THE
TRUE
CATHOLICKS
TENURE
,
OR
A
good
Christians
certainty
which
he
ought
to
have
of
his
Religion
,
and
may
have
of
his
salvation
.
By
EDVVARD
HYDE
D.
D.
Sometimes
Fellow
of
Trinity
Colledge
in
CAMBRIDGE
,
and
late
Rector
Resident
of
Brightwell
in
Berks.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Naz.
EPHES.
5.
1.
Be
ye
followers
of
me
,
as
I
am
of
Christ
.
CAMBRIDGE
,
Printed
by
John
Field
,
Printer
to
the
University
.
1662.
To
the
Right
Honourable
,
EDWARD
Earl
of
Clarendon
,
Viscount
Cornbury
,
Baron
of
Hindon
,
Lord
High
Chancellour
of
England
,
and
Chancellour
of
the
Universitie
of
OXFORD
.
My
Lord
,
YOu
will
pardon
the
boldness
of
this
Dedication
,
from
one
who
is
unknown
to
your
Lordship
,
when
you
have
considered
the
consanguinitie
,
or
near
relation
of
the
Authour
of
the
ensuing
work
to
your
most
Noble
person
.
If
we
add
to
this
(
a
forcible
tie
or
obligation
of
love
)
his
Autonomy
,
his
bearing
the
same
name
with
your
Lordship
,
both
as
man
and
Christian
,
likewise
his
assimilation
or
likeness
to
your
Honour
in
the
high
accomplishments
of
Nature
and
Grace
;
he
being
for
his
steadie
loyalty
to
his
King
,
his
fidelitie
to
the
Church
,
and
stupendious
science
in
all
kinde
of
learning
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
that
I
may
say
of
him
,
what
S.
Chrysostome
saith
of
another
)
a
prodigie
amongst
men
,
admired
by
the
most
,
and
beloved
of
all
good
Christians
;
weighing
all
these
particulars
in
the
balance
of
my
private
thoughts
,
I
from
them
drew
this
conclusive
perswasion
,
that
if
my
deceased
dear
Friend
were
now
living
,
and
to
put
the
ensuing
Treatise
(
the
childe
of
his
brain
)
out
to
nurse
,
he
would
have
ventured
upon
your
Lordships
patronage
;
who
may
style
this
learned
work
your
own
,
and
it
justly
own
you
for
its
parent
,
as
being
the
copy
of
your
soul
,
and
picture
of
your
life
:
what
is
delineated
,
and
set
down
in
it
by
way
of
doctrine
or
precept
,
your
Lordship
hath
drawn
out
in
the
lines
of
your
life
by
practice
;
for
it
contains
a
lively
pourtraiture
of
a
good
Christian
,
and
loyal
Subject
.
A
Separatist
may
deceive
himself
by
dividing
these
two
,
and
flatter
his
deluded
soul
with
a
perswasion
,
that
though
he
bears
not
in
his
heart
a
respectfull
love
to
his
Sovereign
,
he
may
scale
heaven
upon
the
ladder
of
a
bare
title
,
or
with
the
outward
badge
of
an
empty
name
,
in
that
he
is
called
Christian
,
and
challengeth
Christ
as
his
with
his
daring
tongue
:
Let
such
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
self-deceivers
,
peruse
without
partiality
or
prejudice
the
following
Treatise
,
and
they
will
learn
a
better
lesson
;
it
will
inform
them
of
this
truth
,
that
loyaltie
and
Christianitie
like
that
Eros
and
Anteros
in
the
Fable
,
are
so
twisted
and
linked
together
,
that
as
one
cannot
live
or
be
without
the
other
,
so
,
he
that
is
false
to
his
King
cannot
be
true
to
Christ
our
Saviour
,
who
in
his
word
enjoyns
us
to
be
good
Subjects
in
obeying
our
Kings
just
commands
,
whom
God
hath
set
over
us
,
as
he
requires
of
us
to
act
the
parts
of
good
Christians
,
which
is
to
imitate
him
in
humilitie
and
charitie
,
in
sobrietie
and
meekness
,
in
pietie
and
Patience
,
in
love
and
obedience
,
in
brotherly
kindness
to
all
,
even
to
those
that
are
under
us
.
That
this
holy
frame
of
spirit
may
be
wrought
in
the
hearts
of
all
his
Majesties
Subjects
,
as
it
is
in
your
Lordships
,
it
is
,
and
ever
shall
be
the
hearty
prayer
of
Your
Lordships
most
humble
Servant
R.
Boreman
.
To
the
Christian
Reader
.
GReat
is
the
impietie
,
yet
greater
(
if
possible
)
is
the
inconstancy
of
this
our
age
;
God
justly
delivering
us
over
to
inconstancy
,
because
we
have
delivered
our selves
over
to
impietie
.
The
whole
book
of
God
tells
us
but
of
one
Ahab
that
sold
himself
to
work
wickedness
;
but
our
own
sad
experience
,
if
not
our
guilty
Consciences
,
must
needs
tell
us
of
many
thousands
that
are
now
riding
Post
to
that
market
.
[
They
chose
new
gods
,
then
was
war
in
the
gates
,
Judg.
5.
8.
]
expresseth
the
least
part
of
our
present
sin
and
future
punishment
,
for
we
are
daily
choosing
new
gods
to
increase
our
sin
,
and
there
are
daily
new
wars
raging
amongst
us
,
nay
within
us
to
increase
our
punishment
;
wars
not
onely
in
our
gates
to
waste
our
estates
,
but
also
in
our
hearts
to
waste
our
Consciences
:
we
have
been
a
long
time
forsaking
our
God
,
and
now
we
are
labouring
to
forsake
our selves
;
we
would
not
when
we
might
,
follow
the
dictates
of
Religion
;
and
now
,
we
cannot
if
we
would
,
follow
the
dictates
of
Reason
,
or
the
directions
of
common
sense
;
we
were
at
first
perverse
,
and
would
not
know
Gods
minde
,
we
are
now
become
stupid
,
and
do
not
know
our
own
;
of
this
fancie
to
day
,
of
another
to
morrow
,
and
as
it
was
in
Jobs
messengers
,
The
last
is
the
worst
;
or
as
it
is
in
the
outragious
billows
of
the
tempestuous
waves
,
the
first
do
toss
and
shake
,
but
the
last
do
drown
and
sink
us
:
and
all
is
from
fancy
in
stead
of
certainty
in
matters
of
Religion
;
I
say
from
fancy
,
for
the
humour
that
is
now
most
predominant
settles
not
deep
enough
to
be
called
perswasion
,
stays
not
long
enough
to
be
called
a
resolution
.
Good
Lord
!
is
this
to
be
Reformed
Christians
?
not
to
be
firm
,
not
to
be
real
Christians
!
for
they
alone
are
the
Real
Christians
(
all
others
are
merely
fantastical
)
who
sanctifie
the
Lord
God
in
their
hearts
,
and
are
ready
always
to
give
an
answer
to
every
man
that
asketh
them
a
reason
of
the
hope
that
is
in
them
,
with
meekness
and
fear
,
1
S.
Pet.
3.
15.
There
is
not
one
word
in
all
this
text
but
drives
at
the
certainty
of
Religion
;
1.
It
must
be
fixed
in
the
heart
,
not
slaunting
in
the
head
;
2.
It
must
sanctifie
the
Lord
God
,
who
as
Lord
changeth
not
,
and
as
God
loves
not
those
who
are
given
to
change
,
especially
for
the
worse
.
3
It
must
put
us
in
a
readiness
to
give
an
answer
to
every
man
that
shall
ask
a
reason
of
the
hope
that
is
in
us
;
which
cannot
be
effected
without
great
judgement
and
deliberation
in
the
choice
of
our
Religion
,
and
greater
constancy
and
resolution
in
the
practice
of
it
;
for
we
must
not
onely
answer
every
man
that
shall
ask
us
,
but
also
answer
by
giving
a
reason
of
our
hope
,
that
is
,
we
must
answer
by
convincing
him
that
asks
us
,
if
he
gainsay
our
hope
,
or
at
least
by
confirming
our selves
against
all
his
gainsayings
:
for
in
vain
do
we
talk
of
an
hope
of
salvation
that
is
in
us
,
from
the
belief
and
practise
of
our
Religion
,
if
our
Religion
be
so
unsettled
as
to
be
shaken
by
the
storm
of
a
persecution
,
or
so
uncertain
as
to
be
blown
away
by
the
breath
of
an
argument
;
the
hope
of
salvation
which
we
have
(
or
may
have
)
from
the
true
Religion
,
is
a
hope
so
fixed
as
to
make
us
withstand
persecutours
,
much
more
to
withstand
sophisters
:
for
though
it
fills
us
with
meekness
in
regard
of
our
own
infirmities
,
and
with
fear
in
regard
of
our
own
impieties
,
yet
it
fills
us
with
courage
in
regard
of
Gods
goodness
,
who
hath
promised
salvation
to
those
that
sanctifie
him
in
their
hearts
by
good
resolutions
,
and
in
their
mouthes
by
good
professions
,
and
in
their
lives
by
a
good
conversation
,
and
it
fills
them
with
constancy
in
regard
of
Gods
truth
and
faithfulness
,
who
cannot
but
perform
his
promise
.
This
is
the
Tenure
of
a
true
Catholick
,
he
holds
both
his
Religion
and
Salvation
upon
certainty
,
not
upon
conjecture
;
his
Religion
he
holds
upon
the
certainty
of
Gods
most
holy
word
,
for
nothing
else
can
furnish
his
mouth
with
a
satisfactory
answer
to
silence
,
much
less
with
a
sufficient
reason
to
convince
his
adversary
;
and
his
Salvation
he
holds
upon
the
certainty
of
Gods
most
faithfull
promise
,
for
nothing
else
can
furnish
his
heart
with
comfort
,
or
establish
it
with
courage
to
satisfie
and
content
himself
:
and
agreeable
to
this
(
as
far
as
concerns
the
certainty
of
Religion
,
upon
which
alone
is
founded
the
certainty
of
salvation
)
is
Vincentius
Lirinensis
his
description
of
a
true
Catholick
;
Ille
verus
&
germanus
Catholicus
,
est
qui
divinae
Religioni
&
Catholicae
sidei
nihil
praeponit
;
non
hominis
cujusquam
Autoritatem
,
non
Amorem
,
non
Ingenium
,
non
Philosophiam
,
non
Eloquentiam
,
sed
haec
cuncta
despiciens
,
&
in
fide
stans
&
permanens
,
amplectitur
quicquid
universaliter
Antiquitas
Ecclesiam
Catholicam
tenuisse
cognoverit
.
He
is
a
true
and
genuine
Catholick
,
who
prefers
nothing
above
divine
Religion
,
and
the
Catholick
faith
;
not
the
Authority
of
any
man
,
not
Love
,
not
Wit
,
not
Philosophy
,
not
Eloquence
,
but
despising
all
these
,
and
standing
fast
in
the
faith
,
doth
embrace
whatever
he
knows
was
universally
and
anciently
held
by
the
Catholick
Church
.
From
this
description
it
is
easie
to
gather
,
who
are
the
true
Catholicks
(
viz.
)
those
Christians
,
First
,
Who
in
their
Religion
prefer
causes
above
persons
,
who
pretend
not
to
infallible
Doctours
,
but
make
sure
of
an
infallible
doctrine
:
who
look
after
Gods
,
not
mans
Authority
as
the
foundation
of
their
faith
;
(
for
else
they
cannot
stand
so
fast
in
it
,
as
to
despise
the
Authority
,
Love
,
Wit
,
Philosophy
,
Eloquence
of
man
in
comparison
of
the
Oracles
of
God
)
Secondly
,
Who
in
their
communion
,
prefer
persons
above
themselves
,
that
is
,
Gods
Trustees
above
their
own
humours
,
regard
not
any
novelty
or
singularity
,
but
make
much
of
antiquity
and
universality
;
or
in
a
word
,
those
who
are
immoveable
in
the
Catholick
Truth
,
that
they
may
persist
in
the
true
Christian
Religion
;
and
who
are
obedient
to
the
Catholick
Church
,
that
they
may
persist
in
the
true
Christian
communion
.
Accordingly
,
my
business
in
this
Treatise
shall
be
to
shew
,
First
,
The
certainty
of
Religion
in
its
substance
;
that
notwithstanding
all
our
present
impieties
on
all
hands
,
men
may
know
when
they
have
the
true
Christian
Religion
;
Secondly
;
The
certainty
of
Religion
in
its
exercise
,
that
notwithstanding
all
our
present
inconstancies
,
men
may
know
when
they
have
the
true
Christian
Communion
;
and
when
this
Certainty
of
Religion
both
in
its
substance
and
exercise
is
compassed
and
atchieved
,
which
is
the
work
,
then
the
certainty
of
salvation
will
be
an
undeniable
consequent
,
which
is
the
reward
of
good
Christians
.
But
till
I
come
to
my
preaching
,
I
think
it
needfull
to
give
my self
to
praying
,
for
though
we
may
get
the
knowledge
of
Religion
by
preaching
,
yet
we
cannot
get
the
certainty
,
much
less
,
the
comfort
of
that
knowledge
but
by
praying
:
so
ill
a
course
have
those
Divines
taken
of
late
to
make
this
people
gain
the
certainty
of
their
Religion
,
who
have
turned
all
praying
into
preaching
;
for
he
that
prays
what
the
congregation
knows
not
,
doth
rather
preach
,
then
pray
as
●o
his
congregation
,
for
they
can
onely
hear
●s
judges
,
they
cannot
joyn
as
Communicants
in
his
prayer
;
well
,
he
may
teach
them
to
pray
after
him
,
but
he
cannot
cause
them
to
pray
with
him
;
for
though
they
may
wish
,
yet
they
cannot
pray
but
in
the
assurance
of
faith
;
and
they
cannot
have
the
assurance
of
faith
upon
uncertainty
,
and
there
is
nothing
but
uncertainty
in
ignorance
,
the
ignorance
of
intention
,
disposition
,
and
an
erring
direction
of
him
that
prays
,
and
the
ignorance
not
onely
of
the
substance
and
nature
,
but
also
of
the
scope
and
drifts
of
his
prayer
;
If
any
faith
can
be
exercised
here
,
it
must
needs
be
wholly
implicite
,
such
a
faith
as
we
justly
blame
in
the
Papists
,
and
therefore
most
unjustly
force
upon
Protestants
;
a
faith
that
hath
no
particular
evidence
of
what
it
is
to
do
,
and
therefore
can
have
no
particular
assurance
of
what
it
doth
.
But
whilest
I
have
fallen
upon
others
prayers
,
I
have
almost
forgot
mine
own
.
God
of
his
infinite
mercy
look
upon
us
,
once
more
shew
us
the
light
of
his
countenance
,
that
we
seeing
our
new
building
is
upon
the
sand
,
(
which
is
never
the
surer
for
being
cemented
with
bloud
)
may
return
again
unto
the
Rock
our
Saviour
Christ
,
the
onely
foundation
of
our
souls
(
that
is
the
onely
way
to
make
atonement
for
our
impieties
)
and
finding
the
want
of
the
Master
builders
,
or
most
artificial
workmen
,
may
return
also
to
his
Church
,
which
also
is
built
on
that
foundation
(
for
that
is
the
best
if
not
the
onely
way
to
get
a
remedy
for
our
uncertainties
)
that
so
coming
to
the
infallible
certainty
of
our
Religion
both
in
its
substance
,
and
in
its
exercise
,
we
may
also
come
to
the
most
comfortable
certainty
of
our
salvation
,
and
from
the
certainty
pass
to
the
enjoyment
,
from
the
assurance
pass
to
the
inheritance
thereof
;
through
the
Authour
and
Finisher
both
of
our
Religion
,
and
of
our
salvation
,
our
blessed
Lord
and
Saviour
Jesus
Christ
.
This
being
the
main
scope
of
this
small
treatise
,
ought
to
be
the
fervent
prayer
of
its
Authour
,
who
knoweth
this
lesson
is
not
to
be
learned
by
recommending
his
book
to
you
,
but
by
recommending
your
souls
to
God
;
for
't
is
not
all
the
preaching
in
the
world
(
though
the
whole
world
should
turn
preachers
not
onely
with
swords
in
their
hands
,
but
also
with
Authority
in
their
mouthes
,
and
with
grace
in
their
hearts
)
I
say
it
is
not
all
the
preaching
in
the
world
can
bring
you
to
this
saving
knowledge
of
Christ
and
of
your self
,
but
onely
praying
:
and
since
you
will
not
abide
your
Church
to
pray
,
you
may
be
the
better
contented
to
let
his
reviled
Ministers
continue
and
increase
their
prayers
for
you
,
because
you
have
the
greater
need
,
though
the
lesser
ability
and
power
to
pray
truly
and
heartily
for
your self
;
as
either
praying
without
Christs
intercession
,
or
praying
against
his
word
;
but
sure
praying
without
Christs
Communion
,
because
praying
without
,
if
not
against
his
Church
.
'T
is
hard
to
be
a
wilfull
Separarist
from
your
Church
,
and
not
to
be
thus
peccant
in
your
prayers
:
but
you
are
all
for
preaching
Christ
,
whilest
I
am
rather
for
praying
him
,
that
is
,
for
such
sound
and
set
prayers
,
as
by
their
matter
assure
me
of
his
intercession
,
and
by
their
form
assure
me
of
his
communion
;
and
I
am
sure
that
with
Mary
,
I
have
chosen
the
better
part
,
though
with
Martha
you
do
make
the
greater
noise
;
for
Christ
learned
by
preaching
(
if
at
all
so
to
be
learned
)
onely
sills
the
head
,
and
ofttimes
unsettles
the
brain
;
but
Christ
learned
by
praying
fills
the
heart
,
and
never
fails
to
establish
it
;
he
that
is
come
to
this
establishment
is
the
onely
true
Christian
,
for
he
is
sure
that
he
doth
God
good
service
,
and
leaves
it
to
others
onely
to
think
that
they
do
so
;
he
that
hath
but
a
putâram
for
the
ground
of
his
doings
,
can
have
but
a
nonputâram
for
the
Apology
of
his
misdoings
:
If
a
man
do
but
onely
think
that
he
is
in
the
right
,
he
can
onely
say
for
himself
,
I
did
not
think
I
was
in
the
wrong
,
and
that
in
ordinary
matters
is
the
apology
of
them
that
want
wit
,
but
in
matters
of
Religion
it
is
the
apology
of
them
that
want
common
honesty
;
for
what
is
imprudence
in
regard
of
the
world
,
is
impiety
in
regard
of
God
;
there
it
is
unwise
to
be
under
an
uncertainly
or
mistake
,
but
here
it
is
unconscionable
;
there
it
is
insipiency
,
but
here
it
is
irreligion
.
For
what
shall
we
say
?
Are
those
taxed
by
our
Blessed
Saviour
for
want
of
discretion
,
or
rather
for
want
of
Conscience
,
who
by
killing
Gods
servants
think
they
do
God
service
?
(
S.
John
16.
12.
)
Since
therefore
it
may
be
so
dangerous
onely
to
think
we
do
God
service
,
let
us
in
the
first
place
make
sure
of
it
,
especially
then
when
we
more
particularly
profess
to
serve
him
:
for
if
indeed
and
in
truth
we
do
him
true
and
laudable
service
,
we
shall
have
the
comfort
of
his
servants
here
,
the
joy
of
his
salvation
;
&
the
reward
of
his
servants
hereafter
,
the
enjoyment
of
his
kingdom
;
this
is
that
which
he
desires
to
preach
to
you
,
but
much
more
to
pray
for
you
,
who
is
Your
Brother
and
Servant
in
our
Common
Saviour
,
EDVV.
HYDE
.
The
Contents
of
the
several
Chapters
in
the
Ensuing
Treatise
.
-
CHAP.
I.
The
assurance
of
our
Religion
in
the
order
of
Nature
,
is
before
the
assurance
of
our
salvation
;
and
that
the
Apostles
endeavour
was
to
beget
in
all
Christians
the
assurance
of
Religion
against
Heathenisme
,
Judaisme
,
mixture
of
Judaisme
,
and
depravation
of
Christianity
;
What
we
want
of
Religion
we
want
of
salvation
;
The
neglect
of
Religion
ends
in
Irreligion
.
-
CHAP.
II.
The
Certainty
of
Religion
may
be
without
the
Assurance
of
it
,
by
reason
of
our
Profaneness
,
Hypocrisie
and
Perversness
,
though
scarce
by
reason
of
our
Ignorance
;
And
that
perversness
is
the
way
to
the
worst
kinde
of
Irreligion
,
or
Atheisme
.
-
CHAP.
III.
Of
the
Substance
and
the
Exercise
of
Religion
,
&
the
difference
between
them
in
regard
of
the
Authority
,
Certainty
and
Immutability
.
-
CHAP.
IV.
That
though
the
Substance
and
the
Exercise
of
Religion
be
different
in
themselves
,
yet
they
ought
not
to
be
accounted
so
now
in
our
Profession
,
&
much
less
made
so
in
our
Practice
;
for
that
whosoever
is
not
sure
of
the
Exercise
of
his
Religion
,
will
not
much
regard
the
certainty
that
is
in
the
Substance
of
it
.
-
CHAP.
V.
The
Assurance
we
have
of
the
Substance
of
Religion
,
in
that
it
is
spiritual
and
resembles
God
the
Authour
of
it
,
in
his
incommunicable
properties
of
Simplicity
and
Infinity
;
as
also
in
his
Immutability
and
Eternity
,
which
are
the
two
consectaries
of
Infinity
;
and
also
in
his
Omnipotency
,
All-sufficiencie
and
Omnisciencie
,
which
are
the
three
consectaries
of
Eternity
.
-
CHAP.
VI.
The
Assurance
that
we
have
of
the
Substance
of
Religion
,
in
that
it
resembles
God
in
his
communicable
properties
,
as
Truth
,
Goodness
,
Purity
and
Liberty
.
-
CHAP.
VII
.
The
Assurance
we
have
of
Religion
,
for
that
it
resembles
God
in
his
Attributes
of
Justice
,
Grace
and
Mercy
.
-
CHAP.
VIII
.
The
Assurance
we
have
of
Religion
in
that
it
makes
us
reverence
and
fear
God
,
ascribing
the
honour
due
unto
his
name
:
and
of
the
ten
proper
names
of
God
collected
by
S.
Hierome
.
CHAP.
I.
The
certainty
of
our
Religion
not
to
be
gotten
by
Speculation
,
but
by
Practice
.
That
the
Apostles
endeavoured
to
beget
in
all
Christians
a
certainty
of
the
Christian
Religion
against
Heathenisme
,
Judaisme
,
mixture
of
Judaisme
,
and
depravation
of
Christianity
.
What
we
want
of
Religion
,
we
want
of
Salvation
.
The
neglect
of
Religion
,
ends
in
Irreligion
.
THe
certainty
of
salvation
in
the
judgement
of
those
who
most
earnestly
contend
for
it
(
even
with
more
earnestness
then
discretion
)
may
be
desired
,
but
cannot
be
attained
without
the
certainty
of
Election
;
and
the
chief
proof
of
our
Election
,
is
from
our
perseverance
in
Religion
:
Thus
the
Apostle
proves
that
God
had
not
cast
off
his
people
whom
he
did
foreknow
,
from
this
Answer
of
his
to
Eliah
,
I
have
reserved
to
my
self
seven
thousand
men
which
have
not
bowed
the
knee
to
the
image
of
Baal
,
that
is
to
say
,
who
have
not
been
guilty
of
Apostacie
in
this
general
defection
of
the
Jews
,
of
which
thou
complainest
,
but
do
still
persist
and
persevere
in
the
true
Religion
:
If
God
would
have
his
prophets
know
he
had
Elected
the
Israelites
,
because
they
had
not
fallen
from
his
worship
,
shall
we
think
we
can
be
otherwise
assured
of
our
Election
then
by
making
sure
of
our
Religion
?
Therefore
whosoever
hath
bowed
the
knee
unto
Baal
,
cannot
rightly
conclude
that
God
hath
Elected
him
,
but
rather
that
God
will
cast
him
away
,
because
he
hath
first
cast
God
away
:
And
will
ye
know
what
is
this
Baal
,
let
Beza
tell
ye
,
Baal
Patronum
significat
,
vel
eum
in
cujus
aliquis
est
potestate
,
Baal
signifieth
a
Lord
and
Master
that
hath
power
over
any
man
;
so
then
a
Religion
that
pleaseth
my
Master
on
earth
,
but
not
my
Father
in
Heaven
,
is
a
bowing
unto
Baal
.
He
that
will
be
Gods
servant
must
acknowledge
no
other
Master
but
onely
God
,
both
for
the
Rule
and
the
Practice
of
his
Godliness
and
this
man
alone
will
be
sure
not
to
fall
away
from
Gods
service
:
wherefore
the
best
assurance
we
can
have
that
God
will
not
forsake
us
,
is
,
that
we
do
not
forsake
him
;
for
none
can
be
assured
of
his
goodness
,
but
they
that
continue
in
it
,
his
own
Spirit
thus
attesting
,
But
towards
thee
goodness
,
if
thou
continue
in
his
goodness
,
otherwise
thou
also
shalt
be
cut
off
,
Rom.
11.
22.
For
Religion
is
as
the
way
,
salvation
is
as
the
journeys
end
,
and
a
man
must
first
make
sure
of
his
way
,
before
he
can
make
sure
of
his
journeys
end
;
I
am
the
way
,
the
truth
,
&
the
life
,
saith
our
blessed
Saviour
,
(
S.
Joh.
14.
6.
)
And
he
gives
this
reason
of
that
saying
,
No
man
cometh
to
the
Father
but
by
me
:
As
Christ
is
the
way
to
his
Father
,
so
the
true
Religion
is
the
way
to
Christ
;
we
must
all
first
come
to
Christ
before
we
can
come
to
God
,
and
we
cannot
come
to
Christ
,
but
by
the
true
Christian
Religion
,
for
though
Religion
in
general
is
a
knitting
of
the
soul
to
God
,
yet
the
Christian
Religion
(
which
we
must
look
to
be
saved
by
)
is
a
knitting
of
the
soul
unto
God
in
and
through
our
Saviour
Christ
.
For
since
the
great
distance
made
betwixt
God
and
man
by
sin
,
we
cannot
possibly
be
re-united
unto
him
but
by
a
Mediatour
;
therefore
the
Apostle
sets
this
down
as
the
ground
of
our
Religion
,
There
is
one
God
,
and
one
Mediatour
between
God
and
man
,
the
man
Christ
Jesus
,
1
Tim.
2.
5.
To
allow
of
more
Mediatours
then
of
this
one
,
whether
Mediatours
of
Intercession
or
of
Redemption
(
if
the
distinction
were
it self
allowable
)
we
dare
not
,
because
the
word
allows
but
of
one
;
we
need
not
,
because
that
one
is
all-sufficient
in
himself
without
more
company
,
and
because
he
is
all-sufficient
in
himself
he
cannot
,
he
will
not
admit
of
any
other
companion
.
And
sure
we
are
that
no
other
Mediatour
but
he
that
hath
united
God
to
man
,
is
able
to
unite
man
to
God
;
and
therefore
no
other
Mediatour
but
onely
he
,
can
be
intrinsecally
necessary
to
Religion
,
whose
work
it
is
to
unite
man
to
God
;
and
if
no
other
be
intrinsecally
necessary
we
must
look
upon
all
others
as
meerly
additional
,
that
is
to
say
,
as
mediatours
of
mans
not
of
Gods
making
;
for
so
saith
the
Apostle
,
There
is
one
God
and
one
Mediatour
between
God
and
man
:
It
is
the
property
of
Religion
to
unite
created
spirits
to
this
one
God
,
and
so
the
good
Angels
may
be
said
to
be
religious
who
are
united
to
God
,
though
they
were
never
separated
from
him
;
but
it
is
the
property
of
our
Christian
Religion
so
to
unite
our
spirits
to
this
one
God
,
as
to
beleeve
and
confess
this
one
Mediatour
between
God
and
man
,
the
onely
authour
of
our
union
,
because
our
sins
had
indeed
made
an
actual
separation
betwixt
us
and
our
God
.
This
Mediatour
took
our
nature
upon
him
,
that
he
might
take
our
sin
upon
him
;
and
he
took
our
sin
upon
him
that
he
might
discharge
us
who
were
beleeving
sinners
from
the
guilt
of
sin
by
imputative
righteousness
in
our
justification
,
and
deliver
us
who
were
repenting
sinners
(
for
we
cannot
be
true
beleevers
,
unless
we
be
true
penitents
)
from
the
dominion
of
sin
by
inherent
righteousness
in
our
sanctification
:
so
that
the
onely
way
for
us
to
make
sure
of
our
salvation
is
to
make
sure
of
our
Religion
;
and
the
onely
way
to
make
sure
of
our
Religion
is
to
make
sure
of
Christ
;
and
the
onely
way
to
make
sure
of
Christ
is
to
make
sure
of
a
Christian
conversation
:
For
as
Antioch
was
in
after
ages
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
city
of
God
,
because
therein
men
were
first
called
Christians
;
and
was
accounted
one
of
the
Patriarchal
Sees
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
saith
Theophylact
)
not
because
it
had
been
the
seat
of
S.
Peter
,
but
because
it
had
been
the
seat
of
Christ
,
wherein
he
first
was
as
it
were
enthronized
and
established
in
his
kingdom
(
For
the
Disciples
were
called
Christians
first
in
Antioch
,
Act.
11.
26.
)
so
is
it
with
thy
soul
nothing
but
the
profession
and
exercise
of
Christianity
,
can
make
it
the
City
of
God
,
the
Spouse
of
Christ
,
or
the
Temple
of
the
Holy
Ghost
.
Do
as
Cornelius
did
(
Act.
10.
2.
)
Be
devout
and
charitable
,
give
much
alms
to
the
people
,
and
pray
to
God
alway
,
be
continually
exercising
thy
Charity
,
and
thy
Piety
(
two
such
virtues
,
as
this
age
may
be
afraid
to
name
,
because
't
is
not
ashamed
to
banish
)
And
thy
memorial
shall
be
with
God
,
thy
comfort
with
thy self
,
and
thy
communication
with
an
Angel
:
But
because
in
many
things
we
offend
all
,
and
they
in
most
who
do
least
acknowledge
their
offences
in
any
thing
,
therefore
Divines
commonly
reduce
all
Christian
conversation
to
these
two
heads
of
Faith
and
Repentance
;
a
lively
Faith
in
our
Saviours
righteousness
,
and
a
hearty
Repentance
because
of
our
own
unrighteousness
.
Faith
and
Repentance
are
called
Foundations
,
Heb.
6.
1.
Surely
because
they
bring
us
to
him
,
who
is
the
onely
foundation
both
of
our
Religion
and
our
souls
,
our
blessed
Saviour
,
into
whose
life
we
are
engaffed
by
Faith
,
and
into
whose
death
we
are
inserted
by
Repentance
;
for
we
must
be
planted
together
in
the
likeness
of
his
death
,
no
less
then
in
the
likeness
of
his
Resurrection
,
Rom.
6.
5.
Coalitio
cum
Christo
&
in
vitâ
,
&
in
morte
nunquam
possit
divelli
,
saith
Beza
.
Our
Union
with
Christ
is
no
less
in
regard
of
his
death
then
of
his
life
;
wherefore
he
that
is
truly
in
Christ
is
in
him
,
to
his
death
by
repentance
,
as
well
as
to
his
life
by
Faith
;
for
there
is
no
being
ingraffed
into
Christ
,
without
being
planted
into
his
death
,
as
well
as
into
his
life
:
Thus
Faith
and
Repentance
are
foundations
,
and
yet
the
Apostles
words
remain
undoubtedly
true
,
other
foundation
can
no
man
lay
,
then
that
is
layed
;
which
is
Jesus
Christ
,
1
Cor.
2.
11.
Other
foundation
then
Christ
can
no
man
lay
,
no
nor
angel
neither
,
nay
if
either
seek
to
lay
any
other
,
Let
him
be
accursed
,
Gal.
1.
8.
Other
foundation
can
no
man
lay
,
therefore
must
every
man
lay
himself
,
his
soul
upon
this
foundation
;
which
that
he
may
do
,
he
must
have
repentance
from
dead
works
,
and
faith
towards
God
;
he
must
first
repent
,
that
is
,
he
must
see
and
confess
all
his
own
works
to
be
dead
works
,
and
himself
also
to
be
a
dead
man
,
dead
in
trespasses
and
sins
,
Eph.
2.
1.
his
own
conscience
being
the
witness
,
and
Gods
law
the
judge
;
and
yet
this
is
but
one
part
of
true
repentance
,
the
other
is
still
behinde
,
he
must
also
renounce
his
works
,
and
he
must
forsake
himself
,
because
both
are
dead
,
that
is
the
second
part
of
repentance
.
And
when
this
foundation
of
repentance
is
well
laid
,
then
next
comes
faith
,
which
follows
repentance
in
mans
going
to
God
,
though
it
be
before
it
in
his
knowing
him
.
Fides
sequitur
poenitentiam
quantum
ad
tendentiam
,
licèt
antecedat
quantum
ad
cognitionem
,
saith
Bonaventure
.
Faith
follows
repentance
in
the
motion
,
though
she
go
before
it
in
the
instruction
or
direction
of
the
soul.
For
when
once
we
see
our
works
all
dead
,
and
our selves
under
the
power
and
dominion
of
death
,
what
can
we
do
but
fall
into
despair
,
and
consequently
into
perdition
,
unless
we
fix
the
eye
of
our
soul
upon
the
eternal
Son
of
God
,
made
man
for
our
redemption
,
looking
unto
Jesus
the
authour
and
finisher
of
our
faith
,
Heb.
12.
2.
and
as
looking
unto
him
,
so
also
resting
in
him
,
and
relying
on
him
;
for
if
we
do
not
so
,
we
shew
that
we
have
a
false
opinion
concerning
our
Saviour
Christ
,
as
if
he
had
not
come
into
the
world
to
save
sinners
,
as
is
averred
,
1
Tim.
1.
15.
and
what
is
false
in
the
understanding
must
needs
be
sinfull
in
the
affection
,
which
is
the
demonstration
by
which
Aquinas
proves
desperation
to
be
a
most
grievous
sin
,
Quia
est
falsa
opinio
de
Deo
,
&
quod
est
falsum
in
intellectu
,
est
malum
in
appetitu
.
Because
it
is
a
false
opinion
of
God
,
and
what
is
errour
in
the
understanding
is
sin
in
the
will
.
Thus
is
Christ
the
onely
foundation
of
our
Religion
;
and
faith
and
repentance
(
and
in
them
other
virtues
)
are
called
foundations
because
they
joyn
the
soul
to
him
,
which
cannot
be
properly
said
of
any
man
whatsoever
,
nor
of
all
the
congregations
of
men
in
the
world
,
not
of
S.
Peter
himself
,
and
much
less
of
his
successours
,
and
if
it
be
said
,
cannot
be
justified
by
any
good
Logick
,
or
good
Divinity
,
much
less
by
that
distinction
of
Fundamentum
primarium
and
secundarium
,
of
a
primary
and
a
secondary
foundation
,
which
distinguisheth
a
numerical
identity
from
it self
,
with
too
much
subtilty
and
too
little
truth
,
calling
that
a
secondary
foundation
which
is
indeed
a
piece
of
the
building
;
and
therefore
they
that
teach
,
Post
Christum
fundamentum
est
Petrus
,
&
nisi
per
Petrum
non
pervenitur
ad
Christum
,
(
Bellarm.
in
praefat.
in
libros
de
summo
Pontifice
)
do
mistake
a
pillar
for
the
foundation
:
to
be
a
pillar
in
Gods
house
is
a
more
glorious
title
then
is
given
to
any
angel
,
and
carries
with
it
a
burden
too
heavy
for
any
man
,
who
hath
not
the
extraordinary
assistance
of
the
Spirit
of
God
;
and
therefore
the
Holy
Ghost
thinks
it
enough
to
call
S.
Peter
a
pillar
,
leaves
it
for
Christ
alone
to
be
the
foundation
;
James
,
Cephas
,
(
that
is
Peter
)
and
John
who
seemed
to
be
pillars
,
Gal.
2.
9.
Cephas
was
a
pillar
,
and
Iames
and
Iohn
were
no
less
pillars
then
Cephas
or
Peter
,
and
consequently
their
successours
no
less
pillars
then
his
successours
,
but
neither
of
them
was
a
foundation
properly
so
called
;
vide
Field
,
pag.
478
,
479.
that
is
too
high
an
attribute
for
any
man
,
since
he
cannot
work
upon
the
soul
by
his
own
power
,
and
virtue
to
unite
that
immediately
unto
Christ
;
for
he
is
the
onely
foundation
that
sustains
the
whole
building
;
and
faith
and
repentance
are
called
foundations
by
S.
Paul
,
onely
as
settling
and
establishing
us
in
Christ
,
which
is
not
possible
for
any
man
or
angel
to
do
,
who
can
work
onely
instrumentally
towards
these
,
by
instructing
the
understanding
,
and
exciting
the
will
,
but
cannot
do
the
work
of
them
,
and
therefore
cannot
so
much
as
reductively
,
or
instrumentally
be
called
foundations
.
And
this
is
agreeable
with
Bonaventure's
distinction
,
(
in
lib.
4.
sent.
dist.
22.
qu.
1.
)
Fundamentum
dicitur
dupliciter
;
uno
modo
,
locus
in
quo
aedificium
stabilitur
;
alio
modo
,
dicitur
fundamentum
illud
,
secundùm
quod
res
locatur
in
suo
sustentaculo
.
A
thing
may
be
called
a
foundation
in
two
respects
,
either
that
it self
sustains
the
building
,
&
so
Christ
is
the
onely
foundation
,
or
that
it
causeth
us
to
be
sustained
by
the
foundation
,
and
that
is
done
three
ways
,
either
by
removing
the
impediments
that
keep
us
from
it
,
or
by
placing
and
settling
us
on
it
,
or
by
confirming
and
strengthening
us
in
it
.
In
the
first
consideration
,
Repentance
is
a
foundation
,
because
it
removes
away
our
sins
that
keep
us
from
Christ
;
in
the
second
consideration
Faith
is
a
foundation
,
because
it
placeth
&
fixeth
our
souls
on
Christ
,
that
is
to
say
,
A
faith
working
by
love
,
whence
the
Apostle
saith
,
That
we
are
rooted
and
grounded
in
Christ
through
love
(
as
well
as
through
faith
)
Eph.
3.
17.
for
a
faith
that
is
without
love
is
a
faith
of
devils
,
which
will
nor
invite
Christ
to
come
to
us
,
much
less
to
dwell
with
us
,
and
least
of
all
to
dwell
in
us
:
The
Solifidian
as
he
will
have
his
faith
to
dwell
without
love
,
so
he
must
be
contented
himself
to
dwell
without
Christ
.
And
lastly
,
in
the
third
consideration
,
the
Word
and
sacraments
may
be
called
foundations
because
they
are
the
means
to
confirm
and
strengthen
us
in
Christ
:
All
these
may
in
several
respects
be
called
Foundations
;
for
all
these
have
an
immediate
influence
upon
the
soul
of
man
by
reason
of
the
grace
which
accompanies
them
,
which
influence
no
man
possibly
can
have
,
and
therefore
no
man
justly
can
claim
:
But
all
these
which
are
called
Foundations
have
(
as
I
said
)
an
immediate
influence
upon
our
souls
,
to
make
us
rise
with
Christ
(
our
Foundation
)
and
seek
those
things
which
are
above
,
where
Christ
sitteth
at
the
right
hand
of
God
,
Col.
3.
1
,
2.
for
as
all
the
material
building
tendeth
downwards
,
because
the
foundation
is
below
,
so
all
the
spiritual
building
tendeth
upwards
(
saith
the
same
Seraphical
Doctour
)
because
the
Foundation
thereof
is
above
,
even
on
the
right
hand
of
the
Majesty
on
high
,
Heb.
1.
3.
Wherefore
we
have
need
of
a
strong
repentance
,
to
raise
us
up
from
earth
that
we
may
detest
,
and
forsake
our
own
unrighteousness
,
and
we
have
need
of
a
strong
faith
to
raise
us
up
to
heaven
,
that
we
may
lay
hold
on
our
Saviours
righteousness
,
not
onely
in
our
confidences
,
but
also
in
our
consciences
;
not
onely
in
our
applications
,
but
also
in
our
affections
;
not
onely
by
our
persuasion
,
but
also
by
our
imitation
:
A
thing
that
is
easily
said
,
but
not
so
easily
done
;
for
he
that
will
make
sure
of
a
true
faith
must
make
sure
of
beleeving
(
at
least
in
the
preparation
of
his
minde
)
all
the
truths
that
God
hath
revealed
,
as
well
as
all
the
mercies
that
God
hath
promised
,
or
Christ
hath
purchased
:
And
he
that
will
make
sure
of
a
true
repentance
must
make
sure
of
bewailing
(
at
least
in
the
preparation
of
his
minde
and
the
desire
of
his
soul
)
all
those
sins
which
he
hath
committed
;
and
of
so
bewailing
the
sins
he
hath
committed
,
as
not
wilfully
to
commit
the
sins
he
hath
bewailed
:
he
that
hath
made
sure
of
this
faith
,
and
of
this
repentance
,
hath
taken
the
right
way
to
make
sure
of
his
religion
,
to
serve
God
not
our
of
custom
,
but
out
of
conscience
;
not
of
hypocrisie
,
but
out
of
integrity
;
not
onely
in
the
communion
of
men
,
but
also
in
the
communion
of
saints
;
and
this
man
alone
can
come
to
make
sure
of
his
salvation
.
We
take
now
a
contrary
course
,
every
man
makes
sure
of
his
salvation
,
but
no
man
makes
sure
of
his
Religion
;
is
not
Christ
Jesus
the
same
yesterday
,
and
to
day
,
and
for
ever
?
as
it
is
said
,
Heb.
13.
8.
how
is
it
then
that
we
are
not
the
same
Christians
yesterday
,
and
to
day
,
and
for
ever
?
and
yet
we
talk
of
nothing
more
then
of
going
to
Christ
,
whiles
we
do
nothing
less
then
draw
neer
him
.
Had
we
looked
after
Christ
in
Christs
own
Church
,
we
should
certainly
have
found
him
;
and
had
we
once
found
him
,
we
should
not
so
willingly
have
left
him
:
Had
we
seen
Christ
in
the
exercise
of
our
Christian
Religion
,
we
would
certainly
have
communicated
with
him
;
and
had
we
once
communicated
with
him
,
we
would
not
for
the
advantages
or
disadvantages
of
this
world
,
have
so
easily
forsaken
his
communion
.
It
is
to
be
feared
,
that
either
we
professed
our
Christianity
as
hypocrites
,
and
so
were
not
sure
of
our
Religion
;
or
that
we
are
fallen
from
our
profession
as
apostates
,
and
cannot
make
sure
of
our
salvation
.
I
speak
this
out
of
the
love
of
truth
,
and
their
souls
who
are
my
brethren
,
and
therefore
hope
it
will
offend
none
that
either
love
the
truth
or
the
brotherhood
,
and
must
not
be
affrighted
if
it
do
offend
many
of
those
that
manifestly
oppose
the
truth
,
and
immortally
injure
their
brethren
,
by
turning
them
out
of
the
road
of
salvation
,
to
look
after
some
new
by-paths
,
no
less
doubtfull
then
perilous
;
for
if
St.
Paul
did
wish
himself
accursed
from
Christ
,
for
his
brethren
,
his
kinsmen
according
to
the
flesh
,
Rom.
9.
3.
then
none
that
takes
upon
him
St.
Pauls
calling
,
but
is
bound
to
have
so
much
of
St.
Pauls
zeal
,
as
to
think
the
salvation
of
souls
his
greatest
blessing
,
and
to
make
it
his
chiefest
aim
;
and
he
that
doth
the
one
,
will
certainly
do
the
other
,
and
consequently
not
regard
the
causless
displeasure
of
many
,
if
he
may
take
the
right
course
to
save
but
one
;
and
without
doubt
this
doctrine
doth
immediately
tend
to
the
salvation
of
all
,
which
adviseth
men
to
take
heed
of
hypocrisie
in
professing
Religion
,
and
of
apostacy
in
renouncing
it
,
or
of
schisme
in
receding
from
it
;
for
schisme
is
a
particular
apostacy
,
even
as
a
apostacy
is
a
general
schisme
:
For
the
onely
way
to
be
assured
of
our
future
communion
with
God
in
happiness
,
is
to
be
assured
of
our
present
communion
with
God
in
holiness
;
and
we
cannot
be
assured
of
communion
with
the
Father
of
lights
,
unless
we
walk
as
children
of
the
light
.
It
is
in
effect
St.
Iohns
argumentation
,
1
Epist.
c.
1.
v.
5
,
6
,
7.
He
that
saith
he
hath
communion
with
God
,
must
walk
in
the
light
;
But
,
all
we
that
profess
our selves
Christians
,
do
say
we
have
communion
with
God
,
in
and
by
our
Saviour
Christ
,
Therefore
,
we
must
all
walk
in
the
light
.
We
that
do
profess
our selves
Christians
,
as
we
do
say
that
we
have
communion
or
fellowship
one
with
another
;
so
we
do
much
more
say
that
we
have
communion
with
God
,
(
not
inviting
men
to
our
civil
,
but
to
our
Christian
communion
)
and
unless
we
make
good
that
saying
,
we
cannot
make
good
our
own
Christian
profession
;
for
he
that
hath
communion
with
Christ
,
hath
communion
with
the
Son
of
God
,
and
he
that
hath
the
Son
hath
the
Father
also
.
1
Joh.
2.
23.
Whosoever
denieth
the
Son
,
the
same
hath
not
the
Father
,
(
therefore
Turks
and
Infidels
,
and
Antitrinitarians
,
do
not
worship
the
same
God
with
us
Orthodox
Christians
)
but
he
that
acknowledgeth
the
Son
,
hath
the
Father
also
,
(
therefore
Orthodox
Christians
in
having
Christ
,
are
sure
they
have
communion
with
God
.
For
although
these
latter
words
,
He
that
acknowledgeth
the
Son
,
hath
the
Father
also
,
be
not
in
the
Greek
originals
,
either
of
Greek
or
Latine
Church
,
(
for
which
cause
they
are
by
our
Interpreters
inserted
in
different
characters
from
the
text
,
who
did
not
desire
to
follow
Beza
,
where
Beza
did
not
follow
the
Church
)
yet
they
are
in
the
Vulgar
Latine
,
and
are
owned
by
Clemens
of
Alexandria
,
in
his
comment
upon
this
Epistle
,
(
as
it
is
recorded
in
Bibliothecâ
Patrum
)
and
also
by
the
Syrus
Interpres
;
and
indeed
are
in
effect
owned
by
the
Spirit
of
God
himself
,
for
that
they
are
virtually
included
in
the
former
words
,
by
the
rule
of
Contrariety
or
Opposition
:
for
by
the
same
reason
that
whosoever
denieth
the
Son
hath
not
the
Father
,
it
is
most
undoubtedly
true
,
that
whosoever
confesseth
the
Son
hath
the
Father
:
therefore
,
all
our
labour
must
be
that
we
may
have
the
Son
;
for
in
having
him
we
are
sure
to
have
the
Father
.
And
this
is
the
grand
doctrine
of
all
the
New
Testament
,
this
is
the
main
Gospel-truth
that
the
Apostles
maintained
against
all
sorts
of
gainsayers
in
their
time
,
and
they
have
left
us
their
writings
,
that
we
should
also
maintain
it
unto
the
worlds
end
,
That
the
Christian
Religion
is
the
only
way
to
eternal
salvation
.
This
their
doctrine
was
strongly
opposed
in
their
days
by
four
sorts
of
men
.
1.
By
the
Gentiles
not
yet
converted
,
for
they
still
maintained
their
heathenisme
.
2.
By
the
Jews
not
yet
converted
,
for
they
still
maintained
their
Judaisme
.
3.
By
the
Jews
not
fully
converted
,
for
they
still
maintained
a
mixture
of
Judaisme
with
Christianity
;
they
mingled
together
the
Jewish
and
the
Christian
Religion
.
4.
By
the
Christians
converted
,
but
withal
partly
perverted
;
for
they
brought
in
untrue
professions
,
and
ungodly
practises
into
their
Christianity
;
they
corrupted
and
depraved
the
Christian
Religion
,
and
the
Apostles
were
accordingly
very
carefull
,
as
to
confute
these
heresies
,
so
also
to
confirm
and
establish
the
contrary
truth
;
whence
it
is
,
that
all
their
writings
are
wholly
taken
up
,
either
in
those
confutations
,
or
in
this
confirmation
:
For
though
the
truth
it
felf
is
but
one
,
yet
the
controversies
concerning
it
were
no
less
then
four
;
and
the
Apostles
thought
it
necessary
not
only
to
establish
the
truth
in
it self
,
that
it
might
appear
truth
,
but
also
to
establish
it
in
our
hearts
,
that
it
might
appear
truth
to
us
,
that
is
,
truth
without
controversie
,
not
only
a
mystery
of
Godliness
,
but
also
a
manifest
and
confessed
mystery
,
1.
Tim.
3.
16.
Wherefore
it
will
not
be
amiss
for
us
to
see
the
state
of
the
several
Controversies
,
that
so
we
may
the
more
clearly
see
,
the
more
firmly
embrace
,
the
more
constantly
profess
the
truth
.
The
state
of
the
first
Controversie
(
which
the
Apostles
had
with
the
Gentiles
,
)
consisted
of
these
two
questions
.
First
,
whether
there
were
a
life
everlasting
to
be
looked
for
after
this
life
?
Secondly
,
whether
that
life
everlasting
were
to
be
obtained
by
continuing
in
the
idolatry
of
the
heathen
,
or
by
turning
to
the
Religion
of
the
Christians
?
And
in
both
these
questions
,
the
truth
of
the
Christian
Religion
is
declared
,
or
rather
demonstrated
against
the
heathenish
superstition
,
out
of
the
principles
of
natural
reason
;
and
that
truth
summ'd
up
by
St.
Paul
,
1
Thes.
1.
9
,
10.
How
ye
turned
to
God
from
idols
,
to
serve
the
living
and
true
God
,
and
to
wait
for
his
Son
from
heaven
,
whom
he
raised
from
the
dead
,
even
Jesus
,
which
delivered
us
from
the
wrath
to
come
.
There
is
a
resurrection
from
the
dead
,
therefore
the
soul
dies
not
with
the
body
,
but
lives
eternally
;
and
this
eternal
life
is
not
to
be
gotten
by
serving
Idols
,
but
by
serving
the
living
and
true
God
;
and
there
is
no
serving
him
,
but
by
waiting
for
his
Son
from
heaven
:
Thus
was
the
Christian
Religion
justified
against
Heathenisme
,
which
afforded
the
first
Controversie
.
The
state
of
the
second
Controversie
which
the
Apostles
had
with
the
Jews
not
converted
,
consisted
but
of
this
one
Question
,
Whether
eternal
life
and
salvation
was
to
be
obtained
by
the
Jewish
or
by
the
Christian
Religion
?
And
we
finde
the
Apostles
still
proving
out
of
the
Old
Testament
(
the
Ground
of
the
Jews
Religion
,
and
so
acknowledged
by
themselves
without
the
least
doubt
or
contradiction
)
that
salvation
was
not
to
be
had
by
Moses
,
but
by
Christ
;
so
S.
Peter
in
his
several
Sermons
,
Acts
2.
and
3.
and
4.
Christus
Messias
,
that
Christ
was
the
Messias
,
the
Saviour
of
the
world
,
is
the
subject
of
them
all
.
This
he
proves
,
Acts
2.
for
that
he
had
given
the
holy
Ghost
,
and
was
risen
from
the
dead
;
and
both
his
proofs
are
out
of
the
Old
Testament
,
which
they
acknowledged
the
rule
of
their
Religion
;
one
out
of
the
Prophet
Ioel
,
the
other
out
of
the
Prophet
David
.
The
same
Doctrine
he
proves
again
,
Act.
3.
by
a
miracle
,
restoring
a
lame
man
to
his
feet
,
in
the
name
of
Jesus
Christ
;
but
because
the
Jews
were
so
wedded
to
Moses
,
that
no
miracle
was
like
to
divorce
them
from
his
doctrine
,
but
such
as
himself
allowed
,
therefore
S.
Peter
doth
likewise
alledge
Moses
his
own
testimony
,
v.
22.
For
Moses
truly
said
unto
the
fathers
,
A
prophet
shall
the
Lord
your
God
raise
up
unto
you
,
of
your
brethren
,
like
unto
me
;
him
shall
ye
hear
in
all
things
whatsoever
he
shall
say
unto
you
.
And
it
shall
come
to
pass
,
that
every
soul
which
will
not
hear
that
prophet
,
shall
be
destroyed
from
among
the
people
.
Yea
,
and
all
the
prophets
from
Samuel
,
and
those
that
follow
after
,
as
many
as
have
spoken
have
likewise
foretold
of
these
dayes
.
As
if
he
had
said
,
I
teach
you
no
new
doctrine
concerning
the
Messias
,
but
such
as
Moses
,
and
all
the
Prophets
have
taught
you
before
;
Moses
himself
bid
you
hearken
to
him
no
longer
,
then
till
God
should
raise
up
that
new
Prophet
unto
you
in
his
stead
,
and
I
hope
you
will
hearken
to
Moses
,
if
you
will
not
hearken
to
me
;
here
is
a
miracle
done
in
the
name
of
Iesus
of
Nazareth
,
which
shews
he
came
from
God
,
here
is
the
testimony
of
your
own
Moses
,
that
he
should
come
,
and
that
you
should
hearken
unto
him
:
you
must
deny
your
own
senses
if
you
deny
the
miracle
;
you
must
deny
your
own
faith
which
you
so
zealously
profess
,
if
you
deny
Moses
;
so
that
you
cannot
deny
Christ
Jesus
to
be
the
Messias
,
if
you
will
but
stick
to
your
own
senses
,
and
to
your
own
Faith
.
And
this
manner
of
arguing
was
very
necessary
,
to
convince
the
Jews
who
were
wholly
addicted
and
devoted
unto
Moses
,
and
therefore
not
to
be
drawn
from
him
to
Christ
,
but
by
the
cords
of
his
own
testimony
.
For
we
see
S.
Iohn
9.
29
,
30.
That
the
Pharisees
excommunicated
the
blinde
man
for
alledging
a
single
miracle
to
advance
the
authority
of
Christ
;
they
pleade
for
Moses
,
v.
29.
We
know
that
God
spake
unto
Moses
;
and
against
Christ
,
As
for
this
fellow
we
know
not
whence
he
is
:
the
blinde
man
answers
their
plea
for
Moses
,
in
answering
their
plea
against
Christ
,
vers.
30.
Why
herein
is
a
marvellous
thing
,
that
ye
know
not
from
whence
he
is
,
and
yet
he
hath
opened
mine
eyes
.
and
again
,
vers.
32.
Since
the
world
began
it
was
not
heard
,
that
any
man
opened
the
eyes
of
one
that
was
born
blinde
;
If
this
man
were
not
of
God
he
could
do
nothing
:
As
if
he
had
said
,
you
prove
that
Moses
was
from
God
by
the
miracles
he
wrought
;
and
I
say
,
here
is
a
greater
Miracle
then
any
of
his
working
;
therefore
I
am
as
sure
of
Gods
speaking
to
this
man
,
and
being
with
him
,
as
you
can
be
that
God
spake
to
Moses
,
and
was
with
him
:
yet
we
see
that
this
miracle
being
alledged
without
Moses
did
not
convert
them
,
and
that
makes
S.
Peter
here
alledge
Moses
himself
for
their
conversion
;
and
the
allegation
is
so
clear
,
that
no
eye
,
but
may
see
it
,
so
undeniable
,
that
no
mouth
,
but
must
confess
it
,
nor
can
any
Jew
now
beleeve
Moses
against
Christ
,
but
he
must
first
beleeve
Moses
against
himself
.
The
like
doctrine
is
again
preached
by
the
same
Apostle
in
his
next
Sermon
,
Act.
4.
10
,
11
,
12.
where
he
confidently
avoucheth
the
lame
man
to
have
been
healed
by
the
name
of
Jesus
,
and
that
by
the
same
Jesus
onely
they
must
expect
to
be
eternally
saved
,
and
this
he
proves
unto
them
by
the
testimony
of
the
prophet
David
.
The
like
is
also
the
doctrine
of
S.
Stephen's
Sermon
,
Act.
7.
the
sum
whereof
is
briefly
this
,
that
Abraham
and
the
Patriarchs
worshipped
God
rightly
before
Moses
was
born
,
or
the
Tabernacle
and
Temple
were
built
,
and
therefore
the
foundation
of
the
true
Religion
is
not
to
be
sought
for
from
Moses
,
nor
the
exercise
of
it
from
the
Temple
;
Moses
himself
confessing
,
that
his
Rites
and
Ceremonies
were
to
last
but
for
a
time
,
even
till
Christ
should
come
,
who
was
that
Prophet
,
whom
the
Lord
would
have
them
so
to
hear
,
as
never
to
expect
any
other
after
him
.
The
like
is
also
the
doctrine
of
S.
Paul's
Sermon
,
Act.
13.
where
he
proveth
,
That
Jesus
is
the
Christ
,
and
that
all
the
Prophesies
of
the
Old
Testament
lead
to
his
death
and
resurrection
:
For
that
by
him
alone
,
all
that
beleeve
are
justified
from
all
things
,
from
which
they
could
not
be
justified
by
the
law
of
Moses
.
Therefore
the
Iews
must
embrace
the
Christian
Religion
,
or
be
still
under
an
imperfect
and
insufficient
Religion
:
In
a
word
,
this
is
not
onely
the
doctrine
of
S.
Paul
,
but
also
of
all
the
other
Apostles
,
in
their
several
Epistles
,
of
which
this
is
the
Argument
,
That
man
is
not
justified
by
the
works
of
the
Law
,
but
onely
by
Faith
in
Iesus
Christ
;
or
(
which
is
all
one
)
that
neither
justification
nor
salvation
may
be
hoped
for
by
the
observation
of
the
Iewish
,
but
onely
of
the
Christian
Religion
:
Accordingly
the
subject
matter
of
all
their
Epistles
consists
of
these
two
Heads
;
First
,
of
Promises
that
concern
eternal
life
,
Secondly
,
of
Precepts
,
as
the
necessary
conditions
to
obtain
those
Promises
,
which
Promises
and
Precepts
are
as
it
were
the
two
integral
parts
of
the
whole
Gospel
:
And
thus
was
the
Christian
Religion
justified
against
Iudaisme
,
which
afforded
the
second
Controversie
,
and
was
the
more
largely
to
be
discussed
,
and
the
more
fully
to
be
decided
,
that
we
seeing
the
undoubted
grounds
of
our
Christian
Religion
,
may
the
more
earnestly
endeavour
to
be
good
Christians
,
and
by
that
means
help
to
convert
the
Iews
.
The
state
of
the
third
Controversie
(
which
the
Apostles
had
with
the
Iews
not
fully
converted
)
consisted
of
this
one
Question
;
Whether
the
Christian
Religion
alone
,
without
any
mixture
of
Iudaisme
,
was
the
true
way
to
Salvation
?
And
they
all
agreed
that
it
it
was
,
and
that
the
Law
of
Moses
was
but
as
a
School-master
to
bring
us
unto
Christ
And
therefore
though
the
Apostles
did
at
first
permit
and
ordain
some
practices
of
Iudaisme
,
yet
was
it
onely
for
that
time
by
way
of
Condescention
to
gain
the
Iew
,
not
to
last
for
ever
by
way
of
Constitution
to
oblige
the
Christian
:
Therefore
that
decree
of
the
Apostles
,
Act.
15.
29.
is
looked
upon
by
some
Divines
as
meerly
local
,
binding
onely
the
Church
of
Antioch
;
for
S.
Paul
shews
it
did
not
binde
the
Church
of
Corinth
in
the
meats
offered
unto
Idols
,
and
therefore
not
in
bloud
,
nor
in
things
strangled
by
the
same
analogy
,
1
Cor.
8.
4.
But
it
is
looked
upon
by
all
Divines
as
meerly
temporal
,
binding
no
Church
any
longer
then
was
necessary
for
the
gaining
of
the
Iews
.
Thus
excellently
Aquinas
(
1.
2ae
qu
103.
art.
4.
ad
3.
)
Ad
literam
ista
sunt
prohibita
,
non
ad
observandum
ceremonias
legis
,
sed
ad
hoc
,
quod
possit
coalescere
Unio
Gentilium
&
Iudaeorum
insimul
habitantium
,
Iudaeis
enim
propter
antiquam
consuetudinem
,
suffocatum
&
sanguis
erant
abominabilia
,
Comesti
autem
immolatorum
simulachris
poterat
in
Iudaeis
suspicionem
ingenerare
circa
Gentiles
,
quod
scilicet
redituri
erant
ad
Idololatriam
;
&
ideo
ista
fuerunt
prohibita
pro
tempore
illo
,
in
quo
de
novo
oportebat
convenire
in
unum
Gentiles
&
Iudaeos
;
procedente
autem
tempore
,
cessante
causâ
cessat
effectus
,
manifestâ
doctrinae
Evangelicae
veritate
,
in
quâ
Dominu●
docet
quòd
nihil
quod
per
os
intrat
coinquinat
hominem
,
Mat.
15.
&
nihil
est
rejiciendum
quod
cum
gratiarum
actione
percipitur
,
1
Tim.
4.
Fornicatio
autem
prohibetur
specialiter
,
quia
Gentiles
non
reputabant
eam
esse
peccatum
.
The
Apostles
forbad
things
strangled
,
and
bloud
,
and
meats
offered
to
Idols
,
not
to
oblige
the
Gentiles
to
the
observation
of
the
Ceremonial
Law
,
but
to
bring
the
Jews
and
Gentiles
(
now
living
together
)
into
one
peaceable
Communion
;
that
the
Gentile
might
not
offend
the
Jew
by
eating
bloud
and
things
strangled
,
which
had
been
forbidden
by
their
Law
;
nor
the
Jew
suspect
the
Gentile
(
as
relapsing
to
his
former
Idolatry
)
if
he
should
eat
things
offered
unto
Idols
;
therefore
those
three
things
were
forbidden
for
that
time
onely
,
till
there
might
be
a
right
understanding
,
and
a
firm
agreement
betwixt
the
Jew
and
the
Gentile
;
but
in
process
of
time
when
the
Gospel
came
to
be
fully
published
,
the
cause
ceasing
the
effect
likewise
ceased
with
it
;
for
then
both
Jew
and
Gentile
were
taught
,
that
nothing
that
entreth
into
the
mouth
defileth
the
man
,
S.
Mat.
15.
11.
and
that
every
creature
of
God
is
good
,
and
nothing
to
be
refused
if
it
be
received
with
thanks-giving
,
1
Tim.
4.
4.
But
as
concerning
fornication
,
that
was
especially
forbidden
meerly
in
relation
to
the
Gentiles
,
because
though
it
were
a
sin
in
it self
,
yet
was
it
not
so
in
their
opinion
:
Thus
the
Angelical
Doctor
determines
concerning
this
decree
of
the
Apostles
;
and
to
shew
it
was
the
undoubted
judgement
of
his
Church
(
which
in
some
things
clearly
sways
him
against
the
strength
of
his
own
reasons
)
he
again
in
effect
renews
the
same
determination
:
Fornicatio
illic
connumeratur
,
non
quia
habeat
eandem
rationem
culpae
cum
aliis
,
sed
quia
poter
at
esse
similiter
causa
dissidii
,
quia
apud
Gentiles
Fornicatio
simplex
non
reputabatur
illicita
propter
corruptionem
naturalis
rationis
;
Iudaei
autem
ex
Lege
divinâ
instructi
eam
illicitam
reputabant
:
Alia
verò
quae
ibi
ponuntur
Iudaei
abominabantur
propter
consuetudinem
legalis
conservationis
,
unde
Apostolica
Gentilibus
interdixerunt
,
non
quasi
secundum
se
illicita
,
sed
quasi
Iudaeis
abominabilia
,
22.
qu.
154.
art.
2.
resp.
ad
1.
Fornication
is
there
reckoned
up
with
those
other
things
,
not
that
it
had
as
little
sin
as
they
,
but
because
it
might
have
produced
as
great
a
cause
of
contention
;
for
the
Gentiles
through
the
corruption
of
their
natural
reason
accounted
fornication
as
no
sin
,
which
the
Jews
knew
to
be
a
sin
,
having
their
reasons
enlightned
and
rectified
by
the
Law
of
God
;
and
as
for
the
other
things
they
were
forbidden
;
not
as
unlawful
or
abominable
in
themselves
,
but
only
as
abominable
to
the
Iews
:
And
indeed
we
cannot
put
fornication
into
the
same
bed-role
of
indifferency
with
the
rest
,
if
we
do
but
consider
,
that
the
Apostles
intent
was
not
to
give
to
those
new
beleevers
a
rule
of
life
,
but
a
rule
of
peace
;
not
directions
for
their
conversation
,
but
for
their
communion
;
not
to
set
down
what
was
fit
for
their
action
,
but
what
was
fit
for
their
Union
;
not
what
was
conducible
in
it self
,
but
what
was
conducible
to
their
present
agreement
;
in
the
first
respect
,
their
Decree
had
been
a
very
imperfect
catalogue
of
things
unlawfull
,
a
very
imperfect
rule
of
abstinence
;
but
in
the
second
respect
,
we
have
great
reason
to
suppose
,
that
neither
as
a
catalogue
,
nor
as
a
rule
it
needed
any
greater
perfection
:
And
this
was
the
judgement
of
the
Latine
Church
concerning
this
matter
,
though
the
Greek
Church
in
the
Trullane
Council
(
can.
67.
)
seem
to
be
of
another
opinion
,
and
forbid
all
manner
of
eating
of
bloud
,
but
the
reason
is
evident
,
those
of
that
council
looked
upon
this
decree
as
a
command
of
the
text
,
and
not
as
a
condescention
of
the
Apostles
,
which
doubtless
was
a
mistake
;
the
like
to
which
had
been
in
the
Asiatick
Church
before
concerning
Easter
;
whence
in
process
of
time
sprang
up
the
heresie
of
the
Quartadecimans
;
for
whereas
S.
Iohn
the
Apostle
and
some
other
Apostolical
men
had
out
of
compliance
with
the
Iews
in
Asia
,
whose
Church
was
mainly
fixed
in
those
parts
,
kept
the
fourteenth
day
of
the
first
moneth
(
according
to
the
law
of
Moses
)
for
their
Pass-over
;
Polycrates
afterwards
,
and
the
Clergy
of
his
Churches
taking
that
for
an
example
or
president
,
which
was
onely
a
compliance
or
condescention
,
would
have
perswaded
the
whole
Christian
Church
to
keep
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
Scaliger
cals
it
)
to
keep
a
Pass-over
rather
in
remembrance
of
Christs
Passion
,
which
was
upon
a
week
day
,
then
in
Remembrance
of
his
Resurrection
,
which
was
upon
a
Sunday
;
the
Reason
was
,
the
Churches
of
Asia
had
mistaken
S.
Iohns
condescention
to
the
Iews
,
for
an
approbation
to
themselves
;
as
if
what
he
allowed
onely
to
the
Iews
,
he
had
also
approved
(
and
by
consequent
established
)
for
the
Christians
:
The
like
mistake
seems
here
to
have
been
amongst
the
Fathers
in
Trullo
concerning
eating
of
bloud
;
whereas
the
Greek
Church
had
otherwise
a
right
judgement
concerning
Apostolical
condescention
,
which
is
,
not
to
look
upon
it
as
a
dogmatical
sanction
;
for
so
Theodoret
in
his
argument
upon
the
Epistle
to
the
Galatians
,
tels
us
,
that
some
Iews
had
perswaded
the
Galatians
to
stick
to
the
Iewish
ceremonies
of
Sabbaths
,
new
moons
,
and
circumcision
,
saying
,
they
should
not
follow
S.
Paul
who
was
of
yesterday
,
but
rather
S.
Peter
,
and
S.
Iames
,
and
S.
Iohn
which
had
been
with
Christ
,
and
did
not
forbid
Circumcision
,
nor
those
other
Ceremonies
;
whereupon
Theodoret
thus
declares
his
judgement
,
or
rather
the
judgement
of
his
Church
(
for
he
was
neither
heretical
,
nor
schismatical
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
true
it
was
that
those
Apostles
did
not
then
forbid
Circumcision
,
because
they
thought
it
requisite
for
that
time
to
condescend
unto
the
Iews
;
but
these
men
concealing
the
cause
laid
hold
of
the
practise
,
and
endeavoured
by
that
means
to
turn
the
Condescention
into
a
Constitution
.
The
like
was
also
the
judgement
of
Oecumenius
,
on
Act.
3.
1.
where
he
tels
us
that
S.
Peter
and
S.
Iohn
went
up
to
the
Temple
at
the
hour
of
Prayer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
not
that
they
did
care
to
Iudaïze
,
but
that
they
might
condescend
to
gain
the
Iews
:
so
that
we
may
safely
conclude
notwithstanding
the
Canon
of
Trullo
,
as
well
as
the
practice
of
the
Asiatick
Churches
;
that
the
judgement
of
the
Catholick
Church
was
alwaies
thus
from
the
beginning
,
and
must
be
to
the
end
;
so
that
the
Apostles
did
many
things
by
way
of
Condescention
to
the
Iews
,
which
they
would
not
have
drawn
to
the
countenancing
of
Iudaisine
,
for
that
they
intended
no
Galemofry
of
Religion
,
no
mixture
of
Iudaisme
and
Christianity
,
but
an
utter
abolition
of
Iudaisme
,
and
an
absolute
establishment
of
Christianity
,
though
the
abolition
of
Iudaisme
was
to
be
brought
to
pass
not
in
an
instant
but
by
degrees
;
Ut
cum
honore
mater
Synagoga
sepeliretur
,
as
S.
Augustine
speaks
,
that
their
mother
Synagogue
might
be
laid
in
her
grave
with
honour
,
and
without
offence
:
And
thus
was
the
Christian
Religion
justified
against
the
mixture
of
Judaisme
,
which
afforded
the
third
Controversie
.
The
state
of
the
fourth
Controversie
,
(
which
che
Apostles
had
with
the
Christians
converted
,
but
withal
partly
perverted
)
consisted
of
as
many
questions
as
there
were
present
errours
against
the
truth
,
or
abuses
against
the
purity
of
Christian
Religion
;
the
errous
were
confuted
by
the
Apostles
,
and
the
abuses
were
rectified
.
And
thus
was
the
Christian
Religion
justified
against
Heresie
,
and
against
Profaneness
;
First
it
was
justified
against
all
other
false
professsions
,
and
afterwards
against
its
own
false
professours
:
For
it
had
been
absurd
to
perswade
men
to
a
Religion
that
was
not
able
to
justifie
it self
against
all
Religions
and
men
whatsoever
;
because
a
Religion
that
cannot
justifie
it self
,
is
much
less
able
to
justifie
those
that
profess
it
;
&
a
Religion
that
cannot
justifie
,
cannot
save
,
&
a
Religion
that
cannot
save
,
is
a
Religion
but
in
word
onely
,
not
in
power
;
for
what
man
would
ever
torment
his
body
,
were
it
not
to
save
his
soul
?
Who
would
ever
forsake
the
pleasures
of
the
flesh
,
were
it
not
to
enjoy
the
comforts
of
the
Spirit
?
therefore
must
the
Christian
Religion
be
looked
on
as
the
way
to
salvation
,
that
men
may
be
carefull
to
walk
in
it
,
and
as
the
onely
way
,
that
men
may
be
fearfull
to
walk
out
of
it
:
For
what
they
have
of
Religion
that
they
have
of
salvation
,
(
whether
really
or
phantastically
)
and
what
they
do
want
of
the
one
that
they
do
also
want
of
the
other
:
Accordingly
S.
Peter
adviseth
us
all
to
make
our
calling
and
Election
sure
,
2
Pet.
1.
10.
For
though
our
Election
be
firm
in
it self
(
&
we
may
bless
God
it
is
so
,
especially
since
we
are
fallen
under
such
strong
delusions
as
might
deceive
if
it
were
possible
even
the
very
Elect
)
I
say
,
though
our
Election
be
firm
in
it self
,
as
being
grounded
on
Gods
immutable
purpose
;
yet
is
it
daily
more
and
more
to
be
confirmed
in
us
,
by
making
more
and
more
sure
of
our
calling
,
that
is
to
say
,
of
our
calling
to
righteousness
,
or
of
our
Religion
,
in
daily
bringing
forth
more
and
more
the
fruits
of
righteousness
;
for
we
cannot
make
sure
of
Glory
but
by
making
sure
of
Grace
,
nor
can
we
be
sure
of
Grace
but
from
the
fruits
and
effects
of
Grace
,
which
are
the
remission
of
sins
,
and
the
purgation
from
sin
according
to
that
excellent
gloss
of
Oecumenius
upon
the
Apostles
benediction
to
the
Hebrews
in
his
last
words
of
that
Epistle
,
Grace
be
with
you
all
,
Amen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Grace
be
with
you
,
that
is
,
The
Remission
of
sins
and
the
purgation
from
sin
be
with
you
;
or
,
to
speak
more
to
our
present
custome
and
capacity
,
the
blessings
of
Justification
and
of
Sanctification
be
with
you
;
for
Justification
is
the
Remission
of
sins
,
and
Sanctification
is
the
purgation
from
sin
,
and
the
work
of
Grace
is
to
expel
sin
by
justification
,
and
by
sanctification
;
to
expel
sin
in
its
guiltiness
,
or
obligation
to
punishment
,
by
justification
;
and
to
expel
sin
in
its
pollution
,
or
obligation
to
more
sinfulness
,
by
sanctification
;
for
sin
hath
a
two
fold
obligation
upon
the
sinner
;
it
obligeth
him
to
punishment
by
its
guiltiness
,
it
obligeth
him
to
more
sins
by
its
pollution
;
and
the
work
of
Grace
is
to
oppose
sin
in
both
these
respects
,
and
the
means
whereby
Grace
effecteth
this
great
work
is
the
Christian
Religion
,
which
is
truly
and
properly
our
calling
as
we
are
Christians
,
and
callethus
to
the
forgiveness
of
our
sins
by
faith
in
Christ
,
there
is
the
justification
;
and
calleth
us
to
the
amendment
of
our
sinfull
lives
by
repentance
from
dead
works
,
there
is
thesanctification
;
Wherefore
to
make
sure
of
our
Calling
,
is
to
make
sure
of
Grace
;
and
to
make
sure
of
Grace
,
is
to
to
make
sure
of
our
Christian
Religion
,
which
alone
produceth
the
works
of
Grace
;
and
how
we
may
do
this
,
the
same
Authour
teacheth
us
in
the
same
place
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
we
do
not
wrong
Gods
goodness
by
sinning
,
or
by
neglecting
,
that
is
,
by
Commission
or
by
Omission
;
by
sinning
against
the
light
of
Grace
,
or
by
neglecting
the
power
and
means
of
Grace
;
which
two
have
without
doubt
occasioned
all
the
grand
mistakes
and
miscarriages
of
several
Christian
Churches
in
point
of
Religion
:
They
either
sin
by
Commission
against
the
light
of
Grace
,
or
by
Omission
against
the
power
and
means
of
Grace
;
and
at
last
come
to
make
a
new
Religion
,
by
turning
their
old
sins
into
new
Tenents
.
This
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
To
sin
against
God
,
and
to
neglect
him
;
to
sin
against
him
by
Commissions
,
and
to
neglect
him
by
Omissions
;
to
do
either
,
is
to
wrong
his
grace
and
goodness
,
much
more
to
do
both
;
which
,
as
it
may
serve
for
a
good
caveat
to
all
Christian
Churches
in
general
,
so
also
to
every
Christian
man
in
particular
;
for
our
Commissions
are
the
great
impediments
of
our
justification
,
because
though
the
sons
of
men
will
,
yet
the
Son
of
God
will
not
justifie
a
sinner
that
continueth
in
his
sins
;
our
Omissions
are
the
great
impediments
of
our
sanctification
,
because
though
the
spirit
of
errour
may
call
him
a
Saint
,
yet
the
Spirit
of
Grace
will
not
sanctifie
him
or
make
a
Saint
of
that
sinner
,
who
neglects
and
contemns
the
means
of
Grace
;
and
these
Commissions
and
those
Omissions
commonly
go
both
together
in
the
loss
of
Religion
,
but
the
Omissions
go
generally
before
the
Commissions
;
As
S.
Paul
saith
of
the
Apostate
Christians
in
his
time
,
Rom.
1.
21.
and
the
same
doctrine
will
hold
true
of
all
Apostates
to
the
worlds
end
.
That
when
they
knew
God
they
glorified
him
not
as
God
,
neither
were
thankfull
,
(
there
's
their
Omissions
.
)
But
became
vain
in
their
imaginations
,
and
changed
the
glory
of
the
incorruptible
God
,
into
an
image
,
&c.
(
There
's
their
Commissions
.
)
And
upon
these
follows
the
loss
of
their
Religion
,
ver.
28.
As
they
did
not
like
to
retain
God
in
their
knowledge
,
God
gave
them
over
to
a
reprobate
minde
:
't
is
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
did
not
approve
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
were
given
over
to
such
a
minde
as
could
not
approve
that
which
came
from
God
;
this
is
a
reprobate
minde
,
a
minde
void
of
judgement
,
an
undiscerning
understanding
,
which
is
sure
to
have
sin
with
it
,
and
damnation
after
it
;
for
so
saith
the
prophet
,
Wo
unto
them
that
call
evil
good
,
and
good
evil
,
Isa.
5.
19.
here
is
truly
the
reprobate
minde
in
its
sin
,
for
it
calls
evil
good
,
and
good
evil
,
and
in
its
punishment
for
it
is
under
a
curse
,
Wo
unto
them
.
So
again
,
Prov.
17.
15.
He
that
justifieth
the
wicked
,
and
he
that
condemneth
the
just
(
whether
Person
,
or
Thing
,
or
Action
,
for
the
adjunct
is
put
without
any
one
of
these
particular
subjects
,
to
shew
it
belongs
alike
to
all
)
even
they
both
are
an
abomination
to
the
Lord
;
Their
sin
is
in
their
own
false
judgement
,
their
punishment
in
Gods
true
judgement
,
who
judgeth
them
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
thing
profane
,
unclean
,
abominable
,
not
to
be
endured
by
God
or
man
,
Let
me
then
pray
that
I
may
cordially
and
sincerely
study
not
onely
the
knowledge
,
but
also
,
and
much
rather
,
the
practise
and
exercise
of
the
true
Christian
Religion
,
lest
the
neglect
of
the
practise
and
exercise
bring
me
to
the
dislike
and
contempt
of
my
Religion
,
and
I
begin
to
finde
fault
with
my
Church
when
I
should
finde
fault
with
my self
(
all
men
being
apt
to
condemn
that
which
they
do
neglect
,
that
they
may
justifie
their
own
neglects
)
for
to
finde
fault
with
the
true
and
laudable
exercise
of
Religion
is
to
call
good
evil
,
which
was
all
we
did
at
first
,
and
then
it
will
be
just
with
God
to
deliver
me
over
to
so
much
Irreligion
as
to
call
evil
good
,
which
is
that
we
do
now
.
CHAP.
2.
The
certainty
of
Religion
may
be
without
the
assurance
of
it
,
by
reason
of
our
Hypocrisie
,
profaneness
,
and
perversness
,
though
scarce
by
reason
of
our
ignorance
:
and
that
perversness
is
the
way
to
the
worst
kinde
of
Irreligion
,
or
Atheisme
.
REligion
may
be
sure
in
it self
,
and
yet
may
not
be
sure
to
us
.
It
is
in
it self
the
certainty
of
all
certainties
,
yet
it
is
often
in
too
too
many
men
(
the
more
is
the
pity
if
against
their
will
,
the
more
is
the
shame
if
with
their
will
)
one
of
the
greatest
uncertainties
in
the
world
.
For
there
may
be
a
certainty
of
the
object
or
of
the
thing
,
when
there
is
little
or
no
certainty
of
the
subject
,
or
of
the
person
;
that
is
in
plain
English
,
the
certainty
may
be
great
,
yet
the
assurance
little
or
none
at
all
;
and
so
it
is
in
this
case
;
for
Religion
hath
without
doubt
the
greatest
certainty
of
the
object
,
or
or
of
the
thing
,
because
that
wholly
depends
upon
Gods
immutabilitie
or
unchangeableness
,
there
is
the
greatest
certainty
;
but
it
hath
ofttimes
the
least
certaintie
of
the
subject
,
or
of
the
person
,
because
of
mans
great
hypocrisie
and
greater
inconstancy
,
there
is
the
least
assurance
;
for
this
is
the
common
bane
of
Religion
,
that
men
do
profess
it
hypocritically
,
and
therefore
cannot
profess
it
constantly
;
they
seek
a
Religion
that
will
rather
save
their
estates
,
then
save
their
souls
,
and
consequently
will
more
settle
their
conditions
then
their
consciences
:
thus
they
are
first
hypocrites
,
and
then
they
cannot
stick
to
be
apostates
;
for
there
is
in
hypocrisie
Simulatio
sanctitatis
&
defectus
sanctitatis
(
saith
Aquinas
)
first
the
pretence
of
Religion
,
and
then
also
the
defect
or
want
of
it
;
for
what
is
meerly
in
pretence
,
is
certainly
not
in
being
;
and
Religion
could
not
be
pretended
were
it
not
wanting
;
onely
in
hypocrites
the
pretence
appears
first
,
but
at
last
also
the
want
or
defect
of
godliness
;
so
that
were
their
Religion
unfeigned
it
would
not
be
inconstant
;
but
because
they
have
hypocrisie
so
far
as
to
profess
religion
out
of
custome
,
they
cannot
have
constancy
so
far
as
to
persist
in
their
profession
out
of
conscience
:
we
have
the
pattern
of
both
kinds
of
professours
real
and
formal
,
in
the
first
chapter
of
Ruth
:
The
one
in
Ruth
,
the
other
in
Orpah
.
For
the
pleasure
,
the
delight
of
this
world
saith
unto
us
all
as
Naomi
said
to
her
two
daughters
in
law
;
Go
and
return
each
to
her
mothers
house
;
and
the
formal
professours
do
as
Orpah
did
,
leave
their
mother
,
the
Church
(
the
onely
true
Naomi
,
because
she
is
Gods
delight
)
when
she
is
in
distress
;
Orpah
non
Religione
,
sed
humanitate
socrum
secuta
est
,
saith
Iunius
,
Orphah
followed
her
mother
,
not
out
of
Religion
,
but
meerly
out
of
common
courtesie
,
therefore
she
turns
back
again
;
so
do
all
those
that
are
of
any
Christian
Church
,
rather
for
good
manners
,
then
for
a
good
perswasion
;
rather
for
custom
,
then
for
conscience
;
but
the
real
professours
,
who
have
followed
Religion
out
of
conscience
,
and
therefore
have
their
consciences
established
in
Religion
,
are
ready
to
say
to
their
Church
as
Ruth
said
to
her
mother
Naomi
,
Whither
thou
goest
,
I
will
go
;
and
where
thou
lodgest
,
I
will
lodge
,
thy
people
shall
be
my
people
,
and
thy
God
,
my
God
;
As
if
she
had
said
,
I
will
never
leave
the
land
of
Israel
,
nor
the
communion
of
the
God
Israel
;
for
so
Aben
Ezra
glosseth
her
words
.
Thus
she
resolves
verse
16.
and
she
strengtheneth
her self
in
this
resolution
,
verse
18.
for
so
it
is
in
the
Hebrew
,
she
strengthened
her self
;
which
we
fitly
translate
she
was
stedfastly
minded
;
for
they
who
most
strengthen
themselves
in
good
resolutions
,
are
most
stedfastly
minded
,
and
will
not
be
guilty
of
unstedfastness
;
and
thus
do
all
they
strengthen
themselves
,
who
have
not
onely
a
speculative
,
but
also
an
affective
knowledge
of
Religion
,
who
do
not
onely
know
what
they
do
in
the
worship
of
God
,
but
also
love
what
they
know
.
They
taste
and
see
that
the
Lord
is
good
,
Ps.
34.
8.
and
by
that
spiritual
gust
know
themselves
to
be
in
the
way
of
blessedness
,
and
consequently
will
not
be
diverted
or
turned
out
of
that
way
.
Thus
we
see
there
may
be
a
certainty
of
Religion
without
an
assurance
thereof
;
but
if
there
be
so
,
the
fault
is
our
own
that
we
are
Hypocrites
,
or
formal
professours
,
looking
after
the
outside
rather
then
the
inside
of
Religion
;
that
is
,
looking
more
after
the
form
then
after
the
power
of
godliness
;
for
the
form
of
godliness
may
happily
direct
us
to
a
conformity
with
men
(
which
is
like
to
be
as
changeable
as
their
humours
)
but
it
is
the
power
of
godliness
alone
that
directs
us
to
a
conformitie
with
Christ
,
and
makes
us
as
it
were
unchangeable
,
conforming
us
with
our
Saviour
,
and
confirming
us
in
our selves
,
that
is
to
say
,
in
our
own
consciences
:
wherefore
from
the
form
we
must
go
to
the
power
,
and
that
will
make
us
pass
from
conformity
to
conscience
,
not
so
as
to
loose
the
conformity
,
but
so
as
to
keep
the
conscience
;
for
which
cause
the
school
Divines
do
teach
that
divinity
is
not
onely
a
speculative
science
,
in
teaching
the
knowledge
of
God
,
there
's
for
the
conscience
;
but
also
a
practical
science
in
commanding
and
ordering
the
actions
of
men
,
there
's
for
the
conformity
:
and
as
it
is
a
science
,
so
it
hath
in
it self
that
certainty
which
belongs
to
sciences
;
nay
it
hath
a
greater
certainty
,
saith
Alensis
,
then
any
other
science
whatsoever
;
for
asking
this
question
An
modus
sciendi
in
Theologiâ
sit
certior
quàm
in
aliis
scientiis
,
whether
the
manner
of
knowing
divine
truths
,
be
more
certain
in
Divinity
,
then
the
manner
of
knowing
natural
truths
is
in
other
sciences
,
he
answers
it
is
more
certain
,
and
he
gives
these
three
admirable
reasons
for
his
answer
.
1.
Quia
certior
est
modus
sciendi
per
inspirationem
quàm
per
humanam
rationem
,
because
the
way
of
knowing
by
divine
inspiration
,
is
much
more
certain
then
the
way
of
humane
ratiocination
,
or
collection
,
since
the
one
is
subject
to
errour
,
the
other
not
:
and
all
divine
truths
are
made
known
to
us
by
inspiration
,
as
appears
,
2
Tim.
3.
16.
All
Scripture
is
given
by
inspiration
of
God
,
and
is
profitable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
;
I
may
not
take
any
doctrine
for
an
instruction
in
righteousness
,
which
I
cannot
prove
was
first
taught
by
inspiration
of
God
,
and
if
it
be
taught
of
God
it
may
be
found
in
the
Scripture
,
which
is
Gods
word
.
2ᵒ.
Certius
est
quod
scitur
testimonio
Spiritûs
,
quàm
quod
testimonio
creaturarum
.
That
is
more
certain
which
is
known
by
the
testimony
of
Gods
Spirit
then
of
the
creature
:
But
all
that
we
know
in
Divinity
is
known
by
the
testimony
of
Gods
Spirit
,
as
saith
S.
Peter
.
2
Pet.
1.
21.
For
the
prophesie
came
not
in
old
time
by
the
will
of
man
;
but
holy
men
of
God
spake
as
they
were
moved
by
the
holy
Ghost
:
in
Divinity
we
appeal
to
the
undoubted
testimony
of
God
the
holy
Ghost
,
and
can
say
,
Veni
Creator
,
whereas
in
all
other
sciences
we
can
go
no
higher
then
the
testimony
of
the
creatures
.
3o.
Quia
certius
est
quod
per
modum
gustûs
,
quàm
quod
per
modum
visûs
.
A
man
is
more
sure
of
that
which
he
discerns
by
his
taste
,
then
of
that
which
he
discerns
onely
by
his
sight
:
for
what
he
discerns
by
his
sight
,
he
knows
onely
speculatively
,
and
perchance
to
his
great
discontent
,
but
what
he
discerns
by
his
taste
,
he
knows
also
experimentally
,
and
if
the
thing
be
good
not
without
great
delight
:
and
from
these
premises
he
proceeds
to
this
dogmatical
conclusion
or
determination
;
Est
certitudo
speculationis
,
&
est
certitudo
experientiae
:
vel
est
certitudo
secundùm
intellectum
&
secundùm
affectum
;
vel
quoad
hominem
spiritualem
,
&
quoad
hominem
animalem
.
Dico
ergò
quòd
modus
Theologicus
est
certior
certitudine
experientiae
,
&
quoad
affectum
,
quia
est
per
modum
gustûs
(
Psal.
118.
Quàm
dulcia
faucibus
meis
eloquia
tua
)
quamvis
non
certior
quoad
speculationem
intellectûs
,
quae
est
per
modum
visûs
;
item
certior
est
homini
spirituali
,
quamvis
incertior
animali
.
1
Cor.
2.
Animalis
homo
non
percipit
ea
quae
Spiritûs
Dei
sunt
)
There
is
a
certainty
of
speculation
,
and
there
is
a
certainty
of
experience
:
there
is
a
certainty
that
proceeds
from
the
understanding
,
&
there
is
a
certainty
that
proceeds
from
the
will
and
affections
.
Lastly
,
there
is
a
certainty
of
the
spiritual
man
,
and
there
is
a
certainty
of
the
natural
man
:
I
answer
then
that
the
manner
of
knowing
Theological
or
Divine
truths
is
more
certain
then
the
manner
of
knowing
any
other
truths
,
if
we
look
upon
the
certainty
of
experience
which
proceedeth
from
the
will
and
affections
,
because
that
certainty
is
by
way
of
tasting
.
(
Hence
the
Psalmist
saith
,
How
sweet
are
thy
words
unto
my
taste
,
yea
sweeter
then
honey
to
my
mouth
)
although
it
be
less
certain
,
if
we
look
upon
the
certainty
of
evidence
,
which
proceedeth
from
the
understanding
,
because
that
certainty
is
onely
by
way
of
seeing
.
And
none
of
us
all
is
so
quick-sighted
in
spiritual
as
in
natural
things
:
and
hence
it
is
that
this
certainty
of
divine
truths
which
is
very
great
in
the
spiritual
man
is
little
or
none
at
all
in
the
natural
man
;
Because
the
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
unto
him
,
neither
can
he
know
them
because
they
are
spiritually
discerned
,
1
Cor.
2.
14.
The
sum
of
all
is
this
,
The
certainty
that
is
to
be
had
of
the
Christian
Religion
,
is
greater
then
the
certainty
that
is
to
be
had
of
other
truths
;
but
it
must
be
in
a
subject
rightly
qualified
;
that
is
,
First
,
in
a
man
of
holy
affections
,
who
lives
not
after
the
flesh
,
but
after
the
Spirit
,
else
his
profaneness
will
beguile
him
:
Secondly
,
In
a
man
of
holy
resolutions
,
that
desires
not
to
satisfie
his
curiosity
,
but
his
conscience
;
not
to
provide
for
his
temporal
,
but
for
his
spiritual
interest
,
else
his
hypocrisie
will
deceive
him
:
Thirdly
,
in
a
man
of
holy
intentions
,
that
steers
not
his
course
to
heaven
by
the
Cynosure
of
his
own
reason
,
and
much
less
of
his
own
humours
,
but
is
wholly
guided
by
Gods
authority
(
for
none
but
Gods
authority
ought
to
sway
in
Gods
cause
)
else
his
perversness
will
defraud
him
of
his
certainty
:
for
those
men
that
are
guilty
of
hypocrisie
,
come
short
of
it
;
those
that
are
guilty
of
profaneness
,
go
beside
it
;
those
that
are
guilty
of
perversness
,
go
against
it
:
for
as
it
is
concerning
Religion
it self
,
so
is
it
also
concerning
the
certainty
that
accompanies
it
;
the
profane
person
goes
beside
it
;
the
hypocrite
comes
short
of
it
,
the
perverse
person
goes
against
it
;
onely
the
sincere
,
meek
,
good
man
obtains
it
;
he
that
is
sincere
without
hypocrisie
,
meek
without
perversness
,
good
and
honest
without
profaneness
and
debauchery
.
The
same
seed
is
sown
in
several
grounds
,
but
from
some
the
sower
hath
not
so
much
as
his
seed
again
,
from
other
he
hath
great
increase
:
The
spiritual
seed
is
the
word
of
God
,
the
rule
of
Religion
;
And
as
for
this
word
some
of
it
falls
by
the
way-side
,
that
is
,
among
profane
and
vicious
persons
,
such
as
are
in
the
high-way
of
perdition
,
where
it
is
troden
under
foot
,
and
the
fowls
of
the
air
(
irregular
and
extravagant
fancies
and
desires
)
devour
it
;
some
of
it
falls
upon
a
Rock
,
where
it
can
have
no
root
nor
moisture
,
(
for
onely
the
mere
out-side
is
earth
,
the
rest
is
all
stone
)
that
is
,
among
hypocrites
and
dissemblers
who
hear
the
word
with
joy
,
and
for
a
time
beleeve
,
but
in
time
of
temptation
fall
away
:
for
temporary
beleevers
,
as
they
beleeve
with
the
times
,
so
also
they
beleeve
but
for
a
time
,
and
soon
fall
away
from
their
belief
:
Lastly
,
and
some
of
it
falls
among
thorns
,
that
is
,
among
perverse
and
refractory
men
(
for
such
are
called
briers
and
thorns
,
Ezek.
2.
6.
)
men
of
a
wilfull
Religion
,
and
therefore
in
truth
men
of
no
Religion
,
since
Religion
depends
not
upon
mans
but
upon
Gods
will
;
and
here
the
word
must
needs
be
choaked
;
for
a
man
that
gives
himself
to
be
governed
by
his
own
will
cannot
possibly
submit
himself
to
Gods
will
,
or
at
least
,
not
for
Gods
sake
,
but
onely
for
his
own
sake
;
and
a
Religion
that
is
not
for
Gods
sake
is
certainly
not
of
Gods
making
;
and
consequently
though
it
may
be
of
a
great
growth
(
as
we
find
by
sad
experience
)
yet
it
cannot
be
of
a
long
continuance
,
for
herein
Gamaliel
spake
as
the
oracle
of
God
,
if
this
counsel
,
or
this
work
be
of
men
it
will
come
to
nought
,
Acts
5.
38.
If
the
counsel
be
to
serve
our
own
ends
,
the
work
is
so
to
,
and
then
both
counsel
and
work
are
of
men
,
of
perverse
and
refractory
men
;
and
being
of
men
it
will
come
to
nought
,
and
God
forbid
but
so
it
should
:
All
this
while
here
is
a
certainty
of
nothing
,
but
onely
of
the
good
seed
.
It
is
most
sure
,
the
seed
which
God
sowes
is
good
,
and
yet
neither
hypocrites
nor
profane
,
nor
perverse
men
are
fully
assured
of
its
goodness
,
because
they
have
but
an
assurance
of
speculation
,
not
of
affection
;
such
an
assurance
as
swims
onely
in
the
brain
,
to
convince
them
by
way
of
information
;
not
such
an
assurance
as
sinks
down
into
the
heart
,
to
convert
them
by
way
of
reformation
,
making
them
out
of
love
with
their
own
errours
;
&
much
less
by
way
of
confirmation
,
making
them
really
in
love
with
Gods
truth
:
for
this
latter
assurance
belongs
onely
to
those
who
follow
St
Peters
advice
,
laying
aside
all
malice
or
wickedness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
against
the
profane
persons
,
and
all
guile
and
hypocrisies
,
that
is
against
the
hypocrites
;
and
envies
and
evil
speakings
,
that
is
against
the
perverse
;
as
new
born
babes
desire
the
sincere
milk
of
the
word
,
that
they
may
grow
thereby
,
1
S.
Pet.
2.
1
,
2.
not
grow
rich
,
or
powerfull
,
or
honorable
in
this
world
;
but
grow
pious
,
and
religious
,
and
devout
,
prepared
for
a
better
world
;
for
such
men
only
receive
that
heavenly
seed
in
good
ground
,
which
is
like
to
bring
forth
encrease
;
such
men
only
receive
the
word
in
an
honest
and
a
good
heart
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
heart
that
is
honest
and
free
from
hypocrisie
;
in
a
heart
that
is
good
and
free
from
wickedness
,
that
will
not
let
the
man
be
profane
;
in
a
heart
that
is
good
and
free
from
refractoriness
,
that
will
not
let
the
man
be
perverse
;
for
even
Aristotle's
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
requires
a
man
to
be
good
in
all
these
three
respects
;
without
hypocrisie
in
his
intention
,
without
profaneness
in
his
action
,
without
perverseness
in
his
affection
;
and
therefore
surely
Christs
school
will
not
admit
of
any
other
scholar
,
and
if
any
other
scholar
be
admitted
,
he
will
be
but
little
benefitted
by
his
learning
;
for
he
that
doth
not
thus
receive
the
word
of
grace
,
hath
not
yet
tasted
that
the
Lord
is
gracious
,
1
S.
Pet.
2.
3.
Nor
is
it
requisite
here
to
insist
upon
the
impediment
of
ignorance
amongst
us
,
who
say
we
live
in
the
sun-shine
of
the
Gospel
,
and
that
our
eyes
are
open
to
see
more
then
all
our
fathers
before
us
,
or
all
our
neighbours
about
us
,
or
all
our
brethren
with
us
;
for
in
truth
we
cannot
justly
complain
of
ignorance
,
whom
God
hath
so
effectually
called
to
the
knowledge
of
his
truth
,
and
faith
in
him
,
by
placing
us
in
a
Church
,
which
is
able
to
protest
with
St.
Paul
(
and
indeed
every
true
Christian
Church
,
being
the
grand
Apostle
of
its
nation
,
ought
to
make
good
this
Apostolical
protestation
)
Ye
know
how
I
kept
back
nothing
that
was
profitable
unto
you
,
but
have
shewed
you
,
and
have
taught
you
publickly
testifying
repentance
towards
God
,
and
faith
toward
our
Lord
Iesus
Christ
,
Acts
20.
21
,
22.
