
if
Men
are
not
careful
to
correct
and
subdue
the
petulancy
of
their
Natures
,
it
thrives
and
increases
under
their
neglect
,
because
't
is
natural
:
so
that
where
it
is
not
opposed
with
a
constant
and
resolute
Industry
,
Men
will
by
instinct
and
natural
tendency
be
untoward
and
intractable
;
but
much
more
in
concerns
of
Religion
,
because
this
superinduces
an
Obligation
of
Conscience
upon
the
malignity
of
Nature
,
and
consecrates
all
their
scurvy
and
unkind
Offices
into
Duties
of
Zeal
.
And
this
is
the
true
Original
of
all
that
peevish
and
ill-natured
Religion
that
is
so
common
in
the
World
.
And
now
are
not
Kingdoms
likely
to
be
bravely
govern'd
,
if
Authority
must
indulge
Men
such
exorbitant
and
pernicious
Vices
,
as
directly
tend
to
the
disturbance
of
all
Society
,
because
their
well-meaning
ignorance
may
imagine
them
to
be
symptoms
and
results
of
Godly
Zeal
?
And
therefore
supposing
all
that
pretend
to
Conscience
to
be
serious
and
upright
in
their
pretensions
;
yet
that
is
so
far
from
being
any
Argument
for
Indulgence
,
that
't
is
the
most
powerful
disswasive
against
it
,
it
being
such
great
odds
that
it
engages
them
to
be
troublesom
to
Government
.
And
this
is
the
plain
reason
of
my
Assertion
,
(
over
which
our
Author
has
so
frequently
and
so
ridiculously
insulted
)
viz.
§
.
17.
But
for
a
more
accurate
and
satisfactory
proof
of
this
sober
Truth
,
we
will
a
little
consider
and
explain
what
is
the
true
and
real
meaning
of
Conscience
;
and
that
will
abundantly
evince
,
that
there
is
nothing
in
Nature
more
uncertain
or
ungovernable
than
vulgar
Conscience
.
First
then
,
these
Men
are
wont
to
discourse
of
it
,
as
if
it
were
a
principle
of
Action
distinct
from
the
Man
himself
,
according
to
their
loose
way
of
talking
,
to
discharge
the
guilt
and
imputation
of
their
Crimes
upon
any
thing
but
themselves
.
Thus
,
does
a
Child
of
God
fall
into
any
scandalous
miscarriage
?
the
mortified
Man
is
only
foil'd
by
the
strength
and
subtlety
of
Indwelling
sin
.
Is
he
perfidious
to
his
Engagements
?
and
does
he
violate
all
the
Obligations
of
his
Faith
and
Honesty
?
the
Vpright
Man
is
imposed
upon
by
the
deceitfulness
of
his
Heart
.
And
after
the
same
rate
do
they
discourse
of
Conscience
,
as
if
it
were
some
infallible
thing
within
,
that
presides
over
all
a
Mans
thoughts
,
and
directs
all
his
Actions
:
so
that
whatever
they
attempt
to
do
,
if
they
shall
pretend
the
Warranty
of
Conscience
,
that
shall
excuse
and
justifie
their
Action
;
and
how
unaccountable
soever
it
may
prove
,
let
Conscience
look
to
that
,
they
are
innocent
.
And
though
they
themselves
(
Good
Men
)
do
not
desire
to
be
excused
their
Obedience
from
the
Commands
of
lawful
Authority
,
yet
't
is
neither
he
nor
they
that
can
force
Conscience
to
Subjection
.
And
when
the
Magistrate
drives
,
if
they
grow
resty
and
skittish
,
't
is
because
Conscience
stands
in
their
way
,
(
like
the
Angel
before
Balaams
Ass
)
and
then
't
is
nor
in
their
power
to
move
one
step
forward
.
But
this
is
downright
Juggling
;
for
in
plain
English
,
a
Man
and
his
Conscience
are
but
one
and
the
same
thing
;
and
such
as
the
Man
is
,
such
is
his
Conscience
.
So
subtle
are
these
Men
,
when
they
declare
themselves
his
Majesties
most
humble
Servants
,
and
only
beg
he
would
spare
their
Consciences
;
and
if
he
will
grant
them
but
that
one
reasonable
demand
,
Ah!
how
will
that
endear
them
to
his
Government
,
and
oblige
them
to
their
Duty
?
i.
e.
If
he
will
set
them
at
perfect
Liberty
from
all
Subjection
,
and
absolve
them
from
all
Obligations
to
Allegiance
,
they
will
promise
to
be
his
most
Loyal
Subjects
.
For
,
if
you
consider
it
,
you
will
find
nothing
in
Humane
Nature
capable
of
the
Obligation
of
Laws
beside
Conscience
.
For
Obligation
is
but
a
tie
to
Duty
,
and
all
Duty
is
tied
upon
the
Conscience
,
i.
e.
the
Mind
of
Man
,
as
't
is
capable
of
Moral
Actions
,
or
of
being
govern'd
by
the
Rules
of
Good
and
Evil.
Conscience
then
(
to
omit
the
equally
nice
and
useless
Definitions
of
the
Schools
)
is
nothing
but
the
Soul
or
Mind
of
Man
,
that
undergoes
various
Denominations
from
its
various
Powers
and
Abilities
;
as
when
it
conceives
of
things
,
't
is
called
Understanding
;
when
it
discourses
,
Reason
;
when
it
determines
,
Judgment
;
when
it
chuses
,
Will
;
and
when
it
reflects
upon
it self
and
its
own
actions
,
Conscience
.
Every
Mans
Mind
is
his
Judgment
;
his
Reason
,
his
Will
and
his
Conscience
;
that
are
but
several
Names
of
the
same
Being
,
according
to
its
several
Functions
and
Ways
of
Acting
.
Now
though
Conscience
in
the
Grammatical
sense
of
the
word
may
indifferently
signifie
all
reflex
Knowledge
;
yet
't
is
by
common
use
appropriated
to
the
Mind
,
as
it
is
imployed
about
Good
or
Evil
,
and
capable
of
being
guided
and
governed
in
reference
to
its
Moral
Actions
.
I
say
,
of
being
guided
and
governed
;
because
though
it
is
its
own
Judge
,
yet
it
is
not
its
own
Rule
;
but
all
the
Laws
,
whereby
it
is
conducted
,
are
derived
from
other
Principles
.
First
,
There
are
the
natural
Reasons
and
Proportions
of
Good
and
Evil
,
that
arise
from
the
unalterable
Respects
and
Relations
of
Things
to
Things
,
in
acting
suitably
to
which
,
consists
the
natural
Morality
of
all
prime
and
essential
Goodness
.
Thus
from
the
relation
between
God
and
his
Creatures
,
springs
the
natural
Duty
of
Divine
Worship
and
Religion
,
i.
e.
of
making
grateful
Returns
and
Acknowledgments
to
Him
for
all
the
Communications
of
his
Bounty
and
Goodness
to
us
;
in
which
there
is
a
natural
Decency
and
Agreeableness
that
obliges
every
Rational
Creature
to
its
performance
,
antecedently
to
all
superinduced
obligations
of
Laws
:
It
being
therefore
commanded
,
because
't
is
good
;
and
not
therefore
good
,
because
't
is
commanded
.
And
from
the
like
Reasons
and
Correspondencies
of
Nature
,
arise
all
the
Duties
in
reference
to
our
Neighbours
and
our Selves
,
whereby
we
are
to
conduct
all
our
moral
Actions
,
and
are
obliged
to
every
thing
that
is
either
perfective
of
our
own
Natures
,
or
conducive
to
the
Happiness
of
others
.
Now
these
essential
Reasons
of
Good
and
Evil
,
are
either
the
subject
matter
,
or
the
end
of
all
Laws
,
that
are
enacted
only
to
prescribe
and
enforce
either
the
practice
of
these
natural
Duties
themselves
,
or
of
something
else
subservient
to
them
.
But
as
these
are
the
only
Rule
of
Laws
,
so
are
Laws
the
only
Rule
of
Conscience
;
't
is
not
left
at
liberty
to
follow
its
own
inclinations
,
but
't
is
bound
to
guide
it self
and
all
its
Actions
by
the
Rules
prescribed
to
it
by
its
Superiours
,
i.
e.
by
Divine
and
Humane
Laws
.
Though
indeed
,
without
these
,
an
upright
Conscience
left
to
it self
,
would
be
an
excellent
Guide
of
all
our
Actions
;
and
if
rightly
observed
and
attended
to
,
sufficient
to
secure
the
Peace
and
Welfare
of
Mankind
.
For
an
honest
Mind
that
prudently
and
impartially
attends
to
the
natural
Reasons
of
Good
and
Evil
,
and
endeavours
to
make
them
the
Rules
and
Measures
of
its
Actions
,
can
never
fail
of
some
competent
Performance
of
its
main
Duties
in
all
its
Relations
.
And
if
all
Mens
Consciences
might
have
been
trusted
with
their
own
Wisdom
and
Integrity
,
all
other
Government
would
have
been
useless
and
superfluous
,
in
that
every
man
would
have
govern'd
himself
by
the
Laws
of
essential
Justice
and
Equity
,
i.
e.
if
all
men
might
be
supposed
wise
and
good
,
they
would
stand
in
need
of
no
Governours
but
themselves
;
and
what
they
now
do
in
Obedience
to
the
Laws
of
the
Common-wealth
,
they
would
then
do
out
of
choice
,
and
in
obedience
to
the
Obligations
of
Conscience
.
But
because
this
supposition
is
become
impossible
(
and
proved
so
by
experience
)
through
the
universal
Depravation
of
humane
Nature
;
and
because
few
Persons
have
either
leisure
or
ability
to
search
out
the
original
Reasons
of
Good
and
Evil
,
that
are
discoverable
no
other
way
then
Mathematical
Problems
and
Propositions
are
,
by
serious
and
attentive
meditation
,
and
laborious
trains
and
deductions
of
Reason
;
mankind
are
not
left
to
the
workings
and
discoveries
of
their
own
Minds
for
the
Rule
of
their
Actions
.
But
our
whole
Duty
is
digested
to
our
hands
in
bodies
and
digests
of
Laws
,
and
nothing
is
required
of
us
but
what
is
prescribed
by
express
and
particular
Constitutions
.
