A sermon preached at White-Hall before His Late Majesty / by John Tillotson.
Tillotson, John, 1630-1694.
1686
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A sermon preached at White-Hall before His Late Majesty / by John Tillotson.
Tillotson, John, 1630-1694.
30 p.
Printed for Brabazon Aylmer,
London :
1686.
Reproduction of original in the Huntington Library.
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Church of England -- Sermons.
Bible. -- N.T. -- Corinthians, 1st, III, 15 -- Sermons.
Sermons, English -- 17th century.
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A
SERMON
PREACHED
AT
White-Hall
,
Before
His
Late
MAJESTY
.
By
JOHN
TILLOTSON
,
D.D.
and
Dean
of
Canterbury
.
LONDON
:
Printed
for
Brabazon
Aylmer
,
at
the
Three
Pigeons
against
the
Royal
Exchange
in
Cornhill
.
1686.
Price
3
d.
A
SERMON
Preach'd
at
White-Hall
,
&c.
1
Cor.
III.
15
.
But
he
himself
shall
be
saved
,
yet
so
as
by
fire
.
THE
Context
is
thus
.
According
to
the
grace
of
God
which
is
given
unto
me
,
as
a
wise
Master-builder
,
I
have
laid
the
foundation
and
another
buildeth
thereon
:
but
let
every
man
take
heed
how
he
buildeth
thereupon
.
For
other
foundation
can
no
man
lay
,
than
that
which
is
laid
,
Jesus
Christ
.
Now
if
any
man
build
upon
this
foundation
,
gold
,
silver
,
precious
stones
,
wood
,
hay
,
stubble
,
every
mans
work
shall
be
made
manifest
,
for
the
day
shall
declare
it
;
because
it
shall
be
revealed
by
fire
;
and
the
fire
shall
try
every
mans
work
of
what
sort
it
is
.
If
any
mans
work
abide
which
he
hath
built
thereupon
,
he
shall
receive
a
reward
.
If
any
mans
work
shall
be
burnt
,
he
shall
suffer
loss
;
but
he
himself
shall
be
saved
,
yet
so
as
by
fire
.
In
these
Words
the
Apostle
speaks
of
a
sort
of
persons
,
who
held
indeed
the
foundation
of
Christianity
,
but
built
upon
it
such
doctrines
or
practices
as
would
not
bear
the
trial
;
which
he
expresses
to
us
by
wood
,
hay
,
and
stubble
,
which
are
not
proof
against
the
fire
.
Such
a
person
,
the
Apostle
tells
us
,
hath
brought
himself
into
a
very
dangerous
state
,
tho
he
would
not
deny
the
possibility
of
his
salvation
:
He
himself
shall
be
saved
,
yet
so
as
by
fire
.
That
by
fire
here
is
not
meant
the
fire
of
Purgatory
,
as
some
pretend
(
who
would
be
glad
of
any
shadow
of
a
Text
of
Scripture
to
countenance
their
own
dreams
)
I
shall
neither
trouble
you
nor
my self
to
manifest
;
since
the
particle
of
similitude
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
plainly
shews
that
the
Apostle
did
not
intend
an
escape
out
of
the
fire
literally
,
but
like
to
that
which
men
make
out
of
a
House
or
Town
that
is
on
fire
.
Especially
since
very
learned
persons
of
the
Church
of
Rome
do
acknowledg
that
Purgatory
cannot
be
concluded
from
this
Text
,
nay
all
that
Estius
contends
for
from
this
place
is
,
that
it
cannot
be
concluded
from
hence
that
there
is
no
Purgatory
;
which
we
never
pretended
,
but
only
that
this
Text
does
not
prove
it
.
It
is
very
well
known
that
this
is
a
Proverbial
phrase
used
not
only
in
Scripture
,
but
in
prophane
Authors
to
signifie
a
narrow
escape
out
of
a
great
danger
.
He
shall
be
saved
,
yet
so
as
by
fire
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
the
fire
.
Just
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
1
Pet.
3.20
.
where
the
Apostle
speaking
of
the
eight
persons
of
Noah's
family
who
escap'd
the
flood
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
escaped
out
of
the
water
.
So
here
this
phrase
is
to
be
rendred
in
the
Text
,
he
himself
shall
escape
,
yet
so
as
out
of
the
fire
.
The
like
expression
you
have
,
Am.
4.11
.
I
have
pluckt
them
as
a
firebrand
out
of
the
fire
.
And
Jude
23.
Others
save
with
fear
,
plucking
them
out
of
the
fire
.
All
which
expressions
signifie
the
greatness
of
the
danger
and
the
difficulty
of
escaping
it
;
as
one
who
when
his
house
at
midnight
is
set
on
fire
,
and
being
suddenly
wak'd
leaps
out
of
his
bed
,
and
runs
naked
out
of
the
doors
,
taking
nothing
that
is
within
along
with
him
,
but
imploying
his
whole
care
to
save
his
body
from
the
flames
,
as
St.
Chrysostom
upon
another
occasion
expresseth
it
.
And
so
the
Roman
Orator
*
(
who
,
it
is
likely
did
not
think
of
Purgatory
)
useth
this
phrase
;
Quo
ex
judicio
,
velut
ex
incendio
,
nudus
effugit
;
From
which
Judgment
or
Sentence
he
escaped
naked
,
as
it
were
out
of
a
burning
.
And
one
of
the
Greek
Orators
⸫
tells
us
,
That
to
save
a
man
out
of
the
fire
,
was
a
common
proverbial
speech
.
From
the
words
thus
explained
,
the
Observation
that
naturally
ariseth
is
this
,
That
men
may
hold
all
the
Fundamentals
of
Christian
Religion
,
and
yet
may
superadd
other
things
whereby
they
may
greatly
endanger
their
salvation
.
What
those
things
were
which
some
among
the
Corinthians
built
upon
the
foundation
of
Christianity
,
whereby
they
endanger'd
their
Salvation
,
we
may
probably
conjecture
by
what
the
Apostle
reproves
in
this
Epistle
,
as
the
tolerating
of
incestuous
marriages
,
communicating
in
Idol-feasts
,
&c.
And
especially
by
the
doctrine
of
the
false
Apostles
,
who
at
that
time
did
so
much
disturb
the
peace
of
most
Christian
Churches
,
and
who
are
so
often
and
so
severely
reflected
upon
in
this
Epistle
.
And
what
their
Doctrine
was
,
we
have
an
account
Act.
15.
viz.
that
they
imposed
upon
the
Gentile
Christians
Circumcision
,
and
the
observation
of
the
Jewish
Law
,
teaching
that
unless
they
were
circumcised
,
and
kept
the
Law
of
Moses
,
they
could
not
be
saved
.