I
say
we
cannot
justly
complain
of
ignorance
,
who
have
our
eyes
open
to
see
the
truth
;
but
we
may
and
must
complain
of
our
detestable
unthankfulness
,
which
hath
filled
us
with
hypocrisie
,
and
profaneness
,
and
perversness
;
but
especially
with
perversness
;
for
whiles
our
eyes
are
open
,
our
hearts
are
shut
;
shut
faster
then
the
iron
gate
,
that
lead
unto
the
city
,
was
shut
against
St
Peter
,
because
we
generally
defie
those
whom
God
hath
called
his
Angels
,
Apoc.
1.
20.
for
whiles
they
did
go
along
with
us
,
and
we
with
them
,
the
iron
gate
which
leadeth
unto
the
City
of
God
,
the
true
Jerusalem
,
did
open
to
us
of
its
own
accord
,
(
like
Acts
12.
10.
)
we
had
no
difficulty
in
Religion
,
which
we
were
not
able
to
conquer
.
But
now
we
have
gotten
very
many
difficulties
,
which
we
shall
never
be
able
to
subdue
,
till
we
have
conquered
that
which
caused
them
all
,
our
own
perversness
.
Indeed
we
have
gotten
almost
as
many
Religions
as
men
,
and
yet
as
many
difficulties
as
Religions
;
for
having
turned
our
Jerusalem
into
Babel
,
God
hath
justly
divided
our
languages
,
and
which
yet
is
far
worse
,
hath
also
divided
our
minds
;
that
since
we
would
not
all
speak
the
same
thing
,
we
should
not
be
perfectly
joyned
together
in
the
same
minde
,
and
in
the
same
judgement
,
1
Cor.
1.
10.
so
far
are
we
now
from
enjoying
Gods
blessing
,
because
we
have
been
far
from
obeying
his
command
;
for
the
command
hath
not
the
weaker
obligation
,
because
it
is
uttered
by
way
of
benediction
,
but
ought
rather
to
have
the
stronger
influence
,
Rom.
15.
5
,
6.
Now
the
God
of
all
patience
and
consolation
,
grant
you
to
be
like
minded
one
towards
another
,
according
to
Christ
Jesus
,
that
ye
may
with
one
minde
,
and
one
mouth
,
glorifie
God
,
even
the
Father
of
our
Lord
Jesus
Christ
We
would
not
glorifie
God
with
one
mouth
,
when
we
were
thereunto
called
;
and
now
we
cannot
glorifie
him
with
one
minde
,
that
it
is
more
then
evident
,
whiles
we
have
pretended
to
thrust
out
the
Papist
,
we
have
let
in
the
Atheist
,
and
that
in
the
most
dangerous
kind
of
Atheism
,
if
we
be
not
overcome
by
it
,
but
the
most
damnable
if
we
be
,
the
perverse
Atheisme
:
For
it
is
a
misery
which
may
be
lamented
,
but
cannot
be
denied
,
that
though
all
the
world
cannot
make
one
and
the
same
person
more
then
one
man
,
yet
he
may
make
himself
no
less
then
three
Atheists
;
an
Atheist
in
his
Understanding
,
by
not
knowing
God
;
an
Atheist
in
his
Will
and
Affections
,
by
not
loving
and
regarding
him
;
and
an
Atheist
in
his
Life
and
Conversation
,
by
not
honouring
and
obeying
him
.
The
first
you
may
call
the
ignorant
or
blind
Atheist
,
the
second
the
perverse
,
the
third
the
profane
Atheist
;
the
heathen
had
most
of
the
ignorant
,
but
the
Christian
hath
most
of
the
perverse
,
and
of
the
profane
Atheist
;
and
if
you
will
ask
which
of
these
two
is
the
worser
,
there
is
no
Divine
but
must
be
unwilling
to
answer
you
,
because
he
cannot
be
willing
to
countenance
either
;
but
yet
you
may
take
this
observation
in
part
of
payment
,
till
you
have
a
fuller
answer
to
discharge
the
reckoning
,
That
our
blessed
Saviour
whiles
he
lived
on
the
earth
,
converted
many
Publicans
and
sinners
,
which
were
in
the
number
of
profane
,
but
very
few
Pharisees
and
hypocrites
which
were
in
the
number
of
perverse
Atheists
.
CHAP.
3.
Of
the
Substance
and
the
Exercise
of
Religion
,
and
the
difference
betwixt
them
,
in
regard
of
the
Authority
,
Certainty
,
and
Immutability
.
THere
are
two
substantial
parts
of
the
Christian
Religion
;
The
first
is
conversant
in
the
knowledge
;
The
second
in
the
worship
of
God
in
Christ
,
so
that
the
substance
of
the
Christian
Religion
is
nothing
else
but
that
doctrine
and
practise
,
which
is
made
up
of
these
two
integral
parts
,
the
knowledge
,
and
the
worship
of
God
in
Christ
;
the
one
uniting
our
understanding
to
the
first
truth
,
the
other
uniting
our
will
to
the
chiefest
good
,
both
together
perfecting
the
communion
of
the
soul
with
God
;
so
that
of
these
two
parts
consists
het
substance
of
Religion
:
But
because
Religion
in
the
general
doctrine
of
it
may
onely
fill
the
head
with
empty
speculations
,
all
tending
to
fancy
and
to
curiosity
,
&
not
the
heart
with
holy
affections
and
heavenly
desires
,
which
may
tend
to
the
sanctification
of
our
sinfull
souls
here
,
and
the
salvation
of
our
sanctified
souls
hereafter
:
It
is
most
necessary
that
all
Christians
make
sure
of
a
profession
of
Religion
agreeable
to
their
doctrine
,
and
of
a
practise
agreeable
to
their
profession
;
and
these
two
will
compleat
the
exercise
of
Religion
,
which
is
no
other
but
the
application
,
or
accommodation
of
the
substance
thereof
to
Time
,
Place
,
and
Person
;
that
is
to
say
,
the
profession
of
the
knowledge
,
and
the
practise
of
the
worship
of
God
.
And
this
difference
we
may
observe
between
the
substance
and
the
exercise
of
Religion
.
First
the
substance
of
Religion
is
all
immediately
from
God
,
but
the
exercise
of
Religion
in
many
things
depends
upon
the
authority
of
man
:
Sacrificare
est
de
lege
naturae
,
determinatio
sacrificiorum
ex
institutione
,
saith
Aquinas
,
that
men
should
offer
sacrifice
to
God
,
is
of
the
law
of
nature
;
but
that
they
should
offer
these
kinds
of
sacrifices
,
or
in
these
places
,
or
in
these
set
times
,
or
after
this
set
form
and
manner
,
depends
wholly
upon
institution
,
either
Divine
as
among
the
Jews
,
or
Humane
as
among
the
Gentiles
.
But
we
may
not
shoot
at
Rovers
in
so
narrow
a
compass
;
the
law
of
nature
is
not
sufficient
to
teach
us
the
substance
of
Religion
,
but
we
must
learn
that
from
the
law
of
God
.
For
though
it
be
the
dictate
of
natural
reason
,
that
men
should
exhibit
worship
to
God
as
their
first
beginning
and
last
end
,
yet
the
true
determinate
worship
that
God
accepts
,
depends
wholly
upon
Gods
own
institution
and
revelation
.
So
Aquinas
22ae
.
q.
81.
art.
2
,
Cultum
aliquem
Deo
exhibere
est
de
dictamine
rationis
,
at
determinatum
&
verum
exhibere
pendet
ab
institutione
divini
juris
,
That
man
should
worship
God
is
the
dictate
of
natural
Reason
,
but
that
he
should
worship
him
rightly
and
truely
,
depends
wholly
upon
supernatural
revelation
;
the
one
is
matter
of
Instinct
,
the
other
is
wholly
matter
of
divine
Institution
.
And
surely
though
many
men
now
adays
make
very
bold
with
God
,
yet
there
is
scarce
any
petty
master
of
a
private
family
amongst
us
,
who
would
not
take
it
in
high
disdain
,
that
any
but
himself
should
teach
his
family
how
to
serve
him
.
Let
us
then
not
think
,
but
the
great
Lord
of
Heaven
and
earth
alone
,
teacheth
his
servants
to
do
unto
him
true
and
acceptable
service
,
for
fear
we
fall
under
the
sentence
of
that
condemnation
,
S.
Mat.
15.
9.
But
in
vain
do
they
worship
me
,
teaching
for
doctrines
the
commandments
of
men
.
If
the
Saviour
of
the
world
reject
thy
Religion
,
how
canst
thou
hope
to
be
saved
by
it
?
and
surely
he
rejects
that
Religion
as
altogether
vain
and
unprofitable
,
which
takes
mans
institutions
and
inventions
for
any
part
of
Gods
worship
,
or
he
would
never
have
added
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
in
vain
)
to
the
words
of
the
Prophet
,
for
whereas
Isaiah
saith
,
Their
fear
towards
me
is
taught
by
the
precept
of
men
,
Isa.
29.
13.
our
Saviour
thus
explains
his
saying
,
by
way
of
addition
,
In
vain
do
they
worship
me
,
teaching
for
doctrines
the
commandments
of
men
.
And
truly
,
although
in
the
exercise
of
Religion
,
the
outward
order
and
decency
depends
much
upon
the
constitutions
of
men
,
yet
is
that
outward
order
and
decency
no
substantial
part
of
the
Religion
,
nor
may
it
so
be
taken
,
unless
we
will
profess
and
say
,
that
we
have
a
Religion
of
our
own
making
;
and
then
what
remains
,
but
that
if
we
have
made
our
Religion
,
we
should
also
make
our
God
?
It
is
to
be
confessed
,
that
great
is
the
liberty
of
Christian
Churches
in
matter
of
ceremony
;
but
those
who
will
make
ceremonies
matter
of
Religion
do
in
effect
take
away
that
liberty
,
by
turning
it
into
a
necessity
,
and
do
change
the
nature
of
indifferency
,
by
supposing
it
indispensable
,
if
not
making
it
so
.
But
herein
Aquinas
his
observation
is
very
judicious
.
In
lege
novâ
,
quae
est
lex
amoris
vel
libertatis
,
dari
tantum
praecepta
de
operibus
,
quae
cum
gratiâ
necessariam
habent
convenientiam
vel
repugnantiam
;
caetera
verò
,
quae
non
habent
,
relicta
esse
determinationi
humanae
,
&
arbitrio
superiorum
,
si
ad
communem
utilitatem
pertinent
,
&c.
That
in
the
Gospel
,
which
is
the
law
of
love
&
liberty
,
God
hath
given
precepts
only
concerning
those
works
,
which
have
a
necessary
conveniency
or
repugnancy
with
grace
,
that
is
,
works
,
which
immediately
concern
either
sin
or
righteousness
;
but
other
things
that
do
not
immediately
concern
either
sin
or
righteousness
,
are
left
to
the
determination
and
disposition
of
man
;
for
if
they
be
of
publique
interest
,
they
are
left
to
the
judgement
of
our
superiours
,
either
Ecclesiastical
or
Civil
;
if
they
be
of
private
interest
,
they
are
left
to
the
judgement
of
every
mans
own
private
reason
.
Itaquè
non
ut
de
Sacramentis
,
it
a
de
Sacramentalibus
,
hoc
est
,
de
dispositionibus
ad
Sacramenta
vel
conficienda
,
vel
suscipienda
,
lex
nova
habet
praecepta
divina
;
sed
determinatio
ipsorum
est
Ecclesiae
relicta
à
Christo.
Therefore
though
we
have
in
the
Gospel
explicit
and
direct
commands
about
the
Sacraments
themselves
,
yet
have
we
not
so
about
the
Sacramentals
,
that
is
,
about
those
Rites
and
dispositions
,
which
are
necessary
either
to
the
giving
or
receiving
of
them
;
but
the
determination
of
such
Rites
and
Ceremonies
is
left
by
Christ
unto
his
Church
.
The
Iew
indeed
was
confined
by
the
text
in
the
manner
of
exercising
his
duty
towards
God
by
the
Ceremonial
Law
,
and
towards
his
neighbour
by
the
Iudicial
Law
;
but
the
Christian
is
not
so
:
he
hath
documents
only
concerning
the
substance
or
matter
,
not
concerning
the
form
or
manner
of
his
duty
,
either
to
God
or
man
;
for
such
determinations
hath
Christ
left
wholly
to
his
Church
,
as
not
belonging
in
themselves
to
Vertue
and
Religion
,
but
onely
to
Decency
and
Order
.
Non
enim
ad
orationem
,
prout
est
actus
virtutis
Religionis
,
de
se
pertinet
,
ut
fiat
tali
certo
loco
vel
tempore
,
aut
cum
illâ
certâ
corporis
dispositione
;
neque
ad
restitutionem
,
quae
est
actus
virtutis
justitiae
,
pertinet
ut
fiat
in
duplum
,
vel
in
quadruplum
,
&
sic
de
similibus
.
As
for
example
,
It
belongs
not
to
prayer
as
it
is
an
act
of
Vertue
and
Religion
,
that
it
be
performed
in
such
a
certain
place
or
time
,
or
with
such
or
such
a
posture
of
the
body
;
and
it
belongs
not
to
restitution
which
is
an
act
of
justice
,
that
it
be
either
twofold
or
fourfold
:
Therefore
the
duties
themselves
are
onely
commanded
in
the
Gospel
;
but
the
manner
of
their
performance
is
not
under
command
.
And
this
is
the
first
distinction
or
difference
betwixt
the
substance
and
the
exercise
of
Religion
,
that
the
substance
of
Religion
is
all
immediately
from
God
,
but
the
exercise
of
Religion
in
many
things
depends
upon
the
authority
of
man
.
Secondly
,
The
substance
of
Religion
requires
an
infallible
or
a
Theological
certainty
,
grounded
onely
upon
the
word
of
God
;
but
the
exercise
of
Religion
is
contented
with
a
moral
certainty
,
depending
upon
the
testimony
of
man
:
Which
being
a
proposition
of
great
extent
,
yet
of
greater
consequence
,
shall
accordingly
be
first
divided
,
and
then
explained
.
I
say
therefore
,
The
substance
of
Religion
,
that
is
,
any
thing
of
Faith
,
Hope
,
or
Charity
,
requires
an
infallible
or
Theological
certainty
,
grounded
onely
upon
the
word
of
God
:
Here
,
Dubius
in
fide
infidelis
est
,
is
a
sure
rule
,
he
that
doubts
in
the
faith
is
an
infidel
;
and
again
,
Certitudo
unius
partis
tollit
probabilitatem
alterius
,
is
another
excellent
rule
,
The
certainty
of
one
part
takes
away
the
probability
of
the
other
;
As
the
certainty
of
Christs
institution
of
both
kinds
in
the
holy
Eucharist
,
takes
away
the
probability
of
receiving
in
one
kinde
after
his
institution
;
the
certainty
of
praying
in
faith
to
God
the
Father
,
Son
,
and
holy
Ghost
,
takes
away
the
probability
of
praying
in
faith
to
any
but
the
blessed
Trinity
.
But
the
exercise
of
Religion
is
often
content
onely
with
a
moral
certainty
;
nor
indeed
can
we
have
any
other
certainty
either
of
times
,
places
,
or
persons
,
but
meerly
moral
and
humane
.
Here
the
rule
is
good
,
Non
est
opus
infallibili
certitudine
,
sed
sufficit
moralis
&
humana
,
quae
secum
patitur
haesitationem
&
suspicionem
de
contrario
.
In
such
cases
there
is
no
need
of
a
Theological
or
infallible
certainty
,
but
it
sufficeth
that
we
be
guided
by
a
moral
or
humane
certainty
,
which
allows
of
many
doubts
and
suspicions
to
the
contrary
;
as
for
example
,
that
God
is
to
be
praised
for
the
nativity
of
his
Son
is
grounded
upon
Theological
certainty
,
for
the
angels
sang
praises
to
him
for
it
.
S.
Luke
2.
But
that
he
is
to
be
praised
for
it
on
the
twenty
fifth
day
of
December
,
is
grounded
onely
upon
moral
certainty
,
because
antiquity
hath
accounted
that
for
the
very
day
of
his
nativity
:
And
it
is
no
wonder
that
we
can
have
no
better
assurance
of
Christmas
day
,
since
we
can
have
no
better
of
the
Lords
day
,
which
we
are
sure
is
of
apostolical
imitation
,
if
not
of
apostolical
institution
;
for
we
cannot
be
otherwise
assured
,
that
we
keep
not
the
second
or
third
or
fourth
day
,
in
stead
of
the
first
day
of
the
week
,
but
onely
from
humane
testimony
;
and
yet
he
,
that
should
have
no
better
assurance
of
the
resurrection
of
Christ
,
whereon
is
grounded
the
duty
of
the
day
,
would
scarce
deserve
to
be
thought
or
called
a
Christian.
Time
,
place
,
and
person
may
admit
of
doubts
;
but
faith
,
hope
,
and
charity
admit
of
none
,
the
reason
is
,
these
latter
are
of
the
pure
substance
,
the
former
belong
onely
to
the
exercise
of
religion
.
Thirdly
,
the
substance
of
religion
is
unchangeable
,
but
the
exercise
of
Religion
hath
passed
under
a
great
and
notorious
change
;
it
was
the
same
faith
,
hope
,
and
charity
that
saved
the
Jew
,
which
now
saveth
the
Christian
;
but
the
way
of
exercising
all
three
of
them
was
much
different
in
the
Jewish
and
in
the
Christian
churches
.
Aquinas
in
his
22ae
.
q.
2.
ar.
7.
determines
this
question
affirmatively
,
Utrum
explicitè
credere
mysterium
incarnationis
Christi
sit
de
necessitate
salutis
apud
omnes
,
whether
explicitely
to
beleeve
the
mystery
of
the
incarnation
of
Christ
be
necessary
to
salvation
in
regard
of
all
men
:
and
he
thus
demonstratively
proves
his
determination
;
Illud
propriè
&
per
se
pertinet
ad
objectum
fidei
,
per
quod
homo
beatitudinem
consequitur
;
via
autem
hominibus
veniendi
ad
beatitudinem
est
mysterium
incarnationis
&
passionis
Christi
;
Dicitur
enim
Act.
4.
Non
est
aliud
nomen
datum
hominibus
,
in
quo
oporteat
nos
salvos
fieri
;
&
ideo
mysterium
incarnationis
Christi
aliqualiter
oportuit
omni
tempore
esse
creditum
apud
omnes
:
That
properly
and
of
it self
belongs
to
the
object
of
faith
,
by
which
a
man
obtains
eternal
blessedness
;
but
the
way
for
a
man
to
come
to
bliss
is
the
mystery
of
the
incarnation
and
passion
of
Christ
,
for
so
it
is
said
Act.
4.
12.
There
is
none
other
name
under
heaven
given
among
men
,
whereby
we
must
be
saved
;
therefore
the
mystery
of
Christs
incarnation
was
to
be
beleeved
in
some
sort
at
all
times
and
of
all
men
,
that
were
to
be
saved
:
And
he
tells
us
that
the
Romane
histories
make
mention
of
a
man
taken
out
of
his
grave
in
the
time
of
Constantine
the
great
,
with
a
plate
of
gold
upon
his
breast
,
wherein
these
words
were
engraven
;
Christus
nascetur
ex
virgine
,
&
ego
credo
in
cum
;
O
Sol
,
sub
Irene
&
Constantini
temporibus
iterum
me
videbis
.
Christ
shall
be
born
of
a
virgin
,
and
I
do
beleeve
in
him
;
O
Sun
,
in
the
time
of
Irene
and
Constantine
thou
shalt
see
me
again
.
This
he
brings
as
a
proof
that
such
of
the
Gentiles
as
were
saved
,
did
beleeve
in
Christ
.
The
proof
perchance
may
be
questionable
,
but
the
doctrine
cannot
be
so
;
for
even
Adam
in
his
innocency
had
an
explicite
faith
in
the
incarnation
of
Christ
as
the
onely
means
to
bring
him
to
the
consummation
ofglory
,
though
happily
not
till
after
his
fall
;
he
had
an
explicite
faith
in
the
passion
and
resurrection
of
Christ
to
deliver
him
from
the
guilt
and
punishment
of
his
sins
.
And
if
the
explicite
belief
of
the
mystery
of
Christs
incarnation
be
so
necessary
to
salvation
,
we
are
little
beholding
to
those
men
,
who
forbid
the
commemoration
of
that
mystery
,
and
the
testification
of
that
belief
:
but
however
thus
we
see
,
Omnes
sideles
usque
ab
Adamo
re
quidem
ipsâ
Christianos
fuisse
,
saith
Eusebius
,
lib.
1.
cap.
1.
That
the
Christian
Religion
was
always
the
same
in
substance
,
though
not
in
exercise
,
and
the
same
Religion
both
of
Jew
and
Christian
Ratione
objecti
formalis
,
non
ratione
objecti
materialis
,
in
regard
of
the
formal
,
though
not
in
regard
of
the
material
object
of
faith
:
the
same
God
worshipped
by
them
both
,
if
they
were
true
worshippers
,
and
with
the
same
acts
of
faith
,
hope
,
and
love
;
to
beleeve
in
him
,
to
trust
in
him
,
and
to
obey
and
serve
him
;
but
yet
a
far
different
form
and
manner
of
profession
of
faith
,
and
exercise
of
worship
.
And
thus
Justin
Martyr
cleareth
the
truth
of
the
Christian
Religion
to
Tripho
the
Jew
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
do
not
think
you
had
one
God
,
and
we
have
another
,
nor
do
we
trust
in
any
other
God
but
yours
(
for
there
is
no
other
)
even
the
God
of
Abraham
,
of
Isaac
,
and
of
Jacob
;
onely
we
trust
in
him
not
by
Moses
,
nor
according
to
the
law
,
but
by
Christ
,
and
according
to
the
gospel
;
for
the
law
which
was
given
in
Horeb
is
now
antiquated
,
for
it
was
given
onely
to
you
Jews
;
but
the
law
which
we
serve
God
by
,
is
a
law
given
to
all
nations
of
the
world
,
and
is
to
abide
to
the
worlds
end
:
for
Christ
is
given
unto
us
as
the
law
,
and
as
an
everlasting
law
;
his
Testament
as
a
faithfull
Testament
to
remain
for
ever
,
after
which
no
law
,
no
commandment
is
to
be
expected
,
or
may
be
received
.
Thus
far
Justin
Martyr
to
the
Jew
,
because
thus
far
the
Apostle
had
stated
the
question
to
the
Martyr
(
and
indeed
to
all
Christians
)
in
the
epistle
to
the
Hebrews
,
the
sum
whereof
is
briefly
this
▪
that
Jesus
Christ
the
eternal
Son
of
God
,
coequal
and
coessential
with
the
Father
,
and
the
holy
Ghost
,
is
perfect
God
and
perfect
man
in
the
unity
of
the
same
person
;
and
is
that
onely
eternal
King
,
Priest
,
and
Prophet
,
which
God
in
the
fulness
of
time
gave
unto
his
Church
,
to
govern
,
instruct
,
and
sanctifie
it
for
ever
:
and
this
he
proves
by
the
promises
before
the
law
,
by
the
types
and
figures
under
the
law
,
and
by
the
general
consent
of
all
the
prophets
.
And
therefore
in
this
same
Christ
,
the
Christian
Church
hath
already
a
perfect
knowledge
of
God
in
this
world
,
and
shall
have
a
perfect
enjoyment
of
him
in
the
world
to
come
;
and
therefore
may
expect
no
other
Doctrine
either
for
sanctification
here
,
or
for
salvation
hereafter
.
Now
in
that
the
old
Testament
is
alledged
to
prove
and
confirm
the
New
,
it
is
evident
that
the
substance
of
Religion
is
one
and
the
same
in
both
Testaments
,
unless
we
will
suppose
the
Spirit
of
God
to
have
made
use
of
unfit
and
unproper
proofs
;
a
thing
not
agreeable
with
the
spirit
of
a
prudent
man
,
who
gains
his
knowledge
by
succession
of
time
,
and
much
less
agreeable
with
the
Spirit
of
the
omniscient
and
onely
wise
God
,
who
seeth
all
things
at
once
in
the
looking-glass
of
eternity
;
and
if
the
Spirit
of
God
confirm
the
new
Testament
by
the
old
,
and
hath
left
both
the
old
and
the
new
Testament
to
confirm
us
;
then
it
is
evident
that
no
Christian
can
seek
to
weaken
or
diminish
the
authority
of
either
Testament
,
but
he
must
be
an
enemy
to
his
own
confirmation
in
the
Christian
faith
:
Wherefore
among
all
the
contestations
&
contentions
that
have
been
in
the
Church
of
Christ
,
that
controversie
doth
least
become
Christians
,
and
doth
most
shake
the
foundation
of
Christianity
,
which
doth
seek
to
undervalue
the
authority
of
the
word
of
Christ
;
for
if
there
be
no
infallible
certainty
in
the
word
of
Chrst
,
it
is
impossible
there
should
be
any
infallible
certainty
in
the
Christian
Religion
,
therefore
they
are
the
greatest
enemies
to
the
certainty
of
the
Christian
Religion
,
who
seek
to
add
to
the
Church
by
detracting
from
the
Scripture
;
for
if
the
Scripture
hath
not
a
most
undoubted
authority
,
the
Church
can
have
none
at
all
;
for
sure
we
are
,
the
Scripture
was
delivered
to
the
Church
without
any
faults
or
corruptions
,
and
therefore
we
are
bound
not
onely
in
common
charity
,
but
also
in
common
prudence
and
justice
to
beleeve
that
the
Church
hath
so
kept
it
,
because
all
the
faults
of
the
Text
are
to
be
layed
upon
the
Church
,
to
whose
care
and
trust
God
did
commit
the
keeping
of
the
text
:
for
God
requireth
two
things
of
his
Church
;
first
,
to
be
a
faithfull
keeper
,
then
to
be
a
faithfull
interpreter
of
his
word
;
and
if
we
will
needs
say
she
hath
not
been
faithfull
in
the
keeping
,
how
can
we
choose
but
say
,
she
may
be
as
unfaithfull
in
the
interpreting
of
the
word
of
God
?
So
that
they
are
the
greatest
schismaticks
that
ever
were
,
who
under
pretence
of
extolling
the
authoritie
of
the
Church
,
do
question
,
nay
,
debase
the
authoritie
of
the
Scriptures
for
these
men
have
begun
an
everlasting
schisme
,
which
must
needs
last
as
long
in
the
Church
,
as
there
shall
be
any
Christians
so
well
perswaded
of
Gods
truth
,
as
to
think
it
was
worth
the
registring
;
and
of
the
books
wherein
it
was
registred
,
as
to
think
them
worth
the
keeping
.
And
Cassander
himself
seems
to
be
of
this
opinion
in
his
consultation
of
Religion
,
in
the
chapter
of
the
Church
:
I
cannot
deny
but
the
chiefest
cause
of
this
calamitie
and
distraction
of
the
Church
is
to
be
ascribed
to
them
,
who
being
puffed
up
with
an
empty
kinde
of
pride
of
ecclesiastical
power
,
did
contemn
and
repel
those
,
who
rightly
and
modestly
admonished
them
;
wherefore
I
think
there
is
no
firm
peace
to
be
hoped
for
,
unless
they
begin
the
reconciliation
who
began
the
distraction
;
that
is
,
unless
they
who
are
set
over
the
ecclesiastical
government
,
do
remit
somewhat
of
their
excessive
rigour
,
and
do
yield
somewhat
to
the
peace
of
the
Church
,
and
hearkening
to
the
instruction
and
advice
of
many
pious
men
,
do
correct
some
manifest
abuses
according
to
the
rule
of
Gods
word
,
and
of
the
ancient
Church
,
from
whence
they
have
lately
swerved
.
I
will
set
down
the
words
in
Latine
,
for
their
sakes
who
do
understand
the
Authour
,
as
well
as
I
have
the
sense
of
them
in
English
,
for
their
sakes
who
do
desire
to
understand
their
Religion
.
Non
negarim
praecipuam
causam
hujus
calamitatis
&
distractionis
Ecclesiae
illis
assignandam
,
qui
inani
quodam
fastu
ecclesiasticae
potestatis
inflati
,
rectè
&
modestè
admonentes
superbè
&
fastidiosè
contempserunt
ac
repulerunt
:
Quare
nullam
firmam
pacem
sperandam
puto
,
nisi
ab
iis
initium
fiat
,
qui
distractionis
causam
dederunt
,
hoc
est
,
nisi
ii
,
qui
ecclesiasticae
gubernationi
praesunt
,
de
nimio
illo
rigore
aliquid
remittant
,
&
Ecclesiae
paci
aliquid
concedant
,
&
multorum
piorum
votis
&
monitis
obsequentes
,
manifestos
abusus
ad
regulam
divinarum
literarum
,
&
veteris
Ecclesiae
,
à
quâ
deflexerunt
,
corrigant
.
Cassander
in
consult
.
de
Rel.
ad
Ferdin
.
1.
&
Max.
2.
Imp.
cap.
de
Ecclesiâ
.
His
judgment
is
plainly
this
,
that
the
Scripture
is
to
rule
and
govern
the
Church
,
and
that
to
advance
the
authority
of
the
Church
against
the
authority
of
the
Scripture
(
much
more
above
it
)
is
to
give
the
occasion
of
a
calamitous
,
if
not
of
a
remediless
schisme
and
distraction
,
a
distraction
not
possibly
to
be
remedied
,
till
this
irreligious
tenent
,
which
is
the
cause
of
it
,
be
renounced
;
and
it
is
high
time
(
though
the
tenent
it self
be
yet
scarce
one
hundred
years
old
)
for
all
good
Christians
,
that
wish
better
to
Christs
interest
then
their
own
,
to
renounce
it
,
and
leave
raising
objections
against
the
holy
Scripture
,
thinking
to
set
up
the
Church
by
pulling
down
the
word
of
God
;
for
besides
that
both
Scripture
and
Church
by
their
joynt
authorities
can
never
make
us
too
sure
of
our
Religion
,
it
is
not
possible
for
the
Church
to
stand
,
if
the
Scripture
fall
,
but
they
must
needs
both
fall
together
.
Whereas
let
the
Church
not
be
questioned
as
a
faithfull
keeper
of
the
Text
(
which
she
must
be
,
if
the
Text
hath
not
been
faithfully
kept
)
no
sober
man
will
question
her
as
a
faithfull
interpreter
thereof
;
and
so
the
Church
will
have
authority
sufficient
to
confute
all
Heresies
,
and
to
compose
all
schisms
;
but
to
deny
the
Text
to
have
been
preserved
inviolable
and
incorrupt
(
especially
in
the
sense
and
Doctrine
,
if
not
in
the
very
words
and
titles
of
it
)
is
to
deny
the
Churches
faithfulness
in
preserving
it
,
and
the
Churches
veracity
in
deriving
it
,
and
consequently
to
deny
the
Churches
authority
in
expounding
it
;
for
if
she
hath
given
us
a
false
Text
,
how
can
we
think
she
will
give
us
a
true
gloss
:
wherefore
we
must
abhor
this
tenent
,
not
onely
because
it
fills
the
mouth
with
blasphemies
,
but
also
because
it
fills
the
heart
with
uncertainties
,
a
thing
as
dreadfull
in
Religion
,
as
detestable
in
common
sense
;
for
every
true
Christian
is
bound
to
beleeve
an
absolute
certainty
of
the
Christian
Religion
,
and
consequently
that
neither
the
authority
of
the
Scripture
may
be
doubted
,
which
hath
given
the
rule
of
Religion
;
nor
the
authority
of
the
Catholick
Church
,
which
hath
derived
that
rule
to
us
,
and
is
intrusted
by
our
blessed
Saviour
to
continue
and
derive
the
same
rule
to
all
mankinde
to
the
worlds
end
.
Saint
Luke
justifies
both
in
the
preface
to
his
Gospel
,
where
he
professeth
that
he
therefore
put
the
Gospel
in
writing
,
that
Theophilus
might
know
the
certainly
of
those
things
wherein
he
had
been
instructed
.
S.
Luke
1.
4.
Whence
naturally
follow
these
two
inferences
.
First
,
that
writing
is
a
more
sure
way
of
instruction
,
then
preaching
;
there
is
the
authority
of
the
Scripture
.
Secondly
,
That
the
word
being
written
is
supposed
to
be
preserved
as
it
was
written
;
(
unless
we
will
say
that
Saint
Luke
writ
his
Gospel
onely
to
instruct
Theophilus
,
but
not
Christians
of
after
ages
)
there
is
the
authority
of
the
Church
.
Saint
Luke
makes
the
Gospel
thus
written
,
and
thus
preserved
the
rule
of
certainty
,
and
how
shall
our
ungodly
or
uncharitable
scruples
make
it
the
rule
of
uncertainty
?
CHAP.
IV.
That
though
the
substance
and
exercise
of
Religion
be
different
in
themselves
,
yet
they
ought
not
to
be
accounted
so
now
in
our
profession
,
and
much
less
made
so
in
our
practice
;
for
that
whosoever
is
not
sure
of
the
exercise
of
his
Religion
will
not
much
regard
the
certainty
that
is
in
the
substance
of
it
.
IT
is
not
enough
for
a
man
to
set
his
heart
to
seek
the
Lord
,
that
he
may
confirm
himself
in
the
true
Religion
;
but
he
must
also
set
his
face
to
seek
the
Lord
,
that
others
may
be
confirmed
by
him
:
&
tu
conversus
confirma
fratres
,
it
concerns
not
onely
every
true
minister
,
but
also
every
true
member
of
Christ
;
and
thou
being
converted
strengthen
thy
brethren
.
S.
Luke
22.
32.
And
how
could
he
strengthen
them
,
but
by
having
a
profession
agreeable
to
his
faith
,
and
a
practise
agreeable
to
his
profession
;
for
they
could
not
b●
strengthened
by
Saint
Peters
faith
,
as
it
was
internally
in
his
heart
,
but
as
it
was
externally
in
his
communication
and
in
his
conversation
;
and
indeed
this
was
the
ready
way
for
Saint
Peter
(
and
is
for
every
Christian
)
not
onely
to
strengthen
his
brethren
,
but
also
to
strengthen
himself
:
For
though
the
substance
of
Religion
is
written
in
Gods
book
,
yet
is
it
not
written
in
that
mans
heart
who
hath
not
a
tongue
to
profess
it
,
and
a
hand
to
practise
it
:
wherefore
it
nearly
concerns
every
good
Christian
to
be
ready
to
say
with
Saint
Paul
(
be
his
accusers
never
so
importunate
,
and
his
judges
never
so
unjust
)
Acts
24.
14.
But
this
I
confess
unto
thee
,
that
after
the
way
which
they
call
heresie
,
so
worship
I
the
God
of
my
fathers
,
beleeving
all
things
which
are
written
in
the
law
&
in
the
prophets
.
A
Text
that
joyns
the
substance
and
the
exercise
of
Religion
both
together
,
and
consequently
must
teach
us
so
to
joyn
them
;
for
as
we
cannot
have
better
words
for
our
profession
,
so
we
cannot
have
a
better
example
for
our
practise
;
I
will
therefore
accordingly
enlarge
my self
upon
them
,
that
our
Religion
may
be
the
same
with
Saint
Pauls
,
not
onely
in
substance
,
but
also
in
profession
and
in
practise
.
And
I
hope
the
Divinity
will
not
be
the
worse
because
it
is
like
to
be
propounded
by
way
of
Sermon
upon
a
Text
;
for
ministers
may
now
adays
speak
Gods
truth
more
plainly
in
the
apostles
names
then
in
their
own
;
and
this
is
a
truth
that
would
be
plainly
spoken
,
because
it
so
nearly
concerns
the
glory
of
Christ
,
and
the
salvation
of
Christian
souls
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Saint
Cyril
(
ep.
ad
Celestinum
papam
,
in
actis
concilii
Ephes.
pars
prima
)
If
Christ
be
evil
spoken
of
,
how
shall
we
that
are
his
ministers
hold
our
peace
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
if
we
hold
our
peace
now
,
what
shall
we
be
able
to
say
in
the
day
of
Judgment
?
and
clearly
our
Saviour
Christ
is
now
evil
spoken
of
,
not
onely
in
the
holy
circumstances
of
Religion
,
as
times
,
places
,
and
persons
consecrated
to
his
name
;
but
also
in
the
very
substance
of
it
,
in
his
holy
word
and
Sacraments
,
nay
in
his
own
most
holy
prayer
by
some
men
,
that
would
be
thought
to
promote
Religion
in
its
substance
,
whiles
they
discountenance
and
baffle
it
in
its
exercise
,
that
is
to
say
,
both
in
its
profession
,
and
in
its
practise
;
both
in
the
profession
of
the
apostolical
Christian
faith
,
and
in
the
practise
of
the
immediate
worship
of
Christ
.
Wherefore
let
us
consider
what
Saint
Paul
if
he
were
present
would
say
to
these
men
;
for
I
will
say
no
more
then
his
words
do
warrant
me
,
and
by
consequent
shall
under
my
unpolished
writing
,
but
onely
produce
his
sayings
,
as
that
prophet
did
to
Iehoram
king
of
Judah
who
gave
him
a
letter
from
Eliah
,
after
he
was
assumed
into
heaven
;
for
Eliah
was
taken
up
into
heaven
in
the
time
of
Iehoshaphat
,
as
appears
2
Kin.
2.
11.
and
Elisha
had
in
that
kings
reign
succeeded
Eliah
,
as
appears
2
Kin.
3.
14.
where
for
Iehoshaphats
sake
Elisha
regardeth
the
request
of
the
king
of
Israel
,
to
procure
water
for
his
perishing
army
;
but
this
writing
came
from
Eliah
to
Iehoram
,
the
son
of
Iehoshaphat
reigning
in
his
fathers
stead
after
he
had
committed
that
horrid
massacre
upon
his
brethren
,
2
Chr.
21.
4
,
12.
and
Iunius
in
his
notes
gives
this
reason
for
it
,
sic
oportuit
impium
regem
ab
absentibus
reprehendi
,
qui
praesentes
non
fuisset
passurus
,
Thus
was
it
fit
that
the
wicked
king
should
be
reproved
by
one
that
was
absent
,
who
would
not
endure
the
reproofs
of
those
that
were
present
.
And
R.
David
is
of
the
same
opinion
(
as
indeed
Iunius
in
his
Notes
doth
frequently
borrow
many
expositions
from
the
Jewish
D●
.
not
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
allegorical
,
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
literal
interpreters
,
whereof
Kimchi
is
judged
the
very
best
)
&
he
gives
us
this
gloss
;
this
writing
from
Eliah
(
saith
he
)
was
delivered
after
Eliah
was
ascended
,
but
the
meaning
is
that
the
thing
had
been
revealed
by
Eliah
to
one
of
the
prophets
,
who
commanded
him
to
write
it
in
a
book
,
and
give
it
to
Iehoram
,
&
tell
him
,
that
it
was
a
writing
sent
to
him
from
Eliah
,
that
so
Iehoram
thinking
the
writing
sent
to
him
from
heaven
might
humble
his
heart
:
So
will
I
here
present
our
back-sliding
age
with
a
reproof
from
S.
Paul
,
that
hath
been
so
many
years
dead
,
because
I
see
that
back-sliders
do
not
regard
the
reproofs
of
their
ministers
who
are
now
living
;
and
I
cannot
but
hope
if
I
have
not
willingly
mistaken
the
Apostle
,
that
no
cōsciencious
&
godly
man
(
such
as
we
all
pretend
to
be
)
will
willingly
mistake
me
.
We
must
then
look
on
S.
Pauls
profession
in
this
place
,
as
a
true
Christians
profession
,
because
it
is
a
profession
of
his
Christian
Religion
,
consisting
of
two
parts
,
of
his
worship
,
&
of
his
faith
,
which
are
the
two
essential
or
substantial
parts
of
Religion
;
sides
&
cultus
,
faith
in
God
,
and
the
worship
of
God
;
&
though
the
faith
be
put
last
in
the
order
of
the
words
,
yet
is
it
first
in
the
order
of
nature
;
for
because
S.
Paul
beleeved
all
things
which
were
written
in
the
law
and
in
the
prophets
,
therefore
did
he
worship
the
God
of
his
fathers
.
But
before
our
Apostle
shews
the
substance
of
his
profession
what
it
is
;
he
doth
shew
the
necessity
of
it
,
why
it
is
;
for
the
necessity
of
his
Christian
profession
is
imported
in
these
words
[
But
this
I
confess
unto
thee
,
that
after
the
way
which
they
call
heresie
]
as
well
as
the
substance
of
it
in
these
words
[
so
worship
I
the
God
of
my
fathers
,
beleeving
all
things
which
are
written
in
the
law
,
and
in
the
prophets
.
]
And
indeed
as
it
is
the
great
duty
,
so
it
should
be
the
great
labour
of
every
Christian
to
keep
his
heart
true
unto
his
Saviour
,
&
to
keep
his
tongue
true
unto
his
heart
;
to
keep
his
heart
true
to
Christ
,
that
he
may
be
unmoveable
in
the
love
of
his
Religion
;
and
to
keep
his
tongue
true
unto
his
heart
,
that
he
may
be
unmoveable
in
the
profession
of
that
love
;
and
for
both
these
we
have
here
an
excellent
president
[
So
worship
I
the
God
of
my
fathers
,
beleeving
all
things
which
are
written
in
the
law
and
in
the
prophets
.
]
There
his
heart
is
true
to
his
Saviour
,
in
the
substance
of
Religion
;
and
before
that
;
[
but
this
I
confess
unto
thee
,
that
after
the
way
which
they
call
heresie
,
so
worship
I
,
]
There
his
tongue
is
true
to
his
heart
in
the
profession
of
it
:
for
he
looks
upon
the
profession
of
his
Religion
as
a
necessary
duty
,
not
to
be
omitted
for
fear
,
not
to
be
dissembled
for
shame
,
[
I
unto
thee
]
hints
both
these
,
I
a
prisoner
at
the
bar
,
to
thee
a
iudge
upon
the
bench
;
for
Saint
Paul
was
here
arraigned
as
a
felon
for
his
Religion
,
which
hath
been
allways
the
portion
of
the
godly
;
for
the
wicked
presidents
and
princes
could
not
but
say
,
we
shall
not
finde
any
occasion
against
this
Daniel
,
except
we
finde
it
against
him
,
concerning
the
law
of
his
God
,
Dan.
6.
5.
I
say
Saint
Paul
had
been
indicted
,
and
was
here
arraigned
as
a
felon
,
or
a
delinquent
that
in
the
midst
of
a
general
refusal
or
denial
of
Christ
,
he
durst
own
to
be
a
Christian
,
and
would
be
constant
in
the
profession
of
his
Christianity
;
and
he
shews
that
notwithstanding
all
the
affronts
offered
him
,
and
the
aspersions
cast
upon
him
,
yet
his
profession
being
truly
Christian
was
such
as
he
might
not
be
afraid
,
would
not
be
ashamed
of
:
[
I
unto
thee
]
is
enough
against
the
fear
,
&
[
which
they
call
heresie
]
is
enough
against
the
shame
.
Let
us
put
on
the
armour
of
proof
against
the
fear
,
and
we
shall
need
of
no
mask
or
vizard
against
the
shame
.
And
surely
this
Ego
in
the
Text
,
Saint
Pauls
example
is
warrant
enough
not
to
be
afraid
,
for
so
saith
the
holy
Ghost
by
his
mouth
,
Be
ye
followers
of
me
,
even
as
I
also
am
of
Christ
,
1
Cor.
11.
1.
Every
man
is
bound
to
follow
his
Church
,
where
that
follows
his
Saviour
;
but
because
this
refractory
age
thinks
it
the
nearest
cut
to
go
to
Christ
to
run
away
from
his
Church
,
it
will
not
be
amiss
to
shew
how
our
blessed
Saviours
example
did
move
Saint
Paul
,
that
so
both
examples
together
may
the
more
forcibly
move
us
not
to
be
afraid
to
make
profession
of
our
Religion
:
For
so
it
is
recorded
of
our
blessed
Saviour
,
that
before
Pontius
Pilate
he
witnessed
a
good
confession
,
or
a
good
profession
,
1
Tim.
6.
13.
can
we
be
called
before
worse
tyrants
then
Felix
and
Pilate
?
Can
we
look
for
better
examples
then
Saint
Paul
and
our
blessed
Saviour
,
the
one
the
teacher
,
the
other
the
King
of
Saints
?
&
lo
,
Saint
Paul
professed
his
Religion
before
Felix
,
our
blessed
Saviour
before
Pilate
,
and
both
them
professed
it
when
there
was
the
greatest
danger
of
that
profession
,
when
they
were
in
danger
of
their
lives
(
not
onely
of
their
livelyhoods
)
for
professing
it
;
if
the
tyranny
cannot
be
greater
,
why
should
the
profession
be
less
?
for
so
Saint
Chrysostome
sets
down
the
profession
of
Christ
before
Pontius
Pilate
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
came
to
be
a
witness
to
the
truth
,
or
a
martyr
for
it
:
a
witness
to
the
truth
in
times
of
peace
and
prosperity
;
a
martyr
for
the
truth
in
times
of
opposition
and
apostasie
:
so
should
every
Christian
think
and
say
that
he
was
not
born
as
a
man
,
much
less
new-born
as
a
Christian
for
himself
,
but
for
his
Saviour
,
to
be
a
witness
to
he
truth
:
For
if
this
principle
of
Religion
were
doctrinal
in
our
hearts
to
beleeve
it
,
it
would
also
be
practical
in
our
lives
to
perform
it
;
but
we
beleeve
not
the
doctrine
,
and
therefore
regard
not
the
practise
;
the
faith
is
first
dead
,
then
the
work
,
so
saith
the
prophet
,
He
that
beleeveth
in
him
shall
not
make
haste
,
Isa.
28.
16.
(
id
est
)
ex
impatientiâ
&
infidelitate
ad
res
praesentes
non
confugiet
,
saith
Junius
,
He
that
beleeveth
in
him
shall
not
make
such
haste
,
as
out
of
impatience
and
infidelity
to
comply
with
the
present
occasions
or
opportunities
,
more
to
keep
his
estate
,
then
to
keep
his
conscience
,
as
those
miscreants
did
.
v.
15.
who
said
we
have
made
a
covenant
with
death
,
and
with
hell
are
we
at
agreement
,
when
the
overflowing
scourge
shall
pass
through
,
it
shall
not
come
unto
us
,
for
we
have
made
lies
our
refuge
,
and
under
falshood
have
we
hid
our selves
.
Iunius
thus
rightly
explaineth
their
wicked
meaning
,
we
are
as
secure
,
as
if
we
had
made
a
covenant
with
death
,
we
have
done
as
much
as
wise
men
can
do
,
(
and
more
then
honest
men
will
do
)
to
preserve
our selves
to
make
an
agreement
with
those
that
are
too
strong
for
us
;
we
have
cast
up
our
banks
against
the
overflowing
scourge
,
and
though
you
call
it
lies
and
falshood
,
which
we
have
done
,
yet
we
know
it
is
our
best
policy
,
and
our
best
security
.
This
is
to
make
haste
in
times
of
persecution
for
Religion
,
and
this
he
will
not
do
,
who
truly
beleeves
in
Christ
;
and
because
such
haste
commonly
ends
in
confusion
,
the
Greek
interpreters
(
&
Saint
Paul
from
them
)
in
stead
of
[
shall
not
make
haste
]
,
do
thus
render
the
words
,
[
shall
not
be
confounded
,
]
Rom.
9.
33.
A
good
Christian
will
make
no
such
haste
as
tends
onely
to
shame
and
confusion
,
because
he
beleeves
in
Christ
,
and
therefore
will
patiently
wait
his
leisure
,
and
zealously
follow
his
example
;
that
is
,
he
will
profess
Gods
truth
,
maugre
all
the
oppositions
of
malicious
,
all
the
scorns
and
reproaches
of
ungodly
and
profane
blasphemers
:
for
so
Saint
Chrysostome
saith
,
our
blessed
Saviour
made
his
profession
:
and
he
hath
good
ground
for
saying
so
(
as
have
generally
all
the
fathers
for
what
they
say
,
though
our
upstart
Divines
come
most
commonly
with
an
Ipse
dixit
,
a
proof
rather
of
their
confidence
,
then
of
their
doctrine
,
such
a
proof
as
is
not
indurable
in
sound
Philosophy
,
and
much
less
in
sound
Divinity
;
)
for
Saint
Iohn
had
said
so
much
before
him
,
S.
Iohn
18.
37.
To
this
end
was
I
born
,
and
for
this
cause
came
I
into
the
world
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
onely
to
be
a
witness
to
the
truth
,
but
also
to
be
a
martyr
for
the
truth
:
This
was
our
Saviours
profession
concerning
himself
,
not
onely
as
he
was
personally
Christ
,
but
also
as
he
was
mystically
so
,
and
in
that
regard
must
needs
concern
every
Christian
who
is
a
part
of
his
mystical
body
;
for
it
was
an
excellent
determination
of
the
Feudarie
law
,
si
in
praelio
Dominum
non
mortuum
,
nec
ad
mortem
vulneratum
reliquit
Vasallus
,
Feudum
amittit
,
(
Cataneus
in
Feudo
.
)
If
the
fee-farmer
or
copy-holder
leave
his
lord
in
the
battle
,
being
wounded
,
but
not
dead
,
nor
having
his
deaths
wound
,
he
is
to
forfeit
his
fee-farm
or
copy-hold
,
because
of
his
detestable
unthankfulness
.
This
rule
will
much
concern
us
Christians
,
if
we
seriously
consider
it
,
and
if
not
,
it
will
concern
us
so
much
the
more
:
For
we
all
hold
the
right
of
our
inheritance
to
heaven
as
it
were
by
copy
from
our
blessed
Saviour
,
whom
God
hath
appointed
heir
of
all
things
,
Heb.
1.
2.
This
our
Lord
is
often
wounded
,
Acts
9.
4.
why
persecutest
,
why
woundest
thou
me
?
but
cannot
be
wounded
unto
death
,
for
he
is
our
almighty
God
blessed
for
ever
,
Rom.
9.
5.
If
we
run
away
and
leave
him
in
the
battels
,
or
rather
the
uproars
and
counter-scuffles
of
wicked
&
ungodly
miscreants
(
for
man
can
have
no
title
to
a
just
war
against
his
Maker
,
and
much
less
against
his
Redeemer
)
we
shall
forfeit
our
copies
,
and
perchance
may
loose
our
inheritance
.
Nor
let
us
think
to
excuse
our selves
,
by
saying
we
took
them
who
grievously
wounded
our
Lord
for
his
friends
(
because
of
their
specious
and
godly
pretenses
)
not
for
his
enemies
;
for
it
is
all
one
as
to
our
sin
,
if
we
leave
him
,
and
shall
be
all
one
as
to
our
punishment
,
whether
he
be
wounded
by
his
enemies
or
by
his
friends
;
for
himself
owneth
to
be
wounded
by
his
friends
,
as
well
as
by
his
enemies
,
Zech.
13.
6.
and
one
shall
say
unto
him
,
what
are
those
wounds
in
thy
hands
?
(
nay
in
thine
heart
Lord
,
for
our
profaneness
hath
more
pierced
thine
heart
,
then
their
nails
pierced
thine
hands
)
then
he
shall
answer
,
Those
with
which
I
was
wounded
in
the
house
of
my
friends
;
that
is
,
such
men
as
pretended
to
be
my
friends
,
saying
they
would
advance
the
glory
of
Christ
,
&
the
purity
of
the
Christian
Religion
;
for
he
that
was
wounded
for
our
transgressions
,
Isa.
53.
5.
is
still
so
wounded
by
transgressours
,
as
our
transgressions
do
wound
us
;
some
wound
us
as
enemies
,
that
appear
in
their
own
hostile
colours
,
some
as
friends
that
carry
a
pretence
,
a
shew
of
righteousness
:
If
we
leave
him
in
his
wounds
,
we
forfeit
our
copies
,
and
let
go
our
interest
to
heaven
;
for
that
of
Saint
Mark
,
14.
50.
and
they
all
forsook
him
and
fled
,
was
before
his
title
to
his
Lordship
had
been
fully
cleared
,
and
therefore
obtained
pardon
;
but
now
if
we
forsake
him
and
slee
,
neither
will
his
mercy
pardon
us
,
nor
can
our
own
consciences
admit
his
pardon
untill
we
return
again
;
for
if
we
will
needs
forget
him
,
why
should
we
think
he
will
remember
us
?
and
we
may
forget
him
,
not
onely
by
letting
him
slip
out
of
our
memory
,
but
also
by
letting
him
slip
out
of
our
commemoration
;
it
is
Aben
Ezra's
observation
upon
the
words
of
the
Preacher
,
Eccl.
9.
15.
yet
no
man
remembred
that
same
poor
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
onely
to
remember
in
the
minde
,
but
also
to
commemorate
with
the
mouth
;
and
so
it
is
said
,
no
man
remembred
that
poor
man
,
because
no
man
spake
honourably
of
him
:
so
is
it
with
us
,
if
we
commemorate
not
our
Saviours
merits
and
mercies
,
we
forget
them
;
and
therefore
if
we
profess
not
his
truth
,
we
may
not
be
thought
to
remember
it
:
for
we
cannot
but
know
the
grace
of
our
Lord
Jesus
Christ
,
that
though
he
was
rich
,
yet
for
our
sakes
he
became
poor
,
that
we
through
his
poverty
might
be
made
rich
,
2
Cor.
8.
9.
He
is
that
poor
man
who
by
his
wisdom
hath
delivered
the
city
of
God
,
and
in
it
our
souls
;
Oh
let
it
never
be
said
,
Through
our
fearfulness
,
and
much
less
through
our
unthankfulness
,
that
we
did
not
remember
that
poor
man
.
Secondly
,
this
profession
is
such
as
we
may
not
be
ashamed
of
,
[
after
the
way
which
they
call
heresie
.
]
Here
was
a
course
taken
to
make
Saint
Paul
ashamed
,
as
well
as
afraid
;
for
he
was
not
onely
questioned
for
his
life
,
to
make
him
afraid
;
but
he
was
also
questioned
as
if
he
had
been
a
delinquent
or
malefactour
,
to
make
him
ashamed
of
his
Religion
;
he
was
publickly
indicted
at
a
grand
Sessions
,
as
if
he
had
been
some
felon
or
murderer
;
and
Tertullus
would
fain
perswade
his
judges
that
he
and
his
complices
were
able
to
prove
the
indictment
,
v.
5.
For
we
have
found
this
man
a
pestilent
fellow
(
Graetè
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
meer
plague
or
pestilence
,
as
ready
to
infect
our
souls
,
as
the
plague
is
ready
to
infect
our
bodies
)
&
a
mover
of
sedition
among
all
the
Jews
throughout
the
world
.
(
it
was
they
were
the
movers
of
the
sedition
,
though
the
Apostle
was
accused
for
it
)
and
a
ring-leader
of
the
sect
of
the
Nazarens
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
stood
in
the
first
rank
or
file
,
as
ready
both
to
maintain
&
promote
the
sect
:
We
may
in
brief
say
with
S.
Chrysostome
,
that
they
did
seek
to
make
him
odious
for
his
disaffection
,
as
well
as
contemptible
for
his
Religion
,
&
accordingly
used
all
cunning
artifice
that
they
might
so
do
,
therefore
they
said
;
they
found
him
as
if
he
had
been
some
run-away
,
whereas
he
was
no
less
then
seven
whole
days
together
in
the
temple
but
their
chiefest
spite
was
against
his
Religion
,
and
therefore
they
revile
&
reproach
that
,
as
if
it
were
impious
against
God
(
fitter
to
infect
souls
then
to
save
them
)
seditious
against
the
State
,
(
fitter
to
make
factions
,
then
to
compose
them
;
)
and
ignominious
in
it self
,
(
fitter
for
Nazareth
then
for
Jerusalem
,
and
rather
to
be
called
a
Sect
,
then
a
Religion
:
)
but
he
knows
it
to
be
the
onely
way
of
sanctification
,
of
peace
,
of
glory
;
and
will
not
be
discountenanced
in
it
by
their
reproaches
,
and
much
less
driven
from
it
by
their
menacies
,
which
is
the
resolution
of
every
one
that
desires
to
be
a
man
after
Gods
own
heart
,
and
the
performance
of
every
one
that
is
so
,
Psal.
119.
61.
the
bands
or
the
companies
,
,
(
Hebr.
the
ropes
,
the
cables
,
that
are
so
twisted
together
as
not
to
be
unravelled
,
and
much
less
to
be
broken
)
the
bands
of
wicked
men
have
robbed
me
,
(
have
made
a
prey
of
me
)
but
I
have
not
forgotten
thy
law
.
If
neither
fear
could
drive
Saint
Paul
,
nor
shame
could
keep
him
from
the
profession
of
his
Religion
,
it
is
evident
that
he
thought
it
necessary
by
a
double
necessity
,
the
necessity
of
command
,
and
the
necessity
of
means
conducing
to
the
end
;
necessitate
praecepti
,
necessitate
sinis
.
First
,
the
profession
of
our
Religion
is
necessary
in
regard
of
the
precept
,
for
we
have
the
command
of
Christ
for
it
,
S.
Mat.
10.
32.
whosoever
therefore
shall
confess
me
before
men
,
him
will
I
confess
also
before
my
Father
which
is
in
heaven
.
But
you
will
say
;
this
onely
concerns
his
person
,
and
who
is
such
a
reprobate
as
to
deny
his
Saviour
;
therefore
see
S.
Mar.
8.
38.
you
will
finde
it
doth
also
concern
his
doctrine
;
whosoever
therefore
shall
be
ashamed
of
me
and
of
my
words
in
this
adulterous
and
sinfull
generation
,
of
him
also
shall
the
Son
of
man
be
ashamed
,
when
he
cometh
in
the
glory
of
his
Father
,
with
the
holy
angels
.
If
godly
,
and
devout
,
and
efficacious
forms
of
prayer
be
not
Christs
words
,
shame
upon
his
Church
for
obtruding
them
;
if
they
be
Christs
words
,
shame
upon
schismaticks
for
rejecting
them
:
if
the
apostles
Creed
be
not
Christs
word
,
how
came
it
to
be
universally
received
and
professed
in
Christs
Church
?
if
it
be
,
how
may
it
be
disused
or
despised
by
any
Christians
?
Lastly
,
if
Christs
own
most
holy
prayer
,
be
not
his
words
,
let
us
leave
it
out
of
the
text
;
if
it
be
,
how
can
we
leave
it
out
of
our
prayers
?
nay
,
how
dare
we
multiply
cavils
and
blasphemies
,
in
stead
of
arguments
or
objections
,
against
the
use
of
it
?
for
all
pretence
of
excuse
is
here
taken
away
;
let
the
adulterous
and
sinfull
generation
be
ashamed
of
it
,
but
let
not
the
righteous
,
and
the
faithfull
servants
of
Christ
be
so
.
Though
the
whole
generation
adulterate
the
truth
in
corrupting
the
doctrine
of
it
,
yet
we
must
keep
it
undefiled
;
though
the
whole
generation
bid
defiance
to
the
truth
,
by
neglecting
and
reviling
the
practise
of
it
,
yet
we
must
continue
in
our
uprightness
;
though
the
whole
generation
be
adulterous
and
sinfull
going
a
whoring
after
their
own
inventions
,
and
turning
away
from
Christ
,
yet
that
is
not
ground
enough
for
us
to
bear
them
company
.
For
it
is
equally
necessary
for
every
Christian
to
profess
the
true
Religion
,
(
when
he
is
thereunto
called
)
and
to
abandon
idolatry
and
superstition
;
that
idolatrous
decree
might
no
more
be
obeyed
,
which
forbad
Daniel
to
pray
to
the
true
God
,
then
that
which
commanded
the
three
children
to
worship
a
false
god
:
In
this
case
,
the
omission
is
dangerous
as
well
as
the
commission
;
for
the
omission
denies
God
whom
it
doth
not
worship
,
as
the
commission
blasphemes
God
by
false
worshipping
;
and
therefore
we
ought
not
to
be
terrified
from
the
true
Religion
for
fear
of
the
lions
ready
to
devour
and
break
us
in
pieces
,
no
more
then
we
ought
to
be
terrified
into
the
false
Religion
for
fear
of
the
fiery
furnace
ready
to
burn
us
to
ashes
.
And
this
Divinity
we
may
learn
not
onely
from
the
prophet
Daniel
in
the
captivity
,
but
also
from
the
prophet
Jeremy
before
it
;
who
of
purpose
to
forewarn
and
forearm
the
Jews
against
the
temptations
of
their
bondage
,
did
put
down
that
verse
in
Syriack
,
Jer.
10.
11.
whereby
they
were
to
reprove
the
Babylonians
for
their
idolatry
,
whereas
all
the
rest
of
his
prophecy
is
in
Hebrew
:
so
little
were
the
Iews
to
be
ashamed
or
afraid
of
owning
their
Religion
and
their
God
in
Babylon
,
that
they
were
to
reprehend
the
Babylonians
,
for
their
idolatry
even
in
their
own
language
,
and
in
their
own
territories
and
dominions
;
and
we
that
look
upon
the
Scripture
as
a
perfect
rule
of
Faith
and
Life
,
must
look
upon
these
prophets
as
teaching
us
how
to
behave
our selves
in
persecution
or
adversity
,
no
less
then
we
look
upon
the
rest
as
teaching
us
how
to
behave
our selves
in
peace
or
prosperity
:
For
so
Kimchi
himself
tells
us
upon
the
fore-named
verse
of
the
prophet
Ieremy
;
that
it
was
writ
in
Syriack
,
to
the
intent
the
Iews
might
be
ready
to
answer
the
Babylonians
in
their
own
language
,
if
in
their
captivity
they
should
tempt
them
either
to
serve
false
gods
,
or
to
deny
the
true
;
for
(
saith
he
)
this
saying
of
God
did
the
prophet
Ieremy
send
to
the
children
of
the
captivity
,
that
they
might
have
it
ready
to
answer
the
Chaldeans
.
Secondly
,
the
profession
of
our
Religion
is
necessary
in
regard
of
the
end
,
not
onely
in
regard
of
Gods
command
,
but
also
in
regard
of
our
own
salvation
,
for
we
cannot
have
Christ
without
it
:
so
saith
the
Apostle
,
Heb.
4.
14.
Seeing
then
that
we
have
a
great
High
Priest
that
is
passed
into
the
heavens
,
Iesus
the
Son
of
God
,
let
us
hold
fast
our
profession
:
The
inference
must
be
this
,
if
we
hold
not
fast
our
profession
,
it
is
because
we
have
not
yet
this
High
Priest
to
make
intercession
for
us
,
and
without
his
intercession
we
cannot
come
boldly
to
the
throne
of
grace
:
the
same
exhortation
he
repeats
again
,
Heb.
10.
21
,
22
,
23.
and
reenforceth
it
with
the
same
reason
,
not
for
want
of
variety
to
express
himself
,
(
for
he
was
called
Mercury
,
because
he
was
the
chief
speaker
,
Act.
14.
12.
)
but
to
keep
us
from
variety
,
or
rather
inconstancy
in
our
profession
:
wherefore
thus
he
argueth
,
we
cannot
draw
near
with
a
true
heart
in
full
assurance
of
faith
,
unless
we
hold
fast
the
profession
of
our
faith
without
wavering
;
for
the
words
are
spoken
consequenter
,
by
way
of
consequence
,
and
from
the
eversion
of
the
consequent
,
the
argument
is
undeniable
to
the
eversion
of
the
antecedent
:
Therefore
,
they
who
are
not
true
to
themselves
,
holding
fast
the
profession
of
their
faith
,
cannot
easily
be
true
to
their
Saviour
by
drawing
near
to
him
with
a
true
heart
in
full
assurance
of
faith
;
and
accordingly
he
saith
not
,
Let
us
hold
fast
our
faith
,
which
is
onely
internal
;
but
,
Let
us
hold
fast
the
profession
of
our
faith
,
which
is
external
:
It
is
not
enough
to
say
that
we
keep
the
one
,
unless
we
also
can
shew
that
we
keep
the
other
.
And
what
then
can
be
the
reason
that
so
many
men
daily
fall
from
the
profession
of
the
faith
,
but
meerly
a
twofold
ignorance
(
though
they
pretend
to
knowledge
)
one
of
themselves
,
another
of
their
Saviour
:
They
are
ignorant
of
themselves
,
know
not
their
spiritual
state
or
condition
,
know
not
when
they
are
on
the
mount
,
when
they
are
called
to
the
state
of
grace
,
and
therefore
say
not
with
Saint
Peter
,
Lord
,
it
is
good
for
us
to
be
here
:
And
they
are
ignorant
of
their
Saviour
,
acknowledge
him
not
as
the
Captain
of
their
salvation
,
or
they
would
never
forsake
his
colours
;
they
look
no
further
then
the
outworks
of
Religion
,
look
not
into
the
foundation
of
it
,
for
if
they
did
they
would
be
unmoveable
;
the
foundation
moves
not
,
no
more
can
he
be
moved
that
sticks
and
cleaves
to
the
foundation
.
O
thou
which
art
the
way
,
the
truth
,
and
the
life
;
the
way
wherein
we
should
walk
,
the
truth
to
direct
our
goings
,
and
the
life
to
reward
us
at
our
journeys
end
;
Forgive
us
our
strayings
and
straglings
out
of
thy
way
,
direct
us
in
thy
truth
,
and
never
leave
directing
us
till
thou
bring
us
to
everlasting
life
,
to
bless
&
praise
thee
our
most
mercifull
Redeemer
,
with
the
Father
and
the
holy
Ghost
,
world
without
end
.
Amen
.
Thus
we
see
the
necessity
of
being
constant
in
our
Christian
profession
,
if
we
will
either
hear
St.
Pauls
doctrine
,
or
follow
his
example
.
Let
us
in
the
next
place
observe
the
substance
of
that
profession
,
that
we
may
be
unshaken
and
unmoveable
in
our
constancy
:
For
Religion
is
best
when
it
comes
nearest
God
,
as
having
holiness
from
his
purity
,
and
peace
from
his
unity
,
so
also
having
duration
and
perseverance
from
his
enternity
:
Accordingly
St.
Pauls
Religion
depends
altogether
on
God
,
and
therefore
in
the
profession
and
practice
of
his
Religion
,
we
are
sure
to
meet
with
nothing
but
with
unquestionable
true
godliness
;
for
the
substance
of
his
profession
is
twofold
,
professio
cultûs
,
professio
fidei
,
a
profession
of
worship
,
[
so
worship
I
,
]
&
a
profession
of
faith
,
[
beleeving
all
things
,
&c.
]
Concerning
his
worship
it
is
evident
he
had
the
true
Religion
,
for
he
worshipped
God
;
and
he
had
also
the
ancient
Religion
,
for
he
worshipped
the
God
of
his
fathers
.
His
Religion
was
the
true
Religion
,
in
modo
colendi
,
in
objecto
cultûs
,
in
the
manner
of
his
worshipping
,
and
in
the
object
of
his
worship
.
First
,
in
the
manner
of
his
worshipping
,
for
it
was
with
great
fear
and
reverence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
he
)
which
is
a
word
derived
from
much
trembling
;
but
whether
it
be
so
in
the
word
or
no
,
is
not
material
,
it
must
be
so
in
the
thing
;
for
it
is
the
very
nature
of
true
Religion
to
fear
God
,
and
therefore
the
one
is
expressed
and
explained
by
the
other
,
Deut.
6.
13.
Thou
shalt
fear
the
Lord
thy
God
and
serve
him
;
if
there
be
no
fear
,
there
can
be
no
service
,
if
there
be
no
reverence
,
there
can
be
no
Religion
:
Unless
the
Centurion
,
and
they
that
were
with
him
,
had
feared
greatly
,
they
had
never
honoured
Christ
by
saying
,
truly
this
was
the
Son
of
God
;
S.
Mat.
27.
54.
A
Religion
without
fear
cannot
pierce
the
heart
to
make
room
for
God
,
much
less
open
the
mouth
to
glorify
him
;
and
therefore
the
prophet
Jeremy
calling
upon
the
Jews
to
return
to
their
Religion
,
labours
to
fill
their
hearts
with
the
fear
of
God
,
Jer.
5.
22.
Fear
ye
not
me
,
saith
the
Lord
,
will
ye
not
tremble
at
my
presence
?
Secondly
,
St.
Pauls
Religion
was
also
the
true
Religion
,
in
objecto
cultûs
,
in
the
object
of
his
worship
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
worship
God
:
Divineiy
S.
Aug.
Quod
colit
summus
angelus
,
id
colendum
ab
homine
insimo
;
what
is
worshipped
by
the
highest
angel
,
that
is
to
be
worshipped
by
the
lowest
man
;
angels
then
are
fellow-worshippers
with
men
,
not
objects
of
their
worship
:
And
as
it
is
with
Adoration
,
so
also
with
Invocation
;
for
they
both
alike
tend
to
the
acknowledgement
of
the
Supremest
excellency
,
the
one
by
Deed
,
the
other
by
Word
;
the
one
by
bowing
to
his
Majesty
,
the
other
by
calling
upon
his
Mercy
;
And
Bellarmine
himselfe
confesseth
,
That
the
Invocation
of
Saints
was
no
part
of
the
Old
Religion
in
the
Old
Testament
;
because
(
saith
he
)
the
Patriarchs
,
and
Prophets
before
Christs
death
,
were
not
admitted
immediately
into
glory
.
[
In
carceribus
inferni
detinebantur
.
]
But
is
it
not
safer
to
say
,
that
Invocation
being
the
highest
honour
we
can
give
,
may
not
be
given
save
onely
to
the
most
Highest
,
by
the
Religion
either
of
the
old
or
of
the
new
Testament
?
for
there
is
neither
precept
nor
example
,
nor
promise
for
the
Invocation
of
any
but
of
God
alone
in
all
the
book
of
God
,
so
that
we
cannot
Invocate
either
Saint
or
Angel
in
Faith
,
and
whatsoever
is
not
of
Faith
is
sin
,
(
Rom.
14.
23.
)
And
if
our
Prayers
be
turned
into
sin
,
(
which
was
a
curse
prophetically
intended
onely
against
the
person
of
Iudas
for
betraying
our
blessed
Saviour
,
Psa.
109.
v.
7.
nor
can
we
have
share
in
the
curse
,
unless
we
have
a
share
in
the
treachery
)
I
say
,
if
our
prayers
be
turned
into
sin
,
what
shall
we
do
to
pray
for
the
forgiveness
of
our
sins
,
if
so
be
,
that
we
still
sin
in
praying
?
So
neerly
doth
it
concern
all
Christians
to
be
sure
that
their
Religion
be
(
as
St.
Pauls
was
)
true
in
the
Object
of
their
worship
:
And
by
the
same
reason
that
his
Religion
was
the
true
,
it
was
also
the
ancient
Religion
.
Doceant
Adamum
Sabbatizâsse
,
was
an
excellent
challenge
against
those
who
maintained
the
morality
of
the
Jewish
Sabbath
;
Let
them
shew
it
was
a
part
of
Adams
Religion
,
or
they
will
never
be
able
to
prove
it
ought
to
be
a
part
of
ours
;
for
the
same
religion
that
saved
him
must
save
us
;
if
it
be
the
truest
,
it
will
appear
to
the
first
:
&
so
is
it
here
with
S.
Pauls
religion
;
as
it
was
the
true
,
so
was
it
also
the
ancient
Religion
,
for
he
worshipped
the
God
of
his
fathers
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Patrio
Deo
meo
,
saith
the
vulgar
Lat.
My
Fathers
God
(
and
)
my
God
;
whereby
he
had
both
the
credit
,
and
the
comfort
of
his
Religion
;
First
,
S.
Paul
had
the
credit
of
his
Religion
,
that
it
had
been
tryed
by
so
long
experience
,
for
so
many
years
together
,
and
had
justified
it self
in
that
tryal
;
Religion
like
an
aged-man
requiring
our
esteem
by
being
gray-headed
,
and
that
practice
of
godliness
being
most
venerable
,
which
is
likest
God
,
in
being
the
Ancient
of
dayes
.
Dan.
7.
9.
And
we
of
this
Church
of
England
can
have
no
better
plea
for
our selves
,
and
ought
not
to
use
a
worse
,
then
to
say
,
that
our
Religion
is
the
same
Religion
with
our
Fathers
,
though
not
the
same
Superstition
with
it
;
wherein
they
had
left
their
first
Fathers
,
(
the
Apostles
,
and
the
Primitive
Christians
)
therein
onely
have
we
left
them
:
for
we
profess
with
those
Holy
men
,
Ezra
5.
11.
We
are
the
servants
of
the
God
of
heaven
and
earth
,
and
build
the
house
that
was
builded
these
many
years
agoe
;
we
desire
not
to
lay
one
stone
more
,
nor
one
stone
less
,
then
was
anciently
laid
,
onely
we
are
not
willing
to
mistake
a
false
for
a
true
Antiquity
.
Id
verum
,
quod
primum
,
that
is
the
truest
which
was
the
first
;
And
it
was
our
Blessed
Saviours
own
way
of
reasoning
;
Non
sic
fuit
ab
initio
;
It
was
not
so
from
the
beginning
,
and
yet
it
had
been
so
for
a
very
long
time
before
.
Secondly
,
S.
Paul
had
the
comfort
of
his
Religion
,
in
that
he
worshipped
the
God
of
his
Fathers
;
for
his
Religion
entitled
him
to
the
same
God
his
Fathers
had
before
him
,
who
had
shewed
great
mercy
to
them
,
and
had
promised
to
shew
mercy
to
their
children
for
their
sakes
;
the
Jews
had
comfort
in
their
Fathers
,
when
they
had
not
in
themselves
;
Moses
useth
three
Arguments
why
God
should
not
destroy
the
children
of
Israel
for
their
Idolatry
,
Exod.
32.
11
,
12
,
13.
The
first
was
his
former
benefits
,
lest
they
should
seem
to
be
lost
and
thrown
away
;
The
second
was
his
own
glory
,
lest
that
should
be
obscured
,
and
his
Name
blasphemed
;
and
neither
of
these
two
Arguments
prevailed
;
his
former
goodness
had
been
too
much
abused
,
his
after
glory
might
be
otherwise
repaired
:
But
then
follows
his
third
Argument
,
his
Promises
to
the
Fathers
,
and
that
prevails
,
then
immediately
,
saith
the
Text
,
And
the
Lord
repented
of
the
evil
which
he
thought
to
do
unto
his
people
,
ver.
14.
Gods
veracity
is
indispensable
,
and
must
be
indisputable
:
And
thus
Jarchi
glosses
upon
this
third
Argument
,
If
they
have
sinned
against
all
thy
Ten
Commandments
,
yet
remember
Abraham
was
upright
in
his
Ten
Temptations
;
let
Ten
go
for
Ten
;
nay
more
,
If
thou
hast
purposed
to
burn
them
,
or
kill
them
,
or
banish
them
,
yet
remember
Abraham
,
and
Isaac
,
and
Israel
thy
servants
,
thou
wilt
not
do
it
;
Remember
that
Abraham
at
thy
command
exposed
himself
to
burning
,
when
he
went
to
Ur
(
that
is
Fire
)
in
the
Chaldeaens
:
Isaac
exposed
himself
to
killing
,
&
Jacob
exposed
himself
to
a
long
Banishment
,
to
a
wearisome
Pilgrimage
:
And
thus
God
himself
comforted
Hezekiah
,
Thus
saith
the
Lord
,
the
God
of
David
thy
Father
,
I
have
heard
thy
prayer
,
I
have
seen
thy
tears
,
Is.
38.
5.
So
willing
&
so
ready
is
God
to
shew
mercy
,
that
he
will
find
a
cause
to
shew
it
to
the
Children
for
their
Fathers
sake
,
when
he
cannot
for
their
own
:
&
doubtless
it
is
to
teach
them
not
to
trust
in
their
own
righteousness
,
if
they
be
righteous
,
nor
to
distrust
his
mercy
when
they
have
been
captivated
under
the
dominion
of
sin
&
unrighteousness
.
And
thus
much
concerning
the
worship
of
God
,
the
first
substantial
part
of
S.
Pauls
Religion
;
The
second
substantial
part
thereof
still
remains
undiscussed
,
and
that
is
his
Faith
:
Concerning
which
we
may
observe
two
things
,
First
,
That
it
was
the
Catholick
Faith
,
Secondly
,
the
Proof
that
it
was
so
.
First
,
That
his
Faith
was
the
Catholick
Faith
,
[
Beleeving
all
things
.
]
A
Christians
Faith
may
be
called
Catholick
in
a
two-fold
respect
,
either
essentially
or
accidentally
;
essentially
in
the
substance
of
it
,
when
he
beleeves
all
those
Christian
Truths
that
God
hath
revealed
as
necessary
to
salvation
,
and
beleeves
them
because
of
Gods
Revelation
;
for
as
the
second
Epistle
of
Saint
Iohn
is
called
a
Catholick
Epistle
,
though
writ
to
a
private
person
,
because
it
is
Catholick
or
universal
in
its
Instructions
,
though
it
be
onely
particular
in
its
occasion
;
so
is
the
true
Faith
,
the
Catholick
Faith
,
though
it
may
be
continued
onely
among
some
few
true
Beleevers
(
for
what
hath
been
already
may
be
again
,
and
this
case
hath
been
in
the
days
of
Athanasius
)
because
it
is
universal
in
its
Obligation
,
though
perchance
almost
singular
in
its
Profession
.
And
in
this
sense
the
Catholick
Faith
and
the
Christian
Faith
are
both
one
,
whence
Athanasius
calls
that
the
Catholick
,
which
others
have
called
the
Christian
Faith
;
although
he
insist
most
upon
the
true
doctrine
concerning
the
Blessed
Trinity
,
even
as
the
Imperial
Edict
(
cited
in
the
Code
,
in
the
Title
de
summâ
Trinitate
&
Fide
Catholicâ
)
gives
the
name
of
Catholicks
to
those
Christians
who
had
a
right
belief
concerning
the
holy
and
undivided
Trinity
;
not
onely
(
as
we
may
suppose
)
because
the
chiefest
hereticks
of
those
daies
had
erred
in
that
doctrine
,
but
also
because
they
who
erred
not
in
it
,
could
not
easily
erre
in
denying
any
Fundamental
of
the
true
Christian
Faith
.
And
thus
Aquinas
very
briefly
and
plainly
tels
us
what
is
this
Christian
or
Catholick
Faith
,
even
that
Faith
which
brings
us
here
to
the
saving
knowledge
,
and
will
bring
us
hereafter
to
the
blessed
enjoyment
of
our
Saviour
Christ
.
Credibilia
de
quibus
est
Fides
secundum
se
,
quae
directè
ordinant
ad
Vitam
Aeternam
,
(
Nam
Fides
est
principaliter
de
his
quae
videnda
speramus
in
patriâ
,
Heb.
11.
1.
)
Ut
Incarnatio
Christi
&
Trinitas
:
At
alia
sunt
de
quibus
non
est
Fides
secundum
se
,
sed
solum
in
ordine
ad
priora
,
sc.
ad
manifestationem
eorum
,
ut
quòd
Abraham
habuerit
duos
silios
.
(
22
ae
qu.
1.
)
Those
truths
do
properly
and
of
themselves
belong
to
the
Christian
Faith
,
which
do
immediately
and
directly
order
and
dispose
the
beleever
to
eternal
life
;
for
Faith
is
principally
of
those
things
which
we
hope
to
see
and
enjoy
in
heaven
,
Heb.
11.
1.
such
as
are
the
Incarnation
of
Christ
,
and
the
Mystery
of
the
Blessed
Trinity
:
But
there
are
other
truths
which
do
not
properly
and
of
themselves
belong
to
the
Christian-Faith
,
but
onely
in
order
to
these
(
to
wit
)
as
far
as
they
conduce
to
the
manifestation
of
them
,
as
that
Abraham
had
two
sons
:
As
for
the
first
of
these
,
they
are
to
be
explicitly
beleeved
of
all
Christians
alike
;
As
for
the
second
,
it
sufficeth
if
they
be
implicitly
beleeved
by
those
who
have
not
the
means
of
an
explicit
Faith
concerning
them
;
so
that
we
may
thus
gloss
S.
Pauls
words
,
[
Beleeving
all
things
that
are
written
,
]
viz.
either
explicitly
or
implicitly
;
all
things
explicitly
that
are
revealed
to
me
,
and
all
things
implicitly
that
are
revealed
in
the
Text
:
For
every
good
Christian
hath
a
preparation
of
his
soul
to
beleeve
whatsoever
is
contained
in
the
whole
word
of
God
,
and
a
resolution
of
his
soul
to
beleeve
it
,
as
soon
as
it
shall
appear
to
him
to
be
so
.
Thus
again
the
same
Angelical
Doctour
,
Nam
Fidei
objectum
per
se
,
est
,
per
quod
homo
heatus
es
sicitur
,
per
accidens
autem
&
secundariò
,
omnia
quae
in
sacrâ
Scripturâ
Divinitus
traditâ
,
continentur
.
(
22
ae
qu.
2.
art.
5.
)
The
object
of
Faith
essentially
in
and
of
it self
,
is
that
which
brings
a
man
to
the
beatifical
Vision
(
for
Faith
is
to
end
in
Vision
,
as
Hope
in
Comprehension
,
and
Charity
in
Fruition
)
But
the
object
of
Faith
accidentally
and
secondarily
is
whatsoever
is
contained
in
the
holy
Scriptures
,
that
have
been
delivered
to
us
from
God
.
As
for
the
first
,
every
Christian
is
bound
to
beleeve
them
by
an
actual
and
explicit
consent
or
perswasion
,
and
say
with
S.
Peter
(
S.
Joh.
6.
69.
)
We
beleeve
and
are
sure
that
thou
art
that
Christ
the
Son
of
the
living
God
:
We
beleeve
and
are
sure
of
this
all
alike
,
Superiours
and
Inferiours
:
but
as
for
the
second
,
a
virtual
consent
is
sufficient
,
which
is
not
in
the
perswasion
,
but
onely
in
the
preparation
of
a
good
Christians
soul
,
whereby
he
is
ready
to
beleeve
whatsoever
shall
appear
to
him
to
be
contained
in
the
holy
Scriptures
;
so
that
we
may
not
unfitly
say
,
that
S.
Pauls
Profession
here
sets
one
rule
for
a
Christian
man
,
and
another
rule
for
a
Christian
Divine
,
[
to
beleeve
all
things
in
the
Law
and
in
the
Prophets
]
For
though
both
beleeve
all
things
,
yet
the
Christian
man
beleeves
many
things
by
an
Implicit
which
the
Christian
Divine
(
who
hath
a
greater
measure
of
knowledge
)
is
bound
to
beleeve
by
an
Explicit
Faith
;
for
it
is
without
all
dispute
,
that
God
requires
not
the
same
degree
of
Faith
in
all
alike
,
neither
extensively
nor
intensively
,
but
to
whom
much
is
given
,
of
him
much
is
required
.
Wherefore
this
is
the
Catholick
Faith
essentially
,
a
Faith
that
delivers
and
contains
either
explicitly
or
implicitly
all
that
God
hath
revealed
to
man
for
his
salvation
.
Again
,
The
Faith
may
be
called
the
Catholick
Faith
accidentally
,
not
in
regard
of
the
substance
,
but
in
regard
of
the
extent
and
diffusion
of
it
;
as
when
we
beleeve
those
Truths
which
have
been
beleeved
at
all
times
,
in
all
places
,
and
of
all
men
that
professed
the
Faith
of
Christ
:
Quae
ubique
,
semper
,
&
ab
omnibus
credita
est
,
as
saith
Lirinensis
.
And
in
this
sense
Faith
is
but
accidentally
Catholick
:
For
it
is
but
an
accident
of
the
Christian
Faith
,
that
it
be
thus
generally
received
or
professed
;
and
therefore
we
finde
that
in
several
ages
of
the
Church
,
the
Christian
Faith
hath
not
met
with
this
reception
or
profession
:
I
told
you
of
Athanasius
before
,
another
will
tell
you
,
that
when
our
Saviour
Christ
was
put
to
death
,
True
Faith
remained
onely
in
the
Blessed
Virgin
,
Fides
in
solâ
Virgine
remansit
,
so
Picus
Mirandula
;
and
long
before
him
Bonaventure
seems
to
have
been
of
the
same
opinion
,
who
gives
this
reason
why
the
Saturday
was
more
peculiary
devoted
to
the
honour
of
the
Blessed
Virgin
,
because
that
in
Her
alone
was
the
Faith
of
the
Resurrection
,
during
that
Sabbath
or
Saturday
which
Christ
passed
in
the
Grave
:
Indubitantèr
credendum
est
quòd
Virgo
Maria
semper
in
side
stetit
;
Unde
discipulis
non
credentibus
&
dubitantibus
,
ipsa
fuit
in
quâ
sides
Ecclesiae
remanserat
solida
&
inconcussa
;
&
ideo
diem
sabbati
solennizat
in
honorem
ejus
omnis
Ecclesia
.
(
Bona
in
3.
sent.
Dist.
3.
13.
)
He
saith
,
all
the
Disciples
had
lost
the
Faith
(
as
loath
that
S.
Peter
should
go
alone
)
and
that
all
the
Church
did
solemnize
Saturday
in
honour
of
the
Virgin
Mary
,
who
onely
had
not
lost
it
;
but
he
means
surely
his
own
Church
,
which
he
looked
upon
as
all
;
for
it
will
be
hard
to
prove
,
that
any
other
Christian
Church
ever
had
this
belief
or
this
practise
,
but
onely
the
Latine
Church
;
and
that
Church
hath
had
both
a
long
time
▪
&
hath
accordingly
instituted
and
appointed
the
Office
of
the
Virgin
Mary
to
be
said
every
week
on
Saturday
,
as
the
Office
of
the
Trinity
on
Sunday
,
of
the
Angels
on
Munday
,
of
salus
Populi
on
Tuesday
,
of
the
Holy
Ghost
on
Wednesday
,
of
the
Venerable
Sacrament
on
Thursday
,
and
of
the
Holy
Cross
on
Friday
:
(
Missae
votivae
sive
commune
in
missali
secundum
usum
sacrum
.
)
And
the
Rubrick
gives
this
for
the
reason
of
that
Institution
;
Quia
Domino
crucifixo
&
mortuo
Discipulis
fugientibus
,
&
de
Resurrectione
desperantibus
,
in
illâ
solâ
tota
fides
remansit
:
Because
while
the
Lord
Christ
lay
dead
and
buried
,
the
Disciples
being
all
fled
,
and
despairing
of
the
Resurrection
,
his
Virgin
Mother
alone
retained
entirely
the
Christian
Faith
.
It
is
not
my
purpose
to
examine
the
truth
of
this
relation
,
nor
the
use
that
hath
been
made
of
it
,
I
onely
ask
the
Question
,
was
not
the
Catholick
Faith
the
same
then
when
it
had
so
few
Professours
,
as
it
was
afterwards
,
when
all
the
Disciples
professed
it
,
and
by
their
Preaching
caused
the
whole
world
to
profess
it
?
If
it
were
not
the
same
Faith
,
then
was
the
Blessed
Virgin
saved
by
one
Faith
,
and
we
by
another
plainly
against
the
Text
,
one
Lord
,
one
Faith
,
Eph.
4.
5.
We
must
therefore
say
,
it
was
the
same
Faith
then
,
which
is
now
,
the
very
same
Catholick
Faith
,
but
essentially
in
the
substance
or
perswasion
of
it
,
not
accidentally
in
the
extent
or
profession
of
it
:
the
same
essentially
,
for
it
[
beleeved
all
things
in
the
Law
and
the
Prophets
,
]
though
not
the
same
accidentally
,
for
there
was
not
the
same
profession
of
that
belief
:
For
it
is
the
same
spirit
of
Faith
whereby
one
beleeves
,
and
whereby
many
beleeve
,
as
plainly
S.
Paul
declareth
;
We
having
the
same
spirit
of
faith
,
as
it
is
written
,
I
beleeved
and
therefore
have
I
spoken
,
We
also
beleeve
and
therefore
speak
:
2
Cor.
4.
13.
Take
I
in
the
singular
,
or
We
in
the
plural
,
't
is
the
same
spirit
of
faith
,
in
many
and
in
few
beleevers
;
We
also
beleeve
and
therefore
speak
.
There
is
no
speaking
,
no
praying
without
this
Faith
,
and
there
can
be
no
wilfull
neglecting
either
Time
,
or
Means
,
or
house
of
prayer
with
it
;
If
we
beleeve
,
we
will
speak
;
If
we
will
not
speak
,
it
is
because
we
do
not
beleeve
.
God
takes
it
for
an
honour
to
be
trusted
,
he
that
trusts
him
most
,
honours
him
most
;
For
he
most
beleeves
both
his
All-sufficiency
and
his
All-efficiency
:
In
thee
,
O
Lord
,
do
I
put
my
trust
,
deliver
me
in
thy
Righteousness
,
Psal.
71.
1
,
2.
O
happy
man
who
can
pray
to
be
delivered
in
Gods
Righteousness
,
when
he
cannot
in
his
own
;
for
surely
God
will
always
be
righteous
,
though
men
seldome
be
so
;
if
we
make
him
our
trust
,
he
will
not
fail
nor
deceive
his
trust
;
therefore
he
that
trusteth
most
,
honoureth
most
,
because
he
beleeveth
most
;
and
he
that
beleeveth
most
,
prayeth
most
:
for
as
he
that
beleeveth
,
speaketh
in
his
heart
,
the
assent
being
nothing
else
but
the
internal
word
of
the
minde
;
so
he
that
speaketh
in
his
heart
,
speaketh
also
with
his
tongue
,
the
expression
of
the
mouth
being
nothing
else
but
the
external
word
of
the
heart
;
by
the
internal
word
a
man
speaketh
so
as
to
hear
and
understand
himself
;
by
the
external
word
he
speaketh
so
as
that
others
may
hear
and
understand
him
:
For
with
the
heart
man
beleeveth
unto
righteousness
,
and
with
the
mouth
confession
is
made
unto
salvation
,
Rom.
10.
10.
Are
you
for
the
belief
?
and
why
should
you
not
also
be
for
the
confession
?
Are
you
afraid
to
lose
the
righteousness
of
God
for
want
of
Faith
?
and
why
should
you
not
be
afraid
to
lose
the
salvation
of
God
for
want
of
the
Confession
?
If
we
did
look
upon
the
profession
of
Religion
as
an
act
of
Faith
,
(
as
we
ought
to
do
)
and
not
as
an
act
of
Custom
,
we
would
all
labour
to
be
as
unchangeable
in
our
profession
,
as
we
desire
to
be
thought
unchangeable
in
our
Faith
;
then
would
this
distinction
of
Faith
essentially
&
accidentally
Catholick
,
come
to
nothing
;
for
as
the
Christian
Faith
is
at
all
times
equally
Catholick
in
the
Veracity
of
its
perswasion
,
so
it
would
also
all
times
be
equally
Catholick
in
the
extent
of
its
profession
.
And
good
reason
it
should
be
so
,
since
it
is
grounded
upon
Gods
Word
,
which
is
as
unchangeable
as
himself
,
for
so
saith
S.
Paul
,
[
Beleeving
all
things
that
are
written
in
the
Law
and
in
the
Prophets
;
]
which
is
the
reason
or
proof
that
his
Faith
is
truly
Catholick
,
because
it
beleeves
nothing
but
what
is
written
:
Non
credimus
,
quia
non
legimus
,
was
S.
Hieroms
rule
to
confute
Helvidius
;
Mariam
nupsisse
post
partum
non
credimus
,
quia
non
legimus
:
Hoc
quia
de
scripturis
non
habet
autoritatem
,
câdem
facilitate
contemnitur
quâ
probatur
:
We
do
not
beleeve
that
the
Blessed
Virgin
had
any
other
childe
after
our
Blessed
Saviour
,
because
we
do
not
reade
it
;
for
what
hath
not
its
authority
from
the
Scriptures
,
is
rejected
with
the
same
facility
that
it
is
alledged
:
so
S.
Paul
here
urgeth
the
Scripture
,
the
written
word
,
as
the
rule
of
his
Faith
,
and
the
Law
and
the
Prophets
as
the
specification
of
that
rule
.
Out
of
this
Rule
our
Saviour
Christ
confuteth
the
devil
,
S.
Mat.
4.
nor
doth
the
devil
cavil
with
the
manner
of
his
confutation
,
as
some
of
late
have
done
,
as
if
they
thought
it
too
little
to
be
tormented
by
the
devil
,
unless
they
might
also
be
condemned
by
him
,
objecting
the
uncertainty
of
the
Hebrew
Points
,
or
the
difference
of
the
Greek
and
Latine
Translations
,
or
the
various
readings
of
the
Text
,
and
as
various
expositions
of
it
;
&
yet
it
is
observable
,
that
not
one
of
those
Texts
there
quoted
by
our
Saviour
Christ
doth
exactly
agree
with
the
original
,
word
for
word
;
not
one
Text
is
the
same
with
the
Original
in
words
,
though
every
one
be
in
sense
;
As
for
example
,
in
Deut.
8.
3.
no
mention
is
made
of
Word
,
yet
our
Saviour
saith
,
by
every
word
that
proceedeth
out
of
the
mouth
of
God
;
so
Deut.
6.
16.
the
Text
speaks
in
the
Plural
number
,
Ye
shall
not
tempt
;
Our
Saviour
quoteth
it
in
the
Singular
,
Thou
shalt
not
tempt
:
So
Deu.
6.
13.
Moses
saith
,
Thou
shalt
fear
the
Lord
thy
God
and
serve
him
;
but
our
Saviour
Christ
quoteth
him
thus
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
;
altering
one
word
,
and
adding
another
.
O
that
men
would
be
ingenuous
with
God
,
and
rather
then
not
learn
this
good
lesson
,
would
learn
it
from
this
bad
Master
,
who
durst
not
in
Gods
cause
refuse
to
be
tried
by
Gods
Word
,
but
was
far
from
loading
himself
with
more
sin
,
by
seeking
to
load
the
Word
of
Truth
either
with
Cavils
or
with
Calumnies
:
for
if
it
be
written
in
the
Law
&
in
the
Prophets
,
it
is
not
to
be
gainsaid
,
it
is
not
to
be
contradicted
;
if
it
be
not
written
there
,
as
it
was
not
in
S.
Pauls
Religion
,
so
it
may
not
be
in
ours
.
But
you
will
say
,
the
specification
of
this
Rule
is
too
narrowly
confined
to
the
Law
and
the
Prophets
;
I
answer
,
that
by
these
words
is
meant
whatsoever
is
comprised
in
the
Canon
of
the
Old
Testament
,
as
it
was
established
and
received
in
the
Jewish
Church
:
For
the
holy
Ghost
plainly
saith
,
that
to
them
(
i.
e.
to
the
Jews
)
were
committed
the
Oracles
of
God
,
Rom.
3.
2.
now
the
Jews
before
and
at
the
coming
of
Christ
were
of
two
sorts
,
the
one
properly
called
Hebrews
,
which
lived
in
Jerusalem
or
Judea
,
and
understood
the
Hebrew
tongue
,
or
else
S.
Paul
would
not
have
spoken
to
them
in
it
,
Act.
21.
40.
The
other
called
Hellenists
or
Grecians
,
either
because
they
were
dispersed
among
the
Greeks
,
as
saith
Baronius
,
Judaeos
in
Graeciâ
habitantes
dictos
Graecos
,
in
Palaestinâ
Hebraeos
;
or
because
they
used
in
their
Synagogues
to
read
the
Bible
onely
in
Greek
,
as
Scaliger
will
have
it
,
Quia
Biblia
Graecè
tantum
legere
soliti
sunt
:
We
read
of
these
two
several
sorts
of
Jews
both
together
,
Act.
6.
1.
There
arose
a
murmuring
of
the
Grecians
against
the
Hebrews
,
that
is
,
of
the
Jews
that
used
the
Greek
Bibles
,
against
those
Jews
that
used
the
Hebrew
Bibles
in
their
Synagogues
:
And
hence
it
came
to
pass
,
that
as
the
Jews
themselves
were
of
two
sorts
,
so
they
did
use
a
twofold
Text
of
Scripture
in
their
Synagogues
;
the
one
in
Hebrew
,
the
orher
in
Greek
;
whence
Tertullian
in
his
Apology
(
cap.
18.
)
advising
even
Painims
to
search
the
Old
Testament
,
whereby
they
might
be
drawn
to
the
Christian
Faith
,
saith
,
That
it
was
to
be
seen
in
Ptolemies
library
,
or
to
be
heard
in
Rome
,
and
other
places
in
the
Jewish
Synagogues
,
who
by
paying
a
standing
tribute
,
did
purchase
this
liberty
of
openly
reading
the
Scriptures
,
and
that
not
onely
in
Hebrew
,
but
also
in
Greek
,
in
the
same
tongue
wherein
they
were
translated
in
Ptolemie's
library
,
as
appears
by
a
supplication
of
the
Jews
unto
the
Emperour
Iustinian
.
(
Authenti
.
146.
Col.
10.
quod
sic
incipit
,
Aequum
sanè
,
)
wherein
they
make
request
,
That
it
might
be
lawful
for
them
to
read
the
Greek
translation
of
the
seventy
Interpreters
in
their
Synagogues
,
as
their
custome
before
had
been
;
for
in
all
probability
the
Jews
of
the
dispersion
made
this
petition
,
because
they
understood
not
the
Hebrew
text
,
as
did
not
the
Jews
of
Palestine
,
who
did
partly
understand
it
in
it self
,
but
fully
as
it
was
translated
in
the
Chaldee
Paraphrase
,
which
was
therefore
read
with
the
text
in
their
Synagogues
:
and
hence
it
came
to
pass
that
the
Greek
text
was
first
generally
received
by
the
Christian
Church
,
because
those
Jews
which
used
it
were
dispersed
among
the
Gentiles
,
and
the
Greek
was
now
become
the
common
language
of
the
world
,
and
this
Greek
text
or
translation
having
been
used
in
the
Apostles
times
for
these
reasons
,
to
wit
,
for
the
uniting
of
the
Jews
and
Gentiles
into
one
communion
,
and
for
the
common
edification
of
both
being
so
united
,
did
happily
cause
Saint
Luke
to
continue
the
name
of
Cainan
in
the
genealogy
of
Christ
,
(
because
he
found
it
in
the
Greek
,
though
it
was
not
in
the
Hebrew
Bible
)
lest
if
he
should
have
altered
the
long
received
translation
,
he
should
have
discountenanced
the
newly
received
Religion
,
which
evangelical
condescension
of
his
did
no
more
authorize
the
Greek
translation
to
justle
with
the
Hebrew
text
,
then
the
Apostles
condescension
before
,
of
abstaining
from
bloud
and
meats
offered
to
idols
,
did
authorize
the
Gentiles
to
turn
Jews
,
or
the
Jews
to
continue
in
their
Judaisme
.