And
therefore
men
consider
not
what
they
would
have
in
their
general
demands
of
Liberty
and
Exemption
of
Conscience
,
because
Conscience
it self
is
an
indefinite
Principle
,
and
undetermined
to
Good
or
Evil
,
and
becomes
so
respectively
according
to
its
agreement
or
disagreement
with
its
Rule
:
If
it
act
conformably
to
that
,
its
action
is
good
;
if
it
do
not
,
its
evil
,
how
bold
and
confident
soever
it
may
be
in
its
Perswasions
:
so
that
't
is
no
competent
Justification
of
any
action
to
plead
that
it
agrees
with
the
Perswasions
of
my
Conscience
,
unless
I
can
first
prove
that
the
Perswasions
of
my
Conscience
agree
with
the
Rules
of
my
Duty
;
and
therefore
Conscience
alone
is
no
sufficient
warrant
of
its
Lawfulness
;
because
a
man
may
act
according
to
his
Conscience
,
and
yet
do
very
ill
by
acting
contrary
to
his
Rule
.
But
Conscience
when
it
is
rightly
instructed
,
and
well
acquainted
with
the
Rule
of
its
Duty
,
then
't
is
a
true
guide
of
mens
Actions
;
but
this
takes
in
all
the
Dictates
of
right
reason
,
as
they
lie
couched
under
divine
and
humane
Laws
:
Both
which
in
their
several
Proportions
make
up
the
adequate
Rule
of
Conscience
,
that
without
them
signifies
nothing
else
then
an
unaccountable
will
,
humour
,
or
inclination
:
And
therefore
't
is
ridiculous
to
oppose
the
Pretences
of
Conscience
to
the
Prescriptions
of
Lawful
Superiours
,
unless
by
virtue
of
some
express
command
of
an
higher
and
over-ruling
Authority
:
because
't
is
the
Law
it self
that
directs
and
warrants
our
Actions
.
And
therefore
in
any
case
to
plead
Restraints
of
Conscience
,
without
producing
some
particular
Law
,
is
in
effect
to
plead
nothing
at
all
,
or
at
best
nothing
but
humour
and
peevishness
;
for
by
what
name
soever
men
may
call
it
,
't
is
nothing
else
when
it
lies
not
under
the
direction
of
Law
:
And
therefore
their
claim
of
Liberty
from
the
nature
of
Conscience
(
which
they
lay
down
in
all
their
Discourses
,
as
the
Fundamental
Principle
,
and
first
Postulatum
of
this
Controversie
)
is
too
exorbitant
for
their
purpose
,
and
abates
the
whole
plea
by
the
intolerable
unreasonableness
of
the
Pretence
.
For
they
challenge
this
Prerogative
upon
this
Account
,
that
't
is
such
a
Judgment
of
a
mans
Actions
,
as
carries
in
it
a
relation
to
the
future
Judgment
of
God
:
and
therefore
seeing
it
is
so
immediately
subject
to
his
Authority
,
it
must
of
necessity
be
priviledg'd
from
all
the
power
of
all
other
Laws
and
Jurisdictions
.
But
if
this
be
a
fair
and
logical
Deduction
,
there
is
no
avoiding
to
conclude
,
that
every
mans
Conscience
is
in
all
its
actions
exempt
from
all
humane
Authority
,
and
ought
not
to
be
subject
or
accountable
to
any
other
Power
,
but
the
Divine
Majesty
;
seeing
in
all
the
other
Affairs
of
humane
life
,
't
is
as
much
obliged
to
regard
the
future
Judgment
of
God
,
as
in
matters
of
Divine
Worship
:
and
therefore
if
its
reference
to
its
future
Accounts
be
sufficient
in
any
one
case
to
give
it
Protection
against
the
Power
of
Princes
,
't
is
so
in
all
.
§
.
18.
But
further
,
what
if
it
so
happen
that
Conscience
is
abused
by
false
and
evil
Perswasions
,
then
it
unavoidably
leads
into
all
manner
of
lewd
and
vicious
Practices
;
and
there
is
nothing
so
mischievous
or
so
exorbitant
to
which
an
erroneous
Conscience
will
not
betray
us
:
For
when
it
has
once
entertain'd
wicked
and
Seditious
Principles
,
there
mischief
becomes
irresistible
.
Rogues
and
Outlaws
are
under
some
possibility
of
Reformation
,
because
they
never
think
themselves
obliged
in
duty
to
their
Villanies
,
and
are
convinced
in
their
own
Thoughts
of
the
baseness
of
their
Practices
,
and
stand
in
some
awe
of
the
Penalties
of
the
Laws
.
Whereas
debauch'd
Consciences
are
bold
and
confident
in
their
Wickedness
;
and
their
Guilt
is
(
in
their
own
Opinion
)
their
Innocence
,
and
their
Crime
their
Duty
.
And
if
Authority
ever
punish
their
Disobedience
and
Rebellion
,
they
suffer
with
the
confidence
of
Martyrs
,
and
they
dye
for
preserving
a
good
Conscience
,
and
following
the
best
Light
God
has
given
them
.
If
they
rebel
,
't
is
their
Zeal
for
the
Lord
of
Hosts
:
God
and
Religion
are
ever
concern'd
in
their
Quarrels
;
and
when
they
fight
against
their
lawful
Superiours
,
they
only
oppose
the
Enemies
of
the
Gospel
;
and
when
they
embroil
Kingdoms
in
Wars
and
Confusions
,
they
only
wage
War
against
Babylon
and
Antichrist
;
and
whatever
they
attempt
,
be
it
never
so
vile
and
wicked
,
't
is
still
in
the
Cause
of
God
.
And
now
considering
how
few
they
are
,
that
pursue
the
right
methods
of
knowledge
,
and
upon
what
innumerable
Accounts
the
minds
of
men
may
be
abused
and
misguided
,
vulgar
Conscience
will
be
found
the
most
mistaken
,
most
mischievous
,
and
most
unreasonable
Guide
in
the
world
.
For
as
a
right
Conscience
is
acquired
only
by
a
sincere
,
regular
,
and
impartial
use
of
our
Faculties
,
so
is
a
wrong
one
by
all
the
possible
ways
and
causes
of
Errour
,
viz.
Ignorance
,
Fancy
,
Prejudice
,
Partiality
,
Self-love
,
Envy
,
Ambition
,
Pride
,
Passion
,
and
Superstition
:
Any
of
which
(
though
they
are
the
greatest
Principles
of
Disturbance
in
the
World
)
may
corrupt
and
debauch
the
minds
of
men
,
and
then
challenge
to
themselves
the
sacredness
and
authority
of
Conscience
.
For
every
mans
Errour
in
matters
of
Religion
becomes
his
Duty
;
and
Pride
,
and
Folly
,
and
Ignorance
,
and
Malice
,
and
any
thing
else
,
if
it
were
a
Religious
Dress
,
immediately
becomes
sacred
and
inviolable
.
And
now
when
the
principles
of
natural
Reason
are
debauch'd
with
absurd
and
seditious
Prejudices
,
the
Contradictories
of
moral
truth
and
goodness
,
become
the
only
Rule
of
Conscience
;
and
men
think
themselves
directly
obliged
to
what
directly
opposes
the
highest
Interests
of
mankind
,
and
the
main
obligations
of
Religion
.
And
from
hence
it
is
so
vulgar
a
Phaenomenon
in
the
world
,
that
Sacriledge
is
transformed
into
Reformation
,
Inhumanity
into
Zeal
,
Perjury
into
Religion
,
Faction
into
Humility
,
and
Rebellion
it self
into
Loyalty
.
So
that
't
is
no
unusual
thing
for
the
Perswasions
of
Conscience
to
cancel
the
very
Laws
of
Nature
,
and
pervert
all
the
differences
of
Good
and
Evil
;
and
then
are
men
brought
under
all
the
obligations
,
that
Conscience
can
lay
upon
them
,
to
the
practice
of
Wickedness
and
Villany
.
And
then
to
leave
them
to
their
own
liberty
,
is
not
only
to
allow
them
to
be
wicked
,
but
in
effect
to
oblige
them
to
be
so
;
because
this
delivers
them
up
to
the
guidance
and
authority
of
a
profligate
Conscience
,
that
effectually
binds
them
to
follow
its
own
wretched
and
unreasonable
Dictates
.
So
that
the
result
of
all
is
,
that
there
is
no
folly
or
wickedness
,
how
lewd
or
extravagant
soever
,
that
may
not
patronize
it self
under
mistakes
of
Conscience
.
Sometimes
(
and
always
,
unless
by
a
mighty
chance
)
't
is
ignorance
and
popular
Folly
;
for
't
is
natural
to
the
Multitude
to
be
ignorant
and
foolish
,
or
to
use
false
and
incompetent
methods
of
knowledge
,
and
to
determine
their
notions
of
things
upon
unreasonable
grounds
and
motives
.
Their
Judgments
are
disposed
of
by
chance
and
accidental
Principles
,
and
their
fancies
and
fond
Perswasions
are
the
measures
of
their
Consciences
;
and
they
pursue
things
for
their
agreeableness
with
weak
and
vulgar
Prejudices
,
without
ever
proceeding
to
an
impartial
deliberation
of
their
Truth
and
Goodness
.
Opinion
(
they
say
)
is
the
guide
of
fools
,
and
such
is
the
vulgar
and
ignorant
sort
of
mankind
,
that
generally
judge
of
things
by
trifling
and
impertinent
Conceits
,
and
then
force
their
Reasons
to
follow
,
as
chance
and
folly
shall
command
them
.
And
then
all
this
is
their
Conscience
,
that
must
in
spight
of
all
its
exorbitances
be
suffer'd
to
do
as
it
please
.
Folly
(
especially
in
divine
matters
)
is
always
in
conjunction
with
confidence
,
and
there
is
nothing
in
the
world
more
obstinate
and
inflexible
then
religious
Ignorance
.
And
men
never
play
the
fool
with
greater
assurance
and
satisfaction
then
in
sacred
matters
;
insomuch
that
some
who
are
always
telling
tragical
stories
of
the
ruines
and
desperate
Corruptions
of
humane
nature
,
as
if
it
had
irrecoverably
lost
all
power
of
discerning
between
truth
and
falshood
;
and
are
so
far
from
having
any
pretence
to
infallibility
,
that
,
if
they
would
understand
the
necessary
and
unavoidable
Consequences
of
their
own
Principles
,
they
cannot
pretend
to
any
such
thing
as
certainty
,
yet
are
as
confident
in
all
their
Perswasions
,
as
if
all
their
thoughts
were
Oracles
;
and
a
Person
,
that
knows
himself
to
be
acted
by
an
unerring
spirit
,
could
not
be
more
peremptory
in
his
sentiments
of
things
,
than
they
are
in
their
rash
and
ungrounded
Prejudices
.