So
that
they
did
not
only
build
these
doctrines
upon
Christianity
,
but
they
made
them
equal
with
the
Foundation
,
saying
,
that
unless
men
believed
and
practised
such
things
they
could
not
be
saved
.
In
speaking
to
this
Observation
,
I
shall
reduce
my
discourse
to
these
two
Heads
.
1.
I
shall
present
to
you
some
Doctrines
and
Practices
which
have
been
built
upon
the
Foundation
of
Christianity
,
to
the
great
hazard
and
danger
of
mens
salvation
.
And
to
b●
plain
,
I
mean
particularly
the
Church
of
Rome
▪
2.
I
shall
enquire
,
whether
our
granting
possibility
of
salvation
(
tho
with
great
hazard
to
those
in
the
Communion
of
the
Rome
▪
Church
,
and
their
denying
it
to
us
,
be
a
rea●sonable
argument
and
encouragement
to
an●
man
to
betake
himself
to
that
Church
.
And
there
is
the
more
reason
to
consider
●hese
things
,
when
so
many
seducing
Spirits
●re
so
active
and
busie
to
pervert
men
from
●he
truth
;
and
when
we
see
every
day
so
many
men
and
their
Religion
so
easily
parted
.
●or
this
reason
these
two
Considerations
shall
●e
the
subject
of
the
following
discourse
.
I.
First
.
We
will
consider
some
Doctrines
and
Practices
which
the
Church
of
Rome
hath
built
upon
the
foundation
of
Christianity
,
to
the
great
hazard
and
danger
of
mens
salvation
.
It
is
not
denied
by
the
most
judicious
Protestants
,
but
that
the
Church
of
Rome
do
hold
all
the
Articles
of
the
Christian
Faith
which
are
necessary
to
salvation
.
But
that
which
we
charge
upon
them
,
as
a
just
ground
of
our
separation
from
them
,
is
,
the
imposing
●f
n●w
Doctrines
and
Practices
upon
Christians
as
necessary
to
salvation
,
which
were
never
taught
by
our
Saviour
,
or
his
Apostles
;
and
which
are
either
directly
contrary
to
the
doctrine
of
Christianity
,
or
too
apparently
destructive
of
a
good
life
.
And
I
begin
1.
With
their
Doctrines
.
And
because
I
have
no
mind
to
aggravate
lesser
matters
,
I
will
single
out
four
or
five
points
of
Doctrine
,
which
they
have
added
to
the
Christian
Religion
,
and
which
were
neither
taught
by
our
Saviour
and
his
Apostles
,
nor
own'd
in
the
first
Ages
of
Christianity
.
And
the
First
which
I
shall
mention
,
and
which
bein●
once
admitted
makes
way
for
as
many
e●●rors
as
they
please
to
bring
in
,
is
their
Doctri●●
of
Infallibility
.
And
this
they
are
very
st●●
and
peremptory
in
,
tho
they
are
not
agree●
among
themselves
where
this
Infallibility
●
seated
;
whether
in
the
Pope
alone
,
or
a
Cou●●cil
alone
,
or
in
both
together
,
or
in
the
diffusi●●
body
of
Christians
.
But
they
are
sure
they
hav●
it
,
tho
they
know
not
where
it
is
.
And
is
this
no
prejudice
against
it
?
can
an●
man
think
that
this
priviledg
was
at
fir●●
conferred
upon
the
Church
of
Rome
,
and
tha●
Christians
in
all
Ages
did
believe
it
,
and
ha●●
constant
recourse
to
it
for
determining
thei●
differences
,
and
yet
that
that
very
Churc●
which
hath
enjoyed
and
used
it
so
long
shoul●
now
be
at
a
loss
where
to
find
it
?
Nothing
could
have
fallen
out
more
unluckily
,
tha●
that
there
should
be
such
differences
among
them
about
that
which
they
pretend
to
be
th●
onely
means
of
ending
all
differences
.
There
is
not
the
least
intimation
in
Scripture
of
this
priviledg
conferr'd
upon
the
Roman
Church
,
nor
do
the
Apostes
,
in
all
thei●
Epistles
,
ever
so
much
as
give
the
least
direction
to
Christians
to
appeal
to
the
Bishop
o●
Rome
for
a
determination
of
the
many
differences
which
even
in
those
times
happen'd
among
them
:
And
it
is
strange
they
should
be
so
silent
in
this
matter
,
when
there
were
so
many
occasions
to
speak
of
it
,
if
our
Saviour
had
plainly
appointed
such
an
infallible
Judge
of
controversies
for
this
very
end
to
decide
the
differences
that
should
happen
among
Christians
.
It
is
strange
that
the
ancient
Fathers
in
their
disputes
with
Hereticks
should
never
appeal
to
this
Judg
;
nay
,
it
is
strange
they
should
not
constantly
do
it
in
all
cases
,
it
being
so
short
and
expedite
a
way
for
the
ending
of
controversies
.
And
this
very
consideration
to
a
wise
man
is
instead
of
a
thousand
arguments
to
satisfie
him
,
that
in
those
times
no
such
thing
was
believed
in
the
world
.
Now
this
Doctrine
of
infallibility
,
if
it
be
not
true
,
is
of
so
much
the
more
pernicious
consequence
to
Christianity
,
because
the
conceit
of
it
does
confirm
them
that
think
they
have
it
in
all
their
other
errors
;
and
gives
them
a
pretence
of
assuming
an
Authority
to
themselves
to
impose
their
own
fancies
and
mistakes
upon
the
whole
Christian
world
.
2.
Their
Doctrine
about
Repentance
,
which
consists
in
confessing
their
sins
to
the
Priest
;
which
if
it
be
but
accompanied
with
any
degree
of
contrition
does
upon
absolution
received
from
the
Priest
,
put
them
into
a
state
of
salvation
,
tho
they
have
lived
the
most
lewd
and
debauched
lives
that
can
be
imagin'd
;
than
which
nothing
can
be
more
plainly
destructive
of
a
good
life
.
For
if
this
be
true
,
all
the
hazard
that
the
most
wicked
man
runs
of
his
salvation
is
only
the
danger
of
so
sudden
a
death
as
gives
him
no
space
for
confession
and
absolution
.
A
case
that
happens
so
rarely
,
that
any
man
that
is
strongly
addicted
to
his
lusts
will
be
content
to
venture
his
salvation
upon
this
hazard
;
and
all
the
arguments
to
a
good
life
will
be
very
insignificant
to
a
man
that
hath
a
mind
to
be
wicked
,
when
remission
of
sins
may
be
had
upon
such
cheap
terms
.
3.