But
however
,
sure
we
are
the
Greek
Translation
was
first
generally
received
,
because
it
was
generally
understood
both
by
Jews
and
Christians
;
whereas
the
Hebrew
text
was
then
fully
understood
onely
by
some
few
Jews
,
and
scarce
at
all
by
any
Christians
.
And
thus
did
the
Jews
use
two
sorts
of
Bibles
in
their
Synagogues
,
and
accordingly
did
they
deliver
both
sorts
down
to
the
Christian
Church
,
the
one
in
Hebrew
,
the
other
in
Greek
;
but
though
they
delivered
down
a
double
text
of
Scripture
,
yet
they
delivered
not
down
a
double
Canon
of
Scripture
,
as
Iosephus
himself
doth
testifie
,
lib.
1.
contra
Appionem
,
quoted
by
Eusebius
,
Eccl.
Hist.
lib.
3.
cap.
10.
who
affirmeth
,
That
the
Church
of
the
Jews
had
but
twenty
two
books
for
the
ground
of
their
faith
;
(
the
Masorites
say
twenty
four
books
,
counting
Ruth
apart
from
Iudges
,
and
the
Lamentations
apart
from
Ieremy
;
and
those
that
accounted
Samuel
,
Kings
,
and
Chronicles
,
each
two
books
,
made
the
number
of
the
Canonical
books
of
the
Old
Testament
full
out
twenty
seven
)
and
these
books
(
saith
he
)
were
all
written
before
the
time
of
Artaxerxes
;
and
as
for
those
which
were
written
after
that
time
(
as
all
that
we
call
Apocrypha
)
he
tells
us
they
had
not
the
same
authority
with
the
others
,
because
when
they
were
written
,
there
was
not
so
undoubted
a
succession
of
the
prophets
as
had
been
ever
before
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
that
though
those
other
books
came
down
in
the
Greek
Bibles
(
if
at
least
they
were
in
them
at
that
time
,
which
is
very
questionable
)
yet
they
came
not
down
as
a
part
of
the
Canon
,
for
that
was
the
peculiar
priviledge
of
those
books
alone
,
which
had
been
written
in
Hebrew
or
Chaldee
,
and
deposited
in
the
ark
by
the
prophets
.
And
indeed
we
do
not
read
that
the
Jews
would
hazard
their
lives
for
any
one
book
of
all
the
Apocrypha
,
but
towards
the
Canon
they
were
so
zealously
affected
,
that
as
they
embraced
it
for
the
Book
of
God
,
so
they
would
not
be
divorced
from
it
by
any
terrours
of
man
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
l.
3.
c.
10.
It
is
inbred
in
all
the
Jews
from
their
very
nativitie
,
to
account
their
Testament
the
word
of
God
,
to
stick
close
to
it
,
and
if
need
require
,
willingly
to
dye
for
it
.
To
this
Canon
of
Scripture
it
is
that
St.
Paul
here
appeals
,
calling
it
the
Law
and
the
Prophets
;
for
so
Christ
himself
had
called
it
before
,
Saint
Mat.
11.
13.
For
all
the
Prophets
and
the
Law
prophesied
until
Iohn
:
and
again
,
S.
Luke
16.
16.
The
Law
,
and
the
Prophets
were
until
Iohn
,
that
is
,
they
were
the
Canon
of
the
Scripture
until
John
,
but
after
that
time
there
was
to
be
another
accession
to
the
Canon
;
&
it
is
clear
that
neither
under
the
Law
,
nor
under
the
Prophets
did
our
blessed
Saviour
comprize
any
of
the
Apocryphal
books
,
because
none
of
them
is
quoted
in
all
the
New
Testament
,
as
prophesying
of
Christ
,
a
truth
not
denied
by
those
who
stand
most
upon
the
credit
of
the
Apocrypha
;
for
even
in
the
Greek
Bibles
printed
at
Paris
by
the
authority
of
Pope
Sixtus
Quintus
,
at
the
end
of
the
second
volume
there
is
an
Index
of
all
the
testimonies
alledged
in
the
New
,
out
of
the
Old
Testament
,
and
not
one
of
them
is
taken
out
of
any
part
of
the
Apocrypha
.
But
you
will
say
,
if
this
division
be
good
of
the
Old
Testament
,
into
the
Law
and
the
Prophets
,
what
is
become
of
the
books
of
the
Kings
,
Chronicles
,
Iob
,
the
Psalms
,
and
all
Solomons
works
,
even
of
that
whole
third
part
of
the
Canon
called
by
the
Masorites
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
for
in
Gen.
16.
5.
The
Masor
a
divides
the
whole
Testament
into
three
parts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Law
,
the
Prophets
,
and
the
holy
writings
.
I
answer
,
They
are
included
in
these
;
for
it
is
not
imaginable
that
Saint
Paul
left
them
out
of
his
Bible
,
although
here
he
doth
not
expresly
name
them
;
and
indeed
,
the
whole
Canon
of
the
Old
Testament
is
sometimes
called
the
Law
onely
,
sometimes
the
Prophets
onely
,
sometimes
both
together
,
the
Law
and
the
Prophets
.
1.
The
Canon
of
the
Old
Testament
is
sometimes
called
the
Law
onely
,
as
Neh.
8.
8.
so
they
read
in
the
book
,
in
the
law
of
God
distinctly
;
where
by
the
Law
must
be
meant
the
whole
Testament
,
unless
we
will
say
that
the
Jews
in
their
captivity
had
contracted
the
heresie
of
the
Samaritans
,
(
whom
they
so
much
hated
)
to
admit
onely
of
the
five
books
of
Moses
for
their
Bible
.
2.
The
whole
Canon
of
the
Old
Testament
is
sometimes
called
the
Prophets
onely
,
as
2
Chron.
20.
20.
Believe
in
the
Lord
your
God
,
so
shall
ye
be
established
;
believe
his
Prophets
,
so
shall
ye
prosper
:
his
Prophets
,
that
is
,
his
word
,
as
it
is
recorded
in
his
Book
.
3.
The
whole
Canon
of
the
Old
Testament
is
sometimes
called
both
together
,
the
Law
and
the
Prophets
,
as
Saint
Luke
16.
29.
They
have
Moses
(
the
pen-man
of
the
Law
)
and
the
Prophets
,
that
is
,
they
have
the
written
word
of
God
,
or
Canon
of
the
Text.
And
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
other
books
of
the
Bible
are
no
less
comprised
in
these
two
by
Saint
Paul
,
then
they
had
been
by
our
Saviour
Christ
before
him
;
for
indeed
this
was
the
most
usual
way
of
citing
the
Old
Testament
,
to
call
it
the
Law
and
the
Prophets
;
and
there
is
but
one
place
in
the
New
Testament
,
that
seems
to
confirm
the
Masorites
division
of
the
Old
Testament
into
the
Law
and
the
Prophets
,
and
holy
writings
,
and
that
we
finde
Saint
Luke
24.
44.
where
our
Blessed
Saviour
saith
,
That
all
things
must
be
fulfilled
which
were
written
in
the
Law
of
Moses
,
and
in
the
Prophets
,
and
in
the
Psalms
concerning
him
,
where
the
Psalms
are
put
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereof
they
were
but
one
,
though
a
principal
part
.
The
sum
of
all
is
this
,
there
is
a
difference
betwixt
the
substance
and
the
exercise
of
Religion
,
that
they
may
be
separated
in
themselves
;
but
the
difference
is
not
so
great
,
that
they
may
prudently
and
justly
be
separated
by
us
,
either
in
our
profession
,
or
in
our
practise
;
for
we
see
plainly
that
St.
Pauls
profession
and
practise
,
contain
in
them
the
very
substance
of
Religion
,
so
that
it
is
impossible
for
any
man
that
disesteems
the
exercise
of
Religion
,
to
have
any
high
regard
or
esteem
of
the
substance
of
it
;
and
it
is
observable
in
the
first
table
of
the
Decalogue
(
which
wholly
concerns
our
duty
towards
God
)
that
as
the
three
first
Commandments
concern
the
substance
of
Religion
,
so
the
fourth
concerns
the
exercise
of
it
.
The
substance
of
Religion
is
nothing
else
but
the
knowledge
and
worship
of
God
;
for
Abraham
being
strong
in
faith
,
gave
glory
to
God
,
Rom.
4.
29.
whereby
we
may
see
and
must
confess
,
that
faith
,
and
consequently
hope
and
charity
do
glorifie
God
as
well
as
worship
,
though
perchance
not
so
publickly
,
yet
sure
as
cordially
,
for
they
glorifie
God
in
the
inner
,
as
worship
and
thanksgiving
do
glorifie
him
in
the
outer
man
;
wherefore
in
these
consists
the
substance
of
Religion
,
whose
work
it
is
to
glorifie
God
,
either
inwardly
,
which
is
commanded
in
the
first
,
or
outwardly
,
which
is
commanded
in
the
second
and
third
commandments
.
I
say
,
that
as
the
three
first
commandments
concern
the
substance
of
Religion
,
so
the
fourth
wholly
concerns
the
exercise
of
it
:
and
as
the
first
Commandment
teacheth
us
the
duties
of
faith
,
hope
,
and
charity
towards
God
;
to
believe
in
him
,
to
fear
him
,
and
to
love
him
with
all
our
heart
,
with
all
our
minde
,
with
all
our
soul
,
and
with
all
our
strength
;
and
the
second
and
third
,
to
worship
him
,
to
give
him
thanks
,
to
call
upon
him
,
to
honour
his
holy
name
,
and
his
word
;
so
the
fourth
commandment
setteth
us
a
time
(
and
other
circumstances
)
for
the
exercise
of
these
duties
,
teaching
us
to
serve
him
truly
in
holiness
and
righteousness
all
the
days
of
our
life
;
for
it
is
a
gross
mistake
of
some
who
make
the
fourth
commandment
a
limitation
or
a
restriction
of
the
first
,
as
if
he
that
required
our
love
with
all
our
heart
(
to
shew
that
we
ought
sooner
to
be
without
our
heart
,
then
without
his
love
)
did
require
the
publick
profession
of
that
love
onely
one
day
in
seven
;
no
,
we
must
know
and
profess
the
contrary
,
for
it
is
impossible
that
the
greater
should
be
limited
by
the
lesser
,
and
our
Saviour
himself
hath
told
us
,
that
Thou
shalt
love
the
Lord
,
is
the
first
and
great
commandment
,
Saint
Mat.
20.
38.
Wherefore
all
the
rest
which
have
their
greatness
from
this
,
cannot
add
any
greatness
to
it
,
much
less
can
they
take
away
any
greatness
from
it
,
and
consequently
the
fourth
commandment
must
needs
lose
its
greatness
,
if
it
be
brought
to
oppose
this
,
that
is
to
say
,
to
confine
this
love
of
God
by
restraining
the
exercise
of
Religion
to
the
Sabbath
,
as
if
Religion
were
made
for
the
Sabbath
,
and
not
rather
the
Sabbath
made
for
Religion
;
they
who
look
upon
Sunday
as
the
onely
Sabbath
,
do
in
effect
say
,
That
Religion
was
made
for
the
Sabbath
;
they
who
look
upon
other
Festivals
as
Sabbaths
also
,
do
in
effect
say
,
That
the
Sabbath
was
made
for
Religion
:
and
without
doubt
they
are
of
the
surer
side
(
which
is
the
drift
we
should
aim
at
in
all
controverted
points
)
who
say
,
Days
were
made
for
duties
,
and
not
duties
for
days
:
for
these
men
do
say
,
That
the
substance
of
Religion
is
above
the
exercise
of
Religion
(
which
God
himself
hath
taught
us
in
the
very
method
of
the
commandments
,
putting
the
greatest
in
the
first
place
)
and
that
the
exercise
of
Religion
was
ordained
and
appointed
to
preserve
and
maintain
the
substance
of
Religion
,
but
by
no
means
to
restrain
or
hinder
the
same
.
Therefore
it
is
safest
explaining
the
fourth
commandment
,
not
by
way
of
limitation
or
restriction
,
as
if
it
limited
and
restrained
the
three
former
to
it self
(
which
those
men
do
seem
to
be
guilty
of
,
who
put
down
all
other
Christian
Festivals
as
unlawfull
and
superstitious
)
but
by
way
of
specification
or
application
,
as
shewing
the
necessity
of
exercising
that
Religion
which
is
taught
and
commanded
in
the
three
former
,
and
not
leaving
it
in
our
power
to
omit
or
neglect
that
exercise
.
This
being
laid
for
a
sure
ground
,
that
we
have
Gods
absolute
command
,
not
onely
for
the
substance
,
but
also
for
the
exercise
of
Religion
,
it
must
needs
follow
that
they
who
regard
not
the
exercise
of
Religion
,
cannot
regard
the
substance
of
it
:
and
consequently
,
whosoever
is
unsetled
in
the
exercise
of
Religion
(
whether
it
be
in
the
profession
or
in
the
practise
thereof
)
cannot
be
thought
well
grounded
in
the
knowledge
and
love
of
God
.
For
Divinity
is
a
science
that
teacheth
man
to
live
to
God
,
and
therefore
he
that
most
lives
to
God
is
the
best
Divine
:
the
best
scholar
may
be
he
that
hath
best
ordered
his
study
,
but
the
best
Divine
is
he
that
best
ordereth
his
life
:
and
this
Divinity
St.
Paul
requireth
alike
of
all
Christians
,
who
profess
to
believe
in
Christ
,
that
they
have
a
life
answerable
to
their
faith
,
a
conversation
answerable
to
their
profession
.
Rom.
6.
9.
Knowing
this
,
that
Christ
being
raised
from
the
dead
,
dieth
no
more
,
there
's
the
principle
of
faith
;
and
verse
11.
Likewise
reckon
ye
also
your selves
to
be
dead
indeed
unto
sin
,
but
alive
unto
God
,
through
Jesus
Christ
our
Lord
:
there
's
the
duty
of
life
.
He
is
the
best
Divine
,
he
hath
the
most
Christian
Logick
that
most
makes
such
collections
:
for
Divinity
treats
onely
of
the
spiritual
life
,
whereby
man
lives
in
&
to
him
,
by
whom
he
lives
.
And
as
the
natural
life
hath
two
acts
,
the
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereby
it
gives
life
;
the
second
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereby
it
gives
motion
:
so
hath
also
the
spiritual
life
two
acts
;
The
first
consists
in
the
knowledge
and
love
of
God
:
the
second
in
the
profession
of
that
knowledge
,
and
in
the
practise
of
that
love
.
Of
these
two
acts
consisted
Abrahams
Religion
,
of
these
two
parts
consisted
his
Divinity
;
even
of
Faith
in
God
,
(
as
saith
S.
Paul
)
and
of
Works
according
to
that
Faith
,
as
saith
S.
Iames
;
and
if
we
hope
to
get
into
Abrahams
bosome
,
we
must
first
get
into
his
study
.
This
was
Davids
Divinitie
,
Psal.
37.
3.
Trust
in
the
Lord
,
there
's
the
knowledge
and
love
of
God
,
(
for
no
man
will
trust
him
whom
he
doth
not
know
,
and
much
less
him
whom
he
doth
not
love
)
and
do
good
,
there
's
the
profession
according
to
that
knowledge
,
and
practise
according
to
that
love
;
and
we
must
be
men
after
Davids
heart
,
if
we
desire
to
be
men
after
Gods
own
heart
:
In
a
word
,
This
was
the
Divinity
Christ
left
unto
his
Church
,
S.
Matth.
28.
19
,
20.
First
teaching
all
nations
to
know
God
,
then
teaching
them
to
observe
his
commands
:
and
we
cannot
be
good
Christians
unless
we
be
members
of
Christs
Church
:
and
if
we
be
good
Christians
,
our
faith
will
make
us
live
in
Christ
,
and
our
conversation
will
be
according
to
our
faith
:
which
was
the
admirable
prayer
of
the
ancient
Church
upon
Ascension-eve
,
(
and
I
cannot
better
conclude
this
discourse
then
with
a
prayer
,
nor
have
I
learned
to
reject
a
good
prayer
,
because
I
finde
it
in
the
Mass-Book
,
no
more
then
I
may
learn
not
to
say
Eli
,
Eli
,
that
is
,
my
God
,
my
God
,
with
my
blessed
Saviour
,
because
some
out
of
ignorance
,
others
out
of
malice
will
say
,
This
man
calleth
for
Elias
,
S.
Matth.
27.
46.
)
Praesta
quaesumus
omnipotens
Pater
,
ut
nostrae
mentis
intentio
,
quò
Unigenitus
Filius
tuus
,
Dominus
noster
ingressus
est
,
semper
intendat
;
&
quò
side
pergit
,
conversatione
perveniat
.
Grant
Lord
we
beseech
thee
,
that
whither
our
Saviour
is
ascended
,
we
may
also
with
heart
and
minde
thither
ascend
;
and
whither
we
ascend
by
our
faith
,
there
we
mayalso
dwell
by
our
conversation
,
even
in
Heaven
.
Amen
.
CHAP.
5.
The
assurance
we
have
of
the
substance
of
Religion
,
in
that
it
is
spiritual
,
and
resembles
God
the
authour
of
it
,
in
his
incommunicable
properties
of
Simplicitie
and
Infinitie
;
as
also
in
his
Immutabilitie
and
Eternitie
,
which
are
the
two
consectaries
of
Infinitie
;
&
also
in
his
Omnipotency
,
All-sufficiencie
,
and
Omnisciencie
,
which
are
the
three
consectaries
of
his
Eternitie
.
THat
Religion
is
of
a
divine
nature
,
and
therefore
partaketh
of
Gods
properties
,
both
incommunicable
and
communicable
,
may
be
thought
an
impertinent
discourse
by
some
,
because
it
deals
in
speculatives
,
and
perchance
an
impious
discourse
by
others
,
because
it
may
seem
to
destroy
practicks
,
and
so
joyn
hands
with
the
sacrilegious
profaneness
of
this
age
,
which
trades
wholly
in
destructives
,
not
onely
in
regard
of
man
,
but
also
of
God
himself
:
Yet
since
the
end
of
Religion
is
to
bring
man
to
God
,
it
cannot
be
amiss
to
see
how
near
the
work
thereof
conduceth
to
that
end
:
and
it
may
be
proper
,
if
not
necessary
,
to
shew
the
excellencies
of
Religion
,
that
mens
eyes
being
dazled
with
the
admirable
beauty
,
their
hearts
may
be
inflamed
with
the
divine
perfections
of
holiness
.
For
Holiness
and
Religion
are
one
and
the
same
thing
essentially
,
though
they
are
different
in
our
apprehensions
:
therefore
S.
Peter
calling
upon
us
to
be
religious
,
calleth
upon
us
in
these
words
,
1
S.
Pet.
1.
15
,
16.
But
as
he
which
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conversation
:
because
it
is
written
,
Be
ye
holy
,
for
I
am
holy
:
where
it
is
evident
,
that
we
are
called
upon
for
holiness
,
from
the
Grace
of
our
Lord
Iesus
Christ
,
the
love
of
God
the
Father
,
and
the
communion
of
God
the
holy
Ghost
:
not
onely
by
the
authority
of
God
the
Father
,
[
For
it
is
written
:
]
and
by
the
example
of
God
the
Son
,
[
But
as
he
which
hath
called
you
is
holy
]
but
also
by
the
communion
of
God
the
holy
Ghost
,
[
·
Be
ye
holy
,
for
I
am
holy
:
]
as
if
he
had
said
,
Holiness
can
have
no
fellowship
with
impurity
,
therefore
unless
you
will
be
holy
,
you
must
not
onely
renounce
the
authority
of
God
commanding
,
the
example
of
God
conducting
,
but
also
the
fellowship
of
God
conversing
and
communicating
with
you
:
For
the
force
of
the
argument
consists
in
the
proper
nature
of
God
,
and
our
relation
to
and
with
God
.
Accordingly
I
cannot
better
shew
the
excellencies
of
Religion
,
then
by
shewing
how
near
its
holiness
comes
to
the
very
nature
and
essence
of
God
himself
,
and
then
none
will
doubt
but
the
Angelical
Doctour
did
rightly
say
,
Nomen
sanctitatis
duo
videtur
importare
,
Munditiem
&
firmitatem
,
that
holiness
imports
two
things
,
purity
:
(
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
one
far
removed
from
the
corruptions
of
the
earth
)
and
constancie
,
(
for
so
sanctum
or
sancitum
,
&
lege
firmatum
are
all
one
)
and
there
is
an
absolute
necessity
of
both
these
in
that
man
that
will
be
truly
religious
:
for
he
that
will
be
joyned
to
the
most
High
,
must
be
far
removed
from
the
things
below
,
there
's
the
purity
;
and
he
that
will
be
joyned
to
the
first
Beginning
and
last
End
,
(
which
is
wholly
immoveable
)
must
be
firm
and
immoveable
in
his
conjunction
,
there
's
the
constancy
.
Therefore
saith
the
Apostle
,
Rom.
8.
38.
Certus
sum
quòd
neque
mors
neque
vita
separabit
me
à
charitate
Dei
:
I
am
sure
and
certain
(
not
onely
I
am
perswaded
)
that
neither
death
,
nor
life
shall
be
able
to
separate
me
from
the
love
of
God
.
He
that
knows
it
is
all
one
to
love
Religion
and
to
love
God
,
will
never
be
separated
from
its
love
:
and
he
that
knows
Religion
to
be
the
service
of
God
,
will
easily
acknowledge
,
that
such
as
is
the
master
,
such
is
his
service
.
And
therefore
all
Divines
agree
in
this
,
that
one
and
the
same
true
Divinity
,
but
some
have
likewise
said
,
that
one
and
the
same
commandment
(
making
the
first
and
second
but
one
)
doth
teach
us
the
true
knowledge
of
God
,
and
of
Religion
the
proper
service
of
God
;
for
Religion
is
nothing
else
but
the
immediate
worship
of
God
;
Religio
distinctiùs
,
,
non
quemlibet
,
sed
Dei
cultum
significat
,
(
saith
S.
Aug.
de
Civit.
Dei
,
lib.
10.
cap.
1.
)
If
we
say
,
Worship
,
we
may
possibly
mean
a
civil
or
a
moral
worship
:
but
if
we
say
Religion
,
we
can
mean
no
other
but
Divine
worship
,
or
the
immediate
worship
of
God
.
And
therefore
there
is
no
one
attribute
of
God
,
but
shews
in
some
sort
the
nature
of
the
true
Religion
;
for
such
as
God
is
in
Himself
,
such
also
is
the
Religion
that
serveth
and
pleaseth
Him
.
I
will
accordingly
endeavour
(
with
Gods
grace
)
to
shew
the
nature
of
Religion
from
the
very
nature
of
God
,
yet
with
such
a
method
as
shall
not
seek
to
satisfie
the
curious
by
its
exactness
,
but
onely
to
establish
the
conscientious
by
its
godliness
,
always
remembring
,
that
when
God
shews
a
mortal
man
his
glory
,
(
as
he
did
to
Moses
,
Exod.
33.
23.
though
he
may
see
much
,
yet
much
more
there
is
which
cannot
be
seen
;
nor
can
any
Divine
whatsoever
see
so
much
of
God
as
he
doth
desire
,
nor
can
he
express
so
much
as
he
doth
see
:
It
is
enough
therefore
if
I
draw
such
a
scheme
of
Gods
attributes
,
as
is
fittest
to
instruct
my self
and
others
in
the
nature
of
true
godliness
.
God
is
a
Spirit
,
and
so
is
his
service
altogether
spiritual
,
S.
John
4.
24.
God
is
a
Spirit
,
and
they
that
worship
him
must
worship
him
in
Spirit
and
in
truth
.
There
must
be
nothing
in
his
worship
of
carnal
inventions
,
and
much
less
of
carnal
affections
;
for
to
be
carnally
minded
is
death
,
but
to
be
spiritually
minded
is
life
and
peace
,
Rom.
8.
6.
wherein
we
have
described
in
few
words
the
true
and
the
false
Religion
;
the
one
is
spiritual
,
the
other
carnal
;
they
are
both
described
,
1.
In
themselves
[
to
be
minded
]
for
religion
calls
for
the
soul
,
whether
we
serve
God
or
Mammon
;
2.
In
their
causes
,
the
cause
of
the
one
is
flesh
,
of
the
other
spirit
.
3.
In
their
effects
,
the
effect
of
the
one
is
life
,
and
the
assurance
of
it
,
peace
;
the
effect
of
the
other
is
death
:
Religion
then
it self
is
to
be
minded
,
it
always
engageth
the
soul
,
and
the
true
Religion
is
to
be
spiritually
minded
,
eagaging
the
soul
according
to
the
dictates
of
Gods
holy
Spirit
.
And
indeed
Religion
hath
the
chiefest
properties
of
a
spirit
;
For
1.
A
spirit
is
invisible
and
imperceptible
by
the
sense
:
so
is
the
true
Religion
,
the
natural
man
perceives
it
not
,
1
Cor.
2.
14.
and
S.
Paul
calleth
the
things
of
Religion
spiritual
things
,
Rom.
15.
27.
The
Gentiles
have
been
made
partakers
of
their
spiritual
things
,
and
1
Cor.
9.
11.
If
we
have
sowen
unto
you
spiritual
things
.
Take
heed
then
of
a
carnal
eye
in
Gods
worship
,
that
loves
to
look
upon
an
image
;
but
much
more
of
a
carnal
affection
,
that
loves
to
look
upon
it self
.
2.
A
spirit
hath
life
in
it self
,
and
giveth
life
unto
the
body
:
so
Religion
hath
life
in
it self
,
and
giveth
life
to
those
that
are
religious
,
S.
John
17.
3.
This
is
life
eternal
,
that
they
may
know
thee
the
onely
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
The
true
knowledge
of
God
in
Christ
,
(
which
cannot
be
without
a
practise
answerable
to
it
)
is
the
true
Religion
,
and
that
is
life
eternal
,
both
formally
in
it self
,
and
effectually
in
regard
of
us
.
Christ
is
not
onely
the
truth
,
but
also
the
life
,
S.
John
14.
6.
And
so
also
are
his
words
,
S.
Iohn
6.
63.
The
words
that
I
speak
unto
you
they
are
spirit
,
and
they
are
life
:
no
parting
Christs
words
from
Spirit
,
nor
Spirit
from
life
;
and
again
verse
68.
Thou
hast
the
words
of
eternal
life
.
Let
nothing
go
for
Christs
word
which
is
not
spirit
and
life
,
and
so
spirit
as
to
give
life
:
wherefore
if
you
see
a
Religion
a
fraught
with
beads
,
pictures
,
crucifixes
,
and
such
outward
ordinances
,
be
afraid
of
it
;
for
these
and
the
like
are
mens
carnal
inventions
,
meer
carnal
images
;
this
is
not
Religion
but
superstition
:
Again
,
if
you
see
a
Religion
fraught
with
envy
,
malice
,
hatred
,
uncharitableness
,
spiritual
pride
,
perversness
,
profaneness
,
licentiousness
,
disobedience
,
novelty
,
singularity
,
be
afraid
of
it
;
for
these
and
such
like
are
mens
carnal
practises
,
carnal
imaginations
;
this
is
not
Religion
,
but
faction
,
such
as
the
Apostle
casteth
down
,
2
Cor.
10.
5.
And
the
prophet
seems
to
prophesie
against
,
Ier.
43.
13.
For
what
are
the
images
of
the
house
of
the
sun
amongst
us
,
but
the
humorous
imaginations
of
those
that
abuse
the
light
of
the
Gospel
?
And
this
trial
or
proof
of
the
true
Religion
is
substantial
,
it
concerns
the
very
nature
and
essence
of
it
;
even
as
to
be
a
spirit
,
is
the
very
nature
and
substance
of
God
;
there
are
other
proofs
that
are
also
essential
proofs
of
the
true
Religion
,
though
they
be
not
taken
from
the
substance
of
God
,
but
from
his
properties
,
and
so
that
is
the
truest
Religion
,
whose
properties
come
nearest
to
the
properties
of
God
.
I
will
give
you
a
short
scheme
of
both
together
,
that
seeing
God
himself
in
your
Religion
,
you
may
love
it
with
all
your
soul
,
with
all
your
minde
,
and
with
all
your
strength
,
because
so
you
are
bound
to
love
your
God
.
God
cannot
be
known
any
further
in
his
substance
,
then
that
he
is
a
Spirit
;
and
so
accordingly
is
the
substance
of
the
true
Religion
,
wholly
spiritual
:
But
the
greatest
knowledge
we
have
of
God
(
the
onely
eternal
Spirit
)
is
by
his
properties
,
and
by
his
attributes
:
his
properties
are
internal
perfections
belonging
to
him
as
a
Spirit
meerly
in
regard
of
himself
,
as
Simplicity
,
Immutability
,
and
the
like
;
his
attributes
are
as
it
were
external
perfections
belonging
to
him
in
regard
of
his
creatures
,
as
he
is
the
God
of
the
spirits
of
all
flesh
,
as
Mercy
,
Justice
,
Liberality
,
and
the
like
;
or
if
you
desire
not
to
distinguish
between
Gods
properties
and
his
attributes
,
you
may
say
,
that
the
properties
of
God
are
either
such
as
remove
from
him
all
kinde
of
imperfection
that
is
in
the
creature
,
as
Simplicity
,
which
removes
from
him
composition
;
Immutability
,
which
removes
from
him
Changeableness
;
Immensity
and
eternity
,
which
remove
from
him
Circumscription
or
Confinement
,
the
one
of
place
,
the
other
of
time
;
and
these
are
called
incommunicable
properties
,
because
they
are
not
communicable
to
any
creature
;
Or
the
properties
of
God
are
such
as
do
assign
to
God
all
manner
of
perfection
,
First
,
in
his
understanding
;
as
Wisdome
and
Truth
.
Secondly
,
In
his
will
,
as
Goodness
and
Liberty
.
Thirdly
,
In
his
power
of
action
,
as
Omnipotency
;
and
these
are
called
communicable
properties
,
because
they
are
communicated
to
the
creature
,
and
are
to
be
found
in
the
creature
,
though
in
a
proportion
and
perfection
infinitely
short
of
what
is
in
the
Creatour
God
blessed
for
ever
:
Thus
angels
and
men
have
Truth
,
and
Goodness
,
and
Power
,
though
not
an
Unerring
truth
,
not
an
All-sufficient
goodness
,
not
an
Almighty
power
;
but
they
have
not
Simplicity
,
Infinity
,
Immutability
,
Eternity
,
which
are
the
incommunicable
properties
.
And
herein
consists
the
supereminencie
of
the
true
Religion
above
any
creature
whatsoever
,
that
it
shareth
even
in
these
incommunicable
properties
of
God
,
even
in
his
Simplicity
,
Infinity
,
Immutability
,
Eternity
.
And
first
it
shares
in
his
Simplicity
:
now
the
Simplicity
of
the
divine
essence
is
such
,
that
it
admits
of
no
composition
at
all
,
neither
Physical
composition
of
matter
and
form
;
nor
Logical
,
of
subject
,
and
accident
;
nor
Metaphysical
,
of
act
and
power
;
whereas
the
purest
spirits
that
are
admit
of
Logical
and
Metaphysical
composition
,
though
not
of
Physical
,
God
onely
excepted
,
who
admits
of
neither
,
So
Aquinas
pr.
part
.
qu.
40.
Propter
divinam
Simplicitatem
est
duplex
identitas
in
divinis
,
eorum
quae
in
rebus
creatis
differunt
;
quia
enim
illa
excludit
compositionem
subjecti
&
accidentis
,
quicquid
attribuitur
Deo
est
ejus
essentia
;
quia
autem
excludit
compositionem
formae
&
materiae
,
in
divinis
idem
est
abstractum
&
concretum
;
Because
of
the
simplicity
of
the
divine
essence
;
there
is
a
twofold
identity
in
God
,
which
is
not
in
any
creature
;
First
,
an
identity
of
essence
and
attributes
,
because
there
is
in
him
no
composition
of
substance
and
accident
,
Secondly
,
an
identity
of
abstract
and
concrete
,
because
there
is
in
him
no
composition
of
form
and
matter
;
and
all
action
proceeding
from
form
,
it
is
evident
that
he
who
is
the
agent
in
and
of
himself
,
can
be
nothing
else
but
a
pure
form
without
any
mixture
of
any
matter
,
Nam
quod
est
primò
&
per
se
agens
,
patet
quòd
sit
primò
&
per
se
forma
,
1
par.
qu.
3.
art.
2.
So
likewise
Religion
admits
of
no
compositiou
,
but
must
still
remain
in
its
own
Simplicity
;
for
1.
There
is
in
Religion
no
Physical
composition
of
matter
and
form
,
some
will
make
Decency
the
accidental
form
of
Religion
;
others
the
Evangelical
counsels
the
essential
form
and
perfection
of
it
,
but
both
are
mistaken
;
for
the
same
holiness
is
the
Religion
of
the
Christian
,
that
was
of
the
Jew
,
though
not
the
same
beauty
of
holiness
:
There
is
no
separating
the
essential
matter
of
Religion
,
from
the
essential
form
of
it
;
and
what
is
not
intrinsecally
holy
,
that
is
,
both
materially
and
formally
,
cannot
properly
be
said
to
be
a
substantial
part
of
Religion
.
Some
look
upon
faith
,
hope
,
and
charity
as
the
formal
part
,
upon
the
other
duties
of
the
Decalogue
as
the
material
part
of
Religion
,
but
indeed
such
considerations
are
meerly
notional
,
they
are
not
real
;
for
no
man
can
reject
an
article
of
faith
,
but
he
must
also
reject
a
commandment
;
nor
can
any
man
wrong
any
commandment
,
but
he
must
also
wrong
an
article
of
faith
;
thus
can
you
not
expunge
or
deprave
any
commandment
that
contains
your
duty
towards
God
,
but
you
must
expunge
or
deprave
some
article
of
faith
concerning
him
:
so
also
of
the
second
table
,
he
that
depraves
any
one
of
those
commandments
,
depraves
those
articles
of
faith
that
concern
the
Catholick
Church
,
and
the
Communion
of
Saints
.
Lastly
,
he
that
denies
or
depraves
that
part
of
Gods
law
which
concerns
himself
,
without
any
relation
to
his
neighbour
,
doth
also
deny
or
deprave
some
of
those
articles
of
faith
that
concern
himself
,
as
The
forgiveness
of
sins
,
the
resurrection
of
the
body
,
and
the
life
everlasting
.
As
for
example
,
you
cannot
think
that
any
common
drunkard
or
unclean
person
doth
so
much
as
seriously
consider
,
much
less
truly
believe
the
Resurrection
of
his
body
,
which
he
doth
continually
defile
with
with
his
intemperances
and
uncleanness
.
And
this
truth
being
granted
,
which
is
not
to
be
denied
,
and
scarce
to
be
disputed
,
it
must
needs
follow
,
that
't
is
impossible
there
should
be
an
absolute
infallibility
of
Faith
in
any
man
,
till
there
be
in
him
an
absolute
impeccabilitie
of
life
:
for
from
the
corruption
in
manners
,
will
proceed
the
corruption
in
doctrine
;
and
from
corruption
in
doctrine
,
corruption
in
manners
;
so
that
the
doctrine
cannot
be
the
form
,
and
the
duty
the
matter
of
Religion
,
since
the
false
doctrine
corrupts
the
duty
,
and
the
defective
duty
corrupts
or
depraves
the
doctrine
,
and
we
must
allow
the
substance
of
Religion
to
be
altogether
incorruptible
:
and
because
there
can
be
in
it
no
corruption
,
't
is
evident
there
is
in
it
no
Physical
composition
.
Secondly
,
There
is
in
Religion
no
Logical
composition
ex
subjecto
&
accidente
:
for
no
part
of
it
but
is
substantial
and
essential
:
Faith
can
no
more
save
without
good
works
,
then
good
works
can
be
without
faith
:
It
seems
the
man
had
faith
,
who
came
running
to
kneel
to
our
blessed
Saviour
,
and
to
ask
him
,
What
he
should
do
to
inherit
eternal
life
,
(
sure
a
better
faith
then
any
of
our
Solifidians
have
,
who
neither
run
,
nor
kneel
,
nor
ask
)
yet
our
Saviours
answer
is
,
Thou
knowest
the
commandments
:
(
S.
Mark
10.
)
He
saith
not
,
Thou
knowest
the
faith
in
Christ
,
and
yet
without
doubt
he
included
it
;
but
so
it
is
,
Christ
himself
teaching
us
to
go
to
heaven
by
obedience
,
doth
plainly
shew
,
there
can
be
no
true
faith
without
it
;
and
Bona
opera
sunt
perniciosa
ad
salutem
,
is
a
most
pernicious
&
blasphemous
doctrine
,
though
Amsdortius
broach'd
it
out
of
zeal
to
the
doctrine
of
Justification
by
faith
in
Christ
,
and
out
of
opposition
to
the
merit
of
condignity
in
good
works
:
for
't
is
not
the
right
way
to
build
up
faith
by
pulling
down
obedience
,
since
the
Apostle
himself
telleth
us
,
that
the
truth
of
the
Gospel
was
made
known
to
all
nations
for
the
obedience
of
faith
,
Rom.
16.
26.
and
't
is
evident
,
that
faith
it self
is
an
act
of
obedience
,
and
a
duty
enjoyned
in
the
first
commandment
;
so
that
we
cannot
take
away
faith
from
obedience
,
but
we
must
take
away
obedience
from
the
first
and
great
commandment
,
that
most
requires
it
;
which
will
not
be
so
much
as
good
Judaisme
,
and
therefore
sure
cannot
be
good
Christianity
:
for
the
Jews
did
of
purpose
in
their
doctrine
,
as
it
were
,
entangle
the
commandments
one
with
another
,
to
shew
that
one
could
not
be
violated
alone
,
and
that
our
obedience
was
alike
due
to
all
:
therefore
did
they
teach
,
that
the
preface
,
I
am
the
Lord
thy
God
,
was
directly
on
the
other
side
answered
by
the
sixth
commandment
,
Thou
shalt
do
no
murder
:
for
he
that
kills
a
man
,
destroys
the
image
of
God
.
The
first
commandment
it self
,
Thou
shalt
have
no
other
gods
but
me
,
was
directly
answered
by
the
seventh
,
Thou
shalt
not
commit
adultery
:
for
idolatrie
is
a
spiritual
fornication
.
The
third
,
(
for
it
seems
they
looked
on
the
second
as
included
in
the
first
)
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
,
was
answered
by
the
eighth
,
Thou
shalt
not
steal
:
for
he
that
will
be
a
thief
,
will
not
stick
to
forswear
himself
.
The
fourth
,
Remember
that
thou
keep
holy
the
sabbath
day
:
was
answered
by
the
ninth
,
Thou
shalt
not
bear
false
witness
:
for
he
that
will
not
keep
the
sabbath
,
doth
bear
false
witness
of
God
,
that
he
did
not
rest
on
the
seventh
day
.
The
fifth
,
Honour
thy
father
and
thy
mother
,
was
answered
and
as
it
were
seconded
by
the
tenth
,
Thou
shalt
not
covet
:
for
he
that
gives
the
reins
to
his
concupiscence
,
shall
beget
a
son
that
shall
dishonour
and
disobey
him
,
(
Salomom
Iarchi
in
Cantic
.
cap.
4.
v.
5.
)
Thus
did
they
make
one
commandment
not
onely
as
a
second
,
to
vindicate
and
avenge
;
but
also
as
a
principle
champion
,
to
fortifie
and
strengthen
another
,
that
we
should
pay
the
readier
obedience
to
them
all
:
for
they
did
not
this
to
confound
our
dutie
towards
God
,
and
our
duty
towards
our
neighbour
;
but
to
shew
,
that
though
these
several
duties
might
be
distinguished
,
yet
they
might
not
be
divided
nor
separated
:
for
that
no
one
commandment
of
the
Moral
Law
was
accidental
,
but
all
alike
substantial
in
that
obedience
which
God
doth
now
require
,
and
will
hereafter
reward
;
so
that
there
is
no
composition
of
Subject
and
Accident
in
Religion
.
Thirdly
and
lastly
,
There
is
in
Religion
no
Metaphysical
composition
ex
actu
&
potentia
,
of
act
and
power
:
for
though
this
Metaphysical
composition
is
in
the
Angels
,
yet
't
is
not
in
Religion
:
'T
is
in
the
Angels
,
for
they
have
not
all
their
essence
and
perfection
together
,
but
as
it
were
successively
,
some
after
other
:
so
that
in
this
respect
Religion
hath
a
prerogative
above
the
Angels
,
(
and
therefore
may
not
stoop
down
so
low
as
to
worship
them
)
for
that
hath
its
whole
perfection
altogether
;
the
Old
&
the
New
Testament
differing
onely
in
modo
,
not
in
re
;
for
the
same
Faith
,
Hope
,
and
Charity
saved
Abraham
that
still
saveth
us
:
and
hence
it
is
evident
,
that
all
is
either
superstition
of
faction
,
which
cannot
consist
and
be
maintained
without
addition
to
the
text
,
the
onely
rule
of
Religion
,
though
it
pretend
not
to
be
addition
,
but
onely
exposition
or
declaration
:
As
for
example
;
When
Christ
hath
said
,
Drink
ye
all
of
this
;
that
the
Laity
or
Clergy
not
administring
are
not
bound
to
drink
of
it
,
may
pretend
to
be
a
declaration
of
the
Church
,
(
Ecclesia
declarat
,
nullo
divino
praecepto
,
Laicos
aut
Clericos
non
conficientes
,
ad
bibendum
obligari
:
Concil.
Trid.
Sess.
21.
cap.
1.
)
but
it
is
indeed
a
depravation
of
the
truth
by
way
of
addition
:
Again
,
when
God
hath
said
,
Thou
sh'alt
not
worship
any
graven
image
;
for
any
man
to
say
,
Thou
shalt
not
worship
the
graven
image
of
Venus
,
or
Bacchus
,
or
Jupiter
;
but
thou
mayst
worship
the
image
of
Christ
,
and
of
the
saints
,
seems
to
be
a
declaration
,
but
is
indeed
a
down
right
depravation
by
way
of
addition
;
and
yet
this
is
the
fleight
whereby
Baronius
endeavours
to
elude
the
second
commandment
:
and
why
may
not
we
as
well
say
,
Thou
shalt
not
kill
,
that
is
,
Thou
shalt
not
kill
a
Romane
Catholick
;
but
thou
mayst
kill
an
heretick
?
Thou
shalt
not
steal
;
that
is
,
Thou
shalt
not
assault
or
invade
the
property
of
a
brother
,
one
of
the
godly
party
;
but
thou
mayst
of
one
that
is
a
malignant
,
or
a
reprobate
,
and
yet
not
be
guilty
of
stealing
?
In
a
word
,
to
instance
in
the
fifth
commandment
,
which
hath
been
alike
trampled
upon
by
the
two
grand
factions
of
Christendome
;
Honour
thy
father
and
thy
mother
,
saith
God
;
that
is
,
If
he
be
not
an
heretick
,
saith
the
one
side
;
for
then
he
may
be
excommunicated
,
deposed
,
and
killed
:
If
he
be
not
a
reprobate
,
saith
the
other
side
;
for
then
he
may
be
dishonoured
,
and
disobeyed
,
and
destroyed
:
for
having
no
share
in
grace
,
he
hath
no
right
to
dominion
.
Both
these
grand
factions
from
several
principles
inferring
one
and
the
same
conclusion
,
because
both
by
their
additions
deprave
the
truth
of
the
Text
:
so
that
if
we
will
needs
allow
that
our
glosses
may
be
additions
to
the
rule
,
we
must
of
necessity
overthrow
the
rule
,
and
by
not
allowing
Religion
to
be
all-together
at
once
,
we
shall
come
to
make
it
none
at
all
.
It
is
not
to
be
denied
but
Religion
hath
had
,
and
may
have
additions
in
regard
of
men
,
but
not
in
regard
of
it self
;
Si
de
prophetia
loquamur
,
in
quantum
ordinaturadfidem
Deitatis
,
sic
quidem
crevit
secundùm
tres
temporum
distinctiones
,
scil.
ante
Legem
,
sub
Lege
,
&
sub
Gratia
;
non
autem
quatenus
per
eam
humanum
genus
in
suis
operibus
dirigitur
,
saith
Aquinas
22ae
.
qu.
174.
art.
6.
Prophesie
may
be
said
to
have
received
increase
as
to
Articles
of
Faith
towards
God
;
for
he
hath
revealed
himself
more
fully
under
the
Gospel
,
then
under
the
Law
;
and
more
fully
under
the
Law
,
then
before
it
;
but
not
as
to
duties
of
life
,
either
towards
God
or
towards
man
.
The
Christian
knows
and
beleevs
more
then
the
Jew
,
because
Christ
is
more
fully
revealed
unto
him
then
to
the
Jew
,
but
yet
Christ
is
still
the
same
to
both
,
The
same
yesterday
,
and
to
day
,
and
for
ever
,
Heb.
13.
8.
The
same
before
the
Law
,
[
yesterday
;
]
Under
the
Law
,
[
to
day
;
]
and
under
the
Gospel
,
[
for
ever
.
]
One
Christian
may
know
and
beleeve
more
then
another
,
nay
more
then
himself
;
for
as
he
increaseth
in
years
,
so
also
in
knowledge
and
faith
;
yet
the
truth
of
the
Christian
Religion
is
but
one
and
the
same
at
all
times
,
onely
more
fully
understood
at
one
time
then
at
another
:
for
which
reason
God
requires
a
preparation
of
minde
in
every
true
beleever
,
to
be
ready
to
beleeve
more
when
it
shall
be
revealed
to
him
to
be
Gods
truth
;
and
to
do
more
,
when
it
shall
appear
to
him
to
be
for
Gods
glory
.
The
first
part
of
this
position
concludes
it
impossible
that
there
should
be
any
certain
catalogue
of
the
fundamentals
of
Faith
,
not
onely
for
all
men
,
but
also
for
one
and
the
same
man
at
all
times
,
because
that
may
be
revealed
to
one
which
is
not
to
another
;
nay
to
one
man
at
this
time
,
which
was
not
at
that
time
.
The
second
part
of
this
position
concludes
it
necessary
,
that
the
Evangelical
Counsels
should
sometimes
become
a
piece
of
the
Law
;
namely
,
If
the
case
be
put
that
a
man
can
in
any
of
those
particulars
of
Voluntary
poverty
,
Obedience
,
or
Chastity
,
shew
or
exercise
more
fully
and
sincerely
his
love
of
God
:
and
therefore
saith
S.
Hieroms
gloss
upon
S.
Matth.
19.
20.
All
these
things
have
I
kept
from
my
youth
up
;
Mentitur
adolescens
,
The
young
man
lies
;
for
if
he
had
indeed
kept
this
,
Thou
shalt
love
thy
neighbour
as
thy self
,
he
would
not
have
been
grieved
for
being
commanded
to
sell
all
and
give
it
to
the
poor
,
no
more
then
he
was
grieved
for
keeping
all
unto
himself
.
And
Origen
tells
us
,
it
was
written
in
some
other
Gospel
that
he
had
met
withall
in
Hebrew
(
but
sure
not
of
sufficient
authority
to
discountenance
the
Greek
:
for
Aquinas
that
tells
us
this
storie
,
saith
,
Si
placeat
alicui
suscipere
illud
,
If
any
man
please
to
receive
it
)
That
when
the
young
man
began
to
scratch
his
head
at
this
saying
,
the
Lord
replied
unto
him
,
How
doest
thou
say
,
thou
hast
kept
the
Law
,
which
requireth
to
love
thy
neighbour
as
thy self
,
and
behold
many
of
thy
brethren
,
the
children
of
Abraham
,
are
ready
to
die
for
hunger
upon
the
dung-hill
,
whiles
not
onely
thy
bodie
,
but
also
thy
house
is
full
even
to
superfluitie
?
(
Aquin.
22ae
.
qu.
189.
art.
1.
resp.
ad
1.
)
We
must
therefore
say
with
Gulielmus
de
sancto
Amore
,
in
libro
de
periculis
Ecclesiae
.
Paupertatem
praecipit
,
non
actualem
sed
habitualem
;
scil.
si
gloria
Christi
id
postulârit
,
ut
cùm
ait
Luc.
14.
26.
Si
quis
venit
ad
me
,
&
non
odit
patrem
,
non
potest
esse
meus
discipulus
;
non
praecipit
parentes
contemnere
,
sed
tantùm
si
Christo
se
opponant
:
That
this
is
not
a
counsel
,
but
a
command
,
whereby
our
blessed
Saviour
commandeth
,
though
not
actual
,
yet
habitual
povertie
;
though
not
a
real
,
yet
a
ready
forsaking
of
all
,
if
the
glory
of
Christ
should
so
require
;
as
when
he
saith
,
(
S.
Luk.
14.
26.
If
any
man
come
to
me
,
and
hateth
not
his
father
,
he
cannot
be
my
disciple
:
the
command
is
but
conditional
,
to
wit
,
If
his
father
oppose
his
Saviour
,
there
he
must
go
from
the
one
,
to
come
and
cleave
to
the
other
.
And
so
Aquinas
himself
states
this
question
,
saying
,
Nullus
est
actus
perfectionis
sub
consilio
cadens
,
qui
in
aliquo
eventu
non
cadat
sub
praecepto
,
quasi
de
necessitate
salutis
existens
:
(
22●e
.
qu.
124.
art.
3.
ad
1.
)
There
is
no
act
of
perfection
under
an
Evangelical
Counsel
,
but
may
in
some
case
fall
under
a
precept
,
as
being
necessary
to
that
mans
salvation
.
And
in
this
particular
case
of
voluntary
poverty
,
he
saith
thus
,
Abrenunciatio
propriarum
facultatum
in
actu
,
est
quoddam
perfectionis
instrumentum
,
sed
secundùm
praeparationem
animi
pertinet
directè
ad
perfectionem
:
(
22ae
.
qu.
185.
ad
2.
)
For
a
man
to
renounce
his
property
actually
(
that
he
may
betake
himself
wholly
to
meditation
and
prayer
)
doth
conduce
instrumentally
to
perfection
;
but
for
him
to
renounce
it
potentially
in
the
preparation
of
his
minde
,
doth
appertain
directly
to
perfection
;
that
is
,
to
the
perfection
of
Christianitie
:
and
so
in
effect
he
saith
thus
much
,
He
that
will
not
part
with
his
estate
when
Christ
calls
for
it
,
is
far
from
shewing
himself
a
good
Christian.
How
little
this
precept
is
now
observed
by
those
who
see
their
poor
brethren
readie
to
starve
for
Christ
,
both
at
home
and
in
forein
countreys
,
and
yet
neither
lay
their
miseries
to
heart
,
nor
lay
their
hands
to
their
relief
,
Christ
doth
now
see
,
and
will
hereafter
judge
,
when
he
will
not
onely
say
,
Depart
ye
cursed
,
to
those
that
made
them
hungry
,
thirsty
,
and
naked
,
but
also
to
those
that
let
them
continue
so
,
St.
Mat.
25.
41
,
42.
and
good
reason
,
for
such
men
forget
their
brother
Ioseph
in
the
pit
,
sitting
down
to
eat
and
drink
,
while
he
is
ready
to
perish
;
they
forget
themselves
,
and
renounce
their
own
bowels
;
they
forget
their
God
,
and
renounce
his
commandments
,
not
onely
as
enforced
by
right
of
dominion
(
for
being
Lord
of
all
,
he
might
call
for
all
,
without
shewing
any
other
cause
for
it
)
but
also
as
being
enforced
by
the
light
of
reason
:
for
it
is
observable
that
Saint
Paul
useth
more
arguments
to
stir
up
the
Corinthians
to
a
liberal
contribution
for
the
poor
Saints
at
Jerusalem
,
then
he
useth
to
the
stirring
them
up
to
any
other
Christian
duty
whatsoever
;
for
he
hath
concerning
this
duty
almost
two
whole
chapters
together
,
2
Cor.
8
,
and
9
,
chap.
and
almost
as
many
arguments
as
verses
in
those
chapters
,
I
will
touch
upon
the
chiefest
of
them
,
either
to
fill
our
hearts
with
charity
and
compassion
,
if
we
will
be
Christians
;
or
to
fill
our
faces
with
shame
,
if
we
will
at
the
same
time
be
both
unchristian
and
uncharitable
.
The
Topick
of
his
first
argument
is
ab
exemplo
,
the
example
of
the
Macedonians
,
cap.
8.
ver.
2.
That
their
deep
poverty
abounded
to
the
riches
of
their
liberality
,
their
poverty
hath
made
them
rich
in
good
works
,
shall
our
riches
make
us
poor
in
them
?
v.
3.
Beyond
their
power
they
were
willing
of
themselves
,
and
shall
no
exhortation
make
our
willingness
answerable
to
our
power
?
v.
4.
Praying
us
with
much
entreaty
to
receive
the
gift
,
in
the
Greek
it
is
to
receive
the
grace
;
they
accounted
it
as
a
grace
or
favour
to
relieve
others
,
and
shall
we
account
it
as
a
burden
?
they
did
beseech
Saint
Paul
to
receive
,
and
shall
not
he
beseech
us
to
give
?
they
looked
on
this
charity
as
a
ministring
to
the
Saints
,
and
a
professing
themselves
to
be
of
their
communion
,
shall
we
neglect
it
,
&
yet
be
thought
either
to
regard
or
beleeve
the
Communion
of
Saints
?
And
v.
5
He
sets
down
the
reason
that
moved
them
to
this
bountifulness
,
They
had
given
themselves
to
the
Lord
,
and
could
not
stick
at
giving
of
their
estates
to
his
members
:
and
consequently
may
it
not
justly
be
inferred
,
He
that
will
not
give
of
his
estate
to
his
poor
brother
,
hath
not
yet
given
himself
unto
the
Lord
?
again
,
v.
7.
Ye
cannot
shew
(
saith
he
)
that
you
abound
in
faith
,
and
other
spiritual
gifts
,
unless
you
abound
in
this
grace
also
:
and
v.
8.
This
is
the
onely
way
to
prove
the
sincerity
of
your
love
:
v.
9.
The
onely
way
to
follow
the
footsteps
of
Christ
,
and
to
shew
our
thankfulness
to
him
,
for
emptying
himself
,
that
he
might
fill
us
.
v.
10.
'T
is
expedient
for
you
;
(
more
profitable
for
you
then
for
them
)
v.
12.
'T
is
acceptable
to
God
.
v.
14.
'T
is
agreeable
to
justice
,
which
loves
equalitie
among
Christians
,
that
as
your
liberalitie
supplyes
their
temporal
,
so
their
prayers
may
supply
your
spiritual
wants
.
Again
,
in
the
ninth
chapter
,
he
insisteth
altogether
upon
the
same
exhortation
:
as
v.
5.
That
he
had
sent
Titus
of
purpose
to
make
up
before-hand
their
bounty
;
so
we
translate
it
,
because
it
was
so
in
respect
of
their
distressed
brethren
;
but
the
Greek
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
your
blessing
,
and
so
it
was
in
respect
of
themselves
:
and
accordingly
the
Apostle
quotes
a
verse
out
of
the
112
Psalm
,
which
beginneth
with
a
blessing
upon
him
that
practiseth
this
duty
,
as
the
onely
man
that
fears
God
;
and
't
is
such
a
blessing
as
shall
never
come
to
an
end
;
for
he
saith
,
His
righteousness
remaineth
for
ever
:
and
well
it
may
,
for
it
is
nothing
else
but
a
sowing
seed
to
immortality
;
such
a
sowing
of
seed
as
shall
return
an
infinite
increase
;
first
,
to
themselves
,
Being
enriched
in
every
thing
to
all
bountifulness
:
secondly
,
to
their
poor
brethren
,
It
supplieth
the
want
of
the
saints
.
thirdly
,
to
God
,
but
is
abundant
also
by
many
thanks
givings
to
God
:
whence
Beza
most
excellently
,
Piis
hominibus
beneficentia
est
pro
omnibus
latifundiis
;
A
true
godly
man
looks
upon
his
liberality
as
his
best
patrimony
;
for
keeping
his
wealth
,
makes
him
rich
onely
towards
himself
,
but
giving
it
to
others
makes
him
rich
also
towards
God
.
I
should
here
ask
pardon
for
this
digression
,
(
though
consisting
of
the
most
needfull
doctrine
for
this
hard-hearted
and
close-handed
age
)
but
that
S.
Paul
hath
said
,
Charity
is
the
fulfilling
of
the
Law
,
Rom.
13.
10.
and
our
Saviour
Christ
hath
said
,
That
to
fulfill
the
Law
,
is
to
fulfill
all
righteousness
,
S.
Matth.
3.
15.
so
that
charity
alone
is
in
effect
,
all
righteousness
:
and
that
discourse
may
not
be
called
a
digression
from
religion
,
which
directly
leads
to
righteousness
.
But
yet
to
return
more
closely
to
my
present
purpose
,
I
say
,
Religion
received
no
new
essential
perfection
from
the
Gospel
,
which
before
it
had
not
in
the
Law
:
for
though
faith
is
imperfect
,
and
did
admit
increase
in
several
ages
of
the
Church
,
and
may
still
admit
increase
till
it
come
to
vision
;
and
though
charity
is
imperfect
,
and
must
admit
of
increase
till
it
come
to
fruition
,
yet
the
rule
both
of
faith
and
charity
was
not
perfect
from
the
first
beginning
:
so
that
the
perfection
of
Religion
is
tota
simul
,
altogether
at
once
,
righteousness
being
immortal
,
and
having
that
priviledge
of
immortality
or
eternity
,
that
it
is
always
present
to
it self
;
for
there
was
nothing
left
out
in
the
first
institution
of
it
;
what
is
substantially
Religion
now
to
us
,
was
so
to
our
first
father
Adam
;
but
we
need
not
go
so
far
back
:
't
is
enough
for
Christians
to
look
for
the
foundation
of
their
Religion
from
Christ
and
his
Apostles
:
I
say
therefore
more
particularly
,
That
what
is
actually
Religion
now
,
was
so
in
the
Apostles
times
;
what
was
then
potentially
Religion
,
is
so
still
,
notwithstanding
any
declaration
of
the
Church
,
and
all
those
additional
doctrines
which
Pope
Pius
the
I
V
hath
annexed
to
the
Niceno-Constantinopolitane
Creed
,
and
which
the
Clergy
of
Rome
is
still
sworn
to
maintain
and
propagate
as
the
Catholick
faith
,
without
which
none
can
be
saved
,
are
no
more
articles
of
faith
now
,
then
they
were
in
the
Apostles
days
;
as
Traditions
,
Seven
Sacraments
,
The
sacrifice
of
the
Mass
for
quick
and
dead
,
Transubstantiation
,
Purgatory
,
The
invocation
of
Saints
,
The
worshipping
of
images
,
The
use
of
Indulgences
,
and
that
the
Church
of
Rome
is
the
mother
and
mistress
of
all
Churches
,
(
vide
Cherubinum
in
Bullario
,
Bulla
88.
Pii
Quarti
.
)
These
and
the
like
tenents
of
the
present
Church
of
Rome
,
either
were
articles
of
faith
to
the
Apostles
,
or
cannot
be
so
to
us
,
unless
we
will
divide
the
Catholick
from
the
Apostolick
faith
:
and
accordingly
Baronius
makes
it
his
master-piece
,
to
perswade
the
world
,
that
what
ever
is
now
in
the
belief
or
practise
of
the
present
Romane
Church
,
and
is
rejected
by
the
Protestants
,
was
all
beleeved
and
practised
by
the
Church
in
or
near
the
Apostles
times
:
and
this
makes
him
drain
in
all
the
chief
controversies
of
the
Protestants
and
Papists
into
the
first
hundred
years
of
his
History
;
and
that
makes
him
so
bitter
against
the
Protestants
in
the
first
Tome
of
his
Annals
(
though
their
name
was
unknown
to
the
Church
above
1400
years
after
)
laying
aside
the
Historian
,
that
he
may
put
on
the
Dogmatist
.
And
so
much
for
the
Simplicity
of
Religion
,
wherein
it
partakes
of
the
first
of
Gods
incommunicable
properties
.
The
second
incommunicable
propertie
of
God
is
his
Immensity
or
Infinity
,
whereby
he
is
Omnipresent
and
Incomprehensible
,
and
it
is
nothing
else
but
as
it
were
an
excess
of
spirituality
or
immateriality
:
For
all
material
substances
are
in
their
own
natures
circumscriptible
and
boundable
,
not
so
the
spiritual
and
immaterial
substances
;
they
are
not
to
be
circumscribed
or
confined
terminis
localibus
,
sed
terminis
essentialibus
:
no
spirit
can
be
confined
to
or
by
the
bounds
of
any
place
,
though
all
spirits
are
confined
to
and
by
the
limited
bounds
of
their
own
essence
,
save
onely
one
,
which
is
the
God
of
spirits
:
He
acknowledgeth
not
any
bounds
of
essence
,
cannot
confine
himself
,
much
less
doth
he
acknowledge
any
bounds
of
place
,
to
be
confined
by
another
.
And
this
boundless
Infinity
of
God
,
appears
in
three
respects
,
for
God
may
be
said
to
be
infinite
or
incomprehensible
three
manner
of
ways
,
Cogitatione
nostrâ
,
Essentiâ
suâ
,
Communicatione
essentiae
;
in
our
apprehension
,
in
his
own
essence
,
in
the
communication
of
his
essence
.
1.
Cogitatione
nostrâ
,
God
may
be
said
to
be
infinite
and
incomprehensible
in
our
apprehensions
:
as
1
Cor.
2.
9.
Eye
hath
not
seen
,
nor
ear
heard
,
neither
hath
it
entred
into
the
heart
of
man
,
the
things
which
God
hath
prepared
for
them
that
love
him
.
From
whence
we
cannot
but
argue
thus
,
Si
non
Divina
,
multò
minùs
ipse
Deus
;
If
not
the
things
God
hath
prepared
,
have
entred
into
the
heart
of
man
,
much
less
God
himself
that
prepared
them
.
Hence
Aquinas
denies
,
that
any
created
understanding
can
see
the
essence
of
God
by
a
vision
of
comprehension
,
(
1.
par.
qu.
12.
ar.
1.
)
the
reason
is
,
because
his
Infinity
makes
him
incomprehensible
:
and
truly
for
our
parts
we
must
confess
,
that
we
rather
know
of
God
what
he
is
not
,
then
what
he
is
,
so
far
are
we
from
fully
knowing
him
.
And
so
is
it
also
with
Religion
,
we
cannot
know
it
at
all
,
till
God
hath
enlarged
our
souls
;
and
after
that
enlargement
we
cannot
know
it
perfectly
,
for
if
we
could
,
(
admirabilis
amoris
excitaret
sui
)
we
should
be
so
in
love
with
it
,
as
to
love
and
desire
nothing
else
:
for
so
it
is
with
the
Saints
and
Angels
in
heaven
,
who
fully
knowing
the
excellency
of
loving
and
praising
God
,
can
do
nothing
else
but
love
and
praise
him
.
2.
Essentiâ
suâ
:
God
may
be
said
to
be
infinite
in
his
own
essence
and
being
:
and
this
Infinity
of
God
is
evidenced
in
his
Omnipresence
or
Ubiquity
,
whereby
he
is
so
present
here
,
as
to
be
present
every
where
:
and
this
belongs
not
to
Angels
,
no
nor
yet
to
the
glorified
body
of
Christ
,
though
united
to
his
Deity
;
for
a
bodie
cannot
lose
its
property
,
which
is
to
be
in
a
place
;
but
it
must
also
lose
it self
,
and
no
longer
remain
a
body
.
But
this
doth
in
some
sort
belong
to
Religion
:
for
what
is
spoken
of
Christs
coming
to
judgement
,
may
also
be
fitly
spoken
of
his
coming
into
the
soul
of
man
:
(
S.
Matth.
24.
27.
)
As
the
lightning
cometh
out
of
the
East
,
and
shineth
even
unto
the
West
;
so
shall
also
the
coming
of
the
Son
of
man
be
.
And
indeed
this
alone
is
it
which
both
makes
&
proves
the
Church
to
be
Universal
or
Catholick
,
because
the
Spirit
whereby
it
is
quickened
&
governed
,
hath
this
ubiquity
.
S.
John
3.
8.
The
winde
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
and
whither
it
goeth
;
so
is
every
one
that
is
born
of
the
Spirit
:
Spiritus
spirat
ubi
vult
:
The
Spirit
breatheth
where
it
listeth
,
is
not
confined
to
a
corner
in
Africa
,
as
said
the
Donatists
;
nor
to
a
chair
at
Rome
,
as
saith
the
Papist
;
nor
to
a
Family
of
Love
,
as
saith
the
Catharist
:
and
this
argument
alone
is
able
to
evince
,
That
Religion
is
of
God
,
not
of
man
,
because
of
its
Universal
presence
:
for
such
have
been
the
distempers
of
men
,
that
there
is
now
scarce
any
one
visible
Church
in
the
Christian
world
,
which
will
allow
any
true
Religion
out
of
its
own
communion
;
and
what
men
do
not
easily
allow
,
they
do
easily
wish
;
so
that
not
to
allow
it
to
be
so
,
is
in
effect
to
wish
it
were
not
so
:
and
consequently
,
If
Religion
did
depend
upon
the
will
of
man
for
its
enlargement
,
it
would
in
short
time
be
confined
to
a
very
narrow
compass
of
the
world
:
But
blessed
be
God
,
it
is
far
otherwise
,
and
we
may
say
of
Religion
,
as
the
Schole
hath
said
of
God
the
Authour
of
it
,
it
is
every
where
by
its
essence
,
and
by
its
power
,
and
by
its
presence
:
by
its
essence
,
to
fill
the
soul
,
and
to
enlarge
the
heart
:
by
its
power
,
to
over-rule
the
affections
,
and
by
its
presence
,
to
overlook
and
guide
the
actions
:
and
as
Religion
is
thus
always
present
to
us
,
(
though
few
take
notice
of
it
)
so
the
Religious
man
is
always
present
to
himself
,
the
good
Christian
imitating
his
Saviour
Christ
,
who
is
the
same
yesterday
,
and
to
day
,
and
for
ever
.
Semper
eadem
may
be
the
Motto
of
the
soul
that
is
truly
Religious
,
though
not
as
to
its
action
,
(
for
even
our
prayers
are
not
always
the
same
,
though
our
necessities
are
,
but
sometimes
with
greater
,
sometimes
with
lesser
fervency
)
yet
as
to
its
resolution
:
a
sanctified
man
always
resolves
for
the
best
,
though
he
doth
not
always
perform
what
he
resolves
;
and
he
is
always
ready
to
give
an
answer
of
the
hope
that
is
in
him
,
if
you
look
upon
him
in
his
resolution
,
though
if
you
look
upon
him
in
his
action
,
he
may
sometimes
scarce
seem
to
have
any
hope
of
eternity
,
or
if
he
have
,
may
seem
not
to
regard
that
hope
.
Wherefore
it
is
best
for
us
to
believe
that
Religion
is
always
present
to
it self
,
and
always
present
with
us
,
calling
upon
us
to
fear
God
and
to
keep
his
commandments
;
for
this
belief
will
make
God
himself
always
present
with
us
,
to
sanctifie
us
here
,
and
to
save
us
hereafter
,
and
will
make
us
delight
in
the
presence
of
his
grace
,
till
we
come
to
enjoy
the
presence
of
his
glory
.
Thus
the
Apostle
saith
,
that
our
blessed
Saviour
hath
undertaken
to
present
us
holy
,
unblameable
and
unreprovable
in
the
sight
of
God
.
Col.
1.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
make
us
stand
by
in
a
readiness
;
and
Saint
Iude
recommends
all
faithfull
souls
to
him
that
is
able
to
present
them
faultless
,
v.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
make
them
stand
in
his
presence
,
he
will
not
make
them
stand
there
who
do
not
care
to
appear
there
;
what
we
most
love
,
we
most
willingly
fancy
as
present
with
us
:
so
he
that
truly
loves
God
,
most
wishes
his
presence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
is
a
great
reverence
which
belongs
to
the
presence
of
a
man
that
overlooks
us
,
much
more
to
the
watchfull
eye
of
eternity
,
the
Sun
of
righteousness
,
and
his
overlooking
countenance
,
and
over-spreading
light
;
if
shame
will
not
let
us
offend
against
a
man
on
whom
we
can
have
but
an
accidental
dependance
for
a
temporal
and
momentany
being
,
how
much
more
will
it
keep
us
from
offending
against
God
,
on
whom
we
have
an
essential
dependance
both
of
our
being
and
of
our
well
being
for
ever
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
eye-service
to
men
is
forbidden
,
Eph.
6.
6.
because
our
masters
on
earth
cannot
be
always
present
with
us
,
so
that
eye-service
to
man
is
but
meer
hypocrisie
and
dissimulation
;
but
it
is
not
so
towards
God
our
master
in
heaven
,
who
is
always
present
with
us
,
so
that
the
best
way
to
serve
him
cordially
is
to
serve
him
with
eye-service
,
considering
that
he
always
looks
upon
us
;
and
therefore
we
ought
always
to
act
as
in
his
presence
.
Excellently
the
Casuist
Reiginaldus
,
Adjumenta
operandi
bonum
in
ordine
ad
nosipsos
,
sunt
,
consider
are
Christum
ut
,
mandantem
,
spectantem
,
adjuvantem
;
The
main
helps
that
encourage
any
man
in
regard
of
himself
to
do
that
which
is
good
,
is
the
consideration
of
Christs
presence
,
as
if
he
were
actually
standing
by
him
,
to
command
,
to
observe
,
and
to
assist
him
,
that
he
commands
me
to
obey
,
observes
me
in
my
obedience
,
and
assists
me
in
obeying
:
whosoever
truly
hath
this
consideration
of
Christ
,
cannot
but
have
his
heart
full
of
true
Christianity
,
and
he
that
hath
his
heart
full
,
cannot
have
his
mouth
or
his
hand
empty
;
for
out
of
the
aboundance
of
the
heart
not
onely
the
mouth
speaketh
,
but
also
the
hand
acteth
and
worketh
.
But
Gods
Infinitie
though
it
most
appear
to
us
in
his
Omnipresence
,
yet
is
it
the
immediate
property
of
his
essence
,
which
being
a
pure
act
or
form
,
admits
of
no
materiality
to
limit
and
to
confine
it
:
and
so
also
are
the
duties
of
Religion
in
some
sort
infinite
in
their
very
essence
;
for
nothing
is
proportionable
to
God
,
but
what
is
infinite
and
like
himself
;
and
therefore
it
is
said
,
Be
ye
perfect
even
as
your
Father
which
is
in
heaven
is
perfect
,
St.
Mat.
5.
48.
God
justly
requires
a
perfection
of
degrees
in
all
duties
of
Religion
,
though
he
graciously
accepts
a
perfection
of
parts
;
it
is
well
for
us
that
the
truth
and
sincerity
,
not
the
measure
and
degree
of
our
faith
or
repentance
puts
us
in
the
state
of
salvation
,
for
else
we
should
not
onely
be
always
doubtfull
of
that
state
,
but
also
very
often
come
short
of
it
:
and
yet
in
truth
our
faith
,
and
repentance
,
and
obedience
is
infinite
as
it
is
in
Gods
acceptance
,
though
not
as
it
is
in
our
performance
;
for
though
it
be
performed
in
much
unrighteousness
,
yet
it
is
accepted
in
an
infinite
righteousness
,
even
the
righteousness
of
the
eternal
Son
of
God
.
3.
Communicatione
essentiae
,
Thirdly
and
lastly
God
may
be
said
to
be
infinite
in
the
communication
of
his
essence
,
which
he
hath
communicated
in
an
infinite
variety
to
infinite
sorts
of
creatures
,
which
all
have
their
being
onely
from
him
.
So
also
Religion
is
infinite
in
this
respect
,
that
it
can
never
be
enough
communicated
:
he
that
is
truly
converted
himself
,
will
make
it
his
whole
work
to
strengthen
his
brethren
,
according
to
that
advice
of
our
blessed
Saviour
,
St.
Luke
22.
32.
which
having
been
given
to
St.
Peter
in
his
own
person
,
cannot
but
more
peculiarly
belong
to
all
his
successours
,
then
many
things
else
that
are
more
zealously
claimed
by
most
of
them
:
and
how
then
may
the
Scriptures
be
denied
to
the
people
in
a
tongue
they
know
,
or
prayers
be
obtruded
to
them
in
a
tongue
they
know
not
,
since
the
Scripture
communicates
Religion
from
God
to
man
,
and
prayer
expresseth
the
desire
of
that
heavenly
communion
?
Wherefore
that
of
the
Trent
Council
,
Sess.
22.
cap.
8.
Nè
tamen
oves
Christi
esuriant
,
pastores
frequenter
aliquid
in
missâ
exponant
,
&c.
Least
the
flock
of
Christ
should
be
hunger-starved
,
the
pri●st
ought
often
to
expound
the
missal
,
is
in
effect
a
tacit
Confession
,
that
though
Religion
ought
to
be
effectually
communicated
to
the
people
,
to
feed
their
souls
unto
the
full
;
yet
they
are
resolved
it
must
not
be
so
,
but
that
they
shall
still
wholly
depend
upon
the
priests
for
a
little
broken
bread
;
whereas
all
that
know
good
to
be
naturally
diffusive
of
it self
,
most
willingly
acknowledge
,
that
Religion
the
greatest
good
of
this
world
,
and
the
onely
practise
of
the
next
,
the
more
it
hath
of
goodness
,
the
more
it
ought
to
have
likewise
of
the
diffusion
.
The
third
incommunicable
property
of
God
is
his
Immutability
;
for
as
God
changeth
not
in
his
essence
,
I
AM
hath
sent
me
unto
you
,
Exo.
3.
14.
so
he
changeth
not
in
his
government
or
dominion
of
souls
,
I
am
the
Lord
,
I
change
not
,
Mal.
3.
6.
he
changeth
not
as
our
Lord
,
and
we
cannot
pretend
to
change
as
his
servants
;
for
Religion
hath
also
its
share
in
this
Immutability
;
in
which
sense
I
perswade
my self
Iustin
Martyr
called
Abraham
a
Christian
,
and
Socrates
too
,
though
a
heathen
,
yet
observing
some
of
that
righteousness
,
all
which
we
Christians
do
or
should
observe
:
and
he
proves
that
the
Christian
Religion
is
that
whereby
God
was
then
,
and
is
now
truly
worshipped
and
glorified
:
what
the
heathen
had
of
idols
,
they
had
of
Paganisme
,
what
of
moral
duties
or
of
reasonable
service
,
they
had
of
Christianity
;
(
for
there
is
no
reason
why
the
martyrs
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
not
agree
with
the
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
12.
1.
So
likewise
the
Iews
and
the
Christians
have
the
same
Religion
in
substance
,
though
not
in
ceremonies
or
circumstance
,
or
the
old
Testament
could
not
be
brought
so
appositely
to
prove
the
doctrines
of
the
New
:
(
or
Moses
have
been
said
to
bear
the
reproach
of
Christ
,
Heb.
11.
26.
)
and
so
likewise
all
Christians
have
one
and
the
same
Religion
,
though
they
have
many
different
professions
;
the
Christian
Religion
being
altogether
unchangeable
,
one
and
the
same
in
all
places
and
at
all
times
,
and
what
is
otherwise
will
be
found
either
to
be
superstition
,
or
faction
,
or
matter
of
order
,
but
in
no
case
matter
of
Religion
,
it
being
impossible
that
what
is
truly
Christian
in
one
place
or
time
,
should
be
made
either
Antichristian
or
Unchristian
in
another
.
And
this
property
of
Immutability
Religion
partakes
in
a
higher
degree
then
the
sublimest
spirit
in
the
highest
order
of
Angels
;
for
they
are
all
changeable
by
a
power
without
them
,
though
not
by
a
power
within
them
:
but
Religion
is
not
so
,
God
himself
cannot
make
another
Religion
or
service
of
himself
,
then
that
which
he
hath
already
made
,
I
mean
as
to
the
substantial
and
internal
nature
of
holiness
,
consisting
in
the
immediate
duties
of
Religion
:
Aliquid
dicitur
mutabile
dupliciter
,
uno
modo
per
potentiam
quae
in
ipso
est
,
altero
modo
per
potentiam
quae
est
in
altero
.
Aquin.
par.
1.
qu.
9.
what
is
absolutely
unchangeable
cannot
be
changed
by
any
power
,
either
within
or
without
it self
:
so
is
God
,
so
is
the
service
of
God
,
Religion
,
which
God
cannot
change
no
more
then
he
can
change
himself
,
that
is
,
no
more
then
he
can
change
his
truth
that
taught
it
,
his
justice
that
prescribed
it
,
his
excellent
majesty
that
still
requireth
it
,
his
infinite
mercy
that
still
accepteth
it
;
for
it
was
Gods
own
Spirit
that
spake
those
words
by
the
mouth
of
Gamaliel
,
Acts
5.
38
,
39.
If
this
counsel
or
this
work
be
of
men
,
it
will
come
to
nought
,
but
if
it
be
of
God
,
ye
cannot
overthrow
it
:
and
upon
serious
examination
we
shall
finde
it
most
true
in
our
Christian
Religion
:
what
hath
been
either
in
the
doctrine
or
practise
thereof
meerly
the
counsel
or
work
of
men
,
hath
in
every
age
of
the
Church
come
to
nought
,
and
so
will
to
the
worlds
end
:
but
the
counsel
and
work
of
God
in
the
Christian
Religion
never
yet
was
,
never
shall
be
overthrown
;
for
the
gates
of
hell
might
prevail
against
the
Church
of
Christ
,
could
they
prevail
against
the
Christian
Religion
that
upholds
the
Church
.
But
since
chopping
and
changing
in
the
profession
and
practise
of
Religion
is
now
the
great
sin
of
many
that
would
be
thought
the
best
Christians
,
I
will
endeavour
to
shew
that
it
should
be
also
their
shame
no
less
then
it
is
their
sin
,
for
in
vain
is
the
pretence
of
Godliness
in
changing
that
which
God
hath
ordained
should
partake
of
his
own
unchangeableness
:
&
indeed
in
every
respect
that
God
himself
is
unchangeable
Religion
is
so
too
;
now
God
is
unchangeable
in
three
respects
,
essentiâ
,
voluntate
,
loco
;
in
his
essence
,
in
his
will
,
&
in
his
place
;
and
Religion
would
fain
also
have
this
immutability
.
First
,
God
is
immutable
in
his
essence
,
Rev.
1.
4.
Grace
be
unto
you
,
and
peace
from
him
,
which
is
,
and
which
was
,
and
which
is
to
come
:
from
him
who
always
was
,
always
will
be
the
same
that
he
now
is
;
as
if
he
had
said
,
From
him
that
is
wholly
immutable
in
his
essence
;
that
is
,
from
God
;
for
no
man
is
the
same
either
that
he
was
,
or
that
he
shall
be
:
and
no
Angel
is
the
same
that
he
was
,
for
there
was
a
time
when
he
was
not
:
and
the
first
Council
of
Nice
thought
it
a
sufficient
proof
of
the
judgement
of
the
Catholick
Church
concerning
the
Divinity
of
Christ
,
in
that
they
said
,
she
anathematized
those
who
said
,
There
was
a
time
when
he
was
not
,
which
is
all
one
as
if
they
had
said
concerning
him
,
That
he
was
God
,
who
was
,
and
is
,
and
is
to
come
;
for
God
alone
may
be
said
to
have
an
unchangeable
Being
,
who
hath
his
Being
from
himself
:
all
creatures
whatsoever
have
once
changed
from
a
not-Being
to
a
Being
,
and
would
again
change
from
a
Being
to
a
not-Being
,
did
not
the
same
hand
which
at
first
made
them
,
still
preserve
them
;
for
it
is
proper
onely
to
the
Creatour
,
who
alone
is
of
himself
,
to
be
alone
unchangeable
in
himself
:
and
so
is
Religion
unchangeable
in
its
essence
;
for
being
the
service
of
God
it
must
be
like
its
master
,
since
by
the
rule
of
Relatives
,
Change
in
the
service
cannot
but
proceeed
from
change
in
the
master
,
at
lest
from
some
change
in
his
will
,
if
not
in
his
nature
:
and
therefore
the
argument
rather
pleads
against
the
worship
of
Angels
,
which
is
alledged
by
Bel.
l.
●
.
de
beat
.
&
can
.
San.
c.
14.
then
for
it
where
he
thus
argues
:
the
Angels
were
worshipped
before
Christs
incarnation
,
by
Abraham
and
Lot
,
Gen.
18
,
and
19.
but
the
Angel
forbad
St.
John
to
worship
him
,
Rev.
19.
10.
and
22.
9.
ob
reverentiam
humanitatis
Christi
,
for
the
reverence
he
did
bear
to
Christ
now
in
the
nature
of
man
.
I
answer
,
That
reason
is
more
forcible
against
invocation
which
humbles
the
soul
,
then
it
is
against
adoration
which
humbles
the
body
,
since
Christ
took
upon
him
as
well
the
soul
of
man
as
his
body
;
and
consequently
,
if
we
may
not
adore
the
Angels
without
disparaging
the
humane
nature
in
Christ
,
much
less
may
we
invocate
them
without
fear
of
that
disparagement
.
But
because
this
answer
doth
not
satisfie
the
argument
,
but
rather
invert
it
,
if
not
retort
it
;
I
answer
secondly
,
That
therefore
the
worshipping
of
Angels
cannot
be
made
good
Religion
,
because
it
was
not
as
good
Religion
in
S.
John
,
as
it
is
supposed
to
have
been
in
Abraham
:
For
if
it
had
been
once
good
Religion
,
it
would
have
been
so
still
,
and
must
needs
be
so
for
ever
;
since
it
concerns
the
very
object
of
worship
which
must
be
unchangeable
,
and
not
the
manner
of
it
,
which
may
in
some
respects
be
capable
of
change
:
For
Religion
is
Gods
service
,
and
knows
no
more
how
to
change
it self
,
then
how
to
change
its
master
;
else
serving
the
time
,
would
come
to
be
good
Divinity
,
instead
of
serving
the
Lord
,
which
now
is
taken
for
a
false
reading
of
the
text
(
Rom.
12.
11.
)
occasioned
by
short
writing
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
being
enlarged
by
vowels
,
might
easily
be
turned
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
instead
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wherefore
we
must
say
,
that
the
same
religious
worship
is
commanded
in
Genesis
and
in
the
Revelation
,
in
the
first
and
in
the
last
book
of
Gods
word
;
and
if
the
Angel
might
not
lawfully
be
worshipped
by
S.
Iohn
,
he
might
not
lawfully
be
worshipped
by
Abraham
,
or
by
Lot
;
that
is
to
say
,
not
with
a
religious
worship
;
and
therefore
we
must
confess
,
that
their
worship
,
if
religious
,
was
directed
onely
to
the
Son
of
God
,
who
then
frequently
appeared
with
the
Angels
,
as
it
were
preluding
to
his
own
incarnation
:
If
not
religious
,
but
either
a
civil
or
a
moral
reverence
in
acknowledgment
either
of
the
Angels
government
,
or
of
their
excellency
;
't
is
improperly
alledged
as
an
act
of
Religion
:
for
if
worshipping
of
Angels
had
been
a
duty
of
Religion
either
to
Abraham
or
to
Lot
,
it
must
also
have
been
so
to
S.
Iohn
;
and
then
the
Angel
would
not
have
said
,
See
thou
do
it
not
,
but
,
See
thou
do
it
.
And
this
is
proof
enough
,
That
worshipping
of
Angels
is
no
part
of
Religion
,
because
it self
is
confessed
to
be
a
changeable
worship
;
but
Religion
cannot
be
denied
to
be
an
unchangeable
service
in
its
own
nature
and
essence
,
even
as
the
God
is
,
whom
it
serves
.
Secondly
,
God
is
immutable
or
unchangeable
in
his
will
:
Vult
mutationem
,
non
mutat
voluntatem
,
as
saith
Aquinas
(
par.
1.
qu.
19.
)
He
wills
a
change
,
but
changeth
not
his
will
:
and
accordingly
God
threatning
destruction
to
the
Ninivites
,
and
yet
not
destroying
them
,
may
not
be
said
to
have
changed
his
own
will
,
but
to
have
willed
their
change
.
For
though
in
Promises
and
in
Precepts
Gods
revealed
will
is
a
declaration
of
his
secret
will
;
yet
't
is
not
so
in
Threats
or
comminations
of
vengeance
;
there
God
doth
not
so
much
declare
what
himself
wills
,
as
what
we
deserve
:
therefore
threats
may
not
be
fulfilled
,
and
yet
Gods
will
still
be
the
same
;
not
so
Promises
or
Precepts
:
for
God
would
not
promise
,
if
he
did
not
intend
to
perform
;
nor
would
he
command
,
if
he
did
not
intend
we
should
obey
:
from
his
Promise
,
we
have
an
interest
in
his
mercy
,
for
all
good
is
clamable
:
from
his
Precepts
,
his
Justice
hath
an
interest
in
us
;
for
all
evil
is
punishable
,
and
all
transgression
is
evil
;
so
that
God
cannot
promise
or
command
what
is
not
according
to
his
will
,
unless
he
should
dispence
either
with
his
mercy
or
with
his
justice
:
but
in
predictions
of
vengeance
the
case
is
otherwise
;
God
doth
often
threaten
what
he
doth
not
will
,
and
therefore
may
change
his
threats
,
and
yet
not
change
his
will
:
fór
his
threats
shew
not
so
much
his
will
or
his
intent
,
as
our
deservings
:
that
mischief
is
already
towards
us
in
its
causes
,
and
will
befall
us
in
effect
,
if
by
speedy
repentance
we
prevent
it
not
.
Wherefore
though
all
promises
of
mercy
,
that
have
not
a
condition
specified
,
are
to
be
understood
absolutely
,
because
they
give
an
undeniable
and
universal
right
;
and
all
precepts
of
justice
are
to
be
understood
absolutely
,
because
they
have
the
nature
of
a
rule
or
law
,
to
which
the
subject
may
not
give
an
exception
,
but
must
yield
his
obedience
;
yet
prophecies
of
vengeance
are
to
be
understood
onely
conditionally
,
because
they
are
not
declarations
of
Gods
will
,
but
onely
of
mans
present
state
and
condition
;
that
in
the
condition
he
now
is
,
he
deservs
destruction
,
but
if
he
repent
and
change
his
condition
,
Gods
will
is
still
fulfilled
though
his
threat
be
not
;
for
he
therefore
threatened
destruction
,
because
he
was
willing
to
save
,
not
to
destroy
;
so
that
God
is
still
unchangeable
in
his
will
,
and
the
change
is
onely
in
man
,
who
changeth
his
condition
.
And
so
also
the
true
Religion
would
have
us
change
,
but
will
not
change
it self
;
and
consequently
remains
unchangeable
in
the
wills
of
those
that
truly
love
and
practise
it
,
for
they
do
not
desire
that
any
thing
of
Religion
should
be
otherwise
then
it
is
by
Gods
appointment
;
they
would
not
have
it
lawfull
to
transgress
a
commandment
,
or
disbeleeve
an
article
,
and
much
less
can
they
think
it
lawfull
to
corrupt
or
expunge
either
;
they
cannot
away
with
nice
distinctions
,
or
quarrelsome
disputations
in
Gods
service
,
to
mispend
that
zeal
in
words
,
which
was
given
for
actions
,
conceiving
them
more
willing
to
disclaim
,
then
to
obey
the
rule
,
who
are
desirous
to
distinguish
or
to
dispute
upon
the
command
:
they
cannot
rely
upon
unwritten
traditions
as
the
ground
of
Religion
(
they
can
,
as
the
ground
of
decency
and
order
)
because
they
have
altered
,
and
may
alter
after
the
will
of
men
;
(
besides
that
some
of
them
do
directly
oppose
the
revealed
will
of
God
:
)
for
what
tradition
ever
found
such
general
reception
,
as
that
which
the
Jews
called
the
prophecie
of
Elias
,
That
the
world
should
last
2000
years
before
the
Law
,
2000
years
under
the
Law
,
and
2000
years
under
the
Gospel
:
yet
very
many
and
good
Divines
do
not
think
this
tradition
of
sufficient
authority
for
any
one
to
beleeve
,
not
onely
because
the
computation
of
the
time
past
confutes
it
;
but
also
because
it
directly
opposeth
that
saying
of
Christ
,
S.
Mark
13.
32.
But
of
that
day
,
and
that
hour
knoweth
no
man
,
no
not
the
Angels
which
are
in
heaven
,
neither
the
Son
of
man
,
but
the
Father
onely
:
to
which
it
is
a
vain
reply
,
That
though
the
day
&
hour
be
uncertain
,
yet
the
time
and
the
year
may
be
known
;
for
the
reason
wherefore
God
will
not
have
his
coming
to
judgement
revealed
unto
men
,
is
,
that
being
sure
of
the
thing
,
but
not
sure
of
the
time
,
they
should
be
always
prepared
for
his
coming
;
which
reason
is
as
forcible
against
the
knowing
of
the
year
,
as
it
is
against
the
knowing
of
the
day
or
hour
;
nor
would
our
Saviour
Christ
so
readily
have
owned
the
ignorance
of
that
day
,
if
the
year
had
been
revealed
before
by
one
of
his
Prophets
;
for
S.
Augustines
answer
is
here
most
true
,
Nescivit
adrevelandum
,
Christ
said
he
knew
it
not
,
because
he
would
not
have
it
revealed
or
known
to
us
:
agreeable
to
which
is
Epiphanius
his
distinction
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
Haer.
Arian
.
)
Christ
had
a
twofold
knowledge
,
one
of
Speculation
,
another
of
Use
;
his
knowledge
of
Speculation
concerned
himself
,
and
by
that
he
knew
the
day
of
judgement
;
his
knowledge
of
Use
concerned
us
,
and
by
that
he
said
he
knew
not
the
day
of
judgement
,
because
he
would
not
have
us
to
know
it
;
which
distinction
Melancthon
hath
turned
into
this
rule
of
Theologie
;
Dicta
,
alialoquuntur
de
Officio
Christi
,
alia
de
essentia
:
sic
hoc
dictum
loquitur
de
Officio
;
Officium
Filii
Dei
est
in
hoc
ministerio
,
cohortatari
ad
vigilantiam
,
non
definire
tempus
&
horam
,
nè
homines
reddantur
securi
:
Some
sayings
are
verified
of
the
office
of
Christ
,
some
of
his
essence
;
this
saying
,
That
he
knew
not
that
day
and
hour
,
is
verified
of
his
office
:
for
it
was
the
office
of
Christ
in
his
ministery
,
to
exhort
men
to
watchfulnes
,
not
to
define
times
or
hours
,
which
was
in
effect
to
invite
them
to
security
.
Thus
we
see
this
famous
tradition
,
so
generally
cried
up
by
the
Jews
,
as
the
prophecie
of
Elias
,
is
upon
examination
found
to
be
very
uncertain
,
which
makes
very
sober
men
infer
,
that
there
is
,
or
may
be
the
same
uncertainty
in
other
traditions
:
and
therefore
they
that
will
be
sure
to
serve
God
in
faith
,
must
and
will
appeal
to
the
written
word
,
which
alone
abideth
one
and
the
same
for
ever
:
for
Religion
,
being
Gods
cause
,
loves
to
be
tried
by
Gods
undoubted
word
;
and
where
she
cannot
say
,
How
readest
thou
?
she
cannot
but
say
,
Why
beleevest
thou
?
that
our
Faith
should
not
stand
in
the
wisdome
,
much
less
in
the
devices
of
men
,
but
in
the
power
of
God
,
1
Cor.
2.
5.
for
that
faith
which
stands
in
the
wisdome
of
men
,
stands
like
a
house
built
upon
the
sand
,
tottering
and
shaking
at
every
violent
blast
or
storm
:
but
that
faith
which
stands
in
the
power
of
God
,
stands
firm
and
immoveable
by
vertue
of
that
power
.
Thirdly
,
God
is
immutable
in
place
:
whither
shall
I
go
from
thy
Spirit
,
or
whither
shall
I
flee
from
thy
presence
?
Psal.
139.
7.
for
by
reason
of
his
Immensity
being
in
all
places
at
once
so
as
to
fill
them
,
he
cannot
possibly
change
his
place
.
And
so
also
is
Religion
immutable
in
place
;
that
is
to
say
,
in
its
proper
place
,
the
faithfull
soul
,
though
not
in
its
common
place
,
that
is
,
the
Church
or
Congregation
of
believers
:
or
Religion
is
immutable
in
the
Catholick
Church
,
though
not
in
particular
Churches
that
are
members
of
it
:
for
the
proper
place
of
Religion
,
where
it
may
be
found
,
and
where
it
is
preserved
,
is
the
holy
Catholick
Church
which
we
believe
in
our
Creed
,
and
that
consists
onely
of
the
Elect
,
for
none
are
joyned
in
Communion
with
Christ
but
those
that
have
the
Spirit
of
Christ
,
and
they
though
never
so
far
asunder
,
have
one
Lord
,
one
Faith
,
one
Baptisme
,
Eph.
4.
5.
It
is
admirable
to
consider
the
great
mutations
that
have
befallen
both
Eastern
and
Western
Churches
;
how
that
in
several
ages
they
have
more
or
less
changed
their
Liturgies
(
though
in
no
age
abolished
them
)
yet
it
is
more
properly
said
that
these
Churches
have
changed
their
Profession
or
Exercise
of
Religion
,
then
that
they
have
changed
their
Religion
;
for
that
still
remains
the
same
Christian
Religion
in
all
Churches
that
still
remain
Christian
,
though
under
diverse
and
different
professions
.
The
fourth
incommunicable
property
of
God
is
his
Eternity
,
which
is
a
branch
of
Immutability
,
as
time
is
of
motion
;
for
Eternity
is
a
duration
or
continuance
which
hath
neither
beginning
nor
ending
:
so
Psal.
91.
2.
Even
from
everlasting
to
everlasting
thou
art
God
;
Thou
art
God
from
everlasting
;
that
is
,
without
beginning
:
and
thou
art
God
to
everlasting
;
that
is
,
without
end
.
And
so
also
is
Religion
Eternal
both
from
everlasting
and
to
everlasting
;
from
everlasting
in
the
reason
of
it
,
because
it
is
a
service
or
reverence
due
to
God
by
vertue
of
his
excellent
Majesty
;
and
consequently
,
that
due
is
Eternal
with
his
very
Being
:
but
onely
to
everlasting
in
the
practise
of
it
,
because
there
was
no
creature
from
everlasting
to
practise
it
:
how
then
should
we
exceedingly
desire
to
know
Religion
,
how
to
love
it
,
how
to
practise
it
,
whereby
alone
our
souls
are
prepared
to
believe
Eternity
,
and
to
enjoy
it
,
and
to
employ
it
?
an
irreligious
soul
,
could
it
possibly
get
to
heaven
,
would
not
know
what
to
do
there
;
for
there
is
nothing
but
the
practise
of
Religion
,
or
praising
God
,
Rev.
19.
1
,
5
,
7.
Again
,
as
God
in
that
he
is
Eternal
,
oweth
his
Beginning
and
Continuance
to
none
but
onely
to
himself
:
and
as
Eternity
because
it
is
from
it self
,
is
therefore
without
a
Beginning
;
and
because
it
is
of
it self
,
is
therefore
without
an
end
:
so
true
Religiō
hath
in
some
sort
its
Being
from
it self
,
for
it
is
bonum
in
se
,
it
is
good
in
and
by
it self
,
and
therefore
hath
its
subsistence
in
and
by
it self
;
let
the
whole
world
turn
Atheist
(
as
it
is
turning
apace
)
yet
the
true
Religion
will
still
be
the
true
Religion
:
there
may
be
in
the
practise
of
Religion
many
things
good
,
because
they
are
commanded
;
but
in
the
substance
of
Religion
,
the
internal
goodness
is
the
reason
of
the
external
command
:
so
that
Religion
is
indeed
a
beam
of
that
light
which
proceedeth
from
the
Father
of
Lights
,
shewing
unto
Angels
&
men
what
they
are
to
know
,
love
,
and
do
,
and
so
leading
them
both
to
the
Light
everlasting
:
for
as
God
himself
is
,
so
is
his
service
;
and
therefore
I
could
not
better
explain
the
properties
of
Religion
,
then
from
the
properties
of
God
;
Onely
God
hath
his
properties
immediately
flowing
from
his
own
essence
,
but
Religion
partakes
of
these
mediately
from
God
,
as
it
is
his
service
:
God
hath
these
properties
not
onely
Formally
in
himself
,
but
also
Originally
from
himself
:
Religion
hath
them
Formally
in
it self
,
but
Originally
from
God
;
Thus
hath
Religion
all
those
properties
of
God
which
are
incommunicable
to
the
Creature
,
and
thereby
appears
to
have
in
it self
more
of
Divinity
then
any
Creature
whatsoever
,
either
in
Heaven
or
in
Earth
:
for
these
being
the
properties
of
the
true
Religion
in
it self
,
shew
it
to
be
spiritual
far
above
the
nature
of
all
created
spirits
,
whereby
themselves
draw
nearer
to
the
God
of
Spirits
in
their
affections
,
then
in
their
natures
.