Now
't
is
the
Consciences
of
the
vulgar
rout
,
or
the
drove
of
Ignorance
and
Prejudice
,
that
are
wont
to
be
so
troublesom
and
wayward
to
Government
;
they
are
zealous
and
confident
because
they
are
ignorant
,
and
they
are
therefore
impatient
of
all
contradiction
in
their
mistakes
,
because
they
have
fastned
upon
them
at
all
adventure
.
Are
not
Commonwealths
then
likely
to
be
admirably
govern'd
,
when
their
peace
and
setlement
must
lie
at
the
mercy
of
every
cross-grain'd
and
insolent
Fool
?
Sometimes
't
is
superstition
,
and
nothing
more
vulgar
than
for
men
to
abuse
their
Consciences
with
this
unquiet
and
impotent
Passion
.
For
when
their
minds
are
possessed
(
and
't
is
an
epidemical
Malady
)
with
wrong
notions
of
God
,
and
hard
jealousies
and
suspicions
of
his
Government
of
the
World
,
this
cannot
but
make
them
apprehend
hir
Laws
over-severe
and
rigorous
;
and
this
cannot
but
make
them
fearful
and
irresolved
in
all
their
Thoughts
,
and
this
cannot
but
fill
their
heads
with
foolish
and
silly
scruples
,
and
this
cannot
but
make
them
afraid
of
every
Action
,
lest
whatever
they
do
should
offend
their
stern
and
angry
Deity
.
So
that
whilst
this
restless
passion
reigns
in
their
minds
,
it
cannot
but
make
them
as
troublesom
to
the
Commonwealth
as
to
themselves
:
and
their
Governours
can
command
them
nothing
so
innocent
and
harmless
,
against
which
their
nice
and
troubled
Fancies
cannot
raise
multitudes
of
scruples
and
little
exceptions
.
So
that
every
trifling
imagination
of
their
own
shall
be
able
to
countermand
the
wisest
and
most
useful
Laws
;
and
the
publick
order
and
setlement
of
the
Society
,
in
which
they
live
,
shall
be
eternally
disturbed
by
their
stubbornness
and
invincible
Folly
.
For
though
Superstition
springs
from
pusillanimity
and
irresolution
of
soul
,
yet
if
it
fixes
and
setles
,
it
soon
hardens
it self
into
down-right
Confidence
;
and
there
is
nothing
so
impudent
and
inflexible
as
a
mind
confirmed
in
Superstition
.
No
Laws
or
Penalties
can
work
it
off
from
its
Resolutions
;
but
it
grows
resty
,
peevish
,
and
impatient
;
and
whatever
troubles
or
contradicts
it
,
stirs
up
its
fury
:
And
hence
it
is
that
Princes
have
always
found
Religious
Cowardize
the
boldest
and
most
warlike
temper
in
the
World
,
because
't
is
arm'd
and
ensured
by
Conscience
.
According
to
that
vulgar
and
obvious
saying
of
Cicero's
,
Superstitione
qui
imbutus
est
,
quietus
esse
non
potest
.
The
leaven
of
Superstition
is
a
restless
thing
,
and
minds
tinctured
with
it
,
naturally
work
and
ferment
themselves
into
an
unquiet
and
seditious
temper
.
Sometimes
't
is
Pride
and
Insolence
;
and
't
is
a
mighty
gratification
of
this
Vice
in
some
men
to
controul
their
Governours
:
for
when
they
swell
with
conceits
of
their
own
extraordinary
Godliness
,
and
dote
upon
themselves
as
the
special
darlings
and
favourites
of
Heaven
,
't
is
natural
for
them
to
grow
sawcy
and
presumptuous
,
and
to
think
themselves
too
precious
to
be
govern'd
after
the
rate
of
ordinary
men
.
The
priviledge
(
forsooth
)
of
being
the
Children
of
God
,
tempts
them
to
conceit
themselves
better
and
wiser
than
their
Governours
,
who
alas
!
unless
they
are
(
which
rarely
happens
but
in
Usurpers
)
of
their
own
Faction
,
are
natural
and
unregenerate
men
,
that
understand
not
the
things
that
appertain
to
the
Kingdom
of
Heaven
,
and
can
promote
nothing
but
their
own
carnal
ends
and
Interests
.
And
this
cannot
but
possess
them
with
wild
and
ungovernable
conceits
,
and
make
them
turbulent
and
seditious
,
and
willing
to
pick
quarrels
with
the
wisdom
and
discretion
of
their
Superiours
.
With
what
other
spirit
can
those
men
be
acted
,
who
plead
niceness
and
tenderness
of
Conscience
to
exempt
themselves
from
the
force
of
Laws
,
and
the
duty
of
Obedience
;
and
yet
are
of
all
men
the
most
positive
and
confident
in
their
own
Perswasions
,
think
themselves
the
only
Sons
of
Knowledge
,
and
fit
to
instruct
and
reform
the
World
;
and
wherever
they
have
any
power
,
injoyn
their
own
fond
conceits
with
the
fiercest
and
most
decretory
severity
.
And
if
any
man
be
so
sturdy
,
or
so
unfortunate
as
but
to
question
their
imperious
and
peremptory
Decrees
,
he
is
sure
to
be
censured
and
treated
as
an
Heretick
or
worse
,
and
he
cannot
possibly
erre
out
of
weakness
,
but
obstinacy
.
What
else
I
say
can
be
the
humour
of
these
mens
Consciences
,
but
a
proud
Impatience
of
all
controul
,
and
a
restlesness
against
all
Authority
,
till
themselves
may
have
it
at
their
own
disposal
.
Sometimes
't
is
Clownishness
,
and
Ill-manners
:
there
is
a
passionate
,
untutor'd
,
and
impetuous
Conscience
,
that
becomes
rude
and
insolent
from
the
sense
of
its
own
Integrity
,
and
because
't
is
confident
in
the
goodness
of
its
intentions
,
it
is
furious
and
ungovernable
in
the
Prosecution
of
its
ends
.
The
very
honesty
of
such
men
is
in
effect
nothing
but
rashness
and
violence
,
they
are
transported
by
the
outrage
of
Zeal
,
and
regard
not
the
peace
of
Government
,
but
pursue
their
own
Perswasions
,
to
which
they
are
determined
by
Chance
,
or
Folly
,
or
Passion
,
without
Reason
or
Abatement
,
they
must
not
give
up
a
Metaphysical
Notion
for
the
removal
of
a
Civil
War
,
or
the
preservation
of
the
State
;
and
in
stead
of
submitting
to
the
common
and
necessary
methods
of
Government
,
they
will
force
Crowns
and
Scepters
to
yield
to
their
Imperious
Folly
,
or
involve
a
Kingdom
in
all
the
Miseries
and
Desolations
of
War
.
Their
particular
Opinions
are
of
more
force
than
the
Edicts
and
Declarations
of
Kings
;
and
who
but
themselves
are
fit
Judges
of
their
Duty
and
Obedience
?
The
bare
Authority
of
their
own
Perswasions
,
is
supreme
and
uncontroulable
;
and
they
will
prove
themselves
his
Majesties
best
Subjects
,
by
disobeying
his
Commands
,
and
fighting
against
his
Person
.
Now
though
these
boisterous
Men
may
have
no
form'd
and
malicious
designs
against
the
State
,
yet
this
savage
and
extravagant
Probity
is
more
troublesom
and
mischievous
in
a
Commonwealth
,
than
open
and
premeditated
Villany
;
it
will
ruine
a
Kingdom
for
the
Publick
Good
.
And
Men
of
this
humour
are
bound
to
that
rigour
and
niceness
of
Conscience
,
as
makes
them
uncapable
of
peaceable
Obedience
and
Subjection
:
for
unless
the
publick
Laws
suit
exactly
with
their
own
private
Sentiments
,
that
unavoidably
exasperates
them
against
the
Government
,
and
they
must
be
making
Remonstrances
,
and
entring
into
Confederacies
for
redress
of
Publick
Grievances
;
and
yet
so
nice
and
narrow
are
those
Rules
they
prescribe
to
themselves
and
their
Governours
,
that
't
is
impossible
to
fit
Laws
that
are
made
for
the
Community
,
to
their
pettish
curiosity
.
'T
is
natural
for
these
Men
to
be
displeased
with
the
Grandeur
and
Prosperity
of
the
Court
.
The
height
of
a
Princes
Felicity
frets
their
proud
and
envious
Minds
;
and
they
are
never
so
apt
to
complain
of
the
badness
of
the
Times
,
as
when
the
Government
is
most
flourishing
.
They
are
incurable
Male-contents
;
and
to
prevent
Arbitrary
Power
,
are
upon
all
occasions
making
Encroachments
upon
the
Royal
Authority
,
and
lying
at
catch
for
all
Advantages
,
and
husbanding
all
Opportunities
to
abate
the
Sovereign
Prerogative
,
and
the
Monarchy
must
be
kept
low
,
to
secure
the
Liberty
of
the
Subject
.
It
was
such
hot
Spirits
as
these
that
were
the
late
Patriots
of
their
Country
,
and
Fathers
of
the
Publick
Liberty
,
that
involved
the
Nation
in
a
bloody
War
upon
no
other
Motive
than
of
the
Goodness
of
their
Prince
,
and
the
Happiness
of
his
Reign
.
And
when
they
were
once
engaged
,
they
resolved
to
have
their
Wills
,
or
the
Kingdom
should
be
ruined
.
Nothing
but
the
utmost
rigour
to
be
found
in
all
their
Treaties
and
Transactions
;
and
not
an
Iota
to
be
abated
in
any
of
their
Edicts
of
Pacification
;
but
they
were
all
along
craving
and
importunate
in
their
Demands
,
imperious
and
inexorable
in
their
Impositions
:
when
it
was
their
turn
to
make
Petitions
,
they
would
extort
their
Desires
by
clamour
and
importunity
;
but
when
to
grant
,
all
their
Favours
were
clogg'd
with
such
stern
and
rigid
Conditions
,
that
an
open
Affront
would
scarce
have
been
more
grievous
.
They
never
return'd
an
Answer
to
any
of
his
Majesties
Proposals
,
that
was
not
more
rude
and
uncivil
than
flat
denial
.
Nothing
to
be
done
for
him
out
of
respect
to
his
Person
or
his
Interest
,
till
all
their
Demands
,
how
horrid
and
unreasonable
soever
,
shall
first
be
fully
satisfied
:
not
an
Article
of
Peace
and
Accommodation
to
be
attended
to
,
unless
he
would
give
up
his
Crown
,
his
Friends
and
his
Conscience
to
the
mercy
of
their
Insolence
.