The
Doctrine
of
Purgatory
;
By
which
they
mean
an
estate
of
temporary
punishments
after
this
life
,
from
which
men
may
be
released
and
translated
into
Heaven
by
the
prayers
of
the
living
,
and
the
sacrifice
of
the
Mass
.
That
this
Doctrine
was
not
known
in
the
primitive
Church
,
nor
can
be
proved
from
Scripture
,
we
have
the
free
acknowledgment
of
as
learned
and
eminent
men
as
any
of
that
Church
;
which
is
to
acknowledg
that
it
is
a
superstructure
upon
the
Christian
Religion
.
And
though
in
one
sense
it
be
indeed
a
buildding
of
Gold
and
Silver
upon
the
foundation
of
Christianity
,
considering
the
vast
revenues
which
this
Doctrine
(
and
that
of
Indulgences
,
which
depends
upon
it
)
brings
into
that
Church
;
yet
I
doubt
not
,
but
in
the
Apostles
sense
,
it
will
be
found
to
be
hay
and
stubble
.
But
how
groundless
soever
it
be
,
it
is
too
gainful
a
Doctrine
to
be
easily
parted
withall
.
4.
The
Doctrine
of
Transubstantiation
.
A
hard
word
,
but
I
would
to
God
that
were
the
worst
of
it
;
the
thing
is
much
more
difficult
.
I
have
taken
some
pains
to
consider
other
Re●igions
that
have
been
in
the
world
,
and
I
must
freely
declare
,
that
I
never
yet
in
any
of
them
met
with
any
Article
or
Proposition
,
imposed
upon
the
belief
of
men
,
half
so
unreasonable
and
hard
to
be
believed
as
this
is
:
And
yet
this
in
the
Romish
Church
is
esteemed
one
of
the
most
principal
Articles
of
the
Christian
Faith
;
though
there
is
no
more
certain
foundation
for
it
in
Scripture
,
than
for
our
Saviour's
being
substantially
changed
into
all
those
things
which
are
said
of
him
,
as
that
he
is
a
rock
,
a
vine
,
a
door
,
and
a
hundred
other
things
.
But
this
is
not
all
.
This
Doctrine
hath
not
onely
no
certain
Foundation
in
Scripture
,
but
I
have
a
far
heavier
charge
against
it
,
namely
,
that
it
undermines
the
very
foundation
of
Christianity
it self
.
And
surely
nothing
ought
to
be
admitted
to
be
a
part
of
the
Christian
Doctrine
which
destroys
the
reason
of
our
belief
of
the
whole
.
And
that
this
Doctrine
does
so
,
will
appear
evidently
,
if
we
consider
what
was
the
main
argument
which
the
Apostles
used
to
convince
the
world
of
the
truth
of
Christianity
;
and
that
was
this
,
That
our
blessed
Saviour
,
the
Author
of
this
Doctrine
,
wrought
such
and
such
miracles
,
and
particularly
that
he
rose
again
from
the
dead
:
And
this
they
proved
because
they
were
eye-witnesses
of
his
miracles
,
and
had
seen
him
and
co●●versed
with
him
after
he
was
risen
from
t●●
dead
.
But
what
if
their
senses
did
decei●
them
in
this
matter
?
then
it
cannot
be
d●●nied
but
that
the
main
proof
of
Christiani●●
falls
to
the
ground
.
Well!
We
will
now
suppose
(
as
t●●
Church
of
Rome
does
)
Transubstantiation
〈◊〉
have
been
one
principal
part
of
the
Christi●●
Doctrine
which
the
Apostles
preached
.
B●
if
this
Doctrine
be
true
,
then
all
mens
sen●●
are
deceived
in
a
plain
sensible
matter
,
wher●
in
't
is
as
hard
for
them
to
be
deceived
as
〈◊〉
any
thing
in
the
world
:
For
two
things
ca●
hardly
be
imagin'd
more
different
,
than
little
bit
of
wafer
,
and
the
whole
body
of
man.
So
that
the
Apostles
perswading
men
to
b●●lieve
this
Doctrine
,
perswaded
them
not
〈◊〉
trust
their
senses
,
and
yet
the
argument
whic●
they
used
to
perswade
them
to
this
was
bui●●
upon
the
direct
contrary
principle
,
that
me●
senses
are
to
be
trusted
.
For
if
they
be
no●
then
notwithstanding
all
the
evidence
the
A●postles
offer'd
for
the
resurrection
of
our
Sa●viour
he
might
not
be
risen
,
and
so
the
fait●
of
Christians
was
vain
.
So
that
they
repre●sent
the
Apostles
as
absurd
as
is
possible
,
vi●
going
about
to
perswade
men
out
of
the●●
senses
by
virtue
of
an
argument
,
the
who●
strength
whereof
depends
upon
the
certain●ty
of
sense
.
And
now
the
matter
is
brought
to
a
fair
●e
;
If
the
testimony
of
sense
be
to
be
relied
on
,
then
Transubstantiation
is
false
;
If
it
be
●t
,
then
no
man
is
sure
that
Christianity
is
●e
.
For
the
utmost
assurance
that
the
A●●stles
had
of
the
truth
of
Christianity
was
●e
testimony
of
their
own
senses
concerning
●r
Saviour's
miracles
,
and
this
testimony
●ery
man
hath
against
Transubstantiation
.
●om
whence
it
plainly
follows
,
that
no
man
●o
not
the
Apostles
themselves
)
had
more
●ason
to
believe
Christianity
to
be
true
,
than
●ery
man
hath
to
believe
Transubstantiation
〈◊〉
be
false
.
And
we
who
did
not
see
our
Sa●●our's
Miracles
(
as
the
Apostles
did
)
and
●●ve
only
a
credible
relation
of
them
,
but
do
●e
the
Sacrament
,
have
less
evidence
of
the
●●uth
of
Christianity
than
of
the
falshood
of
●ransubstantiation
.
But
cannot
God
impose
upon
the
senses
of
●en
,
and
represent
things
to
them
otherwise
●an
they
are
?
Yes
,
undoubtedly
.
And
if
he
●ath
revealed
that
he
doth
this
,
are
we
not
〈◊〉
believe
him
?
Most
certainly
.
But
then
we
●ight
to
be
assured
that
he
hath
made
such
a
●evelation
;
which
Assurance
no
man
can
have
,
●e
certainty
of
sense
being
taken
away
.
I
shall
press
the
business
a
little
farther
.
●upposing
the
Scripture
to
be
a
Divine
Revela●ion
,
and
that
these
words
(
This
is
my
Body
)
〈◊〉
they
be
in
Scripture
,
must
necessarily
be
taken
in
the
strict
and
literal
sense
;
I
ask
no●
▪
What
greater
evidence
any
man
has
th
〈…〉
these
words
(
This
is
my
Body
)
are
in
the
〈…〉
ble
,
than
every
man
has
that
the
Bread
〈…〉
not
chang'd
in
the
Sacrament
?