If
therefore
,
thou
O
man
desire
to
be
truly
Religious
,
thou
must
desire
to
be
spiritually
minded
;
and
the
way
to
be
so
,
is
to
have
a
kinde
of
Simplicity
or
Incomposition
,
that
is
,
a
sincerity
of
the
soul
in
the
love
of
God
;
To
have
a
kinde
of
Immutability
,
that
is
,
a
Constancy
;
to
have
an
Immensity
,
that
is
,
a
servent
Zeal
and
Alacritie
,
which
will
not
endure
to
be
straitned
or
confined
;
and
to
have
an
Eternity
,
that
is
,
an
unwearied
perseverance
in
the
Faith
,
and
Fear
,
and
Love
of
God
:
Nay
,
indeed
these
same
properties
are
already
in
thy
soul
if
thou
be
truly
Religious
:
for
then
thou
art
spiritually
minded
,
and
thou
canst
not
but
have
an
uncompounded
soul
,
by
sincerity
of
its
service
,
not
dividing
thy
affection
betwixt
God
and
Baal
,
betwixt
Christ
and
Belial
:
Thou
canst
not
but
have
a
constancy
in
his
service
,
which
will
let
thee
be
no
Changeling
(
a
thing
as
monstrous
and
abominable
in
the
second
,
as
in
the
first
birth
;
)
thou
canst
not
but
have
an
alacrity
and
fervency
of
spirit
,
which
will
not
be
circumscribed
or
confined
either
to
,
or
by
time
,
or
place
;
neither
to
a
Conclave
at
Rome
,
nor
to
a
Consistory
at
Geneva
,
nor
to
a
Conventicle
in
England
;
for
as
Christianity
it self
is
not
confined
,
so
neither
the
soul
as
't
is
Christian
;
but
joyns
in
Communion
with
all
Christians
that
ever
were
,
or
that
are
,
or
that
shall
be
,
in
the
honour
and
love
of
Christ
;
thy
house
is
too
little
,
thou
wilt
to
the
Church
;
nay
the
Church
is
too
little
,
thou
wilt
to
the
Catholick
Church
,
the
whole
Church
Militant
;
thy
spirit
shall
be
with
theirs
,
when
theirs
is
with
Christ
;
nay
the
Catholick
Church
is
too
little
here
on
Earth
,
thou
wilt
up
to
that
part
of
it
which
is
triumphant
in
Heaven
:
for
Christian
duties
as
they
are
practised
here
will
cease
with
our
lives
,
therefore
the
Christian
soul
will
look
after
such
duties
as
she
may
practise
in
Heaven
;
and
at
least
in
habit
,
if
not
in
act
,
will
even
here
be
eternally
Religious
;
as
we
are
divinely
taught
by
our
own
Church
,
saying
with
a
most
Catholick
spirit
,
It
is
very
meet
,
right
,
and
our
bounden
duty
,
that
we
should
at
all
times
,
and
in
all
places
give
thanks
unto
thee
O
Lord
,
holy
Father
,
Almighty
,
everlasting
God
,
thereby
shewing
us
the
Immensity
of
Religion
,
That
it
is
not
to
be
circumscribed
,
to
,
or
by
any
place
,
for
it
is
meet
that
we
give
thanks
in
all
places
;
and
also
the
eternity
of
Religion
,
that
it
is
not
to
be
confined
to
or
by
any
time
,
for
it
is
meet
that
we
give
thanks
at
all
times
,
Eternity
being
the
blessedness
we
look
for
,
the
means
whereby
we
compass
it
,
must
needs
be
eternal
,
not
onely
in
the
efficient
cause
,
God
himself
;
but
also
in
the
instrumental
cause
,
that
is
Religion
.
And
since
Omnipotency
,
All
sufficiency
and
Omnisciency
are
but
three
branches
of
Eternity
;
It
is
necessary
before
I
come
to
the
Communicable
Properties
,
that
I
speak
of
them
;
for
God
in
that
he
is
Eternal
,
is
Omnipotent
,
since
there
could
be
no
other
fountain
of
power
,
unless
we
would
make
two
Eternals
:
and
the
same
God
as
he
is
Eternal
is
All-sufficient
,
for
having
his
being
of
himself
,
he
must
needs
also
have
it
perfectly
in
himself
;
and
lastly
,
the
same
God
as
he
is
Eternal
is
also
Omniscient
,
for
it
is
the
Property
of
Eternity
,
to
have
all
things
present
to
it
,
as
to
be
always
present
to
it self
:
wherefore
it
will
be
worth
our
while
briefly
to
consider
these
Properties
as
they
are
in
God
,
and
as
they
are
also
in
Religion
,
the
service
of
God
;
and
first
of
the
Omnipotency
.
Gods
Omnipotency
or
Almighty
Power
appears
especially
in
two
things
;
First
,
that
he
hath
power
to
do
all
that
he
will
;
Secondly
,
that
he
hath
power
over
all
when
he
will
;
had
he
not
the
First
,
he
could
not
be
Almighty
in
himself
;
had
he
not
the
second
,
he
could
not
be
Almighty
in
our
esteem
;
the
first
tends
to
the
Execution
,
the
second
to
the
Declaration
of
his
Almighty
power
;
The
text
doth
ordinarily
prove
them
both
together
,
as
1
Tim
6.
15.
the
Son
of
God
is
called
the
blessed
and
onely
Potentate
,
the
King
of
kings
,
and
Lord
of
lords
:
The
onely
Potentate
that
hath
power
to
do
all
that
he
will
,
and
hath
also
power
to
do
all
when
he
will
;
as
King
of
kings
,
and
Lord
of
lords
:
Wherefore
those
men
that
under
pretence
of
setting
up
Christs
kingdom
;
do
fight
against
the
power
and
authority
of
earthly
Kings
and
powers
,
do
directly
oppose
this
Text
as
well
as
very
many
other
;
for
they
would
so
make
Christ
a
King
and
a
Lord
,
as
not
a
King
of
kings
and
Lord
of
lords
,
but
as
a
king
and
lord
of
the
meanest
of
the
people
;
whereas
though
there
be
never
so
many
kings
and
potentates
and
lords
,
yet
he
is
truly
,
the
onely
Potentate
,
the
onely
King
,
the
onely
Lord
,
because
he
is
so
in
and
of
himself
;
for
all
others
have
power
,
and
kingship
,
and
lordship
from
him
;
as
himself
hath
taught
us
,
S.
Mat.
28.
18.
All
power
is
given
unto
me
in
Heaven
and
in
Earth
;
It
will
be
a
hard
task
for
any
man
to
shew
who
it
was
that
took
this
power
from
Christ
,
and
gave
it
to
the
people
,
that
kings
and
princes
here
on
earth
should
have
their
power
derived
from
them
and
not
from
Christ
;
but
yet
least
we
should
think
the
Power
and
Kingdom
of
Christ
,
not
the
same
with
the
Power
and
Kingdom
of
God
,
we
finde
them
both
joyned
together
,
Rev.
11.
15.
where
it
is
said
,
The
Kingdoms
of
this
world
are
become
the
Kingdoms
of
our
Lord
and
of
his
Christ
;
&
he
shall
reign
for
ever
and
ever
;
He
,
not
they
,
to
shew
there
is
but
one
kingdom
,
but
one
power
,
of
Christ
and
of
God
:
and
lest
we
should
further
think
,
the
kingdom
of
Christ
could
not
be
set
up
without
pulling
down
other
kingdoms
,
it
is
made
evident
in
the
17
v.
that
his
kingdom
is
set
up
,
by
taking
to
himself
his
great
power
to
reign
,
not
by
giving
it
to
the
people
;
v.
17.
We
give
thee
thanks
,
O
Lord
God
Almighty
,
which
art
,
and
wast
.
and
art
to
come
,
because
thou
hast
taken
to
thee
thy
great
power
,
and
hast
reigned
:
where
we
see
the
Elders
in
heaven
give
thanks
to
God
,
for
taking
to
himself
his
Almighty
power
;
In
imitation
whereof
our
Church
hath
taught
us
to
say
,
We
praise
thee
,
we
bless
thee
,
we
worship
thee
,
we
glorifie
thee
,
we
give
thanks
to
thee
for
thy
great
glory
,
O
Lord
God
,
heavenly
King
,
God
the
Father
Almighty
,
joyning
also
God
the
Son
,
and
holy
Ghost
in
the
same
power
&
in
the
praise
;
and
without
doubt
we
have
little
reason
to
persecute
,
but
we
have
great
reason
to
honour
a
Church
,
that
teacheth
us
so
to
praise
God
here
on
earth
,
as
we
shall
hereafter
praise
him
in
heaven
:
for
thus
is
God
the
Father
,
Son
,
and
holy
Ghost
Almighty
in
power
,
and
therefore
thus
to
be
praised
for
being
so
.
If
then
thou
murmure
and
repine
under
this
power
when
it
punisheth
thee
,
or
presume
upon
it
,
much
more
rebel
against
it
when
it
sustaineth
thee
,
thou
art
as
far
from
heaven
as
thou
art
from
true
thankfulness
.
But
if
God
hath
this
Almighty
power
,
that
he
can
do
all
,
how
is
it
that
S.
Paul
saith
,
He
cannot
deny
himself
,
2
Tim.
2.
13.
The
answer
is
easie
,
God
cannot
do
what
he
cannot
will
,
and
he
cannot
will
any
thing
of
impotency
,
for
that
were
directly
to
overthrow
his
Omnipotency
;
and
in
this
sense
did
Nazianzene
speak
like
a
Divine
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
One
kinde
of
impossibility
with
God
,
is
his
unwillingness
;
as
the
text
plainly
saith
of
the
Son
of
God
,
That
he
could
there
do
no
mighty
work
,
(
S.
Mar.
6.
5.
)
that
is
,
he
would
there
do
no
mighty
work
,
because
of
their
unbelief
;
which
unbelief
of
theirs
was
so
great
a
miracle
to
him
,
as
that
it
hindred
his
working
all
other
miracles
:
accordingly
Divines
do
say
,
That
some
things
are
impossible
to
God
,
in
regard
of
his
own
will
,
because
he
cannot
will
them
;
as
to
give
a
new
Gospel
,
to
make
a
new
Religion
,
to
destroy
the
whole
world
with
a
second
deluge
,
to
extirpate
the
Catholick
Church
,
which
imply
no
contradiction
in
themselves
,
and
therefore
might
be
done
,
though
God
having
promised
the
contrary
,
cannot
now
will
to
do
them
:
Habent
rationem
factibilium
,
sed
non
habent
rationem
factoris
.
Other
things
are
impossible
to
God
in
regard
of
themselves
;
because
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
non
habent
factibilium
rationem
,
are
not
things
to
be
done
;
nec
rationem
factoris
,
and
therefore
God
cannot
do
them
,
as
those
things
that
imply
a
contradiction
;
as
for
the
same
thing
to
be
and
not
to
be
at
the
same
time
:
for
this
being
a
contradiction
,
cannot
be
without
a
lie
;
and
therefore
that
was
a
strange
assertion
of
Bellarmines
,
(
lib.
3.
de
Euchar.
cap.
7.
&
deinde
)
and
not
maintained
for
its
own
sake
,
when
he
said
,
Per
divinam
potentiam
posse
ab
homine
tolli
facultatem
seu
potentiam
intelligendi
,
interim
ut
maneat
homo
:
That
God
can
take
away
a
mans
reasonable
faculty
or
power
of
understanding
,
and
yet
leave
him
still
a
man
:
for
that
is
all
one
as
to
say
,
That
God
can
make
the
same
man
reasonable
and
unreasonable
:
for
if
he
take
away
his
reasonable
faculty
,
he
makes
him
unreasonable
:
and
yet
,
if
he
leave
him
still
a
man
,
he
leaves
him
reasonable
:
for
this
indeed
were
Impotency
in
God
,
not
Omnipotency
;
if
he
could
make
both
parts
of
a
contradiction
true
,
because
they
cannot
both
be
made
true
without
a
lie
And
thus
also
is
Religion
Omnipotent
,
by
vertue
of
Gods
Omnipotencie
:
for
it
hath
power
to
do
all
,
&
hath
power
over
all
;
Casting
down
imaginations
,
and
every
high
thing
that
exalteth
it self
against
the
knowledge
of
God
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
,
and
having
in
a
readiness
to
avenge
all
disobedience
,
2
Cor.
10.
5
,
6.
The
power
of
the
sword
may
cast
down
images
,
but
't
is
onely
the
power
of
Religion
that
can
cast
down
Imaginations
,
and
they
no
less
then
the
other
,
do
exalt
themselves
against
the
knowledge
of
God
:
the
power
of
the
sword
can
bring
into
captivity
every
man
to
the
obedience
of
the
Conquerour
;
but
't
is
onely
the
power
of
Religion
can
bring
into
captivity
everythought
to
the
obedience
of
Christ
:
That
power
can
avenge
the
disobedience
without
,
which
is
but
half
disobedience
;
but
't
is
onely
this
power
can
avenge
the
disobedience
within
as
well
as
without
,
that
is
,
all
disobedience
.
Will
you
raise
an
army
against
Religion
?
Alas
!
That
can
scatter
a
people
that
delight
in
war
;
for
when
Christ
shall
come
to
judge
among
the
nations
,
they
shall
beat
their
swords
into
plow-shares
,
and
their
spears
into
pruning-hooks
,
Isa.
2.
4.
And
the
loftiness
of
man
shall
be
bowed
down
,
and
the
haughtiness
of
men
shall
be
made
low
,
and
the
Lord
alone
shall
be
exalted
in
that
day
,
v.
17.
and
this
being
the
signe
the
prophet
hath
given
us
of
the
coming
of
Christs
kingdome
,
let
not
those
who
are
of
a
quite
contrary
disposition
,
pretend
to
be
under
Christs
government
,
who
labour
to
exalt
man
,
not
Christ
:
for
as
Dagon
fell
before
the
Ark
,
so
must
all
ensignes
of
hostility
fall
down
before
Christs
banner
:
and
if
they
that
carry
them
,
do
not
fall
to
the
earth
with
them
,
't
is
because
they
have
not
yet
seen
the
light
of
Christ
,
nor
heard
his
voice
,
saying
,
I
am
Jesus
whom
thou
persecutest
,
Act.
9.
But
we
shall
the
more
clearly
see
the
splendour
of
this
Omnipotency
,
if
we
do
seriously
consider
,
how
suddenly
the
light
of
the
Gospel
,
notwithstanding
all
oppositions
and
persecutions
,
did
shine
to
the
remotest
corners
of
the
earth
;
insomuch
,
that
Polidore
Virgil
saith
,
(
lib.
2.
Hist.
)
Ab
initio
orti
Evangelii
Britanniam
fidem
recepisse
;
That
Great
Britain
received
the
Faith
from
the
first
preaching
of
the
Gospel
;
and
yet
Britain
was
looked
upon
as
divided
from
all
the
habitable
world
,
(
&
penitus
toto
divisos
orbe
Britannos
)
many
years
after
Christ
.
But
Gildas
saith
more
expresly
,
(
De
excidio
Britan.
in
Biblioth.
Patrum
,
Tom.
5
)
Tempore
ut
scimus
summo
Tiberii
Caesaris
,
&c.
We
know
that
Britain
received
the
faith
towards
the
latter
time
of
Tiberius
:
now
the
very
last
year
of
Tiberius
was
the
year
of
our
Lord
38
in
Baronius
his
account
;
so
that
it
is
evident
if
Gildas
say
true
,
(
and
he
was
worse
then
mad
if
he
produced
his
scimus
to
broach
a
lie
)
That
Britain
received
the
Christian
Faith
within
five
years
after
the
resurrection
of
Christ
:
and
therefore
sure
not
from
the
Church
of
Rome
;
for
that
Church
did
not
it self
receive
that
faith
,
till
the
45
year
of
the
Lord
,
that
is
,
at
least
ten
years
after
the
resurrection
of
Christ
,
as
saith
the
same
Baronius
,
that
in
the
year
of
Christ
45
,
on
the
15
of
the
Calends
of
Febr.
(
that
is
,
the
17
of
our
January
)
the
Church
of
Rome
was
instituted
by
S.
Peter
,
and
the
Popes
chair
erected
there
;
and
on
that
day
this
prayer
was
used
in
ancient
rituals
,
Omnipotens
sempiterne
Deus
,
qui
ineffabili
sacramento
Apostolo
tuo
Petro
principatum
Romae
urbis
tribuisti
,
unde
se
Evangelica
Veritas
per
tota
mundi
regna
diffunderet
,
Praesta
,
quaesumus
,
ut
quod
in
orbem
terrarum
ejus
praedicatione
manavit
,
Universitas
Christiana
,
Devotione
sequatur
.
(
Bar.
Anti-Christ
.
45.
nu.
1.
)
And
surely
if
the
truth
of
the
Gospel
did
go
into
all
the
world
from
Rome
,
and
came
not
to
Rome
till
the
45
year
of
Christ
:
there
were
at
least
ten
whole
years
from
the
Resurrection
and
Ascension
of
Christ
,
wherein
the
truth
of
the
Gospel
did
lie
as
it
were
hid
in
a
corner
:
but
this
was
certainly
far
otherwise
,
and
Baronius
his
old
prayer
must
therefore
be
accounted
a
new
invention
,
and
might
easily
from
the
very
stile
of
it
be
so
proved
;
for
sure
very
few
parts
of
the
now
Christian
world
,
did
stay
so
many
years
for
the
Christian
Faith
:
And
if
the
Church
of
Rome
were
so
unhappy
to
stay
so
long
for
Christianity
,
that
she
might
get
Supremacy
,
she
may
still
be
so
unhappy
(
for
ought
we
know
)
as
to
keep
the
Supremacy
,
and
lose
the
Christianity
:
however
certain
it
is
,
that
innumerable
other
Churches
,
and
amongst
the
rest
,
this
of
Britain
received
the
Christian
Faith
long
before
that
time
,
the
Sun
of
Righteousness
breaking
forth
like
the
Sun
in
the
firmament
,
not
unto
any
one
place
or
people
alone
,
but
unto
all
:
What
providence
brought
Joseph
of
Arimathea
,
or
any
other
Apostolical
man
to
England
before
St.
Peter
came
to
Rome
,
might
perchance
be
accounted
a
curious
,
but
would
certainly
be
a
vain
dispute
:
't
is
enough
for
the
proof
of
the
Omnipotency
of
the
Christian
Religion
,
That
the
Saviour
of
the
world
who
died
for
all
,
did
not
suffer
the
distance
of
place
to
keep
or
intercept
from
any
the
speedy
knowledge
of
his
salvation
.
The
second
branch
of
Eternity
is
All-sufficiency
:
and
therefore
God
as
he
is
eternal
,
is
likewise
all-sufficient
;
as
he
is
eternal
of
himself
,
so
he
is
all-sufficient
in
himself
:
which
all-sufficiency
consists
of
these
three
parts
:
1.
That
he
hath
an
absolute
perfection
.
2.
That
he
hath
this
perfection
in
and
from
himself
.
3.
That
this
perfection
is
not
onely
sufficient
for
himself
,
but
also
for
all
things
besides
himself
.
First
,
God
hath
an
absolute
perfection
not
onely
of
essence
or
being
,
but
also
of
operation
or
working
;
for
even
in
that
grand
Objection
,
That
the
wicked
do
flourish
,
and
the
righteous
are
oppressed
,
appears
a
three-fold
perfection
of
Gods
operation
;
First
,
in
the
variety
of
his
providence
,
that
he
dispenseth
both
prosperity
and
adversity
:
Secondly
,
in
the
justice
of
his
providence
,
that
he
punisheth
sinne
in
his
own
servants
,
who
though
they
can
say
,
their
adversities
are
greater
then
other
mens
,
yet
can
they
not
say
,
they
are
so
great
as
are
their
own
sins
:
Thirdly
,
in
the
mercy
of
his
providence
,
that
he
punisheth
them
onely
temporally
,
therein
shewing
his
mercy
to
be
greater
then
either
their
adversities
or
their
sins
.
And
so
also
true
Religion
hath
an
absolute
perfection
both
in
its
being
,
and
in
its
working
;
that
is
,
both
in
its
substance
,
and
in
its
exercise
:
and
what
defects
or
faults
are
to
be
found
in
the
exercise
of
it
among
any
sort
of
Christians
,
belong
to
the
men
,
not
to
the
Religion
:
Some
will
needs
kneel
to
Images
that
were
of
their
own
making
,
others
will
not
kneel
to
God
their
Maker
;
the
one
may
go
for
the
exercise
of
Superstition
,
the
other
for
the
exercise
of
profaneness
,
but
neither
can
go
for
the
exercise
of
Religion
.
Secondly
,
God
hath
his
perfection
in
and
from
himself
:
For
who
hath
first
given
unto
him
,
and
it
shall
be
recompensed
unto
him
again
?
Rom.
11.
35.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
hath
given
first
unto
him
?
We
may
,
and
do
,
and
must
give
unto
God
:
O
give
thanks
unto
the
Lord
,
saith
the
Psalmist
,
there
's
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
giving
unto
him
;
but
even
in
this
is
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
giving
first
to
us
:
for
he
gives
us
the
grace
,
before
we
give
him
the
praise
;
we
give
,
but
he
gives
first
:
for
he
hath
his
perfection
in
and
from
himself
,
we
have
ours
in
and
from
him
.
And
so
hath
Religion
its
perfection
in
and
from
it self
,
whence
it
is
called
the
beauty
of
Holiness
,
Psal.
96.
9.
The
Christian
Religion
is
the
Beauty
of
earth
,
even
as
Christ
the
Authour
of
it
is
the
Beauty
of
Heaven
:
And
the
Beauty
of
Holiness
which
is
in
Religion
,
consists
not
in
our
adorning
of
Churches
,
or
in
outward
pomp
and
Ceremonies
,
but
in
its
own
internal
harmony
and
congruity
to
,
and
conformity
with
him
,
who
is
the
very
Beauty
of
Heaven
,
the
proper
place
of
Holiness
,
as
being
the
habitation
of
the
Holy
One
:
If
thou
come
to
worship
,
thou
receivest
beauty
from
the
holiness
,
not
the
holiness
beauty
from
thee
;
thy
soul
is
beautified
thereby
,
and
made
the
Love
of
God
and
Angels
,
but
Religion
was
so
of
it self
ever
before
:
as
it
is
said
,
Psal.
93.
6.
Holiness
becometh
thy
house
for
ever
;
the
holiness
of
Gods
House
is
a
becoming
holiness
,
and
it
is
a
holiness
for
ever
,
a
holiness
that
was
before
the
creation
of
the
world
,
and
a
holiness
that
shall
be
after
the
end
thereof
:
Therefore
outward
ornament
may
not
be
pleaded
for
as
matter
of
Religion
,
but
onely
as
matter
of
decency
;
for
decency
hath
much
of
its
perfection
from
men
,
but
Religion
hath
all
its
perfection
in
and
from
it self
:
and
as
God
is
proved
to
be
all-sufficient
from
himself
,
because
he
made
all
things
for
himself
,
Prov.
16.
4.
(
for
even
the
wicked
though
without
the
order
of
particular
,
yet
are
within
the
order
of
universal
providence
:
)
For
God
wills
himself
and
his
own
goodness
onely
as
the
end
,
but
all
other
things
as
ordered
to
that
end
,
that
is
,
for
himself
,
and
in
relation
to
his
own
goodness
:
So
is
it
with
Religion
,
it
admits
of
Ceremonies
,
not
for
theirs
,
but
for
its
own
goodness
,
and
thereby
appears
to
be
sufficient
of
it self
without
them
:
If
the
shadow
grow
longer
then
the
substance
,
't
is
an
argument
the
Sun
is
yet
either
not
at
its
heighth
,
or
past
it
:
so
where
Ceremonies
are
more
looked
after
then
piety
and
godliness
,
it
argues
in
men
a
defect
of
Religion
and
goodness
:
God
using
the
creature
as
an
instrument
,
doth
not
so
use
it
,
for
the
want
of
vertue
,
but
for
the
abundance
of
his
goodness
,
non
propter
defectum
virtutis
,
sed
propter
abundandam
bonitatis
,
saith
Aquin.
par.
1.
qu.
22.
So
Religion
using
the
ordinances
of
men
,
doth
it
not
for
want
of
sufficiency
in
it self
;
but
to
impart
some
excellencie
to
those
ordinances
,
Ut
dignitatem
causalitatis
communicet
,
to
communicate
to
them
so
much
vertue
,
as
to
make
them
,
though
not
the
essential
yet
the
accidental
causes
of
devotion
in
us
,
and
therefore
we
may
no
more
reject
such
Ordinances
,
then
we
may
reject
the
helps
of
devotion
.
Thirdly
,
Gods
perfection
makes
him
not
onely
All-sufficient
for
himself
,
but
also
for
all
things
else
besides
himself
:
Psal.
84.
11.
For
the
Lord
God
is
a
sun
and
a
shield
,
(
a
sun
to
give
life
,
and
a
shield
to
preserve
it
)
The
Lord
will
give
grace
and
glory
,
(
grace
to
our
sanctification
,
glory
to
our
salvation
,
that
is
,
a
full
sufficiencie
for
this
life
,
and
for
the
next
)
And
no
good
thing
will
he
with-hold
from
them
that
walk
uprightly
,
that
is
,
he
hath
already
given
all
good
things
that
we
were
able
to
receive
,
and
when
we
shall
be
able
to
receive
the
rest
,
he
will
give
them
too
;
for
he
will
withhold
none
,
according
to
that
of
the
same
Prophet
,
Psal.
145.
v.
16.
Thou
openest
thine
hand
,
and
satisfiest
the
desire
of
every
living
thing
;
scil.
whether
it
be
living
in
earth
or
in
heaven
:
So
is
true
Religion
,
not
onely
sufficient
in
and
for
it self
,
but
for
us
also
:
for
what
other
reason
can
be
given
,
why
so
many
men
are
contented
to
lose
all
,
that
they
may
keep
their
consciences
,
but
onely
this
,
That
Religion
wants
no
perfection
in
it self
,
and
brings
them
that
follow
it
to
enjoy
the
perfection
that
is
in
God
.
The
third
branch
of
Eternity
is
Omnisciency
,
and
God
in
that
he
is
Eternal
,
is
also
Omniscient
.
Now
the
Omnisciencie
of
God
consists
in
these
two
things
;
First
,
in
that
he
fully
knows
himself
:
Secondly
,
in
that
he
fully
knows
all
other
things
in
and
by
himself
.
First
,
God
fully
knows
and
understands
himself
,
the
whole
compass
of
his
own
minde
and
intentions
,
what
they
are
,
have
been
,
or
ever
shall
be
,
because
eternitie
is
present
to
its
self
:
hence
it
is
said
,
Known
unto
God
are
all
his
works
from
the
beginning
of
the
world
,
Acts
15.
18.
and
this
is
a
propertie
not
belonging
to
the
Angels
,
and
much
less
to
men
:
the
Angels
know
what
their
intentions
have
been
,
and
still
are
,
but
not
what
they
shall
be
for
ever
,
because
then
they
could
comprehend
Infinity
,
which
cannot
be
in
the
understanding
where
it
is
not
in
the
essence
:
but
as
for
us
men
,
we
know
not
what
our
intentions
have
been
,
(
Remember
not
the
sins
of
my
youth
,
Psal.
25.
7.
q.
d.
I
have
forgot
them
,
O
do
not
thou
remember
them
:
)
nor
what
they
are
,
Jer.
17.
9.
The
heart
of
man
is
deceitfull
above
all
things
,
(
and
indeed
never
more
deceitfull
then
when
it
labours
to
deceive
it self
:
)
nor
what
they
shall
be
:
the
best
way
concerning
those
,
is
to
say
with
the
Psalmist
,
Keep
thy
servant
,
Psal.
19.
for
he
that
cannot
tell
what
he
shall
resolve
to
morrow
,
can
less
tell
what
he
shall
resolve
all
his
life
:
but
God
knows
all
his
intentions
from
the
beginning
to
the
end
,
so
that
he
alone
fully
understands
himself
.
Secondly
,
God
fully
knows
all
other
things
in
and
by
himself
:
this
is
a
truth
acknowledged
by
the
father
of
lies
,
though
therefore
acknowledged
that
it
might
be
abused
,
as
truth
is
still
by
all
the
devils
instruments
:
Gen.
3.
5.
Ye
shall
be
as
Gods
,
knowing
good
and
evil
;
that
is
,
all
things
:
for
they
were
either
good
or
evil
;
the
looking-glass
of
eternity
in
it self
representing
all
things
to
it self
;
Good
things
by
their
proper
forms
and
resemblances
;
Evil
things
by
the
contrary
good
:
Bonum
in
se
per
speciem
,
malum
non
per
privationem
in
se
existentem
,
sed
per
bonum
oppositum
,
Aquin.
par.
1.
qu.
14.
Thus
the
Lord
is
a
God
of
knowledge
,
(
1
Sam.
2.
3.
)
as
fully
knowing
himself
,
and
as
fully
knowing
all
other
things
in
and
by
himself
.
So
also
is
Religion
a
thing
of
great
knowledge
;
cares
not
for
an
implicite
faith
in
the
knowing
,
no
more
then
in
the
assenting
part
:
cares
not
for
a
faith
which
doth
not
know
for
it self
,
no
more
then
for
a
faith
which
doth
not
assent
for
it self
;
and
so
is
in
effect
omniscient
,
because
it
makes
us
know
our selves
,
and
know
our
God
,
that
is
in
the
serpents
words
,
Know
good
and
evil
:
for
we
know
evil
in
knowing
our selves
,
and
we
know
good
in
knowing
our
God
.
First
,
Religion
is
in
effect
omniscient
,
because
it
makes
us
know
our selves
;
nothing
else
cares
to
look
after
the
deceitfulness
of
the
heart
,
but
sure
nothing
else
can
finde
it
out
:
no
man
knows
so
much
of
himself
,
as
he
that
is
religious
;
he
knows
his
own
heart
,
his
own
thoughts
,
what
they
have
been
,
exceeding
sinfull
;
what
they
are
,
very
penitent
;
and
in
some
sort
,
what
they
shall
be
,
very
perseverant
:
for
upon
supposition
of
Gods
grace
,
he
can
promise
to
himself
a
perseverance
in
the
way
of
godliness
.
This
you
will
say
is
a
comfortable
doctrine
,
and
I
doubt
not
,
but
if
you
addict
your self
wholly
to
your
devotions
(
to
have
a
constant
communion
with
God
)
but
you
will
finde
it
as
certain
as
't
is
comfortable
.
For
if
natural
reason
makes
men
very
knowing
,
that
well
improve
it
,
though
it
be
but
the
dim
light
of
men
;
how
much
more
doth
Religion
make
men
knowing
,
that
rightly
use
it
,
since
it
is
no
other
then
the
glorious
light
of
God
?
so
that
to
live
but
one
day
according
to
the
rules
of
piety
and
devotion
,
will
make
a
man
more
truly
wise
;
then
study
without
piety
will
make
him
,
though
he
be
a
constant
student
very
many
years
.
The
prophet
David
tells
us
this
,
Psal.
119.
v.
98.
Thou
through
thy
commandments
hast
made
me
wiser
then
mine
enemies
;
but
lest
any
should
say
,
That
may
easily
be
,
that
a
good
man
should
be
wiser
then
his
enemies
:
for
none
are
enemies
to
good
men
that
have
not
first
lost
their
wits
as
well
as
their
honestie
;
therefore
he
addeth
further
,
I
have
more
understanding
then
all
my
teachers
,
v.
99.
And
lest
we
should
still
object
,
That
the
teachers
are
not
always
the
wisest
,
especially
if
they
teach
too
soon
,
before
they
have
been
diligent
learners
;
he
addeth
yet
further
,
I
understand
more
then
the
ancients
,
v.
100.
that
is
,
then
those
that
have
been
longest
learners
before
they
became
teachers
:
That
's
the
most
profitable
wisdome
,
which
makes
a
man
wiser
then
his
enemies
,
for
it
keeps
him
from
being
circumvented
;
that
's
the
most
honourable
wisdome
,
which
makes
a
man
wiser
then
his
teachers
;
for
it
gives
him
a
preeminence
of
understanding
far
above
his
condition
;
that
though
he
is
called
to
be
a
learner
,
yet
he
is
enabled
to
be
a
teacher
:
Lastly
,
that
's
the
most
infallible
wisdome
,
which
makes
a
man
wiser
then
the
ancients
:
for
that
gives
him
a
preeminence
of
understanding
above
the
condition
of
mortality
,
which
can
attain
to
no
greater
wisdome
,
then
such
as
is
gained
by
long
travel
of
study
;
&
confirmed
by
longer
experience
of
years
:
so
that
if
we
desire
that
wisdome
which
is
most
profitable
,
most
honourable
,
and
most
infallible
;
we
must
do
as
this
holy
man
did
,
converse
more
with
God
then
with
men
:
for
so
he
professeth
,
v
,
104.
Through
thy
precepts
I
get
understanding
:
we
may
see
that
understanding
is
to
be
gotten
by
studying
the
precepts
of
men
,
but
we
cannot
get
it
,
savingly
but
by
studying
the
precepts
of
God
:
for
the
prophet
Daniel
saith
,
The
light
dwelleth
with
God
,
Dan.
2.
22.
and
S.
John
saith
,
He
that
loveth
his
brother
,
abideth
in
the
light
:
what
is
this
light
,
but
the
truth
,
or
the
true
Religion
which
hath
these
two
properties
of
light
,
that
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
it
enlightens
and
reproves
;
it
enlightens
the
understanding
by
the
knowledge
of
God
;
it
reproves
the
will
,
the
affections
,
and
the
actions
for
the
practise
of
evil
.
Secondly
,
Religion
is
in
effect
Omniscient
,
because
it
makes
us
know
all
things
besides
our selves
;
that
is
,
all
things
that
are
proper
and
profitable
for
us
to
know
;
things
wherein
are
the
true
comforts
of
this
life
,
&
the
true
blessings
of
the
next
;
so
saith
the
Apostle
,
1
Cor.
2.
15.
The
spiritual
man
judgeth
or
discerneth
all
things
:
the
more
he
is
spiritual
,
the
more
he
is
able
to
discern
:
the
more
he
increaseth
in
Religion
,
the
more
he
increaseth
in
true
wisdome
and
knowledge
:
as
the
man
in
the
Gospel
,
when
his
eyes
were
first
opened
mistook
men
for
trees
,
but
afterwards
when
he
was
perfectly
cured
,
he
could
distinguish
both
aright
:
so
the
spiritual
man
at
his
first
conversion
,
hath
but
a
confused
knowledge
of
the
things
necessary
to
his
salvation
,
but
afterwards
he
comes
exactly
to
judge
and
to
discern
them
all
:
nor
will
his
faith
whereby
he
knows
in
part
,
leave
him
till
he
come
by
degrees
to
a
clear
vision
.
Let
several
knowing
men
all
rejoyce
in
the
excellencies
of
their
several
knowledges
,
but
let
this
be
the
priviledge
onely
of
the
religious
man
,
That
he
alone
knows
whom
he
hath
beleeved
,
and
whom
he
may
trust
:
for
he
alone
is
able
to
know
how
God
disposed
of
him
before
his
life
,
and
how
he
will
dispose
of
him
after
his
death
.
CHAP.
VI.
The
assurance
that
we
have
of
the
substance
of
Religion
,
in
that
it
resembles
God
in
his
communicable
Properties
,
as
Truth
,
Goodness
,
Purity
,
and
Liberty
.
IT
is
the
special
priviledge
of
the
good
Christian
,
that
the
same
Religion
doth
make
him
imitate
God
here
,
which
will
make
him
enjoy
God
hereafter
:
for
the
same
God
who
is
the
Authour
of
Religion
,
is
also
the
best
pattern
of
it
,
because
Religion
resembles
him
not
onely
per
modum
vestigii
,
but
also
per
modum
Imaginis
,
not
onely
as
having
his
footsteps
(
for
so
every
creature
represents
the
Creatour
)
but
also
as
having
the
exact
lineaments
and
pourtraitures
of
his
very
Image
;
so
that
Gods
Service
is
best
known
by
the
knowledge
of
himself
,
and
the
Properties
of
the
true
Religion
are
best
declared
by
declaring
the
Properties
of
God
.
The
Incommunicable
Properties
have
been
already
spoken
of
,
his
Simplicity
,
Infinity
,
Immutability
,
Eternity
,
and
the
three
branches
or
adjuncts
thereof
,
his
Omnipotency
,
All-sufficiency
,
Omnisciency
;
I
now
come
to
the
communicable
Properties
of
God
,
which
are
especially
these
three
,
Truth
in
his
Understanding
,
Goodness
in
his
Will
,
and
Activity
in
his
operative
faculty
,
answerable
to
his
Truth
and
Goodness
;
for
the
Intellective
faculty
is
vain
without
the
Affective
,
the
Affective
without
the
Operative
:
and
therefore
according
to
the
proportion
and
perfection
of
the
one
,
is
also
necessarily
the
proportion
and
perfection
of
the
other
:
God
first
knows
,
then
wills
,
then
works
;
As
he
knows
,
so
he
wills
,
not
Irrationally
;
As
he
wills
,
so
he
works
,
not
Ineffectually
:
And
so
is
Religion
very
Intellective
,
and
very
Affective
,
and
very
Active
or
Operative
;
these
three
properties
are
all
joyned
together
,
Deut.
4.
6.
Keep
therefore
and
do
,
for
this
is
your
wisdome
and
your
understanding
:
where
we
have
wisdome
for
the
Intellective
,
keeping
or
observing
for
the
Affective
,
and
doing
for
the
Operative
faculty
of
the
soul
:
Accordingly
Divines
tell
us
,
there
are
some
vertues
that
are
Catholick
or
Universal
,
belonging
to
the
whole
worship
of
God
in
general
;
and
having
alike
influence
upon
all
the
Commandments
,
or
upon
all
the
duties
of
Religion
,
whether
they
concern
God
immediately
in
himself
,
or
mediately
in
his
Image
;
and
these
Catholick
vertues
are
Wisdome
and
Prudence
in
the
Understanding
,
Integrity
,
Alacrity
,
and
Constancy
in
the
Will
;
and
Zeal
and
Perseverance
in
the
action
;
that
Election
,
Affection
,
Action
,
may
all
joyn
together
to
glorifie
him
,
who
is
the
first
Truth
to
direct
our
Election
,
the
last
Good
to
satisfie
our
Affection
,
and
the
chiefest
Excellency
to
excite
and
provoke
our
Action
:
Wherefore
it
is
the
property
of
Religion
to
make
a
man
more
judicious
,
more
affectionate
,
and
more
industrious
then
he
was
before
,
though
he
had
never
so
piercing
a
Judgement
,
never
so
strong
and
vehement
Affections
,
never
so
industrious
an
Action
.
For
the
soul
of
man
though
it
consist
of
these
three
faculties
,
the
Intellective
or
knowing
,
the
Affective
or
desiring
,
the
operative
or
working
;
the
Intellective
faculty
whereby
it
knows
what
is
to
be
done
,
the
Affective
whereby
it
desires
to
do
it
,
and
the
Operative
or
Active
,
whereby
it
fulfils
that
desire
in
doing
;
yet
this
very
soul
doth
not
,
cannot
rightly
know
or
desire
or
do
,
till
it
be
throughly
instructed
,
exalted
,
and
quickned
by
Religion
;
nay
,
on
the
contrary
all
the
while
it
continues
irreligious
,
it
is
stupid
in
knowledge
,
perverse
in
affection
,
and
sluggish
in
action
:
for
though
there
is
in
all
spirits
a
power
of
knowing
what
is
true
,
of
desiring
what
is
good
,
and
of
effecting
what
they
desire
,
yet
we
cannot
but
acknowledge
that
these
three
faculties
in
all
men
(
who
have
their
spirits
clogged
with
sinfull
flesh
)
are
very
much
weakened
by
sin
,
and
consequently
must
labour
,
that
they
may
be
strengthened
by
piety
and
godliness
:
yet
will
I
not
enter
upon
a
particular
enumeration
of
Gods
communicable
Properties
(
I
have
been
too
long
already
upon
this
argument
)
much
less
upon
a
particular
explication
of
them
;
for
it
will
be
sufficient
for
my
purpose
,
(
which
is
the
advancement
of
the
true
Religion
in
the
hearts
and
lives
of
men
)
if
I
briefly
insist
onely
upon
these
three
(
to
which
all
the
rest
may
be
reduced
)
and
they
are
,
Truth
in
his
Understanding
,
Goodness
in
his
Will
,
and
Purity
in
his
Action
;
(
for
we
cannot
better
consider
Gods
Activity
,
then
in
the
Purity
of
his
Action
)
unto
which
we
must
also
annex
a
short
discourse
of
Liberty
,
as
belonging
to
all
three
,
that
is
to
say
,
to
Understanding
,
and
Will
,
and
Action
.
And
these
three
Properties
of
Truth
,
Goodness
,
Purity
,
as
they
are
eminently
in
God
,
and
evidences
of
his
perfection
,
so
are
they
also
eminent
in
Religion
,
the
service
of
God
.
And
first
of
the
Truth
of
God
and
of
Religion
.
God
is
true
by
a
metaphysical
and
by
a
moral
Truth
.
First
,
By
a
metaphysical
Truth
,
as
having
the
true
knowledge
of
all
things
,
Psa.
139.
2.
thou
understandest
my
thoughts
long
before
:
God
understandeth
our
thoughts
before
they
are
;
the
angels
not
when
they
are
,
and
therefore
they
are
defective
in
truth
,
because
defective
in
understanding
:
for
Truth
metaphysically
is
a
conformity
of
the
thing
with
the
understanding
:
and
accordingly
our
blessed
Saviour
is
particularly
called
the
Truth
,
as
being
the
Omniscient
Wisdome
of
God
,
and
the
eternal
Understanding
of
the
Father
,
even
as
the
holy
Ghost
is
the
eternal
Love
both
of
Father
and
Son
.
Secondly
,
God
is
True
by
a
moral
Truth
,
as
having
his
Affection
,
Expression
,
Action
,
agreeable
to
his
knowledge
,
and
that
in
three
respects
.
1.
As
Truth
is
opposed
to
Falshood
,
for
God
neither
wills
nor
speaks
an
untruth
.
2.
As
Truth
is
opposed
to
Dissimulation
,
for
God
neither
dissembleth
nor
deceiveth
.
3.
As
Truth
is
opposed
to
Inconstancy
,
for
God
changeth
not
his
judgement
in
truths
declared
or
determined
;
he
changeth
not
the
event
in
truths
foretold
or
prophesied
;
for
in
promises
he
keeps
his
word
and
his
truth
,
if
man
perform
the
conditions
;
in
threats
he
may
not
keep
his
word
,
and
yet
keep
his
truth
,
because
they
are
but
conditional
:
And
as
for
deceiving
the
Prophets
Ezek.
14.
9.
and
1
King
.
22.
23.
we
generally
and
truly
answer
,
Tradit
diabolo
decipiendos
,
he
delivereth
them
over
to
the
devil
,
to
be
deceived
by
him
;
so
saith
the
Text
,
Because
they
received
not
the
love
of
the
Truth
that
they
might
be
saved
,
for
this
cause
God
shall
send
them
strong
delusions
,
that
they
should
beleeve
a
lie
,
that
they
all
might
be
damned
who
beleeved
not
the
truth
,
but
had
pleasure
in
unrighteousness
,
2
Thes.
2.
10
,
11
,
12.
a
text
that
gives
us
a
fearful
,
but
yet
a
full
account
of
all
those
strong
delusions
among
men
,
which
led
directly
to
the
Father
of
lies
:
the
first
step
was
a
voluntary
unrighteousness
in
not
loving
the
truth
:
the
second
step
is
a
strong
delusion
in
beleeving
a
lie
:
the
third
step
(
God
keep
them
from
treading
in
that
,
who
have
trodden
in
the
two
former
)
is
a
necessary
damnation
both
for
not
loving
the
truth
,
and
for
having
pleasure
in
lies
:
but
still
God
is
true
,
though
every
man
be
a
liar
;
for
God
deceiveth
the
Prophet
Ez●
.
14.
9.
as
he
hardeneth
the
heart
Exod.
10.
1.
permissivè
non
efficienter
,
permissively
no●
efficaciously
,
by
not
inhibiting
or
not
purging
those
ill
qualities
that
are
already
is
the
heart
,
not
by
infusing
any
ill
qualities
into
it
;
and
therefore
though
he
saith
,
I
have
hardened
Pharaohs
heart
,
yet
he
saith
unto
us
,
Harden
not
your
(
own
)
hearts
;
and
accordingly
he
threatneth
in
Ezekiel
,
to
destroy
such
a
prophet
from
the
midst
of
his
people
,
whose
heart
was
hardned
so
fa●
as
to
deceive
himself
and
others
,
whereas
he
could
not
in
justice
destroy
him
onely
for
being
that
which
himself
had
made
him
nay
,
this
permission
is
most
plainly
set
forth
in
that
parable
of
1
Kin.
22.
for
all
that
God
doth
there
,
is
onely
to
let
the
evil
spirit
go
forth
,
that
is
,
not
to
inhibite
him
from
going
and
deceiving
,
not
to
send
him
down
from
heaven
:
For
it
is
evident
,
that
the
evil
spirit
never
did
,
and
never
can
come
into
heaven
again
,
since
he
was
first
thrown
down
from
thence
.
And
thus
briefly
God
is
True
Metaphysically
and
Morally
;
Metaphysical
truth
consisting
in
the
right
apprehension
of
things
as
they
are
in
themselves
;
Moral
truth
in
the
right
affection
and
profession
of
things
as
they
are
apprehended
;
and
this
profession
is
either
in
word
by
veracity
,
or
in
action
by
sincerity
,
or
in
continuance
of
action
by
constancy
;
so
that
moral
truth
is
opposed
to
falshood
,
because
't
is
the
same
with
reality
;
to
dissimulation
,
because
't
is
the
same
with
sincerity
;
and
to
wavering
and
floating
,
because
't
is
the
same
with
certainty
.
And
this
same
metaphysical
and
moral
truth
is
also
in
Religion
,
passing
from
the
Master
into
his
service
:
for
the
Father
seeketh
such
to
worship
him
,
who
worship
him
as
he
is
,
that
is
,
who
worship
him
in
spirit
because
he
is
a
Spirit
,
and
who
worship
him
in
truth
because
he
is
the
Truth
,
S.
John
4.
23
,
24.
The
worship
in
spirit
points
at
the
metaphysical
truth
of
Religion
,
which
requires
a
true
apprehension
of
God
;
the
worship
in
truth
points
at
the
moral
truth
of
Religion
,
which
requires
an
Affection
,
Profession
,
Action
agreeable
to
that
true
apprehension
;
and
for
both
these
hath
our
own
Church
taught
us
to
pray
(
Collect
7th
Sunday
after
Tri.
)
Graff
in
our
hearts
the
love
of
thy
Name
,
Increase
in
us
true
Religion
,
nourish
us
with
all
goodness
,
and
of
thy
great
mercy
keep
us
in
the
same
.
Do
you
look
for
the
metaphysical
Truth
of
Religion
?
'T
is
in
the
knowledge
of
Gods
Name
,
(
which
must
be
presupposed
before
the
love
of
it
,
since
no
man
can
love
what
he
doth
not
know
)
that
you
know
God
by
his
true
Name
,
such
as
himself
hath
proclaimed
Exod.
32.
5
,
6
,
7.
or
,
that
you
apprehend
God
as
he
is
,
not
set
up
to
your self
an
idol
in
stead
of
God
,
as
do
all
those
who
worship
not
the
Father
,
by
the
Son
,
in
the
unity
of
the
Spirit
:
Again
,
do
you
look
for
the
moral
truth
of
Religion
?
'T
is
in
the
love
of
Gods
Name
,
that
you
love
him
according
to
your
knowledge
,
or
that
you
have
your
affection
agreeable
to
your
apprehension
:
for
to
know
God
,
and
not
to
love
him
,
is
in
effect
to
proclaim
you
do
not
truly
know
him
,
since
the
same
God
is
the
first
Truth
and
ground
of
our
knowledge
,
and
also
the
last
good
and
cause
of
our
love
:
and
you
may
here
likewise
finde
this
moral
truth
of
Religion
in
all
respects
:
First
,
in
its
Reality
,
for
it
is
the
very
true
Religion
opposed
to
falshood
,
or
superstition
,
't
is
indeed
Gods
Name
.
Secondly
,
in
its
Sincerity
or
Fidelity
,
for
it
is
all
Goodness
,
not
onely
in
the
tongue
but
also
in
the
heart
,
and
in
the
hand
,
as
Truth
is
opposed
to
Dissimulation
or
Hypocrisie
:
Thirdly
,
in
its
certainty
or
perseverance
[
And
of
thy
great
mercy
keep
us
in
the
same
]
as
Truth
is
opposed
to
uncertainty
or
to
levity
and
inconstancy
.
Religion
then
hath
and
must
have
a
two-fold
truth
;
the
first
consists
in
a
right
apprehension
whereby
we
believe
the
thing
as
it
is
:
the
second
,
in
a
right
affection
,
profession
,
and
action
,
whereby
we
love
and
profess
,
and
do
the
thing
as
we
beleeve
:
and
there
cannot
be
a
more
religious
prayer
invented
by
the
wit
of
Piety
,
nor
a
more
affectionate
prayer
practised
by
the
zeal
of
Charity
,
then
that
which
is
so
remarkable
both
for
its
Piety
and
for
its
Charity
in
our
own
Church
(
Collect
3.
Sunday
after
Easter
)
Almlghty
God
,
which
shewest
to
all
men
that
be
in
errour
the
light
of
thy
Truth
,
to
the
intent
that
they
may
return
into
the
way
of
Righteousness
,
there
's
its
piety
towards
God
rightly
descanting
upon
Gods
intent
in
shewing
the
light
of
his
truth
;
to
make
men
righteous
,
not
to
make
them
inexcusable
;
These
things
I
say
that
ye
might
be
saved
,
S.
Joh.
5.
34.
not
onely
convinced
,
saith
our
blessed
Saviour
,
and
yet
he
spake
to
those
who
had
not
the
love
of
God
,
v.
42.
Grant
unto
all
them
that
be
admitted
into
the
fellowship
of
Christ
,
Religion
,
that
they
may
eschew
those
things
that
be
contrary
to
their
profession
,
and
follow
all
such
things
as
be
agreeable
to
the
same
;
there
's
its
charity
towards
men
,
affectionately
desiring
,
that
as
they
have
a
Christian
Communion
,
so
they
may
also
have
a
Christian
conversation
,
lest
their
unchristian
conversation
destroy
and
disanull
their
Christian
Communion
,
which
without
doubt
it
hath
done
already
in
many
ages
of
the
Church
,
and
will
do
still
to
the
worlds
end
,
unless
God
in
his
mercy
fill
our
hearts
more
and
more
with
this
true
piety
towards
himself
,
and
with
this
true
charity
one
towards
another
.
And
for
this
cause
the
Commandments
are
in
the
judgement
of
some
Divines
accounted
practical
Articles
of
the
Christian
Faith
,
because
if
these
be
left
out
in
our
conversation
,
what
is
true
in
it self
of
our
Creed
,
is
as
it
were
false
to
us
,
since
either
our
profession
gives
the
lye
to
our
apprehension
and
affection
,
or
our
action
to
our
profession
:
for
this
is
the
difference
betwixt
speculative
and
practical
truths
(
speculativè
&
practicè
credibilia
)
those
things
that
we
must
believe
speculatively
,
and
those
that
we
must
believe
practically
;
the
first
,
which
are
summed
up
in
the
Creed
,
are
truly
believed
if
there
be
a
conformity
of
the
thing
with
the
Understanding
;
but
the
second
,
which
are
summed
up
in
the
Decalogue
,
are
then
onely
truly
believed
,
when
there
is
a
conformity
of
the
affection
,
and
of
the
profession
,
and
of
the
action
,
with
the
belief
:
thus
they
that
worship
Images
do
expunge
the
second
,
and
they
that
resist
Magistrates
do
expunge
the
fifth
Commandment
,
if
not
out
of
their
books
,
yet
at
least
out
of
their
Faith
;
in
their
Books
they
may
be
true
believers
,
but
in
their
Lives
they
are
(
in
these
particulars
)
little
less
then
Infidels
.
Now
see
in
what
a
miserable
condition
is
the
irreligious
miscreant
,
who
so
beleeves
as
to
make
void
his
own
faith
;
and
so
receives
the
truth
,
as
to
make
the
truth
it self
a
lie
to
him
,
either
for
want
of
a
sanctified
affection
in
not
loving
it
,
or
for
want
of
a
sanctified
action
in
not
practising
it
:
and
hence
we
may
likewise
see
and
must
confess
,
that
not
he
who
knows
most
of
the
doctrine
of
Faith
is
the
best
Beleever
,
but
he
that
most
loves
what
he
knows
in
speculatives
,
and
he
that
most
practises
what
he
knows
in
practicks
:
so
that
a
great
Scholar
may
fully
know
the
truth
,
and
yet
to
him
it
may
be
as
a
lye
,
because
he
loves
it
not
,
for
to
him
it
is
what
he
desires
it
should
be
;
contrariwise
an
ignorant
peasant
may
not
fully
know
the
truth
,
and
yet
to
him
it
may
be
the
saving
truth
,
because
he
loves
it
,
for
what
is
wanting
in
his
head
,
is
made
up
by
his
heart
:
O
my
soul
glory
not
in
the
knowledge
of
Christ
,
but
in
the
love
of
that
knowledge
:
glory
not
in
thy
learning
(
if
thou
art
Mistress
of
any
)
but
in
thy
Religion
,
to
which
thou
oughtest
to
be
a
servant
:
learning
may
make
a
man
wise
to
ostentation
,
but
't
is
onely
Religion
can
make
him
wise
to
salvation
.
Do
not
then
with
Pilate
,
ask
thy
Saviour
what
is
truth
,
and
then
go
away
without
his
answer
,
much
less
mayest
thou
turn
to
those
Jews
that
help
to
crucifie
him
:
for
if
thou
know
these
things
happy
art
thou
(
not
because
thou
knowest
them
,
but
)
if
thou
do
them
:
thy
happiness
consists
not
in
knowing
Christ
,
but
in
practising
him
;
nor
is
it
possible
for
a
man
to
be
long
defective
in
his
practise
,
and
not
to
be
defective
also
in
his
knowledge
,
since
what
is
sinfull
in
the
deliberate
action
,
is
sinfull
in
the
will
;
and
what
is
sinfull
in
the
will
,
is
erroneous
in
the
judgement
or
understanding
:
and
this
is
the
reason
that
a
man
may
be
a
heretick
,
not
onely
in
credendis
but
also
in
agendis
,
not
onely
in
Articles
of
Faith
,
but
also
in
Duties
of
Life
;
nay
,
indeed
he
cannot
easily
be
a
heretick
in
the
Duties
of
Life
,
and
still
remain
truly
Orthodox
in
the
Articles
of
Faith
:
as
for
example
,
he
that
prays
to
a
Saint
or
Angel
in
stead
of
God
,
directly
overthrows
the
first
Commandment
,
but
indirectly
also
the
first
Article
of
his
Creed
,
I
believe
in
one
God
;
for
Prayer
is
a
Sacrifice
that
may
be
offered
onely
unto
God
:
again
,
he
that
wilfully
dishonours
his
Governours
whom
God
hath
set
over
him
,
directly
overthrows
the
fifth
Commandment
,
but
indirectly
also
the
ninth
Article
of
his
Creed
,
I
beleeve
the
Holy
Catholick
Church
,
the
Communion
of
Saints
;
for
being
a
Lover
of
division
,
he
is
not
a
true
beleever
of
that
Communion
:
and
this
we
may
take
for
a
general
doctrine
fitter
to
be
received
then
opposed
.
First
,
that
any
practical
errour
which
is
against
our
duty
towards
God
,
doth
tend
to
a
speculative
errour
against
some
part
of
the
Creed
which
concerneth
God
:
as
he
that
doth
not
honour
God
as
God
,
doth
in
effect
deny
him
to
be
maker
of
heaven
and
earth
;
therefore
saith
the
Psalmist
,
O
come
let
us
worship
and
fall
down
,
and
kneel
before
the
Lord
our
maker
;
as
if
we
could
not
truly
beleeve
him
to
be
our
maker
,
if
we
will
not
worship
him
with
all
possible
reverence
and
fear
.
Secondly
,
that
any
practical
errour
which
is
against
our
duty
towards
our
neighbour
,
doth
tend
against
some
Article
of
the
Creed
that
hath
relation
to
men
:
as
he
that
will
not
be
subject
to
the
authority
of
his
lawfull
governours
,
Civil
or
Ecclesiastical
,
doth
in
effect
deny
,
The
Catholick
Church
;
and
the
Communion
of
Saints
.
Thirdly
and
lastly
,
that
any
practical
errour
against
the
duty
which
a
man
oweth
unto
himself
,
doth
tend
against
some
Article
of
Faith
that
concerns
himself
:
as
he
that
is
a
common
drunkard
,
or
unclean
,
or
profane
person
,
doth
in
effect
deny
the
Forgiveness
of
sins
,
and
the
Resurrection
of
the
body
.
Wherefore
when
Almighty
God
requireth
every
Christian
to
be
true
or
faithfull
unto
the
death
,
that
he
may
receive
a
crown
of
life
,
(
Revel.
2.
10.
)
he
requires
of
him
a
double
truth
or
faithfulness
,
not
onely
that
he
be
true
and
faithfull
in
his
Belief
,
but
also
(
and
much
rather
)
that
he
be
true
and
faithfull
in
his
life
.
First
,
God
requires
a
faithfulness
in
our
Belief
,
by
a
right
apprehension
of
Gods
word
,
not
adding
thereto
,
nor
diminishing
therefrom
:
for
that
is
forbidden
from
the
beginning
of
the
Law
,
(
as
Deut.
4.
2.
)
to
the
end
of
the
Gospel
,
(
as
Revel.
22.
18
,
19.
)
not
adding
thereto
by
Superstition
,
nor
diminishing
therefrom
by
Faction
:
for
as
the
superstitious
seeks
to
flatter
his
God
(
Religiosi
sunt
Deorum
amici
,
Superstitiosi
Deorum
adulatores
)
so
the
factious
seeks
to
flatter
himself
:
do
thou
thy
duty
,
and
let
alone
thy
flattery
:
for
it
is
not
safe
for
thee
to
flatter
thy
God
,
and
much
less
to
flatter
thy self
.
Secondly
,
God
requires
faithfulness
in
our
affection
,
life
,
and
conversation
;
that
we
may
be
saithfull
professours
of
his
truth
,
and
as
faithfull
witnesses
to
it
:
for
a
man
may
be
Gods
witness
by
speaking
,
by
living
,
by
dying
,
and
he
that
is
commanded
to
be
faithfull
unto
the
death
,
that
is
,
to
be
faithfull
in
dying
(
if
God
call
him
to
it
)
is
already
supposed
to
be
faithfull
in
speaking
and
in
living
:
for
he
that
bids
thee
be
fathfull
unto
thy
death
,
doth
surely
suppose
thee
already
faithfull
in
thy
life
,
and
commands
thee
to
continue
so
:
and
this
faithfulness
is
shewed
by
thy
words
in
confessing
,
and
that
's
veracity
;
by
thy
deed
;
in
professing
,
or
practising
,
and
that
's
fidelity
;
and
by
thy
perseverance
unto
the
death
both
in
words
and
deeds
,
and
that
's
constancie
.
This
is
the
truth
of
Religion
both
formally
and
efficiently
;
formally
in
regard
of
it
self
,
and
efficiently
in
regard
of
us
;
that
as
it
is
true
in
it self
,
so
it
also
makes
us
true
and
faithfull
at
all
times
,
and
in
all
respects
:
and
if
you
further
desire
to
know
how
far
any
Christian
Church
hath
followed
,
or
doth
follow
this
truth
,
you
may
try
it
by
this
touch-stone
,
which
being
infallible
in
reason
,
cannot
be
erroneous
in
Religion
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Aristotle
,
(
lib.
4.
Eth.
cap.
13.
)
Greece
is
not
so
happy
as
to
afford
us
a
name
for
this
moral
truth
,
and
may
justly
own
to
be
Graecia
mendax
upon
that
account
:
but
he
that
hath
that
vertue
,
is
called
by
Aristotle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
A
true
man
both
in
life
and
word
:
and
is
to
be
known
by
these
three
properties
;
that
he
is
full
of
equity
,
will
do
no
man
wrong
;
is
full
of
authoriey
,
will
ask
no
mans
leave
,
(
whereas
the
hypocrite
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
himself
for
all
others
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
others
for
himself
;
)
and
lastly
,
is
full
of
modesty
,
will
ask
no
mans
praise
,
and
therefore
will
set
forth
himself
,
though
in
true
colours
,
yet
with
the
least
varnish
;
so
also
is
the
true
Religion
;
first
,
it
is
full
of
justice
and
equity
,
for
it
looks
onely
after
Gods
glory
,
not
after
this
worlds
advantages
,
and
therefore
declares
things
as
they
are
,
not
as
they
conduce
to
mens
interests
;
secondly
,
it
is
full
of
authority
,
in
all
words
and
deeds
still
like
it self
,
neither
dissembling
what
is
,
nor
pretending
what
is
not
,
that
it
may
please
men
rather
then
God
,
but
saith
with
S.
Paul
,
For
if
I
yet
pleased
men
,
I
should
not
be
the
servant
of
Christ
,
Gal.
1.
10.
thirdly
,
't
is
full
of
modesty
,
rather
delighting
in
extenuations
of
its
own
worth
,
then
in
amplifications
of
it
;
for
though
hypocrisie
be
a
great
talker
,
&
a
greater
boaster
,
yet
Religion
doth
very
much
abhor
all
vain
babbling
,
and
much
more
all
vain
boasting
;
Not
walking
in
crastiness
,
nor
handling
the
word
of
God
deceitfully
,
but
by
manifestation
of
the
truth
,
commending
it self
in
every
mans
conscience
in
the
sight
of
God
,
2
Cor.
4.
2.
and
therefore
any
Christian
Church
whatsoever
,
that
either
turns
Religion
into
State
policy
,
making
Christs
interest
subservient
to
its
own
;
or
that
changes
its
Doctrine
to
please
its
new
lords
and
masters
;
or
that
boasts
too
much
of
its
own
Purity
and
Perfection
,
as
if
none
could
be
Christians
but
in
outward
communion
with
it
,
none
good
Christians
in
comparison
of
it
,
must
in
these
respects
be
said
,
not
to
be
〈◊〉
true
Church
:
for
though
it
be
Metaphysically
a
true
Church
,
yet
is
not
so
morally
,
not
according
to
moral
truth
,
for
that
it
wants
either
equity
,
or
authority
,
or
modestie
,
or
all
three
,
that
is
to
say
,
it
wants
some
necessary
attendant
of
moral
truth
.
And
here
I
had
rather
bewail
then
examine
,
rather
deplore
then
detect
the
present
condition
of
many
Christian
Churches
:
It
is
enough
that
the
now
so
much
despised
and
persecuted
Church
of
England
,
cannot
have
it
justly
laid
to
her
charge
,
that
either
she
laboured
to
inter-weave
her
own
with
Christs
interest
,
much
less
to
advance
her
own
interest
above
his
for
want
of
equity
;
or
did
not
deal
plainly
with
those
Churches
that
did
so
,
for
want
of
authorite
:
or
did
revile
other
Reformed
Churches
(
which
surely
had
not
been
infallible
,
could
not
be
impeccable
)
for
want
of
modesty
:
and
my
hope
is
,
that
a
Church
so
full
of
Moral
truth
,
no
less
then
of
Metaphysical
,
as
it
hath
the
God
of
Truth
to
own
it
;
so
it
will
in
due
time
finde
the
God
of
Power
to
vindicate
,
to
restore
,
and
to
defend
it
:
however
,
I
doubt
not
,
but
many
good
Christians
had
rather
suffer
in
her
afflicted
communion
,
then
reign
in
the
prosperity
and
glory
of
those
,
who
either
do
cause
,
or
do
not
regard
her
affliction
.
In
the
mean
time
,
I
cannot
but
pass
this
for
a
general
animadversion
;
That
since
onely
the
true
Catholick
is
the
true
Christian
,
and
he
hath
two
oposites
,
the
pseudo-catholick
,
who
is
peccant
in
excess
;
and
the
anti-catholick
,
who
is
peccant
in
defect
;
it
fares
with
these
two
opposites
,
as
it
fares
with
those
two
extreams
that
oppose
the
moral
truth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
proud
boaster
loves
to
make
shew
of
more
then
is
;
so
doth
the
pseudo-catholick
,
who
obtrudes
more
for
Religion
then
can
be
proved
Religion
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
the
dissembler
is
quite
contrary
:
for
he
denies
things
that
are
,
and
dimininishes
what
he
doth
not
deny
:
so
doth
the
anti-catholick
,
who
denies
that
to
be
Religion
which
God
hath
made
so
,
and
diminisheth
what
he
cannot
deny
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
(
saith
the
same
Authour
)
the
boaster
and
the
dissembler
both
are
to
be
blamed
,
because
neither
is
so
true
a
man
as
he
ought
to
be
,
yet
more
the
boaster
then
the
dissembler
.
So
also
in
Religion
:
the
pseudo-catholick
seems
farther
from
the
truth
for
his
superadditions
,
then
the
anti-catholick
for
his
diminutions
:
for
he
that
avoweth
uncertainties
for
certainties
,
brings
a
suspicion
upon
his
faith
,
even
in
most
undoubted
truths
;
whereas
he
that
is
wary
and
timorous
in
the
choice
of
his
tenents
,
though
he
may
be
thought
an
enemy
to
his
own
knowledge
,
yet
he
cannot
be
thought
an
enemy
to
Gods
truth
:
for
though
he
may
stick
a
while
at
the
embracing
of
some
divine
truths
,
till
they
appear
to
him
to
be
so
;
yet
he
cannot
easily
obtrude
any
untruths
for
truths
;
and
God
will
sooner
pardon
the
infirmity
of
a
man
in
sticking
at
a
truth
,
then
the
presumption
of
a
man
in
obtruding
an
untruth
:
for
the
first
shews
himself
as
a
man
subject
to
doubtings
(
not
able
to
command
his
own
faith
)
but
the
other
would
fain
be
accounted
little
less
then
a
God
,
in
making
himself
not
the
Interpreter
,
but
the
Authour
of
truths
;
and
so
challenging
a
dominion
over
the
faith
of
others
:
which
however
,
ought
not
to
dishearten
us
from
knowing
the
doctrine
of
any
Christian
Church
;
for
as
of
old
it
derogated
nothing
from
the
truth
of
God
,
that
some
Prophets
did
tell
lies
in
his
Name
,
so
neither
doth
it
now
derogate
from
the
truth
of
Religion
,
that
there
is
so
much
mixture
of
mens
inventions
or
surmises
with
that
truth
.
But
we
must
say
of
all
these
tares
,
that
an
enemy
hath
sowed
them
whilest
men
slept
;
and
yet
we
may
not
think
Gods
Providence
over
his
Church
either
careless
in
not
looking
after
it
,
or
defective
in
looking
after
it
to
little
purpose
,
as
if
he
,
that
is
the
keeper
of
Israel
,
did
sleep
when
Israel
most
needed
keeping
:
for
the
Apostle
hath
said
,
Oportet
haereses
esse
inter
vos
,
1
Cor.
11.
19.
there
must
be
sects
or
heresies
amongst
you
,
that
they
which
are
approved
may
be
made
manifest
;
as
if
he
had
said
,
That
must
be
,
for
which
there
is
a
good
reason
why
it
should
be
,
and
there
is
a
good
reason
why
there
should
be
heresies
amongst
you
;
nay
,
indeed
two
good
reasons
,
the
one
on
your
parts
,
that
you
may
be
tried
or
proved
;
the
other
on
Gods
part
,
that
they
which
are
approved
may
be
made
manifest
;
to
set
forth
the
power
and
glory
of
Gods
truth
,
which
like
the
Sun
shines
the
more
gloriously
when
it
hath
broken
through
some
great
cloud
that
opposed
it
:
for
so
much
is
true
even
of
that
wicked
objection
,
Rom.
3.
7.
If
the
truth
of
God
hath
more
abounded
through
my
lye
,
unto
his
glory
,
why
yet
am
I
also
judged
as
a
sinner
?
't
is
most
certain
the
Truth
of
God
doth
often
more
abound
through
our
lies
to
his
glory
,
and
yet
the
Objection
is
so
ungodly
and
unreasonable
[
why
am
I
judged
as
a
sinner
?
]
that
the
Apostle
doth
not
think
it
worth
the
answering
,
but
onely
silenceth
such
a
desperate
and
prophane
Disputant
with
a
damnabitur
,
that
he
is
like
to
be
damned
for
his
pains
,
v.
8.
whose
damnation
is
just
:
for
no
argument
so
fit
to
confute
him
as
damnation
,
who
will
needs
plead
or
dispute
for
the
devil
:
Will
ye
plead
for
Baal
?
will
ye
save
him
?
he
that
will
plead
for
him
,
let
him
be
put
to
death
?
Jud.
6.
31.
what
a
shame
is
it
for
us
Christians
,
that
Baal
should
have
so
many
to
plead
for
him
,
and
God
so
few
?
that
Superstition
and
Faction
should
so
much
outstrip
true
Religion
?
the
professours
of
the
one
,
(
for
they
both
meet
in
the
same
Baal
,
though
they
are
so
far
asunder
in
themselves
)
going
as
much
beyond
the
professours
of
the
other
in
zeal
,
as
they
come
short
of
them
in
truth
:
and
yet
still
,
since
superstition
and
faction
must
needs
be
judged
as
sins
,
why
should
they
not
be
judged
as
sinners
that
maintain
them
?
for
neither
should
we
finde
a
Disputant
to
defend
it
,
if
both
be
sins
;
neither
should
we
find
an
advocate
to
plead
for
it
,
if
both
alike
uphold
the
worship
of
Baal
:
and
yet
there
are
and
will
be
swarms
of
such
Advocates
,
multitudes
of
such
Disputants
,
notwithstanding
Joash
hath
said
,
Let
them
be
put
to
death
that
so
plead
;
and
S.
Paul
hath
moreover
said
,
their
damnation
is
just
that
so
dispute
:
for
neither
death
nor
damnation
can
silence
the
perverse
disputings
of
men
of
corrupt
mindes
,
and
destitute
of
the
truth
,
supposing
that
gain
is
godliness
;
wherefore
St.
Pauls
advice
to
Timothy
is
,
from
such
withdraw
thy self
,
1
Tim.
6.
5.
and
we
are
little
beholding
to
the
Latine
Translation
for
taking
no
notice
of
this
so
necessary
a
text
,
yet
God
forbid
we
should
therefore
think
it
ought
to
be
expunged
out
of
the
Greek
Copies
,
wherein
both
Latine
and
Greek
Church
so
joyntly
agree
,
or
else
out
of
our
own
practise
and
observation
:
S.
Pauls
advice
in
controversies
or
rather
corruptions
of
this
nature
,
is
,
From
such
withdraw
thy self
,
not
against
such
oppose
thy self
:
he
adviseth
us
rather
to
have
no
communion
with
them
,
then
to
maintain
disputations
against
them
:
for
as
in
carnal
uncleanness
,
the
onely
way
for
a
man
to
have
a
clean
body
and
a
chaste
soul
is
to
flee
fornication
,
1
Cor.
6.
18.
not
to
resist
it
;
so
is
it
also
in
this
spiritual
uncleanness
,
which
makes
men
go
a
whoring
after
their
own
inventions
,
we
must
rather
avoid
the
temptation
then
think
to
overcome
it
,
rather
shun
the
Disputants
then
think
to
answer
their
disputations
:
for
men
whose
faction
is
above
their
Religion
,
will
never
be
silenced
by
arguments
of
Religion
;
and
men
whose
Interest
is
above
their
conscience
,
will
never
give
any
ear
to
the
plea
of
Conscience
:
and
this
reason
is
in
effect
given
by
S.
Paul
himself
,
why
in
such
a
case
it
is
better
to
withdraw
then
to
withstand
,
v.
3.
For
,
saith
he
,
if
any
man
teach
otherwise
,
and
consent
not
to
wholsome
words
,
even
the
words
of
our
Lord
Jesus
Christ
,
and
to
the
doctrine
which
is
according
to
godliness
,
he
is
proud
,
knowing
nothing
,
but
doting
about
questions
and
strifes
of
words
:
as
if
he
had
said
,
There
is
little
hopes
of
doing
good
upon
such
a
man
,
for
if
he
would
have
hearkned
to
any
wholsome
words
and
not
onely
to
flattering
speeches
,
he
would
have
hearkned
to
the
words
of
our
Lord
Jesus
Christ
:
we
may
say
to
those
words
which
Christ
spake
in
his
person
,
S.
Matth.
22.
21.
Render
unto
Caesar
the
things
that
are
Caesars
,
and
unto
God
the
things
that
are
Gods
:
(
for
those
words
alone
,
if
rightly
followed
,
would
suffer
no
man
to
be
a
Pharisee
,
that
is
,
a
Separatist
,
either
in
Church
or
State
;
for
if
men
did
give
Caesar
his
due
,
there
could
be
no
sedition
in
the
state
;
if
they
did
give
God
his
due
,
there
could
be
no
schism
nor
heresie
in
the
Church
:
)
but
we
must
say
to
those
words
which
Christ
spake
in
his
doctrine
,
whether
immediately
by
himself
or
mediately
by
his
Apostles
;
if
such
a
Pharisee
would
have
hearkned
to
wholsome
more
then
to
pleasing
words
,
he
would
have
hearkned
to
the
words
of
Christ
which
he
delivered
both
in
his
person
and
in
his
doctrine
:
and
if
he
would
have
received
any
doctrine
but
that
which
complied
with
his
worldly
interest
,
he
would
have
received
the
doctrine
which
is
according
to
godliness
:
but
since
he
will
neither
hear
the
one
,
nor
receive
the
other
,
't
is
to
little
purpose
to
labour
his
conversion
.
For
first
,
he
is
ignorant
in
his
understanding
[
knowing
nothing
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Oecum
.
for
he
who
knows
not
that
which
he
ought
to
know
,
is
as
if
he
knew
nothing
;
nay
,
he
is
much
worse
,
not
onely
possest
with
ignorance
,
but
also
with
a
kinde
of
devil
,
as
saith
the
same
authour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
that
will
not
know
God
cannot
but
know
the
devil
;
he
that
will
not
receive
Christ
and
his
wholsome
words
into
his
understanding
,
shall
not
be
able
to
keep
the
devil
and
his
poisonous
dictates
out
of
it
.
Secondly
,
he
is
pertinacious
in
his
will
,
which
appears
from
his
contradiction
,
from
his
obstinacy
,
from
his
ambition
.
His
contradiction
is
discovered
in
that
he
teacheth
otherwise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Oecumen
.
he
teacheth
other
things
then
those
which
of
right
are
to
be
taught
;
we
may
say
,
he
first
teacheth
otherwise
then
the
Christian
Church
,
opposing
his
novelty
against
her
antiquity
;
but
at
last
he
teacheth
otherwise
then
himself
,
opposing
his
own
novelty
with
new
and
worse
novelties
:
his
obstinacy
appears
in
this
,
he
will
remit
nothing
of
his
humour
either
for
truth
or
peace
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
others
may
come
nearer
him
,
but
he
will
not
come
nearer
them
;
he
will
not
approach
,
or
as
we
render
it
,
he
will
not
consent
to
wholsome
words
,
for
if
he
draw
near
to
the
truth
with
his
lips
,
yet
his
heart
is
far
from
it
.
Lastly
,
His
ambition
and
haughtiness
of
minde
is
seen
,
in
that
he
is
proud
,
he
scorns
to
be
a
follower
of
any
,
but
will
be
a
leader
of
all
,
and
takes
more
pleasure
(
because
more
pride
)
in
being
head
of
a
faction
,
then
in
being
an
inferiour
member
of
Christ
,
which
shews
his
blindness
,
that
he
sees
not
the
blessing
of
those
who
are
of
Christs
communion
,
as
well
as
his
perversness
that
he
will
not
joyn
with
those
communicants
;
and
accordingly
the
Apostle
here
useth
a
word
that
hinteth
both
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
he
is
blinded
as
it
were
with
smoke
,
for
so
Ulpian
upon
Demosthenes
descanteth
that
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
derive
it
from
darkening
the
sight
with
smoke
,
there
's
his
blindness
;
again
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
same
Critick
,
This
word
is
derived
from
Typhon
one
of
the
Giants
that
was
so
mad
with
pride
as
to
raise
war
against
the
gods
:
wherefore
we
say
of
a
proud
man
that
he
is
as
that
Typhon
,
there
's
his
perverseness
.
Thus
far
a
heathen
Critick
may
be
alledged
to
interpret
this
strange
word
here
used
by
S.
Paul
;
but
the
Christian
Divine
who
knew
that
this
warring
against
God
,
which
was
but
a
fable
in
the
Giant
,
was
a
truth
in
the
devil
,
gives
us
this
gloss
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
kinde
of
pride
(
that
first
swells
against
the
true
Church
,
and
at
last
against
the
God
of
truth
)
is
a
very
great
friend
and
companion
of
the
devils
:
so
that
the
proud
heretick
and
the
perverse
schismatick
(
for
they
cannot
well
be
parted
,
though
they
are
very
ill
joyned
)
under
a
pretence
of
finding
a
new
way
to
heaven
,
hath
brought
himself
directly
to
hell
gate
,
and
being
once
there
;
the
devil
will
not
easily
suffer
him
to
go
from
thence
,
but
he
will
forthwith
teach
him
to
spend
all
his
time
and
zeal
,
upon
idle
questions
,
fit
for
none
but
those
that
dote
;
and
upon
quarrelsome
disputations
,
fit
for
nothing
but
to
beget
new
disputes
and
endless
contentions
:
for
if
you
once
turn
Questionist
in
stead
of
Dogmatist
,
seeker
in
stead
of
beleever
,
you
must
needs
fall
into
logomachies
,
strifes
of
words
as
endless
as
needless
;
therefore
the
Apostle
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sick
about
questions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
saith
Oecum
.
)
see
here
,
To
be
a
seeker
is
indeed
to
be
sick
,
so
to
be
sick
in
minde
,
and
that
in
Tullies
language
is
to
be
mad
,
Nomen
insaniae
significat
mentis
aegrotationem
&
morbum
,
(
Cic.
3.
Tuscul.
)
for
madness
is
nothing
else
but
a
sickness
of
the
minde
:
and
we
cannot
deny
this
if
we
observe
the
course
of
such
a
man
,
which
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
spend
time
,
but
to
mispend
it
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Diogenes
appellat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
Euclidis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Laertius
:
Diogenes
theCynick
called
Plato's
Schooling
meer
fooling
,
and
said
,
to
be
Euclide's
Scholar
,
was
to
be
in
choler
;
but
S.
Paul
hath
found
out
an
expression
that
in
one
word
speaks
more
then
both
these
,
though
with
less
acrimony
,
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
a
second
strange
word
here
used
by
the
Spirit
of
God
,
to
shew
here
is
set
forth
as
strange
a
monster
)
such
devices
and
trifles
as
are
meer
new
nothings
,
whereby
men
do
onely
deceive
themselves
and
seek
to
deceive
others
;
for
so
Oecum
.
readeth
and
glosseth
the
word
out
of
S.
Chrysostome
,
inverting
the
Prepositions
,
and
reading
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
withal
enlarging
the
sense
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
an
ill
use
of
study
and
disputation
,
not
to
confirm
the
judgement
but
to
unsettle
it
,
not
to
discover
the
truth
but
to
dissemble
it
;
which
mischief
may
go
no
further
then
him
alone
who
is
guilty
of
the
sin
:
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
this
same
mischief
as
it
seeks
to
corrupt
and
infect
others
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Oecum
.
the
infecting
others
with
this
itch
of
vain
disputing
:
for
as
a
scabby
sheep
rubbing
against
those
that
are
sound
of
the
same
flock
,
infecteth
them
with
his
touch
,
so
do
these
men
(
that
have
itching
ears
,
rambling
heads
,
and
hollow
hearts
)
infect
others
by
their
conversation
,
saith
S.
Chrysost.
and
from
him
Oecumenius
.
All
this
considered
,
't
is
easie
to
see
the
reason
why
S.
Paul
said
to
Timothy
,
From
such
withdraw
thy self
;
he
commands
him
as
a
Bishop
to
rebuke
some
Presbyters
,
cap.
5.
v.
19
,
20.
which
shews
his
jurisdiction
over
them
,
but
breaks
not
his
communion
with
them
,
but
he
must
have
nothing
at
all
to
do
with
these
,
't
is
Oecumenius
his
observation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
he
saith
not
,
converse
with
such
a
man
,
and
oppose
him
(
converse
with
him
according
to
your
Christian
Communion
,
and
oppose
him
according
to
your
Episcopal
Jurisdiction
)
but
wholly
depart
from
him
after
one
or
two
admonitions
;
(
which
is
supposed
from
cap.
1.
v.
3.
where
Timothy
is
commanded
to
charge
them
not
to
preach
other
doctrine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
used
here
)
for
you
shall
never
make
that
man
your
convert
,
who
hath
made
mammon
his
God
:
and
this
indeed
is
the
chief
reason
of
the
great
distemper
,
and
greater
disturbance
in
Christendome
,
that
many
men
are
mammons
rather
then
Gods
Chaplains
;
and
therefore
are
more
ready
to
plead
for
Baal
,
(
that
is
,
for
their
own
lording
it
over
their
brethren
)
then
for
God
,
more
for
Belial
(
that
is
,
for
their
own
licentiousness
)
then
for
Christ
;
hence
it
is
,
we
have
fiercer
disputations
against
men
,
then
for
God
:
&
the
reconciliation
would
be
easily
effected
,
as
to
what
concerns
Gods
interest
,
were
it
not
impeded
and
hindred
by
our
own
.
Hence
it
is
also
,
that
many
under
a
pretence
of
settling
and
regulating
Religion
,
do
indeed
disturb
and
disorder
it
;
and
in
stead
of
rightly
guiding
the
Christian
,
do
indeed
misguide
him
;
whiles
they
stand
so
much
upon
ceremonals
which
are
of
their
own
making
,
as
that
they
much
more
neglect
morals
,
which
are
Gods
undoubted
commands
:
and
so
desire
to
have
their
converts
be
some
of
Paul
,
some
of
Appollos
,
some
of
Cephas
,
as
they
little
regard
,
and
less
care
to
see
they
be
truly
all
of
Christ
.
And
yet
amidst
all
these
grand
miscarriages
of
men
,
(
which
no
Rhetorick
can
sufficiently
express
,
no
repentance
can
sufficiently
bewail
)
though
we
finde
much
that
may
trouble
us
in
the
practise
of
Religion
,
yet
we
finde
nothing
that
can
excuse
us
if
we
practise
it
not
:
for
there
is
matter
enough
uncontroverted
on
all
sides
,
to
engage
the
whole
soul
of
man
,
if
we
would
take
notice
of
that
engagement
:
Satis
ampla
pietatis
exercendae
materia
est
in
iis
rebus
de
quibus
utrinque
convenit
:
nam
de
side
in
Christum
mortuum
&
resuscitatum
pro
nobis
collocandâ
,
&
de
charitate
Deo
&
proximo
exhibendâ
,
controversia
nulla
est
:
at
in
his
duobus
capitibus
pietatis
summa
consistit
,
saith
the
most
judicious
and
pious
Cassander
,
in
his
book
De
officio
pii
viri
.
What
pitie
is
it
that
there
should
be
the
greatest
defect
,
where
is
the
least
controversie
amongst
Christians
?
This
made
the
forenamed
Authour
profess
,
that
he
was
nothing
at
all
satisfied
with
those
men
,
who
pretended
,
that
the
contentions
of
Christians
hindred
their
progress
in
Christianity
:
for
(
saith
he
)
There
is
matter
enough
for
the
exercise
of
piety
,
which
is
quite
exempted
from
all
controversie
:
for
all
sides
agree
,
that
we
must
be
saved
by
faith
in
Christ
crucified
for
our
sins
,
and
raised
again
for
our
justification
,
and
by
the
love
of
God
for
his
own
sake
,
and
of
our
neighbour
for
Gods
sake
:
and
in
these
two
heads
(
saith
he
)
of
faith
and
charity
,
is
comprised
the
sum
of
all
true
Christianitie
:
&
Saint
Paul
had
said
no
less
before
him
,
1
Tim.
1.
5
,
6.
The
end
of
the
commandment
is
charity
,
out
of
a
pure
heart
,
and
a
good
conscience
,
and
of
faith
unfained
,
which
Aquinas
thus
proves
most
substantially
,
Omnes
enim
virtutes
de
quarum
actibus
dantur
praecepta
,
ordinantur
vel
ad
purificandum
cor
à
turbationibus
passionum
,
sicut
virtutes
quae
sunt
circa
passiones
;
vel
saltem
ad
habendam
bonam
conscientiam
,
sicut
virtutes
quae
sunt
circa
operationes
;
vel
ad
habendam
rectam
sidem
,
sicut
illae
quae
pertinent
ad
divinum
cultum
;
&
haec
tria
requiruntur
ad
diligendum
Deum
,
nam
cor
impurum
à
Dei
dilectione
abstr
ahitur
,
propter
passionem
inclinantem
ad
terram
;
conscientia
vero
mala
facit
horrere
divinam
justitiam
propter
timorem
poenae
;
fides
autem
ficta
trahit
affectum
ad
id
quod
de
Deo
fingitur
,
separans
à
Dei
Veritate
:
(
22ae
.
qu.
44.
art.
1.
)
All
the
vertues
whose
acts
are
commanded
in
the
Law
,
directly
tend
either
to
the
purging
of
the
heart
from
the
disturbances
of
the
passions
,
as
those
vertues
which
teach
us
to
order
our
affections
;
or
they
tend
to
the
getting
and
keeping
of
a
good
conscience
,
as
those
vertues
that
concern
our
works
and
operations
:
or
they
tend
to
the
getting
and
keeping
of
a
true
Faith
,
as
those
vertues
which
immediately
concern
the
worship
of
God
:
and
all
these
three
are
required
to
the
true
love
of
God
:
1.
A
pure
heart
,
for
that
else
will
cleave
to
the
earth
by
its
impurity
:
2.
A
good
conscience
,
for
that
else
will
run
from
God
because
of
its
guiltiness
:
3.
an
unfained
faith
,
for
that
else
will
follow
a
fiction
in
stead
of
God
,
and
falsities
in
stead
of
his
truth
.
This
being
taken
for
granted
,
which
cannot
rationally
be
denied
,
the
meanest
man
that
is
will
finde
little
cause
to
be
discouraged
or
disheartened
in
the
Christian
Religion
,
by
reason
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
all
which
S.
Paul
so
exceedingly
dehorts
S.
Timothy
,
that
there
are
amongst
Christians
so
many
strifes
about
words
,
and
so
many
vanities
(
and
novelties
and
emptinesses
)
in
those
strifes
:
for
if
he
will
have
a
diligent
care
of
his
own
heart
,
that
it
may
be
pure
;
of
his
own
conscience
,
that
it
may
be
good
;
and
of
his
own
faith
,
that
it
may
be
unfained
,
he
will
not
dangerously
neglect
his
duty
either
towards
himself
,
or
towards
his
neighbour
,
or
towards
his
God
;
but
will
always
finde
matter
enough
to
busie
his
soul
here
,
and
take
a
sure
course
to
save
his
soul
hereafter
:
&
it
is
evident
from
the
ensuing
words
,
that
none
but
they
who
swerve
from
these
three
,
scil
a
pure
heart
,
a
good
conscience
,
and
a
faith
unfained
,
do
turn
aside
unto
vain
janglings
.
And
for
this
cause
our
blessed
Saviour
chides
not
onely
the
Scribes
and
Pharisees
,
but
also
the
meanest
of
the
common
people
,
for
not
following
and
embracing
the
undoubted
truth
,
though
there
were
at
that
time
as
great
contentions
in
the
Jewish
,
as
are
now
in
the
Christian
Church
:
S.
Luke
12.
54
,
56
,
57.
And
he
said
also
unto
the
people
,
Ye
hypocrites
,
can
ye
discern
the
face
of
the
sky
,
and
of
the
earth
;
But
how
is
it
that
ye
do
not
discern
this
time
?
yea
,
and
why
even
of
your selves
judge
ye
not
what
is
right
?
He
chides
them
for
being
quick-sighted
in
matters
of
earth
,
but
as
it
were
pur-blinde
in
the
things
of
heaven
;
that
they
could
of
themselves
judge
rightly
of
the
seasons
for
their
profit
,
not
so
for
their
amendment
;
and
notwithstanding
he
professeth
that
he
came
not
to
give
peace
on
earth
,
but
rather
divisions
,
such
as
should
divide
the
nearest
and
dearest
relations
,
from
and
against
themselves
;
yet
he
gives
no
writ
of
ease
to
any
man
,
that
he
should
leave
off
being
a
judge
in
matters
of
his
salvation
;
for
if
divisions
hinder
them
not
from
judging
what
is
right
in
husbanding
their
lands
;
why
should
they
hinder
them
from
judging
what
is
right
in
husbanding
their
souls
?
To
apply
this
to
our
present
purpose
,
since
't
is
not
in
our
power
to
doubt
either
of
Christian
faith
,
or
Christian
Charity
,
as
necessarily
required
,
and
immediately
conducing
to
salvation
;
why
should
it
be
in
our
will
to
neglect
them
both
:
for
this
is
in
effect
to
proclaim
that
we
had
rather
with
Martha
be
troubled
about
many
things
,
then
with
Mary
choose
that
good
part
which
shall
not
be
taken
from
us
;
it
is
in
effect
to
declare
,
that
we
will
have
a
Religion
rather
to
serve
our selves
,
then
to
serve
our
God
;
rather
agreeable
with
mens
present
humours
,
then
with
Gods
eternal
truth
:
otherwise
our
whole
labour
would
be
to
conform
our selves
to
that
eternal
truth
in
our
understandings
by
faith
,
in
our
wills
by
charity
,
which
two
would
make
us
also
conformable
thereto
in
our
lives
,
either
by
our
obedience
,
or
by
our
repentance
:
so
saith
the
Psalmist
,
Psal.
119.
V.
104.
Through
thy
precepts
I
get
understanding
,
therefore
I
hate
every
false
way
:
as
if
he
had
said
,
Through
thy
word
I
get
the
knowledge
of
the
saving
truth
,
and
that
makes
me
avoid
and
abandon
whatever
is
destructive
of
salvation
:
for
every
way
is
a
false
way
that
leads
from
truth
,
and
from
the
God
of
truth
;
wherefore
the
Greek
translation
thus
renders
the
latter
part
of
the
verse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
hate
every
wicked
way
:
for
a
false
way
is
a
wicked
way
,
and
a
wicked
way
is
a
false
way
,
the
Urim
and
Thummim
being
inseparably
joyned
together
;
so
that
what
is
against
the
light
of
the
truth
,
is
also
against
the
perfection
of
life
:
and
indeed
the
way
of
wickedness
is
a
false
way
,
according
to
Aristotle's
own
determination
of
falsity
,
who
in
the
fifth
of
his
Metaph.
cap.
29.
saith
,
that
things
are
said
to
be
false
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
either
because
they
are
not
in
being
;
so
a
Chimaera
,
or
a
castle
in
the
air
,
is
said
to
be
false
:
or
because
they
make
a
false
appearance
,
and
beget
in
us
false
apprehensions
;
and
so
a
glass
that
represents
those
colours
,
and
those
proportions
which
are
not
in
the
object
,
is
called
a
false
glass
.
In
both
these
respects
is
the
way
of
wickedness
properly
said
to
be
a
false
way
;
both
because
it
is
defective
in
a
true
being
,
(
for
it
is
a
meer
non
entity
)
and
also
because
it
is
excessive
in
a
false
being
;
making
a
false
appearance
,
and
begetting
in
us
false
apprehensions
,
as
if
it
were
pleasant
and
profitable
,
when
as
it
is
the
onely
cause
of
all
our
wo
and
misery
,
of
all
our
punishment
,
whether
of
sense
,
or
of
loss
.
And
it
is
observable
,
that
every
irreligious
man
hath
in
himself
these
two
properties
of
a
liar
,
a
wilfull
liar
,
which
is
the
falsest
of
all
false
men
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
first
,
he
loves
and
embraces
that
which
is
false
,
and
secondly
,
he
desires
to
propagate
and
derive
it
to
others
:
so
the
irreligious
man
,
(
whether
he
be
irreligious
out
of
superstition
,
or
out
of
faction
)
delights
in
the
errour
of
his
own
way
,
and
desires
to
bring
others
into
the
same
perdition
,
as
we
finde
it
spoken
by
the
mouth
of
truth
,
S.
Matth.
23.
15.
That
Scribes
,
Pharisees
,
and
Hypocrites
compass
sea
and
land
to
make
one
proselyte
,
and
when
he
is
made
,
they
make
him
twofold
more
the
childe
of
hell
then
themselves
:
factious
men
and
hypocrites
are
much
more
zealous
for
their
own
new
and
false
opinions
,
then
for
Gods
eternal
and
undoubted
truth
:
so
that
were
there
nothing
else
in
impiety
and
irreligion
,
but
onely
its
own
falseness
,
yet
that
alone
were
enough
to
make
it
eternally
odious
to
God
,
the
God
of
truth
;
and
to
the
godly
man
,
the
lover
of
truth
:
for
God
cannot
but
be
true
,
even
as
he
cannot
but
be
God
;
and
as
he
is
God
,
he
is
truth
,
for
God
is
truth
:
and
for
this
reason
some
Schole
Divines
do
answer
negatively
to
this
question
,
Whether
God
can
dispence
with
a
lie
,
as
he
can
with
the
other
commandments
;
and
the
reason
is
,
because
in
his
own
essence
he
is
truth
;
so
the
master
of
Advertencies
upon
S.
Chrys.
and
the
four
Doctours
of
the
Church
,
(
S.
Hierome
,
S.
Ambrose
,
S.
Augustine
,
and
S
Gregory
)
An
Deus
possit
in
mendacio
dispensari
,
sicut
in
aliis
praeceptis
Decalogi
?
Negatur
:
Quia
ex
sua
Essentia
est
Veritas
.
But
we
may
go
much
further
,
because
the
truth
will
go
along
with
us
;
for
not
onely
the
ninth
Commandment
,
which
requires
us
to
be
true
men
,
is
indispensable
;
but
also
all
the
rest
of
the
moral
Law
,
which
requires
us
to
be
good
men
;
for
indeed
we
cannot
be
one
without
the
other
:
therefore
is
all
the
moral
Law
alike
indispensable
,
that
is
,
all
that
is
intrinsecally
moral
by
its
own
nature
,
whereby
we
do
not
onely
obey
God
,
but
also
imitate
him
;
and
not
extrinsecally
moral
,
being
made
so
by
Gods
command
or
by
Divine
precept
,
whereby
we
onely
obey
God
,
but
do
not
imitate
him
:
and
the
reason
is
,
because
all
that
is
contrary
to
what
is
intrinsecally
moral
is
a
lie
;
and
consequently
contrary
to
the
truth
of
God
,
and
God
cannot
,
will
not
dispence
with
his
own
truth
.
And
this
is
the
cause
that
whatsoever
is
evil
in
it self
,
is
necessarily
displeasing
unto
God
,
and
that
indeed
under
a
twofold
reason
;
for
as
it
is
evil
in
it self
,
and
defective
in
a
right
being
,
so
it
is
opposite
to
his
goodness
;
and
as
it
is
a
lie
,
and
redundant
or
excessive
in
a
false
being
by
a
counterfeit
appearance
and
representation
,
so
it
is
opposite
to
his
truth
.
Men
may
,
and
do
too
much
,
out
of
stomack
and
animositie
oppose
one
another
in
matters
of
disputation
,
but
't
is
out
of
some
spice
of
atheisme
,
if
they
wilfully
oppose
Gods
undoubted
truth
in
matters
of
Religion
;
either
speculatively
by
going
in
a
false
way
,
or
practically
by
going
in
a
wicked
way
.
The
next
communicable
property
in
God
,
is
Goodness
in
his
Will
,
which
appears
in
that
he
hath
been
so
diffusive
of
himself
,
in
communicating
his
being
to
the
creature
:
therefore
is
our
creation
put
as
a
ground
of
our
thankfulness
and
thanksgiving
,
Psal.
149.
2.
Let
Israel
rejoice
in
him
that
made
him
;
which
could
not
be
if
God
had
not
created
us
out
of
his
Goodness
to
give
us
a
good
being
,
to
make
us
the
object
of
his
mercy
;
but
out
of
his
power
,
that
by
his
absolute
dominion
,
he
might
give
us
an
everlasting
ill
being
,
to
make
us
the
object
of
his
justice
.
Therefore
't
is
an
excellent
position
of
the
Protestant
Divines
in
Colloquio
Mempelgertensi
,
recited
by
Osiander
,
Neque
ex
lege
,
neque
ex
ratione
humana
,
sed
ex
solo
Evangelio
de
praedestinatione
electorum
judicandum
est
,
That
neither
out
of
the
law
,
nor
out
of
humane
reason
,
but
onely
out
of
the
Gospel
,
can
we
rightly
judge
of
the
predestination
of
the
elect
;
and
the
Gospel
condemns
none
for
reprobates
,
but
those
who
despising
the
riches
of
Gods
goodness
and
forbearance
,
by
their
infidelitie
and
impenitencie
,
heap
upon
themselves
damnation
.
But
let
us
more
particularly
consider
this
Goodness
of
God
both
in
regard
of
it self
,
and
also
in
regard
of
us
.
First
,
In
regard
of
it self
,
and
so
it
is
an
essential
and
universal
Goodness
,
demonstrable
these
three
ways
,
per
viam
efficientiae
,
per
viam
sufficientiae
,
per
viam
eminentiae
,
as
saith
Bonavent
.
by
the
way
of
efficiencie
,
for
he
made
all
that
is
good
;
by
the
way
of
sufficiencie
,
for
he
satisfieth
the
desire
of
all
with
good
;
&
by
the
way
of
eminencie
,
for
all
that
is
good
being
made
by
him
,
is
most
eminently
in
him
that
made
it
,
Secondly
,
Consider
we
this
Goodness
of
God
in
regard
of
us
,
and
so
't
is
the
rule
or
exemplarie
cause
of
all
goodness
in
man
;
for
our
good
of
Nature
is
according
to
the
image
of
God
the
Father
;
our
good
of
Grace
is
according
to
the
Image
of
God
the
Son
;
our
good
of
Glory
shall
be
according
to
the
Image
of
God
the
Holy
Ghost
:
for
as
the
Father
and
the
Son
enjoy
each
other
in
the
communion
of
the
holy
Spirit
,
so
shall
we
enjoy
them
in
the
same
communion
.
And
thus
also
is
the
Goodness
of
Religion
,
in
it self
it
is
an
universal
and
essential
goodness
,
demonstrable
by
way
of
efficiency
,
that
it
makes
men
good
(
those
that
have
it
,
though
not
all
those
that
profess
it
;
)
by
way
of
sufficiency
,
that
it
makes
men
contented
;
(
St
Paul
and
Silas
were
better
contented
in
their
prison
,
then
the
Magistrates
that
put
them
there
,
were
in
their
palaces
)
and
by
way
of
eminency
,
for
that
must
needs
be
eminently
good
,
which
hath
filled
the
earth
with
so
much
goodness
,
which
were
it
not
for
Religion
,
would
be
filled
with
nothing
but
rapine
and
unrighteousness
.