Insomuch
that
I
remember
when
the
King
was
in
the
hands
of
the
Independent
Army
,
and
in
such
apparent
danger
of
speedy
ruine
,
the
General
Assembly
of
the
Kirk
(
those
savage
Clowns
)
even
then
,
though
it
was
so
utterly
needless
and
unseasonable
,
resolve
it
upon
the
Question
,
that
it
is
not
lawful
for
the
Scots
to
assist
the
King
for
the
Recovery
of
his
Government
,
till
he
has
first
granted
all
the
Propositions
made
to
him
by
both
Kingdoms
.
Sometimes
't
is
Enthusiasm
and
Fanatick
Madness
,
when
Men
are
carried
out
of
all
use
of
their
Rational
Faculties
by
the
strength
and
vigour
of
their
Imaginations
;
and
are
possest
with
a
strong
conceit
that
all
the
wild
and
extravagant
Phantasms
,
that
arise
from
the
steams
of
their
own
melancholy
,
are
the
immediate
Impressions
of
the
Spirit
of
God
.
Nothing
more
dangerous
than
this
Imposture
;
't
is
confident
in
its
folly
,
and
eager
in
the
pursuit
of
its
Extravagances
.
It
is
a
direct
subversion
of
all
Government
,
because
't
is
constant
to
no
certain
Principles
and
Rules
of
Action
;
its
very
Oaths
are
vain
as
the
Faith
of
Pyrates
;
the
Spirit
of
God
shall
cancel
and
dispense
with
all
its
Obligations
;
and
there
is
no
attempt
so
wicked
or
so
exorbitant
,
in
which
these
Men
may
not
warrant
their
Proceedings
by
an
unaccountable
Impulse
.
And
whatever
they
do
,
or
whatever
they
have
a
mind
to
do
,
is
prosecuted
with
the
utmost
violence
,
because
they
act
with
a
full
and
unabated
assurance
of
the
goodness
of
their
Cause
,
and
they
shall
contradict
their
own
Pretensions
by
virttue
of
a
Divine
Commission
.
As
the
Anabaptists
were
commanded
by
the
Holy
Ghost
to
take
up
Arms
to
beat
the
Princes
of
Christendom
into
the
Belief
of
this
Article
,
That
it
is
not
lawful
for
them
so
much
as
to
make
use
of
Defensive
Arms.
This
sort
of
Fanaticism
is
an
incurable
and
a
Dog-day
madness
;
and
those
that
are
tainted
with
it
,
are
not
only
bereaved
of
all
use
of
Reason
themselves
,
but
convey
and
propagate
the
Phrenzy
to
others
:
for
't
is
a
Disease
strangely
incident
to
the
common
people
;
and
wherever
it
breaks
forth
,
the
rage
spreads
and
prevails
like
infection
;
it
is
enough
to
scare
or
juggle
whole
Nations
out
of
their
wits
;
and
is
,
like
the
possession
of
wicked
Spirits
,
raving
and
ungovernable
.
And
where
it
enters
,
if
the
Men
possest
are
not
kept
bound
in
chains
and
fetters
,
they
will
not
only
fall
foul
upon
each
other
,
but
worry
their
Keepers
,
and
foam
out
their
rage
against
their
Governours
;
nothing
can
appease
or
satisfie
their
fury
,
but
,
like
the
Legion
in
the
Gospel
,
they
will
rail
against
the
Son
of
the
most
High
God
;
and
it
would
make
one
tremble
to
consider
what
horrid
Blasphemies
some
of
these
rampant
and
begodded
Wretches
have
belcht
forth
against
their
Redeemer
.
This
in
short
discovers
the
mystery
of
that
grand
Imposture
,
when
the
same
Men
cry
down
the
use
of
Reason
,
and
cry
up
the
Liberty
of
Conscience
,
and
so
leave
People
under
a
necessity
of
being
govern'd
by
nothing
but
their
own
unreasonable
and
Enthusiastick
Follies
:
for
when
Conscience
is
opposed
to
Reason
,
it
can
be
nothing
else
.
Whereas
they
are
all
along
the
same
thing
:
Natural
Reason
is
the
same
with
Natural
Conscience
,
i.
e.
the
Mind
of
Man
acting
and
guiding
it self
by
those
Principles
,
that
it
is
able
to
discover
by
its
own
experience
and
reflection
;
and
illuminated
Reason
is
the
same
with
illuminated
Conscience
,
i.
e.
the
Mind
of
Man
acting
and
guiding
it self
by
those
Principles
that
are
discover'd
to
it
by
Divine
Revelation
:
so
that
still
whatsoever
Illumination
Men
pretend
to
,
it
must
be
in
a
Rational
Method
▪
and
if
it
be
not
managed
in
a
way
of
Reason
,
it
is
but
Fancy
and
Enthusiasm
,
or
an
imaginary
Conceit
of
being
directed
by
a
Divine
Inspiration
,
when
they
are
really
befool'd
by
Humour
and
Melancholy
.
And
now
(
Sir
)
let
me
only
desire
you
to
consider
,
first
,
the
natural
and
probable
effects
of
Pride
,
Superstition
,
ignorant
Zeal
,
Peevishness
and
Enthusiasm
;
and
then
how
sturdy
and
exorbitant
they
will
grow
,
when
Authorized
by
Conscience
and
Religion
;
and
lastly
,
how
incident
and
almost
unavoidable
they
are
to
the
common
People
;
and
then
I
will
leave
it
to
you
and
all
wise
Men
to
judge
,
whether
Liberty
of
Conscience
will
prove
any
better
than
a
License
for
Anarchy
and
Confusion
.
Though
I
might
proceed
to
exemplifie
out
of
the
Histories
and
Records
of
all
Ages
what
mischiefs
these
Errours
(
and
I
might
add
all
the
other
passions
of
the
Minds
of
Men
)
have
created
to
Mankind
,
under
disguises
and
mistakes
of
Religion
:
but
I
have
proceeded
too
far
already
,
and
am
quite
ashamed
of
the
length
of
my
Reply
:
But
if
I
have
been
too
tedious
,
I
may
for
once
demand
your
pardon
,
because
I
resolved
to
answer
and
confute
this
Scribling
Man
once
for
all
.
I
might
indeed
have
shaken
off
the
Viper
with
less
pains
,
but
I
was
willing
to
dissect
the
Beast
,
and
discover
the
seat
and
symptoms
of
its
poison
.
Perhaps
some
may
apprehend
,
I
have
taken
too
much
personal
advantage
of
my
Adversary
,
and
I
doubt
not
but
this
will
be
pleaded
in
his
behalf
by
his
own
Party
.
But
beside
that
they
were
most
of
them
extorted
by
his
own
unprovoked
and
impertinent
Challenges
,
you
and
all
impartial
Men
will
easily
discern
,
that
setting
aside
all
Collateral
Reflections
,
I
have
abundantly
baffled
all
his
little
Pretences
,
and
satisfied
all
his
poor
Objections
;
and
what
I
have
added
over
and
above
,
is
by
way
of
accessional
Proof
to
my
main
Argument
,
to
let
the
World
see
what
sort
of
Men
they
are
,
that
are
the
great
Zealots
of
the
Party
;
and
withal
to
discover
them
to
their
Followers
,
that
if
they
are
of
the
same
Kidney
and
Perswasion
with
their
Leaders
,
they
may
be
convinced
what
little
Reason
they
have
to
murmur
at
their
Governours
for
their
severest
proceedings
against
them
:
If
they
are
not
,
to
discover
to
them
into
what
inconveniences
some
Men
have
drawn
them
for
the
ends
of
their
own
Pride
and
Ambition
.
However
,
't
is
fit
to
let
them
see
how
dangerous
it
is
for
Men
so
obnoxious
to
be
medling
;
and
then
that
is
enough
to
gag
and
lime-twig
the
Chiefs
of
the
Faction
.
I
will
not
detain
you
with
Reflections
upon
the
malice
and
prophaneness
of
his
Conclusion
,
though
it
is
no
better
(
and
it
can
scarce
be
worse
)
than
a
bold
abuse
of
our
Saviours
words
,
to
suggest
a
spightful
and
uncivil
slander
:
but
't
is
the
way
and
spirit
of
his
Ingenuity
,
and
much
good
may
it
do
him
;
and
therefore
for
my
own
part
,
I
am
resolved
to
keep
to
my
own
Conclusion
:
for
having
once
dropt
a
rash
Challenge
,
I
am
now
in
honour
bound
to
keep
up
the
humor
;
and
to
let
them
know
that
I
am
so
far
from
abating
of
my
Courage
,
that
I
fear
not
to
heighten
the
defiance
:
so
that
you
have
my
free
leave
to
publish
this
Discourse
(
if
you
will
)
in
Latin
,
Greek
,
and
Hebrew
;
and
to
proclaim
to
all
Nations
,
Kindreds
and
Languages
,
that
What
I
have
written
,
I
have
written
,
and
justified
,
THE
END
.
SIR
,
YOU
have
been
pleased
to
interess
your self
so
obligingly
in
my
concerns
,
that
though
I
have
been
thinking
of
it
near
half
a
year
,
I
could
never
tell
in
what
terms
to
give
you
thanks
for
the
excess
of
your
civility
to
me
.
I
was
forced
to
be
silent
,
because
I
knew
not
what
to
say
:
And
I
think
you
had
not
now
heard
of
me
,
were
it
not
for
the
vexation
,
I
have
conceived
,
at
the
trouble
you
have
drawn
upon
your self
,
by
your
kindness
to
him
,
that
cannot
yet
deserve
the
title
of
your
Friend
.
Not
that
I
think
it
will
cost
you
much
pains
to
blow
away
the
trivial
exceptions
which
a
rash
Head
hath
taken
at
what
you
said
about
the
Friendly
Debate
;
but
you
are
like
to
consume
so
many
pretious
hours
in
raking
into
that
indigested
heap
of
stuff
which
he
hath
hudled
together
against
your
own
Book
,
that
I
ought
not
to
presume
you
have
any
spare
moments
to
throw
away
in
the
Vindication
of
mine
.
Your
good
nature
indeed
,
I
know
,
will
be
apt
to
prompt
you
not
to
leave
it
without
some
defence
;
and
in
your
hands
it
will
be
safer
then
in
my
own
:
Yet
pardon
me
,
I
beseech
you
,
if
I
be
not
wholly
an
idle
spectator
in
the
contest
;
and
let
not
your
zeal
to
serve
me
so
exceed
all
bounds
,
as
not
to
leave
room
for
me
to
appear
with
an
offer
of
that
help
,
of
which
you
have
no
need
.