Nay
no
m
〈…〉
has
so
much
;
for
we
have
only
the
eviden
〈…〉
of
one
sense
that
these
words
are
in
the
Bib●●
but
that
the
Bread
is
not
chang'd
we
have
t
〈…〉
concurring
testimony
of
several
of
our
sens
〈…〉
▪
In
a
word
,
if
this
be
once
admmitted
th
〈…〉
the
Senses
of
all
men
are
deceiv'd
in
one
〈…〉
the
most
plain
sensible
matters
that
can
b
〈…〉
there
is
no
certain
means
left
either
to
conv
〈…〉
or
prove
a
Divine
Revelation
to
men
;
nor
〈…〉
there
any
way
to
confute
the
grossest
imp
〈…〉
stures
in
the
World
:
For
if
the
clear
eviden
〈…〉
of
all
mens
senses
be
not
sufficient
for
this
p
〈…〉
pose
,
let
any
man
,
if
he
can
,
find
a
better
a
〈…〉
more
convincing
argument
.
5.
I
will
instance
but
in
one
Doctrine
mo
〈…〉
▪
And
that
shall
be
,
their
Doctrine
of
depos
〈…〉
Kings
in
case
of
Heresie
,
and
absolving
th
〈…〉
Subjects
from
their
Allegiance
to
them
.
A
〈…〉
this
is
not
a
meer
speculative
Doctrine
,
b
〈…〉
hath
been
put
in
practice
many
a
time
by
t
〈…〉
Bishops
of
Rome
,
as
every
one
knows
that
〈…〉
vers'd
in
History
.
For
the
troubles
and
co
〈…〉
fusions
which
were
occasion'd
by
this
ve
〈…〉
thing
make
up
a
good
part
of
the
History
〈…〉
several
Ages
.
I
hope
no
body
expects
that
I
should
take
the
pains
to
shew
that
this
was
not
the
Doctrine
of
our
Saviour
and
his
Apostles
,
nor
of
the
Primitive
Christians
.
The
Papists
are
many
of
them
so
far
from
pretending
this
,
that
in
some
times
and
places
,
when
it
is
not
seasonable
and
for
their
purpose
,
we
have
much
a-do
to
perswade
them
that
ever
it
was
their
Doctrine
.
But
if
Transubstantiation
be
their
Doctrine
,
this
is
;
for
they
came
both
out
of
the
same
Forge
,
I
mean
the
Council
of
Lateran
under
Pope
Innocent
the
Third
.
And
if
(
as
they
tell
us
)
Transubstantiation
was
then
establish'd
,
so
was
this
.
And
indeed
one
would
think
they
were
Twins
and
brought
forth
at
the
same
time
,
they
are
so
like
one
another
,
both
of
them
so
mostrously
unreasonable
.
II.
I
come
now
in
the
second
place
to
consider
some
Practices
of
the
Church
of
Rome
,
which
I
am
afraid
will
prove
as
bad
as
her
Doctrines
.
I
shall
instance
in
these
five
.
1.
Their
celebrating
of
their
Divine
service
in
an
unknown
Tongue
.
And
that
not
only
contrary
to
the
practice
of
the
Primitive
Church
,
and
to
the
great
end
and
design
of
Religious
Worship
,
which
is
the
Edification
of
those
who
are
concerned
in
it
,
(
and
it
is
hard
to
imagine
how
men
can
be
edified
by
what
they
do
not
understand
)
but
likewise
in
direct
Contradiction
to
St.
Paul
,
who
hath
no
less
than
a
whole
Chapter
wherein
he
confutes
this
Practice
as
fully
,
and
condemns
it
as
plainly
as
any
thing
is
condemned
in
the
whole
Bible
.
And
they
that
can
have
the
face
to
maintain
that
this
Practice
was
not
condemned
by
St.
Paul
,
or
that
it
was
allowed
and
used
in
the
first
Ages
of
Christianity
,
need
not
be
ashamed
to
set
up
for
the
defence
of
any
Paradox
in
the
World.
2.
The
Communion
in
one
kind
.
And
that
notwithstanding
that
even
by
their
own
acknowledgment
our
Saviour
instituted
it
in
both
kinds
,
and
the
Primitive
Church
administred
it
in
both
kinds
.
This
I
must
acknowledg
is
no
addition
to
Christianity
,
but
a
sacrilegious
taking
away
of
an
essential
part
of
the
Sacrament
.
For
the
Cup
is
as
essential
a
part
of
the
Institution
as
the
Bread
;
and
they
might
as
well
,
and
by
the
same
Authority
,
take
away
the
one
as
the
other
,
and
both
as
well
as
either
.
3.
Their
worshipping
of
Images
.
Which
practice
(
notwithstanding
all
their
Distinctions
about
it
,
which
are
no
other
but
what
the
Heathens
used
in
the
same
case
)
is
as
point-blank
against
the
second
Commandment
,
as
a
deliberate
and
malicious
killing
of
a
man
is
against
the
sixth
.
But
if
the
case
be
so
plain
,
a
man
would
think
that
at
least
the
Teachers
and
Guides
of
that
Church
should
be
sensible
of
it
.
Why
,
they
are
so
,
and
afraid
the
people
should
be
so
too
,
and
therefore
in
their
ordinary
Catechisms
and
Manuals
of
Devotion
they
leave
out
the
second
Commandment
,
and
divide
the
tenth
into
two
to
make
up
the
number
;
lest
if
the
common
people
should
know
〈…〉
t
their
Consciences
should
start
at
the
doing
of
a
thing
so
directly
contrary
to
the
plain
command
of
God.
4.
The
worshipping
of
the
bread
and
wine
in
the
Eucharist
,
out
of
a
false
and
groundless
perswasion
,
that
they
are
substantially
changed
into
the
body
and
blood
of
Christ
.
Which
if
it
be
not
true
(
and
it
hath
good
fortune
if
it
be
,
for
certainly
it
is
one
of
the
most
incredible
things
in
the
whole
World
)
then
by
the
confession
of
several
of
their
own
learned
Writers
,
they
are
guilty
of
gross
Idolatry
.
5.
The
worship
and
invocation
of
Saints
and
Angels
;
and
particularly
of
the
Virgin
Mary
,
which
hath
now
for
some
Ages
been
a
principal
part
of
their
Religion
.
Now
a
man
may
justly
wonder
that
so
considerable
a
part
of
Religion
as
they
make
this
to
be
should
have
no
manner
of
foundation
in
the
Scripture
.
Does
our
Saviour
any
where
speak
one
word
concerning
the
worshipping
of
Her
?