Again
,
In
regard
of
us
,
the
goodness
of
Religion
is
the
rule
or
exemplary
cause
of
all
goodness
;
Similitudo
formae
est
in
omni
agente
,
vel
secundùm
esse
naturale
vel
secundùm
esse
intelligibile
,
(
saith
Aqu.
par.
1.
qu.
15.
)
The
similitude
of
every
form
is
in
the
agent
that
labours
for
that
form
,
either
according
to
its
natural
,
or
according
to
its
intellectual
being
;
so
is
the
similitude
of
Religion
in
every
man
that
works
according
to
Religion
,
God
saying
unto
us
in
the
Gospel
,
Go
and
do
likewise
,
(
S.
Luk.
10.
37.
)
as
he
said
in
the
Law
,
See
thou
do
it
according
to
the
pattern
in
the
mount
.
the
form
in
the
beginning
of
the
action
is
the
end
,
but
in
the
end
of
the
action
it
is
the
form
;
so
also
is
Religion
the
end
of
our
living
,
and
the
form
or
pattern
of
our
life
:
as
the
knowledge
and
love
of
God
was
the
form
of
man
in
his
first
creation
(
as
being
the
Image
of
God
in
him
)
and
yet
withal
the
end
for
which
he
was
created
.
The
third
communicable
property
in
God
is
Purity
in
his
Action
;
for
as
is
his
Power
so
is
his
Purity
;
since
all
matter
of
impurity
is
also
matter
of
Impotency
:
and
most
true
is
that
position
of
Divines
,
Removentur
a
Deo
actiones
culpabiles
,
poenales
,
corporales
&
inconvenientes
,
all
culpable
or
penal
,
or
corporal
or
inconvenient
actions
are
removed
far
from
God
;
we
may
say
in
one
word
,
all
impure
actions
:
so
that
in
saying
Gods
work
is
pure
,
we
do
in
effect
say
,
it
is
holy
as
not
culpable
,
it
is
unpassionate
as
not
penal
,
it
is
unwearied
as
not
corporal
,
it
is
unblameable
as
not
inconvenient
.
But
it
shall
be
enough
at
present
to
say
God
is
pure
,
as
loving
purity
,
and
commanding
it
,
and
as
punishing
impurity
.
First
,
God
is
pure
as
loving
purity
,
Blessed
are
the
pure
in
heart
for
they
shall
see
God
,
S.
Matth.
5.
8.
the
eye
of
the
soul
is
to
be
refined
and
purged
,
before
it
can
behold
such
a
heavenly
beauty
;
hence
it
is
that
the
voice
of
reason
proclaims
our
sinfull
eyes
to
be
as
bats
eyes
when
they
should
discern
some
more
excellent
created
truths
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Ar.
2.
Metaph.
)
how
much
more
doth
the
voice
of
Religion
proclaim
our
dimness
of
sight
when
we
should
discern
that
one
supereminent
uncreated
truth
:
for
as
the
bird
that
is
used
to
darkness
,
cannot
endure
to
see
the
Sun
;
so
also
a
man
that
is
habituated
to
the
works
of
darkness
cannot
look
upon
the
Father
of
lights
,
and
much
less
stedfastly
six
his
eyes
upon
the
Sun
of
righteousness
.
Secondly
,
God
is
pure
as
commanding
Purity
,
S.
Iames
4.
8.
cleanse
your
hands
you
sinners
,
and
purisie
your
hearts
ye
double-minded
;
an
impure
minde
is
a
double
minde
,
so
thinking
of
heaven
,
as
also
(
and
much
rather
)
of
earth
:
that
minde
onely
is
pure
,
which
is
a
single
minde
,
and
that
minde
onely
is
single
which
thinks
of
heaven
,
where
is
very
much
to
settle
and
to
compose
,
but
nothing
at
all
to
distract
&
divide
the
soul
:
wherefore
he
that
thinks
wholly
of
earth
,
cannot
draw
near
to
God
,
and
consequently
God
will
not
draw
near
to
him
;
and
what
is
the
effect
of
Gods
being
at
a
distance
from
us
,
is
most
terrible
to
think
,
and
yet
more
terrible
to
finde
:
which
made
the
Psalmist
cry
out
so
earnestly
,
Psal.
69.
19.
Draw
nigh
unto
my
soul
&
save
it
;
for
if
God
be
far
off
,
we
can
have
no
hope
of
salvation
.
Thirdly
,
God
is
Pure
as
punishing
impurity
.
Our
Saviour
did
cast
out
all
wicked
spirits
,
but
he
is
said
most
of
all
to
have
rebuked
the
unclean
spirits
:
and
S.
Paul
advising
us
to
cleanse
our selves
from
all
filthiness
of
the
flesh
and
of
the
spirit
,
as
having
the
promises
,
2
Cor.
7.
1.
doth
plainly
shew
,
that
we
can
have
no
good
of
Gods
promises
as
long
as
we
continue
in
any
filthiness
either
of
flesh
or
spirit
;
and
if
we
have
not
a
share
in
his
promises
,
we
are
sure
to
have
a
share
in
his
punishments
:
And
thus
also
is
Religion
pure
in
its
action
,
as
doing
what
is
pure
;
and
pure
in
its
affection
,
as
wishing
and
requiring
others
to
do
it
;
and
pure
also
in
its
disaffection
,
as
punishing
those
who
delight
in
impurity
;
nor
can
any
man
be
impure
and
impenitent
in
his
impurity
,
and
not
be
excommunicated
by
the
Canon
of
Religion
,
though
haply
the
Canon
of
the
Church
may
not
take
notice
of
him
,
or
not
be
able
to
reach
him
.
This
consideration
of
Gods
Purity
should
make
us
repent
and
abhor
our selves
in
dust
and
ashes
,
because
of
our
manifold
impurities
,
for
the
heavens
are
unclean
in
his
sight
,
Job
15.
15.
nay
,
the
purest
bodies
of
heaven
,
the
moon
,
and
the
stars
,
Job
25.
5.
nay
,
the
purest
spirits
of
heaven
,
the
angels
,
Job
4.
18.
(
he
charged
his
Angels
with
folly
:
)
so
that
we
need
not
(
with
Rabbi
David
)
be
overmuch
inquisitive
why
Isaiah's
Seraphins
have
six
wings
,
when
Ezekiels
Cherubins
have
but
four
;
for
the
Prophet
himself
gives
the
reason
of
six
,
Isa.
6.
2.
twain
to
sly
withall
,
there
's
the
readiness
of
their
obedience
;
twain
to
cover
their
faces
,
as
not
daring
to
see
(
saith
Targum
)
there
's
their
reverence
;
and
twain
to
cover
themselves
,
as
not
daring
to
be
seen
(
saith
the
same
Paraphrast
)
there
's
their
fear
;
if
these
three
vertues
,
Obedience
,
Reverence
and
Fear
,
be
so
truly
angelical
,
what
are
our
contrary
vices
,
not
onely
in
Gods
presence
,
but
also
in
his
service
,
but
such
as
we
may
be
ashamed
to
name
,
and
much
more
afraid
to
own
,
that
is
to
say
,
diabolical
?
for
if
all
these
purest
creatures
of
heaven
be
impure
in
his
sight
,
and
tremble
at
the
thought
of
their
impurity
;
how
much
more
we
that
are
of
earth
,
nay
,
of
the
most
contemptible
part
of
the
earth
,
of
the
dust
of
the
earth
,
Gen.
2.
7.
and
daily
groveling
in
that
dust
by
our
affections
,
before
we
return
to
it
by
our
dissolution
,
and
in
that
respect
alone
,
fitly
called
worms
twice
together
in
one
breath
,
Job
25.
6.
man
that
is
a
worm
,
and
the
Son
of
man
that
is
a
worm
:
we
then
who
have
the
most
impurity
,
ought
not
to
have
the
least
trembling
,
but
as
we
have
out-passed
those
ten
Lepers
in
our
uncleanness
,
so
we
may
not
come
short
of
them
in
their
holy
fear
and
faith
;
for
as
their
fear
made
them
stand
afar
off
,
so
their
faith
made
them
lift
up
their
voices
,
and
say
,
Jesus
,
Master
,
have
mercy
on
us
,
S.
Luc.
17.
12
,
13.
then
will
he
give
us
such
a
purity
as
will
not
onely
make
us
shew
our
selves
to
the
Priest
,
but
also
to
our
God
;
such
a
purity
as
will
wash
our
eyes
to
see
him
,
and
much
more
our
hearts
to
love
him
:
for
so
saith
S.
Peter
,
Act.
15.
9.
purisying
their
hearts
by
faith
;
not
a
faith
which
costs
the
purse
no
alms
,
the
body
no
fasting
,
the
soul
no
praying
(
for
no
true
Israelite
will
ever
offer
that
unto
the
Lord
which
cost
him
nothing
,
2
Sam.
24.
24.
)
but
a
faith
which
so
purifies
the
soul
by
knowing
the
truth
,
as
much
more
by
obeying
it
;
for
so
saith
the
same
Apostle
,
Seeing
you
have
purified
your
souls
in
obeying
the
truth
through
the
Spirit
,
unto
unfeigned
love
of
the
brethren
,
see
that
you
love
one
another
with
a
pure
heart
fervently
1
S.
Pet.
1.
22.
this
is
the
purity
of
the
true
Religion
,
it
purifies
the
soul
not
onely
by
faith
,
but
also
by
obedience
,
and
by
love
,
which
yet
are
now
generally
farthest
from
many
men
,
who
would
fain
be
thought
to
come
nearest
Purity
.
Thus
we
have
seen
Gods
truth
in
his
understanding
,
his
goodness
in
his
will
,
and
his
purity
in
his
action
,
&
it
still
remains
that
we
consider
his
Liberty
,
as
belonging
to
them
all
;
for
Liberty
being
nothing
else
but
the
dominion
and
power
of
action
,
must
needs
be
originally
in
the
understanding
,
which
alone
is
able
to
judge
and
deliberate
of
what
is
to
be
done
,
what
not
;
formally
in
the
will
,
which
resolves
to
do
or
not
to
do
;
but
effectually
't
is
onely
in
the
action
,
which
is
the
product
of
the
said
deliberate
resolution
:
this
liberty
is
now
briefly
to
be
handled
;
First
,
as
it
is
in
God
,
and
then
as
it
is
in
Religion
for
being
the
service
of
God
:
Gods
Liberty
is
seen
in
five
respects
;
in
that
he
is
free
from
sin
,
free
from
misery
,
free
from
obligation
,
free
from
servitude
,
and
free
from
coaction
,
which
is
the
reason
that
he
can
both
will
and
do
,
what
and
when
,
and
where
himself
pleaseth
.
I
need
not
insist
on
the
proof
of
these
,
for
to
name
them
is
to
prove
them
,
nor
can
any
man
deny
Gods
Liberty
in
any
of
these
respects
,
but
he
must
deny
him
to
be
God
;
and
in
all
these
same
respects
we
may
see
and
must
acknowlege
the
Liberty
of
Religion
,
and
to
deny
it
to
be
free
in
any
of
these
is
to
deny
it
to
be
Religion
,
that
is
to
say
,
the
service
of
God
;
and
to
make
it
to
be
state
policy
,
that
is
to
say
,
the
service
of
men
.
First
,
Religion
is
free
from
sin
;
for
the
superstition
,
and
faction
,
and
profaneness
,
and
other
sins
that
are
so
rife
among
Christians
to
the
dishonour
of
Christ
,
and
the
reproach
of
Christendome
,
is
a
rust
that
cleaves
to
the
men
(
who
are
little
better
then
iron
)
not
to
the
Religion
,
which
is
as
pure
as
the
Refiners
fire
;
and
therefore
it
is
not
safe
nor
fit
to
say
of
any
order
or
kinde
of
Christians
,
that
their
Religion
is
rebellion
,
and
their
faith
is
faction
,
though
we
cannot
deny
of
too
too
many
orders
and
kindes
of
men
who
profess
Religion
,
that
they
are
both
rebellious
and
factious
.
Secondly
,
Religion
is
free
from
misery
;
ask
the
three
children
in
the
fiery
furnace
,
they
will
say
,
their
Religion
had
made
them
persecuted
;
they
will
not
say
,
that
it
had
made
them
miserable
;
they
profess
that
they
were
delivered
into
the
hands
of
lawless
enemies
,
most
hatefull
apostates
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
meaning
sure
those
of
their
own
brethren
which
had
renounced
the
Law
of
Moses
and
their
Religion
,
and
helped
the
Babylonians
to
persecute
and
infest
Jerusalem
)
and
to
an
unjust
King
,
and
the
most
wicked
in
all
the
world
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
]
thus
those
blessed
Martyrs
will
tell
you
,
they
were
in
persecution
(
the
greatest
that
ever
was
)
but
they
will
not
tell
you
they
were
in
misery
;
nay
it
seems
they
told
the
quite
contrary
,
for
none
else
could
have
told
it
but
from
their
mouths
,
that
the
angel
of
the
Lord
came
down
into
the
oven
,
and
smote
the
flame
of
fire
,
and
made
the
midst
of
the
furnace
as
it
had
been
a
moist
whistling
wind
;
but
you
will
say
,
these
men
were
partial
witnesses
in
their
own
cause
,
therefore
ask
their
persecutors
,
they
will
tell
you
the
same
,
for
the
Princes
,
Governours
and
Captains
,
and
the
Kings
Counsellours
being
gathered
together
,
saw
these
men
upon
whose
bodies
the
fire
had
no
power
,
nor
was
an
hair
of
their
head
singed
,
neither
were
their
coats
changed
,
nor
the
smell
of
fire
had
passed
on
them
:
nay
ask
Nebuchadnezzar
himself
,
who
was
the
authour
of
the
persecution
,
and
he
will
tell
you
that
though
he
had
caused
these
holy
men
to
be
so
much
afflicted
,
yet
he
could
not
cause
them
to
be
miserable
;
for
at
that
instant
when
he
had
thought
they
had
been
burnt
to
ashes
,
he
heard
them
sing
in
the
flames
(
as
saith
the
Greek
Translation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
that
(
probably
)
made
him
look
about
to
see
whence
that
melody
proceeded
,
and
finding
so
sweet
a
breath
to
come
from
the
blast
of
his
fire
,
he
was
astonied
and
rose
up
in
haste
,
and
went
to
the
mouth
of
the
furnace
(
which
before
bade
him
keep
his
distance
,
in
that
it
consumed
his
officers
)
and
called
forth
the
holy
and
blessed
Martyrs
,
who
having
been
delivered
from
a
present
death
,
could
not
be
looked
on
but
as
men
newly
risen
from
the
dead
.
Thirdly
,
Religion
is
free
from
obligation
;
there
is
no
greater
humane
obligation
then
that
of
nature
,
and
there
is
no
greater
natural
obligation
then
that
which
we
owe
to
our
Parents
;
yet
that
may
not
be
alledged
to
keep
us
from
serving
God
:
so
Aquinas
determines
the
case
,
Si
ergo
cultus
parentum
abstrahat
nos
a
cultu
Dei
,
non
jam
esset
pietatis
,
parentum
insistere
cultui
contra
Deum
,
&
ideo
in
tali
casu
dimittinda
sunt
officia
pietatis
in
parentes
propter
divinum
Religionis
cultum
(
22ae
qu.
101.
art.
4.
)
If
our
duty
to
our
Parents
take
us
away
from
our
duty
to
our
God
(
as
if
the
Father
should
command
his
son
to
turn
rebel
or
Idolater
,
or
the
like
)
we
must
forsake
our
parents
and
cleave
to
God
,
and
shew
the
prevalency
of
that
duty
we
owe
to
God
,
by
being
undutifull
to
our
parents
,
in
such
a
case
:
again
,
there
is
no
civil
obligation
greater
then
that
we
owe
to
our
Governours
;
yet
,
if
they
command
us
to
sin
against
God
,
by
not
speaking
nor
teaching
,
by
not
praying
nor
preaching
in
the
Name
of
Iesus
,
we
have
our
answer
put
into
our
mouths
(
and
God
put
it
into
our
hearts
,
lest
atheism
get
possession
there
in
stead
of
Christ
)
whether
it
be
right
in
the
sight
of
God
,
to
hearken
unto
you
,
more
then
unto
God
,
judge
ye
,
Act.
4.
19.
there
is
no
obligation
of
man
that
can
reach
to
the
altar
of
God
,
to
make
us
either
neglect
it
or
defile
it
:
usque
ad
aras
did
stint
the
heathen
,
and
much
more
the
Christian
in
his
obedience
;
he
that
obeys
the
Magistrare
to
the
altar
,
gives
him
his
right
;
he
that
obeys
him
beyond
or
above
the
altar
,
doth
him
wrong
,
loading
his
authority
with
that
sin
which
cannot
help
to
hold
it
up
,
but
may
help
to
pull
it
down
:
it
is
much
to
be
observed
that
among
all
the
high
Priests
of
the
Jewish
Temple
,
none
hath
that
signal
character
of
recommendation
in
the
Text
,
that
is
,
given
to
Azariah
,
because
he
withstood
Uzziah
the
king
when
he
invaded
the
Priests
office
,
2
Chr.
26.
17.
therefore
saith
the
holy
Ghost
concerning
him
,
he
it
is
that
executed
the
Priests
office
in
the
Temple
that
Solomon
built
at
Jerusalem
,
1
Chron.
6.
10.
as
if
none
had
been
high
Priest
but
he
,
who
had
so
zealously
so
magnanimously
vindicated
the
honour
and
the
authority
of
the
Priesthood
:
for
this
is
Rabbi
Davids
gloss
upon
the
place
;
he
was
not
the
first
Priest
of
Solomons
temple
,
for
that
was
Zadok
;
nor
was
he
the
onely
high
Priest
,
for
there
were
many
others
;
but
our
Rabbies
say
,
this
was
Azariah
in
the
days
of
Uzziah
,
who
gave
his
minde
to
the
holiness
of
the
Temple
,
and
would
not
let
Uzziah
offer
Incense
;
therefore
it
is
said
of
him
,
this
is
he
that
was
the
high
Priest
,
because
he
was
zealous
for
the
glory
of
the
Priesthood
,
and
accepted
not
the
person
of
Uzziah
,
so
Kimchi
.
And
it
appears
again
,
that
this
Azariah
was
not
to
be
named
without
some
special
note
or
title
of
honour
;
for
in
the
ninth
Chapter
,
and
the
eleventh
verse
,
after
the
reciting
of
his
Ancestors
,
though
some
of
them
had
executed
the
same
office
as
well
as
himself
,
yet
he
alone
is
called
the
Ruler
of
the
house
of
God
,
1
Chro.
9.
11.
none
had
kept
so
good
rule
and
order
in
the
house
of
God
as
he
,
therefore
none
so
fit
to
be
called
a
ruler
of
it
:
And
if
Thomas
Becket
did
indeed
stand
meerly
upon
Gods
interest
in
the
controversie
betwixt
him
and
his
Liege
Soveraign
;
the
doctors
of
Paris
did
very
ill
in
disputing
eight
and
fourty
years
after
his
death
,
whether
he
were
damned
or
saved
;
for
no
duty
that
he
owed
to
his
King
,
could
oblige
him
to
be
undutifull
to
his
God
,
and
if
he
suffered
death
for
not
being
undutifull
to
his
Father
in
heaven
,
there
is
no
doubt
but
as
a
dutifull
childe
he
received
his
inheritance
;
yet
in
that
the
Doctours
disputed
it
so
long
after
,
it
is
evident
,
that
his
Festival
was
not
presently
instituted
in
the
Latine
Church
,
(
much
less
celebrated
with
this
Preface
,
Gaudeamus
omnes
in
Domino
,
diem
festum
celebrantes
sub
honore
Thomae
Martyris
,
de
cujus
Passione
gaudent
Angeli
,
&
collaudant
Filium
Dei
:
Let
us
all
rejoyce
in
the
Lord
,
celebrating
a
Festival
for
the
honour
of
Thomas
the
Martyr
,
for
whose
passion
the
Angels
rejoyce
and
praise
the
Son
of
God
:
by
which
Preface
,
the
Festival
of
this
supposed
Martyr
,
is
preferred
before
the
Proto-martyrs
in
dignity
,
though
it
follow
the
same
three
days
after
in
time
:
)
or
else
the
Doctours
of
Paris
did
think
it
lawfull
,
if
not
laudable
,
to
dispute
against
the
solemnities
of
their
own
Church
,
when
they
found
so
much
done
upon
so
little
ground
;
and
did
also
themselves
in
effect
declare
,
that
as
no
civil
authority
could
,
so
likewise
no
ecclesiastical
authority
can
oblige
equally
with
God
,
much
less
either
above
him
or
against
him
.
Fourthly
,
Religion
is
free
from
servitude
;
the
Church
may
be
in
bondage
,
not
so
the
Religion
that
makes
a
Church
;
the
Israelites
asked
liberty
of
Pharaoh
for
themselves
to
go
and
serve
God
;
they
asked
not
liberty
for
Gods
Service
,
that
had
never
been
in
durance
nor
in
captivity
:
and
S.
Paul
very
plainly
determines
this
controversie
,
(
for
so
profane
men
are
willing
to
make
it
when
Gods
Church
is
under
persecution
,
though
in
it self
it
be
an
undoubted
truth
)
2
Tim.
2.
9.
I
suffer
trouble
as
an
evil
doer
,
even
unto
bonds
,
but
the
word
of
God
is
not
bound
:
the
bonds
that
are
upon
the
hands
are
far
from
the
tongue
,
and
farther
from
the
heart
;
they
cannot
hinder
an
honest
man
from
speaking
Gods
truth
amidst
the
enemies
thereof
,
much
less
from
loving
it
:
excellently
Oecumenius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
bonds
can
fetter
the
tongue
but
onely
fearfulness
and
unfaithfulness
,
and
those
are
ingredients
of
the
worlds
,
not
of
Gods
Religion
.
Fifthly
and
lastly
,
Religion
is
free
from
Coaction
,
there
is
no
oblation
so
acceptable
as
that
which
is
voluntary
,
and
there
is
no
oblation
so
voluntary
as
that
whereby
a
man
offers
himself
to
God
:
therefore
it
is
the
doctrine
of
the
Church
,
that
the
children
of
Jews
and
other
Infidels
who
never
embraced
the
Christian
faith
,
ought
not
to
be
baptized
without
their
Parents
consent
,
till
they
can
give
their
own
;
not
onely
because
it
is
against
the
justice
of
nature
,
to
take
the
childe
from
his
own
Parents
whilest
he
is
yet
as
it
were
a
limb
or
part
of
them
,
(
which
he
must
needs
be
till
he
can
dispose
of
himself
)
but
also
because
it
is
against
the
nature
of
Religion
,
to
offer
unto
God
an
unvoluntary
Sacrifice
:
and
for
the
same
reason
,
though
the
Church
never
thought
she
could
be
sufficiently
zealous
in
propagating
the
Catholick
Faith
,
yet
she
never
thought
that
Jews
and
Pagans
were
to
be
compelled
to
embrace
it
,
onely
they
were
to
be
compelled
not
to
hinder
or
to
blaspheme
it
;
so
Aquinas
22ae
qu.
10.
art.
8.
Utrum
infideles
compellendi
sint
ad
sidem
?
Whether
Infidels
are
to
be
compelled
to
the
Christian
Faith
?
he
answers
with
a
distinction
,
those
Infidels
that
never
received
the
Faith
,
are
not
to
be
compelled
to
it
,
quia
credere
est
voluntarium
,
because
to
beleeve
is
to
give
a
voluntary
assent
;
but
those
Infidels
who
once
received
the
Faith
,
and
are
since
fallen
from
it
(
as
hereticks
and
apostates
)
are
to
be
compelled
by
corporal
punishments
to
become
regular
and
orderly
Christians
,
that
they
may
be
made
to
fullfil
their
promise
,
and
to
retain
what
they
did
receive
:
Nam
sicut
vovere
est
voluntatis
,
sed
reddere
est
necessitatis
;
ita
fidem
accipere
est
voluntatis
,
sed
tenere
eam
acceptam
est
necessitatis
:
For
as
it
is
voluntary
to
make
a
vow
,
but
necessary
to
keep
it
when
it
is
made
;
so
it
is
voluntary
to
receive
the
faith
,
but
necessary
to
retain
it
when
it
is
received
.
And
St.
Augustine
in
the
second
Book
of
his
Retractations
,
ca.
5.
doth
most
ingenuously
recall
his
former
opinion
;
that
schismaticks
were
not
to
be
constrained
and
compelled
to
the
communion
of
the
Church
,
I
retract
(
saith
he
)
that
in
my
first
Book
against
the
party
of
Donatus
;
I
did
say
,
I
was
not
pleased
that
the
secular
power
should
violently
force
schismaticks
to
the
communion
of
the
Church
,
&
verè
mihi
tunc
non
placebat
,
quia
nondum
expertus
eram
vel
quantum
mali
eorum
auderet
impunitas
,
vel
quantum
eis
in
melius
mutandis
,
conferre
possit
diligentia
Disciplinae
;
and
indeed
this
course
then
pleased
me
not
,
because
I
had
not
yet
seen
the
experiment
,
either
how
much
mischief
their
uncurbed
licentiousness
would
produce
,
or
how
much
the
diligence
of
a
severe
discipline
would
conduce
to
their
amendment
:
so
St
Augustine
:
and
yet
all
this
while
,
the
coaction
or
compulsion
doth
in
truth
reach
no
farther
then
to
conformity
and
order
;
it
reacheth
not
to
Religion
,
which
can
no
more
be
driven
into
the
hearts
of
hypocrites
by
the
power
of
the
lawfull
Magistrate
,
then
it
can
be
driven
out
of
the
hearts
of
true
beleevers
by
the
outragious
persecutions
of
Tyrants
and
Atheists
:
so
that
we
must
conclude
,
that
though
none
are
more
exposed
to
violence
then
religious
and
godly
men
,
(
for
he
that
would
needs
make
his
beloved
Son
perfect
with
sufferings
,
will
not
make
his
unworthy
servants
perfect
without
them
)
yet
Religion
it self
is
wholly
exempted
from
all
violence
,
being
the
Queen
Regent
of
heaven
and
earth
,
to
give
commands
both
to
angels
and
men
,
but
to
receive
commands
of
neither
.
CHAP.
VII
.
The
assurance
we
have
of
Religion
,
for
that
it
resembles
God
in
his
attributes
of
Justice
,
Grace
,
and
Mercy
.
IN
the
last
place
,
we
come
to
the
attributes
of
God
,
which
are
as
it
were
external
perfections
,
belonging
to
him
in
regard
of
his
creature
;
though
not
to
be
truly
and
fully
known
from
our
creation
,
but
from
our
redemption
;
for
no
one
attribute
of
God
is
rightly
understood
by
those
who
are
not
of
the
Church
of
God
;
not
his
Justice
,
for
they
know
not
God
in
himself
,
that
he
is
of
purer
eyes
then
to
look
on
iniquity
;
not
his
Mercy
,
for
they
know
not
God
in
his
Son
,
in
whom
alone
he
sheweth
mercy
:
not
his
Wisdome
,
for
they
know
not
God
in
his
word
,
the
fountain
of
all
true
wisdome
:
not
his
Truth
,
for
they
know
not
God
in
his
promises
,
and
cannot
say
,
he
is
faithfull
that
promised
,
Heb.
10.
23.
and
so
of
the
rest
:
they
that
are
not
of
Gods
Church
cannot
know
his
attributes
,
because
they
are
not
to
be
known
from
our
creation
,
but
from
our
redemption
;
and
they
that
are
most
truly
of
Gods
Church
,
that
is
to
say
,
non
numerò
sed
meritò
,
as
Aquinas
hath
distinguished
not
onely
by
outward
profession
,
but
also
by
inward
affection
,
do
most
truly
understand
Gods
Attributes
:
they
clearly
see
the
severity
of
his
Justice
,
requiring
a
full
satisfaction
for
sin
:
they
clearly
see
the
goodness
of
his
Mercy
accepting
of
satisfaction
from
his
Son
,
when
he
could
not
have
it
from
his
servant
:
they
clearly
see
that
vast
Wisdome
which
found
out
this
way
to
save
man
when
he
was
lost
:
and
they
clearly
see
that
unchangeable
Truth
,
which
both
calls
and
brings
him
to
salvation
.
But
I
will
follow
my
former
method
,
and
insist
onely
on
the
chief
Attributes
,
to
which
the
rest
have
relation
,
and
may
therefore
have
reduction
:
and
these
Attributes
are
three
,
Justice
,
Grace
,
and
Mercy
:
Justice
,
whereby
he
renders
to
every
man
according
to
his
works
;
Grace
,
whereby
he
freely
gives
what
is
wanting
to
us
,
and
Mercy
whereby
he
freely
forgives
what
is
due
unto
himself
;
these
I
say
belong
to
God
in
relation
to
the
creature
:
for
though
his
Iustice
flow
from
his
Truth
,
yet
he
could
not
shew
that
justice
either
in
punishing
or
in
rewarding
,
were
there
not
a
creature
to
be
punished
or
rewarded
;
so
likewise
his
Grace
in
giving
,
and
Mercy
in
forgiving
,
though
they
flow
from
his
Goodness
and
his
Liberty
(
which
they
deny
who
will
not
let
him
have
mercy
on
whom
he
will
have
mercy
)
yet
he
could
neither
shew
his
Grace
in
giving
,
nor
his
Mercy
in
forgiving
,
were
there
not
an
indigent
creature
to
want
his
giving
,
and
a
sinfull
creature
to
want
his
forgiving
.
The
first
of
these
Attributes
is
Iustice
,
which
we
must
first
contemplate
in
God
,
and
then
in
Religion
as
it
is
his
service
.
God
is
just
by
universal
,
and
by
particular
Iustice
:
First
,
By
universal
Iustice
,
and
that
in
two
respects
;
both
in
regard
of
himself
,
as
willing
and
doing
all
manner
of
right
:
(
Shall
not
the
judge
of
all
the
earth
do
right
?
Gen.
18.
25.
)
and
also
in
regard
of
us
,
being
the
rule
of
all
justice
in
man
:
Ye
judge
not
for
man
,
but
for
the
Lord
,
who
is
with
you
in
the
judgement
,
2
Chron.
19.
6.
Secondly
,
God
is
just
by
particular
Iustice
,
retributing
to
every
man
according
to
his
works
,
Rom.
2.
6.
who
shall
render
to
every
man
according
to
his
works
:
and
v.
5.
the
day
of
judgement
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
day
of
Gods
righteous
judgement
,
because
it
is
all
one
in
him
to
judge
,
and
to
judge
righteously
:
thus
did
S.
Chrysostome
qualifie
the
mistake
,
or
rather
rectifie
the
abuse
which
was
in
some
inconsiderate
men
from
Gods
decree
of
election
;
Thou
sayest
that
God
hath
predestinated
;
and
I
say
,
that
God
is
a
righteous
judge
,
and
will
reward
thee
according
to
thy
deservings
.
But
't
is
objected
against
Gods
universal
justice
,
that
he
commanded
some
things
contrary
to
his
own
Law
,
as
Abraham
to
slay
Isaac
,
and
the
Israelites
to
spoil
the
Egyptians
;
the
one
against
the
sixth
,
the
other
against
the
eighth
commandment
.
'T
is
answered
by
some
Divines
,
Generali
derogans
speciali
voluntate
:
that
God
did
in
these
cases
derogate
from
his
general
will
by
his
special
will
:
but
we
may
not
easily
approve
this
answer
;
because
Gods
will
cannot
clash
with
it self
,
and
therefore
he
may
not
be
said
to
command
that
by
his
special
,
which
he
forbids
by
his
general
will
;
and
consequently
,
God
in
commanding
Abraham
to
kill
his
son
,
did
not
make
murder
lawfull
,
but
made
that
killing
no
murder
,
by
passing
upon
Isaac
the
sentence
of
death
:
and
commanding
the
Israelites
to
spoil
the
Egyptians
,
did
not
make
it
lawfull
to
rob
and
steal
;
but
made
that
spoiling
no
robbery
,
since
he
who
was
Lord
of
all
had
translated
the
right
of
property
:
and
this
is
most
acutely
dicussed
by
the
Master
of
subtilties
,
(
Scotus
in
lib.
1.
sent.
dist.
44.
)
Quando
in
potestate
agentis
est
Lex
,
&
rectitudo
Legis
,
potest
tale
agens
ordinatè
&
rectè
agere
,
aliter
quàm
Lex
illa
dictat
;
quia
non
subest
illi
Legi
,
&
sic
ejus
potentia
absoluta
non
est
inordinata
:
When
the
Law
and
the
justice
of
the
Law
are
both
in
the
power
of
the
agent
,
we
need
not
then
fear
any
obliquity
in
the
action
,
whether
he
act
by
his
ordinary
,
or
by
his
absolute
power
:
for
if
by
his
ordinary
power
he
act
not
according
to
the
law
,
by
his
absolute
power
he
can
make
the
law
to
be
in
that
case
no
law
;
and
where
there
is
no
law
,
there
is
no
transgression
:
this
rule
being
allowed
,
which
cannot
be
denied
,
,
we
shall
little
need
to
patronize
Gods
,
justice
in
commanding
Abraham
to
kill
his
son
,
who
was
guilty
of
death
;
nor
yet
in
delivering
over
his
own
Son
to
the
death
of
the
cross
,
who
knew
no
sin
,
and
therefore
could
have
no
guiltiness
:
nor
shall
we
need
to
say
,
That
the
Israelites
had
but
their
due
from
the
Egyptians
,
for
making
so
much
brick
,
and
building
so
many
cities
,
(
although
that
be
an
answer
recommended
to
us
by
great
antiquity
,
for
so
Irenaeus
lib.
4.
advers.
IIaeres
.
cap.
49.
Labores
enim
quos
pro
Egyptiis
immeritò
pertulerunt
Israelitae
,
precium
rerum
acceptarum
excessêrunt
,
)
for
Gods
will
being
the
rule
of
justice
,
't
is
evident
,
'
that
whatsoever
he
wills
is
just
because
he
wills
it
:
therefore
since
he
willed
the
death
of
Isaac
,
it
could
be
no
murder
;
and
his
willing
the
spoiling
of
Egypt
,
made
it
no
theft
:
for
murder
or
theft
he
cannot
will
,
because
either
is
intrinsecally
evil
;
but
he
can
make
that
no
murder
,
or
that
no
theft
,
which
else
would
be
so
,
by
giving
one
man
authoritie
over
anothers
life
,
or
property
,
as
being
himself
supreme
and
absolute
Lord
of
all
:
for
that
rule
of
law
and
reason
so
much
insisted
upon
against
tyrannical
governours
,
Pars
est
justitiae
Rectoris
,
servare
leges
à
se
latas
,
It
is
a
part
of
justice
in
a
Governour
,
to
keep
his
own
laws
,
is
true
onely
amongst
men
,
where
making
a
law
is
not
an
act
of
absolute
dominion
,
proceeding
from
the
power
to
dispose
of
life
,
or
property
,
or
liberty
,
but
an
act
of
government
for
the
preservation
of
good
order
in
them
all
:
but
in
God
the
making
of
a
law
is
an
act
of
absolute
dominion
,
and
he
can
by
his
absolute
power
and
authority
so
dispose
of
libertie
,
or
property
,
or
life
;
that
to
take
away
libertie
may
be
no
oppression
,
to
take
away
property
may
be
no
stealing
,
to
take
away
life
may
be
no
murder
:
and
it
is
more
proper
to
say
,
that
God
wills
the
alteration
,
making
that
which
otherwise
had
been
evil
,
not
evil
,
and
consequently
not
forbidden
;
then
that
he
wills
the
dispensation
,
making
that
which
is
forbidden
,
not
evil
:
for
if
God
wills
any
thing
,
it
cannot
possibly
be
evil
,
but
is
therefore
good
and
just
because
he
wills
it
;
nor
needs
there
any
other
proof
or
reason
of
his
justice
,
even
as
there
cannot
be
any
other
reason
of
his
will
;
so
that
Johanan
and
his
fellow
captains
,
might
without
any
scruple
of
conscience
,
or
staggering
of
faith
,
say
unto
Jeremiah
,
Whether
it
be
good
,
or
whether
it
be
evil
,
we
will
obey
the
voice
of
the
Lord
our
God
,
Jer.
42.
6.
for
the
command
of
God
could
not
but
make
that
good
,
which
otherwise
might
happily
have
been
evil
.
Hence
the
Apostle
answers
this
objection
,
Is
there
unrighteousness
with
God
?
no
otherwise
but
by
his
will
;
Rom.
9.
14.
I
will
have
mercy
on
whom
I
will
have
mercy
;
and
he
that
will
not
take
this
answer
,
is
looked
upon
as
a
very
foul
disputant
,
as
one
that
denies
principles
,
&
therefore
not
to
be
disputed
withall
,
v.
20.
Nay
but
,
O
man
,
who
art
thou
that
repliest
against
God
?
as
if
he
had
said
,
Here
I
dare
not
dispute
,
and
how
darest
thou
?
sure
we
are
,
he
had
the
Spirit
of
God
who
gave
this
answer
,
and
therefore
if
we
have
the
same
Spirit
,
we
cannot
but
take
it
:
but
yet
in
the
21
verse
the
answer
is
not
onely
to
the
person
,
but
also
to
the
thing
,
and
it
is
fully
resolved
into
Gods
Power
,
Hath
not
the
potter
power
over
the
clay
,
of
the
same
lump
to
make
one
vessel
unto
honour
,
and
another
unto
dishonour
?
If
he
hath
not
power
,
he
cannot
do
it
;
if
he
hath
power
,
we
in
vain
dispute
against
his
doing
it
;
whether
it
be
potentia
absoluta
,
his
absolute
power
,
which
respects
jus
dominii
,
his
right
of
soveraignty
and
dominion
,
to
do
with
his
creature
what
he
will
;
or
potentia
ordinata
,
his
ordinary
power
,
which
respects
jus
imperii
,
his
right
of
government
,
to
do
with
his
creature
what
is
just
,
it
is
in
effect
all
one
;
for
his
will
is
the
rule
of
justice
,
and
his
power
is
the
measure
of
his
will
.
We
can
never
overthrow
his
power
by
our
disputations
,
but
we
may
turn
it
into
mercy
by
our
submission
:
and
sure
if
we
look
to
come
to
blessedness
,
we
must
follow
their
examples
who
are
in
the
state
of
bliss
;
and
they
in
all
their
hymns
do
still
ascribe
power
unto
God
,
Rev.
19.
5.
Allelujah
,
that
is
,
Praise
the
Lord
;
for
the
Lord
God
omnipotent
reigneth
;
they
thankfully
acknowledge
the
power
of
his
kingdome
,
and
as
willingly
submit
unto
that
power
;
to
teach
us
,
that
there
is
no
fruition
of
his
mercy
,
without
submission
to
his
power
;
for
his
power
is
the
activity
of
his
will
,
as
his
will
is
the
result
of
his
wisdome
:
and
as
his
will
is
a
sufficient
reason
of
his
power
in
working
,
(
for
who
hath
resisted
his
will
?
)
so
his
wisdome
is
a
sufficient
reason
of
his
will
in
ordering
his
works
;
for
who
hath
known
the
minde
of
the
Lord
?
or
who
hath
been
his
counseller
?
Wherefore
we
must
always
take
this
for
a
sure
ground
,
that
the
will
of
God
,
as
it
is
with
power
,
so
it
cannot
be
without
wisdome
,
and
consequently
not
without
justice
,
which
is
the
dispensation
of
wisdome
;
and
this
will
either
instruct
our
ignorance
,
that
we
may
be
sure
to
dispute
for
God
,
or
over-rule
our
perversness
,
that
we
may
be
silenced
from
disputing
:
most
seraphically
Bonaventure
in
1.
sent.
dist
.
41.
Cavendum
est
,
nè
dum
voluntatem
Dei
magnificare
volumus
,
potiùs
voluntati
ejus
derogemus
:
si
enim
non
esset
alia
ratio
,
quare
Deus
istum
elegit
,
&
illum
non
,
nisi
quia
placet
;
certè
non
jam
occulta
dicerentur
divina
judicia
,
sed
manifesta
,
cùm
quilibet
hanc
rationem
capiat
;
nec
dicerentur
mirabilia
,
sed
potiùs
voluntaria
:
&c.
We
must
take
heed
,
lest
whiles
we
seek
to
magnifie
the
will
of
God
,
we
rather
derogate
from
his
will
:
for
if
there
be
no
other
reason
why
God
elected
this
man
,
and
not
that
man
,
but
onely
because
it
pleased
him
,
surely
the
judgements
of
God
would
not
be
called
secret
,
but
manifest
:
for
every
man
understands
this
reason
,
nor
should
we
say
that
his
judgements
are
wonderfull
,
but
rather
that
they
are
wilfull
.
I
will
conclude
this
debate
with
the
pious
determination
of
S.
Augustine
,
Iudicia
Dei
secreta
esse
possunt
,
injusta
non
possunt
:
The
judgements
of
God
may
be
unknown
,
but
they
cannot
be
unjust
:
for
he
cannot
will
without
his
wisdome
,
(
and
therefore
not
without
his
justice
)
as
he
cannot
work
without
his
will
;
he
that
is
not
unwise
in
his
will
,
cannot
be
unjust
in
his
will
;
and
he
that
is
not
unjust
in
his
will
,
is
much
less
unjust
in
his
work
:
and
so
briefly
in
defence
of
Gods
universal
ustice
.
Again
,
it
is
objected
against
Gods
particular
justice
,
that
he
blesseth
Edom
,
and
afflicteth
Israel
:
'T
is
answered
,
Edom
may
have
temporal
success
,
but
that
's
no
blessing
:
for
there
is
no
greater
unhappiness
then
for
a
man
to
prosper
in
his
sins
,
whereby
his
eyes
are
blinded
,
and
his
heart
is
hardned
;
and
therefore
the
prosperity
of
the
wicked
,
as
it
begins
not
in
a
blessing
,
so
it
ends
in
a
curse
.
Thus
Ieroboams
rebellion
prospered
,
to
make
the
ten
tribes
first
lose
their
Religion
,
then
their
libertie
and
property
:
first
,
to
make
them
idolaters
,
and
after
that
to
make
them
captives
and
bondslaves
:
for
their
rebellion
occasioned
their
idolatry
,
and
their
idolatry
occasioned
their
captivity
.
On
the
contrary
,
Israel
may
have
temporal
affliction
,
but
't
is
no
curse
;
nay
indeed
properly
no
punishment
:
Habet
rationem
medicinae
,
non
poenae
,
God
chastising
his
servants
not
to
torment
them
,
but
to
amend
them
:
but
let
the
one
go
for
prosperity
,
the
other
for
adversity
,
because
the
world
will
needs
think
them
so
:
then
take
this
for
a
second
answer
,
not
concerning
Edom
:
for
he
is
not
worth
it
in
all
his
prosperity
;
but
concerning
Israel
.
First
,
Non
poena
sinalis
,
't
is
no
final
punishment
,
it
lasteth
not
long
,
much
less
for
ever
:
Heaviness
may
endure
for
a
night
,
but
joy
cometh
in
the
morning
.
Secondly
,
Non
pietas
totalis
;
Israel
when
he
was
at
best
,
could
not
but
say
,
His
father
was
an
Amorite
,
and
his
mother
a
Hittite
,
when
he
had
most
of
God
and
of
pietie
,
he
had
more
of
man
,
and
what
he
had
of
man
he
had
of
sin
and
impiety
.
Thirdly
,
Impietas
totalis
;
though
their
piety
was
not
perfect
,
their
impiety
was
so
:
for
they
were
guilty
of
a
general
defection
and
apostasie
as
God
himself
objecteth
and
answereth
this
doubt
,
Jer.
5.
19.
Wherefore
doth
the
Lord
our
God
all
these
things
unto
us
?
Like
as
ye
have
forsaken
me
,
and
served
strange
gods
in
your
land
,
so
shall
ye
serve
strangers
in
a
land
that
is
not
yours
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Rabbi
David
,
measure
for
measure
,
like
for
like
;
we
may
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
justitiae
divinae
,
the
retaliation
of
Gods
justice
,
desertion
for
desertion
:
nay
,
God
himself
hath
said
it
,
Ye
would
needs
be
serving
strange
gods
,
ye
shall
now
serve
strange
men
.
And
it
is
observable
,
that
before
God
generally
deserted
the
Jews
,
giving
them
up
to
captivity
&
slaughter
,
they
had
generally
deserted
him
,
giving
themselves
up
to
their
own
inventions
and
impieties
:
which
makes
God
accordingly
ask
the
question
of
himself
and
of
them
,
shall
I
not
visit
for
these
things
?
Jer.
5.
29.
Gods
visitation
is
a
great
argument
of
mans
disorder
:
the
people
of
Israel
were
now
generally
out
of
order
,
and
for
that
cause
were
generally
visited
;
Shall
not
my
soul
be
avenged
on
such
a
nation
as
this
?
[
Such
a
nation
as
this
,
]
all
nations
are
wicked
,
&
provoke
Gods
wrathfull
indignation
for
vengeance
,
but
't
is
such
a
nation
as
this
,
that
makes
his
soul
desire
to
be
avenged
;
such
a
nation
,
that
is
so
wicked
beyond
the
rest
,
that
sins
so
impudently
against
the
light
,
so
unthankfully
against
the
means
,
so
impenitently
against
the
power
of
grace
.
First
,
so
impudently
against
the
light
of
grace
;
for
he
saith
,
Pour
out
thine
indignation
upon
the
heathen
that
have
not
known
thee
,
and
upon
the
kingdoms
that
have
not
called
upon
thy
name
,
Psal.
79.
6.
much
more
then
upon
Israel
,
that
hath
known
thee
,
and
yet
hath
not
called
upon
thy
Name
,
but
hath
persecuted
those
that
did
call
upon
it
,
as
if
they
had
rather
been
the
enemies
,
then
the
servants
of
the
living
God
:
for
if
outer
darkness
be
a
just
punishment
for
not
rightly
using
the
twilight
of
nature
,
what
darkness
of
darkness
shall
punish
the
abuse
of
the
clear
sun-shine
of
the
light
of
grace
?
Secondly
,
so
unthankfully
against
the
means
of
grace
,
accompanied
with
Gods
own
holy
Spirit
,
which
made
S.
Stephen
say
,
Ye
stiff-necked
and
uncircumcised
in
hearts
and
cars
,
ye
do
always
resist
the
holy
Ghost
,
Act.
7.
55.
you
are
uncircumcised
in
your
hearts
,
and
hate
the
saving
truth
,
and
that
makes
you
uncircumcised
in
ears
that
you
will
not
hear
it
:
he
tels
them
plainly
,
that
they
are
not
onely
revolters
from
the
truth
,
but
also
rebels
against
it
:
for
here
is
a
spiritual
rebellion
against
the
Spirit
of
God
,
and
therefore
against
the
God
of
spirits
;
ye
do
indeed
make
resistance
,
ye
do
alwaies
resist
the
holy
Ghost
:
so
great
an
undutifulness
could
not
have
been
without
a
greater
unthankfulness
;
men
being
first
unthankfull
to
God
for
his
Word
and
Sacraments
in
neglecting
them
,
and
then
undutifull
against
both
,
to
justifie
their
neglects
.
Thirdly
,
so
impenitently
against
the
power
of
grace
;
for
these
means
of
falvation
are
powerfull
means
:
hence
is
the
Gospel
called
by
St.
Paul
,
the
power
of
God
unto
salvation
,
Rom.
1.
16.
and
the
preaching
of
the
cross
,
called
,
unto
them
that
are
saved
,
the
power
of
God
,
1
Cor.
1.
18.
that
is
,
the
power
of
God
to
salvation
;
for
't
is
also
to
them
that
are
not
saved
the
power
of
God
,
but
to
condemnation
:
hence
the
Apostle
plainly
reproveth
those
that
are
not
reformed
by
the
preaching
of
the
Word
,
and
administring
of
the
Sacraments
,
as
denying
this
power
of
godliness
,
2
Tim.
3.
5.
having
a
form
of
godliness
,
that
is
,
having
the
word
and
Sacraments
,
but
denying
the
power
thereof
,
that
is
,
not
one
jot
the
better
for
having
them
.
Now
then
in
this
case
,
here
is
the
abuse
both
of
Word
and
Sacraments
,
which
onely
constitute
a
Church
,
no
wonder
then
if
this
abuse
overthrow
a
Church
:
and
these
two
were
in
the
Jews
before
their
final
desolation
;
not
the
Sacraments
rightly
administred
,
for
not
a
passover
in
any
good
order
for
many
years
together
:
not
the
Word
rightly
preached
,
for
the
Prophets
prophesie
falsly
,
saith
the
Text
,
Jer.
5.
31.
and
the
more
falsly
they
prophesied
,
the
more
generally
they
were
received
,
which
makes
the
Spirit
of
God
use
this
exclamation
,
a
wonderfull
and
horrible
thing
is
committed
in
the
land
,
q.d.
Clergie
and
Laitie
are
both
alike
quite
out
of
order
,
for
it
is
committed
in
the
land
,
and
both
so
shamefully
out
of
order
,
that
it
must
be
called
,
a
wonderfull
and
a
horrible
thing
that
is
committed
by
them
,
or
as
the
Hebrew
terms
it
,
an
astonishment
,
or
an
abomination
:
but
what
is
this
abomination
?
Even
the
general
apostasie
both
of
the
Clergie
and
of
the
Laitie
,
of
the
Priests
and
of
the
people
,
the
Prophets
prophesie
falsly
,
there
's
the
apostasie
of
the
Clergie
:
and
my
people
love
to
have
it
so
,
there
's
the
apostasie
of
the
Laitie
:
for
thus
had
Ieroboam
taught
them
to
make
their
own
Priests
,
that
so
they
might
make
their
own
Religion
;
for
no
other
would
worship
his
golden
calves
,
but
Priests
of
his
own
,
not
of
Gods
making
,
1
King
.
12.
yet
dares
he
not
finde
fault
with
the
appointed
service
of
the
Temple
,
or
the
Religion
established
,
as
with
that
which
was
vicious
,
but
onely
as
with
that
which
was
too
labourious
,
v.
28.
It
is
too
much
for
you
to
go
up
to
Jerusalem
;
then
he
proceeds
to
make
Priests
of
the
lowest
of
the
people
which
were
not
of
the
sons
of
Levi
,
v.
31.
because
his
designe
was
to
appeal
to
the
people
;
and
he
therefore
appealed
to
the
people
,
that
they
might
think
the
right
of
Soveraignty
and
Dominion
to
be
,
where
they
found
acknowledged
the
right
of
appeal
,
to
wit
,
in
themselves
,
and
stifle
the
thought
of
ever
returning
that
obedience
which
was
but
matter
of
courtship
or
of
courtesie
,
not
of
duty
or
of
necessity
:
and
moreover
,
he
made
Priests
of
the
lowest
of
the
people
;
that
by
their
false
doctrine
the
people
might
still
be
encouraged
in
their
state-heresie
,
to
defie
their
allegiance
;
whilst
he
to
make
sure
work
was
adding
thereto
a
church-heresie
,
to
defie
their
conscience
:
what
a
fair
pretence
was
here
?
what
a
foul
intention
?
first
he
findes
fault
with
their
grievances
,
v.
4.
[
thy
father
made
our
yoke
grievous
]
then
becomes
their
head
in
the
Rebellion
,
v.
20.
[
is
made
king
over
all
Israel
:
]
and
at
last
changes
their
Religion
,
and
makes
two
calves
,
v.
28.
was
this
a
delivering
of
their
bodies
to
damn
their
souls
?
a
saving
their
estates
to
lose
their
consciences
?
but
yet
no
good
is
to
be
done
,
till
the
Priests
be
in
too
;
and
because
the
old
ones
will
not
consent
,
new
ones
must
be
made
that
will
:
never
yet
was
there
a
sedition
in
the
State
,
without
a
schism
in
the
Church
;
the
people
first
forsaking
their
obedience
,
then
not
enduring
them
whose
duty
it
is
to
reprove
their
disobedience
:
thus
there
was
a
general
Impudence
,
Unthankfulness
,
Impenitency
,
both
in
the
people
and
in
the
Priests
of
Israel
,
before
their
final
destruction
,
which
makes
the
Prophet
say
,
and
what
will
you
do
in
the
end
thereof
?
Jer.
5.
31.
that
is
,
what
will
you
do
in
the
end
that
you
will
make
,
or
in
the
end
of
the
sin
?
and
what
will
you
do
in
the
end
that
I
shall
make
,
or
in
the
end
of
the
sinner
?
the
end
that
you
will
make
,
will
be
to
pass
from
contention
to
sedition
,
from
sedition
to
rebellion
,
from
rebellion
to
impenitency
and
hardness
of
heart
,
to
think
you
do
God
service
in
advising
with
the
devils
instruments
,
for
rebellion
is
as
the
sin
of
witchcraft
,
1
Sam.
15.
23.
and
witchcraft
cannot
but
advise
with
the
devil
either
in
himself
or
in
his
adherents
:
the
end
that
I
shall
make
of
it
,
will
be
your
temporal
destruction
here
,
your
eternal
demnation
hereafter
,
and
both
according
to
the
rule
of
that
justice
,
which
though
you
may
dally
,
I
may
not
dispence
with
;
for
you
have
been
faulty
in
your
temporal
obedience
towards
your
superiou●s
,
in
throwing
away
your
allegiance
,
and
so
are
guilty
of
temporal
destruction
,
having
cast
off
those
whom
I
appointed
to
govern
and
to
protect
you
;
and
you
have
been
faulty
in
your
eternal
obedience
toward
me
,
in
throwing
away
my
commandments
,
&
so
are
guilty
of
eternal
damnation
,
having
cast
out
that
conscience
which
I
placed
in
your
beasts
to
check
and
to
admonish
you
,
that
you
might
repent
and
be
saved
.
And
now
we
see
a
full
and
satisfactory
reason
,
why
God
so
destroyed
his
own
chosen
people
the
Jews
,
as
he
never
destroyed
any
other
nation
;
for
he
destroyed
Aegypt
but
for
one
generation
,
but
Israel
he
hath
destroyed
for
many
generations
:
Gath
and
Askelon
were
so
laid
waste
as
not
to
have
one
house
left
standing
by
another
,
but
onely
Jerusalem
was
so
laid
waste
as
not
to
have
one
stone
left
lying
upon
another
:
the
reason
is
given
by
the
Spirit
of
God
,
Psal.
73.
26.
Lo
,
they
that
for
sake
thee
shall
perish
,
thou
hast
destroyed
all
them
that
go
a
whoring
from
thee
,
Ecce
qui
elongant
se
à
te
peribunt
,
behold
,
they
that
put
themselves
far
from
thee
,
shall
perish
;
he
saith
not
,
behold
,
they
that
sin
against
thee
shall
perish
,
for
then
all
the
world
should
be
destroyed
;
but
behold
they
that
go
far
from
thee
;
he
that
goeth
far
from
God
is
a
sinner
;
but
it
follows
not
,
he
that
is
a
sinner
goes
far
from
God
;
that
belongs
onely
to
such
a
sinner
as
delights
in
his
distance
from
God
,
regards
not
the
offers
of
reconciliation
,
and
is
resolved
not
to
come
near
him
;
which
is
the
perverse
resolution
of
shameless
apostates
,
men
that
were
once
so
near
God
as
to
be
of
his
communion
,
but
were
soon
weary
of
his
company
,
and
therefore
now
so
depart
and
separate
from
him
,
as
to
rejoyce
in
their
separation
:
and
this
appears
from
the
ensuing
words
,
Perdes
omnes
qui
scortantur
à
te
,
thou
wilt
destroy
all
them
that
go
a
whoring
from
thee
;
which
is
a
sin
that
none
can
commit
,
but
onely
a
wife
,
which
first
separates
from
her
husband
in
her
affection
,
then
in
her
conversation
,
and
at
last
cleaves
to
another
man
:
so
was
it
with
the
Church
of
the
Jews
,
the
Spouse
of
God
,
she
did
first
forsake
internal
communion
with
God
by
Faith
and
Love
,
then
external
communion
by
holiness
and
obedience
,
till
at
last
she
revolted
to
other
gods
;
and
accordingly
she
is
thus
reproved
by
the
Prophets
,
for
playing
the
harlot
with
many
lovers
,
for
polluting
the
land
with
her
whoredomes
,
and
committing
adultery
with
stones
and
with
stocks
,
(
Jer.
3.
1
,
2
,
9.
)
this
brought
desolation
upon
that
Church
,
a
desolation
as
remarkable
as
had
been
the
apostasie
;
there
's
an
Ecce
belongs
to
both
;
Behold
they
forsake
,
and
behold
they
perish
:
Lo
they
that
forsake
thee
shall
perish
:
none
can
properly
forsake
God
,
but
he
that
once
had
some
interest
in
him
,
and
possession
of
him
;
this
the
heathen
never
had
,
but
onely
Israel
,
wherefore
justice
requires
that
they
should
perish
with
a
greater
confusion
then
the
heathen
,
because
for
a
greater
sin
,
that
is
to
say
,
for
a
greater
contempt
,
for
a
more
abominable
unthankfulness
,
and
for
a
more
unpardonable
impenitency
:
and
as
for
those
that
repented
and
yet
were
destroyed
,
they
cannot
but
say
,
their
sins
were
greater
then
their
sufferings
;
and
being
destroyed
onely
temporally
when
they
might
justly
have
been
destroyed
eternally
,
they
cannot
but
say
,
Gods
mercy
was
greater
then
their
sins
.
Thus
we
have
weakly
vindicated
Gods
Justice
,
both
in
general
and
in
particular
;
and
if
we
have
insisted
too
long
upon
that
vindication
,
yet
sure
it
is
onely
too
long
as
to
the
theme
,
but
not
too
long
as
to
our
times
,
wherein
we
have
seen
those
severe
proceedings
of
Gods
Justice
,
as
would
almost
make
us
cast
off
the
hopes
of
Mercy
,
but
that
there
is
sometimes
the
greatest
mercy
in
that
justice
which
destroys
temporally
,
that
it
may
spare
eternally
;
and
therefore
we
do
,
must
,
and
will
beleeve
,
that
God
doth
punish
us
here
,
that
he
may
spare
us
hereafter
,
beseeching
him
also
to
spare
those
whom
yet
he
doth
not
punish
.
And
this
same
justice
as
it
is
in
God
himself
,
so
is
it
also
in
his
service
,
the
true
Religion
;
and
that
so
essentially
,
that
't
is
impossible
for
an
unjust
man
to
be
truly
religious
;
for
he
that
will
not
give
man
his
due
,
will
not
give
God
his
due
;
nay
,
indeed
he
cannot
give
God
his
due
,
whose
commandment
he
breaks
,
and
whose
authority
he
despises
in
not
giving
it
to
man
:
It
is
the
Apostles
argument
,
(
1
S.
Iohn
4.
20.
)
If
a
man
say
,
I
love
God
,
and
hateth
his
brother
,
he
is
a
lyar
;
for
he
that
loveth
not
his
brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
for
indeed
true
charity
is
so
kinde
,
as
not
to
seek
her
own
,
1
Cor.
13.
5.
and
therefore
cannot
be
so
cruel
,
as
to
take
away
anothers
due
;
neither
from
the
inferiour
by
oppression
,
nor
from
the
equal
by
pride
and
contempt
,
nor
from
the
superiour
by
disobedience
.
Therefore
let
Religion
towards
God
be
taken
for
the
ground
and
foundation
of
all
justice
towards
men
,
for
it
is
evident
,
that
he
who
most
loves
God
for
his
own
sake
,
most
loves
man
for
Gods
sake
;
and
it
is
the
property
of
love
not
to
do
,
but
to
suffer
wrong
,
and
where
is
no
doing
of
wrong
,
there
can
be
no
injustice
;
so
that
though
that
famous
axiome
be
most
true
,
justitia
primùm
,
deinde
charitas
,
justice
first
and
then
charity
;
yet
is
the
truth
thereof
to
be
understood
concerning
the
priority
of
nature
,
and
of
obligation
;
that
a
man
is
bound
to
be
just
before
he
can
be
charitable
(
for
he
may
not
rob
Peter
to
pay
Paul
,
he
may
not
pillage
a
Church
to
build
an
Hospital
)
not
concerning
the
priority
of
time
or
of
generation
,
for
so
it
is
clear
there
can
be
no
execution
of
justice
but
with
and
from
charity
,
and
all
charity
comes
from
God
,
and
tends
to
him
,
love
being
the
affection
that
relates
to
good
,
and
all
good
relating
to
God
the
chiefest
good
.
But
I
must
keep
my self
to
the
same
method
concerning
the
Iustice
of
Religion
,
which
I
followed
in
discoursing
of
Gods
Iustice
,
and
therefore
say
,
that
Religion
is
just
by
universal
and
by
particular
Justice
.
First
,
Religion
is
just
by
universal
justice
,
in
willing
and
doing
generally
what
is
just
,
according
to
that
excellent
rule
,
Fiat
justitia
&
pereat
mundus
,
let
justice
be
done
,
though
the
whole
world
be
undone
;
nor
can
that
man
be
truly
religious
who
is
afraid
that
justice
should
take
place
,
lest
the
law
should
have
its
due
,
the
Church
should
have
her
due
,
and
the
several
orders
of
men
should
have
their
due
;
for
to
fear
this
,
is
in
effect
to
fear
lest
God
should
have
his
due
,
for
none
of
these
can
have
any
due
,
but
what
God
hath
given
them
;
and
he
that
fears
lest
God
should
have
his
due
,
in
what
he
hath
given
unto
others
,
cannot
but
fear
lest
God
should
have
his
due
in
what
he
hath
reserved
to
himself
;
and
such
a
fear
as
this
must
needs
expell
all
true
Religion
,
which
is
nothing
else
but
an
obligation
of
giving
God
his
due
,
either
mediately
in
his
authority
,
or
immediately
in
himself
.
Therefore
no
prayer
can
more
truly
proceed
from
the
affection
of
Religion
,
then
that
of
our
Church
:
Prevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
,
and
ended
in
thee
,
we
may
glorifie
thy
holy
Name
:
he
that
heartily
prayeth
thus
is
sure
not
to
be
irreligious
,
for
he
cordially
desires
to
glorifie
Gods
Name
;
and
he
that
carefully
doth
this
is
sure
not
to
be
unjust
,
for
his
works
exactly
follow
the
rule
of
universal
justice
,
as
being
just
in
the
means
no
less
then
in
the
end
;
in
the
means
,
beginning
and
continuing
with
God
;
no
less
then
in
the
end
,
determining
and
ending
with
him
;
he
that
useth
unjust
means
to
compass
a
just
end
,
though
he
may
be
thought
to
end
in
God
,
because
of
the
justness
of
his
end
,
yet
cannot
be
thought
to
begin
or
continue
in
God
,
because
of
the
unjustness
of
his
means
;
but
Religion
desires
to
be
so
compleatly
just
,
that
she
cannot
allow
any
unjustness
either
in
the
means
or
in
the
end
;
and
this
appears
from
those
two
special
axiomes
which
are
to
be
found
in
no
other
science
,
but
onely
in
Divinity
;
not
in
state-policy
,
but
onely
in
Religion
;
not
in
Machiavils
,
but
onely
in
Christs
School
:
1ᵒ
nolle
malum
propter
bonum
,
not
to
do
evil
that
good
may
come
:
2ᵒ
velle
bonum
benè
,
not
to
do
good
so
as
that
evil
may
come
:
but
as
the
thing
must
be
good
we
do
,
so
it
may
not
be
made
evil
by
our
manner
of
doing
:
these
two
,
being
the
general
,
or
rather
the
peculiar
rules
of
Religion
,
shew
how
much
she
disdains
to
be
enthralled
under
the
captivity
of
injustice
,
how
much
she
detests
that
base
thraldome
,
and
those
men
that
would
so
enthral
her
:
and
by
these
two
we
may
easily
distinguish
Religion
both
from
faction
and
from
superstition
:
for
faction
is
usually
peccant
against
the
first
rule
,
vult
malum
propter
bonum
,
it
will
not
scruple
to
do
evil
that
good
may
come
,
it
will
not
boggle
at
a
Schism
or
a
sedition
for
a
Reformation
;
Superstition
is
usually
peccant
against
the
second
rule
,
vult
bonum
non
bene
,
it
will
have
that
which
is
good
(
suppose
invocation
,
adoration
)
not
after
a
good
manner
,
that
is
to
say
,
not
according
to
Gods
institution
,
but
according
to
mans
invention
.
Secondly
,
Religion
is
just
by
particular
justice
,
retributing
to
every
man
according
to
his
works
;
which
practise
of
Justice
was
eminent
in
the
primitive
Church
,
wherein
every
notorious
offender
was
put
to
an
open
shame
,
some
kept
from
the
Sacrament
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
others
from
the
Church
it self
,
thrust
out
of
doors
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
none
at
all
fully
received
till
condign
satisfaction
given
to
the
whole
Congregation
,
by
a
long
and
a
strict
course
of
publick
humiliation
;
insomuch
that
from
onely
two
Canons
of
the
first
Council
of
Nice
(
can
.
11.
&
12.
)
we
may
collect
no
less
then
four
several
Orders
and
ranks
of
Christians
,
not
distinguished
from
the
doctrine
,
but
onely
from
the
discipline
of
the
Christian
Religion
;
for
they
all
professed
the
same
faith
,
but
they
all
enjoyed
not
the
same
priviledges
;
but
one
was
an
order
of
hearers
,
another
of
penitents
,
a
third
of
such
as
were
admitted
to
the
prayers
,
a
fourth
of
such
as
were
not
admitted
to
the
oblation
;
and
accordingly
these
four
orders
had
their
four
several
times
defined
by
the
Council
,
which
are
there
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
time
of
hearing
their
sins
,
before
they
were
admitted
to
penance
;
a
time
of
penance
,
before
they
were
admitted
to
the
prayers
of
the
Church
;
a
time
of
praying
with
the
Church
,
before
they
were
admitted
to
the
oblation
or
to
the
communion
;
and
a
time
of
partaking
in
the
oblation
,
and
rejoycing
in
the
communion
of
Christ
and
of
his
members
:
and
all
this
after
they
had
gotten
to
be
admitted
into
the
Church
;
for
some
who
had
been
forward
in
their
apostasie
,
but
were
still
backward
in
their
repentance
,
were
not
so
much
as
suffered
to
enter
into
the
Church
,
but
were
kept
without
doors
,
as
those
who
had
no
right
to
be
accounted
in
the
lowest
and
meanest
order
of
Christians
.
This
practise
hath
of
late
been
neglected
(
if
not
opposed
)
by
some
,
because
it
hath
been
abused
by
others
,
and
satisfaction
is
now
a
days
rejected
as
a
piece
of
penance
,
in
regard
of
the
Church
,
because
it
hath
been
cried
up
as
a
piece
of
penance
in
regard
of
God
;
yet
is
this
so
necessary
a
practise
of
Religion
,
that
our
Church
cannot
but
wish
it
might
be
restored
again
;
and
that
wish
,
though
it
be
for
the
execution
of
justice
,
yet
is
it
from
the
affection
of
charity
(
not
the
affectation
of
tyranny
)
for
the
Church
desires
it
not
for
her
own
sake
,
but
for
their
sakes
who
indeed
want
it
,
and
are
in
danger
of
perishing
eternally
for
the
want
of
it
;
men
that
either
have
sinned
notoriously
,
or
at
least
are
inclined
so
to
sin
,
whilst
they
use
their
liberty
for
an
occasion
to
the
flesh
,
Gal.
5.
13.
or
for
a
cloak
of
maliciousness
,
1
Pet.
2.
16.
and
't
is
most
evident
that
such
men
ought
to
be
punished
out
of
justice
,
but
are
punished
clearly
out
of
charity
,
for
they
are
therefore
put
to
open
penance
,
and
punished
in
this
world
,
that
their
souls
might
be
saved
in
the
day
of
the
Lord
,
and
that
others
admonished
by
their
example
might
be
the
more
afraid
to
offend
.
But
the
less
the
Church
can
now
exact
this
penance
of
us
,
the
more
ought
we
to
exact
it
of
our selves
,
and
the
rather
because
every
notorious
offender
wrongs
three
together
,
his
God
,
his
neighbour
,
and
himself
;
his
God
,
by
his
disobedience
;
his
neighbour
,
by
his
disturbance
;
himself
by
his
distemper
;
so
that
it
matters
not
which
he
most
condemns
in
himself
,
whether
his
injustice
or
his
irreligion
,
since
the
same
two
integral
parts
of
justice
,
are
also
the
two
integral
parts
of
Religion
,
viz.
to
flee
evil
,
and
to
do
good
:
&
as
Religion
challengeth
all
the
soul
,
both
in
its
intellective
part
,
to
embrace
God
as
the
first
Truth
;
&
in
its
affective
part
to
cleave
to
God
as
the
last
good
;
so
also
doth
justice
challenge
all
the
soul
,
it
challengeth
the
understanding
,
to
know
which
is
the
right
way
;
it
challengeth
the
will
to
follow
it
:
Justitia
quoad
legem
regulantem
est
in
ratione
seu
intellectu
;
sed
quoad
imperium
,
quo
opera
regulantur
secundùm
legem
,
est
in
voluntate
,
saith
Aquinas
:
Justice
as
it
propounds
or
prescribes
the
rule
,
is
seated
in
the
reason
or
in
the
understanding
;
but
as
it
commands
our
obedience
to
the
rule
prescribed
,
so
it
is
seated
in
the
affection
or
in
the
will
;
whence
it
comes
to
pass
,
that
few
are
the
number
of
the
just
,
as
also
of
the
religious
,
because
none
can
be
either
truly
just
or
religious
,
but
he
alone
whose
whole
soul
is
sanctified
,
but
he
alone
who
is
rectified
both
in
his
reason
and
in
his
affection
,
both
in
his
understanding
and
in
his
will
:
and
it
is
no
less
then
the
work
of
a
whole
age
,
both
for
Gods
grace
and
for
mans
industry
,
to
rectifie
either
;
and
hence
it
is
,
that
God
is
specially
called
the
God
of
the
just
,
ex
speciali
curâ
&
cultu
,
from
the
special
care
he
hath
of
them
,
(
to
protect
them
here
,
and
to
reward
them
hereafter
;
)
and
from
the
special
worship
or
service
he
hath
from
them
,
none
doing
him
service
but
the
religious
,
and
none
being
religious
but
the
just
.
But
whence
then
so
much
injustice
among
Christians
,
even
too
much
for
the
heathen
that
know
not
God
to
practise
,
and
for
the
infidels
that
beleeve
not
God
to
profess
?
I
answer
,
merely
from
the
want
of
Religion
;
in
which
want
they
are
too
too
often
the
greatest
sharers
,
who
are
,
or
might
be
the
onely
possessours
;
for
Pagans
can
have
but
a
negative
want
of
godliness
,
such
as
they
could
not
compass
not
having
the
true
light
of
God
to
shew
it
but
Christians
have
moreover
a
privative
want
of
godliness
,
such
as
they
might
and
should
have
compassed
,
had
they
not
bid
defiance
to
that
light
which
shewed
it
:
which
makes
the
Spirit
of
God
pronounce
a
severe
sentence
against
them
from
the
mouth
of
S.
Peter
,
saying
,
It
had
been
better
for
them
not
to
have
known
the
way
of
righteousness
,
(
or
the
way
of
justice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
way
of
Religion
)
then
after
they
have
known
it
,
to
turn
from
the
holy
commandment
delivered
unto
them
:
they
are
in
a
very
bad
condition
who
know
not
the
way
of
righteousness
;
but
they
are
in
a
far
worse
,
who
do
know
it
but
will
not
follow
it
;
they
are
under
a
fearfull
doom
who
never
turned
to
the
holy
commandment
;
but
their
judgement
will
be
intolerable
who
have
wilfully
turned
from
it
:
and
it
is
to
be
feared
,
that
God
will
ere
long
take
from
some
Christians
their
Religion
,
if
he
do
not
speedily
give
them
more
justice
;
for
he
will
not
long
endure
that
men
should
speculatively
honour
his
Name
,
but
practically
blaspheme
it
:
wherefore
it
is
to
be
supposed
,
that
he
will
either
make
such
Christians
as
regard
not
justice
,
more
just
in
their
actions
,
or
less
religious
in
their
protestations
;
that
he
will
make
them
either
afraid
to
violate
the
commands
of
Christ
,
or
ashamed
to
pretend
to
the
profession
of
Christianity
.
The
next
attribute
we
are
now
to
consider
in
God
is
his
Grace
,
whereby
he
freely
gives
what
is
wanting
to
his
creature
:
for
Grace
is
the
participation
of
the
divine
nature
,
and
therefore
above
the
condition
of
every
man
that
hath
it
,
and
much
more
above
his
deserts
,
unless
we
will
needs
say
,
that
men
may
deserve
to
partake
of
the
divine
nature
,
because
they
have
corrupted
and
abused
their
own
:
and
this
grace
as
it
is
in
God
,
is
the
actual
communication
of
his
goodness
,
whereby
he
diffuseth
himself
to
the
sons
of
men
,
as
they
are
capable
to
receive
him
,
and
never
leaves
to
derive
into
them
heavenly
influencies
,
till
he
hath
instated
them
in
the
eternal
bliss
of
heaven
;
which
goodness
of
God
is
more
particularly
revealed
unto
us
in
that
covenant
of
Grace
,
which
God
freely
and
favourably
made
with
us
when
we
were
his
enemies
,
and
therefore
will
certainly
fulfill
now
we
are
his
friends
:
Ero
Deus
tuus
&
seminis
tui
;
I
will
be
thy
God
,
and
thy
seeds
after
thee
:
for
which
promise
there
was
no
reason
but
his
own
undeserved
grace
,
though
now
his
promise
be
a
good
reason
of
his
performance
;
and
yet
still
his
grace
will
approve
it self
to
be
free
grace
,
though
we
acknowledge
that
his
promise
hath
made
him
a
debter
;
and
where
there
is
a
debt
,
there
may
seem
to
be
matter
of
justice
,
not
of
grace
;
for
we
may
not
limit
this
universal
proposition
,
Promissum
cadit
in
debitum
,
A
promise
becomes
a
debt
,
by
distinguishing
upon
him
that
makes
the
promise
,
and
saying
,
'T
is
to
be
understood
of
the
promises
of
men
,
but
not
of
God
,
Promissio
creaturarum
,
non
Dei
,
as
saith
Paraeus
)
in
Ursinum
,
pag.
158.
)
for
in
truth
Gods
promise
is
more
truly
and
universally
a
debt
,
then
the
promise
of
any
creature
whatsoever
;
because
his
promise
is
always
of
that
which
is
really
good
for
us
,
and
therefore
undoubtedly
claimable
by
us
;
whereas
the
creature
may
promise
what
is
not
really
good
,
and
consequently
what
we
may
not
care
to
claim
:
as
for
example
,
[
All
these
things
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
,
]
was
a
large
promise
,
but
yet
could
not
be
made
a
debt
,
because
it
could
not
be
made
worth
the
claiming
;
whereas
Gods
promise
to
Abraham
but
onely
of
one
small
corner
of
those
kingdoms
,
was
taken
for
a
good
debt
,
and
a
sufficient
title
to
the
land
of
Canaan
,
which
was
from
thence
called
The
land
of
promise
:
wherefore
we
may
say
safely
with
great
confidence
,
&
with
greater
comfort
,
that
Gods
promise
obligeth
him
not
less
,
but
rather
more
then
our
promises
can
oblige
us
:
for
we
may
promise
in
materia
indebita
,
or
modo
indebito
,
in
an
unwarrantable
matter
,
or
after
an
unwarrantable
manner
;
so
that
either
he
that
hath
made
the
promise
may
be
bound
to
recall
his
word
,
or
he
to
whom
it
is
made
may
be
bound
not
to
claim
it
;
either
of
which
is
enough
to
disannul
the
justice
of
a
debt
:
but
we
are
sure
God
cannot
promise
any
thing
not
really
and
compleatly
good
in
the
matter
,
and
in
the
manner
,
and
therefore
his
promise
must
needs
be
laid
hold
on
,
as
a
debt
worth
claiming
,
and
more
worth
the
having
,
so
that
we
cannot
but
look
upon
him
,
as
obliged
to
a
most
substantial
and
real
performance
of
all
his
promises
.
And
yet
still
here
is
nothing
but
mere
Grace
,
not
so
much
as
merit
of
congruity
:
for
though
a
promise
becomes
a
debt
in
God
,
no
less
then
in
man
;
yet
that
debt
is
a
debt
onely
of
favour
,
not
of
justice
;
and
God
is
obliged
to
pay
it
onely
in
faithfulness
which
he
oweth
to
his
own
truth
,
not
in
justice
which
he
oweth
to
our
works
or
to
our
deservings
.
Wherefore
let
a
promise
of
Grace
go
for
a
debt
,
but
let
it
go
for
a
debt
of
Grace
,
not
for
a
debt
of
justice
,
that
God
may
be
bound
onely
to
himself
,
and
not
to
us
:
for
as
it
was
onely
his
own
mere
grace
,
that
first
made
him
give
us
bond
,
so
it
is
onely
the
same
grace
that
at
last
makes
him
keep
it
:
a
grace
that
ought
rather
to
supply
us
with
arguments
for
devotion
,
then
for
disputation
:
for
since
it
is
evident
,
that
being
enemies
we
could
never
have
reconciled
our selves
;
it
cannot
be
obscure
,
that
now
we
are
friends
,
we
ow
to
him
more
then
to
our selves
,
both
the
enjoyment
and
the
continuance
of
our
reconciliation
.
And
this
is
the
most
comfortable
doctrine
that
can
be
preached
to
those
,
who
have
rather
wounded
hearts
then
itching
ears
,
that
would
rather
hear
sound
then
pleasing
divinity
;
for
such
men
must
needs
be
desirous
to
have
God
more
magnified
then
themselves
,
and
are
contented
to
expect
their
salvation
from
him
,
as
well
as
with
him
:
for
seeing
themselves
unable
to
make
satisfaction
for
the
least
of
their
sins
,
they
dare
not
hazard
their
salvation
upon
the
greatest
of
their
righteousness
;
but
are
willing
to
say
with
S.
Paul
,
For
if
when
we
were
enemies
we
were
reconciled
to
God
by
the
death
of
his
Son
,
much
more
being
reconciled
we
shall
be
saved
by
his
life
,
(
Rom.
5.
10.
)
It
was
the
death
of
his
Son
that
wrought
our
reconciliation
,
and
it
is
the
life
of
his
Son
that
worketh
our
salvation
;
by
grace
we
are
saved
,
and
this
grace
is
the
grace
of
our
Lord
Jesus
Christ
,
because
purchased
by
him
,
derived
from
him
,
and
continued
through
him
;
but
yet
this
grace
cannot
so
well
be
known
by
it self
(
for
so
it
is
like
God
the
authour
of
it
,
altogether
invisible
,
)
as
by
its
effects
;
and
they
are
five
according
to
Aquinas
:
Sunt
autem
quinque
effectus
gratiae
in
nobis
,
quorum
primus
est
,
ut
anima
sanetur
;
secundus
,
ut
bonum
velit
;
tertius
,
ut
bonum
quod
vult
,
essicaciter
operetur
;
quartus
est
,
ut
in
bono
perseveret
;
quintus
est
,
ut
ad
gloriam
perveniat
:
(
12ae
.
q.
111.
art.
3.
)
There
are
five
effects
of
grace
in
us
,
the
first
is
,
that
it
heals
the
soul
of
its
natural
maladie
or
distemper
,
whereby
it
is
prone
onely
to
evil
:
the
second
,
that
it
makes
us
will
what
is
good
:
the
third
,
that
it
makes
us
do
the
good
which
we
have
willed
:
the
fourth
,
that
it
makes
us
persevere
in
doing
that
good
:
the
fifth
,
that
it
brings
us
to
glory
,
to
enjoy
God
the
fountain
of
goodness
:
so
that
in
short
,
where
we
finde
most
goodness
both
in
the
will
and
in
the
deed
,
there
we
may
be
sure
is
most
grace
;
and
where
least
goodness
,
least
grace
;
and
where
no
goodness
,
no
grace
.
And
this
is
also
the
truest
touchstone
of
Religion
,
whereby
we
may
discern
gold
from
dross
,
which
oftentimes
glitters
as
much
in
the
shew
,
but
yet
stil
comes
far
short
in
the
value
;
the
glory
may
be
alike
in
both
,
but
the
goodness
is
far
different
:
That
Religion
which
makes
the
best
men
,
will
upon
this
account
be
found
the
best
Religion
;
and
that
made
S.
Augustine
so
zealous
to
describe
the
manners
of
the
true
Church
,
as
himself
professeth
,
lib.
1.
Retract
.
cap.
7.
Jam
baptizatus
cùm
Romae
essem
&
Manichaei
jactarent
de
falsa
&
fallaci
continentia
vel
abstinentia
,
quâ
se
ad
imperitos
decipiendos
veris
Christianis
praeferunt
,
scripsi
duos
libros
,
unum
de
moribus
verae
Ecclesiae
,
alterum
de
moribus
Manichaeorum
:
When
the
Manichees
did
brag
of
their
false
and
fallacious
continence
or
abstinence
,
and
upon
that
pretence
did
much
deceive
the
ignorant
people
,
as
if
they
forsooth
had
been
the
onely
true
Christians
,
I
thought
it
high
time
to
write
two
books
,
one
of
the
manners
of
the
true
Church
,
the
other
of
the
manners
of
the
Manicheans
:
his
drift
was
from
the
good
manners
to
finde
out
the
good
Religion
,
whether
it
were
in
the
Manichees
or
in
the
Church
:
and
he
tells
us
that
the
Manichees
did
extoll
themselves
among
the
ignorant
multitude
chiefly
by
these
two
d●vices
,
by
crying
down
the
Scriptures
,
and
by
crying
up
themselves
,
and
their
own
great
continencie
.
Their
first
device
was
to
cry
down
the
Scriptures
,
as
if
they
had
found
a
more
perfect
way
of
Religion
then
the
word
of
God
had
taught
them
;
and
concerning
this
,
the
Father
gives
his
definitive
sentence
,
(
lib.
de
moribus
Eccl.
Cathol.
cap.
9.
)
Convictorum
hominum
ultima
vox
,
That
this
is
the
last
plea
of
men
that
are
convinced
,
but
will
not
be
converted
.
And
again
he
saith
the
same
in
effect
by
way
of
interrogation
,
which
before
he
had
said
by
way
of
definition
,
Nescitis
quantâ
imperitiâ
lacessitis
libros
quos
&
soli
reprehendunt
qui
non
intelligunt
,
&
soli
intelligere
nequeunt
qui
reprehendunt
?
Are
you
indeed
so
ignorant
as
not
to
see
what
a
madness
it
is
to
revile
those
books
,
which
onely
they
reprehend
who
do
not
understand
;
and
onely
they
cannot
understand
,
who
will
needs
reprehend
them
?
(
August
.
lib.
de
moribus
Eccl.
cath.
cap.
25.
)
Their
second
device
was
to
cry
up
themselves
,
and
particularly
their
own
continency
,
that
though
their
auditores
,
their
common
sort
had
wives
,
yet
their
electi
,
their
choice
ones
had
none
;
and
concerning
this
the
same
Father
answers
thus
;
lib.
de
mor.
Manichaeorum
,
cap.
19.
Vidi
ipse
plures
quam
tres
Electos
,
simul
post
transeuntes
nescio
quas
foeminas
,
tam
petulanti
gestu
adhinnire
,
ut
omnium
trivialium
impudicitiam
impudentiamque
superarent
;
that
even
their
elect
ones
did
pretend
to
much
more
continency
,
then
they
did
observe
;
but
concerning
this
,
the
world
would
more
willingly
leave
men
to
the
judgement
of
their
own
consciences
;
how
to
serve
God
with
the
most
purity
and
with
the
least
distraction
,
if
they
did
but
answer
to
themselves
this
Question
,
whether
it
is
better
,
that
they
which
have
wives
be
as
though
they
had
none
,
1
Cor.
7.
29.
or
that
they
which
have
no
wives
be
as
though
they
had
them
?
for
what
is
best
,
is
doubtless
in
this
as
in
other
cases
the
determination
of
Religion
:
for
that
labours
to
make
men
like
God
both
in
their
bodies
and
in
their
souls
;
in
their
bodies
by
sobriety
,
temperance
,
and
chastity
,
either
virginal
,
or
vidual
,
or
conjugal
;
in
their
souls
by
holy
meditations
and
more
holy
affections
;
and
where
men
do
most
truly
express
this
holiness
in
their
lives
and
conversations
,
't
is
not
to
be
doubted
,
but
there
is
the
best
and
the
purest
Religion
,
although
it
is
often
seen
,
that
where
is
the
best
and
the
purest
Religion
,
there
men
do
not
alwaies
express
the
same
in
their
lives
and
conversations
;
which
made
the
same
S.
Augustine
declare
this
as
a
dogmatical
sanction
,
ex
malorum
Christianorum
moribus
non
vituperandam
esse
Ecclesiam
.
(
Aug.
lib.
de
mor.
Eccl.
Cath.
cap.
34.
)
that
the
Church
is
not
to
be
blamed
for
the
misdemeanours
of
some
men
that
live
in
her
communion
,
since
she
her self
condemns
those
misdemeanours
,
and
labours
to
correct
them
.
The
upshot
of
all
may
be
this
,
that
not
the
practical
but
the
doctrinal
,
miscarriages
of
men
are
to
be
imputed
to
the
Church
,
and
where
are
fewest
of
such
miscarriages
there
is
most
of
truth
and
goodness
,
where
is
most
of
these
,
there
is
most
of
the
pure
Religion
:
for
as
manners
make
the
man
,
so
Religion
makes
the
manners
;
and
it
is
little
other
then
the
doctrine
of
devils
,
that
saith
,
hell
is
full
of
moral
honest
men
,
though
it
pretend
to
set
up
faith
:
for
S.
Paul
plainly
shews
,
that
faith
alone
was
the
cause
of
all
moral
honesty
in
the
Jews
,
Heb.
11.
so
that
't
is
too
much
for
any
man
to
doubt
,
much
more
to
deny
,
but
that
faith
alone
is
the
cause
of
all
true
moral
honesty
in
the
Christians
;
whence
our
blessed
Saviour
preacheth
onely
moral
duties
,
S.
Luk
,
21.
31.
take
heed
lest
your
hearts
be
overcharged
with
surfeiting
,
and
drunkenness
,
and
cares
of
this
life
,
&c.
he
bids
them
be
temperate
,
sober
,
and
content
,
watch
and
pray
;
and
what
is
all
this
but
moral
honesty
?
yet
if
this
rightly
done
(
and
't
is
rightly
done
onely
in
true
beleevers
)
proceed
not
from
faith
,
we
must
infer
,
that
we
may
stand
in
judgement
without
faith
,
for
so
it
follows
,
v.
36.
that
ye
may
stand
before
the
Son
of
man
;
nor
would
Christ
have
thus
taught
daily
in
the
temple
,
v.
37.
had
this
not
been
the
right
way
of
preaching
true
faith
in
Christ
;
and
what
he
prescribes
in
his
doctrine
,
he
performs
in
his
practise
,
for
his
nights
were
spent
in
praying
,
as
his
days
in
preaching
:
and
therefore
to
say
that
hell
is
full
of
moral
honest
men
,
is
to
say
,
that
hell
is
full
of
true
beleevers
,
and
consequently
to
blaspheme
that
precious
faith
in
Christ
,
which
could
not
sanctifie
the
hand
in
working
,
did
it
not
first
sanctifie
the
heart
in
beleeving
;
and
we
cannot
but
say
,
that
Noahs
preparing
the
Ark
,
and
Abrahams
offering
his
son
,
was
materially
an
act
of
obedience
,
(
that
moral
honest
vertue
which
this
world
cares
not
to
profess
,
much
less
to
practise
)
though
it
was
formally
an
act
of
faith
;
and
so
we
may
say
concerning
those
other
examples
there
cited
by
S
Paul
;
wherein
some
vertue
that
belongs
to
the
catalogue
of
moral
honesty
,
will
come
in
for
the
material
part
,
though
faith
alone
may
happily
challenge
the
formal
part
of
the
performance
;
and
Aquina's
distinction
of
actus
virtutis
imperatus
&
c●●●tus
,
will
reconcile
the
difference
;
for
all
vertuous
acts
truly
so
called
are
the
acts
of
faith
imperativè
,
as
commanded
by
it
,
(
whence
S.
Augustine
stiled
the
best
works
of
unbeleevers
but
gilded
or
glittering
sins
)
though
onely
the
peculiar
acts
of
beleeving
and
confessing
be
the
acts
of
faith
elicitive
,
as
immediately
and
directly
flowing
from
it
:
for
faith
is
in
the
soul
,
as
the
soul
is
in
the
body
;
and
as
all
motion
in
the
body
is
by
redundancy
from
the
soul
,
so
all
good
motion
in
the
soul
is
by
redundancy
from
faith
;
and
hence
it
is
there
is
so
great
an
influence
of
our
words
upon
our
manners
,
and
of
our
manners
upon
our
doctrine
,
and
consequently
upon
our
faith
;
for
as
evil
words
corrupt
good
manners
,
so
also
evil
manners
corrupt
good
words
;
it
having
been
the
fate
of
Religion
,
first
to
decay
in
mens
lives
,
then
in
their
doctrines
;
first
in
their
works
,
then
in
their
faith
;
so
that
irreligion
first
gets
into
our
conversations
,
then
into
our
catechismes
;
and
the
miscarriages
of
Churches
have
first
been
practical
,
and
after
that
dogmatical
,
men
being
generally
more
zealous
for
their
credit
in
labouring
to
justifie
their
errours
,
then
for
their
innocency
in
confessing
that
they
have
erred
.
The
third
and
last
Attribute
we
are
now
to
consider
in
God
is
his
Mercy
,
whereby
he
freely
forgives
what
is
due
unto
himself
:
For
as
the
act
of
grace
is
most
clearly
evidenced
in
freely
giving
what
was
not
due
unto
the
creature
,
so
is
the
act
of
mercy
most
conspicuous
in
freely
forgiving
what
is
due
from
it
:
Aquinas
makes
Gods
Mercy
the
foundation
of
all
his
works
of
distributive
justice
even
in
rewarding
the
righteous
;
then
much
more
is
it
the
foundation
of
his
not
working
according
to
his
vindicative
justice
in
the
punishment
of
our
unrighteousness
:
'T
is
a
heavenly
contemplation
of
his
,
(
and
such
heavenly
contemplations
are
very
frequent
in
the
angelical
doctour
)
opus
divinae
justitiae
semper
praesupponit
,
opus
misericordiae
,
&
in
eo
fundatur
,
(
1
Par.
qu.
21.
ar.
4.
)
the
work
of
Gods
Justice
alwaies
presupposeth
the
work
of
his
Mercy
,
and
is
founded
in
it
:
for
the
creature
can
have
nothing
due
to
it
,
but
for
some
thing
that
is
in
it
,
and
the
creature
hath
nothing
in
it
which
did
not
flow
immediately
from
the
goodness
of
the
Creatour
;
therefore
that
goodness
alone
must
be
looked
upon
as
the
ground
and
foundation
of
all
that
the
creature
is
capable
of
,
which
alone
put
the
same
into
a
capacity
of
any
thing
at
all
:
Et
sic
in
quolibet
opere
Dei
apparet
misericordia
quantum
ad
primam
radicem
ejus
,
cujus
virtus
salvator
in
omnibus
consequentibus
,
&
etiam
vehementius
in
eis
operatur
,
sicut
causa
primaria
vehementius
influit
,
quam
causa
secunda
:
words
that
deserve
to
be
engraven
with
letters
of
gold
,
and
much
more
to
be
engraven
in
our
hearts
,
and
this
is
the
meaning
of
them
:
there
is
no
work
of
God
but
mercy
is
the
ground
and
root
of
it
;
and
this
ground
is
preserved
in
all
the
building
,
this
root
,
is
seen
in
all
the
fruits
that
grow
from
it
,
nay
,
it
hath
a
great
efficacy
of
working
above
them
all
,
even
as
the
first
cause
hath
a
stronger
influence
then
the
second
and
all
that
come
after
it
.
Will
you
then
ask
me
why
God
rewards
the
best
of
men
,
the
righteous
,
far
above
their
deserts
?
't
is
because
his
mercy
first
made
them
men
to
be
capable
of
righteousness
,
and
made
them
righteous
to
be
capable
of
reward
;
and
that
being
the
first
cause
must
needs
have
the
strongest
influence
:
Will
you
ask
me
again
,
why
God
doth
not
reward
the
worst
of
men
,
impenitent
sinners
,
according
to
their
ill
deservings
?
I
must
answer
again
,
't
is
the
same
mercy
,
because
that
was
the
first
cause
of
the
creation
,
and
therefore
cannot
but
have
the
strongest
influence
upon
the
creature
;
and
consequently
though
his
justice
do
as
it
were
force
him
to
punish
(
for
his
law
must
be
satisfied
either
by
our
active
or
by
our
passive
obedience
)
yet
his
mercy
will
not
let
him
punish
to
the
utmost
,
and
hence
comes
in
the
citra
condignum
in
the
Schools
,
that
even
the
damned
in
hell
shall
be
punished
,
much
less
then
they
have
deserved
:
If
you
ask
me
in
the
third
place
,
why
God
forgives
so
much
sin
in
the
best
of
sinners
,
the
true
penitents
;
that
he
may
discharge
them
from
all
punishment
?
you
must
still
be
contented
with
the
same
answer
;
for
't
is
nothing
but
mercy
which
having
been
the
first
cause
of
his
working
,
will
have
the
greatest
preeminence
,
and
the
strongest
influence
amongst
all
his
works
,
nay
,
over
them
all
,
as
saith
the
Psalmist
,
his
mercy
is
over
all
his
works
,
Ps.
145.
9.
Deusnon
miseretur
nisi
propter
amorem
,
in
quantum
amat
nos
tanquam
aliquid
sui
,
saith
the
same
angelical
Doctour
,
Gods
mercy
is
from
his
love
,
and
his
love
is
from
himself
,
he
sheweth
us
mercy
because
he
loveth
us
,
and
he
loveth
us
because
he
seeth
something
of
himself
in
us
,
nothing
else
being
truly
good
and
lovely
in
us
,
but
what
the
fountain
of
goodness
and
love
hath
made
so
:
and
hence
it
comes
to
pass
,
that
where
is
the
most
of
God
,
there
is
also
the
most
of
mercy
;
where
is
most
of
his
image
,
either
by
the
first
righteousness
that
of
innocency
,
or
by
the
second
righteousness
,
that
of
repentance
,
there
also
is
most
of
his
love
;
there
is
some
of
his
love
towards
the
worst
men
because
there
is
some
of
his
image
in
them
,
which
they
had
by
their
creation
;
but
there
is
very
much
of
his
love
towards
the
best
men
,
because
there
is
very
much
of
his
image
in
them
,
which
they
have
from
their
sanctification
:
We
are
all
dull
of
our
apprehensions
,
and
cannot
easily
discern
Gods
mercies
by
a
right
valuation
,
but
more
dull
of
our
affections
,
and
will
not
easily
profess
and
acknowledge
them
by
our
thankfulness
:
but
the
Apostle
,
whose
eyes
were
opened
to
discover
,
whose
heart
was
opened
to
perceive
,
whose
mouth
was
opened
to
express
the
goodness
of
God
towards
men
,
breaketh
forth
into
this
great
exclamation
,
but
greater
admiration
for
us
all
,
O
altitudo
divitiarum
,
O
the
depth
of
the
riches
,
who
hath
first
given
unto
him
,
and
it
shall
be
recompenced
again
?
Rom.
11.
33
,
35.
here
in
the
words
is
mentioned
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
in
the
thing
is
made
good
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
figure
notorious
in
Rhetorick
for
want
of
words
,
and
so
called
because
the
latter
clause
of
the
sentence
doth
not
contribute
or
give
its
part
to
make
up
the
full
sense
,
as
Exo.
32.
31.
If
thou
wilt
forgive
their
sin
;
&
S.
Luk.
13.
9.
&
if
it
bear
fruit
;
where
nothing
more
is
said
to
make
up
a
perfect
sense
,
but
the
rest
is
left
to
be
understood
from
the
silence
of
the
speaker
;
this
figure
is
notorious
in
Rhetorick
the
very
art
of
speaking
,
meerly
for
want
of
speech
;
but
't
is
much
more
notorious
in
Divinity
,
the
art
of
doing
,
meerly
for
want
of
deeds
;
for
if
when
we
have
done
all
,
we
are
unprofitable
servants
,
what
shall
we
say
of
our selves
that
we
can
do
nothing
?
this
is
indeed
a
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
here
is
nothing
to
be
given
back
again
,
God
hath
given
us
all
,
but
we
can
give
him
nothing
;
and
that
he
might
be
sure
to
leave
nothing
ungiven
,
he
hath
given
us
him
who
is
all
in
all
;
he
hath
given
us
himself
in
our
creation
,
he
hath
given
us
his
Son
in
our
redemption
,
he
hath
given
us
his
holy
Spirit
in
our
sanctification
;
but
who
(
either
first
or
last
)
hath
given
unto
God
,
and
it
shall
be
recompenced
unto
him
again
?
If
we
give
any
thing
to
him
,
't
is
but
what
we
first
received
from
him
,
and
we
cannot
give
that
so
entirely
as
we
received
it
;
it
came
better
to
us
then
it
can
return
from
us
;
so
that
we
must
needs
confess
,
all
that
is
given
,
is
given
onely
on
one
side
,
without
any
the
least
recompence
on
the
other
;
and
consequently
none
of
Gods
gifts
to
man
can
properly
come
under
the
consideration
,
much
less
under
the
claim
of
justice
,
but
all
of
them
flow
from
the
inexhausted
fountain
of
his
free
and
undeserved
mercy
:
by
this
mercy
alone
it
is
,
that
he
willeth
our
salvation
,
and
hath
given
us
his
oath
that
he
wills
it
,
As
I
live
,
saith
the
Lord
,
I
have
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
turn
from
his
way
and
live
,
Ezek.
33.
11.
which
made
the
ancient
Father
fall
into
a
rapture
,
and
break
forth
into
this
exclamation
,
O
nos
soelices
,
quorum
causa
jurat
Deus
!
O
miserrimos
si
ne
juranti
quidem
Deo
credimus
:
O
happy
we
for
whose
sakes
God
hath
been
pleased
to
swear
.