The
most
of
his
Declamation
every
body
sees
is
spent
against
the
manner
and
way
of
my
Writing
;
which
he
would
have
his
easie
Disciples
believe
(
notwithstanding
all
that
hath
been
said
)
is
peculiarly
accommodated
to
render
the
sentiments
and
expressions
of
our
Adversaries
ridiculous
,
and
expose
their
persons
to
contempt
and
scorn
[
(a)
](A56384-e24300-b)
(a)
p.
47.48
.
.
Insomuch
that
in
points
of
Faith
,
Opinion
and
Iudgment
,
this
way
of
dealing
hath
been
hitherto
esteemed
fitter
for
the
stage
,
then
a
serious
disquisition
after
Truth
,
or
confutation
of
Errour
[
(b)
](A56384-e24320-b)
(b)
p.
50.
.
Thus
this
high
and
mighty
Dictator
is
pleased
to
pass
his
censure
;
and
he
seems
to
pronounce
it
standing
on
his
tiptoes
,
imagining
he
hath
spoken
bravely
,
and
blasted
the
credit
of
all
Dialogues
for
ever
.
But
when
his
head
is
a
little
cooler
,
so
that
he
can
distinguish
between
the
results
of
a
sound
judgment
,
and
the
flashes
of
a
distempered
fancy
,
I
perswade
my self
he
will
be
ready
to
eat
his
words
,
and
wish
they
had
never
been
spoken
:
especially
if
he
consider
these
things
following
.
First
,
From
whence
it
is
that
he
dates
the
time
,
in
which
to
the
day
of
his
Writing
this
way
hath
been
in
so
low
esteem
.
I
doubt
he
will
find
it
is
but
a
little
while
ago
,
no
longer
then
since
the
Printing
of
the
Friendly
Debate
.
Before
that
,
the
most
excellent
persons
have
chosen
this
way
as
exceeding
fit
and
accommodate
(
if
not
the
aptest
of
all
other
)
both
to
teach
the
weightiest
Truths
,
and
to
baffle
popular
Errors
.
Minutius
Felix
,
for
instance
,
a
famous
Advocate
,
thought
good
to
plead
the
most
sacred
cause
on
earth
in
a
Dialogue
between
two
Disputants
,
a
Christian
and
an
Heathen
[
(c)
](A56384-e24420-b)
(c)
Dialogu●
scripsit
Christiani
&
Etha●●i
dispu●an●●um
,
Hi●ro
.
in
ca●al
.
scrip
.
Eccl
.
Which
that
great
Lawyer
and
Antiquary
,
Franciscus
Baldvinus
,
calls
Antiquum
cruditumque
scribendi
morem
,
an
ancient
and
learned
manner
of
writing
.
For
in
this
,
I
observe
,
Tully
himself
handled
a
great
and
grave
Argument
,
[
Rem
ma●nam
complexus
sum
&
gravem
,
as
he
speaks
]
viz.
that
concerning
a
Common-wealth
:
and
tells
us
withal
,
that
a
great
many
of
the
Books
were
joculatoria
disputa●io
,
a
pleasant
and
jesting
disputation
,
as
his
words
are
in
one
of
his
Letters
to
Atticus
[
(d)
](A56384-e24510-b)
(d)
L.
4.
Epist.
16
And
in
another
place
tells
us
,
Atticus
himself
composed
Mirisicos
cum
Publi●
Dia●ogos
,
l.
2.
ep.
10.
.
And
so
were
Erasmus
his
Colloquies
in
the
beginning
of
the
Reformation
:
which
were
received
notwithstanding
by
the
wisest
and
best
men
with
great
applause
,
read
in
the
Schools
with
much
greediness
,
and
commended
for
this
among
other
things
,
That
by
an
admirable
dexterity
and
most
sweet
manner
of
speaking
they
delivered
to
youth
the
precepts
of
Piety
and
good
manners
[
(e)
](A56384-e24590-b)
(e)
Melch.
Adam
,
in
vita
Jac.
Heerbrand
p.
669.
.
Since
which
time
several
matters
of
no
small
moment
have
been
handled
in
this
way
by
the
approbation
of
the
highest
persons
.
Mr.
Alexander
Cook
I
remember
wrote
a
Dialogue
between
a
Protestant
and
a
Papist
,
to
prove
there
was
a
woman
Pope
;
which
was
entertained
even
by
strangers
with
so
much
respect
,
that
it
was
translated
into
the
French
Language
by
I.
de
la
Montagne
[
(f)
](A56384-e24660-b)
(f)
Printed
at
Sedan
,
1633.
.
And
he
hath
heard
I
suppose
of
one
before
that
,
called
Deus
&
Rex
,
God
and
the
King
[
(g)
](A56384-e24700-b)
(g)
Printed
,
1615.
between
Philalethes
and
Theodidactus
;
wherein
is
proved
that
the
King
justly
challenges
whatsoever
is
required
by
the
Oath
of
Allegiance
.
Is
this
,
must
we
think
,
no
point
of
Faith
,
Opinion
,
or
Iudgment
?
Or
,
was
his
Majesty
mistaken
in
recommending
to
all
his
Subjects
the
perusal
of
this
Book
,
which
handled
the
matter
in
such
sort
(
according
to
this
Rabbi
)
as
made
it
fit
only
for
the
Theatre
?
So
the
Oracle
hath
in
effect
pronounced
;
and
we
must
all
lay
aside
our
doubts
and
acquiesce
in
its
word
.
Kings
themselves
must
not
scruple
submission
to
so
inspired
a
Supremacy
.
Now
they
hear
the
voice
of
this
more
Sovereign
Judge
,
they
ought
to
revoke
their
own
decrees
,
and
teach
their
people
Obedience
according
to
his
sentence
.
The
only
comfort
is
that
he
may
contradict
himself
,
and
so
give
us
leave
to
decline
his
Authority
.
And
truly
I
have
some
hope
to
convince
him
of
his
Errour
,
though
he
should
loftily
overlook
all
this
as
unworthy
his
notice
,
if
he
will
but
vouchsafe
to
stoop
so
low
as
to
cast
his
eye
upon
what
he
hath
writ
himself
.
For
I
find
,
that
he
who
taxes
others
so
boldly
for
not
clearly
stating
the
question
in
hand
,
is
doubtful
and
staggering
in
this
easie
business
.
After
he
hath
told
us
that
Dialogues
are
peculiarly
accommodated
to
the
ends
mentioned
,
p.
48.
and
that
they
are
absolutely
most
accommodated
of
all
sorts
of
writing
to
such
a
design
,
p.
50.
He
sinks
extreamly
in
his
confidence
,
and
only
tells
us
,
the
advantages
mentioned
are
somewhat
peculiar
unto
Dialogues
,
p.
61.
His
heart
at
last
began
to
fail
him
,
when
he
had
a
little
evapourated
his
ungovernable
heat
;
and
I
have
great
cause
to
think
it
check'd
him
often
in
the
very
midst
of
it
,
and
bad
him
not
be
so
presumptuous
.
For
(
Good
man
)
he
dare
not
stand
to
this
neither
,
but
acknowledges
unawares
before
he
hath
done
,
that
there
is
no
peculiarity
at
all
,
in
this
way
of
writing
,
to
make
things
or
persons
ridiculous
.
For
first
he
is
forced
to
acknowledge
that
it
may
be
used
to
very
serious
purposes
;
as
it
was
by
Tully
and
Plato
who
imployed
this
method
(
as
he
confesses
,
p.
47.
)
to
make
their
designs
of
instruction
more
easie
and
perspicuous
.
And
whatsoever
he
is
pleased
to
say
falsly
and
scornfully
concerning
my
boasting
of
the
skilful
contrivance
of
my
Dialogues
(
Ib.
)
This
is
all
that
I
alledged
as
my
reason
for
that
way
of
writing
[
(h)
](A56384-e24890-b)
(h)
Contrived
the
discourse
into
the
form
of
a
Dial●gue
to
make
it
more
easily
apprehended
,
P●ef
.
to
the
first
part
.
.
Which
he
is
so
far
from
disapproving
when
he
is
in
a
good
humour
,
that
he
cites
Bishop
Bilsons
Dialogue
in
answer
to
the
Jesuites
Apology
and
Defence
,
with
due
respect
,
p.
174.
But
when
he
hath
done
this
,
then
(
secondly
)
he
cannot
deny
that
Orations
and
Declamations
,
that
is
,
his
own
way
of
writing
,
are
capable
to
be
imployed
to
the
contrary
purposes
(
which
he
makes
peculiar
to
Dialogues
)
as
well
as
any
other
way
of
speaking
or
writing
whatsoever
.
Cato
,
for
instance
,
was
made
the
peoples
sport
,
no
less
by
Cicero's
Oration
,
than
Socrates
by
Aristophane's
Dialogue
(
so
he
calls
his
Comedy
.
)
For
he
represented
,
he
acknowledges
,
the
opinions
of
that
Sect
to
which
Cato
was
addicted
,
in
such
a
fashion
,
That
he
put
the
whole
Assembly
into
a
fit
of
Laughter
,
p.
51.
And
he
might
have
known
and
remembred
(
if
he
be
such
a
Scholar
as
he
makes
a
show
of
,
by
pouring
out
so
much
Greek
and
Latin
)
that
the
best
Masters
of
Rhetorick
have
given
precepts
about
ways
of
facetious
speaking
and
moving
laughter
,
in
the
making
of
Orations
.
Cicero
himself
hath
treated
at
large
of
this
Argument
in
his
second
Book
,
de
Oratore
:
and
touches
it
again
in
his
Orator
ad
Brutum
.
And
whosoever
he
was
that
wrote
the
Books
ad
Herennium
,
he
shows
(
Lib.
1.
)
how
to
refresh
the
Judge
when
he
is
weary
of
hearing
a
long
Speech
,
by
jests
and
pleasant
reflections
.
So
doth
Quintilian
likewise
;
who
treating
of
the
way
to
move
affections
,
spends
a
whole
Chapter
(
and
one
of
the
longest
in
all
the
twelve
Books
)
in
a
discourse
concerning
Laughter
[
(i)
](A56384-e25100-b)
(i)
L.
6.
Iust.
Orat.
c.
3.
de
Risu
.
,
the
exciting
of
which
he
acknowledges
may
be
useful
and
to
good
purpose
.
Now
what
plainer
instance
can
we
have
than
this
,
of
the
childish
forwardness
,
negligence
,
or
ill
nature
of
this
haughty
Writer
,
that
after
so
peremptory
a
censure
as
that
before-mentioned
,
he
should
himself
grant
,
that
serious
things
may
be
advantageously
delilivered
in
my
way
of
writing
,
and
ridiculous
things
in
his
own
?