Nay
,
does
he
not
take
all
occasions
to
restrain
all
extravagant
apprehensions
and
imaginations
concerning
honour
due
to
Her
,
as
foreseeing
the
degeneracy
of
the
Church
in
this
thing
?
When
he
was
told
that
his
Mother
and
Brethren
were
without
;
Who
(
says
he
)
are
my
mother
and
my
brethren
?
He
that
doth
the
will
of
my
Father
,
the
same
is
my
mother
,
and
sister
,
and
brother
.
And
when
the
Woman
brake
forth
into
that
rapture
concerning
the
blessed
Mother
of
our
Lord
,
Blessed
is
the
womb●
that
bare
thee
,
and
the
paps
that
gave
thee
suck
!
Our
Saviour
diverts
to
another
thing
,
Yea
,
rather
,
blessed
are
they
that
hear
the
word
of
God
and
keep
it
.
Does
either
our
Saviour
or
his
Apostles
in
all
their
particular
Precepts
and
Directions
concerning
Prayer
,
and
the
manner
of
it
,
and
by
whom
we
are
to
address
our selves
to
God
,
give
the
least
intimation
of
praying
to
the
Virgin
Mary
,
or
making
use
of
her
Mediation
?
And
can
any
man
believe
,
that
if
this
had
been
the
practice
of
the
Church
from
the
beginning
,
our
Saviour
and
his
Apostles
would
have
been
so
silent
about
so
considerable
a
part
of
Religion
;
insomuch
that
in
all
the
Epistles
of
the
Apostles
I
do
not
remember
that
her
Name
is
so
much
as
once
mentioned
?
And
yet
the
worship
of
her
is
at
this
day
in
the
Church
of
Rome
,
and
hath
been
so
for
several
Ages
,
a
main
part
of
their
publick
worship
,
yea
and
of
their
private
devotions
too
;
in
which
it
is
usual
with
them
to
say
ten
Ave
Maries
for
one
Pater
Noster
;
that
is
,
for
one
Prayer
they
make
to
Almighty
God
they
make
ten
addresses
to
the
blessed
Virgin
;
for
that
is
the
proportion
observed
in
their
Rosaries
.
He
that
considers
this
,
and
had
never
seen
the
Bible
,
would
have
been
apt
to
think
that
there
had
been
more
said
concerning
Her
in
Scripture
,
than
either
concerning
God
,
or
our
blessed
Saviour
;
and
that
the
New
Testament
were
full
from
one
end
to
the
other
of
precepts
and
exhortations
to
the
worshipping
of
Her
;
and
yet
when
all
is
done
,
I
challenge
any
man
to
shew
me
so
much
as
one
sentence
in
the
whole
Bible
that
sounds
that
way
.
And
there
is
as
little
in
the
Christian
Writers
of
the
first
three
hundred
years
.
The
truth
is
,
this
practice
began
to
creep
in
among
some
superstitious
people
about
the
middle
of
the
fourth
Century
:
And
I
remember
particularly
,
that
Epiphanius
who
lived
about
that
time
calls
it
the
Heresie
of
the
Women
.
And
thus
I
have
given
you
some
Instances
of
several
Doctrines
and
Practices
which
the
Church
of
Rome
have
built
upon
the
Foundation
of
Christianity
.
Much
more
might
have
been
said
of
them
,
but
from
what
hath
been
said
any
man
may
easily
discern
how
dangerous
they
are
to
the
salvation
of
men
.
I
proceed
now
in
the
second
place
,
II.
To
consider
,
whether
our
granting
a
possibility
of
salvation
,
tho
with
great
hazard
to
those
in
the
Communion
of
the
Roman
Church
,
and
their
denying
it
to
us
,
be
a
sufficient
argument
and
encouragement
to
any
man
to
quit
our
Church
and
go
to
theirs
.
And
there
is
the
more
need
to
consider
this
,
because
thi●
is
the
great
popular
argument
wherewith
th●
emissaries
and
agents
of
that
Church
are
won●
to
assault
our
people
.
Your
Church
(
say
they
)
grants
that
a
Papist
may
be
saved
;
Ours
denies
that
a
Protestant
can
be
saved
;
therefore
it
is
safest
to
be
of
our
Church
,
in
which
salvation
by
the
acknowledgment
of
both
sides
is
possible
.
For
answer
to
this
I
shall
endeavour
to
shew
,
that
this
is
so
far
from
being
a
good
argument
that
it
is
so
intolerably
weak
and
sophistica
〈…〉
that
any
considerate
man
ought
to
be
asham'd
to
be
catch'd
by
it
.
For
either
it
is
good
of
it self
and
sufficient
to
perswade
a
man
to
relinquish
our
Church
,
and
to
pass
over
to
theirs
,
without
entring
into
the
merits
of
the
cause
on
either
side
,
and
without
comparing
the
Doctrines
and
Practices
of
both
the
Churches
together
,
or
it
is
not
.
If
it
be
not
sufficient
of
it self
to
perswade
a
man
to
leave
our
Church
,
without
comparing
the
Doctrines
on
both
sides
,
then
it
is
to
no
purpose
,
and
there
is
nothing
got
by
it
.
For
if
upon
examination
and
comparing
of
Doctrines
the
one
appear
to
be
true
and
the
other
false
,
this
alone
is
a
sufficient
inducement
to
any
man
to
cleave
to
that
Church
where
the
true
Doctrine
is
found
and
then
there
is
no
need
of
this
argument
.
If
it
be
said
,
that
this
argument
is
good
in
it self
without
the
examination
of
the
Doctrines
of
both
Churches
;
this
seems
a
very
strange
thing
for
any
man
to
affirm
,
That
it
is
reason
enough
to
a
man
to
be
of
any
Church
,
whatever
her
Doctrines
and
Practices
be
,
if
she
do
but
damn
those
that
differ
from
her
,
and
if
the
Church
that
differs
from
her
do
but
allow
a
possibility
of
salvation
in
her
Communion
.
But
they
who
use
this
argument
,
pretend
that
it
is
sufficient
of
it self
;
and
therefore
I
shall
apply
my self
to
shew
,
as
briefly
and
plainly
as
I
can
,
the
miserable
weakness
and
insufficiency
of
it
to
satisfie
any
mans
conscience
or
prudence
to
change
his
Religion
.
And
to
this
end
I
shall
,
1.
Shew
the
weakness
of
the
principle
upon
which
this
argument
relies
.
2.
Give
some
parallel
instances
by
which
it
will
appear
that
it
concludes
false
.
3.
I
shall
take
notice
of
some
gross
absurdities
that
follow
from
it
.
4.
Shew
how
unfit
it
is
to
work
upon
those
to
whom
it
is
propounded
.
And
5.