O
most
unhappy
,
if
we
do
not
beleeve
him
upon
his
oath
!
by
this
mercy
alone
it
is
that
he
inviteth
us
to
repentance
,
the
onely
means
of
salvation
;
that
in
his
invitation
he
condescendeth
to
our
infirmities
,
and
beareth
with
our
delays
;
by
this
mercy
alone
it
is
that
upon
our
repentance
,
he
actually
delivereth
us
from
the
bondage
of
sin
and
Satan
,
working
that
deliverance
by
his
Son
,
and
sealing
it
by
his
holy
Spirit
;
and
that
altogether
freely
,
that
is
to
say
,
so
far
without
our
good
deservings
,
as
above
them
,
so
far
with
our
ill
deservings
,
as
against
them
;
so
saith
the
Apostle
,
Rom.
3.
24.
Being
justified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Jesus
:
what
did
we
do
for
Christ
that
he
hath
redeemed
us
?
what
can
we
do
for
God
,
that
he
should
justifie
us
?
It
is
reasonable
,
that
we
first
shew
what
we
have
done
towards
our
redemption
,
before
we
presume
to
boast
what
we
can
do
towards
our
justification
:
Restore
unto
me
the
joy
of
thy
salvation
,
and
uphold
me
with
thy
free
Spirit
,
saith
the
Psalmist
,
thereby
shewing
,
that
the
salvation
he
beseecheth
God
to
restore
unto
him
,
is
as
free
,
as
the
Spirit
whereby
he
restores
it
;
Eodem
modó
retinetur
quo
acquiritur
;
no
more
merit
is
to
be
pleaded
for
our
retaining
of
Gods
Spirit
,
then
was
for
our
first
receiving
him
;
the
Spirit
was
free
,
when
he
first
laid
hold
on
us
,
and
is
as
free
now
he
still
upholds
us
;
I
will
heal
their
backslidings
,
saith
that
Spirit
,
I
will
love
them
freely
,
Hos.
14.
4.
he
heals
us
freely
,
he
loves
us
freely
;
we
were
backsliders
when
he
did
heal
us
,
we
are
backsliders
now
he
doth
love
us
:
what
the
sick
man
doth
towards
his
cure
,
who
provokes
his
physician
by
backsliding
and
wilfully
relapsing
into
his
disease
;
that
we
have
done
to
God
,
why
he
should
heal
us
,
why
he
should
love
us
:
and
how
then
shall
we
not
alwaies
think
of
this
free
and
undeserved
mercy
,
which
is
the
surest
salvation
of
our
souls
,
and
therefore
the
best
imployment
of
our
thoughts
?
and
how
shall
we
but
once
think
of
it
,
and
not
finde
words
answerable
to
our
thoughts
,
not
be
ready
to
sing
our
Hosanna
to
the
Son
of
David
?
we
have
an
excellent
president
from
two
sorts
which
were
in
the
lowest
degree
of
speakers
,
the
multitudes
and
the
children
,
S.
Mat.
21.
the
one
cannot
speak
orderly
,
the
other
cannot
speak
plainly
,
yet
both
join
together
in
this
heavenly
consort
,
and
sing
their
Hosannas
to
our
blessed
Saviour
,
both
orderly
and
plainly
;
nay
,
we
may
finde
a
president
by
way
of
supposition
,
though
not
by
way
of
position
,
from
a
sort
that
are
in
the
very
highest
degree
of
not
speakers
,
for
so
saith
Truth
himself
,
Verily
I
say
unto
you
,
if
those
should
hold
their
peace
,
the
stones
would
immediately
cry
out
;
S.
Luk.
19.
40.
as
if
he
had
said
,
if
these
two
that
are
in
the
lowest
degree
of
speakers
(
the
multitudes
and
the
children
)
should
hold
their
peace
,
and
not
magnifie
that
mercy
which
they
cannot
deserve
(
which
is
therefore
the
more
to
be
magnified
,
because
it
it
hath
been
the
less
deserved
)
then
would
the
very
stones
cry
out
which
are
in
the
highest
degree
of
not
speakers
;
as
not
having
any
organs
that
conduce
to
so
much
as
the
making
of
a
noise
(
and
therefore
sure
not
to
the
uttering
of
a
voice
)
and
yet
even
these
should
not
onely
speak
but
also
cry
out
,
speak
very
loud
,
if
we
should
be
so
unthankfull
as
to
hold
our
peace
;
for
God
who
can
out
of
these
stones
raise
up
children
unto
Abraham
,
S.
Matth.
3.
9.
can
also
out
of
these
stones
raise
up
Saints
unto
himself
,
to
sing
hosannas
to
his
Son
;
nay
,
indeed
he
hath
raised
up
both
children
to
Abraham
,
and
saints
unto
himself
,
as
it
were
out
of
these
stones
,
in
mollifying
the
hard
hearts
of
men
,
to
make
them
capable
of
the
impressions
of
his
grace
;
and
in
opening
their
lips
,
that
he
might
fill
their
mouths
with
the
expressions
of
his
praise
and
glory
:
a
mercy
that
in
this
respect
is
greater
then
all
the
rest
,
because
without
this
we
could
not
be
thankfull
for
them
,
and
unthankfullness
is
able
to
make
the
greatest
mercies
no
mercies
at
all
.
So
that
now
we
may
clearly
see
how
to
answer
that
curious
and
fond
Question
,
What
did
God
do
before
the
Creation
?
not
by
saying
that
he
was
making
hell
for
such
Questionists
;
but
,
that
he
was
wholly
imployed
in
making
heaven
;
for
doubtless
,
God
the
Father
,
Son
,
and
Holy
Ghost
delighted
in
himself
from
all
eternity
,
and
consequently
was
making
heaven
for
himself
;
for
he
is
indeed
his
own
heaven
,
his
own
blessedness
,
rejoycing
everlastingly
in
himself
:
but
we
may
yet
go
further
,
and
say
,
that
he
was
making
heaven
also
for
us
men
;
for
that
same
goodness
which
made
him
rejoyce
in
himself
,
as
being
his
own
blessedness
,
made
him
also
rejoyce
in
his
workmanship
,
as
that
which
should
proceed
from
himself
,
and
as
that
which
should
be
blessed
in
himself
:
and
that
same
goodness
made
him
in
time
give
us
a
being
,
and
such
a
being
,
as
was
capable
of
blessedness
,
as
was
capable
of
the
joy
of
heaven
,
by
rejoycing
in
the
God
of
heaven
:
for
as
God
is
his
own
heaven
by
rejoycing
in
himself
,
so
is
he
also
our
heaven
,
by
making
us
rejoyce
in
him
;
O
the
happiness
of
a
judicious
soul
,
that
contemplates
this
mercy
,
but
much
more
of
a
religious
soul
,
that
embraces
it
,
for
doubtless
such
a
soul
begins
to
go
to
heaven
,
by
delighting
it self
betimes
in
God
;
according
to
that
heavenly
advice
given
by
the
Psalmist
,
Delight
thy self
in
the
Lord
,
and
he
shall
give
thee
the
desires
of
thine
heart
;
what
else
is
the
work
of
heaven
,
but
to
delight
thy self
in
the
Lord
?
what
else
is
the
reward
of
heaven
,
but
to
have
the
desires
of
thy
heart
?
If
thou
do
the
work
,
thou
wilt
not
miss
of
the
reward
;
but
though
thou
have
not
all
that
thou
canst
imagine
,
which
is
the
desire
of
the
brain
,
yet
thou
wilt
have
all
that
thou
canst
enjoy
▪
which
is
the
desire
of
the
heart
;
thou
maist
want
the
corporal
rest
of
thy
body
,
but
thou
shalt
not
want
the
spiritual
rest
and
repose
of
thy
soul
:
thou
maist
be
much
oppressed
by
mans
cruelty
,
but
thou
wilt
much
more
be
refreshed
by
Gods
mercy
,
which
always
brings
a
great
refreshment
in
its
contemplation
,
to
shew
it
cannot
be
without
an
unimaginable
joy
in
its
fruition
:
we
may
think
those
men
merriest
that
sing
loudest
;
but
the
Apostle
tells
us
of
another
singing
,
which
thought
it
hath
much
less
noise
,
yet
can
it
not
but
have
much
more
chearfulness
,
Eph.
5.
19.
Speaking
to
your selves
in
Psalms
and
Hymns
,
and
spiritual
Songs
,
singing
and
making
melody
in
your
heart
unto
the
Lord
:
a
true
and
lively
faith
in
Gods
mercy
(
which
is
most
usefull
in
all
times
,
but
most
needfull
in
the
worst
times
)
will
neither
let
us
want
company
,
for
it
will
make
us
speak
to
our selves
,
nor
want
a
speech
,
for
it
will
teach
us
to
speak
in
Psalms
and
Hymns
,
nor
will
it
let
us
want
mirth
,
for
it
will
cause
us
to
sing
and
make
melody
in
our
hearts
;
Psalms
,
and
Hymns
,
and
Spiritual
Songs
,
speaking
,
and
singing
,
and
making
melody
,
all
is
too
little
to
welcome
the
very
thought
of
mercy
,
and
what
then
can
be
enough
to
express
the
joy
and
the
enjoyment
of
it
?
but
if
we
look
upon
the
verse
before
,
we
may
there
discern
a
double
fulness
,
a
fulness
of
wine
,
and
a
fulness
of
the
Spirit
;
he
that
is
filled
with
wine
(
the
joys
of
this
world
)
may
sing
lowdest
,
but
he
that
is
filled
with
the
Spirit
(
the
joys
of
the
world
above
)
surely
sings
sweetest
;
for
come
what
can
come
,
this
man
must
either
not
be
miserable
,
or
,
which
is
the
greater
happiness
,
not
be
discontented
with
his
misery
:
for
(
as
it
follows
in
the
verse
next
after
)
he
is
giving
thanks
always
for
all
things
to
God
;
and
therefore
he
is
giving
thanks
also
for
those
things
which
seem
to
bring
him
the
greatest
discomforts
and
disturbances
,
because
his
disturbances
cannot
be
so
fixed
upon
his
body
,
as
his
soul
is
fixed
upon
his
God
:
and
looking
with
an
eye
of
faith
upon
the
eternal
mercy
,
he
cannot
but
look
with
an
eye
of
scorn
upon
a
little
momentany
and
temporal
misery
:
thus
we
finde
S.
Paul
and
Silas
singing
Psalms
to
God
in
the
prison
,
after
all
their
stripes
;
having
been
scourged
in
the
day
,
yet
singing
in
the
night
;
these
two
discords
,
scourging
and
singing
make
up
an
admirable
harmony
;
when
their
bodies
were
most
tormented
and
straitned
,
their
souls
were
most
comforted
and
enlarged
;
and
the
prison
doors
being
opened
,
and
the
prisoners
bands
loosed
by
the
singing
of
a
Psalm
,
shew
the
great
power
of
the
key
of
David
,
that
the
readiest
way
to
get
out
of
prison
is
to
make
use
chiefly
of
that
key
,
which
will
turn
thraldome
it self
into
liberty
,
and
therefore
cannot
but
turn
liberty
into
a
blessing
:
for
surely
such
men
who
can
make
heaven
where
it
is
not
,
can
much
more
enjoy
heaven
where
it
is
;
they
who
can
finde
liberty
in
their
captivity
,
cannot
but
finde
a
great
blessing
in
their
liberty
,
which
they
esteem
to
consist
not
so
much
in
their
free
egresses
and
regresses
unto
men
,
as
in
their
frequent
approaches
and
addresses
unto
God
;
wherefore
let
my
soul
be
evermore
busied
in
contemplating
Gods
eternal
mercy
,
and
my
heart
in
loving
it
,
and
my
mouth
in
praising
it
;
that
when
I
am
driven
to
such
exigencies
as
least
to
enjoy
my self
,
I
may
then
finde
such
opportunities
as
most
to
enjoy
my
God
:
Let
me
alwaies
be
saying
with
Israel
,
I
am
not
worthy
of
the
least
of
all
thy
mercies
,
Gen.
32.
10.
I
am
not
worthy
of
the
least
of
thy
temporal
mercies
,
and
much
less
of
that
eternal
mercy
which
caused
them
;
I
am
not
worthy
of
the
least
of
thy
mercies
,
whether
shewed
me
as
a
natural
man
,
or
as
an
Israelite
,
and
a
Christian
,
or
as
a
true
Israelite
and
a
good
Christian
;
whether
mercies
that
concern
the
state
of
nature
,
or
the
state
of
grace
,
or
the
state
of
glory
:
I
am
not
worthy
of
the
least
of
them
all
,
and
what
then
shall
I
offer
thee
for
the
greatest
?
I
will
offer
mine
heart
for
an
holocaust
,
I
will
offer
the
calves
of
my
lips
,
for
a
sacrifice
of
praise
and
thanks-giving
;
that
though
I
cannot
deny
in
my self
the
greatest
unworthiness
,
yet
I
may
never
discover
the
least
unthankfulness
:
for
though
my
being
unworthy
did
not
keep
me
from
receiving
Gods
mercies
,
yet
my
being
unthankfull
will
keep
me
from
retaining
them
;
it
being
alike
against
the
very
nature
of
mercy
to
look
for
recompence
,
and
not
to
look
for
acknowledgments
:
nor
can
there
be
a
truer
acknowledgement
of
Gods
undeserved
goodness
towards
us
,
then
by
ascribing
all
that
we
have
,
are
,
and
hope
for
to
his
mercy
;
this
one
thing
alone
is
to
us
as
God
,
even
all
in
all
:
't
was
creation
when
we
were
not
,
't
is
preservation
now
we
are
,
't
is
glorification
in
what
we
hope
to
be
:
Mercy
is
illumination
to
those
in
darkness
,
Confirmation
to
those
in
weakness
,
Comfort
to
those
in
sadness
,
Health
to
those
in
sickness
,
Liberty
to
those
in
prison
,
Clothing
to
those
in
nakedness
,
Joy
to
those
in
life
,
and
Life
to
those
in
death
;
he
that
can
truly
and
heartily
ask
for
mercy
cannot
want
a
prayer
to
shew
his
necessities
,
and
shall
not
want
a
remedy
to
redress
them
;
for
he
hath
both
the
Spirit
and
the
gift
of
Prayer
,
the
Spirit
of
prayer
in
the
zeal
and
sincerity
of
his
affection
,
the
gift
of
prayer
in
the
congruity
and
fitness
of
his
expression
:
Jesus
thou
Son
of
David
,
have
mercy
on
me
,
S.
Luk.
18.
38.
was
enough
to
open
the
blinde
mans
eyes
to
see
his
Saviour
,
his
heart
to
beleeve
in
him
,
his
mouth
to
glorifie
him
;
we
may
from
those
few
words
observe
the
Spirit
of
Prayer
in
the
earnestness
of
the
supplicant
,
and
the
gift
of
prayer
in
the
fitness
of
his
supplication
:
so
that
neither
did
he
stint
the
Spirit
by
confining
himself
to
a
set
form
of
words
,
for
he
cryed
,
saith
the
Text
,
shewing
the
earnestness
of
his
affection
;
nor
did
he
quench
the
Spirit
by
confining
himself
to
the
very
same
words
till
he
had
obtained
his
answer
,
for
he
cryed
so
much
the
more
,
saith
the
Text
,
approving
the
fitness
of
his
expression
,
thereby
intimating
,
that
they
might
justly
have
been
ashamed
who
rebuked
him
for
praying
,
not
he
,
who
maugre
all
their
rebukes
and
taunts
would
not
be
driven
from
his
premeditated
and
set
form
of
prayer
:
I
will
also
use
the
same
prayer
in
all
my
wants
&
distresses
,
&
will
not
doubt
but
as
this
form
is
already
to
me
the
opening
of
my
mouth
,
or
rather
of
my
heart
to
pray
,
so
it
shall
be
also
the
opening
of
heaven
to
let
in
my
prayers
,
that
they
may
have
immediate
access
to
him
whose
mercy
is
himself
,
&
who
therfore
delights
in
mercy
as
in
himself
.
Thus
have
I
briefly
spoken
of
mercy
as
it
is
in
God
,
and
now
come
as
briefly
to
shew
how
mercy
is
also
in
the
true
Religion
the
service
of
God
;
for
in
this
above
all
is
the
true
Religion
to
be
discerned
&
distinguished
from
faction
(
for
all
false
faith
is
faction
,
whether
it
be
addicted
to
blindness
or
to
perversness
,
to
superstition
,
or
to
separation
)
the
true
Religion
is
alwaies
most
inclinable
to
mercy
,
but
the
tender
mercies
of
the
wicked
are
cruel
,
Prov.
12.
10.
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
translated
the
wicked
hath
its
derivation
from
commotion
or
agitation
,
and
doth
most
properly
signifie
those
wicked
who
are
turbulent
,
seditions
,
and
factious
:
even
their
tenderness
is
hard-heartedness
,
even
their
mercy
is
cruelty
;
whereas
a
righteous
man
regardeth
the
life
of
his
beast
,
rather
then
not
shew
mercy
,
he
will
shew
it
to
his
beast
,
though
in
some
respects
uncapable
of
mercy
,
in
others
unworthy
of
it
;
thus
then
it
is
,
the
righteous
is
mercifull
to
his
beast
,
the
unrighteous
is
not
mercifull
to
his
brother
,
so
near
a
conjunction
is
there
betwixt
righteousness
and
mercy
;
faction
may
often
pretend
to
piety
but
never
to
mercy
;
but
the
true
Religion
admits
of
no
piety
without
mercy
:
wherein
it
follows
both
the
pattern
and
the
precept
of
its
Founder
,
who
hath
left
his
minde
concerning
this
matter
no
less
then
thrice
upon
publick
record
,
once
in
the
old
,
twice
in
the
new
Testament
:
in
the
old
,
Hos.
6.
6.
For
I
desired
mercy
,
and
not
sacrifice
;
and
as
he
desires
so
he
accepts
,
for
to
what
purpose
is
the
multitude
of
your
sacrifices
,
(
saith
the
Prophet
Isaiah
at
the
very
same
time
)
while
your
hands
are
full
of
bloud
?
Is.
1.
11
,
15.
In
the
New
Testament
,
S.
Mat
,
9.
13.
But
go
ye
and
learn
what
that
meaneth
,
I
will
have
mercy
and
not
sacrifice
:
and
again
,
S.
Mat.
12.
7.
But
if
ye
had
known
wha●
this
meaneth
,
I
will
have
mercy
and
not
sacrifice
,
ye
would
not
have
condemned
the
guiltless
,
where
our
Saviour
Christ
requires
of
all
that
will
be
his
disciples
(
that
is
,
good
Christians
.
)
In
the
first
place
to
look
after
mercy
,
1.
in
its
nature
,
and
then
in
its
exercise
.
1.
In
its
nature
,
here
is
mercy
with
sacrifice
,
by
way
of
conjunction
;
mercy
in
sacrifice
,
by
way
of
command
;
and
mercy
above
sacrifice
,
by
way
of
comparison
:
I
will
have
mercy
and
not
sacrifice
,
affords
all
these
three
Expositions
.
2
In
its
exercise
;
for
we
are
bid
,
Go
and
learn
what
this
meaneth
:
Our
Saviour
sends
us
all
to
his
School
,
and
he
sends
none
onely
to
look
on
like
idle
spectatours
,
or
to
gossip
and
tattle
like
idle
auditours
,
but
he
sends
all
to
learn
the
lessons
that
he
there
teacheth
them
:
and
not
so
much
to
learn
the
words
of
those
lessons
as
their
meaning
,
Go
ye
and
learn
what
that
meaneth
,
that
is
,
go
learn
it
intellectually
to
understand
it
;
cordially
to
love
it
,
practically
to
perform
it
;
that
mercy
is
the
chiefest
ingredient
of
your
Religion
,
and
ought
to
be
the
first
of
your
sacrifices
:
for
he
that
will
have
mercy
rather
then
sacrifice
,
surely
will
accept
of
no
sacrifice
without
mercy
:
and
this
appears
from
the
very
occasion
of
citing
the
Text
,
for
it
is
cited
,
S.
Mat.
9.
13.
to
confute
those
that
out
of
a
mistaken
zeal
would
needs
be
factious
and
turn
Separatists
,
accounting
themselves
too
good
to
keep
company
with
sinners
:
It
is
cited
S.
Mat.
12.
7.
to
confute
those
that
would
needs
be
superstitious
,
making
an
idol
of
the
Sabbath
,
and
condemning
the
disciples
for
plucking
the
ears
of
corn
on
the
Sabbath-day
,
when
they
were
an
hungred
;
and
much
more
is
it
still
to
be
cited
against
them
amongst
us
,
who
in
the
same
practises
are
both
factious
and
superstitious
;
men
that
most
talk
of
Religion
,
yet
least
care
for
mercy
;
for
we
see
that
we
have
now
a
Religion
without
sacrifice
,
but
we
can
never
have
a
Religion
without
mercy
;
Sow
to
your selves
in
Righteousness
and
reap
in
mercy
;
break
up
your
fallow
ground
,
for
it
is
time
to
seek
the
Lord
,
till
he
come
and
rain
righteousness
upon
you
,
Hos.
10.
12.
there
cannot
be
righteousness
without
mercy
,
for
both
these
make
but
one
exhortation
of
seeking
the
Lord
,
whom
we
must
seek
no
less
by
mercy
then
by
righteousness
,
or
we
shall
so
seek
him
as
not
to
finde
him
:
for
even
at
his
own
altar
will
he
not
be
found
of
us
,
if
we
come
thither
to
seek
him
without
mercy
,
before
we
are
reconciled
to
our
brother
;
and
therefore
in
this
case
we
are
plainly
told
it
is
in
vain
to
offer
our
gifts
,
which
is
in
effect
to
say
,
that
God
will
not
be
there
for
to
receive
them
,
S.
Mat.
5.
23
,
24.
nay
,
even
in
heaven
,
which
is
his
throne
,
will
he
not
be
found
by
us
,
unless
we
come
with
mercy
to
seek
him
there
;
and
therefore
the
benediction
of
purity
,
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
,
presupposeth
the
benediction
of
mercy
,
Blessed
are
the
mercifull
,
for
they
shall
obtain
mercy
:
for
were
it
possible
for
a
soul
to
be
in
heaven
,
and
there
to
see
God
,
which
had
not
obtained
mercy
,
which
had
not
its
sins
forgiven
,
that
soul
could
not
be
truly
blessed
:
First
,
because
it
could
not
love
God
,
looking
upon
him
as
not
reconciled
in
Christ
,
and
therefore
not
as
a
loving
Father
,
but
as
an
impartial
Judge
:
for
if
to
whom
little
is
forgiven
the
same
loveth
little
,
S.
Luk.
7.
47.
then
by
the
same
rule
of
proportion
,
where
is
no
forgiveness
,
there
can
be
no
love
,
supposing
that
there
is
sin
which
needs
to
be
forgiven
.
Secondly
,
because
that
soul
could
not
love
it self
,
as
being
odious
and
abominable
whilest
under
the
guilt
of
sin
:
for
even
the
damned
souls
in
hell
,
though
they
do
not
contract
the
guilt
of
new
sins
(
for
then
unrighteousness
would
be
immortai
)
yet
forasmuch
as
they
are
still
under
the
guilt
of
their
old
sins
(
which
could
not
be
washed
away
but
onely
by
that
bloud
which
they
trampled
under
their
feet
,
and
by
that
repentance
which
they
would
not
let
come
near
their
hearts
,
and
being
not
washed
away
still
remains
upon
their
souls
)
cannot
but
be
eternally
odious
and
abominable
to
themselves
,
because
they
cannot
but
be
eternally
under
the
guilt
of
sin
:
so
that
we
may
infer
with
good
Logick
and
better
Divinity
:
that
if
the
reward
of
the
pure
in
heart
(
which
is
to
see
God
)
without
the
reward
of
the
mercifull
(
which
is
to
obtain
mercy
)
be
no
blessedness
,
then
surely
purity
without
mercy
is
no
righteousness
,
for
it
is
not
possible
that
true
righteousness
should
be
without
a
reward
.
And
indeed
it
is
not
possible
that
true
righteousness
should
be
without
mercy
,
whence
it
is
that
the
Seventy
Interpreters
do
render
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
mercies
,
by
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
holinesses
,
as
appears
Isa.
55.
3.
cited
by
S.
Paul
,
Act.
13.
34.
the
prophet
had
said
,
I
will
give
you
the
mercies
,
but
the
Septuagint
,
and
from
them
S.
Paul
did
say
,
I
will
give
you
the
holy
or
just
things
;
they
both
did
mean
the
same
gift
,
though
the
one
called
it
mercy
,
the
other
called
it
holiness
:
and
indeed
in
the
Hebrew
the
same
is
the
good
and
the
mercifull
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
S.
Paul
tels
us
,
that
peradventure
for
such
a
good
man
some
would
even
dare
to
dye
,
Rom.
5.
7.
scarcely
for
a
righteous
man
will
one
die
,
yet
peradventure
for
a
good
man
some
would
even
dare
to
die
:
by
the
righteous
man
he
means
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
rigorously
just
,
that
would
do
no
wrong
;
but
by
the
good
man
he
means
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
piously
mercifull
,
that
would
do
all
manner
of
good
:
and
this
man
he
accounts
so
obliging
,
that
peradventure
some
would
not
stick
to
lose
their
own
lives
so
they
might
save
his
;
and
by
thus
comparing
the
righteous
man
and
the
good
man
,
he
shews
that
our
Saviours
love
to
us
was
beyond
compare
,
who
was
pleased
to
die
for
us
when
we
were
yet
sinners
,
that
is
,
so
far
from
being
good
men
,
that
we
were
not
so
much
as
righteous
men
,
so
far
from
having
the
positive
righteousness
of
doing
good
,
that
we
had
not
so
much
as
the
privative
righteousness
of
not
doing
evil
.
Thus
doth
the
Apostle
prefer
him
that
is
righteous
,
according
to
the
rules
of
mercy
,
before
him
that
is
righteous
according
to
the
rules
of
Justice
,
from
the
example
of
God
himself
,
who
delighted
in
the
righteousness
of
mercy
above
the
righteousness
of
justice
;
and
therefore
was
not
so
zealous
to
commend
his
love
of
justice
in
destroying
us
,
as
his
love
of
mercy
in
saving
us
:
go
and
do
thou
likewise
,
is
the
use
that
the
best
Preacher
that
ever
was
either
in
heaven
or
in
earth
makes
of
this
doctrine
,
S.
Luk.
10.
37.
when
the
answer
had
been
made
that
he
was
the
neighbour
to
the
wounded
man
,
who
had
shewed
him
mercy
,
it
follows
presently
,
then
said
Jesus
,
go
and
do
thou
likewise
:
and
they
that
do
willingly
hear
this
Preacher
,
do
as
readily
obey
him
,
having
a
desire
that
mercy
may
rejoyce
against
judgement
in
them
here
,
because
they
have
a
hope
that
mercy
shall
rejoyce
against
judgement
for
them
hereafter
;
and
this
is
the
reason
of
the
Apostles
inference
,
Eph.
4.
32.
Be
ye
kinde
one
to
another
,
tender-hearted
,
forgiving
one
another
,
even
as
God
for
Christs
sake
hath
forgiven
you
:
this
priviledge
and
prerogative
we
men
have
above
the
angels
,
that
God
hath
forgiven
us
very
much
,
when
as
he
hath
forgiven
them
nothing
;
they
share
equally
with
us
in
all
Gods
other
attributes
,
but
in
this
attribute
of
mercy
we
that
have
been
the
sinners
are
the
greatest
sharers
:
and
therefore
I
dare
not
say
it
is
an
errour
of
charity
to
assert
,
that
the
Blessed
Virgin
had
no
sin
to
be
forgiven
her
;
I
may
say
it
is
an
errour
,
for
it
is
against
the
Text
,
Death
passed
upon
all
for
that
all
had
sinned
,
Rom.
5.
12.
nay
,
I
may
say
it
is
in
some
sort
an
uncharitable
errour
against
the
charity
that
is
due
to
the
blessed
Virgin
,
for
though
this
doctrine
may
seem
to
adde
to
her
honour
,
yet
it
must
needs
detract
and
diminish
from
her
joy
,
since
her self
hath
proclaimed
these
words
,
My
soul
doth
magnifie
the
Lord
,
and
my
spirit
hath
rejoyced
in
God
my
Saviour
,
and
we
know
what
his
salvation
was
whom
she
calls
her
Saviour
,
even
that
which
gave
him
his
name
Jesus
,
S.
Mat.
1.
21.
which
was
to
save
his
people
from
their
sins
:
so
that
if
she
had
no
sin
,
how
could
she
have
this
Jesus
for
her
Saviour
?
and
I
dare
not
say
,
that
she
had
him
not
for
her
Saviour
,
when
I
see
her
so
rejoycing
in
his
salvation
,
wherefore
the
errour
must
be
contented
to
go
without
the
charity
,
for
there
is
no
charity
in
denying
the
mother
of
God
,
the
greatest
interest
in
God
,
the
interest
in
his
mercy
;
no
charity
in
denying
the
mother
of
our
Saviour
,
the
best
interest
in
her
own
Son
,
the
interest
in
his
salvation
:
I
dare
not
then
exclude
the
blessed
Virgin
out
of
that
number
of
which
S.
Paul
hath
spoken
these
words
,
Even
as
God
for
Christs
sake
hath
forgiven
you
,
and
can
but
wonder
that
some
who
have
phansied
her
more
tender-hearted
then
Christ
himself
,
should
ascribe
so
much
tender-heartedness
to
so
little
need
of
forgiveness
:
for
it
is
not
unknown
to
travellers
,
that
in
some
Christian
Churches
where
this
doctrine
of
the
Immaculate
conception
is
maintained
,
our
blessed
Saviour
is
pictured
as
one
ready
to
pursue
and
smite
the
sinner
,
when
as
his
mother
is
pictured
as
one
ready
to
shelter
and
to
receive
him
,
which
false
representation
seems
to
have
proceeded
from
as
false
an
imagination
broached
by
Gabriel
upon
the
canon
of
the
Mass
,
Lect.
8.
Sibi
reservavit
justitiam
,
Virgini
Mariae
concessit
misericordiam
;
there
being
two
principal
boons
of
the
heavenly
kingdome
,
justice
and
mercy
,
the
King
of
heaven
hath
reserved
the
justice
to
himself
,
but
the
mercy
he
hath
bestowed
on
the
blessed
Virgin
:
't
is
very
unsound
and
unsafe
divinity
,
that
robs
the
King
of
Saints
of
the
fairest
slower
in
his
Crown
,
to
make
a
garland
for
his
mother
;
but
besides
the
unsoundness
and
unsafeness
,
whereby
it
may
destroy
us
,
there
is
also
in
it
some
unreasonableness
whereby
it
destroys
it self
;
for
all
inclination
to
mercy
in
the
creature
is
meerly
from
receiving
it
,
as
in
the
Creatour
meerly
from
giving
it
:
God
being
mercy
in
himself
at
first
hath
mercy
because
he
will
have
mercy
,
and
at
last
will
have
mercy
because
he
hath
had
mercy
on
us
;
so
that
in
him
,
giving
or
shewing
mercy
is
the
onely
cause
of
mercy
,
because
he
cannot
repent
him
of
his
own
gifts
;
but
man
being
misery
in
himself
,
learns
to
shew
mercy
by
having
first
received
it
,
and
continues
to
shew
mercy
,
because
he
still
expects
it
;
so
that
in
him
,
receiving
mercy
is
the
onely
cause
of
shewing
mercy
,
for
that
he
will
not
be
unthankfull
to
God
for
the
free
gift
of
his
mercy
,
wherefore
this
supposition
that
the
Blessed
Virgin
needed
no
mercy
,
cannot
be
agreeable
with
this
position
,
that
she
is
most
ready
to
shew
mercy
,
unless
we
will
grant
a
non
sequitur
in
the
Apostle
who
thus
argues
concerning
Christ
himself
(
the
onely
fountain
of
mercy
,
as
God
,
to
give
it
,
the
onely
channel
of
mercy
,
as
men
,
to
derive
and
to
convey
it
)
that
because
he
was
tempted
in
all
points
as
we
are
,
therefore
he
is
the
more
to
be
touched
with
the
feeling
of
our
infirmities
,
Heb.
4.
15.
And
the
same
doctrine
which
he
preacheth
concerning
the
head
,
he
enforceth
concerning
the
members
,
advising
them
therefore
to
forgive
,
because
they
had
been
forgiven
,
therefore
to
be
kinde
&
tender-hearted
to
their
brethren
,
because
God
for
Christs
sake
had
been
kinde
and
tender-hearted
to
them
:
he
maketh
choice
of
the
best
Topick
that
can
be
for
an
argument
to
perswade
them
to
mercy
,
even
the
infinite
and
undeserved
mercies
of
God
the
Father
,
Son
,
and
holy
Ghost
:
Forgive
one
another
:
even
as
God
for
Christs
sake
hath
forgiven
you
:
here
are
the
two
first
persons
of
the
most
holy
,
blessed
,
and
glorious
Trinity
,
and
if
we
look
back
upon
the
30.
verse
we
may
see
the
third
person
;
and
grieve
not
the
holy
Spirit
of
God
,
whereby
ye
are
sealed
to
the
day
of
Redemption
;
how
shall
they
not
grieve
that
holy
Spirit
?
even
by
doing
what
follows
in
the
next
words
,
v.
31.
Let
all
bitterness
,
and
wrath
,
and
anger
,
and
clamour
,
and
evil
speaking
,
be
put
away
from
you
with
all
malice
,
and
be
ye
kinde
one
to
another
,
&c.
this
bitterness
and
malice
least
grieves
your
spirits
,
but
it
most
grievs
Gods
Spirit
,
which
cannot
enter
into
a
malicious
soul
,
and
much
less
will
dwell
there
:
wherefore
you
must
put
away
all
bitterness
,
wrath
,
and
anger
,
if
you
would
have
this
heavenly
guest
come
into
your
souls
,
and
you
must
keep
them
away
if
you
would
have
him
make
any
stay
and
abode
when
he
is
come
:
the
Apostle
reckons
up
three
several
kindes
or
degrees
of
that
fury
,
which
opposeth
and
grieveth
Gods
holy
Spirit
;
the
first
is
bitterness
,
a
light
distaste
or
dislike
of
the
minde
:
the
second
is
wraths
a
violent
commotion
and
disaffection
of
the
heart
;
both
these
contain
themselves
within
doors
,
and
are
to
be
rectified
not
by
Aristotle's
but
by
Christs
Ethicks
,
which
alone
reach
to
the
inward
man
:
the
third
is
anger
,
an
outward
exorbitant
passion
,
that
expresses
it self
in
clamour
and
evil
speaking
,
and
malicious
doing
;
not
one
of
these
but
is
against
some
act
of
true
mercy
,
and
accordingly
the
Apostle
prescribes
three
acts
of
mercy
which
will
expell
them
all
:
for
first
he
requires
us
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
benigni
,
kinde
or
courteous
,
that
's
against
the
bitterness
in
the
distaste
or
dislike
of
the
minde
:
Secondly
,
he
requires
us
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
misericordes
,
tender-hearted
or
mercifull
,
that
's
against
the
wrath
,
the
strong
inward
impression
of
anger
in
the
heart
:
Thirdly
,
he
requires
us
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
donantes
or
condonantes
,
forgiving
or
pardoning
,
that
's
against
the
anger
or
fury
,
the
outward
expression
of
exorbitant
passion
either
in
our
words
or
works
:
and
as
a
sufficient
motive
to
all
this
(
notwithstanding
it
is
so
contrary
to
flesh
and
bloud
)
he
onely
wills
us
to
consider
how
much
kindness
,
tender-heartedness
,
and
forgiveness
we
have
all
found
from
God
,
and
then
we
shall
never
think
it
much
to
be
kinde
and
tender-hearted
,
and
to
forgive
one
another
:
and
to
this
motive
,
though
enough
of
it self
,
we
may
further
adde
another
argument
(
for
we
have
need
of
arguments
more
then
enough
to
confute
our
unbridled
fury
,
and
of
motives
more
then
enough
to
make
us
restrain
it
)
that
he
who
hath
purchased
all
this
mercy
for
us
,
hath
taught
us
not
to
pray
for
it
,
and
therefore
not
to
hope
for
the
blessing
of
it
,
upon
other
terms
,
but
onely
upon
this
very
condition
,
if
we
practise
it
;
Forgive
us
our
trespasses
as
we
forgive
them
that
trespass
against
us
;
as
if
he
had
said
,
make
us
to
forgive
as
we
desire
to
be
forgiven
,
no
less
then
make
us
desire
to
be
forgiven
as
we
stood
in
need
of
forgiveness
:
and
this
is
agreeable
with
S.
Chrysostome's
gloss
of
the
words
,
not
upon
the
place
,
but
in
his
27
Sermon
upon
Genesis
,
(
for
it
was
his
way
of
preaching
,
to
explain
many
Texts
as
he
quoted
them
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Let
us
not
think
that
in
forgiving
others
we
do
a
courtesie
to
them
,
for
indeed
we
do
the
courtesie
onely
to
our selves
,
who
by
this
means
do
reap
the
benefit
of
that
forgiveness
which
God
hath
promised
,
and
our
Saviour
Christ
hath
purchased
,
but
without
forgiving
can
have
no
hopes
to
be
forgiven
:
and
this
lesson
are
we
taught
all
along
throughout
our
Saviours
whole
life
and
doctrine
,
examine
we
his
doctrine
,
't
is
for
the
greatest
part
nothing
else
but
so
many
several
instructions
and
injunctions
of
mercy
;
I
will
make
but
one
instance
,
and
that
in
his
Sermon
upon
the
mount
,
S.
Mat.
5
,
39.
But
I
say
unto
you
,
that
ye
resist
not
evil
;
and
v.
44.
But
I
say
unto
you
,
Love
your
enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
which
despightfully
use
you
,
and
persecute
you
;
as
if
he
had
said
,
what
ever
others
have
said
before
it
matters
not
,
if
you
will
be
my
disciples
you
must
observe
and
obey
what
I
say
unto
you
,
and
I
say
unto
you
,
that
all
your
labour
and
zeal
must
be
to
overcome
one
another
in
goodness
and
in
mercy
.
Again
,
examine
we
our
Saviours
whole
life
,
we
shall
finde
it
nothing
else
but
one
continued
practise
and
president
of
mercy
:
sometimes
we
find
him
preaching
and
praying
,
to
cure
the
souls
;
sometimes
working
miracles
,
to
cure
or
relieve
the
body
;
sometimes
helping
the
body
,
sometimes
helping
the
soul
,
but
always
doing
some
good
either
to
body
or
soul
:
so
that
we
can
have
no
truer
touchstone
to
discover
and
discern
gold
from
dross
,
true
Christianity
from
vain
Hypocrisie
,
then
is
this
of
shewing
mercy
:
nor
may
we
object
,
That
many
and
great
injuries
have
provoked
us
to
wrath
,
and
that
solicites
us
to
revenge
:
for
though
it
cannot
be
denied
but
this
last
and
worst
age
of
the
world
,
hath
filled
our
mouths
with
too
many
such
objections
;
yet
our
hearts
may
in
no
case
be
full
of
them
,
but
herein
also
we
must
imitate
our
blessed
Saviour
,
who
though
he
were
the
party
offended
,
yet
came
himself
to
make
the
atonement
and
reconciliation
,
and
hath
left
not
onely
his
example
,
but
also
his
blessing
behinde
him
to
encourage
us
to
do
so
to
,
saying
,
Blessed
are
the
peace-makers
,
S.
Matth.
5.
9.
If
thine
enemy
come
first
to
thee
,
he
will
get
this
blessing
,
and
thou
wilt
lose
it
;
and
if
thou
lose
this
blessing
,
how
wilt
thou
keep
thy
Saviour
that
pronounced
it
?
It
is
a
mere
madness
in
any
man
to
break
down
that
bridge
over
which
himself
is
to
pass
,
the
bridge
over
which
we
hope
to
pass
in
our
journey
from
earth
to
heaven
is
mercy
;
he
that
breaks
down
this
bridge
,
breaks
off
his
own
passage
into
eternal
rest
:
Hypocrites
may
pretend
zeal
for
an
occasion
of
cruelty
;
but
true
Christians
will
be
sure
to
follow
the
example
of
Christ
,
to
be
always
doing
some
act
of
mercy
:
and
wheresoever
we
find
massacres
and
outrages
,
we
may
safely
say
,
there
is
the
pretence
,
but
there
is
not
the
power
of
the
true
Christian
Religion
:
that
looks
after
no
bloud
,
but
the
bloud
of
Christ
,
to
contemplate
the
merit
of
it
with
admiration
,
to
congratulate
the
mercy
of
it
with
thankfulness
:
that
bloud
never
baths
,
but
it
likewise
supples
;
whether
the
bloud
of
a
goat
will
soften
the
Adamant
or
no
,
let
the
naturalist
dispute
;
but
that
the
bloud
of
the
immaculate
Lamb
doth
soften
the
most
stony
hearts
,
the
divine
must
determine
.
Therefore
if
the
heart
be
still
in
its
hardness
,
't
is
still
in
its
uncleanness
;
for
it
cannot
be
cleansed
but
by
the
bloud
of
Christ
,
and
that
bloud
never
cleanseth
but
where
it
softens
.
'T
is
the
part
of
salvages
to
overcome
good
with
evil
,
but
't
is
the
part
of
Christians
to
overcome
evil
with
good
;
Rom.
12.
21.
Be
not
overcome
of
evil
,
but
overcome
evil
with
good
:
every
Christian
must
look
for
this
fight
,
and
strive
for
this
victorie
:
the
fight
is
to
encounter
with
evil
,
the
victory
is
to
overcome
it
:
the
fight
is
against
a
twofold
enemie
,
the
one
without
,
the
malice
of
the
devil
and
his
instruments
;
the
other
within
,
our
own
weakness
and
impatience
;
and
the
victorie
is
likewise
twofold
,
one
is
over
our
enemies
,
for
we
overcome
evil
;
another
is
over
our selves
,
for
we
overcome
evil
with
good
:
this
is
the
way
to
be
more
then
conquerours
,
and
to
get
the
victory
over
the
greatest
Potentates
,
even
while
they
trample
us
under
their
feet
;
not
by
resisting
,
much
less
returning
their
outrages
,
but
by
forgiving
them
:
Father
,
forgive
them
,
they
know
not
what
they
do
,
was
a
voice
of
our
dying
Saviour
,
and
therefore
perchance
weak
in
its
noise
,
but
sure
strong
in
its
power
;
for
if
it
did
not
shake
the
foundations
of
hell
to
conquer
the
devils
tyrannie
,
yet
it
did
pierce
the
battlements
of
heaven
,
to
open
Gods
kingdom
,
insomuch
that
those
thousands
which
were
afterwards
converted
at
two
several
sermons
,
Acts
2.
14.
&
Acts
4.
4.
did
ow
their
conversion
more
to
this
one
voice
,
then
to
those
very
sermons
which
converted
them
.
And
as
the
Head
himself
declared
his
Almighty
power
most
chiefly
in
shewing
mercie
and
pitie
,
so
hath
he
given
the
same
priviledge
to
his
members
,
to
conquer
more
by
their
mercy
then
by
their
power
,
by
their
praying
then
by
their
fighting
,
by
their
tears
then
by
their
swords
.
Saul
was
the
man
at
whose
feet
the
witnesses
laid
down
their
clothes
whiles
they
stoned
S.
Stephen
,
so
that
he
seems
to
have
had
the
chiefest
hand
in
that
Protomartyrs
bloud
:
Omnium
lapidantium
vestimenta
servabat
,
ut
omnium
manibus
lapidaret
,
saith
S.
Aug.
in
Psal.
147.
He
kept
the
clothes
of
those
that
stoned
Stephen
,
that
he
might
stone
him
with
all
their
hands
.
Was
there
ever
a
more
bloudy
persecutour
then
this
Saul
,
that
embrued
not
onely
his
hands
,
but
also
his
heart
with
bloud
?
That
breathed
out
threatnings
and
slaughters
against
the
disciples
of
the
Lord
,
andcunningly
acted
his
threatnings
by
others
hands
,
that
he
might
not
put
himself
out
of
breath
;
yet
even
this
persecutour
is
presently
after
made
a
convert
;
and
the
text
intimateth
in
the
history
,
no
other
reason
of
his
conversion
,
but
this
prayer
of
S.
Stephen
immediately
before
the
stones
had
beaten
his
soul
out
of
his
body
,
Lord
lay
not
this
sin
to
their
charge
.
And
I
doubt
not
,
but
that
prayer
of
our
own
Church
,
[
That
it
may
please
thee
to
forgive
our
enemies
,
persecutours
,
and
slanderers
,
and
to
turn
their
hearts
,
]
will
yet
in
Gods
good
time
,
work
the
conversion
of
some
of
those
men
,
who
now
think
they
do
God
good
service
by
denying
others
to
serve
him
;
and
God
forbid
that
we
should
ever
cease
thus
to
pray
even
for
those
that
most
resist
and
oppose
our
prayers
;
though
thereby
they
do
also
resist
,
and
oppose
their
own
conversion
.
The
Church
of
Christ
may
in
times
of
persecution
lose
its
power
,
but
may
not
lose
its
mercy
;
for
it
can
be
no
longer
Christian
then
it
is
mercifull
;
Mercifull
in
giving
,
freely
ye
have
received
,
freely
give
,
(
S.
Matth.
10.
8.
)
Mercifull
in
forgiving
,
not
untill
seven
times
,
but
untill
seventie
times
seven
,
Saint
Matth.
18.
22.
Deus
semper
miseretur
puniendo
citra
condignum
,
praemiando
ultra
condignum
,
saith
the
Schole
,
God
is
always
mercifull
in
punishing
less
,
in
rewarding
more
then
we
deserve
;
so
is
God
Church
,
always
mercifull
both
in
its
rewards
and
in
its
punishments
.
The
dispensations
of
Baptismal
and
of
Penitential
grace
,
both
such
acts
of
mercy
,
that
they
fall
under
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
no
sufficient
retribution
,
no
sufficient
amends
can
be
made
for
them
;
yet
both
these
acts
of
mercie
are
so
proper
to
the
Christian
Church
,
that
among
all
the
sects
of
the
world
,
we
cannot
find
one
which
comes
near
the
Christian
Religion
in
the
zeal
of
bringing
those
that
are
born
in
sin
,
to
Baptisme
;
and
of
those
that
have
lived
in
sin
,
unto
Repentance
.
It
was
a
question
in
S.
Cyprians
time
,
whether
infants
might
be
admitted
to
baptism
before
the
eighth
day
;
and
Fidus
the
Presbyter
thought
not
,
because
the
law
of
Circumcision
required
a
stay
till
the
eighth
day
,
and
Baptism
succeeded
in
the
place
of
Circumcision
:
but
S.
Cyprian
and
the
orthodox
Clergy
of
the
Church
of
Carthage
were
of
another
opinion
,
and
the
sixtie
six
good
Bishops
give
this
as
the
chiefest
reason
for
it
,
in
their
Epistle
to
Fidus
the
Presbyter
,
(
Cypr.
epist.
59.
cum
Pamel
.
)
Universi
poitùs
judicavimus
,
nulli
bominum
nato
misericordiam
Dei
&
gratiam
denegandam
;
nam
cùm
Dominus
in
Evangelio
suo
dicat
,
Filius
hominis
non
venit
animas
hominum
perdere
,
sed
salvare
,
quantum
in
nobis
est
,
si
fieri
potest
,
nulla
anima
perdenda
est
:
We
all
with
one
consent
agreed
,
that
the
mercy
and
grace
of
God
was
to
be
denied
to
none
;
for
since
our
Lord
and
Master
himself
hath
professed
in
his
Gospel
,
that
he
came
not
to
destroy
mens
souls
(
we
translate
lives
,
but
the
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
souls
)
but
to
save
them
;
't
is
our
duty
as
much
as
lyes
in
us
,
to
keep
all
souls
from
the
danger
of
destruction
.
This
was
that
Councils
main
argument
why
children
should
be
baptized
in
case
of
necessity
,
before
they
were
eight
days
old
,
though
we
have
now
a
generation
that
will
not
baptize
them
till
almost
twice
that
number
of
years
.
But
Solomons
judgement
stands
upon
record
,
whereby
still
to
discern
which
is
the
true
mother
,
and
which
the
false
:
for
she
who
hath
the
tender
bowels
is
certainly
the
true
mother
,
not
she
who
cares
not
what
becomes
of
the
childe
;
(
1
King
.
3.
)
so
is
it
still
;
Faction
is
merciless
and
cruel
,
fears
not
to
see
the
sword
drawn
,
to
be
not
onely
bathed
but
also
sheathed
in
bloud
;
whereas
the
true
Religion
is
of
tender
bowells
,
would
have
none
of
her
children
perish
or
be
in
danger
of
perishing
;
therefore
since
baptism
is
the
onely
ordinary
means
of
saving
children
,
by
taking
away
the
guilt
of
their
original
sin
;
and
repentanee
is
the
onely
ordinary
means
of
saving
men
,
by
taking
away
their
actual
sins
,
the
true
Christian
Church
never
yet
thought
fit
to
delay
the
one
,
nor
to
deny
the
other
:
but
even
in
the
strictest
discipline
that
ever
was
exercised
against
notorious
offenders
,
they
that
returned
to
the
bosome
of
the
Church
were
admitted
to
penance
,
and
those
penitents
that
were
in
danger
of
death
,
were
also
admitted
to
the
holy
Communion
;
we
have
Presidents
or
rather
precepts
for
both
in
the
first
Council
of
Nice
;
the
11.
Canon
admitting
the
offenders
to
penance
;
the
13.
Canon
admitting
the
penitents
to
the
holy
Communion
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
11.
Canon
,
those
that
under
Licinius
had
denied
the
Christian
faith
,
being
not
compelled
thereunto
by
the
violence
of
persecution
,
though
they
were
unworthy
of
mercy
,
yet
they
were
not
excluded
from
it
,
but
the
Council
admitted
them
to
penance
:
Again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
13.
Canon
,
those
that
were
under
penance
,
if
they
were
in
any
imminent
danger
of
death
,
were
presently
permitted
to
receive
the
holy
Communion
,
as
the
provision
necessary
for
their
last
journey
,
though
if
they
recovered
of
their
sickness
,
they
were
to
be
reduced
back
again
to
the
order
of
penitents
,
till
they
had
fully
accomplished
their
enjoyned
penance
;
and
this
relaxation
or
indulgence
(
saith
the
same
Canon
)
was
the
ancient
and
Canonical
Law
of
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
like
may
be
proved
from
the
Epistle
of
the
Clergy
of
Rome
to
S.
Cyprian
(
Cyp.
cum
Pamel
.
Epist.
31.
)
wherein
they
profess
a
relaxation
of
penance
to
those
that
by
sickness
were
summoned
to
Gods
Tribunal
,
though
they
were
resolved
that
the
rest
should
stay
till
they
had
a
new
Bishop
:
Thus
we
see
it
was
the
Law
of
the
Church
in
the
times
of
the
severest
discipline
,
that
mercy
should
be
above
justice
;
and
the
holy
communion
administred
(
in
case
of
necessity
)
even
to
those
whom
the
ecclesiastical
censures
did
still
exclude
from
it
:
against
this
Law
of
the
Church
Novatus
was
peccant
in
the
defect
,
for
he
would
admit
none
to
penance
that
had
once
fallen
away
;
but
Novatianus
was
peccant
in
the
excess
,
for
he
would
needs
have
all
promiscuously
admitted
without
any
penance
;
And
S.
Cyp.
mightily
opposed
them
both
(
which
may
shew
us
the
antiquity
of
this
discipline
,
for
he
lived
within
230
years
after
the
passion
of
our
blessed
Saviour
)
as
well
Novatus
his
inhumanity
,
in
admitting
none
,
as
Novatianus
his
facility
in
admitting
all
:
for
Novatianus
was
so
zealous
of
encreasing
his
party
,
that
what
heretick
or
apostate
soever
would
come
to
him
,
and
be
rebaptized
,
might
be
received
into
his
Congregation
without
any
recantation
of
his
errour
or
of
his
apostasie
;
but
Novatus
on
the
other
side
was
so
rigid
and
severe
,
that
he
would
not
receive
those
that
had
recanted
,
and
made
earnest
suit
to
undergo
their
penance
,
that
they
might
be
again
fully
reconciled
to
the
Church
:
S.
Cyprian
in
many
of
his
Tracts
,
especially
in
his
Epistles
,
complaineth
frequently
of
the
petulancy
of
both
these
Sectaries
and
their
Adherents
,
advising
all
Christians
that
had
a
care
of
their
souls
to
abstain
from
their
company
,
and
much
more
from
their
communion
;
and
to
keep
themselves
to
the
well
grounded
and
well
setled
discipline
of
the
Church
,
which
as
it
refused
no
penitents
,
so
it
durst
not
countenance
any
in
sin
and
in
impenitency
;
and
yet
even
this
severe
Bishop
in
his
greatest
strictness
for
Church
discipline
,
though
he
would
not
allow
the
Martyrs
and
Confessours
to
be
too
importunate
for
the
over
speedy
reconciliation
of
notorious
offenders
(
in
which
he
had
also
the
approbation
of
the
Clergy
of
Rome
)
yet
if
an
offender
had
been
overhastily
reconciled
,
he
would
not
by
any
means
make
void
that
act
of
mercy
:
thus
we
read
,
that
when
the
Bishop
Therapius
had
given
the
peace
of
the
Church
to
Victor
the
Presbyter
(
for
the
Bishops
were
in
those
dayes
the
governours
in
chief
,
if
not
in
whole
of
the
Ecclesiastical
Communion
)
before
he
had
made
publick
satisfaction
for
his
offence
,
though
S.
Cyprian
and
his
collegues
were
much
troubled
that
he
had
so
hastily
received
him
into
the
Communion
of
the
Church
nullâ
infirmitate
urgente
,
when
as
no
dangerous
sickness
of
his
had
called
for
a
dispensation
of
the
Canon
,
yet
they
would
not
revoke
that
act
of
grace
that
had
been
done
by
Therapius
,
but
let
Victor
still
enjoy
the
benefit
of
it
,
thereby
shewing
that
the
true
Religion
though
it
stand
much
upon
the
exactness
of
Justice
,
yet
is
much
more
delighted
in
the
exercise
of
Mercy
;
the
words
of
S.
Cyprian
and
his
fellow
Collegues
met
together
in
a
Synod
meerly
about
Church-discipline
,
are
very
remarkable
,
Sed
librato
apud
nos
diu
consilio
,
satis
fuit
objurgare
Therapium
collegam
nostrum
quod
temerè
hoc
fecerit
,
&
instruxisse
ne
quid
tale
de
caetero
faciat
;
pacem
tamen
quomodocunque
a
sacerdote
Dei
semel
datam
non
putavimus
au-ferendam
.
(
Cyp.
Ep.
59.
cum
Pam.
)
after
we
had
taken
long
and
full
advice
about
this
business
,
we
thought
it
enough
to
reprove
Therapius
our
Collegue
,
that
he
had
done
this
rashly
,
and
require
him
to
do
so
no
more
;
but
the
peace
which
had
been
given
by
a
Priest
intrusted
of
God
to
give
it
,
though
given
after
never
so
ill
a
manner
,
we
did
not
think
fit
to
take
away
again
,
and
therefore
declare
,
that
Victor
shall
still
enjoy
the
communion
of
the
Church
.
But
what
do
I
speak
of
Mercy
above
Justice
in
the
true
Religion
,
when
she
would
not
call
for
Justice
at
all
were
it
not
that
she
might
shew
Mercy
?
for
thus
she
proceeds
to
deliver
a
sinner
to
Satan
,
that
she
may
keep
him
from
hell
;
as
faith
the
Apostle
,
1
Cor.
5.
5.
to
deliver
such
a
one
unto
Satan
for
the
destruction
of
the
flesh
,
that
the
spirit
may
be
saved
in
the
day
of
the
Lord
Jesus
;
true
Religion
would
not
exercise
that
Justice
which
is
for
the
destruction
of
the
flesh
,
were
it
not
to
make
way
for
that
Mercy
which
is
for
the
salvation
of
the
spirit
,
therein
resembling
God
himself
who
thrusts
men
away
from
him
meerly
out
of
the
necessity
of
Justice
,
but
embraceth
and
receiveth
them
from
his
incessant
desire
and
delight
of
shewing
mercy
.
CHAP.
VIII
.
The
assurance
we
have
of
Religion
,
in
that
it
maketh
us
reverence
and
fear
God
,
ascribing
the
honour
due
unto
his
Name
;
and
of
the
ten
proper
Names
of
God
collected
by
S.
Hierome
.
HE
that
is
willing
to
expostulate
with
God
,
can
never
be
unwilling
to
offend
him
;
for
it
is
impossible
that
man
should
ever
be
dashed
out
of
countenance
by
the
consideration
of
any
sin
,
who
is
resolved
to
justifie
and
maintain
all
his
sins
;
such
a
man
is
more
fit
for
the
School
of
the
Peripateticks
,
then
for
the
School
of
the
Prophets
,
because
he
is
made
rather
for
disputation
then
for
devotion
:
and
truly
this
is
the
chiefest
reason
that
we
can
alledge
for
the
continuance
of
all
those
grand
miscarriages
that
are
in
the
practise
of
Religion
,
whether
by
way
of
superstition
or
of
profaneness
;
that
men
wedded
to
their
own
corrupt
practises
are
in
a
manner
resolved
to
expostulate
with
God
rather
then
to
comply
with
him
;
't
is
such
a
Clergy
humour
as
this
,
which
the
Prophet
Malachi
complaineth
of
Mal.
1.
6.
saying
,
unto
you
,
O
Priests
,
that
despise
my
Name
;
and
ye
say
,
wherein
have
we
despised
thy
Name
?
they
would
needs
be
disputing
when
they
should
have
been
repenting
;
for
all
this
while
they
did
neither
honour
God
as
a
Father
,
not
fear
him
as
a
Master
;
for
so
saith
the
Text
,
a
son
honoureth
his
father
,
and
a
servant
his
master
;
if
then
I
be
a
father
where
is
mine
honour
,
if
I
be
a
master
where
is
my
fear
?
saith
the
Lord
of
hosts
,
unto
you
O
Priests
that
despise
my
Name
?
It
is
a
foul
shame
for
any
to
despise
Gods
Name
,
but
most
especially
for
those
who
are
most
bound
to
glorifie
it
,
that
is
,
for
his
Priests
who
are
peculiarly
consecrated
to
serve
God
,
and
therefore
ought
to
be
more
particularly
devoted
to
his
service
;
no
man
may
securely
contemn
Religion
,
but
he
least
who
is
entrusted
to
teach
it
,
for
what
he
is
entrusted
to
teach
,
he
is
much
more
commanded
to
practise
:
and
truly
this
is
the
proper
work
of
Religion
(
which
the
Prophet
here
cals
for
)
to
glorifie
the
Name
of
God
,
that
is
,
to
honour
God
as
a
Father
,
and
to
fear
him
as
a
Master
;
for
without
this
honour
and
this
fear
,
we
cannot
take
God
for
God
,
but
it
is
the
work
of
Religion
to
make
man
take
God
for
God
:
and
how
can
that
be
,
but
by
acknowledging
and
professing
his
Verity
,
Omnipotency
,
Goodness
and
Excellency
?
so
that
the
work
of
Religion
most
especially
consists
in
Faith
,
Hope
,
Charity
,
and
Reverence
,
or
holy
Fear
;
for
by
Faith
we
acknowledge
Gods
eternal
truth
or
Verity
,
by
Hope
his
Omnipotency
,
by
Love
his
allsufficient
Goodness
,
and
by
Fear
or
reverence
his
Soveraign
Majesty
or
supertranscendent
excellency
.
Thus
he
that
beleeveth
in
God
acknowledgeth
God
to
be
God
,
because
he
acknowledgeth
him
to
be
the
first
Truth
or
chiefest
Verity
;
he
that
hopeth
in
God
acknowledgeth
God
to
be
God
,
because
he
relyeth
on
his
Omnipotency
;
he
that
loveth
God
with
all
his
might
,
acknowledgeth
God
to
be
God
because
he
taketh
him
for
the
chiefest
good
,
being
wholly
satisfied
with
his
allsufficiency
:
and
lastly
,
he
that
feareth
God
with
all
his
might
,
acknowledgeth
God
to
be
God
,
because
he
taketh
him
for
the
Soveraign
Majesty
,
or
for
the
greatest
excellency
;
wherefore
God
is
truly
to
be
honoured
as
a
Father
by
Faith
,
Hope
,
and
Charity
,
and
to
be
honoured
as
a
Master
by
Fear
and
Reverence
:
and
the
true
Religion
reacheth
us
to
honour
God
both
as
a
Father
and
as
a
Master
;
as
a
Father
by
beleeving
in
him
,
for
shall
not
a
Son
beleeve
his
Father
?
though
all
others
beleeve
him
no
further
then
for
his
honesty
,
yet
his
own
Son
is
bound
to
beleeve
him
also
for
his
authority
:
again
,
to
honour
him
as
a
Father
by
hoping
and
expecting
a
blessing
from
him
,
and
more
particularly
our
inheritance
;
for
as
faith
looks
to
the
promise
,
so
hope
looks
to
the
thing
promised
;
and
we
can
never
look
upon
God
too
much
,
and
much
less
can
we
look
for
too
much
from
him
:
For
if
we
being
evil
know
how
to
give
good
gifts
to
our
children
,
how
much
more
shall
our
heavenly
Father
give
the
holy
Spirit
to
them
that
ask
him
,
S.
Luk.
11.
13
the
word
Father
is
there
titulus
argumentosus
,
not
so
truly
a
word
as
't
is
an
Argument
;
if
father
be
the
antecedent
,
how
shall
not
giving
the
holy
Spirit
be
the
consequent
?
and
yet
't
is
observable
,
that
no
such
gift
is
asked
explicitely
in
our
Lords
most
holy
Prayer
,
to
which
this
promise
hath
immediate
relation
,
to
teach
us
that
much
more
is
asked
in
that
most
holy
prayer
then
is
mentioned
,
and
yet
much
more
is
given
then
is
asked
when
we
do
indeed
say
Our
Father
,
with
a
true
filial
affection
.
Thirdly
,
True
Religion
teacheth
us
to
honour
God
as
a
Father
,
by
loving
him
with
all
our
strength
,
with
all
our
soul
,
with
all
our
might
;
for
every
childe
doth
love
his
natural
Father
,
unless
himself
be
a
monster
of
nature
,
and
doth
therefore
love
him
because
he
is
principium
vitae
,
because
he
is
the
beginning
of
his
natural
life
;
much
more
do
the
children
of
God
love
thir
spiritual
Father
,
who
hath
be
gotten
them
again
unto
a
lively
hope
by
the
resurrection
of
Jesus
Christ
from
the
dead
,
to
an
inheritance
incorruptible
and
undefiled
,
and
that
fading
not
away
,
reserved
in
heaven
for
them
;
1
Pet.
1.
3
,
4.
our
fathers
here
do
beget
us
but
to
dead
hopes
,
for
we
are
born
to
dye
,
and
are
often
unable
to
maintain
us
when
we
are
begotten
;
but
our
Father
in
heaven
,
hath
begotten
us
to
a
lively
hope
,
or
to
the
hope
of
everlasting
life
,
and
is
no
less
able
to
preserve
life
then
he
was
to
give
it
,
for
he
hath
an
incorruptible
and
undefiled
inheritance
that
fadeth
not
away
,
reserved
in
heaven
,
to
bestow
upon
his
children
;
so
that
he
is
infinitely
more
to
be
loved
,
not
onely
as
the
giver
of
life
,
but
also
as
the
preserver
of
it
:
thus
doth
the
true
Religion
teach
us
to
honour
God
as
a
Father
,
by
Faith
,
Hope
,
and
Charity
;
and
it
doth
also
teach
us
to
honour
him
as
a
Master
,
by
due
and
lowly
reverence
;
for
to
worship
,
and
reverence
,
and
to
fear
God
is
to
take
and
acknowledge
God
for
God
,
because
it
is
to
take
and
acknowledge
him
for
the
chiefest
excellency
;
for
reverence
alwaies
presupposeth
excellency
,
and
therefore
according
to
the
proportion
of
reverence
,
is
the
opinion
of
excellency
:
Let
me
then
shew
what
opinion
I
have
of
Gods
excellency
by
my
reverence
,
and
let
me
worship
and
fall
down
,
and
kneel
before
the
Lord
my
maker
,
and
not
onely
my
maker
,
to
call
for
my
lowest
reverence
,
but
also
my
Master
to
quell
and
punish
mine
irreverence
;
for
though
I
may
easily
draw
near
him
with
my
lips
,
yet
I
can
hardly
draw
near
him
with
my
knee
,
whilest
my
heart
is
far
from
him
;
there
is
indeed
the
same
natural
distance
of
the
knee
,
and
of
the
mouth
from
the
heart
,
but
not
the
same
moral
distance
;
for
so
the
mouth
is
much
farther
from
the
heart
then
is
the
knee
;
the
profession
of
godliness
may
be
altogether
without
the
heart
,
but
not
so
the
practise
of
it
:
't
is
much
easier
for
a
man
to
be
an
hypocrite
in
his
words
then
in
his
deeds
,
in
his
pretences
then
in
his
practises
:
for
actually
to
serve
God
is
a
matter
of
labour
and
vexation
,
even
in
regard
of
the
outward
man
,
who
all
that
while
is
withheld
from
serving
himself
either
in
his
profit
or
in
his
pleasure
;
but
verbally
to
serve
God
,
that
is
,
to
talk
of
serving
him
is
nothing
at
all
,
it
being
as
easie
a
peece
of
lip-labour
to
say
to
God
,
as
it
is
to
say
to
man
,
Your
humble
Servant
;
and
yet
still
be
far
from
doing
him
any
service
;
thus
did
that
Son
,
who
being
commanded
to
go
work
in
the
vineyard
,
presently
answered
,
I
go
Sir
,
but
went
not
,
S.
Matth.
21.
30.
and
those
who
are
most
ready
to
promise
their
fealty
and
homage
to
their
master
in
heaven
,
are
too
too
often
least
ready
to
perform
their
promises
;
which
is
the
cause
of
that
reiterated
complaint
in
the
Text
,
this
people
honoureth
me
with
their
lips
,
but
their
heart
is
far
from
me
;
a
complaint
that
needs
still
be
much
repeated
because
it
is
still
so
little
regarded
,
for
setting
aside
this
empty
honour
of
our
lips
,
and
what
have
we
left
but
Ichabod
,
where
is
the
glory
?
for
in
truth
the
glory
is
departed
from
our
Israel
,
the
ark
of
God
is
taken
,
nay
,
trampled
under
our
feet
:
and
all
this
irreligion
and
profaneness
must
needs
be
where
men
will
have
a
Religion
that
shall
so
honour
God
as
not
also
fear
him
,
that
shall
pretend
to
honour
him
as
a
Father
,
but
not
care
to
fear
him
as
a
Master
:
for
a
Son
that
refuseth
to
be
a
servant
,
will
soon
refuse
to
be
a
Son
;
and
he
that
once
begins
not
to
fear
his
Father
,
will
soon
begin
not
to
honour
him
;
and
a
servant
that
cares
not
to
continue
a
servant
by
fearing
his
Master
,
will
easily
not
care
to
turn
an
enemy
by
provoking
him
;
for
he
cannot
desire
to
please
him
,
if
he
do
not
fear
to
displease
him
,
either
by
disrespect
to
his
person
,
or
by
disobedience
to
his
commands
:
and
therefore
it
is
very
necessary
,
that
we
all
think
of
Gods
Majesty
which
is
able
to
confound
us
,
no
less
then
of
his
mercy
which
is
willing
to
save
us
;
and
come
into
his
presence
with
fear
and
reverence
to
acknowledge
his
incomprehensible
greatness
no
less
then
with
Faith
,
Hope
,
and
Love
to
acknowledge
his
infinite
and
undeserved
goodness
:
thus
doth
Hierotheus
speak
of
God
in
the
language
of
the
divine
Arcopagite
(
libro
de
divin
.
nom
.
cap.
1
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
being
is
above
all
being
to
shew
the
greatness
of
his
Majesty
;
his
loving
is
above
all
loving
,
to
shew
the
goodness
of
his
mercy
,
which
made
Damascene
,
undertaking
to
write
of
the
Orthodox
Faith
,
after
he
had
begun
his
first
Chapter
de
Deo
,
immediately
give
this
Title
to
his
second
Chapter
,
de
Effabilibus
&
Ineffabilibus
,
Cognoscibilibus
&
Incognoscibilibus
,
because
the
things
concerning
God
are
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
we
can
neither
know
nor
express
;
and
hence
it
is
,
that
our
knee
is
fitter
to
proclaim
the
Majesty
of
God
then
is
our
tongue
;
for
the
tongue
cannot
express
what
the
man
doth
not
know
,
but
the
knee
can
and
will
acknowledge
the
Majesty
of
God
,
though
we
cannot
know
it
,
if
so
be
we
do
indeed
but
truly
beleeve
it
:
and
it
is
observable
that
in
the
99
Psalm
after
the
Psalmist
had
declared
the
greatness
of
Gods
Majesty
,
he
exhorts
men
to
glorifie
him
in
their
words
,
but
much
more
in
their
deeds
,
for
he
calls
upon
them
but
once
to
praise
him
,
v.
3.
let
them
praise
thy
great
and
terrible
Name
;
but
he
calls
upon
them
twice
to
worship
him
,
v.
5.
Exalt
ye
the
Lord
our
God
,
and
worship
at
his
footstool
,
for
he
is
holy
;
and
again
v.
9.
Exalt
the
Lord
our
God
,
and
worship
at
his
holy
hill
,
for
the
Lord
our
God
is
holy
;
taking
it
for
granted
,
that
the
Name
of
God
was
more
to
be
magnified
by
reverence
and
adoration
though
we
spake
but
little
,
then
by
all
the
loud
praises
and
hymns
which
we
could
utter
,
whilest
we
continued
guilty
of
irreverence
:
and
S.
Paul
setting
forth
the
condition
of
a
true
convert
,
makes
him
reverent
in
his
behaviour
as
well
as
zealous
in
his
thanksgivings
,
for
(
saith
he
)
falling
down
on
his
face
,
he
will
worship
God
,
and
report
that
God
is
in
you
of
a
truth
;
he
falls
down
and
worships
,
there
's
his
reverence
;
he
reports
that
God
is
in
you
of
a
truth
,
there
's
his
thanks-giving
;
and
if
either
of
these
be
wanting
,
for
ought
we
can
see
by
the
Text
,
he
is
yet
no
true
convert
,
but
is
still
in
the
same
state
of
ignorance
and
of
unbelief
as
when
he
first
came
into
the
Church
to
hear
those
that
prophesied
.
But
the
better
to
set
forth
the
reverence
that
is
not
to
be
parted
from
the
true
Religion
,
I
will
briefly
run
over
those
ten
Names
of
God
,
which
S
:
Hierome
hath
collected
together
in
one
of
his
Epistles
to
Marcellus
(
ep.
136.
)
for
there
is
not
one
of
those
Names
but
will
strike
a
terrour
into
the
soul
of
man
,
when
he
comes
to
bow
himself
before
the
most
High
God
;
which
is
the
reason
that
not
one
of
all
these
Names
is
once
mentioned
in
the
Book
of
the
Canticles
,
Quia
in
hoc
spirituali
Epithalamio
merito
ea
nomina
praetermittuntur
,
quae
ad
incutiendum
terrorem
accommodata
erant
,
because
that
Song
of
Songs
being
made
to
express
the
marriage
joy
of
the
soul
with
Christ
,
it
was
not
thought
fit
to
use
any
of
those
terrible
names
of
God
which
might
occasion
the
interruption
of
that
joy
.
The
first
Name
of
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
LXX
,
but
by
Aquila
according
to
its
Etymology
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
strong
one
;
this
Name
Exod.
20.
5.
is
joyned
with
Jealousie
,
in
that
very
Commandment
wherein
God
requires
our
Religion
to
be
with
reverence
,
as
well
as
without
Idolatry
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
jealous
God
;
he
is
God
and
able
to
punish
us
,
he
is
jealous
and
will
not
let
us
scape
unpunished
,
no
,
nor
our
children
after
us
,
if
we
shew
that
we
hate
him
by
loving
irreligion
;
whether
it
be
by
superstition
or
by
profaneness
,
whether
by
idolatry
or
by
irreverence
;
for
we
may
certainly
bring
a
vengeance
and
a
curse
,
not
onely
upon
our selves
,
but
also
upon
our
posterity
,
by
our
irreverence
which
is
against
the
positive
precept
,
no
less
then
by
our
Idolatry
which
is
against
the
negative
precept
of
the
second
Commandment
.
The
second
Name
of
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
this
Name
we
finde
Hab.
1.
12.
in
these
words
,
Art
thou
not
from
everlasting
,
O
Lord
my
God
,
mine
Holy
One
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
My
God
]
and
[
mine
Holy
One
]
are
put
as
terms
convertible
,
for
he
is
but
my
Idol
not
my
God
,
unless
he
be
also
mine
Holy
One
,
that
is
,
one
whom
I
conceive
to
be
holy
,
and
rejoyce
that
he
is
so
;
the
profane
person
cannot
deny
God
to
be
the
Holy
One
,
though
he
rejoice
not
in
his
Holiness
;
he
would
fain
make
a
division
betwixt
these
two
properties
of
God
,
Power
and
Holiness
;
he
would
either
have
God
a
strong
one
without
holiness
,
to
allow
profaneness
;
or
he
would
have
him
a
holy
one
without
strength
,
that
he
might
not
avenge
it
.
But
we
must
look
upon
his
strength
as
the
fortress
and
bullwork
of
his
holiness
,
that
if
we
will
not
learn
to
detest
profaneness
and
irreverence
because
of
his
holiness
,
yet
we
may
learn
to
dread
it
because
of
his
strength
.
The
third
Name
of
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
meet
withall
in
the
first
words
of
the
Bible
,
Gen.
1.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dii
creavit
,
where
is
a
noun
of
the
plural
number
signifying
God
,
with
a
verb
of
the
singular
;
which
strange
Syntaxis
hath
one
gloss
among
the
Jews
,
another
among
the
Christians
:
among
the
Jews
it
is
taken
for
an
argument
of
the
greatness
of
Gods
majesty
,
for
so
saith
Aben
Ezra
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
the
holy
tongue
(
that
is
,
in
the
Hebrew
)
it
is
a
course
or
way
of
honour
to
speak
of
a
great
person
in
the
plural
number
,
to
wit
,
thereby
to
intimate
his
greatness
:
but
among
the
Christians
this
same
manner
of
speech
is
taken
for
an
argument
of
the
Holy
&
Undivided
Trinity
;
The
noun
in
the
plural
number
signifying
the
plurality
of
Persons
,
the
verb
in
the
singular
number
,
the
Unity
of
essence
;
we
may
accordingly
make
an
excellent
use
of
either
gloss
in
our
devotions
:
for
if
we
seriously
consider
the
greatness
of
Gods
majestie
,
we
will
be
sure
to
keep
our
distance
in
our
prayers
,
and
not
be
guilty
of
that
undecent
and
ungodly
familiarity
which
begetteth
a
contempt
of
God
,
if
at
lest
it
be
not
begotten
of
it
:
for
it
will
certainly
end
in
a
slighting
of
his
majestie
,
if
it
do
not
begin
in
it
.
This
ungodly
familiarity
with
God
,
teacheth
us
to
offer
that
to
God
which
doth
cost
us
nothing
,
contrary
to
his
resolution
who
was
a
man
after
Gods
own
heart
,
and
therefore
best
acquainted
with
his
liking
,
2
Sam.
24.
24.
Nay
,
but
I
will
buy
it
of
thee
at
a
price
,
neither
will
I
offer
burnt-offerings
unto
the
Lord
my
God
of
that
which
doth
cost
me
nothing
:
for
indeed
such
offerings
do
but
proclaim
a
contempt
of
God
,
as
appears
,
Mal.
1.
7.
They
that
offer
polluted
bread
,
do
in
effect
say
,
The
table
of
the
Lord
is
contemptible
;
and
they
are
accordingly
sent
to
Court
to
learn
better
manners
,
and
better
language
,
v.
8.
Offer
it
now
unto
thy
Governour
,
will
he
be
pleased
with
thee
,
or
accept
thy
person
?
the
Chalde
Paraphrase
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
thy
King
,
but
the
Hebrew
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
thy
under
Governour
,
(
and
indeed
the
Jews
had
no
other
after
their
captivity
,
)
offer
such
stuff
as
this
but
to
the
captain
that
is
set
over
thee
,
to
thy
Governour
who
is
no
King
,
but
himself
under
command
,
and
he
will
reject
thy
gift
,
and
scorn
and
disdain
thee
;
and
how
then
darest
thou
offer
it
unto
thy
God
,
who
is
King
of
Kings
and
Lord
of
Lords
?
how
darest
thou
offer
the
blind
,
the
lame
,
the
sick
to
him
for
a
sacrifice
,
which
is
thy
bounden
duty
,
when
as
thou
darest
not
offer
it
to
thy
Governour
as
a
free
and
a
voluntary
gift
?
we
may
offer
unto
God
blind
prayers
,
for
want
of
premeditation
,
which
is
the
souls
fore-sight
;
lame
prayers
for
want
of
good
affections
,
which
are
the
feet
of
the
soul
;
and
sick
prayers
,
by
reason
of
our
undigested
devotions
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
so
I
conceive
it
should
be
read
in
Hes●chius
,
and
not
in
two
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
is
sick
whose
stomach
is
oppressed
with
crudities
and
inconcoctions
,
so
that
he
cares
not
for
his
meat
,
and
is
besides
clean
out
of
temper
;
and
such
are
sick
prayers
,
which
are
crude
,
indigested
,
distempered
prayers
:
thus
we
may
offer
unto
God
,
blind
,
lame
,
and
sick
prayers
;
but
in
so
doing
we
do
rather
in
truth
offer
him
defiances
then
prayers
,
we
do
rather
contemn
then
worship
him
;
unless
we
will
say
,
that
God
is
less
honoured
with
the
Christians
prayers
then
he
was
with
the
Jews
sacrifices
,
or
that
we
have
a
greater
priviledge
granted
us
,
that
we
may
more
securely
dishonour
him
.
Again
,
if
we
seriously
consider
,
that
there
is
an
incomprehensible
mysterie
in
this
incomprehensible
majestie
,
three
persons
in
one
God
,
we
will
labour
for
such
prayers
as
may
be
suitable
with
the
properties
of
the
persons
,
no
less
then
with
the
majestie
of
the
Godhead
:
thus
if
we
consider
the
power
of
the
Father
,
the
wisdome
of
the
Son
,
the
charity
of
the
holy
Ghost
,
we
will
earnestly
desire
to
have
our
mouths
and
our
hearts
filled
with
powerfull
,
wise
,
and
charitable
prayers
,
not
guilty
either
of
emptiness
,
or
of
indiscretion
,
or
of
faction
:
but
however
it
is
necessarie
that
in
all
our
prayers
we
invocate
One
God
in
Trinity
,
and
Trinity
in
Unity
,
neither
confounding
the
persons
,
nor
dividing
the
substance
;
for
the
Father
,
Son
,
and
holy
Ghost
are
equally
to
be
worshipped
,
and
equally
to
be
glorified
:
nor
may
we
communicate
with
other
Christians
in
their
prayers
,
who
worship
not
one
God
in
three
coequal
and
coeternal
Persons
,
no
more
then
we
may
with
Turks
and
Jews
,
who
worship
an
idole
in
stead
of
God
:
for
S.
John
in
saying
,
Whosoever
denieth
the
Son
,
the
same
hath
not
the
Father
,
1
S.
John
2.
23.
hath
plainly
taught
us
,
that
Turks
and
Jews
do
not
worship
the
same
God
with
us
Christians
,
and
since
we
do
certainly
worship
the
true
God
,
it
must
needs
follow
that
they
do
worship
an
idole
in
stead
of
God
;
wherefore
doubtless
all
Anti-Trinitarians
are
idolaters
:
for
though
many
of
them
talk
much
of
the
spirit
,
yet
they
have
kept
him
onely
in
their
mouths
,
but
thrust
him
out
of
their
Creed
,
and
consequently
in
vain
do
they
pretend
to
godliness
,
whiles
they
fight
against
God
:
for
they
cannot
truly
honour
him
in
their
prayers
,
whiles
they
falsly
conceive
of
him
in
their
belief
,
not
acknowledging
Three
Persons
,
Father
,
Son
,
and
holy
Ghost
,
in
one
immortal
,
invisible
,
and
onely
wise
God
.
The
fourth
Name
of
God
alledged
by
S.
Hierome
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quod
Septuaginta
[
virtutum
;
]
Aquila
,
[
exercituum
]
transtulerunt
,
(
saith
he
)
which
the
Septuagint
translate
Powers
,
but
Aquil
a
translates
Hosts
.
And
this
name
we
find
Isa.
6.
3.
Holy
,
holy
,
holy
,
the
Lord
of
Hosts
,
which
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Cherubims
,
the
true
ground
of
the
hymn
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Church
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
but
a
declaration
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Holy
O
God
,
Holy
O
Powerfull
,
Holy
O
Immortal
,
is
but
an
exposition
of
this
,
Holy
,
Holy
,
Holy
Lord
God
of
Sabaoth
:
and
who
can
say
,
Holy
,
Holy
,
Holy
,
Lord
God
of
Sabaoth
,
and
not
say
also
,
Heaven
and
earth
are
full
of
the
majestie
of
glory
?
and
who
can
confess
that
heaven
and
earth
are
full
of
Gods
majestie
,
and
not
earnestly
desire
,
that
his
own
soul
may
not
be
empty
of
it
?
And
indeed
this
Name
of
God
,
the
Lord
of
Hosts
,
is
able
to
strike
terrour
into
their
hearts
,
who
make
it
their
work
to
terrifie
all
the
world
,
multitudes
of
armed
men
,
who
have
violence
in
their
mouths
to
threaten
,
and
swords
in
their
hands
to
act
their
threats
:
for
't
is
not
their
multitudes
,
or
their
strength
can
bear
them
out
in
their
impiety
and
injustice
,
since
there
is
far
greater
strength
(
&
there
are
far
greater
multitudes
with
God
,
then
with
them
,
even
all
the
hosts
of
Heaven
and
earth
.
Let
this
consideration
move
me
to
take
that
care
of
my
soul
,
which
the
approach
of
an
army
would
me
to
about
mine
estate
;
that
I
may
take
heed
above
all
,
least
I
be
spiritually
plundred
:
for
what
have
I
worth
the
keeping
,
if
I
have
lost
my
Saviour
?
and
how
shall
I
not
lose
my
Saviour
,
if
I
lose
my
Religion
?
Let
therefore
those
angry
fellows
of
the
children
of
Dan
,
ransack
me
as
they
did
Micah
,
(
Iudg.
18.
)
yet
shall
they
never
get
any
power
over
my
Religion
;
nor
shall
it
ever
be
said
,
They
have
taken
away
my
God
;
for
I
am
commanded
by
my
Saviour
,
who
best
knew
the
right
way
of
salvation
,
not
to
fear
those
hosts
which
kill
the
body
,
and
are
not
able
to
kill
the
soul
;
but
rather
to
fear
him
who
is
Lord
of
hosts
,
and
is
able
to
destroy
both
body
and
soul
in
hell
,
and
will
certainly
so
destroy
all
those
hosts
that
oppose
him
,
if
they
impenitently
persist
and
persevere
in
their
oppositions
.
Let
me
thus
in
my
greatest
frights
,
think
more
of
spiritual
then
of
carnal
Terrours
;
and
though
I
may
perchance
be
almost
frighted
out
of
my
wits
,
yet
I
shall
be
sure
of
this
,
that
I
shall
not
be
frighted
out
of
my
Religion
.
The
fifth
Name
of
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quod
nos
excel
sum
dicimus
(
saith
the
same
Saint
Hierome
)
the
most
High
:
and
this
Name
is
recorded
,
Gen.
14.
18.
where
it
is
said
,
that
Melchisedeck
was
the
Priest
of
the
most
High
God
:
and
thus
let
me
with
the
heavenly
host
,
say
,
Glory
to
God
in
the
Highest
,
S.
Luke
2.
14.
let
me
always
think
of
his
Highness
,
who
is
no
less
above
heaven
then
above
earth
;
He
is
in
the
Highest
,
I
am
in
the
lowest
,
in
a
twofold
deep
,
in
duplici
prosundo
,
inobedientiae
&
miseriae
,
as
S.
Gregory
said
of
Jonas
,
when
he
was
swallowed
up
in
the
whales
belly
;
in
the
depth
of
disobedience
,
and
in
the
depth
of
misery
,
and
therefore
in
the
depth
of
misery
,
because
in
the
depth
of
disobedience
.
Out
of
these
depths
have
I
called
unto
thee
,
O
Lord
:
Lord
hear
my
voice
,
and
let
thine
ear
consider
well
the
voice
of
my
complaint
,
that
I
may
be
delivered
out
of
the
depth
pf
misery
,
and
let
not
thine
eye
be
too
extreme
to
mark
what
is
done
amiss
that
I
may
not
be
confounded
in
the
depth
of
disobedience
;
so
shall
I
say
with
great
admiration
.
and
greater
consolation
,
Who
is
like
unto
the
Lord
our
God
,
who
dwelleth
on
high
,
who
humbleth
himself
to
behold
the
things
that
are
in
heaven
,
and
in
the
earth
,
Psal.
113.
5
,
6.
the
higher
he
dwelleth
,
the
lower
he
humbleth
himself
to
behold
me
;
the
greater
is
his
condescension
,
the
greater
is
my
consolation
;
let
me
then
delight
in
my
devotions
,
as
being
the
only
means
to
bring
down
my
Saviour
,
&
to
raise
up
my
soul.
The
sixth
Name
of
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
QUI
EST
,
unfit
me
,
I
AM
,
hath
sent
me
unto
you
,
Exod
,
3.
14.
and
again
,
I
AM
that
I
AM.
This
Name
of
God
should
make
me
constant
in
my
Religion
,
zealously
to
practise
it
at
all
times
,
and
resolutely
to
maintain
that
practise
in
the
worst
times
:
for
my
Master
in
calling
himself
I
AM
,
forbids
me
to
be
a
changeling
in
his
service
;
and
indeed
true
Christianity
is
able
to
say
with
Christ
,
Before
Abraham
was
,
I
AM
,
(
.
John
8.
58.
)
for
the
same
faith
,
hope
,
and
charity
that
is
now
truly
Christian
,
was
so
from
the
beginning
,
and
will
be
so
unto
the
end
:
these
were
before
Abraham
,
they
were
with
him
,
they
still
remain
after
him
:
many
Christian
professions
were
of
yesterday
,
and
may
not
be
tomorrow
,
because
they
depend
on
men
,
who
at
first
contradict
others
,
and
at
last
themselves
;
but
the
Christian
Religion
hath
truly
deserved
that
motto
of
Semper
cadem
;
that
it
was
,
is
,
and
will
be
always
the
same
.
Men
may
give
rules
which
one
day
may
be
like
old
Almanacks
out
of
date
;
but
the
rule
of
righteousness
which
is
of
Gods
giving
,
is
the
same
for
ever
;
therefore
the
wise
man
would
have
us
so
to
fear
the
Lord
as
not
to
meddle
with
them
that
are
given
to
change
,
Prov.
24.
21.
for
to
be
given
to
change
shews
us
rather
to
fear
,
men
then
to
fear
the
Lord
,
since
they
are
but
he
is
not
so
given
;
the
changers
here
spoken
of
saith
Ralbag
,
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
such
as
would
change
the
very
commandment
,
the
very
Law
it self
if
it
were
possible
;
and
that
's
no
wonder
:
for
he
that
resolves
not
to
obey
the
Law
,
must
needs
desire
to
change
it
,
because
that
standing
still
in
force
doth
still
require
him
to
obey
,
and
accordingly
must
check
his
disobedience
;
so
then
he
that
is
willing
to
change
himself
,
may
probably
pass
from
worse
to
better
;
but
he
that
is
willing
to
change
his
rule
must
necessarily
pass
from
bad
to
worse
,
and
still
recede
more
and
more
from
Religion
,
for
that
cannot
but
say
with
its
Authour
I
AM
,
but
he
makes
it
his
business
to
say
,
I
AM
NOT.
The
seventh
Name
of
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
adonai
,
quem
nos
Dominum
generaliter
appellamus
,
saith
S.
Hierome
,
which
we
generally
interpret
Lord
;
and
this
Name
is
mentioned
Gen.
18.
30.
&
32.
in
Abrahams
supplication
for
Sodom
,
O
let
not
the
Lord
be
angry
,
and
I
will
speak
:
other
Lords
are
often
angry
when
we
intercede
for
our
brethren
,
but
this
Lord
is
most
pleased
with
such
intercessions
,
and
will
cause
our
prayers
to
return
with
a
blessing
either
upon
their
heads
if
they
be
so
righteous
as
to
be
capable
of
it
,
or
at
least
into
our
own
bosomes
,
if
we
heartily
pray
for
the
pardon
of
their
unrighteousness
;
Thus
Abrahams
prayer
,
though
it
did
not
prevail
to
save
Sodom
,
yet
it
did
prevail
to
save
Lot
,
his
kinsman
that
was
in
it
,
for
so
saith
the
Text
,
Gen.
19.
29.
It
came
to
pass
,
when
God
destroyed
the
cities
of
the
plain
,
that
God
remembred
Abraham
(
surely
for
his
Prayer
in
the
Chapter
before
)
and
sent
Lot
out
of
the
midst
of
the
overthrow
,
when
he
overoverthrew
the
cities
in
the
which
Lot
dwelt
.
his
prayer
was
effectual
for
the
inhabitants
of
that
wicked
place
in
tanto
,
in
part
,
for
it
saved
some
;
and
would
have
been
so
in
toto
,
in
whole
,
to
have
saved
all
,
had
they
been
capable
of
salvation
:
but
what
it
wanted
of
efficacity
in
one
way
,
it
had
in
another
,
for
the
effectual
servent
prayer
of
a
righteous
man
cannot
but
avail
much
,
if
not
to
heal
those
for
whom
he
prays
,
yet
sure
to
heal
himself
;
(
S.
Jam.
5.
16.
)
but
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Basis
,
the
foot
or
base
of
a
pillar
,
that
sustaineth
the
building
;
qui
basis
instar
sustentat
mundum
;
he
who
is
the
supporter
of
the
whole
world
;
thus
Exod.
23.
17.
where
the
Hebrew
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Chaldee
Paraphrast
saith
Dominus
seculi
,
which
shews
that
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
adonai
is
given
to
God
for
this
reason
,
quia
Dominus
mundi
,
because
he
is
the
Lord
of
the
world
;
he
is
so
the
foot
or
basis
to
sustain
it
,
as
that
he
is
also
the
head
to
govern
it
;
O
happy
man
that
is
called
to
be
a
servant
to
such
a
master
,
who
is
the
Lord
,
Josh.
3.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
adonai
,
the
Lord
,
because
he
is
the
Lord
of
all
the
earth
;
why
should
he
fear
this
,
and
slatter
that
great
man
,
to
the
betraying
of
his
trust
,
the
dishonouring
of
his
Lord
,
the
wounding
of
his
conscience
,
and
the
endangering
of
his
soul
?
Is
not
this
indeed
to
set
up
Baal
which
signifies
a
lord
,
against
the
true
God
?
to
set
up
a
false
lord
against
the
true
Lord
,
the
Lord
of
all
the
earth
?
Let
my
soul
be
zealous
for
the
ark
of
the
Covenant
of
the
Lord
,
the
Lord
of
all
the
earth
:
and
if
Jordan
part
not
to
let
me
go
through
on
dry
ground
into
the
Land
of
Canaan
,
but
that
I
be
forced
to
cry
with
the
Psalmist
,
Save
me
,
O
Lord
,
for
the
waters
are
come
in
even
unto
my
soul
,
Psa.
69.
1.
(
for
this
indeed
is
a
time
for
Jordan
to
overflow
all
his
banks
)
yet
this
is
my
comfort
,
these
same
waters
shall
be
to
clense
me
not
to
drown
me
,
to
wash
me
not
to
destroy
me
;
for
he
whose
Ark
I
am
commanded
to
bear
)
the
Lord
whom
I
serve
,
sitteth
upon
the
water
flouds
,
and
ruleth
the
raging
of
the
Sea
,
and
the
noise
of
its
waves
,
and
the
madness
of
his
people
(
though
more
outragious
then
they
all
)
and
he
will
over-rule
all
those
to
his
own
glory
,
and
the
sallvation
of
all
those
who
cast
not
off
their
alegiance
to
him
,
but
are
true
and
faithfull
to
his
kingdom
,
and
zealous
and
painfull
in
his
service
.
The
eighth
Name
of
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jah
;
Quod
in
Deo
tantùm
ponitur
,
&
in
Allelujah
extremâ
quoque
syllabâ
sonat
,
(
saith
the
same
Father
)
these
two
letters
that
make
up
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jah
,
are
never
joyned
together
but
onely
when
they
make
up
the
Name
of
God
,
or
when
they
make
up
his
Praise
,
for
whereas
the
Jews
do
reckon
numbers
by
letters
,
they
put
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
nine
and
six
together
to
make
up
fifteen
;
rather
then
venture
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
would
make
ten
and
five
,
because
these
two
letters
joyned
together
do
make
up
this
Name
of
God
;
this
I
take
to
be
S.
Hieromes
meaning
when
he
saith
of
Jah
,
quod
in
Deo
tantum
ponitur
,
that
it
is
onely
to
be
found
in
God
,
to
wit
,
in
his
Name
,
and
in
the
Song
that
praiseth
him
,
which
is
,
Hallelu-jah
,
the
Song
of
the
Saints
and
Angels
in
heaven
,
Rev.
19.
1.
I
heard
a
voice
of
much
people
in
heaven
,
saying
Allelujah
;
O
let
me
sing
this
Song
here
whilst
it
is
my
duty
,
that
I
may
come
to
sing
it
hereafter
when
it
shall
be
my
reward
;
and
I
am
the
rather
encouraged
to
sing
this
Song
,
because
it
hath
in
it
this
comfortable
Name
Jah
,
which
hath
its
derivation
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
idem
quod
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
esse
,
and
doth
in
effect
proclaim
that
doctrine
which
is
set
down
in
Wisd.
1.
13
,
14.
vers
.
for
God
made
not
death
,
neither
hath
he
pleasure
in
the
destruction
of
the
living
,
for
he
created
all
things
that
they
might
have
their
being
;
Jah
is
the
fountain
of
being
,
and
made
me
out
of
nothing
,
that
I
might
have
a
being
,
and
therefore
I
trust
will
so
uphold
me
that
I
shall
not
make
my self
worse
then
nothing
,
to
wish
that
I
had
never
been
;
as
it
is
better
to
have
no
being
or
to
be
annihilated
,
then
to
be
everlastingly
miserable
,
to
be
driven
or
banished
from
God
,
the
authour
of
life
into
hell
,
there
to
be
tormented
in
everlasting
flames
,
so
to
have
onely
a
sinfull
being
,
when
the
spirit
of
grace
is
totally
banished
,
and
shut
out
of
the
heart
,
this
is
a
kinde
of
moral
annihilation
;
for
as
S.
Augustine
saith
,
In
quantum
mali
,
in
tantum
minus
sumus
,
every
sin
being
clongatio
à
Deo
,
a
withdrawing
of
the
soul
from
God
,
the
more
sins
we
commit
and
the
longer
we
trade
in
sin
,
the
farther
we
go
from
God
;
and
as
those
that
live
under
the
North-Pole
far
distant
from
the
Sun
,
want
light
and
heat
,
being
pincht
with
cold
and
encompass'd
with
darkness
,
so
a
sinfull
soul
that
is
at
great
distance
from
God
,
having
no
communion
with
him
by
his
spirit
,
is
in
darkness
and
in
the
shadow
of
death
,
it
is
likewise
chill'd
with
fears
,
and
frozen
with
perplexed
doubtings
,
full
of
terrour
and
amazing
griefs
,
which
are
peccati
pedissequae
,
the
black
hand-maids
or
attendants
of
sin
,
which
is
the
work
of
the
devil
;
for
all
that
God
made
was
good
,
and
without
him
nothing
was
made
;
therefore
as
Augustine
often
inculcates
in
his
Soliloquies
,
c
,
5.
Malum
(
or
peccatum
)
nihil
est
,
quia
sine
verbo
factum
est
,
sine
quo
factum
est
nihil
;
Illud
autem
malum
est
quod
privatur
illo
bono
per
quod
omnia
facta
sunt
,
quaecunque
sunt
:
Sin
is
a
kinde
of
nothing
,
it
is
a
mere
privation
of
good
,
as
a
shadow
is
of
light
,
and
cold
of
heat
,
and
a
sinner
deprived
of
all
grace
,
having
onely
a
bare
being
as
a
creature
,
is
nothing
in
the
esteem
of
God
his
maker
,
who
onely
,
or
chiefly
values
men
,
so
far
as
he
beholds
the
Jewels
of
his
Spirit
,
his
heavenly
graces
,
as
Love
and
Charity
,
Humility
and
Meekness
,
&c.
residing
and
shining
in
them
.
O
thou
,
whose
Name
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jah
,
so
enrich
and
possess
our
hearts
with
thy
grace
,
that
Christ
may
dwell
in
them
by
his
Spirit
,
and
we
may
dwell
in
him
by
faith
,
that
the
life
of
grace
which
we
live
here
may
be
seconded
and
crowned
with
the
life
of
glory
hereafter
.
The
ninth
essential
proper
Name
of
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jehovah
,
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Name
of
four
Letters
,
and
of
so
many
,
and
no
more
or
less
,
consisteth
the
name
of
God
,
as
it
is
used
among
all
Nations
,
as
Greeks
,
Latines
,
Italians
,
Germans
,
English
,
Chaldeans
,
Syrians
,
Aethtopians
,
Egyptians
,
Assyrians
,
French
,
and
Persians
,
and
others
,
which
are
recorded
by
the
elaborate
Learned
Zanchius
,
which
as
he
saith
,
l.
2.
de
Nat.
Dei
,
c.
12.