He
seems
to
me
to
have
a
tang
of
the
spirit
of
those
Divines
whom
Martin
Dorpius
described
(
above
150
years
ago
)
[
(k)
](A56384-e25160-b)
(k)
Prolog
.
in
Mil.
Gloriosum
.
and
forbad
to
meddle
with
that
Dialogue
,
which
hath
furnished
this
Writer
with
some
swaggering
language
(
p.
13.46
.
)
who
in
this
angry
,
envious
,
and
impatient
humour
carp
and
bawl
at
every
thing
indifferently
,
which
is
not
in
their
way
of
learning
.
Siquidem
stomachabundi
,
oblatratores
,
facere
Pergant
etiamdum
,
qd.
nunquam
non
factitant
;
Clamoribus
ampullosis
infremere
,
&
Venena
livoris
effunditare
sui
,
Et
obloqui
,
&
ogganire
,
&
dentibus
omnia
Arrodere
carnivoracibus
;
&
sicut
canes
Solent
,
quibuslibet
allatrare
sibi
obviis
.
Which
a
Friend
of
yours
and
mine
hath
thus
Englished
.
And
let
the
cholerick
testy
Sirs
bawl
on
,
Peevish
and
moody
,
fret
&
chafe
their
fill
;
They
act
in
all
this
but
their
nature
still
.
The
secret
poison
in
their
entrails
pent
,
By
full-mouth'd
clamours
seeks
it self
a
vent
:
Nothing
from
their
envenom'd
tooth
is
free
,
But
like
to
village-currs
they
snarl
at
all
they
see
.
If
he
would
have
done
like
a
man
,
he
should
not
have
stood
quarrelling
with
the
way
,
but
plainly
shewn
that
their
opinions
or
sayings
were
falsly
represented
by
me
.
And
if
he
had
withal
done
this
in
the
same
form
of
writing
that
I
used
,
it
had
,
in
my
poor
judgment
,
been
more
for
his
reputation
:
and
he
might
have
found
a
great
example
for
it
.
Gregory
Nazianzen
,
I
mean
,
who
observing
the
Books
of
Apollinarius
(
a
person
of
great
wit
and
learning
)
his
New
Psalters
(
though
jarring
with
that
of
David
)
his
Elegant
Poems
on
divers
subjects
,
take
so
much
with
the
people
,
that
they
were
esteem'd
as
if
they
had
been
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Third
Testament
;
thought
of
a
way
how
he
might
disenchant
those
poor
souls
,
and
instil
some
better
principles
into
their
minds
.
And
what
course
did
he
pitch
upon
?
To
declaim
,
as
our
new
Doctor
doth
against
this
way
of
dealing
?
to
say
that
Poetry
was
always
imployed
to
cheat
and
gull
the
easie
multitude
?
peculiarly
fitted
to
charm
and
bewitch
their
affection
without
,
nay
,
against
all
reason
?
No
such
matter
.
He
knew
very
well
that
this
was
an
ancient
way
of
instructing
the
World
;
that
Laws
were
sometime
writ
,
though
not
in
Ryme
,
yet
in
Measure
;
and
as
St.
Hierome
[
(l)
](A56384-e25480-b)
(l)
Praef.
in
Lib.
Job
.
his
Scholar
observes
,
the
most
ancient
Book
(
as
it
is
esteemed
)
of
all
the
Scripture
,
is
for
the
greatest
part
composed
in
the
same
manner
.
That
great
Divine
therefore
resolved
to
encounter
him
with
his
own
Weapon
,
and
tells
Cledonius
,
[
(m)
](A56384-e25500-b)
(m)
Greg.
N●z
.
Ep.
1.
ad
Cied
.
seu
crat
.
51.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
will
compose
Psalms
too
,
we
will
write
many
Books
,
and
make
Verses
as
well
as
Apollinarius
.
And
so
he
did
:
some
in
his
Old
Age
,
when
he
might
seem
to
be
most
unfit
for
such
inventions
.
But
this
was
the
occasion
(
as
Elias
Cretensis
notes
)
of
his
writing
such
a
volume
of
Poems
,
which
still
remain
,
and
were
then
in
so
great
esteem
,
that
they
made
those
of
Apollinarius
be
quite
forgotten
.
Now
what
if
Apollinarius
had
decried
the
Verses
of
this
Father
because
they
were
not
all
Heroicks
,
or
all
Iambicks
,
or
such
as
he
most
fancied
?
Nay
,
what
if
he
had
taken
occasion
to
reproach
those
Composures
,
because
he
used
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Stile
both
of
Tragedies
and
Comedies
?
(
as
Gregorius
the
Presbyter
tells
he
did
,
that
he
might
represent
divine
things
in
all
shapes
and
fashions
to
the
Church
of
Christ
)
would
he
not
have
been
thought
a
ridiculous
Caviller
?
and
justly
passed
for
a
pitiful
Coward
,
who
when
he
durst
not
assail
the
Body
of
his
Adversary
,
fell
a
fighting
with
his
Shadow
?
It
is
no
less
ridiculous
in
this
Innovator
,
to
reproach
this
ancient
and
profitable
way
of
writing
which
I
have
used
,
as
if
it
were
fit
only
or
principally
for
abuse
,
sport
or
laughter
.
Let
me
tell
him
,
He
that
asserts
this
,
forgets
that
he
condemns
in
effect
the
Holy
Scripture
it self
:
For
the
Song
of
Songs
,
as
a
learned
Person
of
our
own
long
ago
expressed
it
,
[
(n)
](A56384-e25680-b)
(n)
Dr.
Featly
Rehersal
Sermon
at
Pauls
Cross
,
1618.
is
a
kind
of
Divine
Pastoral
,
or
Marriage-Play
,
consisting
of
divers
Acts
and
Scenes
;
or
a
sacred
Dialogue
with
many
interlocutory
passages
:
First
,
the
Bride
comes
in
,
and
saith
,
LET
HIM
KISS
ME
WITH
THE
KISSES
OF
HIS
MOUTH
:
Then
the
Bridegroom
,
I
HAVE
COMPARED
THEE
,
O
MY
LOVE
,
TO
A
TROOP
OF
HORSES
,
&c.
After
which
,
he
withdraws
himself
,
and
sits
at
his
repast
,
v.
12.
leaving
the
Bride
with
her
companions
as
it
were
alone
upon
the
Stage
,
who
thus
speak
to
her
,
WE
WILL
MAKE
THEE
BORDERS
OF
GOLD
,
AND
STUDS
OF
SILVER
,
v.
11.
Nor
is
this
any
novel
Conceit
of
his
,
but
I
can
justifie
it
out
of
the
Father
before
named
:
who
perswading
Virgins
of
both
Sexes
to
be
carried
with
the
whole
force
of
their
Affections
unto
God
,
and
to
think
that
only
fair
and
amiable
which
is
Eternal
;
So
,
saith
he
,
mayst
thou
be
wounded
in
such
sort
by
the
chosen
Dart
,
[
(o)
](A56384-e25770-b)
(o)
Greg.
Nazian
.
Orat.
31.
p.
503.
Edit.
Paris
and
learn
the
Beauty
of
the
Bridegroom
,
that
thou
mayst
be
able
to
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Out
of
the
Nuptial
Play
and
Song
,
SWEET
ART
THOU
,
AND
ALTOGETHER
DESIRABLE
.
I
could
produce
more
to
the
same
purpose
,
but
that
I
begin
to
be
a
little
ashamed
that
I
am
fallen
into
this
strain
of
quoting
Greek
and
Latin
.
All
that
I
have
to
say
for
my self
,
is
,
That
our
Antagonist
makes
such
a
noise
with
them
,
that
I
was
willing
to
make
a
small
show
of
Learning
,
meerly
to
be
even
with
him
:
especially
when
it
would
serve
not
for
flourish
or
vapour
,
but
offered
it self
for
a
substantial
proof
.
It
is
likely
indeed
that
he
will
smile
among
his
Clients
,
and
say
I
have
proved
nothing
;
nay
,
crow
over
me
,
like
a
Cock
of
the
Game
,
when
his
Head
bleeds
,
as
if
he
had
got
the
Victory
.
But
whatsoever
he
may
say
in
private
,
he
will
be
better
advised
,
I
believe
,
than
hastily
to
renew
the
Quarrel
in
publick
again
:
and
not
be
tempted
by
their
importunities
to
make
such
another
vain
Babble
as
this
Book
,
for
them
to
sport
themselves
a
while
withal
.
If
he
be
wise
,
he
will
take
more
time
,
and
consider
what
he
saith
,
before
he
make
his
Second
Survey
.
And
if
he
think
he
is
able
solidly
to
answer
what
I
have
now
writ
,
I
hope
he
will
take
this
one
thing
more
into
his
thoughts
.
That
let
this
way
be
as
peculiar
as
it
is
possible
to
the
ends
he
mentions
,
yet
it
is
not
peculiar
to
us
;
but
(
as
hath
been
shewn
already
in
the
second
part
of
the
Friendly
Debate
)
hath
been
often
imployed
by
themselves
.
He
ought
therefore
in
justice
either
to
have
acquitted
me
,
or
condemned
us
altogether
.
For
even
Aristophanes
his
way
of
Dialogue
by
Comedy
,
hath
not
been
balked
by
these
solemn
Men
,
and
that
in
serious
,
if
not
holy
Arguments
,
when
it
would
serve
their
turn
;
witness
a
Book
called
Tyrannical
Government
Anatomized
:
Licensed
by
a
Committee
,
and
subscribed
by
Mr.
Iohn
White
in
this
manner
:
Die
Martis
30
Jan.
1642.
It
is
ordered
by
a
Committee
of
the
House
of
Commons
concerning
Printing
,
That
this
Book
be
forthwith
Printed
and
Published
.
In
which
the
Coll●cutors
and
Complainants
(
as
the
Author
speaks
)
are
Malchus
,
Gamaliel
,
Iohn
the
Baptist
,
Chorus
,
or
Company
of
Iews
,
King
Herod
,
the
Queen
Herodias
,
her
Daughter
and
Messengers
.
What
should
be
the
reason
that
these
men
are
so
coy
and
nice
now
,
that
they
cannot
away
with
a
simple
Dialogue
,
who
could
digest
a
Comedy
,
and
that
a
sacred
one
,
heretofore
?
Is
not
their
stomach
to
it
,
think
you
,
as
good
as
ever
?
I
can
make
no
question
of
it
:
But
the
matter
is
not
now
for
their
tooth
,
and
that
makes
them
spit
it
out
of
their
mouth
.