How
improper
it
is
to
be
urged
by
those
that
make
use
of
it
.
I.
I
shall
shew
the
weakness
of
the
principle
upon
which
this
argument
relies
;
And
that
is
this
,
That
whatever
different
parties
in
Religion
agree
in
,
is
safest
to
be
chosen
.
The
true
consequence
of
which
principle
if
it
be
driven
to
the
head
,
is
to
perswade
men
to
forsake
Christianity
,
and
to
make
them
take
up
in
th●
principles
of
natural
Religion
,
for
in
these
al●
Religions
do
agree
.
For
if
this
principle
b●
true
,
and
signifie
any
thing
,
it
is
dangerous
to
embrace
any
thing
wherein
the
several
par●ties
in
Religion
differ
;
because
that
only
i●
safe
and
prudent
to
be
chosen
wherein
all
a●gree
.
So
that
this
argument
,
if
the
foundati●on
of
it
be
good
,
will
perswade
further
tha●
those
who
make
use
of
it
desire
it
should
do
for
it
will
not
only
make
men
forsake
the
Pro●testant
Religion
,
but
Popery
too
;
and
which
is
much
more
considerable
,
Christianity
it self
▪
II.
I
will
give
some
parallel
instances
by
which
it
will
clearly
be
seen
that
this
argu●ment
concludes
false
.
The
Donatists
denied
th●
Baptism
of
the
Catholicks
to
be
good
,
but
th●
Catholicks
acknowledged
the
Baptism
of
th●
Donatists
to
be
valid
.
So
that
both
sides
wer●
agreed
that
the
Baptism
of
the
Donatists
wa●
good
,
therefore
the
safest
way
for
St.
Austi●
and
other
Catholicks
(
according
to
this
ar●gument
)
was
to
be
Baptized
again
by
th●
Donatists
,
because
by
the
acknowledgment
o●
both
sides
Baptism
among
them
was
valid
.
But
to
come
nearer
to
the
Church
of
Rome
Several
in
that
Church
hold
the
personal
In●fallibility
of
the
Pope
and
the
lawfulness
of
de●posing
and
killing
Kings
for
Heresie
to
be
d●●●●de
,
that
is
,
necessary
Articles
of
Faith
,
and
●onsequently
,
that
whoever
does
not
believe
●hem
cannot
be
saved
,
But
a
great
many
Pa●ists
,
tho
they
believe
these
things
to
be
no
matters
of
Faith
,
yet
they
think
those
that
●old
them
may
be
saved
,
and
they
are
gene●ally
very
favourable
towards
them
.
But
now
,
●ccording
to
this
argument
,
they
ought
all
to
●e
of
their
opinion
in
these
points
,
because
●oth
sides
are
agreed
that
they
that
hold
them
may
be
saved
;
but
one
side
positively
says
that
men
cannot
be
saved
if
they
do
not
hold
them
.
But
my
Text
furnisheth
me
with
as
good
●n
instance
to
this
purpose
as
can
be
desired
.
St.
Paul
here
in
the
Text
acknowledgeth
the
possibility
of
the
salvation
of
those
who
built
●ay
and
stubble
upon
the
foundation
of
Christianity
;
that
they
might
be
saved
,
tho
with
great
difficulty
,
and
as
it
were
out
of
the
fire
.
But
now
among
those
builders
with
hay
and
stubble
there
were
those
who
denied
the
possibility
of
St.
Paul's
salvation
and
of
those
who
were
of
his
mind
.
We
are
told
of
some
who
built
the
Jewish
Ceremonies
and
Observances
upon
the
foundation
of
Christianity
,
and
said
that
unless
men
were
Circumcised
and
kept
the
Law
of
Moses
they
could
not
be
saved
.
So
that
by
this
argument
St.
Paul
and
his
followers
ought
to
have
gone
over
to
those
Judaizing
Christians
,
because
it
was
acknowledged
on
both
sides
that
they
might
be
saved
.
But
these
Judaizing
Christians
were
as
unchari●●●ble
to
St.
Paul
and
other
Christians
as
t●
Church
of
Rome
is
now
to
us
,
for
they
sa●
positively
that
they
could
not
be
saved
.
But
〈◊〉
any
man
think
that
St.
Paul
would
have
be●●
moved
by
this
argument
,
to
leave
a
safe
an●
certain
way
of
salvation
for
that
which
w●
only
possible
,
and
that
with
great
difficult
and
hazard
?
The
argument
you
see
is
the
v●●ry
same
,
and
yet
it
concludes
the
wrong
way●
which
plainly
shews
that
it
is
a
contingent
arg●●ment
,
and
concludes
uncertainly
and
by
chance
and
therefore
no
man
ought
to
be
moved
by
i●
III.
I
shall
take
notice
of
some
gross
absurd●●ties
that
follow
from
it
.
I
shall
mention
bu●
these
two
.
1.
According
to
this
principle
it
is
alway●
safest
to
be
on
the
uncharitable
side
.
And
yet
uncharitableness
is
as
bad
an
evidence
,
either
of
a
true
Christian
,
or
a
true
Church
,
as
a
man
would
wish
.
Charity
is
one
of
the
most
essential
marks
of
Christianity
,
and
what
the
Apostle
saith
of
particular
Christians
is
as
true
of
whole
Churches
,
that
tho
they
have
all
Faith
,
yet
if
they
have
not
Charity
they
are
nothing
.
I
grant
that
no
Charity
teacheth
men
to
see
others
damned
,
and
not
to
tell
them
the
danger
of
their
condition
.
But
it
is
to
be
consider'd
that
the
damning
of
men
is
a
very
hard
thing
,
and
therefore
whenever
we
do
it
the
case
must
be
wonderfully
plain
.
And
is
●t
so
in
this
matter
?
They
of
the
Church
of
Rome
cannot
deny
but
that
we
embrace
all
●he
Doctrines
of
our
Saviour
,
contain'd
in
the
Apostles
Creed
and
determined
by
the
four
●●rst
General
Councils
:
And
yet
they
will
●ot
allow
this
and
a
good
life
to
put
us
with●n
a
possibility
of
salvation
,
because
we
will
●ot
submit
to
all
the
innovations
they
would
●mpose
upon
us
.
And
yet
I
think
there
is
scarce
●ny
Doctrine
or
Practice
in
difference
between
●hem
and
us
,
which
some
or
other
of
their
most
learned
Writers
have
not
acknowledged
●ither
not
to
be
sufficiently
contained
in
Scrip●ure
,
or
not
to
have
been
held
and
practised
●y
the
primitive
Church
;
so
that
nothing
an
excuse
their
uncharitableness
towards
us
.