Est
res
magna
,
&
admiratione
digna
,
is
(
as
his
name
is
)
a
great
or
weighty
matter
,
deserving
admiration
,
not
done
without
a
special
providence
,
and
by
divine
Ordination
;
whereby
God
intended
to
declare
and
manifest
,
that
as
his
name
should
be
known
to
all
Nations
of
the
world
,
so
likewise
that
he
is
God
and
Lord
of
all
not
onely
of
the
Jews
(
as
the
Apostle
speaks
)
but
also
of
the
Gentiles
,
and
that
in
all
the
four
parts
of
the
world
,
Electos
habeat
quorum
sit
Jchovah
,
Pater
&
Servator
;
he
hath
a
set
of
certain
number
of
Elect
,
of
whom
he
is
Jehovah
(
or
Lord
)
their
Father
also
and
preserver
,
&c.
even
as
Christ
saith
in
the
Gospel
,
that
he
would
gather
his
elect
at
the
day
of
Judgement
from
the
four
winds
,
è
quatuor
mundi
plagis
,
from
the
four
quarters
of
the
world
;
agreeable
to
which
is
that
which
Apoc.
4.
is
spoken
of
the
four
Beasts
,
i.
e.
the
Ministers
of
the
Word
,
whom
he
would
stir
up
or
appoint
,
to
preach
the
Gospel
that
all
the
Elect
may
by
the
preaching
or
publishing
of
it
be
drawn
and
turnd
to
Jehovah
their
Lord
.
This
Name
is
termed
by
the
Fathers
,
and
other
Writers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ineffabile
,
not
for
that
it
ought
not
to
be
uttered
,
as
the
Jews
superstitiously
conceited
,
who
bore
such
an
awfull
respect
to
that
name
,
that
they
deemed
it
a
crime
worthy
of
death
,
for
any
but
sacred
lips
(
those
of
the
High-Priests
)
to
express
or
name
it
,
and
that
on
set
times
,
and
in
certain
places
,
as
in
the
Feast
of
Expiation
,
and
in
the
Temple
,
and
in
the
solemn
benediction
,
Num.
6.
24
,
25
,
26.
but
this
is
not
the
reason
why
it
is
termed
by
the
Ancients
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ineffable
,
the
proper
cause
or
reason
of
it
is
to
be
fetch'd
or
derived
from
the
nature
or
essence
of
God
,
because
this
is
incomprehensible
,
therefore
the
Name
Jehovah
which
denotes
or
signifies
it
,
is
said
to
be
unutterable
,
whence
it
is
called
or
stiled
in
the
Jewish
record
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shem
Hammeporasch
,
nomen
separatum
,
a
separated
or
distinct
name
,
not
onely
for
that
it
is
separate
or
far
remote
from
our
understandings
,
which
cannot
reach
unto
or
dive
into
the
profound
notion
of
it
,
but
also
because
that
it
is
incommunicable
to
any
creature
,
it
being
as
they
term
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
haschem
,
the
Name
by
way
of
eminence
,
the
Name
of
Gods
Essence
,
signifying
and
denoting
him
the
great
Lord
of
heaven
and
earth
,
that
is
,
and
was
and
ever
shall
be
to
all
eternity
;
that
in
it
the
parts
of
time
past
,
present
,
and
to
come
are
included
,
is
well
known
to
those
that
have
skill
in
the
Hebrew
tongue
,
and
might
as
easily
be
demonstrated
;
it
then
signifies
such
an
eternal
essence
or
being
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
so
the
Platonick
Iamblicus
calls
God
,
who
by
his
Almighty
power
hath
not
onely
created
,
but
still
by
his
wise
and
powerfull
Providence
,
preserves
and
governs
all
things
in
heaven
and
earth
,
and
3ly
gives
a
being
to
his
promises
,
by
a
reall
performance
:
Promissa
complendo
eaquodammodo
facit
esse
&
realiter
subsistere
,
so
Zanchius
:
this
is
intimated
in
that
saying
of
God
himself
to
Moses
,
Exo.
6.
3.
I
appeared
to
Abraham
,
Isaac
,
and
Jacob
,
by
my
Name
[
Almighty
]
but
by
my
Name
[
Jehovah
]
I
was
not
known
unto
them
:
the
meaning
of
which
words
is
this
,
that
the
Patriarchs
had
a
sence
or
knowledge
of
his
power
in
the
Creation
of
the
world
,
and
destroying
the
same
by
a
sloud
,
likewise
by
many
experimental
mercies
,
by
many
blessings
and
benefits
which
he
confer'd
on
their
persons
,
in
their
many
and
great
deliverances
,
whereby
he
declared
himself
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
most
powerfull
and
all
sufficient
,
having
a
store
of
all
good
things
lock't
up
in
the
treasury
of
his
goodness
,
however
he
had
not
as
yet
fully
declared
himself
to
be
Jehouah
,
for
that
he
had
not
actually
performed
that
grand
promise
,
Gen.
15.
13
,
14.
which
he
made
unto
Abraham
and
other
Patriarchs
,
of
delivering
his
people
,
the
Children
of
Israel
,
out
of
the
heavy
bondage
which
they
sustained
many
hundred
years
under
the
oppressing
hands
of
the
Egyptians
;
but
he
assured
Moses
that
now
he
was
about
to
compleat
that
promise
in
their
deliverance
:
and
hereby
God
insinuated
to
Moses
,
that
the
Name
Jehovah
signifies
him
qui
constans
sit
in
omnibus
promissis
suis
,
&
omnia
promissa
sua
quasi
facit
subsistere
,
who
is
constant
and
faithfull
in
the
performance
of
all
his
promises
(
the
duties
and
comforts
which
from
this
sacred
Name
may
flow
into
our
lives
and
consciences
,
are
divers
.
First
,
From
that
expression
of
God
to
Moses
,
by
my
Name
Jehovah
,
&c.
we
may
infer
,
that
they
onely
know
God
to
be
Jehovah
,
who
doubt
not
of
his
good
or
fatherly
will
towards
them
,
and
have
found
by
a
joyfull
experience
,
or
felt
in
the
quiet
peace
and
calm
of
an
undisturbed
conscience
,
that
he
is
true
and
faithfull
in
the
fullfilling
of
his
word
,
in
that
by
a
gracious
pardon
,
he
hath
abolished
the
guilt
of
their
sins
,
and
by
the
powerfull
work
of
his
spirit
upon
their
souls
,
abated
the
strength
of
their
imbred
corruptions
,
and
all
this
in
and
through
the
Lord
Christ
,
in
whom
God
hath
manifested
and
declared
himself
to
be
Jehovah
,
in
promissis
verax
&
constans
,
so
saith
the
Apostle
2
Cor.
1.
20.
speaking
of
Christ
our
Saviour
,
In
him
all
the
promises
of
God
are
yea
and
amen
,
i.
e.
have
their
compleat
perfection
,
per
Christum
habent
suum
implementum
,
Grot.
Secondly
,
as
the
principal
scope
or
end
of
this
revealed
Name
Jehovah
,
is
not
onely
that
hereby
we
acknowledge
God
to
be
the
Lord
,
who
created
all
things
out
of
nothing
,
and
gave
them
a
being
;
but
also
to
teach
or
minde
us
of
this
truth
,
that
all
his
promises
both
of
the
things
of
this
life
,
and
that
which
is
to
come
,
shall
by
him
be
certainly
compleated
,
because
that
he
who
hath
promised
is
most
faithfull
,
besides
powerfull
and
true
in
his
performance
:
from
hence
our
Christian
duty
is
to
exercise
our
faith
by
an
humble
and
patient
reliance
on
his
promises
,
expecting
a
joyfull
issue
of
them
,
and
an
undoubted
performance
,
whilest
we
argue
thus
with
our selves
.
The
Lord
our
God
,
the
great
Jehovah
is
omnipotent
or
almighty
,
he
can
do
what
he
will
do
,
and
he
will
do
what
he
hath
promised
;
it
is
he
who
hath
chosen
us
before
all
worlds
to
salvation
by
Christ
Jesus
,
it
is
he
who
hath
in
great
mercy
promised
to
all
believers
the
remission
of
all
their
sins
,
and
with
it
regeneration
of
our
corrupt
natures
,
protection
in
the
midst
of
dangers
,
help
in
adversities
,
sustenance
in
this
life
,
by
a
constant
and
fresh
supply
of
all
good
things
for
our
support
and
comfort
,
perseverance
in
faith
and
well-doing
;
and
lastly
,
a
full
possession
of
eternal
life
;
even
the
beatifical
vision
in
heaven
,
which
is
our
essential
happiness
,
he
hath
sealed
up
those
blessings
by
a
gracious
promise
to
us
;
he
who
once
promised
to
Abraham
above
400
years
before
,
to
redeem
his
people
out
of
Egypt
,
and
to
bring
them
into
the
promised
Land
of
Canaan
,
a
type
of
heaven
,
and
at
last
when
all
things
were
desperate
,
when
their
bondage
was
great
and
grievous
,
when
they
groaned
under
their
heavy
burthens
,
and
were
mightily
oppressed
with
their
task-masters
,
then
he
awaked
out
of
the
sleep
of
his
connivance
,
and
made
good
his
ancient
promise
by
destroying
their
enemies
,
and
delivering
them
out
of
bondage
,
whereby
he
declared
himself
to
be
indeed
Jehovah
,
a
God
keeping
his
promises
,
how
then
can
we
doubt
but
that
he
will
do
the
same
or
more
for
us
by
performing
what
he
hath
promised
,
and
that
with
a
solemn
Oath
to
us
;
i.
e.
to
save
our
souls
by
translating
them
by
Christ
to
heaven
,
when
they
are
released
by
death
out
of
the
prison
of
our
bodies
,
he
can
do
this
,
for
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
he
will
do
it
for
he
is
our
faithfull
Creatour
,
our
Lord
Jehovah
;
therefore
though
our
flesh
rebels
within
us
with
fears
and
doubtings
,
though
the
world
without
us
assault
us
with
afflicting
troubles
,
though
the
devil
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Naz.
calls
him
,
that
unwearied
,
implacable
,
restless
enemy
;
begirt
and
infest
us
with
divers
temptations
,
though
our
sins
speak
discomfort
and
beget
horrour
in
us
,
nay
,
though
an
Angel
should
teach
or
preach
the
conttary
to
us
,
yet
ought
we
not
to
fear
by
distrusting
Gods
faithfulness
and
truth
,
which
like
himself
,
is
immutable
and
infallible
,
and
changeth
not
;
upon
this
rock
of
his
fidelity
we
ought
to
build
our
faith
,
beleeving
that
what
things
soever
he
hath
decreed
and
promised
whether
they
be
temporals
,
or
spirituals
,
the
good
things
of
this
life
or
the
other
,
we
shall
receive
them
at
his
merciful
hands
,
if
we
perform
what
is
required
on
our
parts
,
the
condition
of
the
new
Covenant
,
viz.
Faith
and
Obedience
,
resigning
up
our
souls
wholly
to
God
in
an
humble
submission
to
his
will
,
and
waiting
with
patience
for
that
word
he
hath
promised
,
and
is
yet
to
come
.
Thus
David
waited
upon
the
Lord
,
Psa.
40.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
waited
patiently
upon
the
Lord
,
&c.
this
waiting
on
God
(
which
implies
a
patient
expectation
of
what
he
hath
promised
to
us
hereafter
in
his
word
,
together
with
an
humble
resignation
of
our
wills
to
his
)
it
requires
a
great
measure
and
strength
of
grace
,
such
as
was
in
Abraham
,
and
that
First
,
In
regard
of
the
things
waited
for
,
which
are
far
beyond
,
or
transcend
any
thing
which
we
can
hope
for
in
this
world
.
Secondly
,
In
regard
of
that
long
day
,
or
that
long
period
of
time
which
God
hath
taken
and
prefixt
before
he
will
compleat
his
promise
.
Thirdly
,
the
tediousness
of
delay
which
results
from
the
former
.
Fourthly
,
the
many
oppositions
,
troubles
,
crosses
,
afflictions
and
disappointments
which
in
our
way
in
this
life
we
meet
with
.
Fifthly
,
the
scandals
or
offences
received
from
them
which
are
in
high
esteem
for
Religion
,
when
we
see
them
fall
into
enormous
sins
we
are
apt
to
question
Gods
promise
of
perseverance
made
unto
us
,
where
he
says
,
I
will
never
leave
nor
for
sake
you
;
Adde
to
all
these
a
sixth
,
and
that
is
the
untoward
peevishness
of
our
fainting
nature
apt
to
sink
under
the
least
discouragement
.
In
these
respects
there
must
be
more
then
an
humane
spirit
to
hold
up
the
soul
and
carry
it
along
to
the
end
of
that
which
we
wait
for
;
and
they
that
with
the
Prophet
David
,
Psa.
62.
1.
truly
wait
upon
God
,
from
whom
they
expect
salvation
,
they
are
thus
spirited
,
thus
quickned
with
divine
grace
,
though
they
be
cast
into
the
place
of
Dragons
,
Psal.
44.
2.
(
or
whales
)
overwhelmed
with
the
sea
of
calamities
,
and
covered
with
the
shadow
of
death
,
though
with
Jonah
they
lye
in
the
midst
of
the
whales
belly
,
in
a
place
of
darkness
,
and
in
the
deep
,
yet
their
faith
in
the
great
God
,
whose
Name
is
Jehovah
,
will
then
and
there
shew
it self
lightsome
and
full
of
life
by
a
gracious
dependance
on
Gods
truth
and
faithfulness
,
and
expecting
in
his
good
time
a
comfortable
issue
of
his
promises
:
Such
waiters
whose
God
is
the
Lord
Jehovah
,
in
whom
they
trust
,
on
whom
they
depend
,
and
whom
they
constantly
obey
,
not
departing
from
his
precepts
,
when
he
seems
to
have
forsaken
them
in
their
greatest
distresses
,
such
men
are
the
prime
,
the
onely
Christians
,
who
have
in
their
soul
the
seal
of
Gods
grace
to
assure
them
of
their
future
happiness
,
O
thou
whose
Name
is
the
great
Jehovah
,
and
rulest
all
things
in
heaven
and
earth
,
send
down
from
heaven
the
habitation
of
thy
glory
,
thine
Holy
Spirit
into
our
hearts
,
and
so
possess
our
souls
with
an
awful
fear
of
thy
Majesty
,
and
a
filial
love
of
thee
for
thy
goodness
and
mercy
,
that
we
abhorring
all
things
that
may
displease
thee
,
and
obeying
thy
precepts
,
may
in
the
end
of
our
days
obtain
the
end
of
our
hopes
,
and
the
fruit
of
thy
promises
,
which
is
the
salvation
of
our
souls
,
and
eternal
bliss
,
through
the
merits
of
our
blessed
Redeemer
,
our
Lord
Christ
Jesus
.
The
tenth
and
last
Name
of
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
schaddai
,
by
which
God
often
stiled
himself
,
when
he
spake
unto
the
Patriarchs
,
to
uphold
their
spirits
,
and
sustain
their
faith
in
the
midst
of
their
troubles
,
Gen.
17.
1.
the
Lord
appeared
unto
Abraham
,
and
said
unto
him
,
I
am
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
the
same
words
he
bespake
Jacob
,
Gen.
35.11
.
hence
it
was
that
they
also
when
they
were
to
speak
,
or
make
mention
of
God
,
often
used
that
Name
or
word
.
Thus
Isaac
when
he
blessed
Jacob
,
Gen.
28.3
.
said
,
the
God
whose
Name
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bless
thee
,
and
make
thee
to
encrease
and
multiply
;
so
Jacob
said
to
Joseph
,
the
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
appeared
to
me
in
Luz
in
the
land
of
Canaan
,
and
blessed
me
.
As
for
the
notion
or
meaning
of
the
Name
,
Galatinus
l.
2.
c.
17.
out
of
R.
Moses
the
Egyptian
,
and
Algazel
,
determines
it
,
that
it
is
a
compounded
term
,
and
made
up
of
these
two
parts
or
particulars
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
in
composition
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
qui
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
sufficient
and
sufficiency
,
so
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
whole
latitude
or
acception
of
it
denotes
the
alsufficiency
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
qui
in
se
&
à
se
sufficientiam
,
&
abundantiam
omnimodam
habet
ita
ut
nullius
ope
indigeat
,
i.
e.
who
in
himself
and
from
himself
hath
a
sufficiency
and
abundance
of
all
good
things
,
and
needs
not
the
help
of
any
creature
.
There
is
in
God
a
fallness
of
power
whereby
he
can
do
what
he
will
,
his
will
being
the
onely
rule
and
bound
of
his
power
:
therefore
the
Septuagint
do
often
render
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Job
8.3
.
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
that
doth
or
worketh
all
things
;
so
in
our
English
Translation
,
doth
the
Almighty
pervert
justice
?
As
there
is
in
many
a
man
an
empty
fullness
,
when
bladder-like
his
soul
is
blown
up
with
windy
fancies
of
having
what
he
hath
not
,
or
of
more
knowledge
then
he
truly
hath
,
so
in
God
there
is
a
fullness
without
any
the
least
defect
or
degree
of
emptiness
in
God
and
Christ
(
who
is
God
and
man
in
one
person
)
there
is
(
as
the
Schools
speak
)
Plenitudo
repletiva
and
diffusiva
,
or
plenitudo
abundantiae
and
redundantiae
;
and
abounding
fullness
,
because
no
good
thing
,
no
gift
nor
grace
is
wanting
in
him
,
and
a
redounding
fullness
,
because
what
gifts
or
graces
soever
be
in
us
,
they
are
all
derived
to
our
souls
from
him
the
ever-living
and
overflowing
fountain
and
spring
of
them
,
from
whom
they
slow
into
our
souls
per
Spiritum
tanquam
per
canalem
,
through
the
spirit
as
it
were
a
conduit-pipe
,
without
any
loss
of
them
in
him
,
or
without
any
the
least
diminution
:
and
of
his
fullness
have
we
all
received
,
Joh.
1.
16.
a
fullness
without
any
want
argues
a
great
perfection
;
quod
plenè
habetur
perfectè
&
totalitèr
habetur
,
Aquin
.
Now
if
men
through
the
door
of
faith
opened
by
Gods
blessed
Spirit
,
did
see
the
fullness
,
the
excellency
,
and
alsufficiency
of
God
,
it
would
so
fill
them
with
admiration
,
joy
,
and
content
,
that
having
a
communion
with
God
by
his
sanctifying
spirit
they
would
care
for
nothing
else
;
they
considering
what
the
Lord
is
,
and
beholding
his
glorious
face
in
the
glass
of
his
Attributes
,
viz.
his
Wisedom
,
Power
,
and
Justice
,
&c.
upon
this
consideration
they
would
say
with
the
Prophet
David
,
The
Lord
is
on
our
side
(
or
with
us
)
we
will
not
therefore
fear
what
man
can
do
unto
us
,
Psa
118.
6.
the
Lord
is
ours
,
therefore
we
can
lack
nothing
that
is
good
for
us
:
and
if
the
Lord
be
thine
,
then
his
Power
is
thine
to
sustain
thee
under
any
cross
,
to
redeem
thee
from
troubles
,
to
help
thee
in
distress
,
to
succour
thee
in
the
greatest
needs
,
and
to
support
thy
weakness
in
the
performance
of
any
duties
;
his
Wisedom
too
is
thine
,
thou
hast
an
interest
in
it
,
it
is
thy
portion
,
so
that
if
thou
desirest
to
be
instructed
in
the
knowledge
of
his
word
,
to
understand
those
hidden
mysteries
which
are
contained
in
it
,
if
thou
openest
thy
mouth
to
him
in
prayer
,
he
will
open
thine
eyes
that
thou
shalt
see
mirabilia
leg
is
,
the
wondrous
things
of
his
Law
,
Psa.
119.
18.
and
be
also
wise
unto
salvation
,
2
Tim.
3.
15.
his
Justice
likewise
is
thine
to
vindicate
thee
when
thou
art
injured
,
if
thou
committest
thy
cause
unto
him
;
and
to
clear
thine
innocency
,
when
thou
art
falsly
traduced
by
the
malevolent
,
and
to
deliver
thee
out
of
the
hands
of
the
oppressour
;
so
for
his
Truth
and
Holiness
,
the
former
is
thine
to
make
good
his
promises
of
blessings
in
this
life
,
and
of
happiness
in
that
to
come
,
if
by
faith
and
full
affiance
thou
dependest
on
him
;
so
the
latter
,
i.
e.
his
Holiness
is
thine
,
to
sanctifie
thy
corrupt
nature
,
and
to
free
thee
as
from
the
guilt
,
so
from
the
power
of
sin
.
This
is
the
portion
of
all
the
Sons
and
servants
of
God
,
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
God
al-sufficient
,
who
can
and
will
do
for
us
more
then
either
we
desire
or
deserve
,
if
we
wholly
rest
and
rely
upon
his
goodness
;
Happy
is
the
man
who
is
in
such
a
case
,
in
so
blessed
a
condition
,
as
to
have
a
close
union
and
near
communion
with
the
great
God
of
heaven
,
or
(
to
speak
in
the
Prophet
Davids
phrase
)
who
hath
the
Lord
for
his
God
,
Psa.
144.
15.
whose
alsufficiency
they
atterly
deny
who
worship
any
other
God
,
as
did
the
Gentiles
,
who
multiplied
Deities
,
and
sacrificed
to
more
then
one
,
such
are
Polutheists
,
who
divide
the
glory
of
Gods
excellencies
amongst
those
petty
Numens
,
even
as
they
are
no
other
then
practical
Athiests
,
and
truly
worship
none
,
who
through
infidelity
question
Gods
alsufficiency
;
for
if
he
be
God
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
alsufficient
,
who
by
small
or
unlikely
means
can
bring
great
or
mighty
things
to
pass
;
they
doubt
of
his
being
alsufficient
,
who
walk
in
uneven
waies
,
and
use
evil
means
to
work
out
their
ends
,
and
to
effect
their
enterprises
,
as
did
Ahaziah
the
son
of
Ahab
,
who
in
his
sickness
sent
messengers
to
Baal-zebub
the
God
of
Ekron
,
to
enquire
of
him
whether
he
should
recover
of
his
disease
,
2
Kin.
1.
the
like
did
the
wicked
Saul
,
1
Sam.
28.
when
being
in
a
great
strait
by
the
Philistines
that
warred
against
him
,
he
went
to
a
woman
that
had
a
familiar
spirit
to
know
of
her
whether
he
should
conquer
his
enemies
;
but
this
did
not
holy
David
,
he
apprehended
God
to
be
all-sufficient
,
that
having
promised
him
the
kingdom
,
would
in
his
good
time
effect
what
he
promised
,
wherefore
he
used
no
sinister
or
unlawfull
means
to
accomplish
his
desires
,
but
waited
on
God
for
the
performance
of
his
promise
:
he
had
many
opportunities
to
have
gotten
the
Crown
,
oftentimes
Saul
fell
into
his
hands
,
so
that
he
might
have
destroyed
him
,
but
he
would
not
do
it
,
he
would
not
touch
him
to
his
hurt
,
because
he
was
the
Lords
anointed
,
but
committed
himself
to
the
will
of
God
,
waiting
his
leisure
,
so
after
a
few
years
his
desires
were
accomplished
,
his
grand
enemy
flain
,
and
he
setled
in
the
Throne
:
of
this
holy
frame
of
spirit
was
that
good
Jonathan
the
Son
of
Saul
,
1
Sam.
14.
6.
when
he
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
est
Jehovae
impedimentum
,
there
is
no
restraint
to
the
Lord
to
save
by
many
or
by
few
;
so
was
Asa
affected
towards
God
,
his
heart
was
possessed
with
high
thoughts
of
his
all-sufficiency
,
2
Chr.
14.
11.
when
Zerah
the
Ethiopian
came
against
him
with
a
thousand
thousand
men
,
and
three
hundred
chariots
,
then
(
saies
the
Text
)
he
cried
unto
the
Lord
his
Lord
,
and
said
,
Lord
,
it
is
nothing
with
thee
to
help
whether
with
many
,
or
with
them
that
have
no
power
;
help
us
,
O
Lord
our
God
,
for
we
rest
on
thee
;
the
Lord
heard
his
cry
,
and
did
help
him
;
that
huge
host
was
overthrown
in
a
moment
;
this
Victory
he
obtained
by
his
faith
in
the
Lord
of
Hosts
,
who
is
all-sufficient
.
The
thinking
of
him
not
so
to
be
,
is
the
cause
of
all
those
indirect
courses
which
men
take
to
accomplish
their
worldly
designes
,
as
when
they
lie
,
and
dissemble
,
swear
and
forswear
,
to
get
riches
or
go
to
conjurers
and
witches
;
such
men
put
not
their
whole
trust
and
assiance
in
God
,
but
rather
conceive
that
God
cannot
do
what
they
desire
by
himself
,
or
by
his
own
power
,
unless
they
help
him
with
their
crafty
wiles
and
politick
devices
:
when
Peter
denied
Christ
was
it
not
out
of
fear
?
and
from
whence
was
that
fear
?
was
it
not
because
he
did
not
apprehend
God
to
be
all-sufficient
,
a
strong
buckler
of
defence
,
so
that
without
his
lying
and
dissimulation
,
he
could
have
rescued
him
out
of
the
Jews
bloudy
hands
,
although
he
had
own'd
his
Lord
and
Master
Christ
Jesus
.
To
conclude
,
if
this
comfortable
Name
of
God
were
throughly
digested
by
faith
in
our
souls
,
if
we
did
beleeve
that
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
almighty
,
and
all-sufficient
,
we
should
walk
before
him
,
or
as
in
his
presence
(
as
Enoch
,
Abraham
,
and
David
did
)
with
a
perfect
heart
,
we
should
fear
him
for
his
all-commanding
power
,
and
love
him
for
his
Goodness
,
of
which
there
is
in
him
a
transcendent
fullness
:
we
should
be
chearfull
in
adversity
,
being
content
with
God
alone
,
and
think
our selves
very
rich
and
happy
though
we
be
poor
,
when
we
have
God
for
our
possession
;
we
should
then
see
an
emptiness
in
the
creatures
here
below
,
through
whom
God
shines
,
so
that
whatsoever
excellency
or
beauty
,
whatsoever
worth
,
vertue
,
or
comfort
is
in
them
,
it
is
an
high
degree
in
God
who
gave
them
their
being
and
all
things
that
attend
it
;
the
consideration
of
this
would
make
us
more
to
delight
in
God
,
and
not
dote
on
them
which
are
but
shadows
in
respect
of
that
everlasting
Sun
,
and
all
their
excellencies
or
perfections
but
so
many
beams
descending
from
the
Father
of
Lights
,
or
as
so
many
blossomes
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
Goodness
;
so
that
if
we
separate
these
particularities
from
that
universal
good
,
and
not
admire
God
in
them
,
or
be
not
thankfull
to
God
for
them
,
all
our
affections
spent
on
them
would
be
unchaste
,
and
their
embraces
adulterous
;
hence
it
is
said
in
the
Scriptures
,
that
men
(
in
regard
of
their
blinde
dotage
on
them
)
are
said
to
go
a
whoring
after
vanities
,
or
the
creatures
,
which
are
vain
and
empty
,
if
compared
with
their
makers
fullness
.
Lastly
,
if
God
be
all-sufficient
,
then
let
him
be
our
onely
stay
and
comfort
;
Let
us
trust
in
him
alone
,
being
perswaded
of
this
truth
,
that
he
can
help
and
support
us
,
without
the
assistance
of
the
creatures
,
but
not
all
these
without
his
blessing
and
providence
:
ever
look
at
God
through
the
creatures
,
who
subsist
by
him
,
who
is
a
present
help
in
trouble
,
and
oft
sends
best
success
,
when
we
are
at
the
lowest
or
in
a
sad
desperate
condition
,
because
we
usually
then
relie
upon
him
most
,
and
go
to
him
alone
by
prayer
and
supplication
:
and
then
may
we
expect
great
mercies
when
we
have
a
great
faith
in
the
great
God
of
Heaven
,
who
delights
in
them
,
who
by
their
affiance
or
whole
dependency
on
his
powerfull
Goodness
bring
much
glory
to
him
:
to
this
great
all-sufficient
and
Almighty
God
,
to
the
Father
,
Son
,
and
holy
Ghost
,
be
given
and
ascribed
all
honour
,
praise
,
dominion
and
power
,
&c.
Amen
.
Most
gracious
God
,
who
art
all-sufficient
in
thy self
,
and
from
the
inexhausted
Treasury
of
thy
goodness
conveyest
all
things
for
the
use
of
our
bodies
,
and
comfort
of
our
souls
;
give
us
we
pray
thee
largeness
of
spirits
sutable
to
thy
bounty
towards
us
;
O
enlarge
our
hearts
with
love
and
thankfulness
to
thee
,
and
let
both
display
themselves
in
large
expressions
of
duty
,
that
our
thankfull
lips
may
ever
praise
,
and
our
holy
lives
glorifie
thee
;
and
above
all
Lord
give
us
thine
own
self
,
in
blessing
all
thy
gifts
unto
us
,
and
give
us
withall
thy
Son
Christ
Jesus
,
that
he
may
be
ours
in
the
pardon
of
all
our
sins
by
the
merit
of
his
death
and
passion
,
and
in
the
saving
of
our
poor
souls
,
and
we
his
by
serving
him
all
our
dayes
in
holiness
and
righteousness
;
Grant
this
,
heavenly
Father
,
for
his
sake
who
died
and
now
sits
in
heaven
at
thy
right
hand
,
making
intercession
for
us
.
Amen
,
FINIS
.
ALLEGIANCE
AND
CONSCIENCE
Not
fled
out
of
England
;
OR
THE
Doctrine
of
the
Church
of
England
CONCERNING
Allegiance
and
Supremacy
;
As
it
was
delivered
by
the
former
Authour
upon
the
Occasion
and
at
the
Time
of
Trying
the
King
by
his
own
Subjects
;
In
several
Sermons
,
Anno
1649.
on
the
words
of
Ecclesiastes
,
Eccles
8.
2
,
3
,
4.
By
EDW.
HYDE
D.
of
Divinity
.
Tert.
ad
Scap.
c.
2.
Colimus
Imperatorem
,
ut
Hominem
à
Deo
secundum
,
&
solo
Deo
minorem
;
Ipse
omnibus
major
est
,
dum
solo
Deo
minor
est
.
1
Sam.
26.
6.
Fear
God
,
and
Honour
the
King
.
CAMBRIDGE
,
Printed
by
John
Field
Printer
to
the
University
.
MDCLXII
.
TO
THE
READER
,
Whether
Christian
,
Un-Christian
,
or
Anti-Christian
.
ALlegiance
and
Conscience
are
both
joyned
together
in
the
Title
of
this
Book
,
because
they
are
both
joyned
together
in
the
true
Christians
heart
;
nor
is
that
man
able
to
lay
fast
hold
on
conscience
,
who
is
ready
to
shake
hands
with
his
allegiance
;
whether
he
be
a
Jesuited
Papist
or
a
Jesuited
Protestant
,
it
matters
not
,
if
he
hath
bid
farewell
to
his
Allegiance
,
he
cannot
keep
company
with
his
Conscience
;
tell
me
not
of
your
Communion
with
me
against
Anti-Christ
,
if
you
will
not
keep
my
communion
with
Christ
;
I
desire
not
to
be
your
fellow-Protestant
in
those
things
,
wherein
I
cannot
be
your
Fellow-Christian
:
If
Rebellion
be
in
your
Reformation
,
though
it
be
never
so
pure
in
other
things
,
yet
it
still
needs
to
be
reformed
in
this
,
that
Rebellion
is
in
it
;
as
therefore
you
say
in
that
your
Reformation
hath
Reformed
Religion
to
the
Creed
,
you
have
a
pure
faith
;
so
I
say
must
Religion
reform
your
Reformation
to
the
Commandments
,
that
you
may
have
an
unspotted
life
;
and
give
me
leave
to
tell
you
,
that
though
in
pretence
you
may
be
a
brother
of
the
second
,
perhaps
in
time
of
the
third
or
fourth
Reformation
,
yet
in
purity
you
come
far
short
of
the
first
as
much
as
a
Rebel
comes
short
of
a
good
Christian
:
your
Reformation
hath
thrown
you
out
of
your
Religion
;
you
do
not
embrace
the
Gospel
,
unless
it
be
such
a
Gospel
as
the
Cainites
heretofore
embraced
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Epiphan.
haer.
18.
such
a
Gospel
as
was
taught
by
Judas
that
betrayed
his
master
,
that
Christian
Religion
which
was
taught
by
all
the
rest
of
Christs
Apostles
,
teacheth
Allegiance
unto
Kings
:
Christ
in
his
own
example
practised
it
,
and
by
paying
tribute
would
rather
part
with
his
own
right
,
then
seem
to
oppose
or
question
theirs
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
S.
Athanasius
de
Incarn
,
Christi
,
most
divinely
:
how
can
you
then
look
to
be
thought
or
called
(
good
)
Christians
,
if
you
neither
regard
the
word
of
Christ
for
your
instruction
,
nor
the
works
of
Christ
for
your
imitation
?
and
the
same
Father
in
his
Epistle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tels
us
what
manner
of
Church-men
they
are
,
which
run
this
way
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
Spies
to
look
into
other
mens
livings
and
patrimonies
,
(
and
beleeve
it
many
of
them
amongst
us
have
in
this
kind
used
most
exact
prospectives
)
not
Bishops
,
to
look
over
their
life
and
doctrine
;
for
they
cared
not
(
saith
he
)
in
their
Ordinations
to
hear
S.
Pauls
words
to
Timothy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Bishop
must
be
blameless
,
(
which
words
the
Church
still
retaineth
in
ordination
of
Ministers
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
onely
think
and
speak
high
against
Christ
,
and
no
matter
then
for
thy
Christianity
:
I
know
he
speaks
the
words
of
Christ
our
Saviour
,
and
against
the
Arrians
;
yet
since
the
Lords
anointed
is
rendred
by
the
70
Interpreters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
Christ
,
and
that
Translation
is
justified
by
the
Apostles
,
Act.
4.
26.
't
is
manifest
that
one
who
truly
loves
Christ
,
cannot
hate
the
Lords
Anointed
;
whether
written
in
Text
or
in
short-hand
,
whether
ruling
in
his
Son
,
or
in
his
servant
,
whether
he
be
Christ
in
heaven
,
or
Christ
on
earth
:
and
therefore
I
may
well
take
Athanasius
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
Lords
anointed
on
earth
,
and
say
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
poison
mens
souls
with
such
venemous
tenents
against
Kings
;
they
cannot
be
of
the
true
Church
whilest
they
belch
out
such
impure
blasphemies
,
despising
dominion
,
and
Speaking
evil
of
dignities
,
offering
that
defiance
to
their
King
,
which
S.
Michael
would
not
offer
to
the
devil
,
and
bringing
railing
accusations
in
stead
of
Arguments
;
and
yet
S.
Michael
had
not
onely
a
fitter
object
,
but
also
a
better
ground
for
railing
;
because
his
dispute
was
with
the
devil
,
and
it
was
about
real
Idolatry
,
which
he
would
have
caused
the
people
to
commit
in
worshipping
the
body
of
Moses
;
theirs
(
with
their
King
and
Church
)
onely
about
imaginary
Idolatry
,
which
was
and
is
not
to
be
found
,
but
in
their
own
fears
and
jealousies
:
it
stands
not
with
a
true
Church
no
more
then
it
stood
with
S.
Paul
(
since
every
true
Church
is
but
one
grand
Apostle
,
or
Doctor
of
the
Gentiles
of
that
Nation
where
it
is
)
to
appeal
to
the
people
,
that
's
a
way
to
introduce
,
though
not
a
many-headed
,
yet
a
many-hearted
Religion
;
not
a
many-headed
Religion
,
but
rather
a
no-headed
,
for
such
as
would
have
no
Bishops
were
anciently
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
men
without
heads
,
Niceph.
l.
18.
c.
45.
and
the
Council
of
Ments
,
c.
22.
gives
them
monstrous
heads
if
any
at
all
;
saying
,
they
are
Hippocentauris
similes
nec
equi
nec
homines
,
they
have
too
much
of
the
mans
understanding
to
be
horses
,
and
they
have
too
much
of
the
horses
kicking
and
wincing
to
be
men
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
are
either
such
as
have
no
head
,
or
as
bad
as
though
they
had
none
:
but
surely
't
is
the
way
to
introduce
a
many-hearted
Religion
;
witness
our
own
late
divisions
,
which
have
produced
as
many
Religions
as
men
;
our
Christian
unity
and
verity
being
both
banished
together
:
this
is
the
excellent
Divinity
you
have
of
late
read
to
your
disciples
,
which
is
able
to
dash
the
very
venome
of
Popery
out
of
countenance
,
and
throw
it
in
your
own
faces
:
this
is
the
new
way
you
have
taught
the
people
to
Truth
and
Peace
,
by
which
they
shall
be
sure
never
to
come
to
either
:
for
if
they
may
innovate
in
Forms
of
Religion
without
their
King
,
why
not
in
forms
of
Law
?
If
they
may
change
Law
without
him
,
why
not
against
him
?
if
against
him
,
why
not
against
his
life
?
and
consequently
why
not
murther
him
with
the
sword
of
pretended
Iustice
,
whom
God
commands
to
honour
?
See
the
High
Court
of
Justice
erected
in
your
assembly
,
this
is
your
new
way
to
truth
:
and
if
the
people
may
deal
thus
with
their
King
,
where
he
is
supreme
,
why
not
with
all
other
supremes
whatsoever
?
and
consequently
by
succession
and
with
success
(
for
ought
we
know
)
why
not
rise
against
their
Magistrates
,
till
the
last
Resurrection
,
and
put
them
to
death
,
till
death
it self
shall
be
swallowed
up
?
But
I
return
;
this
placing
dominion
in
the
people
(
for
appealing
to
them
is
no
less
)
teacheth
them
to
think
,
they
need
not
Christ
in
his
Kings
to
rule
and
govern
them
,
they
can
govern
themselves
;
they
need
him
not
in
his
Priests
to
intercede
for
them
,
they
can
pray
for
themselves
;
they
need
him
not
in
his
Prophets
to
instruct
them
,
they
can
preach
to
themselves
:
Was
ever
Christ
so
reviled
,
and
so
opposed
in
all
his
three
Offices
together
before
?
Is
not
this
fully
to
act
Anti-Christ
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Thes.
2.
4.
to
sit
not
in
,
but
upon
the
Temple
or
Church
of
God
,
non
in
Templo
Dei
,
sed
in
Templum
Dei
sedet
;
tanquam
ipse
sit
Templum
Dei
,
quod
est
Ecclesia
;
as
saith
S.
August
.
l.
20.
de
Civ
.
Dei
,
c.
19.
where
also
he
expounds
this
Anti-Christ
not
of
one
single
person
,
but
of
a
whole
body
of
men
,
or
a
mixt
multitude
;
and
I
pray
,
why
may
not
Anti-Christ
reign
rather
in
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
Government
of
the
many-headed
,
then
in
any
other
kinde
of
Government
,
since
this
alone
is
a
Government
not
of
Christs
making
?
Surely
no
one
character
of
Anti-Christ
,
but
will
more
exactly
befit
this
,
then
any
other
Government
:
and
if
we
will
suppose
(
which
is
very
probable
)
that
those
Parables
which
do
shew
what
Anti-Christ
was
in
the
Jew
,
may
also
teach
what
he
shall
be
in
the
Gentile
,
then
persecution
of
those
who
are
sent
unto
the
people
,
much
more
of
those
who
are
set
over
them
by
Christ
,
murder
committed
upon
their
persons
,
and
rapine
upon
their
inheritance
,
must
be
his
chiefest
qualities
:
See
S.
Luk.
10
,
11
,
12
,
13
,
14.
verses
,
where
we
haue
a
perfect
embleme
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
servants
rule
their
Masters
,
Subjects
their
King
,
which
is
the
pestilent
spawn
of
that
viperous
doctrine
,
Dominion
is
founded
in
the
people
.
and
without
all
question
't
is
more
immediately
Anti-Christian
to
oppose
Kingship
,
then
to
oppose
Kings
,
since
this
may
be
onely
against
the
persons
,
who
are
men
;
but
that
must
be
also
against
the
authority
which
is
Gods
;
whence
they
are
called
his
Kings
,
his
Anointed
,
2
Sam.
22.
51.
or
rather
Christs
authority
,
for
himself
saith
,
Mat.
28.
18.
All
power
is
given
unto
me
in
heaven
and
in
earth
,
and
is
from
him
derived
unto
Kings
,
whence
1
Tim.
6.
15.
he
is
called
the
onely
Potentate
,
the
King
of
Kings
,
and
Lord
of
Lords
;
for
Kings
are
of
Christs
,
not
of
the
peoples
making
:
the
Text
shews
where
Christ
hath
given
his
power
to
Kings
,
but
not
where
he
hath
given
it
to
the
people
;
and
consequently
for
them
to
assume
it
without
his
gift
,
and
against
his
command
,
must
needs
be
Anti-Christian
:
so
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
in
effect
all
one
,
to
sight
against
Monarchy
is
to
sight
against
God
,
who
alone
originally
,
and
against
Christ
,
who
alone
autoritatively
is
the
onely
Monarch
:
but
to
return
again
to
the
Church
;
doth
not
this
appeal
to
the
people
let
in
the
Rabble
over
all
that
's
called
God
,
and
over
all
that
's
called
Christ
,
the
Anointedof
God
,
and
over
all
that
's
called
Christian
,
the
service
of
God
,
credenda
,
speranda
,
facienda
?
must
we
not
beleeve
,
and
pray
,
and
live
as
the
rout
will
have
us
?
or
have
no
outward
profession
of
our
faith
,
no
publick
exercise
of
our
prayers
,
and
no
communion
or
Fellowship
of
our
life
?
see
what
strange
calves
this
rebellious
Jeroboam
(
this
striver
for
the
people
,
for
so
doth
his
Name
import
)
hath
already
set
up
in
this
our
Bethel
,
the
house
of
God
:
Prayer
thrown
out
of
its
proper
dwelling
;
the
publick
worship
of
the
Lord
,
forbidden
on
the
Lords
own
day
,
and
in
the
Lords
own
house
,
and
all
because
the
people
will
have
it
so
:
for
't
is
not
the
publick
circumstances
of
time
and
place
can
make
a
publick
worship
,
when
the
persons
that
perform
it
are
not
publick
,
because
they
are
no
Ministers
,
and
the
substance
of
the
worship
performed
is
not
publick
but
meerly
private
,
both
for
the
matter
,
because
the
(
supposed
)
Minister
prays
onely
for
his
own
party
,
and
according
to
his
own
humour
,
&
for
the
form
,
because
the
people
(
nay
most
times
himself
)
do
not
know
his
prayer
:
Is
not
this
truly
to
prophane
the
Sabbath
in
stead
of
sanctifying
it
?
to
cry
up
the
day
,
but
to
beat
down
the
duty
of
it
;
as
if
Religion
were
more
in
days
then
in
duties
,
more
in
accidents
then
in
substances
,
more
in
circumstances
,
which
are
but
shadows
,
then
in
realities
:
I
cannot
perswade
my self
but
our
late
throwing
away
the
publick
worship
of
God
,
exercised
in
such
an
excellent
Book
of
prayer
,
as
was
publick
both
in
its
form
(
for
known
unto
,
and
admired
of
all
Christians
)
and
in
its
matter
(
for
of
such
Petitions
onely
,
as
equally
concerned
all
)
and
introducing
a
meer
priuate
worship
instead
of
it
(
if
I
may
call
that
a
worship
of
God
,
which
hath
so
little
reverence
towards
his
Majesty
,
and
so
few
evidences
of
his
authority
)
was
the
most
sacrilegious
profanation
that
ever
any
Christian
people
hath
yet
been
guilty
of
;
(
people
I
say
,
not
nation
;
for
neither
with
us
is
this
Apostasie
yet
become
National
,
and
God
forbid
it
ever
should
:
)
and
yet
the
reason
of
all
this
,
and
much
more
then
this
,
is
onely
that
,
(
which
formerly
was
the
plea
of
Comedians
not
of
Divines
)
populo
ut
placerent
quas
fecissent
fabulas
,
that
they
might
please
the
people
at
least
with
some
new
invention
,
since
they
were
displeased
(
for
some
base
worldly
ends
)
with
their
old
Religion
:
and
it
makes
many
a
Christian
heart
tremble
to
think
,
that
we
are
very
near
a
Babylonian
Captivity
,
and
the
truth
of
God
is
breathing
its
last
gasp
amongst
us
,
because
we
are
come
to
that
desperate
condition
of
the
Jews
(
and
are
as
ready
as
they
were
to
endungeon
our
Jeremies
that
tell
us
of
it
)
described
by
the
Prophet
,
Jer.
5.
30
,
31.
a
wonderfull
and
horrible
thing
is
committed
in
the
land
;
the
Prophets
prophesie
falsly
,
and
the
Priests
bear
rule
by
their
means
,
and
my
people
love
to
have
it
so
,
and
what
will
you
do
in
the
end
thereof
?
there
is
a
generation
of
false
Prophets
in
the
land
,
and
the
Priests
,
that
bear
rule
by
their
means
,
applaud
their
prophesying
(
for
so
the
70
render
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
my
people
love
to
have
it
so
,
i.
e.
to
have
false
Prophets
in
stead
of
Priests
,
hoping
thereby
to
save
their
tithes
;
and
what
will
you
do
in
the
end
thereof
?
as
yet
this
horrible
thing
is
beautifull
in
your
eyes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Ezra
;
but
what
will
you
do
in
the
end
when
you
shall
know
it
will
be
bitter
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
't
is
now
a
Naomi
,
that
is
,
pleasant
,
but
it
will
then
be
Marah
,
that
is
,
bitter
:
and
will
say
unto
your
souls
,
Why
call
ye
me
Naomi
,
seeing
the
Lord
hath
testified
against
me
?
Ruth
1.
20
,
21.
but
I
must
leave
this
argument
to
some
better
head
,
and
more
authentick
hand
;
I
undertake
to
speak
onely
the
heart
of
the
true
English
Protestant
,
who
bids
me
tell
you
,
that
Divinity
alone
makes
him
of
the
true
Church
,
which
had
its
being
before
his
Church
,
not
with
it
,
and
much
less
from
it
:
Divinity
of
the
new
stamp
(
if
it
may
be
called
Divinity
,
which
hath
man
not
God
for
its
authour
)
must
needs
on
both
sides
turn
faith
into
faction
,
and
Religion
into
Rebellion
;
that
man
(
and
the
same
reason
holds
in
Christian
Churches
as
in
Christian
men
,
since
a
Church
is
but
a
Congregation
of
men
)
I
say
,
that
man
who
will
not
shame
his
Religion
here
,
nor
himself
hereafter
,
must
with
the
Psalmist
,
have
respect
unto
all
the
Commandments
,
Psal.
119.
v.
6.
then
shall
I
not
be
a
shamed
when
I
have
respect
unto
all
thy
Commandments
;
or
,
so
shall
I
not
be
confounded
,
neither
internally
in
mine
own
conscience
,
nor
externally
before
the
world
,
nor
eternally
before
the
dreadfull
tribunal
of
Christ
:
and
this
threefold
confusion
cannot
possibly
be
avoided
by
any
Christian
Church
or
man
,
but
by
having
respect
unto
all
Gods
Commandments
:
To
all
;
1.
In
toto
universali
,
in
their
full
number
,
't
is
as
Anti-Christian
to
leave
out
the
fifth
,
as
to
leave
out
the
second
Commandment
,
as
heretical
to
leave
out
the
thirteenth
as
to
leave
out
the
ninth
Chapter
to
the
Romanes
.
2.
In
toto
Essentiali
,
in
their
full
Obligation
,
there
is
as
great
an
obligation
upon
the
fifth
,
as
upon
the
fourth
,
though
the
one
may
chance
be
cryed
up
,
to
pull
down
the
other
:
3.
In
toto
Integrali
,
in
the
several
particular
duties
,
that
depend
either
upon
their
number
,
or
upon
their
vertue
and
obligation
;
of
which
we
must
observe
our
Saviours
Diuinity
,
in
the
mouth
of
his
Apostle
S.
James
2.
10.
whosoever
shall
keep
the
whole
Law
,
and
yet
offend
in
one
point
,
(
i
,
e.
impenitently
by
not
repenting
of
his
sin
,
or
doctrinally
and
magisterially
by
justifying
it
)
is
guilty
of
all
,
the
reason
is
,
because
he
keeps
the
rest
for
his
convenience
,
not
for
his
Conscience
:
(
his
convenience
,
the
great
cynosure
of
this
new
Reformation
:
)
and
it
is
no
less
an
Evangelical
then
't
is
an
an
Angelical
Truth
uttered
by
Aquinas
22ae
.
qu.
5.
art.
3.
that
't
is
impossible
for
him
who
pertinaciously
disbeleeves
one
Article
of
faith
,
to
beleeve
any
of
the
rest
,
though
with
his
mouth
he
may
confess
them
all
;
Nam
caeteros
omnes
non
tenet
per
sidem
,
simpliciter
veritati
primae
inhaerendo
,
sed
propriâ
voluntate
&
judicio
:
'T
is
so
in
the
Decalogue
,
as
't
is
in
the
Creed
;
a
willfull
belief
,
is
no
true
faith
;
a
willfull
Religion
is
no
true
Religion
;
for
true
Religion
depends
wholly
upon
Gods
not
upon
mans
will
:
but
least
some
mens
furious
zeal
should
chance
over-rule
S.
James
his
Epistle
,
the
same
divinity
hath
also
proceeded
from
our
Saviours
own
mouth
(
and
his
mouth
must
instruct
us
,
or
his
bloud
will
not
save
us
)
S.
Mat.
5.
19.
Whosoever
shall
break
one
of
these
least
Commandments
,
and
shall
teach
men
so
,
he
shall
be
called
the
least
in
the
Kingdom
of
heaven
;
he
that
shall
thrust
a
Commandment
out
of
his
life
,
not
onely
personally
,
but
also
doctrinally
[
shall
teach
men
so
]
shall
be
thrust
out
of
heaven
for
his
pains
:
[
he
shall
be
called
the
least
in
the
kingdom
of
heaven
:
]
call
your selves
what
you
will
,
the
godly
,
the
faithfull
,
the
well-affected
,
the
Saints
,
Christ
will
call
you
the
least
in
his
kingdom
;
if
you
thrust
Allegiance
out
of
your
Church
,
which
is
not
one
of
the
least
,
but
one
of
the
greatest
Commandments
;
the
first
of
promise
with
God
,
though
the
last
of
performance
with
you
:
Allegiance
,
that
respects
so
many
Commandments
,
that
't
is
impossible
but
it
should
most
nearly
respect
the
Conscience
:
Wherefore
I
must
needs
be
most
heartily
sorry
,
that
I
cannot
say
with
S.
Paul
,
Act.
28.
19.
I
was
constrained
to
appeal
unto
Caesar
,
not
that
I
had
ought
to
accuse
my
Nation
of
,
for
I
have
too
much
to
accuse
my
Nation
of
in
the
High
Court
of
Justice
,
that
I
cannot
appeal
unto
Caesar
:
the
poor
Church
of
England
(
in
whose
behalf
I
speak
this
)
was
not
long
since
calumniated
to
be
a
Mary
Magdalene
for
her
devils
;
but
now
sure
there
is
great
reason
she
should
be
so
for
her
tears
;
having
little
else
left
her
to
do
(
though
yet
more
to
suffer
)
but
to
mourn
and
weep
:
and
if
any
say
unto
her
,
Woman
,
why
weepest
thou
?
she
is
ready
to
answer
as
that
Mary
once
did
,
because
they
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
,
S.
Joh.
20.
13.
I
have
been
wholly
excluded
from
all
their
consultations
and
actions
,
both
concerning
his
death
and
burial
;
they
have
taken
away
my
Lord
,
my
Lord
the
King
;
a
King
that
understood
Divinity
more
exactly
then
the
most
learned
;
expressed
it
more
appositely
then
the
most
eloquent
,
(
witness
that
heavenly
piece
,
which
shews
him
to
have
been
more
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
truly
golden
in
his
mouth
,
then
in
his
Crown
)
and
practised
it
more
strictly
,
then
the
most
conscientious
amongst
his
best
Divines
;
a
King
which
infinitely
propagated
the
true
Christian
Faith
by
his
life
,
but
much
more
justified
it
by
his
death
;
for
shew
me
,
all
ye
Christian
Churches
in
the
world
,
since
you
have
learned
to
mix
man
with
God
,
your
own
Interest
with
his
in
your
Religion
,
which
of
you
all
have
had
the
happiness
to
have
such
a
King
live
in
your
Religion
?
I
am
sure
none
of
you
all
have
had
the
honour
to
have
such
a
King
(
if
you
have
had
a
King
)
to
dye
for
it
:
be
his
death
never
so
much
the
sin
and
reproach
of
the
Nation
(
't
is
such
a
sin
,
such
a
reproach
as
not
all
the
Ocean
that
surroundeth
us
can
wash
away
)
yet
't
is
the
Justification
and
glory
of
the
Church
,
that
he
confirmed
that
same
true
Protestant
Faith
by
his
death
,
which
he
had
ever
professed
and
defended
in
his
life
;
as
Christ
did
Christianity
in
its
first
plantation
,
so
did
he
in
its
best
Reformation
,
seal
it
with
his
bloud
;
the
greatest
conquest
the
Church
of
England
can
ever
get
over
its
enemies
,
so
far
is
she
from
being
conquered
by
them
in
contriving
it
;
for
as
that
wrangling
Disputant
,
whom
no
arguments
could
convince
,
was
quite
silenced
by
him
that
said
,
though
I
cannot
dispute
for
my
Saviour
,
yet
I
can
dye
for
him
;
So
hath
King
Charles
silenced
all
the
enemies
of
this
poor
Church
,
many
indeed
by
disputing
,
but
many
more
by
dying
:
Reason
enough
why
,
in
common
gratitude
,
beside
special
duty
,
we
should
not
easily
forget
our
Allegiance
much
less
disclaim
it
,
least
of
all
renounce
it
:
but
there
are
yet
more
particular
reasons
,
which
immediately
concern
the
Conscience
,
and
those
you
may
gather
from
the
ensuing
discourse
:
which
is
a
collection
of
diverse
Sermons
,
that
were
once
truly
a
word
in
season
,
though
now
they
are
not
(
or
may
seem
not
to
be
,
at
least
in
their
opinions
,
who
will
needs
be
too
much
judicious
,
and
too
little
consciencious
;
but
the
Apostle
will
justifie
the
Authour
in
the
press
as
well
as
in
the
Pulpit
(
having
his
out
of
season
for
the
one
,
as
well
as
his
in
season
for
the
other
,
2
Tim.
4.
2.
)
though
he
desire
rather
to
justifie
his
Church
then
himself
,
and
condemn
himself
for
all
,
save
onely
for
the
integrity
of
his
affection
to
God
and
his
Church
,
to
the
King
and
his
People
;
that
the
infatuated
sons
of
the
earth
may
no
longer
so
scuffle
to
possess
this
world
,
as
ever
to
hazard
the
quiet
possession
of
it
;
and
that
they
may
no
longer
so
possess
this
world
,
as
to
hazard
their
interest
in
the
next
;
it
being
S.
Pauls
express
Maxime
,
they
that
resist
(
much
more
if
they
impenitently
persist
in
that
resistance
)
shall
receive
to
themselves
damnation
:
here
then
is
a
Looking-glass
for
the
good
Subject
,
to
see
his
duty
;
the
bad
,
his
guiltiness
;
the
one
to
receive
the
comfort
of
a
good
,
the
other
to
feel
the
burden
of
a
bad
Conscience
:
the
expressions
were
at
first
plain
,
and
the
method
easie
upon
force
,
because
a
Countrey-auditour
may
easier
be
posed
then
instructed
;
and
they
ought
to
be
no
other
now
upon
choice
,
because
a
censorious
Reader
may
sooner
be
instructed
then
ashamed
:
The
discourse
was
at
first
abruptly
broken
off
with
the
Kings
life
;
but
't
is
since
compleated
in
regard
of
length
,
though
in
no
other
respect
;
would
the
malice
of
bloud-guilty
and
bloud-thirsty
men
,
which
is
already
compleat
in
all
other
respects
,
were
also
compleat
for
the
length
and
duration
of
it
:
But
O
my
soul
come
not
thou
into
their
secret
(
and
God
keep
them
from
coming
into
thine
)
for
in
their
anger
they
slew
a
man
(
yea
,
more
then
a
man
,
a
King
)
and
in
their
self-will
they
digged
down
a
wall
(
enough
to
make
an
everlasting
breach
in
this
distracted
Kingdom
)
cursed
be
their
anger
for
it
was
fierce
,
and
their
wrath
for
it
was
cruel
;
I
will
divide
them
in
Jacob
,
and
scatter
them
in
Israel
,
Gen.
49.
6
,
7.
when
and
where
Simeon
and
Levi
,
Laity
and
Clergy
are
partners
in
such
a
grand
iniquity
,
then
and
there
this
is
Gods
sentence
against
them
,
and
must
be
his
Churches
Prayer
:
but
I
have
nothing
to
say
to
them
,
onely
hope
they
will
not
be
angry
with
me
if
I
still
pray
for
their
conversion
,
though
I
may
not
quietly
preach
for
it
:
This
small
Tractate
speaks
to
and
of
those
onely
who
still
keep
the
old
true
Protestant
Religion
of
the
Church
of
England
,
and
with
it
their
Allegiance
and
their
Conscience
:
and
the
spokes-man
verily
perswades
himself
,
that
he
is
the
meanest
,
not
of
seven
,
but
of
seventy
seven
thousands
of
Israel
(
the
true
Sons
of
the
Church
)
that
have
not
bowed
their
knees
unto
Baal
,
Baal
Berith
,
that
is
,
Baal
for
a
Covenant
,
in
his
holy
pretensions
;
but
since
turned
into
Baal-Peor
,
that
is
Baal
for
the
mount
Peor
,
to
over-top
all
,
through
the
pride
of
his
spirit
,
or
Peor
in
the
other
sence
,
to
corrupt
all
,
through
the
Libertinism
of
his
flesh
(
in
his
unholy
performances
)
Baal
Peor
he
is
without
question
,
though
beyond
example
,
for
all
that
have
joyned
themselves
to
this
Baal
have
not
onely
eat
the
offerings
of
the
dead
,
Psa.
106.
28.
but
also
of
the
Living
:
and
't
is
most
notorious
that
those
of
that
unhappy
City
,
which
first
began
these
troubles
,
and
that
they
might
do
it
with
some
colourable
pretence
,
commonly
called
the
most
Orthodox
Divines
Baals
Priests
,
are
now
themselvs
by
the
just
judgement
of
God
made
Baals
bondslaves
:
and
those
of
the
Ministry
who
were
most
defamed
with
that
ignominious
and
false
aspersion
,
are
by
the
mercy
of
God
,
the
chiefest
,
if
not
the
onely
men
of
their
order
,
who
would
rather
lose
all
,
then
be
Baals
Chaplains
:
they
were
frightned
with
the
consideration
of
that
Text
,
which
once
made
Origen
break
out
with
tears
,
and
speak
rather
with
his
eyes
then
with
his
tongue
in
the
Pulpit
,
Psa.
50.
16
,
17.
verses
:
(
Lord
how
many
dumb
Sermons
should
we
have
now
adays
,
by
those
who
would
be
thought
the
onely
Preachers
,
if
they
would
,
as
he
did
,
lay
that
Text
unto
their
hearts
)
but
unto
the
ungodly
,
saith
God
,
why
dost
thou
preach
my
Laws
,
and
takest
my
Covenant
in
thy
mouth
,
whereas
thou
hatest
to
be
reformed
,
and
hast
cast
my
words
behinde
thee
;
when
thou
sawest
a
thief
thou
consentedst
unto
him
,
&c.
See
who
they
were
that
most
hated
a
Reformation
amongst
us
,
even
they
who
though
they
did
cry
it
up
,
yet
did
practise
it
down
;
they
who
did
see
a
thief
,
(
yea
,
such
a
thief
as
impudently
answered
the
Prophets
question
,
Mal.
3.
8.
will
a
man
rob
God
?
and
put
it
out
of
question
)
and
yet
consented
unto
him
;
no
wonder
if
such
men
have
let
their
mouth
speak
wickedness
,
and
with
their
tongue
have
set
forth
deceit
:
no
wonder
if
the
next
verse
also
concern
many
of
them
,
thou
satest
and
spakest
against
thy
brother
,
yea
,
and
hast
slandered
thine
own
mothers
son
,
her
truest
,
her
best
,
her
eldest
Son
,
and
withall
,
most
of
her
true
younger
Sons
:
but
't
is
not
a
slander
can
frighten
them
from
their
Religion
,
who
fear
God
rather
then
men
,
Illi
mors
sibilus
,
cui
plausus
vita
;
they
served
not
God
as
hypocrites
,
and
therefore
have
not
fallen
from
his
service
as
Apostates
;
such
men
are
still
of
the
same
Church
(
though
they
cannot
so
publickly
profess
it
)
and
of
the
same
Religion
established
in
that
Church
:
and
to
them
this
Treatise
belongs
,
which
though
it
be
not
elegant
enough
to
be
(
their
Mothers
)
the
Churches
Apology
,
yet
't
is
true
enough
to
be
the
Churches
doctrine
:
for
that
never
taught
other
then
true
Allegiance
to
Gods
on
earth
,
then
true
Conscience
to
God
in
heaven
;
and
never
thought
that
the
one
could
be
without
the
other
:
so
that
the
true
Church
of
England
may
still
with
Bishop
Jewell
in
his
Apology
,
give
solemn
thanks
to
Almighty
God
,
Quòdin
Angliâ
Regia
Majest
as
non
minuitur
,
but
it
must
be
with
relation
to
its
Religion
,
not
to
the
men
that
have
pretended
it
:
the
Religion
of
the
Church
of
England
is
for
Obedience
and
Faithfulness
to
Kings
,
in
the
highest
degree
,
though
some
outward
professours
of
that
Religion
,
have
been
as
highly
for
disobedience
and
unfaithfulness
,
much
more
then
we
could
have
imagined
,
because
much
more
then
others
ever
practised
:
but
let
not
any
man
say
,
that
to
be
an
Apostle
hath
Treason
in
it
,
because
one
of
the
twelve
was
a
Traitour
;
especially
since
our
Defender
of
the
Faith
hath
also
defended
the
true
professours
of
our
Church
,
in
that
his
Seraphical
Book
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
most
unquestionable
image
of
himself
,
of
his
Piety
,
of
his
Patience
,
and
of
his
Charity
;
a
book
infinitely
above
the
spirit
of
any
man
but
a
King
;
and
as
much
above
the
Piety
of
any
King
,
but
such
a
Christian
King
,
so
throughly
conversant
with
Christ
,
not
onely
in
his
doings
,
but
also
in
his
sufferings
,
not
onely
in
the
innocency
of
his
life
,
but
also
in
the
persecutions
of
it
:
E●pectore
mult
is
tribulationibus
macerato
prodiêre
Psalmi
,
saith
Musculus
:
The
Psalms
of
David
,
the
sweetest
of
devotions
,
flowed
from
the
bitterest
Marah
,
the
bitterness
of
his
soul
:
so
our
David
could
not
have
made
such
Cherubical
ditties
,
fitting
the
best
of
Angels
,
had
he
not
been
persecuted
and
reviled
by
the
worst
of
men
:
this
discord
gave
occasion
to
that
heavenly
Musick
:
but
I
shew
my
defect
of
Allegiance
whiles
I
thus
labour
to
express
it
:
that
book
is
above
all
the
acknowledgements
of
Allegiance
,
and
can
stoop
no
lower
then
the
Conscience
:
Come
and
see
a
Miracle
here
all
ye
whose
eyes
are
so
wide
open
to
see
nothing
,
but
what
no
body
else
can
see
,
your
own
holiness
;
Come
and
see
a
Dead
King
ruling
in
his
true
Subjects
souls
,
whom
(
whilest
he
was
living
)
you
would
not
suffer
to
rule
over
your
bodies
;
but
now
he
is
dead
,
you
must
,
and
God
grant
onely
you
may
,
I
say
,
you
must
expiate
his
death
,
either
with
your
eyes
or
with
your
hearts
;
wash
away
the
guilt
of
it
,
either
with
your
tears
or
with
your
bloud
:
beleeve
it
,
all
annals
,
and
among
the
rest
some
Dypticks
,
or
Church-Calenders
will
speak
of
him
as
a
most
glorious
Saint
;
but
I
will
not
tell
,
how
they
will
speak
of
you
:
and
now
,
if
you
can
,
come
and
call
this
doctrine
,
Court-flattery
,
which
was
preached
,
not
when
the
King
was
on
his
Throne
,
but
when
he
was
going
to
the
Bar
,
and
published
now
he
is
in
his
Grave
;
then
perchance
it
might
have
been
thought
Flattery
,
when
there
was
a
Scepter
to
adorn
it
,
and
a
Sword
to
defend
it
;
but
now
that
't
is
so
generally
decried
,
so
publickly
discountenanced
,
so
resolvedly
detested
and
opposed
,
it
can
be
thought
no
other
then
a
most
divine
soul-saving
truth
,
which
forceth
consciencious
Ministers
to
hazard
their
temporal
safety
by
proclaiming
it
,
because
they
see
you
hazard
your
eternal
salvation
by
resisting
it
:
and
yet
to
speak
but
the
plain
truth
,
it
is
flattery
at
no
time
to
say
of
Kings
,
Ye
are
Gods
,
for
the
Text
avows
it
;
But
't
is
most
desperate
flattery
at
any
time
,
to
say
of
Subjects
,
Ye
are
Kings
,
for
the
Text
denies
it
;
and
't
is
not
to
be
doubted
,
but
those
men
who
have
already
flattered
Subjects
into
Kings
to
make
us
slaves
,
will
as
easily
flatter
those
their
Kings
into
Tyrants
,
to
perpetuate
our
slavery
:
For
my
part
,
this
I
will
say
boldly
,
in
regard
of
my
calling
as
a
Minister
of
the
Church
of
England
,
not
in
regard
of
my
person
,
who
am
the
unworthiest
of
all
the
Ministry
,
and
I
am
not
afraid
of
saying
it
before
men
,
because
I
am
not
afraid
of
saying
it
before
God
,
If
I
am
deceived
in
this
Doctrine
of
Allegiance
and
Supremacy
,
't
is
my
Church
hath
deceived
me
:
and
I
humbly
conceive
,
the
Church
will
yet
further
say
for
her self
,
If
I
am
deceived
,
God
hath
deceived
me
;
Domine
si
decipimur
,
a
te
decepti
sumus
,
Lord
,
if
I
,
the
now
distressed
Church
of
England
,
or
the
poor
Ministers
who
are
truly
of
my
Communion
,
be
deceived
in
the
points
of
Allegiance
and
Supremacy
,
't
is
thou
hast
deceived
us
,
for
we
are
deceived
by
thy
holy
Word
;
and
now
let
's
hear
that
Word
speak
for
it self
,
Eccles.
8.
2
,
3
,
4.
ECCLES.
8.
2
,
3
,
4.
I
counsel
thee
to
keep
the
Kings
Commandment
,
and
that
in
regard
of
the
Oath
of
God
;
Be
not
hasty
to
go
out
of
his
sight
,
stand
not
in
an
evil
thing
,
for
he
doth
what
soever
pleaseth
him
:
Where
the
word
of
a
King
is
,
there
is
power
,
and
who
may
say
unto
him
,
what
doest
thou
?
ALlegiance
and
Supremacy
do
belong
to
Kings
,
by
the
appointment
,
and
from
the
authority
of
the
King
of
Kings
:
't
is
from
him
they
have
the
right
to
govern
,
't
is
from
him
they
have
the
inseparable
Rights
of
Government
,
to
be
above
and
over
all
,
which
we
call
Supremacy
;
to
be
truly
and
faithfully
loved
,
served
,
honoured
and
obeyed
of
all
,
which
we
call
Allegiance
:
two
doctrines
upon
which
Christians
did
heretofore
more
severely
insist
then
other
men
;
and
the
Reformed
Churches
have
hitherto
more
insisted
then
other
Christians
;
So
that
we
cannot
fall
from
them
but
we
must
fall
both
from
the
glory
of
the
true
Christian
Religion
,
and
from
the
(
present
)
most
glorious
part
of
that
,
the
Reformation
:
we
must
turn
Papists
,
nay
,
the
worst
of
Papists
,
Jesuited
Papists
,
and
renounce
our
Reformation
:
Doctrines
both
of
a
heavenly
descent
,
for
had
they
risen
out
of
the
earth
,
they
would
have
been
more
agreeable
with
the
tempers
of
men
,
who
had
their
original
from
thence
,
and
still
have
their
affections
there
:
but
now
they
are
so
opposite
,
so
repugnant
to
flesh
and
bloud
(
corrupt
flesh
and
bloud
,
which
is
too
proud
and
rebellious
to
endure
a
Supremacy
over-awing
it
,
too
unfaithfull
and
licentious
to
endure
an
Allegiance
bounding
and
confining
it
)
that
the
most
powerfull
Doctour
of
the
Gentiles
writing
of
this
Argument
,
is
observed
to
labour
exceedingly
for
variety
of
expression
,
as
if
his
adversaries
who
before
calumniated
the
weakness
of
his
presence
,
would
now
also
in
this
calumniate
the
want
of
Power
in
his
writings
,
and
not
so
much
as
say
his
Letters
are
weighty
and
powerfull
,
though
his
bodily
presence
is
weak
,
and
his
speech
contemptible
,
2
Cor.
10.
10.
for
though
that
blessed
Apostle
write
very
fully
and
expresly
of
all
points
of
Divinity
,
yet
doth
he
seek
out
for
demonstrations
chiefly
in
these
three
;
Justification
by
Faith
in
Christ
,
Resurrection
from
the
dead
,
and
Obedience
to
the
Civil
Magistrate
;
and
he
is
particularly
urgent
and
pressing
in
this
latter
,
to
shew
us
that
we
ought
most
carefully
to
lay
it
up
in
our
Consciences
,
and
most
conscionably
to
practise
it
in
our
lives
and
conversations
;
preparing
and
fore-arming
the
Church
of
Christ
,
against
those
wolves
in
sheeps
clothing
,
those
Godly
seditious
men
,
which
should
arise
after
his
departing
,
and
speak
perverse
things
,
to
draw
away
disciples
after
them
,
Act.
20.
30.
the
like
method
did
God
himself
observe
in
the
Old
Testament
(
and
I
hope
that
we
Protestants
,
who
take
the
Word
of
God
onely
for
the
Rule
of
our
Faith
,
will
not
at
one
time
reject
both
the
New
and
the
Old
Testament
)
for
least
men
should
at
any
time
among
the
Jews
(
as
stiff-necked
a
people
as
our selves
)
either
for
Apostasie
refuse
,
or
for
hypocrisie
dissemble
,
or
for
timorousness
conceal
this
heavenly
doctrine
which
is
so
necessary
for
the
salvation
of
souls
;
he
which
before
with
Abraham
did
provide
himself
a
sacrifice
,
doth
here
with
his
posterity
provide
himself
a
Priest
,
sends
such
a
Preacher
as
can
neither
be
seduced
with
Apostasie
,
nor
corrupted
with
flattery
,
nor
silenced
with
fear
,
even
his
own
holy
Spirit
to
preach
it
,
in
these
words
,
I
counsel
thee
to
keep
the
Kings
Commandment
,
&c.
Which
words
are
not
a
Text
but
a
Sermon
concerning
Allegiance
and
Supremacy
due
to
Kings
;
wherein
you
have
these
three
parts
,
First
,
The
Preacher
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I.
Secondly
,
The
manner
of
his
Preaching
,
I
Counsell
]
I
counsel
thee
.
Thirdly
,
The
Doctrines
of
his
Sermon
,
and
they
are
two
:
1.
That
of
Allegiance
,
[
to
keep
the
Kings
Commandment
,
and
that
in
regard
of
the
Oath
of
God
,
Be
not
hasty
to
go
out
of
his
sight
,
v
,
2
,
3.
2.
That
of
Supremacy
,
[
where
the
word
of
a
King
is
,
there
is
power
,
and
who
may
say
unto
him
,
what
doest
thou
?
v.
4.
]
I
will
handle
these
in
their
order
;
and
First
of
the
Preacher
,
in
this
particle
I
:
and
who
this
I
is
,
we
may
learn
from
the
first
words
of
the
Book
,
The
words
of
the
Preacher
,
the
Son
of
David
,
King
in
Jerusalem
;
that
is
,
the
words
of
Solomon
without
question
,
for
no
other
Son
of
David
was
King
in
Jerusalem
:
but
why
then
doth
not
the
Preacher
set
down
his
Name
?
he
that
had
no
less
then
six
names
can
he
not
allow
himself
so
much
as
one
to
be
known
by
for
this
Preacher
had
no
less
then
six
names
,
three
properly
his
,
and
three
allegorically
his
;
the
three
properly
his
,
were
1.
Solomon
,
from
peace
,
1
Chron.
22.
9.
2.
Jedidiah
,
because
the
Lord
loved
him
,
2
Sam.
12.
25.
and
this
was
a
name
of
Gods
own
giving
,
who
is
not
observed
to
give
names
in
Scripture
,
but
to
such
on
whom
he
stamped
some
great
and
glorious
character
of
Excellency
by
reason
of
their
office
;
as
to
Abraham
and
Jacob
,
who
were
both
Priests
and
Prophets
;
to
Solomon
,
who
was
a
King
;
to
John
Baptist
,
who
was
a
special
Prophet
;
and
to
our
blessed
Saviour
,
who
was
all
three
;
certainly
to
point
out
some
eminency
in
them
above
the
people
;
for
though
the
Congregation
be
never
so
holy
,
yet
have
they
nothing
to
do
with
the
Holy
of
Holies
,
nor
may
any
Corah
,
Dathan
,
and
Abiram
,
without
danger
of
going
down
into
the
pit
,
say
,
in
opposition
to
Moses
and
Aaron
,
You
take
too
much
upon
you
,
Numb.
16.
3.
when
they
take
no
more
then
God
hath
given
them
.
3.
Lemuel
,
Pro.
31.
1.
[
The
words
of
King
Lemuel
]
which
must
necessarily
be
this
King
Solomon
,
unless
we
could
in
the
Text
finde
out
some
King
of
Israel
whose
name
was
called
Lemuel
,
that
was
so
holy
,
as
to
be
a
Pen-man
of
the
holy
Ghost
:
Aben-Ezra
saith
he
was
called
Lemuel
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lamo
El
illis
Deus
,
because
he
ordered
the
Israelites
so
in
matters
of
Religion
,
(
as
appears
1
Kin.
8.
21.
)
that
in
his
time
they
worshipped
God
onely
:
others
say
,
he
called
himself
Lemuel
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lamouel
quòd
à
Deo
ordinatus
fuerit
,
because
he
was
specially
ordered
or
ordained
of
God
,
to
preserve
his
worship
and
service
;
but
we
need
not
criticize
upon
words
,
whether
Lemuel
be
ordinans
ad
Deum
,
or
else
Ordinatus
à
Deo
,
't
is
but
little
different
in
sense
,
though
much
in
sound
from
that
of
Jedidiah
,
beloved
of
the
Lord
;
he
that
is
beloved
of
God
,
being
ordained
of
him
to
enjoy
his
love
,
and
ordering
himself
reciprocally
to
God
,
because
he
loves
him
;
these
were
our
Preachers
three
Names
which
were
properly
his
,
and
each
of
these
well
befits
him
as
a
Preacher
of
Allegiance
;
a
man
of
peace
,
and
a
man
of
God
,
ordained
of
God
for
his
mission
,
beloved
of
God
for
his
Commission
:
we
have
also
three
more
names
of
Solomon
which
were
allegorically
his
too
,
and
they
are
put
all
together
,
Prov.
30.
1.
Agur
,
Ithiel
,
and
Ucal
;
Agur
,
a
collectour
or
gatherer
,
quòd
sapientiam
colligeret
,
saith
Jarchi
;
he
took
pains
first
to
gather
his
wisedom
,
then
to
utter
it
:
Ithiel
mecum
Deus
,
God
is
with
me
;
and
Ucal
,
praevalebo
,
I
shall
prevail
,
I
have
been
a
Gatherer
,
God
is
with
me
,
and
I
shall
prevail
;
three
such
properties
of
a
Preacher
as
shews
him
to
come
not
from
the
camp
of
the
Souldiers
,
but
from
the
School
of
the
Prophets
,
without
which
he
ought
not
to
preach
,
or
we
shall
have
little
benefit
of
,
and
less
Allegiance
in
his
Sermons
:
so
that
all
these
six
Names
intimate
so
many
properties
in
this
,
so
many
duties
in
any
other
Preacher
;
especially
of
this
doctrine
,
and
are
as
so
many
obligations
upon
the
hearers
of
it
.
First
,
He
must
be
a
man
of
peace
,
that
his
life
may
agree
with
his
doctrine
,
and
his
doctrine
may
agree
with
his
Gospel
,
which
is
or
should
be
the
Gospel
of
Peace
;
'T
is
a
false
Trumpet
in
Sion
that
sounds
the
alarm
to
a
temporal
war
against
Kings
,
instead
of
a
spiritual
war
against
sins
:
This
doctrine
of
Supremacy
and
Allegiance
,
being
truly
understood
and
carefully
followed
,
will
silence
all
such
Trumpeters
,
or
make
them
spend
their
breath
in
vain
;
for
it
will
not
allow
a
Co-ordination
of
Soveraignty
in
the
same
Common-wealth
,
or
two
Supremes
in
one
Kingdom
,
since
that
is
much
to
gainsay
the
Rule
of
Christ
,
Mat.
6.
25.
No
man
can
serve
two
masters
;
but
more
to
disturb
the
peace
of
Christendome
,
by
setting
up
two
masters
to
claim
that
service
:
O
God
,
since
the
commands
of
men
are
so
different
from
and
between
themselves
,
that
they
will
not
allow
us
our
outward
peace
,
make
us
to
love
thy
commands
,
in
which
there
is
no
contrariety
,
that
so
we
may
attain
to
that
inward
peace
,
which
this
wicked
world
cannot
give
,
and
this
tumultuous
world
cannot
take
away
.
Secondly
,
he
must
be
a
man
Beloved
of
God
,
at
least
according
to
the
outward
effect
or
signe
of
love
,
as
being
trusted
with
his
Commission
;
which
must
needs
be
a
special
grace
or
favour
,
gratia
gratis
data
,
though
not
gratum
faciens
;
a
grace
or
love
in
regard
of
his
employment
or
function
,
though
not
of
his
person
;
(
in
that
respect
the
Laity
may
be
as
much
beloved
of
God
as
the
Clergy
;
)
like
as
a
Prince
is
thought
to
love
him
most
whom
he
most
employs
,
yet
may
not
love
the
person
of
that
servant
,
but
his
ability
of
doing
him
service
:
so
doth
God
sometimes
in
his
Ministers
;
onely
there
is
this
difference
,
the
Prince
findes
God
gives
the
ability
,
and
that
gift
is
an
undeniable
argument
of
his
love
to
the
function
,
though
not
always
of
his
love
to
the
person
that
dischargeth
it
:
O
God
,
let
thy
Priests
,
though
clothed
with
many
infirmities
in
their
Persons
,
be
alwaies
clothed
with
righteousness
in
their
calling
,
lest
they
ceasing
to
be
a
sweet
savour
to
thee
,
begin
to
stink
in
the
nostrils
of
thy
people
;
it
being
just
with
thee
to
suffer
profane
men
at
first
to
vilifie
,
and
at
last
to
nullifie
that
calling
,
whose
Ministers
set
a
higher
price
upon
the
advantages
of
this
world
,
then
upon
thy
truth
;
and
seek
to
please
men
by
venting
distempers
and
Novelties
,
rather
then
God
,
by
preaching
Allegiance
and
Conscience
.
Thirdly
,
He
must
be
Lemuel
,
Ordinans
ad
Deum
,
and
Ordinatus
à
Deo
,
ordering
all
to
God
,
and
ordained
of
him
;
'T
is
not
for
every
well-meaning
(
much
less
for
every
ill-meaning
)
man
,
to
turn
Preacher
;
unless
we
will
exclude
God
from
the
Sermon
:
and
a
Priest
that
filleth
his
own
hand
,
is
like
to
fill
the
peoples
heads
with
corrupt
fancy
,
but
never
to
fill
their
hearts
with
sound
Piety
:
O
God
,
let
those
onely
be
heard
amongst
us
,
whom
thou
hast
sent
,
for
none
else
are
like
to
go
on
thine
errand
,
or
deliver
thy
message
:
men
that
send
themselves
do
most
commonly
preach
themselves
,
and
labour
to
set
up
a
consusion
in
the
Preacher
,
that
they
may
expell
Obedience
out
of
the
doctrine
.
Fourthly
,
He
must
be
Agur
Ithiel
and
Ucal
,
a
gatherer
,
God
is
with
me
,
and
I
shall
prevail
;
these
must
all
go
together
,
because
the
one
produceth
the
other
:
a
gatherer
,
from
hearing
,
reading
,
observing
;
all
little
enough
to
get
a
stock
,
and
oft
times
too
little
to
get
a
judgement
to
dispense
it
:
he
gathers
,
and
is
not
therefore
the
less
inspired
,
for
God
is
with
him
;
his
own
gathering
,
hinders
not
Gods
inspiring
:
Study
is
no
enemy
to
inspiration
,
but
rather
advanceth
it
:
For
God
is
with
him
,
and
he
shall
prevail
;
first
over
himself
to
settle
his
own
conscience
,
then
over
others
,
to
rectifie
theirs
:
O
God
,
endue
thy
Ministers
with
this
righteonsness
,
that
so
thou
mayest
make
thy
chosen
people
joyfull
;
joyfull
in
the
love
and
practise
of
their
Allegiance
,
that
they
may
be
joyfull
in
the
testimony
of
a
good
Conscience
;
knowing
that
no
man
who
is
bound
to
be
subject
for
Conscience
sake
,
can
at
the
same
time
be
a
bad
subject
,
and
yet
have
a
good
Conscience
.
Thus
our
Preacher
of
Allegiance
and
Supremacy
here
,
hath
six
names
,
and
not
one
of
them
but
well
befits
both
his
office
and
his
doctrine
;
and
yet
he
prefixeth
not
so
much
as
one
of
them
to
the
title
of
his
Sermon
;
chiefly
sure
to
teach
us
,
that
the
doctrine
was
not
of
his
own
invention
,
but
of
Gods
Inspiration
:
Like
as
the
ancient
Fathers
in
the
first
Nicene
Council
,
would
not
set
any
date
under
the
confession
of
their
faith
,
lest
it
might
be
thought
to
be
of
their
own
making
:
Haereticorum
tantùm
consuetudo
erat
,
edere
professionem
fidei
,
Chronologiâ
temporum
&
consulum
consignatam
,
saith
Binius
(
in
Concil.
Chalc.
p.
416
,
417.
edit.
colon
.
)
so
the
Preacher
here
,
would
not
put
too
his
own
Name
,
that
he
might
not
be
thought
to
preach
his
own
words
:
and
indeed
the
Hebrew
Title
of
the
Book
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
plainly
shews
as
much
,
which
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
a
he
but
a
she
Preacher
,
that
is
,
not
a
Preaching
man
,
but
a
Preaching
soul
,
or
a
Preaching
wisedom
:
and
such
is
our
Preacher
here
,
a
preaching
soul
or
Conscience
to
himself
,
a
preaching
wisedom
to
others
,
or
a
preaching
soul
in
setting
forth
humane
frailties
and
falsities
(
for
this
Book
was
the
publick
testimonial
of
his
repentance
)
and
a
preaching
wisedom
in
setting
forth
the
divine
power
and
truth
.
And
according
to
the
Preacher
is
the
manner
of
his
preaching
,
which
is
my
second
general
part
,
he
preacheth
by
a
grave
,
judicious
,
consciencious
advice
or
counsell
,
I
counsel
thee
.
Indeed
in
the
Hebrew
Text
there
is
no
such
word
expressed
,
but
yet
by
the
propriety
of
that
language
't
is
necessarily
to
be
understood
,
[
I
to
keep
the
Kings
Commandment
]
that
is
,
I
warn
thee
,
or
I
counsell
thee
,
or
I
command
thee
to
keep
the
Kings
Commandment
:
So
Aben-ezra
fills
up
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
meaning
of
this
particle
I
(
saith
he
)
is
this
,
I
warn
and
counsell
thee
,
or
I
command
thee
:
And
since
King
Solomon
was
a
most
notorious
sinner
before
he
was
this
Preacher
,
or
Preaching
soul
,
or
Preaching
wisedom
,
we
may
thus
gloss
upon
his
words
.
First
,
I
warn
thee
,
as
my self
a
sinner
,
sent
to
preach
to
my self
and
others
,
there
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Greek
Title
.
Secondly
,
I
counsell
thee
as
a
Preaching
soul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pouring
out
mine
own
conscience
.
Thirdly
,
I
command
thee
as
a
Preaching
wisedom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
setting
forth
Gods
Truth
,
which
two
last
make
up
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Hebrew
Title
of
this
Book
:
and
all
three
are
admirably
consonant
with
this
doctrine
of
Allegiance
in
the
best
times
,
much
more
in
these
our
wicked
days
,
which
are
the
last
and
the
worst
of
this
wicked
world
,
the
earth
growing
weary
of
it self
now
it
is
near
its
dissolution
.
First
,
I
warn
thee
as
a
Preaching
sinner
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Angels
happily
can
best
teach
us
,
because
they
are
Intelligences
,
pure
understanding
spirits
;
but
surely
men
can
best
admonish
us
,
who
have
been
and
are
under
the
same
infirmities
of
the
body
,
under
the
same
distresses
of
the
soul
:
Dives
could
say
S.
Luk.
16.
30.
If
one
went
unto
them
from
the
dead
,
they
will
repent
;
It
is
so
here
,
one
from
the
dead
comes
to
preach
repentance
;
one
who
had
been
so
long
dead
in
sin
,
that
he
was
certainly
at
hell-gate
,
but
the
hand
of
an
extraordinary
mercy
pulled
him
thence
;
one
whom
others
that
looked
more
upon
his
sin
then
upon
his
repentance
,
painted
hanging
betwixt
heaven
and
hell
,
as
being
doubtfull
of
his
salvation
;
such
a
one
as
this
,
comes
here
to
warn
us
to
take
heed
of
disloyalty
and
disobedience
;
himself
a
sinner
adviseth
us
to
repent
us
of
our
sins
;
that
he
may
keep
us
from
those
plunges
of
conscience
,
which
himself
hath
sustained
:
the
memory
of
his
own
sins
is
grievous
unto
him
,
and
that
makes
him
remember
us
of
ours
;
he
accounts
his
own
burden
intolerable
,
and
therefore
labours
to
diminish
and
lessen
ours
;
we
were
best
give
him
audience
,
here
is
an
expertus
loquor
in
the
Text
;
better
see
our
sins
in
his
admonition
,
then
in
our
own
consciences
,
better
see
them
in
our
own
consciences
here
to
condemn
us
,
then
hereafter
to
confound
us
;
better
men
shew
them
us
in
the
time
of
mercy
,
then
God
shew
them
us
in
the
time
of
wrath
:
Ego
peccator
,
I
am
a
grievous
sinner
,
which
have
been
guilty
of
much
disloyalty
and
disobedience
against
the
King
of
Kings
my
dread
Soveraign
Lord
,
I
warn
thee
to
keep
thy
Kings
Commandment
,
and
that
in
regard
not
onely
of
the
Oath
,
but
also
of
the
wrath
of
God
.
Secondly
,
I
counsel
thee
as
a
Preaching
soul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
its
first
sence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
I
counsel
thee
as
a
Preaching
soul
,
pouring
out
mine
own
conscience
,
that
I
may
have
some
influence
upon
thine
:
that
Sermon
comes
nearest
to
the
soul
of
the
hearer
,
which
comes
first
from
the
soul
of
the
Preacher
;
In
other
arts
,
the
best
words
;
but
in
Divinity
the
best
thoughts
are
the
most
powerfull
Oratory
;
Conscience
is
the
best
Eloquence
;
the
most
perswasive
arguments
are
neither
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
affection
of
the
hearer
,
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
excellency
of
the
speech
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
conscience
of
the
speaker
:
God
having
spoken
to
the
Preachers
conscience
,
makes
him
speak
to
the
consciences
of
those
that
hear
him
,
nor
is
there
a
greater
curse
upon
earth
then
an
hypocritical
Ministery
,
that
pretend
zeal
of
Religion
and
want
integrity
of
Righteousness
:
for
if
the
Shepherd
be
smitten
,
the
sheep
will
be
scattered
,
S.
Mat.
26.
31.
if
hypocrisie
get
into
the
Pulpit
,
't
is
no
wonder
to
finde
it
in
the
pew
:
If
the
Clergy
once
place
Religion
in
fine
words
and
fair
pretences
,
no
wonder
if
the
Laity
forsake
all
Religion
to
seek
after
a
Reformation
:
Therefore
our
Saviour
first
saith
,
ye
hypocrites
,
to
the
Scribes
and
Pharisees
,
and
after
that
,
to
the
common
people
,
S.
Mat.
15.
7
,
8.
Ye
hypocrites
,
well
did
Isaiah
prophesie
of
you
,
you
Doctours
of
the
Law
,
that
give
false
expositions
upon
the
fifth
Commandment
,
v.
5.
&
6.
and
prefer
your
Corban
before
your
Obedience
:
Isaiah
did
first
prophesie
of
you
that
were
the
seducers
,
and
after
that
of
them
who
were
seduced
by
you
,
saying
,
(
truly
of
both
,
but
primarily
of
you
)
this
people
draweth
nigh
unto
me
with
their
mouth
,
and
honoureth
me
with
their
lips
(
calling
for
a
Reformation
)
but
their
heart
is
far
from
me
;
for
't
is
full
of
rebellion
:
O
my
blessed
Saviour
,
do
thou
first
preach
that
to
mine
,
which
thou
wouldest
have
me
preach
to
anothers
soul
,
lest
I
so
preach
,
as
not
to
convert
others
,
or
so
convert
others
as
to
condemn
my self
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
a
Preaching
soul
I
counsel
thee
,
I
warn
thee
as
a
Preaching
sinner
,
I
counsel
thee
as
a
preaching
soul
,
I
warn
thee
as
a
preaching
sinner
,
who
by
wofull
experience
know
the
shaking
palsies
and
convulsion
fits
that
proceed
from
sin
;
I
counsel
thee
as
a
Preaching
soul
,
speaking
that
from
mine
own
heart
which
I
would
have
enter
into
thine
:
yet
this
is
not
all
,
I
command
thee
as
a
Preaching
Wisedom
,
uttering
no
other
then
the
truths
of
God
,
must
also
come
in
concerning
this
doctrine
of
Allegiance
to
Kings
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
its
other
sense
,
I
command
thee
as
a
Preaching
Wisedom
:
It
is
said
of
our
Saviour
Christ
,
S.
Mat.
7.
29.
he
taught
them
as
one
having
authority
,
and
not
as
the
Scribes
;
and
the
reason
of
his
so
teaching
is
intimated
in
that
question
of
those
who
themselves
could
not
teach
so
in
that
question
of
the
Scribes
,
S.
Mat.
13.
54
whence
hath
this
man
this
wisedom
?
for
Christ
was
indeed
the
the
wisedom
of
God
,
and
this
was
the
reason
he
taught
in
the
Power
and
authority
of
God
:
so
is
it
with
them
that
preach
Christ
(
whether
it
be
as
a
Saviour
,
or
as
a
Law-giver
,
for
they
who
preach
him
but
one
of
those
two
,
preach
but
half
Christ
)
the
more
of
Gods
Wisedom
,
the
more
of
Gods
Power
is
in
their
Preaching
:
as
much
as
they
have
of
the
wisedom
of
this
world
,
whether
it
be
in
fancy
or
faction
,
so
much
they
have
of
weakness
and
impotency
,
as
much
as
they
have
of
the
wisedom
from
above
,
so
much
they
have
of
power
and
Authority
:
and
indeed
this
is
the
main
thing
pointed
at
in
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
preaching
wisedom
;
to
shew
it
was
not
Solomons
but
Gods
Word
,
and
not
so
much
Gods
Word
as
Gods
Wisedom
;
and
therefore
not
to
be
read
or
heard
as
the
word
of
man
,
but
as
the
Word
of
God
;
If
we
look
upon
this
Sermon
in
the
Text
,
or
any
of
the
rest
in
the
whole
Book
,
as
the
word
of
man
,
though
as
the
wisest
of
men
,
for
so
was
King
Solomon
,
we
shall
finde
work
for
our
wits
to
censure
it
,
if
not
for
our
wilfulness
to
contradict
it
;
(
for
no
one
book
in
all
the
Bible
hath
been
more
upon
the
rack
,
more
stretched
upon
the
tenter-hooks
,
by
all
sorts
of
men
,
then
this
)
but
if
we
look
upon
it
as
the
Word
of
God
,
which
is
our
duty
,
not
onely
for
this
Sermon
of
Allegiance
,
but
also
for
all
the
rest
contained
in
the
Book
,
we
shall
finde
matter
for
our
consciences
diligently
to
observe
,
and
for
our
conversatious
dutifully
to
practise
:
and
as
concerning
this
particular
Sermon
of
Allegiance
and
Supremacy
here
in
these
verses
of
my
Text
,
it
hath
a
peculiar
preeminence
of
perspicuity
above
any
other
in
the
whole
Treatise
,
so
that
he
that
runs
may
reade
,
and
he
that
reades
must
understand
,
and
he
that
understands
cannot
gainsay
it
:
whereas
in
many
other
doctrines
of
this
Book
,
there
is
something
which
through
errour
may
be
mistaken
,
but
more
which
through
contumacy
may
be
contradicted
;
Insomuch
as
Aben-czra
tells
us
,
that
the
wise
men
of
the
Hebrews
,
had
once
a
consultation
of
concealing
this
Book
from
their
children
,
because
many
things
in
it
seemed
to
incline
to
a
side
or
party
,
and
that
an
heretical
party
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
he
instanceth
in
that
place
of
cap.
11.
v.
9.
which
though
it
carry
much
horrour
in
the
conclusion
,
[
Know
that
for
all
these
things
God
will
bring
thee
to
judgement
;
]
yet
it
seems
to
open
a
gap
to
all
manner
of
Licentiousness
in
the
precedent
concession
[
Rejoyce
O
young
man
in
thy
youth
,
and
walk
in
the
wayes
of
thy
heart
,
and
in
the
sight
of
thine
eyes
]
but
here
our
preaching
wisedom
is
so
very
plain
.
that
there
is
not
so
much
as
a
seeming
concession
(
though
that
be
indeed
the
strongest
prohibition
)
for
the
least
disloyalty
against
Kings
,
either
in
thought
,
word
,
or
deed
:
all
three
are
captivated
under
an
absolute
necessity
of
being
true
and
faithfull
:
The
thought
,
v.
2
,
because
of
the
Oath
of
God
,
for
he
knows
the
heart
:
the
word
,
v.
4.
who
may
say
unto
him
,
what
dost
thou
?
the
deed
,
v.
3.
Be
not
hasty
,
&c.
all
which
must
needs
recommend
this
doctrine
to
our
great
attention
for
the
observation
,
but
much
more
to
our
good
affection
for
the
practise
of
it
:
for
we
cannot
but
take
notice
,
that
this
Book
which
was
penned
of
purpose
to
shew
the
vanities
of
all
things
in
the
world
,
hath
been
abused
by
all
sorts
of
men
to
the
patronage
of
their
several
vanities
,
onely
the
disloyal
subject
never
yet
brought
a
proof
from
hence
for
his
disloyalty
:
the
whole
book
is
nothing
else
but
Speculum
vanitatis
,
a
Looking-glass
for
men
to
see
therein
their
vanities
,
not
onely
the
vanities
of
their
possessions
,
riches
and
honours
,
but
also
of
their
actions
and
affections
and
administrations
;
and
the
best
of
those
too
;
their
actions
and
affections
in
the
study
of
wisedom
,
c.
1
,
v.
12.
and
performance
of
divine
service
,
c.
5.
v.
1.
and
their
administrations
,
even
whilest
they
administer
justice
,
saith
Tremellius
upon
my
Text
,
Civilis
administrationis
vanitatem
ostendit
ex
abusu
Tyrannico
administrantium
:
he
shews
here
the
vanities
of
civil
Government
and
Administration
of
Justice
,
because
of
the
Tyranny
and
Oppression
of
those
that
administer
it
:
But
though
we
can
willingly
grant
the
discovery
of
Vanities
in
the
administration
of
Government
,
yet
we
cannot
finde
the
least
pretence
for
resistance
against
that
administration
,
no
more
then
we
can
for
defiance
of
wisedom
and
publick
devotion
,
because
of
our
mixing
vanities
with
both
:
this
very
book
that
was
made
to
shew
men
the
vanities
of
their
best
actions
,
hath
in
many
others
been
alledged
to
maintain
the
vanities
of
their
worst
:
the
solitary
Monk
from
this
omnia
vanitas
,
hath
erected
his
exemption
from
common
Offices
of
humanity
,
under
pretence
of
meditating
onely
on
Divinity
;
the
inquisitive
Schoolman
hath
from
hence
raised
his
doctrine
of
perpetual
doubting
;
from
cap.
9.
v.
1.
)
to
the
great
discomfort
and
greater
destruction
of
souls
:
the
profane
Libertine
hath
from
cap.
3.
v.
19.
learned
to
scoff
at
the
thought
of
the
resurrection
or
eternal
life
;
and
the
stupid
worldling
,
from
cap.
2.
v.
14
,
15.
hath
learned
to
slight
the
thought
of
death
;
and
so
we
might
instance
in
many
more
particulars
;
Onely
the
sin
of
undutifulness
and
unfaithfulness
to
Kings
never
yet
from
any
part
of
this
Book
hath
obtained
so
much
as
a
seeming
defence
;
which
shews
,
that
our
Preacher
in
this
matter
laboured
to
be
a
Preaching
Wisedom
,
not
onely
to
the
wise
and
learned
,
but
also
to
the
ignorant
and
foolish
;
to
leave
even
the
meanest
of
the
people
inexcusable
for
this
sin
,
this
horrid
sin
of
disloyalty
,
which
though
it
least
lodgeth
in
their
hearts
,
and
is
never
to
be
contrived
by
their
heads
,
yet
is
alwaies
acted
by
their
hands
:
Let
a
man
be
never
so
impatient
in
hearing
(
as
Festus
was
to
S.
Paul
,
Act.
26.
24.
which
made
him
lay
the
imputation
of
madness
upon
the
Apostle
for
the
words
of
truth
and
soberness
,
v.
25.
)
Let
him
be
never
so
inconsiderate
in
censuring
,
as
the
Barbarians
were
to
the
same
S.
Paul
,
Act.
28.