They
would
dissemble
the
distaste
they
have
taken
at
just
reproofs
,
by
making
faces
at
the
manner
in
which
they
are
delivered
.
And
like
the
Cuttle-Fish
,
which
hides
it self
in
its
own
Ink
,
they
shuffle
up
and
down
,
and
endeavour
to
blot
my
Dialogues
,
that
none
may
read
their
faults
which
are
there
discovered
.
Were
it
not
for
this
,
Dialogues
should
have
their
good
word
as
well
as
any
other
form
of
Writing
.
They
are
inwardly
convinced
there
is
no
harm
in
them
;
nor
is
a
pleasant
way
of
conveying
our
thoughts
into
other
mens
minds
,
condemned
by
unbiassed
and
impartial
Judges
.
Only
,
as
Erasmus
speaks
in
his
Preface
to
Tully's
Offices
,
Aliter
scurrajocatur
,
aliter
vir
probus
&
integer
:
A
scurrilous
Companion
jests
after
one
fashion
,
an
honest
man
after
another
.
The
distinction
between
them
is
so
easie
,
[
(p)
](A56384-e26120-b)
(p)
As
Tully
observes
,
L.
1.
Offic.
Facilis
est
distinctio
,
&c.
that
I
shall
not
mention
it
:
but
only
remember
,
that
an
honest
man
may
write
after
such
a
fashion
as
I
have
done
,
Beza
thought
was
without
all
dispute
;
What
,
saith
he
,
if
I
have
answered
one
that
deserved
no
better
,
Quasi
per
ludum
,
&c.
in
a
spo●ting
manner
,
as
the
times
would
then
bear
?
Solomon
sure
doth
not
simply
forbid
us
to
answer
a
Fool
;
and
what
hinders
but
that
a
man
may
laugh
and
speak
the
truth
?
The
Spirit
of
the
Lord
sometimes
doth
not
abstain
from
holy
Ironies
:
and
Nazianzens
Orations
against
Julian
,
even
after
he
was
dead
,
are
in
every
bodies
hands
;
which
though
they
be
biting
enough
,
thou
hast
not
the
face
to
blame
.
They
are
his
words
in
his
defence
of
himself
against
the
Accusations
of
Genebrard
[
(q)
](A56384-e26230-b)
(q)
An.
1585.
pag.
61
,
62
,
who
dealt
with
him
just
as
this
Gentleman
hath
done
with
me
.
He
found
fault
with
him
not
only
for
writing
a
wanton
Paraphrase
,
(
as
he
would
have
had
it
believed
)
upon
the
Canticles
,
but
for
writin
it
in
Trochaick
Verses
,
whereas
Ia●●ick
best
pleased
his
bitter
humour
.
B●t
what
was
this
to
the
business
,
as
Beza
truly
answered
,
(
and
I
may
reply
to
this
Accuser
)
for
one
may
flatter
in
Iambicks
,
and
be
angry
in
Trochaicks
?
And
who
gave
him
this
Authority
,
to
impose
silence
on
us
,
or
else
to
prescribe
a
certain
sort
of
Verse
to
which
we
must
be
confined
[
(r)
](A56384-e26310-b)
(r)
I●
.
pag.
1●
.
?
If
such
reasoning
be
sufficient
to
blast
a
Work
,
S●●rates
and
his
Friends
were
very
weak
people
to
suffer
Aristophanes
his
Comedy
to
go
away
with
applause
.
They
might
have
only
said
,
Good
Mr.
Poet
,
you
are
exceeding
witty
,
but
it
is
only
by
a
knack
you
have
at
one
kind
of
Verse
,
which
ought
not
to
be
used
;
and
then
his
Clouds
had
vanished
with
a
breath
.
For
this
you
know
was
the
thing
that
gave
him
so
much
reputation
,
not
his
meer
Dialogue-way
,
(
as
this
Author
would
have
it
believed
,
else
the
story
is
nothing
to
his
purpose
)
but
his
smooth
and
pleasant
Verses
,
as
Aelian
,
whom
this
Writer
follows
,
expresly
tells
us
.
And
indeed
he
had
a
singular
faculty
in
such
composures
,
there
being
one
sort
of
Measure
which
bore
his
Name
,
and
was
called
the
Anapaestus
of
Aristophanes
[
(s)
](A56384-e26410-b)
(s)
Mentioned
by
Tully
,
in
his
Ora●
.
ad
Bru●
.
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
he
used
it
so
frequently
,
as
the
[
(t)
](A56384-e26450-b)
(t)
In
Act.
1.
sc.
3.
&
Schol.
in
Plu●
.
Act.
2.
sc.
5.
Scholiast
tells
us
upon
that
very
Comedy
called
the
Clouds
:
Which
Play
he
needed
not
be
hired
to
make
,
having
conceived
a
displeasure
at
Socrates
because
he
despised
the
Comedians
,
though
he
would
come
to
see
Euripides
his
Tragedies
.
This
Aelian
himself
confesses
was
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
meerly
the
instigation
of
Anytus
and
Melitus
;
and
it
appears
from
the
Comedy
,
that
this
stuck
in
his
stomach
,
for
in
the
latter
end
of
it
[
(r)
](A56384-e26560-b)
(r)
Nub.
Act.
5.
sc.
2
he
jeers
at
Euripides
his
Poetry
.
Nor
is
it
supposed
by
any
ancient
Writer
that
I
can
meet
withal
,
that
Aristophanes
was
hired
to
abuse
the
Philosopher
,
as
he
stands
accused
by
our
Author
;
who
justifies
the
old
saying
,
That
it
is
easie
to
make
the
Tale
run
which
way
it
pleaseth
the
Teller
.
Aelian
himself
doth
not
suppose
it
,
but
only
saith
,
Perhaps
he
was
;
and
that
it
would
be
no
wonder
if
he
did
take
money
;
concluding
at
last
(
as
Men
do
now
that
have
little
ground
for
their
suspicions
)
but
Aristophanes
himself
knows
whether
it
were
so
or
no.
It
seems
none
of
his
acquaintance
did
;
and
since
the
Poet
was
not
alive
to
tell
the
very
truth
,
both
he
and
this
Gentleman
ought
to
have
left
out
that
.
Nor
is
there
any
cause
that
he
should
make
this
Comedy
strike
such
a
stroke
to
the
taking
away
of
Socrates
Life
.
Alas
!
it
abated
so
little
of
his
Reputation
,
that
by
his
brave
contempt
and
scorn
of
those
abuses
which
he
expressed
even
in
the
open
Theatre
,
as
Aelian
confesses
[
(x)
](A56384-e26690-b)
(x)
And
Diog.
Laert.
observes
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
in
the
midst
of
the
Action
,
he
did
himself
a
world
of
credit
,
which
he
preserved
and
maintained
a
long
time
after
.
It
is
confessed
by
Learned
Men
,
that
he
lived
sixteen
years
after
the
acting
of
this
Play
:
but
Palmerius
hath
demonstrated
that
he
lived
no
less
than
four
if
not
five
and
twenty
years
after
.
For
it
is
plain
from
several
places
in
the
Play
,
that
it
was
acted
before
Cleon's
death
,
which
hapned
the
tenth
year
of
the
Peloponesian
War
;
at
which
time
Aminias
was
the
chief
Magistrate
at
Athens
,
an
.
2.
Olymp.
89.
But
Socrates
was
accused
when
Lachetes
govern'd
,
an
.
1.
Olymp.
95.
three
and
twenty
years
after
the
death
of
Cleon
.
Which
is
sufficient
to
shew
that
the
Comedy
did
him
little
hurt
,
and
that
our
Author
was
rash
,
ignorant
,
or
ill
advised
to
say
[
(y)
](A56384-e26880-b)
(y)
P.
49●
,
That
when
his
Adversaries
had
got
this
advantage
of
exposing
him
to
publick
contempt
,
they
began
openly
to
manage
their
accusation
against
him
.
This
is
to
invent
,
not
to
write
a
Story
:
A
pure
fiction
of
his
own
or
some
other
confident
brain
:
like
that
of
the
late
Commentator
upon
A.
Gellius
[
(z)
](A56384-e26910-b)
(z)
Ant.
Th●sius
in
l.
1.
c.
17.
1●66
.
who
borrowd
it
I
have
cause
to
think
from
Oliverius
in
●
.
7.
Val.
Maxim
.
,
who
saith
that
Aristophanes
having
lacerated
Socrates
in
his
Comedy
called
the
Frogs
(
so
he
mistakes
)
the
very
next
day
he
was
accused
and
condemned
to
death
.
For
it
is
neither
so
,
nor
so
:
He
neither
became
hereby
the
publick
scorn
;
nor
did
they
now
begin
to
manage
their
accusation
.
He
flourished
a
long
time
after
in
no
small
esteem
both
for
his
Wisdom
,
and
for
his
Wit.
Which
was
so
excellent
and
smart
,
that
I
do
not
see
but
Socrates
was
as
great
a
Wit
in
his
way
,
as
Aristophanes
in
his
.
And
that
was
the
Dialogue-way
,
in
which
no
man
could
do
better
.
Nor
was
any
man
more
skill'd
in
Ironies
,
or
could
manage
that
which
is
now
wont
to
be
called
,
ingenious
raillery
,
with
greater
dexterity
[
(a)
](A56384-e27090-b)
(a)
Vid.
Cicero
,
l.
2.
de
Oratore
.
.
Cicero
in
the
first
Book
of
his
Offices
,
saith
,
that
he
was
wondrously
facetious
and
pleasant
in
his
discourse
,
Atque
in
omni
ratione
dissimulator
.
Plato
himself
could
not
otherwise
represent
him
,
then
as
one
that
was
perfect
in
the
art
of
jesting
:
which
he
used
so
much
,
even
in
his
most
serious
discourses
,
that
such
morose
men
(
as
I
fancy
him
we
have
to
deal
withal
)
commonly
called
him
the
Scoffer
[
(b)
](A56384-e27170-b)
(b)
Cicero
mentions
one
this
called
him
Atticum
Sc●rr●●
,
l.
1.
de
Natura
a●orum
;
See
Seneca
,
.5
.
De
Benef.
c.
6.
.
Their
sullen
gravities
did
not
,
or
would
not
understand
that
this
was
a
very
subtle
and
antient
way
of
teaching
morality
:
and
that
the
shortest
way
to
perswade
,
is
to
please
those
whom
we
treat
withal
.
He
was
persecuted
I
imagine
,
as
much
by
their
sowre
Wisdoms
,
as
by
Aristophanes
.