●nd
they
pay
dear
for
the
little
advantage
●hey
get
by
this
argument
,
for
they
do
what
〈◊〉
them
lies
to
make
themselves
no
Christians
●hat
they
may
prove
themselves
the
truer
and
more
Christian
Church
;
A
medium
which
●e
do
not
desire
to
make
use
of
.
2.
If
this
argument
were
good
,
then
by
this
●ick
a
man
may
bring
over
all
the
world
to
●gree
with
him
in
an
error
which
another
●oes
not
account
damnable
,
whatever
it
be
,
●rovided
he
do
but
damn
all
those
that
do
●ot
hold
it
;
and
there
wants
nothing
but
●●nfidence
and
uncharitableness
to
do
this
.
But
〈◊〉
there
any
sence
,
that
another
mans
bold●ess
and
want
of
charity
should
be
an
argument
to
move
me
to
be
of
his
opinion
?
cannot
illustrate
this
better
,
than
by
the
di●●ference
between
a
skilful
Physician
and
〈◊〉
Mountebank
.
A
learned
and
skilful
Physicia●
is
modest
,
and
speaks
justly
of
things
:
H●
says
,
that
such
a
method
of
cure
which
h●
hath
directed
is
safe
,
and
withall
,
that
tha●
which
the
Mountebank
prescribes
may
possibly
do
the
work
,
but
there
is
great
hazard
and
danger
in
it
:
But
the
Mountebank
,
who
neve●
talks
of
any
thing
less
than
infallible
cures
(
and
always
the
more
Mountebank
,
the
strong●er
pretence
to
infallibiliiy
)
he
is
positive
tha●
that
method
which
the
Physician
prescribe●
will
destroy
the
Patient
,
but
his
receipt
is
infallible
and
never
fails
.
Is
there
any
reason
in
this
case
,
that
this
man
should
carry
it
meerly
by
his
confidence
?
And
yet
if
this
argument
be
good
,
the
safest
way
is
to
reject
the
Physicians
advice
and
to
stick
to
the
Mountebanks
▪
For
both
sides
are
agreed
,
that
there
is
a
possibility
of
cure
in
the
Mountebank's
method
▪
but
not
in
the
Physicians
;
and
so
the
whole
force
of
the
argument
lies
in
the
confidence
of
an
ignorant
man.
IV.
This
argument
is
very
unfit
to
work
upon
those
to
whom
it
is
propounded
:
For
either
they
believe
we
say
true
in
this
,
or
not
.
If
they
think
we
do
not
,
they
have
no
reason
to
be
moved
by
what
we
say
.
If
they
think
we
do
,
why
do
they
not
take
in
all
that
we
say
in
this
matter
?
Namely
,
●at
tho
it
be
possible
for
some
in
the
com●union
of
the
Roman
Church
to
be
saved
,
●et
it
is
very
hazardous
;
and
that
they
are
〈◊〉
a
safe
condition
already
in
our
Church
.
And
●hy
then
should
a
bare
possibility
,
accompa●'d
with
infinite
and
apparent
hazard
,
be
an
●rgument
to
any
man
to
run
into
that
danger
?
Lastly
,
This
argument
is
very
improper
to
●e
urged
by
those
who
make
use
of
it
.
Half
●f
the
strength
of
it
lies
in
this
,
that
we
Pro●estants
acknowledg
that
it
is
possible
a
Papist
●ay
be
saved
.
But
why
should
they
lay
any
●●ress
upon
this
?
What
matter
is
it
what
we
Hereticks
say
,
who
are
so
damnably
mistaken
●n
all
other
things
?
Methinks
,
if
there
were
●o
other
reason
,
yet
because
we
say
it
,
it
should
●eem
to
them
to
be
unlikely
to
be
true
.
But
I
●erceive
when
it
serves
for
their
purpose
we
●ave
some
little
credit
and
authority
among
●hem
.
By
this
time
I
hope
every
one
is
in
some
measure
satisfied
of
the
weakness
of
this
argument
,
which
is
so
transparent
that
no
wise
man
●an
honestly
use
it
,
and
he
must
have
a
very
●dd
understanding
that
can
be
cheated
by
it
.
The
truth
is
,
it
is
a
casual
and
contingent
argument
,
and
sometimes
it
concludes
right
,
and
●ftner
wrong
;
and
therefore
no
prudent
man
●an
be
moved
by
it
,
except
only
in
one
case
,
when
all
things
are
so
equal
on
both
sides
that
there
is
nothing
else
in
the
whole
wo●●
to
determine
him
;
which
surely
can
ne●
happen
in
matters
of
Religion
necessary
to
believed
.
No
man
is
so
weak
,
as
not
to
con●der
in
the
change
of
his
Religion
the
me●
of
the
cause
it self
;
as
not
to
examine
t●●
Doctrines
and
Practices
of
the
Churches
〈◊〉
both
sides
;
as
not
to
take
notice
of
the
con●●●dence
and
Charity
of
both
Parties
,
togeth●●
with
all
other
things
which
ought
to
move
conscientious
and
a
prudent
man
:
And
if
〈◊〉
on
enquiry
there
appear
to
be
a
clear
adva●●tage
on
either
side
,
then
this
argument
is
nee●●less
and
comes
too
late
,
because
the
work
already
done
without
it
.
Besides
,
that
the
great
hazard
of
salvatio●
in
the
Roman
Church
(
which
we
declare
u●
on
account
of
the
Doctrines
and
Practic●
which
I
have
mentioned
)
ought
to
deter
●ny
man
much
more
from
that
Religion
,
th●
the
acknowledged
possibility
of
salvation
〈◊〉
it
ought
to
encourage
any
man
to
the
embr●●cing
of
it
:
Never
did
any
Christian
Churc●
build
so
much
hay
and
stubble
upon
the
found●●tion
of
Christianity
,
and
therefore
those
th●
are
saved
in
it
must
be
saved
,
as
it
were
,
out
〈◊〉
the
fire
.
And
tho
Purgatory
be
not
meant
i●
the
Text
,
yet
it
is
a
Doctrine
very
well
suite
to
their
manner
of
building
;
for
there
is
nee●
of
an
ignis
purgatorius
,
of
a
fire
to
try
the●●
work
what
it
is
,
and
to
burn
up
their
hay
an●
●●ubble
.
And
I
have
so
much
Charity
(
and
I
●●sire
always
to
have
it
)
as
to
hope
,
that
a
●eat
many
among
them
who
live
piously
,
and
●ve
been
almost
inevitably
detain'd
in
that
●hurch
by
the
prejudice
of
education
and
an
●●vincible
ignorance
,
will
upon
a
general
re●●ntance
find
mercy
with
God
;
and
tho
their
●rk
suffer
loss
and
be
burnt
,
yet
they
themselves
●ay
escape
,
as
out
of
the
fire
.