4.
thinking
him
at
first
a
murderer
,
whom
presently
after
they
were
ready
to
worship
as
a
God
:
Lastly
,
let
him
be
never
so
imprudent
in
collecting
and
observing
,
looking
rather
upon
the
sound
then
upon
the
sense
of
the
Text
(
like
those
Interpreters
of
weak
judgements
but
strong
perswasions
complained
of
,
2
Pet.
3.
16.
which
were
so
unlearned
as
to
understand
nothing
,
yet
so
unstable
as
to
wrest
every
thing
)
yet
this
doctrine
of
Allegiance
cannot
possibly
be
mistaken
,
much
less
depraved
,
either
by
his
impatient
hearing
,
or
by
his
inconsiderate
censuring
,
or
by
his
imprudent
collecting
:
Let
him
run
a
way
with
what
piece
of
it
he
can
,
and
take
it
without
respect
or
relation
to
the
whole
(
which
hath
hitherto
much
wronged
Gods
Word
both
written
and
preached
)
yet'tis
not
possible
for
him
to
take
so
little
of
the
Text
,
but
it
will
be
able
both
to
stop
his
mouth
and
condemn
his
heart
:
So
that
here
we
may
forgoe
that
incomparable
Rule
of
the
Civilians
,
Incivile
est
particulam
aliquam
Legis
sumere
non
perspect
â
totâ
Lege
;
't
is
very
uncivil
to
lay
at
the
catch
with
the
Law
,
and
take
that
onely
which
serves
our
own
turn
,
I
say
we
may
forgo
this
Rule
(
which
yet
is
much
more
true
of
Gods
then
of
mans
Law
)
and
notwithstanding
fear
no
mischievous
tenents
or
practises
,
to
be
deduced
from
this
portion
of
the
Text
:
In
a
word
,
let
any
seditious
miscreant
deal
here
with
Solomon
,
as
Saul
did
with
Samuel
,
as
he
turns
about
to
go
away
from
him
,
being
resolved
not
to
serve
his
purpose
;
lay
hold
upon
the
skirt
of
his
mantle
and
rent
it
of
,
yet
that
very
little
parcel
will
signifie
unto
him
,
that
if
he
persist
in
his
willfull
disobedience
,
The
Lord
will
rent
him
from
his
Kingdom
,
and
that
the
strength
of
Israel
will
not
lye
nor
repent
,
1
Sam.
15.
27
,
28
,
29.
but
teacheth
Israel
,
there
is
no
way
for
them
to
be
saved
,
that
are
guilty
of
such
a
dismal
lie
,
but
by
repentance
which
may
satisfie
us
,
that
our
Preacher
here
in
this
Doctrine
of
Allegiance
is
a
Preaching
Wisedom
beyond
himself
in
other
Doctrines
,
that
begin
and
end
where
you
will
,
catch
what
you
can
of
the
Text
,
it
will
wholly
speak
for
your
King
and
will
silence
you
:
I
know
not
how
I
have
been
over
pressive
in
this
patticular
almost
to
a
Tautology
;
But
that
can
never
be
too
much
spoken
which
can
never
be
enough
understood
:
[
a
preaching
sinner
,
a
preaching
conscience
,
a
preaching
wisedom
;
I
hope
we
shall
accordingly
open
not
our
ears
but
our
hearts
to
his
doctrine
;
a
preaching
sinner
(
who
hath
sin
in
his
person
not
in
his
Sermon
)
is
fittest
to
admonish
us
;
a
preaching
conscience
is
fittest
to
advise
us
;
a
preaching
wisedom
is
fittest
to
overrule
us
:
here
is
not
onely
conscience
and
wisedom
preaching
this
doctrine
that
we
may
not
sin
against
it
,
but
here
is
also
a
sinner
preaching
it
,
that
we
may
repent
us
after
we
have
sinned
:
Solomon
preaching
before
his
Apostacy
at
the
dedication
of
the
Temple
,
1
King
.
8.
22.
where
he
was
first
a
Preacher
&
had
his
first
Congregation
)
and
afterwards
in
his
Proverbs
and
Canticles
is
a
miracle
and
monument
of
grace
;
but
preaching
in
Ecclesiastes
after
his
wives
had
seduced
him
to
be
a
Chaplain
to
Chamosh
the
abomination
of
Moab
,
1
King
.
11.
7.
he
is
a
miracle
and
monument
of
mercy
;
O
the
infinite
comfort
from
such
a
preacher
if
we
follow
him
!
O
the
infinité
condemnation
if
we
do
not
!
And
so
it
is
high
time
I
should
pass
from
the
Preacher
and
the
manner
of
his
preaching
,
to
the
matter
of
his
Sermon
,
To
keep
the
Kings
Commandment
,
&c.
wherein
are
comprised
two
doctrines
that
inseparably
belong
to
Soveraignty
,
the
one
of
Allegiance
,
the
other
of
Supremacy
;
the
doctrine
of
Allegiance
is
clearly
set
down
v.
2
,
3.
and
that
of
Supremacy
,
v.
4.
the
first
teacheth
the
duty
of
Subjects
,
the
second
sheweth
the
reason
of
their
subjection
:
Allegiance
is
the
duty
of
Subjects
,
and
Supremacy
is
the
reason
of
their
subjection
:
In
both
it
must
be
my
endeavour
onely
to
make
my self
and
you
truly
understand
this
Preachers
Sermon
,
and
so
lay
it
to
our
consciences
as
he
propounds
it
:
for
Solomon
here
speaks
both
of
Allegiance
and
Supremacy
,
as
they
concern
the
conscience
and
divine
obligation
,
not
as
they
concern
humane
conveniences
or
consultations
:
therein
shewing
himself
a
true
Preacher
,
speaking
to
mens
souls
by
which
they
hope
to
live
in
the
next
,
not
to
their
interests
by
which
they
do
live
in
this
world
;
&
first
of
the
Allegiance
.
A
Sermon
of
Allegiance
can
never
be
unwelcome
to
a
good
Subject
,
or
a
good
Christian
;
not
to
a
good
Subject
because
it
puts
him
in
minde
of
that
condition
wherein
God
hath
placed
him
;
not
to
a
good
Christian
,
because
it
puts
him
in
minde
of
that
duty
which
God
hath
commanded
him
:
and
here
is
a
Sermon
of
Allegiance
briefly
but
fully
setting
it
forth
in
its
positive
and
in
its
privative
act
.
1.
In
its
positive
act
,
to
be
true
and
faithfull
to
the
King
,
in
loving
,
honouring
,
and
obeying
him
;
loving
his
person
,
honouring
his
authority
,
and
obeying
his
commands
:
I
advise
theè
to
keep
the
Kings
Commandment
,
and
the
reason
thereof
,
and
that
because
of
the
Oath
of
God
.
2.
In
its
privative
act
,
not
to
be
guilty
of
any
disloyalty
or
dis-allegiance
,
either
in
affection
,
Be
not
hasty
to
go
out
of
his
sight
,
or
in
action
,
stand
not
in
an
evil
thing
,
and
the
reason
thereof
,
for
he
doeth
whatsoever
pleaseth
him
.
First
,
Of
the
positive
Act
of
this
Allegiance
,
to
be
true
add
faithfull
to
the
King
,
in
loving
,
honouring
,
and
obeying
him
,
in
these
words
,
To
keep
the
Kings
Commandment
:
't
is
in
the
Hebrew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Os
Regis
observa
,
observe
the
Kings
mouth
:
to
observe
argues
an
act
of
loving
,
honouring
and
obeying
;
In
this
sense
doth
God
say
unto
the
Jews
,
Ye
shall
observe
all
my
statutes
,
and
Christ
saith
unto
his
Apostles
,
Teaching
them
to
observe
all
things
,
Matth.
28.
20.
that
is
,
to
love
,
honour
,
and
obey
them
:
So
here
,
to
observe
the
mouth
or
command
of
the
King
,
is
,
to
love
,
honour
,
and
obey
his
commands
,
with
an
unwearied
diligence
,
with
an
undisturbed
patience
.
First
,
It
is
to
love
them
;
for
who
cares
to
look
after
that
which
he
doth
not
regard
?
Ubi
amor
ibi
oculus
,
is
as
true
when
made
convertible
,
ubi
oculus
ibi
amor
;
the
eye
is
the
quickest
messenger
of
the
souls
affection
,
yet
not
so
quick
as
at
any
time
to
go
without
its
errand
.
Secondly
,
It
is
to
honour
them
;
and
that
not
cursorily
or
meerly
for
fashion
sake
,
but
with
the
engagement
of
the
soul
to
know
them
distinctly
,
and
to
perform
them
diligently
:
there
is
an
outward
honour
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
eye-service
,
or
the
service
of
the
man
;
but
there
is
moreover
an
inward
honour
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
soul-service
,
or
the
service
of
the
minde
;
the
first
is
in
all
manner
of
serving
,
and
the
second
is
peculiarly
in
observing
.
Thirdly
and
lastly
,
It
is
to
obey
them
;
for
observation
is
vain
where
it
is
not
active
;
and
idle
,
where
it
is
ineffectual
;
which
makes
our
Saviour
joyn
observing
and
doing
both
together
,
S.
Mat.
23.
3.
that
observe
and
do
,
and
consequently
the
Preacher
here
bids
us
so
observe
the
Kings
Commands
as
to
be
sure
not
to
leave
them
undone
,
for
then
our
observation
will
but
make
us
guilty
of
the
greater
contempt
:
the
wise
Historian
sets
those
down
for
little
better
then
a
mutinous
rabble
,
of
whom
he
saith
,
Interpretari
magìs
quàm
exequi
,
they
were
more
ready
to
interpret
then
to
execute
all
commands
:
truly
to
observe
a
command
is
to
love
,
honour
,
and
obey
it
,
and
not
onely
so
,
but
also
with
the
greatest
patience
,
as
't
is
serving
,
with
the
greatest
diligence
,
as
't
is
observing
:
with
the
greatest
patience
,
as
't
is
serving
,
for
what
more
tedious
then
wholly
to
attend
upon
anothers
will
and
pleasure
?
yet
this
you
must
do
if
you
are
bound
to
serve
,
for
that
is
to
wait
;
and
with
the
greatest
diligence
as
't
is
observing
,
for
wherein
can
you
be
negligent
if
you
may
not
once
close
,
much
less
turn
away
your
eye
?
yet
this
you
may
not
do
if
you
must
observe
,
for
that
's
to
watch
:
as
then
this
word
intimates
waiting
,
it
requires
all
possible
patience
;
and
as
it
intimates
watching
it
requires
all
possible
diligence
;
and
yet
neither
patience
nor
diligence
can
be
so
great
as
is
the
reason
of
them
both
,
in
the
next
words
,
and
that
in
regard
of
the
Oath
of
God
:
where
Aben-Ezra's
gloss
is
most
admirable
,
a
Jew
writing
to
the
admiration
,
yet
much
more
(
as
the
case
now
stands
with
us
)
to
the
shame
of
Christians
:
the
Preacher
(
saith
he
)
useth
two
such
arguments
as
are
both
unresistable
;
the
one
is
the
word
of
the
Kings
mouth
,
the
other
is
the
word
of
thine
own
mouth
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
what
hath
proceeded
from
the
Kings
mouth
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
what
hath
proceeded
from
thine
own
mouth
;
that
is
to
say
,
because
he
hath
commanded
,
and
because
thou
hast
covenanted
so
to
do
,
sc.
to
be
true
and
faithfull
to
thy
King
:
and
the
same
Doctour
goes
on
as
admirably
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
a
King
among
men
will
not
acquit
him
that
rejects
his
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
much
less
will
the
King
of
truth
,
the
King
of
Kings
hold
him
guiltless
that
taketh
his
Name
in
vain
:
here
is
a
probable
conjecture
,
that
among
the
Jews
there
was
some
kinde
of
Oath
made
unto
their
Kings
,
not
unlike
to
our
Oaths
of
Allegiance
and
Supremacy
;
there
is
mention
made
of
a
League
or
Covenant
that
King
David
made
with
the
Elders
of
Israel
in
Hebron
before
the
Lord
,
when
they
came
to
anoint
him
King
,
2
Sam.
5.
3.
which
Covenant
was
reciprocal
without
question
,
that
David
should
not
molest
them
for
making
Ishbosheth
King
for
two
years
,
and
after
Sauls
death
,
yet
staying
five
years
longer
before
they
came
to
anoint
David
King
over
them
(
saith
Kimchi
)
and
consequently
that
they
should
play
no
more
such
pranks
with
him
;
be
no
more
false
to
nor
averse
from
his
Soveraignty
;
though
mention
is
made
onely
of
David
in
the
Covenant
,
as
of
the
chiefest
party
,
yet
the
Elders
did
swear
too
,
by
Kimchi's
own
confession
,
though
he
record
not
the
words
of
their
part
of
the
Oath
;
and
indeed
it
were
strange
if
a
Nation
instructed
in
the
Law
of
God
should
against
that
Law
be
forward
to
binde
it self
under
an
Oath
not
to
do
good
to
such
or
such
a
man
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Philo
of
his
own
Countreymen
)
and
not
be
much
more
forward
to
swear
homage
and
allegiance
to
their
Kings
,
which
that
Law
did
oblige
them
to
;
but
't
is
sufficient
for
us
that
the
Jews
did
think
themselves
bound
without
any
peculiar
Oath
,
by
vertue
of
their
general
Covenant
with
God
,
To
be
true
and
faithfull
to
their
Kings
,
for
that
the
fifth
commandment
was
one
of
those
ten
to
which
they
had
vowed
their
obedience
;
nay
it
was
indeed
the
first
commandment
of
promise
,
and
they
looked
by
their
obedience
to
inherit
the
promisedland
:
and
if
that
nation
did
think
so
religiously
of
the
obligation
of
an
Oath
or
Vow
,
as
to
pretend
that
for
an
actual
breaking
of
a
commandment
,
(
as
it
was
answer
enough
for
them
why
they
did
not
relieve
their
father
or
mother
,
to
say
,
they
had
sworn
by
Corban
(
by
the
gift
on
the
Altar
)
not
to
do
it
,
Mat.
15.
5.
what
will
become
of
us
who
have
sworn
to
the
keeping
of
this
commandment
,
to
the
honouring
of
our
Father
,
and
rather
then
keep
the
commandment
will
break
our
Oath
;
Jews
,
Pharisees
and
Sadducees
that
deny
the
resurrection
,
shall
rise
up
in
judgement
against
this
generation
and
shall
condemn
it
;
for
they
made
the
keeping
of
an
Oath
their
pretence
for
breaking
the
fifth
commandment
;
but
we
have
nothing
,
save
the
breaking
of
an
Oath
,
or
rather
of
many
Oaths
to
alledge
for
our selves
,
in
that
we
have
so
shamefully
broken
it
;
and
can
onely
say
,
we
have
made
our selves
guilty
of
perjury
,
that
we
might
be
guilty
of
rebellion
;
what
?
have
we
not
as
great
hopes
as
had
the
Jews
,
have
we
not
as
great
Promises
as
they
had
?
why
then
should
we
have
a
less
obedience
?
To
be
undutiful
is
not
the
way
to
obtain
our
inheritance
in
earth
much
less
in
heaven
;
especially
since
God
looks
upon
this
grand
undutifulness
to
kings
,
as
if
it
were
unto
himself
:
And
we
may
challenge
all
Christendom
to
shew
us
any
nation
or
people
,
that
is
not
fully
as
defective
in
Conscience
,
as
it
is
in
Allegiance
.
Jannes
and
Jambres
that
first
withstood
Moses
(
Gods
immediate
Vicegerent
though
not
to
them
)
and
then
resisted
the
truth
,
having
left
this
unhappy
legacie
to
all
their
followers
,
that
as
they
are
men
of
corrupt
minds
,
for
want
of
obedience
,
so
they
are
reprobate
concerning
the
faith
,
for
want
of
a
good
Conscience
.
God
will
not
so
far
countenance
rebellion
,
as
to
let
the
true
Religion
long
continue
,
and
much
less
thrive
under
it
:
and
't
is
the
general
observation
of
all
sound
Divines
,
that
the
Scripture
doth
most
commonly
joyn
the
fear
of
God
with
Obedience
to
Kings
,
as
1
Pet
2.
17.
Fear
God
,
Honour
the
King
,
not
supposing
the
one
possible
without
the
other
;
and
to
shew
it
is
not
,
they
are
both
joyned
together
in
one
act
of
Fear
,
Prov.
24.
21.
My
son
,
Fear
God
and
the
King
,
and
meddle
not
with
them
that
are
given
to
change
;
as
if
he
had
said
,
they
fear
neither
:
They
that
out
of
levitie
,
much
more
out
of
malice
,
fear
not
to
forsake
their
Allegiance
to
their
King
,
cannot
fear
to
forsake
their
Conscience
to
their
God
.
'T
is
onely
the
Calendar
of
Antichrist
that
can
put
those
in
for
lovers
of
God
,
who
were
haters
,
and
who
were
,
or
would
have
been
Murderers
of
Kings
;
As
S.
Faux
,
S.
Garnet
,
S.
Ballard
,
our
homebred
Traitours
;
S.
Jaquis
Clement
,
who
murdered
Henry
the
third
,
and
S.
Raviliak
who
butchered
Henry
the
fourth
of
France
;
why
do
they
not
also
write
(
as
some
old
Hereticks
did
in
effect
;
of
whom
Epiph.
haer
.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
They
boast
of
their
kindred
with
Cain
,
and
the
Sodomites
,
and
Esau
,
and
Corah
,
and
Judas
,
and
say
these
onely
were
endued
with
wisdome
from
above
)
I
say
,
why
do
they
not
also
write
S.
Esau
for
hating
,
S.
Cain
for
killing
his
brother
:
S.
C
ham
for
scoffing
,
S.
Absalom
for
persecuting
his
Father
?
S.
Corah
for
reviling
,
S.
Judas
for
destroying
his
Master
,
and
S.
Lucifer
for
endeavouring
to
destroy
his
God
?
A
King
,
much
more
a
Religious
,
a
just
,
a
mercifull
,
a
wise
King
,
is
all
these
;
A
Brother
,
a
Father
,
a
Master
,
a
God
:
'T
is
not
Ithat
say
so
,
't
is
my
Saviour
,
S.
John
10.
34.
I
have
said
ye
are
Gods
,
'
and
the
Preacher
here
saith
little
less
,
when
he
gives
this
reason
for
Obedience
,
because
of
the
oath
of
God
:
and
sure
I
am
,
damnation
is
not
so
plainly
threatned
in
all
the
Bible
,
to
any
sin
against
God
,
as
't
is
to
this
of
Disobedience
,
which
strikes
at
him
through
the
Kings
loyns
:
for
sinners
of
a
high
nature
,
though
they
have
the
same
sentence
in
effect
,
as
that
They
shall
never
be
forgiven
,
&c.
S.
Matth.
12.
32.
yet
't
is
not
delivered
after
such
a
terrible
manner
,
't
is
not
said
,
They
shall
be
damned
;
but
of
those
that
live
and
die
in
the
guilt
of
this
sin
it
is
said
in
plain
terms
,
They
shall
be
damned
,
Rom.
13.
2.
They
that
resist
,
(
living
and
dying
in
that
resistance
)
shall
receive
to
themselves
damnation
:
This
is
the
judgement
of
the
Scripture
,
and
this
was
the
judgement
of
the
Church
for
near
five
hundred
years
together
after
Christ
,
in
the
first
and
best
times
of
Christianitie
;
hence
S.
Ambrose
pronounceth
this
sentence
concerning
Maximus
that
had
risen
up
in
open
rebellion
against
his
Sovereign
Lord
the
Emperour
Gratian
and
murdered
him
,
but
was
himself
shortly
after
slain
by
Theodosius
:
Maximus
occisus
est
,
nunc
in
Inferno
docens
exemplo
miserabili
,
quàm
durum
sit
arma
suis
Principibus
irrogare
:
Ambros.
in
or
at
.
funebr
.
de
exitu
Theodosii
)
Maximus
is
slain
,
and
being
now
in
hell
teacheth
by
his
miserable
example
,
how
dismal
a
thing
it
is
for
subjects
to
take
up
arms
against
their
Prince
;
a
terrible
saying
,
and
a
more
terrible
Historie
in
the
Records
,
but
yet
good
in
the
use
,
and
comfortable
in
the
example
of
it
;
for
it
proclaims
to
us
,
that
our
Gratian
will
not
long
be
without
a
Theodosius
to
avenge
his
bloud
;
God
keep
them
from
hell
that
did
shed
it
:
and
S.
Ambrose
his
expression
comes
very
near
our
case
,
For
Arma
suis
Principibus
irrogare
,
is
to
lay
a
kinde
of
Tax
or
Assessment
upon
the
King
,
by
forcing
him
to
raise
or
keep
an
Army
in
his
own
defence
;
Maximus
is
in
hell
(
saith
S.
Ambrose
)
for
doing
this
,
and
killing
his
master
as
it
were
in
a
huddle
,
and
by
the
chance
of
war
,
(
if
I
may
so
speak
)
then
much
more
will
those
Rebells
be
tumbled
down
headlong
thither
,
who
upon
deliberate
consultations
put
their
King
in
continual
danger
of
death
,
and
lengthened
their
bloudthirstiness
to
bloudguiltiness
,
their
bloudguiltiness
to
Parricide
,
but
shorten
their
Parricide
by
once
murdering
:
'T
is
very
dangerous
to
injure
Kings
;
but
more
dangerous
to
say
,
we
may
by
law
kill
them
,
(
cum
laude
interimi
possint
,
being
now
disowned
by
Mariana's
own
disciples
)
since
God
Himself
is
their
pledge
or
undertaker
,
Isa.
38.
14.
O
Lord
I
am
oppressed
,
undertake
for
me
,
't
is
in
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Be
thou
my
pledge
:
A
apledge
must
be
ejusdē
generis
,
of
the
same
stock
,
of
the
same
value
,
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Greeks
call
him
)
one
that
will
engage
body
for
body
,
soul
for
soul
,
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
hath
a
body
&
a
soul
answerable
to
that
engagement
:
and
consequently
none
can
have
God
for
his
pledge
,
but
he
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Like
unto
God
;
none
can
have
Christ
for
his
pledge
,
but
he
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Like
unto
Christ
;
all
true
beleevers
are
so
,
&
as
they
are
so
,
may
comfortably
use
this
prayer
of
the
Prophet
Christ
,
Christ
a
King
and
a
Priest
,
they
a
Royal
priesthood
,
2.
Pet.
2.
9.
(
yet
neither
Kings
to
usurp
the
Crown
,
nor
Priests
to
invade
the
pulpit
)
He
anointed
,
so
they
;
But
every
good
King
is
more
then
so
;
Hezekiah
had
upon
him
a
double
stamp
of
Christs
image
,
not
onely
as
a
King
spiritually
,
to
govern
his
own
affections
,
but
also
as
a
King
temporally
to
govern
Gods
people
:
and
in
that
regard
he
had
a
double
title
to
say
unto
his
Saviour
,
Be
thou
a
pledge
for
me
,
not
onely
as
a
true
Beleever
,
but
also
as
a
Religious
King
;
the
text
is
plain
,
Touch
not
mine
Anointed
,
for
one
of
these
little
,
much
more
for
one
of
those
Great
Kings
;
and
David
caused
him
to
be
put
to
death
,
that
did
but
help
to
kill
Saul
,
though
he
were
required
so
to
do
by
the
King
himself
,
2
Sam.
1.
9.
14
,
15
,
16.
Saul
could
not
give
leave
for
his
own
subject
to
kill
him
,
much
less
could
his
subject
take
that
leave
without
his
giving
:
so
that
The
oath
of
God
in
my
Text
may
not
unfitly
be
interpreted
The
curse
of
God
;
soil
.
upon
us
and
upon
our
children
,
in
case
we
be
guilty
,
according
to
those
words
of
Dan.
9.
11.
Therefore
the
curse
is
poured
upon
us
,
and
the
Oath
that
is
written
in
the
law
of
Moses
the
servant
of
God
,
because
we
have
sinned
against
him
;
this
Oath
that
is
written
in
the
law
of
Moses
is
no
other
,
but
those
curses
that
are
pronounced
,
Deut.
27.
and
28.
the
ground
of
the
Commination
in
our
Liturgy
,
which
lawless
men
may
easily
put
out
of
the
Church
,
but
they
cannot
so
easily
put
themselves
out
of
those
curses
:
Among
the
rest
this
is
one
of
them
,
Cursed
be
he
that
setteth
light
by
his
father
or
his
mother
,
and
All
the
people
shall
say
Amen
,
Deut.
27.
16.
much
more
if
he
be
bound
not
onely
by
the
commandment
,
but
also
by
the
Oath
of
God
to
honour
Him
;
it
being
Jarchies
note
upon
Lam.
2.
10.
That
Nebuchadnezzar
though
at
first
he
so
far
reverenced
the
elders
of
Sion
as
to
put
them
in
coaches
,
yet
when
they
spake
but
slightly
concerning
Zedekiahs
Oath
to
him
,
which
he
had
so
shamefully
broken
,
he
then
tied
them
by
the
hair
of
the
head
to
the
horses
tails
,
and
so
dragged
them
to
Babylon
.
He
that
can
make
light
of
an
Oath
,
not
onely
God
,
but
also
the
Heathen
that
know
not
God
,
will
expose
him
to
shame
,
because
he
hath
exposed
himself
to
all
manner
of
wickedness
.
And
this
much
,
or
rather
this
little
(
for
in
this
argument
non
tam
copia
quàm
modus
quaerendus
est
)
concerning
the
positive
Act
of
Allegiance
,
To
keep
the
Kings
commandment
,
and
the
reason
of
it
,
Because
of
the
Oath
of
God
.
Come
we
next
to
the
privative
act
thereof
which
is
,
Not
to
be
guilty
of
Disallegiance
,
vers.
3.
Be
not
hasty
to
go
out
of
his
sight
,
stand
not
in
an
evil
thing
,
&c.
wherein
is
forbidden
all
manner
of
Disallegiance
and
disloyalty
;
not
onely
in
the
Action
,
but
also
in
the
Affection
:
Be
not
not
hasty
to
go
out
of
his
sight
,
there
's
forbidden
Disallegiance
in
the
Affection
,
and
stand
not
in
an
evil
thing
,
there
't
is
forbidden
in
the
Action
,
and
the
reason
of
both
;
For
he
doeth
whatsoever
pleaseth
Him
:
First
here
is
forbidden
Disloyalty
in
the
Affection
,
Be
not
hasty
to
go
out
of
his
sight
:
1
,
Be
not
easily
induced
to
take
dislike
or
distaste
against
Him
,
by
undervaluing
his
Person
,
and
misjudging
or
misrendring
his
Actions
;
for
either
of
these
will
bring
thee
in
time
to
undervalue
if
not
to
undermine
his
Authoritie
:
therefore
saith
God
himself
,
Exod.
22.
28.
Thou
shalt
not
revile
the
Gods
,
nor
curse
the
Ruler
of
the
people
;
't
is
in
the
Hebrew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deos
nè
vili
pendas
,
Thou
shalt
not
think
or
speak
lightly
of
the
Gods
,
that
is
,
of
Princes
and
Governours
who
are
called
Gods
,
because
they
are
his
Vice-gerents
:
Deos
,
Dei
ipsius
agentes
vicem
,
so
Tremellius
:
He
calleth
those
Gods
,
who
are
Governours
in
Gods
stead
;
and
S.
Paul
acknowledgeth
this
Text
to
be
a
part
not
of
the
Judicial
but
of
the
Moral
Law
;
saying
for
himself
and
all
after
him
,
It
is
written
,
Thou
shalt
not
speak
evil
of
the
Ruler
of
thy
people
,
Act.
23.
5.
The
same
command
which
is
more
particularly
expounded
by
our
Preacher
,
Eccles
10.
20.
where
the
very
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
was
used
Exod.
22.
28.
indefinitely
concerning
any
Governour
,
is
particularly
joyned
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
King
,
as
the
chiefest
,
for
't
is
said
,
Curse
not
the
King
,
no
not
in
thy
thought
:
Be
not
hasty
to
think
amiss
of
Him
,
for
suspicion
is
a
diminution
of
reverence
,
and
therefore
't
is
not
safe
(
if
it
be
lawfull
)
to
suspect
them
whom
we
are
bound
to
honour
.
But
Tremellius
gives
us
another
gloss
,
Nè
perturbatè
à
facie
ejus
abito
,
most
significantly
to
the
Hebrew
,
Do
not
turn
away
from
Him
as
if
thou
wert
angred
or
troubled
.
Thus
Sheba
and
the
Israelites
turned
away
from
King
David
,
after
their
expostulations
,
2
Sam.
19.
41
,
43.
And
more
then
thus
,
they
turned
away
from
Him
in
the
next
chapter
,
2
Sam.
20.
1
,
2.
At
first
it
was
,
why
have
our
brethren
the
men
of
Judah
,
stollen
thee
away
,
2
Sam.
19
,
41.
A
meer
groundless
surmise
of
the
Kings
being
addicted
to
a
private
partie
,
if
not
of
his
being
misled
by
it
;
but
at
last
,
the
trumpet
is
blown
,
and
they
say
,
(
shame
upon
them
Miscreants
for
so
saying
)
We
have
no
part
in
David
,
neither
have
we
inheritance
in
the
son
of
Jesse
;
and
to
speak
Gods
truth
in
Gods
cause
,
It
is
very
difficult
,
if
not
impossible
,
for
any
man
to
have
the
least
tincture
of
disloyaltie
in
his
affections
,
and
not
to
shew
it
in
his
words
and
actions
,
since
out
of
the
abundance
of
the
heart
,
both
the
mouth
speaketh
,
and
the
hand
acteth
:
which
brings
me
to
the
second
part
of
this
prohibition
,
that
forbids
all
disloyaltie
in
the
action
,
Stand
not
in
an
evil
thing
.
For
who
is
it
that
is
not
too
hasty
in
his
affection
to
err
there
,
sometimes
by
hatred
,
sometimes
by
anger
?
Let
such
a
one
be
far
better
then
a
man
,
let
him
be
an
Angel
;
but
he
that
without
consideration
or
conscience
,
can
put
all
his
hasty
affections
of
hatred
or
anger
into
actions
,
let
him
be
worse
then
the
worst
of
men
,
let
him
be
a
Devil
;
Humanum
est
errare
,
diabolicum
perseverare
,
'T
is
the
part
of
a
man
to
fallinto
errour
,
but
't
is
the
part
of
a
Devil
to
persist
in
it
:
hasty
affections
of
evil
may
go
for
errours
or
infirmities
common
to
man
,
of
which
Who
can
say
I
have
made
my
heart
clean
,
I
am
pure
from
my
sin
?
Prov.
20.
9.
But
premeditated
consultations
,
and
actions
of
mischief
,
have
too
long
a
continuance
in
the
soul
,
not
to
defile
the
heart
,
and
too
great
a
sway
there
,
not
to
harden
it
:
wherefore
if
thou
think
an
evil
thing
,
yet
abide
not
in
that
thought
;
however
do
not
so
think
it
as
to
do
it
;
and
if
thou
hast
done
an
evil
thing
,
yet
abide
not
in
that
doing
,
do
not
so
do
it
as
to
stand
in
it
;
Stand
not
in
an
evil
thing
.
It
should
not
get
into
thy
mind
to
think
it
,
nor
into
thy
affection
to
desire
it
,
much
less
into
thy
action
to
perform
,
and
least
of
all
into
thy
resolution
to
approve
it
;
and
all
these
do
more
particularly
concern
that
evil
thing
of
Disloyaltie
;
for
it
is
much
to
be
observed
,
that
amongst
all
the
affections
no
one
is
reciprocal
betwixt
God
and
man
,
but
onely
Love
not
Fear
;
for
we
must
fear
him
,
but
he
cannot
fear
us
:
not
hatred
,
for
he
may
hate
us
,
but
we
may
not
hate
him
;
but
love
so
proceeds
from
God
to
man
,
as
that
it
may
lawfully
,
or
rather
must
dutifully
be
returned
back
again
from
man
to
God
:
and
just
so
is
it
with
Kings
and
Princes
,
we
may
safely
return
them
love
for
love
both
in
our
affections
and
in
our
actions
,
but
we
must
take
heed
of
making
other
returns
,
suppose
hatred
for
hatred
,
because
they
are
called
Gods
.
And
it
is
a
most
remarkable
historie
that
is
recorded
concerning
Saul
,
a
wicked
King
;
the
same
Samuel
that
saith
unto
Him
,
God
hath
rejected
thee
,
durst
not
himself
reject
Him
:
He
that
tells
Him
,
God
hath
rent
the
kingdom
of
Israel
from
thee
this
day
,
had
not
withall
rent
his
own
Allegiance
from
his
King
:
For
though
he
came
no
more
to
see
Saul
till
the
day
of
his
death
,
nevertheless
he
heartily
mourned
for
him
,
1
Sam.
15.
35.
Nay
observe
yet
more
,
David
himself
after
He
was
anointed
King
,
yet
waits
Gods
time
and
way
to
be
actually
invested
in
the
kingdom
,
and
is
very
tender
concerning
the
point
of
Disallegiance
to
his
yet
surviving
Sovereign
;
His
heart
smote
him
because
he
had
cut
off
Sauls
skirt
,
1
Sam.
24.
5.
(
what
would
it
have
done
,
if
He
had
cut
off
His
head
?
)
Nay
he
would
not
let
any
of
his
servants
touch
Him
,
vers.
6
,
and
7.
and
gives
the
reason
of
it
,
vers.
10.
I
said
I
will
not
put
forth
mine
hand
against
my
Lord
,
for
He
is
the
Lords
Anointed
.
Nay
,
yet
further
,
He
refuseth
not
to
swear
Fealtie
and
Allegiance
to
Him
,
and
kindness
to
his
posterity
after
him
,
v.
21
,
22.
and
did
exactly
keep
his
Oath
in
slaying
those
who
brought
him
the
head
of
Ishbosheth
;
so
carefull
was
God
of
David
,
and
David
of
himself
,
that
though
he
were
made
King
,
yet
he
made
not
his
own
way
to
the
possession
of
the
kingdom
nay
yet
more
,
after
another
persecution
,
he
is
still
the
same
man
,
1
Sam
26.
8
,
9
,
10
,
11.
and
will
rather
flie
for
the
safety
of
his
own
life
,
then
seek
to
destroy
his
Sovereign
:
he
was
afraid
to
go
a
King-catching
for
fear
that
might
teach
him
to
go
a
King-killing
;
therefore
he
saith
,
There
is
nothing
better
for
me
,
then
that
I
should
speedily
escape
into
the
land
of
the
Philistines
,
1
Sam.
27.
1.
and
at
last
when
the
Amalekite
had
done
this
horrid
act
of
killing
King
Saul
,
(
for
no
Israelite
would
do
it
,
the
Armour-bearer
that
was
not
afraid
to
kill
himself
,
was
afraid
to
kill
his
King
,
1
Sam.
3.
4
,
5.
)
you
see
how
David
punished
him
for
doing
it
,
caused
him
to
be
put
to
death
,
and
said
unto
him
,
Thy
bloud
be
upon
thy
head
,
for
thy
mouth
hath
testified
against
thee
,
saying
,
I
have
slain
the
Lords
Anointed
,
2
Sam.
1.
14
,
15
,
16.
and
moreover
cursed
the
place
where
it
was
done
,
v.
21
The
mountains
of
Gilboa
must
have
no
more
dew
nor
rain
,
because
upon
them
had
been
spilt
the
Kings
bloud
;
and
He
bids
not
tell
it
in
Gath
,
nor
publish
it
in
the
streets
of
Askelon
,
lest
the
daughters
of
the
Philistines
rejoyce
,
lest
the
daughters
of
the
uncircumcised
triumph
,
v.
20.
He
looks
upon
this
act
as
the
reproach
of
Israel
,
though
it
were
done
by
an
Amalekite
,
how
much
more
if
the
Israelites
themselves
had
done
it
?
and
in
truth
they
were
very
much
guilty
of
it
;
for
it
was
their
not
destroying
Amalek
within
,
that
made
God
leave
Amalek
without
to
destroy
them
:
for
as
this
Amalekite
had
not
been
left
to
kill
King
Saul
,
if
Saul
had
obeyed
Gods
commandment
of
utterly
destroying
Amalek
,
1
Sam.
15.
3.
so
questionless
,
If
Israel
had
destroyed
the
spiritual
Amalek
for
warring
against
them
,
(
which
is
the
reason
why
Amalek
was
to
be
destroyed
,
1
Sam.
15.
2.
)
That
is
,
the
sinfull
lusts
of
the
flesh
,
which
warred
against
the
Spirit
,
and
made
them
in
their
hearts
return
into
Egypt
,
God
had
not
suffered
Saul
to
spare
the
temporal
Amalek
without
them
:
't
was
once
in
their
power
to
have
destroyed
Amalek
,
but
now
't
is
in
Amaleks
power
to
destroy
them
;
and
they
may
pronounce
that
as
a
sentence
,
which
their
brethren
afterwards
pronounced
onely
as
a
wish
or
imprecation
,
His
bloud
be
upon
us
and
upon
our
children
:
't
is
our
not
destroying
the
spiritual
Amalek
,
hath
given
the
temporal
Amalek
power
to
destroy
both
our
King
and
us
,
and
our
childrens
children
.
In
all
these
particulars
,
of
Samuels
mourning
,
of
Davids
relenting
,
lamenting
and
weeping
,
of
Sauls
perishing
not
by
an
Israelite
,
but
by
an
Amalekite
,
of
the
Amalekites
being
put
to
death
,
and
mount
Gilboas
being
put
out
of
heavens
blessing
,
the
Word
of
God
doth
as
it
were
make
Proclamation
in
the
name
of
the
King
of
heaven
,
That
it
is
,
it
can
be
no
other
then
a
fire
from
hell
,
that
cannot
be
quenched
but
by
a
Kings
bloud
.
But
what
should
the
Preacher
talk
of
hell
to
Amalekites
that
look
not
after
another
world
,
so
they
may
enjoy
this
?
Let
us
therefore
see
what
success
of
disloyaltie
he
bids
them
expect
,
even
in
this
world
:
and
sure
't
is
like
to
be
none
of
the
best
;
for
there
is
upon
earth
a
Power
,
if
not
a
Person
left
to
punish
it
,
even
the
very
same
power
which
such
men
abuse
,
and
therefore
will
not
be
tardie
,
may
not
be
sparing
.
1.
their
punishment
,
as
it
follows
in
the
next
words
,
For
he
doeth
whatsoever
pleaseth
him
:
Be
not
hasty
to
go
out
of
his
sight
,
much
more
,
Be
not
hasty
to
put
him
out
of
thy
sight
,
stand
not
in
this
evil
thing
;
For
he
doeth
whatsoever
pleaseth
him
.
This
doctrine
of
Allegiance
is
inforced
by
reasons
,
that
concern
both
the
inward
and
the
outward
,
both
the
spiritual
and
the
carnal
man
;
that
if
it
work
not
upon
us
as
called
to
the
inheritance
of
another
world
,
yet
it
may
,
as
loving
the
inheritance
of
this
.
The
Preacher
sets
down
both
reasons
,
The
first
concerns
the
spiritual
man
who
looks
after
his
conscience
,
to
him
he
pleads
the
Oath
of
God
.
The
second
concerns
the
carnal
man
that
looks
after
his
interest
,
to
him
he
alledgeth
the
power
of
Kings
;
For
he
doeth
whatsoever
pleaseth
him
.
And
this
is
S.
Pauls
method
after
him
,
who
writes
the
most
demonstratively
of
all
the
Apostles
in
all
the
doctrines
of
Christianitie
,
yet
in
this
doctrine
doth
he
after
a
sort
strive
to
go
beyond
himself
:
for
in
this
he
doth
not
onely
use
demonstrative
or
convincing
arguments
taken
from
the
nature
of
the
cause
,
but
also
prevailing
or
perswading
arguments
taken
from
the
condition
of
the
Person
;
this
great
Doctour
in
other
doctrines
thinketh
it
enough
to
use
those
prooofs
which
we
call
argumenta
ad
rem
,
but
in
this
he
is
moreover
industrious
to
apply
those
proofs
,
which
we
call
argumenta
ad
hominem
:
not
onely
fit
to
prove
the
thing
,
but
also
fit
to
reprove
and
charm
the
man
that
gainsays
it
.
In
other
documents
of
Christianity
he
preacheth
by
the
demonstration
of
the
spirit
,
1
Cor.
2.
4.
But
in
this
,
he
useth
another
kinde
of
demonstration
,
which
we
may
call
A
demonstration
of
the
flesh
;
for
so
he
argues
,
Rom.
13.
4.
He
is
the
minister
of
God
to
thee
for
good
;
as
if
he
had
said
,
If
not
for
Gods
sake
,
yet
for
thine
own
sake
thou
must
be
subject
;
if
not
for
thy
Conscience
,
yet
for
thy
convenience
;
if
not
for
the
good
of
thy
soul
,
yet
for
the
good
of
thy
body
,
if
not
for
thy
everlasting
salvation
,
yet
for
thy
temporal
preservation
.
Thus
after
the
confounding
arguments
of
resisting
Gods
Ordinance
,
and
receiving
damnation
,
to
work
upon
the
Conscience
;
he
brings
his
perswading
argument
,
[
He
is
for
thine
own
good
]
to
work
upon
the
man
:
He
is
the
minister
of
God
to
thee
for
good
:
and
the
same
method
that
he
useth
in
his
preaching
,
he
useth
also
in
his
praying
,
1
Tim.
2.
1
,
2
,
I
exhort
therefore
that
first
of
all
,
supplications
,
prayers
,
intercessions
,
and
giving
of
thanks
be
made
for
all
men
,
For
Kings
and
for
all
that
are
in
authoritie
;
that
we
may
lead
a
quiet
and
peaceable
life
in
all
godliness
and
honesty
:
Nor
are
these
very
words
,
In
all
godliness
and
honesty
:
an
argument
to
work
onely
upon
the
conscience
,
but
also
upon
the
condition
,
or
the
person
of
the
man
;
who
though
he
may
cast
away
the
practice
,
yet
is
loth
to
cast
away
the
repute
of
godliness
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
honestie
properly
Honesta
quaedam
morum
gravitas
,
quae
reverentiam
conciliat
saith
Beza
;
so
then
,
he
that
will
be
godly
,
or
will
be
thought
godly
must
zealously
pray
for
Kings
;
he
that
will
have
the
power
of
godliness
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
form
of
godliness
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
reason
will
extend
to
both
,
for
the
one
may
relate
to
the
inward
Conscience
,
the
other
may
relate
to
the
outward
condition
.
So
in
my
Text
,
after
the
Oath
of
God
,
an
argument
of
piety
,
to
work
upon
the
Conscience
,
here
is
,
a
whatsoever
pleaseth
him
,
an
argument
of
power
to
work
upon
the
condition
;
For
he
doeth
whatsoever
pleaseth
him
;
and
therefore
Isacides
gives
this
gloss
upon
the
whole
verse
,
Be
not
so
hasty
or
foolish
,
(
as
if
thou
wert
planet
struck
,
for
so
the
word
signifies
)
as
once
to
think
thou
canst
go
out
of
his
sight
,
or
slie
to
any
place
where
he
hath
not
power
to
reach
thee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
a
place
where
he
hath
no
dominion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
For
he
hath
power
and
dominion
in
every
place
;
(
Quis
nescit
long
as
Regibus
esse
manus
?
)
And
stand
not
in
an
evil
thing
,
or
an
evil
word
,
(
for
't
is
in
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
both
)
that
is
,
saith
Jarchi
,
Stand
not
out
in
a
contestation
against
him
,
for
if
he
hath
a
minde
to
revenge
himself
upon
thee
,
he
hath
power
to
do
it
:
For
where
the
word
of
a
King
is
there
is
power
;
that
is
,
saith
the
same
Authour
,
for
the
word
of
God
blessed
for
ever
,
gives
a
King
power
;
and
who
may
say
unto
him
,
What
doest
thou
?
but
this
concerns
the
next
grand
doctrine
of
the
Text
,
the
doctrine
of
Supremacy
,
in
the
last
verse
,
Where
the
word
of
a
King
is
,
there
is
power
,
and
who
may
say
unto
him
what
doest
thou
?
Which
words
may
well
set
forth
the
doctrine
of
Supremacy
,
because
they
contain
in
them
the
definition
of
the
Supreme
Power
on
earth
,
What
it
is
;
and
the
disposition
of
it
,
Where
it
is
:
First
the
definition
of
it
,
What
it
is
;
'T
is
such
a
power
as
hath
no
other
above
it
.
[
Who
may
say
unto
him
,
What
doest
thou
?
]
Secondly
the
disposition
of
it
,
Where
it
is
,
It
is
in
Kings
:
Where
the
word
of
a
King
is
there
is
power
:
so
then
the
Supremacy
of
a
King
consists
in
these
two
things
,
First
,
That
there
is
all
power
with
him
;
Secondly
,
That
there
is
no
Power
above
him
.
First
,
That
there
is
all
power
with
him
;
Where
the
word
of
a
King
is
,
there
is
power
:
power
indefinitely
,
not
some
power
,
not
half
power
,
not
this
or
that
power
,
to
shew
,
that
All
power
is
there
:
that
is
,
All
lawfull
power
,
for
power
against
law
or
without
justice
is
meer
impotencie
;
God
can
give
no
such
power
,
and
't
is
he
that
gives
the
power
in
the
Text
:
therefore
we
must
say
All
power
,
it
being
ill
to
play
the
sophisters
with
mans
,
but
worse
with
Gods
law
:
nor
is
it
lawfull
to
distinguish
,
where
the
law
distinguisheth
not
,
according
to
the
known
rule
,
Ubi
lex
non
distinguit
,
ibi
non
est
distinguendum
:
this
sophistrie
first
brought
the
worshipping
of
Saints
and
Angels
,
nay
of
images
into
the
Church
;
even
by
distinguishing
where
God
did
not
distinguish
:
so
did
those
in
the
second
of
Nice
elude
the
Text
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
put
this
Onely
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
since
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
upon
Religious
and
divine
worship
which
is
due
to
God
himself
,
not
upon
an
inferiour
sort
of
worship
which
we
may
lawfully
exhibit
to
Saints
and
Angels
,
and
their
images
:
Concil.
Nic.
2.
Act.
4.
)
And
again
,
The
Scriptures
do
not
forbid
us
to
worship
images
,
but
to
worship
them
as
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Conc.
Nic.
2.
Act.
5.
The
same
sophistry
is
still
continued
by
some
whose
great
learning
is
not
a
sufficient
authority
to
maintain
their
false
Religion
,
in
eluding
not
expounding
the
second
commandment
,
saying
,
Thou
shalt
not
make
to
thy self
any
graven
image
,
i.
e.
not
the
image
of
Venus
,
Jupiter
,
Bacchus
,
or
those
Heathen
gods
;
but
thou
mayest
make
thee
a
graven
image
of
Christ
;
or
the
Christian
Saints
,
or
of
the
Angels
,
and
worship
them
:
just
such
a
consequence
and
just
such
divinitie
will
be
here
,
if
we
will
needs
distinguish
where
God
distinguisheth
not
:
he
saith
,
Where
the
word
of
a
King
is
,
there
is
power
,
he
distinguisheth
not
what
power
;
if
we
will
needs
say
,
yes
,
there
is
some
power
,
but
not
the
sole
power
;
or
some
Supreme
power
,
but
not
all
the
Supreme
power
,
we
shall
make
God
in
effect
speak
&
require
contradictories
in
the
same
commandment
,
as
the
Papists
in
the
second
,
make
him
approve
as
well
as
forbid
Idolatry
,
so
we
in
the
fifth
shall
make
him
allow
as
well
as
forbid
Rebellion
:
for
if
there
be
but
some
power
in
the
King
,
't
is
enough
if
there
be
but
some
obedience
in
the
people
:
and
if
there
be
not
a
sole
Supreme
power
in
the
King
,
there
must
be
another
Supreme
power
besides
him
,
which
may
lawfully
resist
him
in
his
own
Dominions
;
which
is
to
frame
a
monster
in
nature
,
Duo
prima
in
eodem
ordine
,
two
firsts
in
the
same
rank
and
order
,
but
much
more
is
it
to
frame
a
hideous
monster
in
grace
,
making
the
same
commandment
require
us
to
obey
,
and
yet
allow
us
to
resist
the
Higher
powers
,
which
is
impossible
to
our
humane
reason
,
and
much
more
to
Gods
divine
Religion
:
wherefore
we
must
say
,
that
by
power
is
here
meant
All
power
,
which
is
to
be
confined
onely
by
the
Kings
word
,
not
his
Subjects
;
by
the
place
of
his
Dominion
,
not
by
his
partners
in
it
:
Where
the
Kings
word
is
there
is
power
;
his
word
is
not
every
where
,
no
more
is
his
power
;
but
his
word
is
where
he
hath
right
to
command
,
and
consequently
,
there
.
He
hath
also
power
to
execute
his
commands
:
so
that
the
words
of
the
Text
,
Where
the
word
of
a
King
is
,
there
is
power
,
do
naturally
speak
thus
much
in
effect
,
All
lawfull
power
(
in
his
own
Dominions
)
is
so
with
him
,
as
that
no
power
can
be
without
him
but
by
usurpation
,
no
power
against
him
,
but
by
rebellion
,
no
power
above
him
but
by
both
:
for
all
lawfull
power
is
with
him
,
and
therefore
what
power
soever
is
without
him
,
or
against
him
,
or
above
him
,
must
needs
be
unlawfull
,
if
it
be
without
him
,
't
is
unlawfull
by
Usurpation
,
because
it
invades
his
right
;
if
it
be
against
him
,
't
is
unlawfull
by
Rebellion
,
because
it
resisteth
his
Authoritie
;
if
it
be
above
him
,
't
is
unlawfull
both
by
Usurpation
for
invading
,
and
by
Rebellion
for
resisting
:
and
therefore
the
Apostle
,
Rom.
13.
1.
calleth
him
powers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
plural
number
,
not
one
single
power
but
many
powers
,
(
and
yet
he
speaks
of
one
single
Person
,
He
is
the
minister
of
God
;
he
beareth
the
sword
,
and
that
single
Person
a
King
,
for
't
is
such
a
one
as
receives
tribute
,
v.
6
)
I
say
the
Apostle
calleth
the
Supreme
or
Sovereign
power
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Powers
,
not
onely
plurally
because
't
is
a
multiplied
power
,
or
many
powers
in
one
,
but
also
indefinitely
,
because
't
is
an
unlimited
power
,
All
power
in
one
unlimited
,
I
say
,
in
regard
of
any
persons
appointed
by
God
to
limit
it
,
though
not
in
regard
of
laws
;
now
what
the
law
doth
limit
,
not
man
but
God
doth
limit
;
Aristot.
3.
Pol.
16.
doth
make
the
Soveraignty
of
God
and
the
laws
all
one
,
in
that
admirable
Axiom
of
his
,
(
the
foundation
of
all
Politicks
,
or
of
all
good
rule
in
them
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
that
bids
reason
govern
,
bids
God
and
the
laws
govern
,
(
he
makes
God
and
the
laws
but
one
government
)
but
he
that
lets
in
a
man
,
le
ts
in
a
wilde
beast
:
we
let
not
in
the
man
upon
the
laws
when
he
is
a
King
,
(
much
less
when
he
is
a
Subject
)
in
saying
he
is
powers
,
but
we
let
in
God
upon
the
man
;
and
therefore
call
him
powers
plurally
,
because
he
is
many
powers
,
nay
powers
indefinitely
,
because
he
is
All
powers
in
one
person
:
whereas
no
one
subordinate
power
may
be
called
powers
,
without
some
limitation
or
qualification
;
but
the
Supreme
power
may
be
called
so
absolutely
,
and
sine
additamento
;
because
all
powers
are
originally
in
him
,
and
derivatively
from
him
,
(
if
not
by
mans
(
for
some
have
lately
questioned
that
)
yet
sure
by
Gods
law
,
1
Pet.
2.
13
,
14.
Submit
your selves
to
the
King
as
Supreme
,
unto
governours
as
unto
them
that
are
sent
by
him
;
)
even
as
all
motions
are
originally
and
virtually
in
the
first
Mover
:
the
power
of
judging
whether
it
be
to
make
laws
,
or
to
repeal
them
,
the
power
of
punishing
offenders
against
those
laws
;
or
the
power
of
the
law
,
i.
e.
of
peace
,
and
the
power
of
the
sword
,
i.
e.
of
war
,
are
his
powers
:
and
our
Saviour
Christ
though
he
openly
said
,
My
kingdom
is
not
of
this
world
,
(
which
may
shame
them
that
under
pretence
of
Christs
kingdom
,
would
engross
Supremacy
to
their
consistories
)
yet
did
he
at
that
very
time
as
openly
declare
what
was
the
power
of
the
Kings
of
this
world
,
saying
,
If
my
kingdom
were
of
this
world
,
then
would
my
servants
fight
that
I
should
not
be
delivered
to
the
Jews
,
S.
John
18.
36.
Then
would
my
servants
fight
;
not
against
me
,
but
for
me
:
go
you
that
say
and
practise
otherwise
,
and
tell
the
Eternal
Truth
,
that
he
was
mistaken
,
and
knew
not
the
constitutions
of
your
kingdom
,
(
while
indeed
you
know
not
the
constitutions
of
his
)
But
withall
take
heed
that
then
you
put
not
your
kingdom
out
of
this
world
,
for
the
words
are
undeniable
and
irresistable
,
If
my
Kingdom
were
of
this
world
,
then
would
my
servants
sight
that
I
should
not
be
delivered
unto
the
Jews
:
they
would
fight
with
their
hands
and
with
their
hearts
,
when
their
hands
fail
them
;
fight
with
earth
by
striving
against
men
in
battel
;
fight
with
heaven
by
striving
with
God
in
prayer
;
and
much
more
fight
with
hell
,
by
striving
against
devils
,
black-mouthed
slanderers
and
back-biters
,
scorning
their
mammon
,
rather
then
their
King
should
be
delivered
to
the
Jews
,
to
his
malicious
and
bloud-thirsty
enemies
:
whatever
the
Subject
can
lawfully
do
by
his
hand
,
or
by
his
head
,
or
by
his
heart
,
to
defend
the
King
;
and
bring
his
enemies
to
condign
punishment
,
that
is
the
Kings
power
,
both
for
himself
,
and
against
his
enemies
:
nor
may
we
seek
to
pull
this
power
from
a
King
,
no
more
then
we
may
seek
to
pull
a
King
from
his
throne
;
for
if
assistance
be
the
servants
duty
,
[
Then
would
my
servants
fight
that
I
should
not
be
delivered
saith
Christ
,
making
it
their
duty
so
to
do
]
'T
is
not
possible
but
resistance
should
be
his
guilt
;
a
dangerous
guilt
to
himself
,
a
scandalous
guilt
to
his
Religion
,
so
saith
S.
Paul
,
1
Tim.
6.
1
Let
as
many
servants
as
are
under
the
yoke
count
their
own
masters
worthy
of
honour
,
that
the
name
of
God
and
his
doctrine
be
not
blasphemed
.
What
an
unsufferable
impiety
doth
possess
those
men
,
who
think
God
may
securely
be
blasphemed
by
their
Oaths
;
but
what
an
unpardonable
impudence
hath
bewitched
those
,
who
think
there
is
a
greater
blaspheming
of
God
in
an
hasty
Oath
,
then
in
a
studied
Rebellion
?
Those
tongues
(
will
certainly
and
deservedly
)
one
day
want
a
drop
of
water
to
cool
them
that
are
now
set
on
fire
from
hell
,
customarily
and
impenitently
to
blaspheme
the
God
of
heaven
;
but
yet
we
must
say
,
what
we
cannot
but
see
,
that
God
is
and
may
be
blasphemed
with
the
hand
as
well
(
or
rather
as
ill
)
as
with
the
tongue
:
't
is
not
a
yea
and
a
nay
in
the
mouth
will
keep
us
from
being
blasphemers
,
if
there
be
a
rebellious
sword
in
our
hands
:
the
unruly
tongue
and
the
unruly
hand
do
both
blaspheme
our
God
;
and
this
text
of
S.
Paul
seems
to
make
the
unruly
hand
the
greater
blasphemer
;
for
that
blasphemes
not
onely
the
name
of
God
,
as
the
tongue
doth
,
but
also
his
doctrine
;
[
That
the
name
of
God
and
his
doctrine
be
not
blasphemed
.
]
Is
not
our
Religion
the
Doctrine
of
God
?
and
how
shall
we
dare
to
blaspheme
that
our selves
,
or
give
others
the
cause
of
blaspheming
it
?
'T
is
not
onely
a
false
,
but
't
is
also
a
blasphemous
doctrine
to
say
that
a
servant
may
count
his
own
master
not
worthy
of
all
honour
;
much
more
to
say
,
that
a
Subject
may
dishonour
and
reproach
,
nay
disobey
and
resist
his
King
:
't
is
a
doctrine
not
onely
against
the
Law
,
but
also
the
Gospel
,
't
is
against
the
wholsome
words
of
our
Lord
Jesus
Christ
,
v.
3.
and
none
can
preach
or
approve
it
,
but
men
that
are
Proud
,
doting
upon
questions
,
and
strifes
of
words
,
supposing
that
gain
is
godliness
,
v.
4
,
5.
and
from
such
we
must
turn
away
:
for
't
is
easie
from
their
conversation
to
judge
of
their
condition
,
if
that
be
the
conversation
of
the
godly
which
is
there
described
by
the
Apostle
,
then
are
such
men
in
the
state
of
grace
,
and
condition
of
godliness
;
but
if
it
be
not
,
then
in
vain
do
they
come
with
godliness
in
their
mouthes
,
and
with
Rebellion
(
which
is
the
greatest
ungodliness
)
in
their
hands
and
in
their
hearts
:
so
that
we
may
now
answer
the
Preachers
question
in
my
Text
,
Who
can
say
unto
him
,
What
doest
thou
?
Even
such
men
as
S.
Paul
here
speaks
of
,
but
no
other
,
if
they
be
ashamed
of
owning
the
character
,
let
them
be
ashamed
of
answering
the
question
,
and
to
shew
to
all
the
world
,
that
this
is
the
doctrine
of
all
good
Protestants
,
I
will
set
it
down
at
large
as
Musculus
(
a
learned
protestant
writer
)
hath
delivered
it
upon
the
Psalms
;
and
I
will
bring
my
instance
as
Job
doth
his
interpreter
,
but
One
of
a
thousand
:
and
that
shall
be
upon
the
fourth
Psalm
.
This
Psalm
(
saith
Musculus
)
is
of
the
same
argument
with
the
former
(
though
it
appear
not
by
the
Title
or
Inscription
)
&
was
made
upon
the
same
occasion
,
viz.
King
Davids
being
driven
from
Jerusalem
(
his
royal
City
and
Palace
)
by
Absalom
and
his
confederates
accordingly
,
first
he
makes
supplication
to
God
for
mercy
,
v.
1.
then
presently
falls
expostulating
with
his
enemies
,
v
,
2.
[
O
ye
sons
of
men
how
long
will
ye
blaspheme
mine
honour
,
and
have
such
pleasure
in
vanity
,
and
seek
after
leasing
?
]
He
expostulates
not
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
filii
hominis
,
with
the
rout
or
meaner
sort
,
but
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
filii
viri
,
with
the
Grandees
,
and
chiefest
of
the
people
:
Capita
populi
alloquitur
,
Primates
,
Ductores
,
(
called
by
others
Ordines
regni
)
he
calls
out
upon
the
chiefest
or
principal
men
,
the
Trustees
of
the
nation
,
and
lays
the
rebellion
to
their
charge
,
as
indeed
(
saith
he
)
they
are
generally
the
causes
of
all
grand
miscarriages
in
the
people
;
wherefore
it
is
said
,
Num.
25.
4.
Take
all
the
heads
of
the
people
,
and
hang
them
up
before
the
Lord
;
these
(
saith
he
)
do
most
deserve
,
but
will
least
endure
to
be
reproved
;
Non
ferunt
talem
Ecclesiasten
qui
delinquentes
Magistratus
corripiat
:
The
Minister
may
not
be
suffered
to
tell
the
Magistrate
when
he
is
a
delinquent
;
and
and
indeed
(
saith
he
)
few
Ministers
are
willing
to
take
upon
them
that
dangerous
part
of
their
office
;
what
therefore
can
be
expected
but
that
God
should
send
the
Turk
,
or
some
such
extraordinary
scourge
(
You
will
think
him
a
Prophet
,
if
you
consider
how
Germany
hath
been
scourged
)
to
whip
us
with
scorpions
,
since
we
regard
not
his
other
chastisements
?
but
however
the
Prophet
David
,
for
he
saith
this
as
a
Prophet
not
as
a
King
,
in
Gods
,
not
in
his
own
name
)
reproves
these
great
ones
in
the
first
place
,
and
his
reproof
consists
of
two
parts
;
first
,
that
they
blasphemed
his
honour
,
that
is
,
reviled
his
government
,
(
which
for
Subjects
to
do
to
their
Prince
,
is
in
the
Septuagints
phrase
to
be
little
better
then
Sots
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
say
they
)
Secondly
,
that
they
did
love
vanity
and
seek
after
leasing
,
Quòdres
vanas
&
impossiviles
studiosè
tentabant
,
that
they
laboured
with
might
and
main
to
compass
that
which
was
impossible
,
and
consequently
laboured
in
vain
:
Totius
populi
rebellionem
vanitatem
esse
vidit
ac
mendacium
,
They
thought
they
could
do
great
matters
by
raising
up
the
people
against
their
King
;
but
he
looking
upon
his
God
with
the
eye
of
faith
,
and
upon
their
actions
with
the
eye
of
Religion
,
(
which
is
a
spiritual
not
a
carnal
eye
,
measuring
the
strength
of
a
party
by
their
cause
,
not
by
their
number
)
calls
all
their
contrivances
against
him
but
a
lie
and
vanity
,
a
meer
lie
to
deceive
them
,
and
vanitie
to
deceive
it self
.
After
his
reproof
,
follows
his
instruction
,
in
the
third
and
fourth
verses
,
Quòd
non
tam
adversùs
se
quàm
adversùs
Dominum
rebellando
in
surgunt
,
That
they
did
not
so
much
rebell
or
rise
up
against
him
,
as
against
God
who
had
chosen
him
;
which
God
was
now
his
Protectour
and
would
in
due
time
be
his
avenger
.
[
He
will
hear
me
]
Comminatur
adversariis
,
futurum
ut
nihil
contra
se
efficiant
,
quantumvis
moliantur
;
He
tells
his
adversaries
they
should
never
be
able
to
prevail
;
to
throw
him
upon
his
knees
was
the
way
to
keep
his
crown
upon
his
head
;
for
though
they
would
not
,
yèt
God
would
hear
him
:
therefore
they
were
best
retreat
from
their
furious
march
against
him
,
and
retire
into
their
own
consciences
,
v.
4.
Stand
in
aw
and
sin
not
,
or
Be
ye
angry
and
sin
not
;
(
for
so
the
Septuagint
renders
the
words
,
and
S.
Paul
justifies
their
translation
,
Eph.
4.
26.
by
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
we
may
joyn
them
together
,
Stand
in
aw
and
sin
not
,
by
being
angry
with
your
King
,
or
be
ye
angry
and
sin
not
;
be
so
angry
with
him
as
not
to
sin
in
your
anger
,
not
to
provoke
the
King
of
Kings
:
Commune
with
your
own
hearts
,
not
,
comment
upon
his
actions
,
much
less
pretend
Religion
for
your
rebellion
,
as
if
you
could
offer
an
acceptable
sacrifice
to
God
,
whiles
your
King
lay
bound
upon
the
altar
:
therefore
he
saith
,
v.
5.
Offer
the
sacrifice
of
righteousness
,
nam
omnino
verisimile
est
Davidem
iniqua
hîc
illorum
not
are
sacrificia
,
dum
hortatur
ut
sacrificia
justitiae
sacrificent
,
he
doth
seem
to
blame
their
ungodly
sacrifices
,
in
that
he
calls
upon
them
to
offer
the
sacrifice
of
righteousness
;
and
particularly
intimates
that
sacrifice
of
Absalom
,
of
which
it
is
said
,
2
Sam.
15.
12.
Qûmque
immolaret
victimas
,
facta
est
conspiratio
magna
,
Whiles
they
offered
sacrifices
the
conspiracy
waxed
strong
:
Absalom
had
pretended
a
Vow
,
a
Covenant
which
he
had
made
with
God
,
v.
7.
[
Absalom
said
unto
the
King
,
I
pray
thee
let
me
go
and
pay
my
vow
,
which
I
have
vowed
unto
the
Lord
in
Hebron
.
]
but
he
intended
nothing
less
then
Religion
,
onely
to
use
that
as
a
cloke
for
his
rebellion
to
cover
it
;
or
as
a
colour
to
disguise
it
:
hence
the
people
did
at
first
resort
to
him
,
[
For
it
was
in
their
simplicity
,
they
knew
not
any
thing
,
v.
11.
]
onely
Achitophel
may
well
be
suppposed
to
have
been
at
first
the
grand
contriver
,
because
he
was
all
along
the
grand
counseller
;
and
yet
even
he
will
not
seem
to
come
to
the
conspiracie
,
but
rather
to
the
sacrifice
;
because
forsooth
he
had
been
formerly
one
of
Davids
Counsellers
:
therefore
he
comes
not
till
Absalom
sends
for
him
,
and
he
sends
for
him
whiles
he
offers
sacrifices
,
v.
12.
that
the
sacrifice
,
not
the
conspiracie
,
might
be
thought
the
reason
of
his
coming
:
thus
he
could
mock
men
,
but
he
could
not
mock
God
,
who
takes
from
him
that
grace
which
he
had
abused
to
his
pretences
,
not
applied
to
his
practices
:
though
he
came
to
this
rebellion
by
sacrificing
,
yet
he
went
from
it
by
hanging
:
his
great
wisdom
and
policie
which
at
first
deceived
others
,
at
last
deceived
himself
;
which
may
teach
us
,
That
nothing
can
so
soon
destroy
Religion
,
as
to
use
it
for
a
pretence
of
rebellion
;
a
sacrifice
that
is
offered
for
a
conspiracie
,
will
at
last
offer
up
the
conspiratours
:
Achitophel
then
put
the
halter
about
his
neck
to
hang
himself
,
when
he
put
the
sacrifice
upon
his
conspiracie
,
to
blaspheme
his
God
:
but
I
may
not
deviate
from
the
footsteps
of
my
authour
,
who
will
needs
follow
Absalom
and
his
conspiratours
to
the
next
Psalm
also
;
which
(
saith
he
)
doth
likewise
concern
the
same
argument
,
Psalm
5.
verses
4
,
5
,
6.
For
thou
art
a
God
that
hast
no
pleasure
in
wickedness
,
neither
shall
any
evil
dwell
with
thee
;
such
as
be
foolish
shall
not
stand
in
thy
sight
,
for
thou
hatest
all
them
that
work
vanity
;
Thou
shalt
destroy
them
that
speak
leasing
,
the
Lord
will
abhor
both
the
bloud-thirsty
and
the
deceitfull
man
:
Notat
autem
his
versibus
conjuratorum
Absalomi
impietatem
,
insipientiam
,
dolos
&
crudelitatem
:
impii
erant
erga
Deum
rebellando
Uncto
Dei
;
Insipientes
,
quòd
impossibilia
,
sibique
ipsis
noxia
tentabant
;
Dolosi
ac
mendaces
quòd
quum
hactenus
habiti
fuerant
ministri
Regis
,
malitiosè
contra
eum
conjurârunt
;
Crudeles
,
quòd
necem
Regi
machinabantur
:
so
Musculus
.
In
these
verses
he
sets
forth
the
impiety
,
folly
,
treachery
and
cruelty
of
Absaloms
conspiratours
:
they
were
impious
towards
God
for
rebelling
against
the
Lords
Anointed
;
they
were
foolish
and
unwise
in
thémselves
,
for
attempting
impossibilities
;
they
were
treacherous
and
false
to
the
people
,
for
pretending
to
be
the
Kings
Ministers
,
when
they
were
conspiratours
:
and
they
were
cruel
to
the
King
,
for
complotting
his
death
and
destruction
:
by
which
we
may
see
,
what
it
is
in
the
judgement
of
Gods
word
,
and
those
Divines
that
follow
it
,
to
say
unto
a
King
,
What
doest
thou
?
It
is
no
less
then
to
be
guilty
of
wickedness
,
of
malice
,
of
folly
of
leasing
,
of
vanity
,
of
cruelty
and
of
hypocrisie
;
and
who
they
are
that
say
it
,
even
wicked
,
malicious
,
foolish
,
vain
,
lying
,
bloud-thirsty
and
deceitfull
men
;
which
brings
me
to
discuss
the
second
thing
,
wherein
consists
a
Kings
Supremacie
,
which
is
this
,
that
there
is
no
Power
above
him
:
a
violence
there
may
be
above
him
,
a
power
there
cannot
be
,
for
Who
can
say
unto
him
,
What
doest
thou
?
Our
Saviour
Christ
saith
unto
Pilate
,
Thou
couldest
have
no
power
at
all
against
me
,
except
it
were
given
thee
from
above
,
S.
John
19.
11.
If
then
Subjects
have
any
power
against
or
above
their
Sovereign
,
let
them
shew
when
and
where
,
and
how
it
is
given
them
from
above
;
for
to
say
,
't
is
given
them
by
the
people
,
is
to
say
,
't
is
given
them
from
below
;
not
from
above
:
from
below
,
as
low
as
earth
we
are
sure
,
(
for
they
are
but
Flii
terrae
,
sons
of
the
earth
)
if
not
as
low
as
hell
:
(
and
indeed
this
doctrine
seems
to
have
risen
from
the
bottomless
pit
,
which
is
like
to
throw
so
many
souls
down
headlong
thither
)
but
certainly
not
from
above
;
for
the
Doctrine
which
is
from
above
,
is
like
the
wisdome
which
is
from
thence
,
first
pure
,
then
peaceable
,
gentle
and
easie
to
be
intreated
,
full
of
mercy
and
good
fruits
,
without
partiality
or
wrangling
,
without
hypocrisie
,
Jam.
3.
17.
But
this
doctrine
is
altogether
impure
,
unpeaceable
,
ungentle
,
hard
to
be
intreated
(
resolves
upon
non-addresses
)
't
is
void
of
mercy
and
all
good
fruits
:
never
without
very
great
partiality
or
wrangling
,
and
greater
hypocrisie
;
therefore
it
cannot
be
from
above
.
The
doctrine
and
wisdom
from
above
,
saith
Per
me
Reges
regnant
;
By
me
Kings
reign
,
Prov.
8.
25.
which
very
Text
Pope
Adrian
in
his
epistle
to
Charles
the
great
of
France
,
alledgeth
to
justifie
that
expression
of
Constantine
and
Irene
in
their
writings
at
the
second
Council
of
Nice
,
Per
eum
qui
conregnat
nobis
Deus
;
a
strange
expression
of
theirs
,
By
him
who
reigneth
together
with
us
,
that
is
,
God
;
yet
had
it
been
more
strange
,
if
in
stead
of
writing
God
their
Fellow-Sovereign
,
they
had
writ
the
people
so
:
but
yet
this
expression
being
justified
by
a
Pope
so
many
hundred
years
after
Christ
,
may
well
perswade
a
moderate
Papist
to
turn
Protestant
,
and
confess
,
that
the
power
of
Kings
depends
not
upon
the
Pope
;
however
it
must
perswade
a
modest
Protestant
not
to
turn
Pagan
,
and
profess
,
that
the
power
of
Kings
depends
upon
the
people
;
as
the
one
tenent
is
Antichristian
,
so
the
other
is
unchristian
;
let
those
men
therefore
be
ashamed
,
that
in
this
,
may
learn
of
a
Pope
to
be
Protestants
,
and
of
Antichrist
to
become
Christians
.
King
David
after
he
had
murdered
Uriah
,
and
with
him
questionless
many
more
of
his
subjects
,
yet
saith
,
Against
thee
onely
have
I
sinned
,
Psal.
51.
4.
And
that
very
Bishop
of
Millain
,
which
in
the
same
case
of
murder
did
most
sharply
reprove
,
and
severely
repeal
the
Emperour
Theodosius
in
his
person
,
yet
is
most
zealous
from
this
same
very
text
,
to
justifie
him
in
his
authority
:
Is
it
possible
that
a
son
should
have
a
lawful
power
to
destroy
his
Father
,
a
servant
his
Master
,
or
a
man
his
God
?
Did
C
ham
onely
discover
his
fathers
nakedness
?
and
was
he
cursed
for
ever
?
what
then
would
God
have
done
to
him
,
if
he
had
whipt
his
father
,
or
if
he
had
butchered
him
whiles
he
was
naked
?
If
Cain
were
a
runagate
for
killing
Abel
,
what
would
God
have
made
him
,
had
he
killed
Adam
?
I
have
heard
that
power
belongeth
unto
God
,
Psal.
62.
11.
but
I
have
not
heard
that
it
belongs
unto
the
people
,
either
to
give
or
to
take
it
away
:
And
to
shew
that
no
subject
can
dispose
of
his
Allegiance
,
't
is
here
grounded
upon
the
Supremacy
,
that
like
as
this
is
not
of
his
making
,
so
that
cannot
be
at
his
disposing
;
but
as
the
Supremacy
is
grounded
upon
the
power
,
so
the
Allegiance
is
grounded
upon
the
oath
of
God
;
and
since
Supremacy
of
power
in
Kings
,
is
grounded
upon
Gods
power
,
there
can
be
no
supreme
over
them
but
only
God
.
This
was
the
Divinity
of
the
Primitive
Christians
,
even
before
their
Kings
were
Christian
,
(
and
God
forbid
the
Church
of
Christ
should
so
far
act
the
part
of
a
step-mother
,
as
to
make
them
fare
the
worse
for
being
her
sons
,
to
make
them
lose
their
own
Rights
for
defending
hers
;
for
it
were
to
reproach
Christ
to
make
men
losers
by
Christianity
)
Thus
saith
Iren.
lib.
5.
adv.
haer.
c.
20.
Cujus
enim
Jussu
homines
nascuntur
,
hujus
Jussu
&
Reges
constituuntur
,
By
whose
command
men
are
brought
into
the
world
,
by
his
command
are
Kings
appointed
to
govern
them
when
they
are
there
;
and
to
govern
them
not
onely
in
temporals
,
but
also
in
spirituals
,
or
else
not
to
govern
them
,
but
onely
a
part
of
them
,
and
that
the
worst
part
,
their
bodies
,
whereas
they
are
not
men
without
their
souls
also
.
But
because
this
truth
is
strongly
opposed
on
both
sides
,
as
well
by
the
Consistory
,
as
by
the
Conclave
,
it
is
requisite
that
we
farther
declare
this
second
Maxime
concerning
the
Kings
Supremacy
,
That
there
is
no
power
above
him
,
by
these
two
ensuing
conclusions
;
First
,
no
Power
but
is
inferiour
to
his
in
causes
.
Secondly
,
no
Person
but
is
inferiour
to
him
in
power
.
First
,
no
Power
but
is
inferiour
to
his
in
causes
,
and
that
not
onely
in
civil
Causes
,
(
which
hath
been
hitherto
asserted
)
but
also
in
Ecclesiastical
.
Thus
not
Aaron
but
Moses
gave
the
commands
concerning
the
exercise
of
Religion
,
from
the
first
beginning
of
it
:
Thus
Joshua
,
not
the
High
priest
,
succeeded
afterwards
in
the
same
charge
;
and
the
judges
again
after
him
,
or
else
one
Levites
idolatry
,
anothers
fornicacation
,
would
not
have
been
ushered
in
with
a
Non
erat
Rex
in
Israel
,
In
those
days
there
was
no
King
in
Israel
(
to
govern
the
Levites
as
well
as
others
)
Judg.
17.
6.
&
19.
1.
&
afterwards
,
when
Kings
were
established
under
that
Title
,
as
Supreme
in
power
,
over
Israel
:
't
is
plain
that
David
and
Solomon
,
Josiah
and
Hezckiah
,
did
both
order
Religion
in
its
exercise
,
and
reform
it
from
corruptions
:
so
that
't
is
the
peculiar
commendation
of
good
Kings
in
the
text
,
that
they
did
destroy
idolatry
,
and
the
reproach
of
wicked
Kings
,
that
They
did
set
it
up
;
and
though
we
finde
the
people
often
reproved
for
worshipping
,
yet
we
never
finde
them
once
reproved
for
not
destroying
the
calves
of
Bethel
,
or
any
other
idol
:
so
that
were
there
no
prohibition
in
the
Text
against
a
popular
reformation
to
conclude
it
sinfull
for
want
of
obedience
,
yet
,
since
there
is
no
precept
nor
example
for
it
,
none
that
will
not
throw
away
both
justice
&
modestie
,
can
pretend
it
to
be
a
work
of
Religion
and
righteousness
,
unless
there
be
a
Religion
and
Righteousness
without
,
or
(
to
speak
more
plainly
and
more
truly
,
both
together
)
against
the
Text.
And
as
it
was
before
Christs
time
,
so
ever
since
,
(
till
of
late
years
)
there
was
the
same
Supreme
in
Church
and
Commonwealth
,
where
the
Commonwealth
was
Christian
:
according
to
that
golden
rule
of
Theodosius
(
in
the
Acts
of
the
first
Ephesine
Council
,
sacrâ
ad
Cyrillum
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
You
must
know
that
the
Church
and
the
Commonwealth
are
so
knit
together
,
that
both
do
make
but
one
body
;
and
therefore
can
admit
but
one
head
:
and
when
the
Donatists
in
S.
Augustines
time
thought
much
that
the
Civil
magistrate
should
interpose
in
matters
of
Religion
,
the
good
Father
,
(
Epist.
50.
)
alledgeth
the
text
against
them
,
Psal.
2.
10
,
11.
Be
wise
now
therefore
O
ye
Kings
,
serve
the
Lord
with
fear
;
and
gives
this
gloss
upon
it
:
Aliter
Rex
Domino
servit
quia
homo
est
,
Aliter
quia
etiam
&
Rex
est
:
Quïa
homo
est
ei
servit
vivendo
sideliter
;
quia
verò
etiam
Rex
est
servit
,
leges
justa
praecipientes
,
&
contraria
prohiben'es
convenienti
vigore
sanciendo
;
sic
servivit
Hezekias
,
lucos
&
templa
idolorum
,
&
excelsa
destruendo
,
&c.
A
King
serves
God
otherwise
as
he
is
a
man
,
and
otherwise
as
he
is
a
King
;
as
a
man
he
serves
him
by
living
faithfully
;
but
as
a
King
he
serves
him
by
making
and
executing
pious
laws
to
propagate
and
defend
his
service
;
so
did
Hezekias
,
so
did
Josias
serve
him
;
nay
so
did
the
King
of
Nineveh
serve
him
,
in
commanding
a
fast
upon
Jonahs
preaching
;
so
did
Darius
serve
him
,
in
allowing
Daniel
to
break
the
image
,
and
casting
his
enemies
into
the
lions
den
;
so
did
Nabuchodonosor
serve
him
,
forbidding
his
subjects
to
blaspheme
his
Name
:
In
hoc
ergo
serviunt
Reges
Domino
in
quantum
sunt
Reges
,
quum
ea
faciunt
ad
serviendum
illi
quae
non
possunt
facere
nisi
Reges
.
Then
do
Kings
serve
God
as
Kings
,
when
they
do
those
things
for
his
service
which
none
can
lawfully
do
but
Kings
:
This
(
saith
he
)
could
not
be
in
the
Apostles
times
,
when
the
Kings
of
the
earth
did
stand
up
,
and
the
rulers
take
counsel
together
against
the
Lord
and
his
Christ
;
but
now
that
text
is
fulfilled
,
all
the
Kings
of
the
earth
shall
worship
him
,
Quis
mente
sobrius
Regibus
dicit
,
nolite
curare
in
regno
vestro
,
&c.
Who
but
a
mad
man
will
say
to
Kings
,
Do
not
you
look
after
the
Church
,
what
is
it
to
you
,
whether
the
people
be
Religious
or
sacrilegious
?
and
again
,
Epist.
48.
he
answers
the
same
objection
concerning
the
Apostles
times
,
and
since
their
times
till
some
late
centuries
of
years
;
'T
is
most
evident
,
that
Christian
Kings
and
Emperours
did
call
all
the
general
councils
,
confirm
their
canons
,
and
order
the
chief
matters
of
Religion
;
Eusebius
goes
so
far
as
to
say
that
holidays
were
appointed
by
the
Emperour
Constantine
,
(
Euseb.
de
vita
Const.
lib.
4.
and
that
himself
did
once
say
to
the
Bishops
,
when
he
had
invited
them
to
a
feast
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
You
are
appointed
Bishops
,
or
Overseers
of
Gods
service
within
the
Church
,
but
without
the
Church
God
hath
appointed
me
to
be
a
Bishop
;
you
must
perform
the
Divine
Service
,
but
I
must
see
it
performed
.
The
like
is
evident
concerning
all
the
ancient
Councils
.
The
first
general
Council
was
called
by
Constantine
,
and
he
gives
this
reason
for
it
,
because
it
much
concerned
him
to
see
that
truth
and
peace
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
should
be
preserved
in
the
Church
.
The
second
was
called
by
Theodosius
the
first
,
and
the
Fathers
of
that
Council
in
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
Emperour
,
do
first
make
this
profession
,
that
they
were
gathered
together
by
his
writ
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
and
then
make
this
petition
,
that
their
decrees
might
be
confirmed
by
his
authority
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
The
third
,
by
Theodosius
the
second
,
and
Valentinian
;
The
Monks
petition
them
,
not
to
neglect
the
Church
of
God
adulterated
by
Hereticks
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
but
to
call
a
Council
to
suppress
them
:
and
the
Council
it self
professeth
they
were
gathered
together
by
the
Emperours
Edict
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
calling
them
for
their
pains
,
Most
Relgious
Emperours
,
Lovers
of
Christ
and
beloved
of
God
;
(
Democratical
frensie
had
not
yet
so
poisoned
Religion
,
as
to
teach
Church-men
to
speak
irreverently
of
Kings
,
much
less
to
act
disobediently
against
them
)
and
Pope
Celestine
in
his
Epistle
to
Theodosius
tells
him
plainly
,
Major
vobis
fidei
causa
debet
esse
quàm
regni
;
ampliúsque
pro
pace
Ecclesiarum
clementia
vestra
debet
esse
sollicita
,
quàm
pro
omnium
securitate
terrarum
.
You
ought
(
't
is
not
courtesie
,
but
duty
)
You
ought
(
saith
he
)
to
set
a
higher
estimation
upon
your
faith
,
then
upon
your
Crown
;
and
to
be
more
sollicitous
for
the
peace
of
the
Church
,
then
for
the
peace
of
your
kingdom
;
and
he
gives
an
irresistible
reason
for
this
undeniable
truth
,
Pro
vestri
enim
imperii
salute
geritur
,
quicquid
pro
quiete
Ecclesiae
vel
sanctae
Religionis
reverentiâ
laboratur
;
for
the
same
consultations
which
establish
peace
and
purity
in
the
Church
,
do
establish
peace
and
safetie
in
the
Commonwealth
The
fourth
general
Council
was
called
by
the
Emperour
Martian
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
are
the
words
of
the
Fathers
in
the
second
Action
;
and
in
the
sixth
Action
,
they
call
him
plainly
a
Defender
of
the
Faith
,
a
new
Constantine
,
a
new
David
,
nay
a
new
Paul
too
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
They
thought
a
Religious
King
in
some
sort
equal
to
an
Apostle
,
though
not
for
preaching
the
Gospel
,
yet
for
propagating
it
;
much
like
unto
that
gloss
of
Aben-Ezra
,
upon
Lam.
2.
6.
The
Priest
is
to
teach
the
law
,
and
the
King
is
to
defend
the
law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
law
is
committed
to
them
both
.
The
fifth
general
Council
was
called
by
Justinian
,
and
the
Bishops
with
one
acclamation
say
unto
him
,
Zizania
tu
ejecisti
,
Ecclesias
tu
emendâsti
,
(
in
collat.
4.
ad
sinem
)
't
is
you
have
thrown
out
the
tares
,
't
is
you
have
reformed
the
Church
;
and
himself
in
his
form
sent
to
the
Council
to
be
read
before
they
opened
the
Synod
,
saith
,
he
called
this
Council
as
his
Predecessours
had
the
other
before
him
;
Constantine
that
of
Nice
;
Theodosius
the
first
,
that
of
Constantinople
;
Theodosius
the
second
,
that
of
Ephesus
;
and
Martian
,
that
of
Chalcedon
;
and
saith
,
that
Constantine
,
Theodosius
and
Martian
,
did
very
much
assist
the
Bishops
in
their
several
Councils
for
the
recovering
either
of
the
veritie
,
or
unitie
of
the
Church
.
The
sixth
general
Council
was
called
by
Constantinus
Pogonatus
:
his
own
Edict
directed
to
Pope
Domnus
,
(
but
by
reason
of
his
decease
delivered
to
Agatho
)
professeth
as
much
;
wherein
he
requires
him
to
send
some
of
his
Church
,
(
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
gives
this
reason
why
he
requires
it
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
We
were
ordained
and
appointed
(
of
God
)
to
preserve
the
faith
holy
and
incorrupt
as
we
received
it
;
the
Pope
will
now
tell
the
Emperour
so
,
sed
non
fuit
sic
ab
initio
,
from
the
beginning
it
was
not
thus
;
no
nor
in
many
hundreds
of
years
after
;
and
in
the
sixteenth
Action
of
this
Council
,
the
acclamations
of
the
Bishops
to
the
Emperour
at
first
calling
him
Another
Constantine
,
another
Martian
,
another
Theodosius
,
another
Justinian
,
are
a
proof
beyond
exception
(
for
no
History
is
so
irrefragable
as
the
Acts
of
a
Council
)
that
those
Emperours
had
called
the
forementioned
Councils
;
and
the
petitions
at
last
of
the
same
Bishops
;
praying
for
him
as
the
Defender
of
the
Orthodox
Religion
,
as
the
bulwark
of
the
Church
,
and
as
the
Defender
of
the
Faith
,
cannot
but
assure
us
that
they
thought
it
the
Emperours
duty
to
call
those
Councils
,
because
they
thought
them
bound
to
defend
the
Faith
,
and
to
protect
the
Church
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
You
see
the
title
of
Defender
of
the
Faith
to
a
King
,
is
of
much
greater
antiquity
then
our
Henry
the
eight
,
as
well
as
the
reason
of
it
:
and
so
many
several
laws
in
the
Code
and
in
the
Novels
of
the
Catholick
Faith
,
of
the
Sacraments
,
of
Churches
,
of
Bishops
,
of
Synods
,
of
Hereticks
,
will
be
an
evidence
to
the
worlds
end
of
the
Supremacy
of
Kings
in
causes
Ecclesiastical
,
no
less
then
those
other
titles
in
the
institutes
and
digests
that
concern
liberty
and
property
,
and
the
affairs
of
this
world
,
will
be
an
invincible
evidence
of
their
Supremacy
in
civil
causes
.
But
I
may
not
insist
longer
upon
this
Argument
,
such
kinde
of
quotations
being
fitter
for
the
school
then
for
the
pulpit
;
I
will
onely
add
this
one
more
from
Pope
Adrian's
own
mouth
,
to
Charles
the
Great
of
France
;
whom
he
calls
Spiritualem
Compatrem
,
that
is
,
either
his
Spiritual
Godfather
,
for
his
patronage
and
care
over
his
Person
;
or
,
his
Fellow-Father
in
spirituals
,
for
his
jurisdiction
and
government
over
the
Church
;
and
he
labours
to
give
him
such
punctual
satisfaction
in
all
particulars
concerning
the
second
Nicene
Council
;
as
if
he
feared
that
of
Franckford
called
by
Charles
,
would
(
as
indeed
it
did
)
over
ballance
that
of
Nice
procured
by
himself
,
no
less
in
truth
,
then
it
did
in
authority
:
but
we
think
his
Compater
to
his
Lord
and
Master
a
little
too
high
,
though
his
Successours
will
not
stoop
so
low
:
for
as
we
allow
the
Supreme
no
superiour
,
so
we
must
allow
him
no
equal
,
which
is
my
second
conclusion
;
No
person
but
is
inferiour
to
him
in
power
:
as
no
power
but
is
inferiour
to
his
in
causes
,
whether
Ecclesiastical
or
Civil
,
so
no
person
or
persons
whether
Ecclesiastical
or
Civil
,
but
is
and
are
inferiour
to
him
in
power
:
we
understand
not
that
Singulis
major
&
Universis
minor
;
or
if
we
understand
it
,
think
,
that
Omnis
anima
speaks
as
well
Universis
as
Singulis
,
and
therefore
not
onely
one
and
one
by
himself
,
but
also
one
and
all
Subjects
together
,
all
are
inferiour
to
their
Sovereign
,
because
they
are
all
bound
to
submit
unto
him
:
Let
every
soul
be
subject
to
the
higher
powers
,
Rom.
13.
1.
Their
convening
together
doth
as
much
take
off
their
souls
,
as
it
doth
their
subjection
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
can
never
agree
,
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
joyned
with
the
universis
in
the
text
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
therefore
of
them
also
no
less
then
of
single
persons
must
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
next
verse
be
necessarily
understood
:
Whosoever
resisteth
,
or
How
many
soever
resist
,
both
alike
are
comprehended
in
[
They
that
resist
,
]
and
[
they
shall
receive
to
themselves
damnation
.
]
The
word
here
used
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
subordinetur
;
let
every
soul
be
subordinate
,
a
word
that
more
particularly
points
at
the
Ordines
regni
in
the
very
signification
of
it
,
because
they
can
never
want
power
to
make
resistance
,
and
seldom
want
chaplains
that
encourage
them
to
make
it
;
but
Ordines
sunt
ordinandi
and
subordinandi
,
or
else
Ordines
will
be
Confusiones
;
Orders
must
be
ordered
and
subordinate
,
or
though
called
States
yet
will
be
Ruines
,
though
called
Orders
will
turn
Confusions
,
both
of
the
text
and
of
the
kingdom
:
and
certainly
the
reasons
alledged
by
S.
Paul
as
equally
concern
Ordines
regni
as
other
Subjects
,
and
those
as
well
all
,
as
some
,
Universos
as
well
as
Singulos
.
First
,
Gods
ordinance
,
which
may
no
more
be
rejected
by
all
,
then
by
some
,
by
all
together
then
by
single
persons
in
particular
.
Secondly
,
Damnation
,
which
may
be
incurred
by
all
,
as
well
as
by
some
;
by
a
Parliament
,
as
well
as
by
Private
Gentlemen
.
'T
is
true
,
the
King
may
not
be
so
great
a
terrour
to
all
as
to
some
;
because
all
joyning
together
may
not
be
afraid
of
his
power
;
What
then
?
yet
I
hope
all
have
consciences
as
well
as
some
;
and
though
happily
it
may
not
be
said
of
the
all
,
of
the
whole
kingdom
,
Ye
must
needs
be
subject
for
wrath
,
because
all
subjects
holding
together
need
not
fear
their
Kings
wrath
;
yet
it
may
and
must
be
said
of
them
all
,
Ye
must
needs
be
subject
for
Conscience
sake
(
as
't
is
in
the
first
verse
)
For
be
they
never
so
many
that
combine
together
,
that
will
give
no
satisfaction
to
the
Conscience
,
in
regard
of
it self
,
nor
release
in
regard
of
God
:
and
yet
even
this
very
objection
is
sufficiently
answered
in
the
verse
before
,
in
that
he
is
said
,
To
bear
the
sword
as
the
Minister
of
God
,
and
therefore
,
Not
to
bear
the
sword
in
vain
:
For
though
happily
,
(
or
rather
unhappily
)
in
regard
of
his
Person
,
he
may
bear
the
sword
in
vain
,
and
perish
under
it
,
yet
in
regard
of
his
office
,
he
cannot
;
for
so
he
is
the
Minister
of
God
,
and
consequently
a
revenger
of
wrath
,
that
cannot
fail
of
his
revenge
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Epiph.
Haer.
40.
adversus
Archontichos
,
He
hath
from
God
the
right
of
the
sword
,
(
not
from
any
other
)
and
he
hath
it
for
revenge
.
Would
to
God
those
men
who
follow
these
Hereticks
in
multiplying
powers
and
principalities
,
though
not
in
heaven
,
yet
in
earth
,
(
and
in
some
other
things
too
;
for
these
Archontici
did
abhor
baptism
,
and
slight
the
Communion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Epiph.
ibid.
)
I
say
,
would
those
men
who
follow
these
Hereticks
in
this
gross
opinion
,
would
likewise
seriously
go
along
with
this
learned
Father
in
his
solid
confutation
,
there
would
never
again
be
any
cavilling
disputes
upon
the
13
to
the
Romans
.
His
confutation
in
brief
,
is
this
;
You
Archontici
think
by
multiplying
powers
in
heaven
,
to
overthrow
the
dominion
and
power
of
one
God
,
but
indeed
you
rather
establish
it
:
For
if
in
earth
there
may
be
so
many
principalities
and
powers
in
one
kingdom
,
all
subject
,
not
repugnant
to
one
King
,
then
much
more
so
in
heaven
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
every
kingdom
upon
earth
there
are
many
principalities
,
but
they
are
all
under
one
King
:
Nothing
can
be
more
plainly
spoken
to
set
up
Ordines
Regni
,
powers
and
principalities
in
kingdoms
,
and
yet
not
to
set
them
up
against
,
much
less
above
their
King
.
And
this
may
serve
to
prove
,
That
no
person
or
persons
Civil
,
but
is
and
are
inferiour
to
him
in
power
:
It
now
remains
that
we
prove
the
same
of
the
Ecclesiastical
:
And
we
must
still
have
recourse
to
St
Pauls
Every
soul
,
Rom.
13.
1.
where
St
Chrysostoms
gloss
is
most
irrefragable
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
't
is
manifest
that
he
requires
this
subjection
of
all
,
not
onely
secular
men
,
(
whom
he
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
looking
chiefly
after
the
affairs
of
this
life
)
but
also
spiritual
men
,
Priests
and
Monks
,
because
he
saith
,
Every
soul
;
though
you
be
an
Apostle
,
or
an
Evangelist
,
or
a
Prophet
,
or
whatever
else
,
you
must
needs
be
subject
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
subjection
doth
in
no
kind
impair
Religion
,
so
St
Chrysostome
.
Subjection
doth
not
impair
Religion
,
and
why
then
should
Religion
seek
to
impair
subjection
,
and
that
not
onely
in
Babylon
,
but
also
in
Jerusalem
;
unless
this
impairing
of
subjection
hath
made
it
lately
become
Babylon
.
Most
admirable
is
that
publick
and
open
profession
of
all
the
Fathers
in
the
fourth
Council
of
Constantinople
,
(
being
the
eight
general
in
account
)
to
their
Emperour
Basilius
,
in
the
ninth
Action
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
know
very
well
,
O
Emperour
,
that
there
are
Arch-Prelates
and
Prelates
,
and
Abbots
,
and
Priests
,
and
Monks
in
your
Dominions
,
and
that
you
are
the
Prince
and
President
,
or
Governour
of
them
all
:
but
because
these
testimonies
of
the
Greek
Church
,
may
be
thought
of
less
validitie
in
this
case
,
which
concerns
the
pretended
Supremacie
of
the
Church
,
we
will
add
a
testimony
of
their
own
writers
,
and
that
shall
be
Saint
Bernards
,
(
which
if
true
concerning
the
Arch-Bishops
examption
from
Papal
,
much
more
true
concerning
his
or
the
Popes
exemption
from
Regal
power
;
for
that
is
the
power
alone
that
bears
the
sword
,
of
which
the
Apostle
speaks
,
Rom.
13.
4.
)
Si
quis
tentat
excipere
,
conatur
decipere
(
Epist.
42.
ad
Archiepisc.
Senon
.
)
He
that
upon
the
Apostles
words
will
come
with
an
exception
,
must
come
with
a
deception
.
Nay
more
then
their
own
writers
,
a
testimony
of
their
own
Popes
,
Nec
animam
Papae
excipit
,
he
excepts
not
so
much
as
the
soul
of
the
Pope
,
saith
Aeneas
Silvius
,
who
was
himself
a
Pope
:
(
in
gestis
Concil.
Basil.
)
A
Pope
indeed
,
but
so
a
Pope
,
that
he
may
well
shame
not
onely
Papists
,
but
also
Protestants
;
as
some
of
their
late
principles
and
practices
have
been
;
for
never
since
Christs
time
was
such
a
notorious
scandal
given
to
the
Church
of
Christ
by
Church-men
;
as
hath
been
of
late
by
some
who
would
be
thought
the
best
of
Protestants
,
but
in
this
have
shewed
themselves
the
worst
of
Christians
:
that
a
whole
Company
of
Divines
should
so
forget
,
if
not
renounce
the
Supremacie
and
Allegiance
due
to
their
King
(
for
which
he
had
the
Oath
of
God
,
and
their
own
multiplied
oaths
)
as
to
consult
of
Religion
in
his
Dominions
without
his
consent
,
to
change
that
Religion
without
his
authority
,
and
as
much
(
as
in
them
lay
)
to
force
him
to
change
it
against
his
Conscience
!
O
Dear
Jesu
,
blot
this
sin
out
of
the
monuments
of
mens
memories
,
that
it
be
not
our
lasting
shame
here
;
and
out
of
the
Book
of
Gods
remembrance
,
that
it
be
not
their
everlasting
confusion
hereafter
.
Amen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
ait
Dositheus
Graecus
,
Concil.
Flor.
sess.
25.
Addit
Ecclesia
Anglicana
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
ye
,
that
we
betray
our
Divinity
(
the
Doctrine
of
our
Church
?
)
I
will
rather
die
,
then
either
Latinize
or
Scotize
.
FINIS
.
Errata
;
prior
numerus
paginam
,
alter
lineam
notat
.
PAg.
33.
l.
8.
leg
.
the.
ibid
13.
errours
.
40
,
9.
del
.
or
.
55
,
22.
the.
109
,
9.
usum
sarum
20
,
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
155
,
7.
imperfect
.
159
,
5.
admirabiles
amores
.
285
,
2.
breasts
.
310.
19.
salvatur
335
,
27.
man
.
338
,
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
387.
●
.
pro
word
leg
.
which
.
391
,
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
397
,
19.
leg
.
in
an
high
.