They
were
afraid
he
should
grow
too
popular
,
and
therefore
call'd
him
the
Mocker
,
that
they
might
ingross
the
name
of
Philosophers
.
This
I
am
told
by
a
good
Author
(
Diog.
Laertius
)
was
the
reason
that
Anytus
,
one
of
his
Accusers
,
took
such
a
pique
at
him
.
Socrates
made
little
account
of
his
Worship
,
and
had
given
him
a
nip
,
for
which
he
resolved
to
be
revenged
.
And
the
envy
of
others
(
as
the
same
Author
tells
us
)
began
upon
this
occasion
.
The
Oracle
told
Chaerephon
(
one
whom
Aristophanes
also
abuses
)
that
Socrates
was
the
wisest
man
living
:
and
he
was
wont
to
represent
the
self-conceited
wise
men
,
as
very
Fools
and
Idiots
.
They
resolved
therefore
to
have
him
out
of
the
way
,
if
it
were
possible
:
But
did
not
lay
to
his
charge
his
Non-conformity
in
Religion
(
as
this
Writer
is
pleased
to
tell
the
tale
)
.
[
(c)
](A56384-e27330-b)
(c)
pag
49
a●
the
principal
Crime
he
was
guilty
of
.
There
was
not
one
word
of
that
matter
in
the
first
Libel
exhibited
against
him
,
as
any
one
may
see
in
Plato's
Apology
[
(d)
](A56384-e27370-b)
(d)
pag.
19
Edit.
Ser●an
.
,
where
it
is
recorded
.
Xenophon
indeed
,
Laertius
and
others
tell
us
,
he
was
accused
of
bringing
in
new
Daemons
,
&c.
but
this
,
learned
men
agree
,
was
the
crime
which
his
latter
accusers
objected
to
him
(
with
far
less
probability
than
the
other
)
to
make
him
the
more
odious
.
No
man
was
more
conformable
in
his
practice
to
the
Laws
about
Religion
than
himself
,
if
we
may
believe
some
of
those
very
Authors
which
this
person
quotes
.
Xenophon
for
instance
,
assures
us
,
that
as
he
allowed
Divinations
,
so
he
sacrificed
openly
,
oft-times
in
his
own
house
,
and
often
upon
the
common
Altars
of
the
City
[
(e)
](A56384-e27450-b)
(e)
L.
1.
Memorabil
.
pag.
708.
.
And
moreover
,
that
he
regulated
himself
both
in
Sacrifices
,
and
in
the
Service
of
their
Ancestors
,
and
in
all
other
things
,
according
to
the
Direction
of
the
Oracle
;
which
said
,
that
those
did
godlily
who
performed
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
to
the
Law
of
the
City
.
So
Socrates
himself
did
;
so
he
exhorted
others
to
do
:
and
those
that
did
otherwise
,
he
held
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
(f)
](A56384-e27530-b)
(f)
Ibid.
pag.
72●●
,
impertinent
and
vain
persons
.
All
which
considered
,
I
hope
this
worthy
Author
(
to
return
him
that
Epithete
which
he
bestows
on
one
of
my
Books
)
[
(g)
](A56384-e27570-b)
(g)
p.
47.
will
be
perswaded
that
he
had
better
have
let
this
story
alone
;
though
it
make
the
most
plausible
show
of
any
thing
he
hath
writ
.
And
since
Socrates
was
no
Non-conformist
,
methinks
hereafter
he
should
be
none
of
his
followers
:
nor
study
that
knack
,
which
Aristophanes
so
often
twits
him
withal
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
make
a
bad
cause
appear
as
if
it
were
good
.
I
confess
he
hath
a
pretty
gift
this
way
,
and
hath
learn'd
one
lesson
very
well
which
the
great
Orator
teaches
his
Scholar
,
viz.
to
slide
over
those
arguments
which
are
hard
,
and
take
no
notice
of
them
.
Nay
,
he
goes
beyond
the
ablest
Masters
in
this
point
.
He
contemns
the
difficulties
that
are
objected
to
them
,
and
pretends
they
are
so
slight
and
frivolous
,
that
they
merit
not
an
Answer
.
But
methinks
,
there
is
some
Conscience
to
be
made
,
when
a
man
uses
this
trick
;
and
I
expected
a
little
more
honesty
in
him
,
then
that
he
should
say
;
There
is
but
one
thing
in
all
my
Discourse
that
seems
to
him
of
any
consideration
,
p.
54.
He
cannot
be
so
blind
,
I
perswade
my self
,
if
ever
he
cast
his
eyes
on
them
,
as
not
to
see
a
multitude
of
things
there
,
that
deserve
not
only
their
serious
thoughts
,
but
call
for
their
ingenuous
Confession
,
and
hearty
Repentance
.
He
knows
those
Books
are
not
mostly
filled
(
as
he
calumniates
,
p.
60.
)
with
exceptions
against
expressions
,
sayings
,
occasional
reflections
on
Texts
of
Scripture
.
These
make
the
least
part
of
them
,
and
are
not
their
main
design
,
but
alledg'd
to
show
either
that
they
who
despise
our
Ministers
,
are
not
such
powerful
men
as
they
perswade
the
people
,
nor
so
full
of
the
Spirit
as
they
pretend
,
or
that
they
can
bear
with
worse
things
in
them
of
their
own
party
,
then
those
they
accuse
us
of
,
or
for
some
such
like
considerable
purpose
.
But
as
for
Invectives
there
are
none
,
unless
they
be
such
as
those
of
Nazianzen
against
the
Apostate
Emperour
,
which
(
as
his
Scholiast
[
(h)
](A56384-e27720-b)
(h)
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
interprets
the
word
)
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
reprehension
of
those
things
which
had
been
done
by
Iulian.
For
this
,
though
it
was
very
smart
,
Beza
thought
Genebrard
himself
durst
not
accuse
the
Holy
Father
:
But
behold
a
man
here
,
that
hath
the
face
to
talk
of
impertinent
calling
over
of
things
past
and
by-gone
:
which
is
such
a
piece
of
confidence
,
that
it
deserves
the
name
of
impudence
;
for
nothing
can
be
more
pertinent
,
than
to
remember
how
they
have
deceived
the
poor
people
,
and
how
they
contradict
themselves
.
And
if
they
were
such
Friends
to
Morality
(
as
he
would
have
us
believe
)
they
would
save
us
the
labour
of
remembring
these
things
,
by
doing
it
themselves
:
Nay
,
they
would
call
to
mind
,
bewail
,
and
openly
renounce
all
and
every
those
disloyal
,
unmerciful
,
and
irreligious
actions
,
which
they
have
been
either
guilty
of
themselves
,
or
countenanced
and
connived
at
in
others
.
But
we
must
not
hope
I
see
for
such
Ingenuity
and
Condescension
,
from
men
of
this
lofty
Spirit
;
who
are
not
so
much
for
the
Good
Old
Way
,
which
calls
men
to
Repentance
,
as
for
the
Good
Old
Cause
,
which
could
justifie
all
things
,
and
hallow
the
blackest
Crimes
.
These
they
must
by
no
means
hear
of
,
because
they
will
not
condemn
,
and
dare
not
defend
them
.
It
is
an
unpardonable
fault
,
if
we
do
but
make
mention
of
their
evil
deeds
.
They
will
never
have
a
good
opinion
of
us
more
,
if
we
do
but
tell
them
how
bad
they
are
.
This
I
know
hath
stirr'd
up
such
anger
at
me
;
that
I
have
put
them
in
mind
of
but
a
little
of
their
Folly
;
and
told
them
of
some
Sins
,
which
I
cannot
learn
they
rebuke
as
they
ought
,
and
some
Duties
which
they
do
not
press
,
and
that
if
they
be
pressed
by
our
Ministers
,
they
run
away
,
and
say
they
will
hear
them
no
more
.
From
this
we
may
conclude
(
notwithstanding
his
fine
talk
of
their
Principles
concerning
Sin
,
Duty
,
and
Holiness
,
&c.
p.
55.
)
that
they
are
very
sore
,
who
cry
out
if
we
do
but
touch
them
,
and
cannot
indure
to
be
medled
withal
.
His
advice
to
me
,
to
surcease
my
proceeding
,
(
p.
52.
)
sounds
no
otherwise
in
my
ears
,
than
the
words
of
that
ulcerous
Fellow
in
Sophocles
,
mentioned
by
Tully
[
(i)
](A56384-e27870-b)
(i)
2.
Tusc.
Q.
:
who
not
being
able
to
abide
so
much
as
the
Chirurgeon's
hand
,
cry'd
out
,
—
Abscedite
,
dimittite
;
Nam
attractatu
&
quassu
saevum
amplificatis
dolorem
.
Be
gone
,
let
me
alone
,
for
by
this
handling
and
shaking
,
you
increase
the
cruel
pain
.
He
would
fain
affright
me
indeed
with
the
danger
of
Retaliation
;
but
alas
!
that
is
a
meer
Bugbear
,
and
will
not
hurt
my
Cause
at
all
.
Nothing
that
they
can
do
in
that
kind
,
will
be
to
the
purpose
,
or
give
any
Answer
to
my
Writings
,
as
I
have
told
them
often
enough
.
And
therefore
notwithstanding
that
,
I
shall
not
fear
to
go
on
,
if
there
shall
be
any
need
.
And
let
him
threaten
what
other
danger
he
pleases
,
I
hold
the
resolution
of
the
great
Captain
in
Homer
most
Noble
,
which
the
same
Roman
[
(k)
](A56384-e27950-b)
(k)
L.
2.
Epist.
ad
Attic.
3.
ex
Iliad
.
●
.
elsewhere
mentions
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Englished
thus
by
one
of
our
own
Writers
:
Whatsoever
the
Chanting
of
the
Birds
foretell
,
it
is
best
to
defend
a
mans
Country
valiantly
.
In
that
Employment
,
I
believe
,
this
Letter
will
find
you
,
and
therefore
it
shall
not
trouble
you
further
.
But
I
shall
beseech
GOD
to
prosper
your
Labours
,
and
to
give
us
all
Grace
to
submit
to
Truth
wheresoever
we
meet
it
,
and
in
whatsoever
shape
it
appears
to
us
:
And
likewise
shall
watch
all
opportunities
to
serve
you
,
and
approve
my self
Your
affectionate
Friend
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A56384-e90
Notes for div A56384-e300
Notes for div A56384-e3100
Notes for div A56384-e7590
Notes for div A56384-e9360
Notes for div A56384-e11670
Notes for div A56384-e14350
Notes for div A56384-e17380
Notes for div A56384-e24230