But
as
for
those
●ho
had
the
opportunities
of
coming
to
the
●nowledg
of
the
truth
,
if
they
continue
in
the
●rors
of
that
Church
,
or
apostatize
from
the
●uth
,
I
think
their
condition
so
far
from
being
●e
that
there
must
be
extraordinary
favou●●ble
circumstances
in
their
case
to
give
a
man
●●pes
of
their
salvation
.
I
have
now
done
with
the
two
things
I
pro●●unded
to
speak
to
.
And
I
am
sorry
that
the
●●cessary
defence
of
our
Religion
,
against
the
●●stless
importunities
and
attempts
of
our
ad●●rsaries
upon
all
sorts
of
persons
,
hath
enga●●d
me
to
spend
so
much
time
in
matters
of
●●spute
,
which
I
had
much
rather
have
em●●oyed
in
another
way
.
Many
of
you
can
be
●y
witnesses
that
I
have
constantly
made
it
●y
business
,
in
this
great
Presence
and
Assem●●y
to
plead
against
the
impieties
and
wicked●●ss
of
men
,
and
have
endeavoured
by
the
best
●●guments
I
could
think
of
to
gain
men
over
〈◊〉
a
firm
belief
and
serious
practice
of
the
main
●ings
of
Religion
.
And
,
I
do
assure
you
,
I
had
much
rather
perswade
any
one
to
be
good
man
,
than
to
be
of
any
party
or
de●mination
of
Christians
whatsoever
.
For
doubt
not
,
but
the
belief
of
the
ancient
Cre●
provided
we
entertain
nothing
that
is
destr●●ctive
of
it
,
together
with
a
good
life
,
will
ce●●tainly
save
a
man
;
and
without
this
no
m●
can
have
reasonable
hopes
of
salvation
,
no
〈◊〉
an
infallible
Church
,
if
there
were
any
such
●
be
found
in
the
world
.
I
have
been
,
according
to
my
opportuniti●
not
a
negligent
observer
of
the
genius
a●
humour
of
the
several
Sects
and
Professio●
in
Religion
.
And
upon
the
whole
matter
▪
do
in
my
conscience
believe
the
Church
of
E●●gland
to
be
the
best
constituted
Church
th●
day
in
the
world
;
and
that
,
as
to
the
ma●
the
Doctrine
and
Government
,
and
Worship
〈◊〉
it
,
are
excellently
framed
to
make
men
sobe●
Religious
:
Securing
men
on
the
one
han●
from
the
wild
freaks
of
Enthusiasm
;
and
〈◊〉
the
other
,
from
the
gross
follies
of
Supersti●on
.
And
our
Church
hath
this
peculiar
adva●●tage
above
several
Professions
that
we
know
〈◊〉
the
world
,
that
it
acknowledgeth
a
due
a●
just
subordination
to
the
civil
Authority
,
an●
hath
always
been
untainted
in
its
loyalty
.
And
now
shall
every
trifling
consideratio●
be
sufficient
to
move
a
man
to
relinquish
suc●
a
Church
?
There
is
no
greater
disparag●ment
to
a
mans
understanding
,
no
greater
a●●●ument
of
a
light
and
ungenerous
mind
,
than
●shly
to
change
ones
Religion
.
Religion
is
●r
greatest
concernment
of
all
other
,
and
it
〈◊〉
not
every
little
argument
,
no
nor
a
great
●ise
about
infallibility
,
nothing
but
very
plain
●nd
convincing
evidence
,
that
should
sway
a
●an
in
this
case
.
But
they
are
utterly
inexcu●●ble
who
make
a
change
of
such
concernment
●pon
the
insinuations
of
one
side
only
,
with●ut
ever
hearing
what
can
be
said
for
the
●hurch
they
were
baptized
and
brought
up
〈◊〉
before
they
leave
it
.
They
that
can
yield
●us
easily
to
the
impressions
of
every
one
●at
hath
a
design
and
interest
to
make
Pro●●lytes
may
at
this
rate
of
discretion
change
●●eir
Religion
twice
a
day
,
and
instead
of
mor●●ng
and
evening
Prayer
they
may
have
a
mor●●ng
and
evening
Religion
.
Therefore
for
God's
sake
,
and
for
our
own
●ouls
sake
,
and
for
the
sake
of
our
Reputation
,
●t
us
consider
and
shew
our selves
men
;
Let
〈◊〉
not
suffer
our selves
to
be
shaken
and
carried
●way
with
every
wind
.
Let
us
not
run
our
●●lves
into
danger
when
we
may
be
safe
.
Let
〈◊〉
stick
to
the
foundation
of
Religion
,
the
Ar●●cles
of
our
common
belief
,
and
build
upon
●●em
gold
,
and
silver
,
and
precious
stones
,
I
●ean
,
the
vertues
and
actions
of
a
good
life
;
●d
if
we
would
do
this
,
we
should
not
be
●t
to
set
such
a
value
upon
hay
and
stubble
.
〈◊〉
we
would
sincerely
endeavour
to
live
holy
and
vertuous
lives
,
we
should
not
need
to
〈◊〉
about
for
a
Religion
which
may
furnish
with
easie
and
indirect
ways
to
get
to
Heav●
I
will
conclude
all
with
the
Apostles
Exh●●●tation
,
Wherefore
my
beloved
brethren
be
steadfast
and
unmoveable
,
always
abounding
the
work
of
the
Lord.
Now
the
God
of
peace
which
brought
gain
from
the
dead
our
Lord
Jesus
Christ
,
〈◊〉
great
Shepherd
of
the
sheep
,
by
the
blood
of
everlasting
Covenant
,
make
you
perfect
in
ev●
good
work
,
to
do
his
will
;
working
in
you
t●
which
is
well-pleasing
in
his
sight
,
through
Je●●●
Christ
,
to
whom
be
Glory
for
ever
and
ev●
Amen
.
FINIS
.
ADVERTISEMENT
.
THere
is
now
in
the
Press
a
Third
Volume
of
Serm●●
and
Discourses
;
some
of
which
never
before
Prin●
By
Dr.
Tillotson
,
Dean
of
Canterbury
;
in
Octavo
.
Also
a
Third
Volume
of
the
Works
of
the
Learned
Is●
Barrow
,
D.
D.
late
Master
of
Trinity
Colledg
in
Cambri●●●
in
Folio
:
Never
before
Printed
;
and
are
the
last
that
〈◊〉
be
Published
of
his
in
English
.
Both
which
will
be
Published
in
Easter-Term
next
,
〈◊〉
Brabazon
Aylmer
,
against
the
Royal
Exchange
in
Corn●
Notes, typically marginal, from the original text
Notes for div A58627-e140
*
Tully
.
⸫
Aristides
.