A perswasive to an ingenuous tryal of opinions in religion
Clagett, Nicholas, 1654-1727.
1685
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A perswasive to an ingenuous tryal of opinions in religion
Clagett, Nicholas, 1654-1727.
[2], 57, [5] p.
Printed for Tho. Basset ...,
London :
1685.
Attributed to Nicholas Clagett; sometimes erroneously attributed to William Clagett. Cf. NUC pre-1956.
Advertisement: p. [1]-[5] at end.
Reproduction of original in Duke University Library and Huntington Library.
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Catholic Church -- Controversial literature.
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Theology, Doctrinal -- Early works to 1800.
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A
PERSWASIVE
TO
AN
Ingenuous
Tryal
OF
OPINIONS
IN
RELIGION
.
LONDON
:
Printed
for
Tho.
Basset
,
at
the
George
near
St.
Dunstan's
Church
in
Fleetstreet
.
1685.
A
PERSWASIVE
TO
AN
Ingenuous
TRYAL
OF
Opinions
in
Religion
.
§
1.
THE
great
reason
why
they
are
few
in
comparison
who
come
to
a
right
understanding
and
a
well-grounded
Perswasion
in
matters
of
Religion
,
is
because
they
are
not
many
who
make
a
due
inquiry
into
them
.
Were
this
done
more
generally
,
there
would
not
be
so
much
ignorance
and
errour
in
the
world
,
nor
so
great
a
variety
of
Opinions
and
Sects
,
as
there
is
,
and
for
the
most
part
hath
been
in
the
world
.
And
there
are
three
sorts
of
men
who
fail
of
knowing
the
truth
,
for
want
of
due
endeavours
to
find
it
out
.
Some
there
are
who
want
ability
or
opportunity
to
inquire
;
others
,
who
wanting
neither
,
do
utterly
neglect
it
,
and
will
not
apply
their
minds
to
it
at
all
;
a
third
sort
make
but
a
very
imperfect
search
after
truth
.
And
so
all
ignorance
or
mistake
in
things
of
moment
,
that
concern
the
salvation
of
▪
men
,
or
the
peace
of
the
Church
▪
may
be
attributed
either
to
want
of
power
and
means
to
inquire
after
truth
,
or
to
unwillingness
and
perfect
negligence
,
where
it
may
be
sought
and
attained
to
;
or
to
laziness
,
inactivity
,
and
partiality
in
seeking
it
.
To
the
first
sort
,
we
are
not
onely
to
reckon
Ideots
,
who
want
a
competent
measure
of
Reason
and
Understanding
wherewith
to
judge
,
but
those
also
that
having
the
same
common
natural
gifts
of
the
mind
with
others
,
are
yet
by
reason
of
their
outward
circumstances
,
kept
almost
invincibly
ignorant
,
having
very
little
or
no
occasion
given
them
to
inquire
into
things
,
that
they
might
know
them
better
.
And
thousands
who
sit
in
Pagan
,
or
Mahumetan
,
or
Popish
darkness
,
are
thus
detained
in
gross
errours
and
remediless
ignorance
,
as
the
case
at
present
stands
with
them
.
But
blessed
be
God
this
is
not
our
case
,
who
live
in
such
a
time
and
place
as
put
no
man
under
circumstances
of
incurable
ignorance
.
As
for
the
second
sort
of
men
▪
who
have
plentiful
means
and
fair
opportunities
of
being
better
informed
,
but
utterly
neglect
to
use
them
,
they
are
either
such
who
remain
under
the
power
of
those
false
Principles
which
were
instilled
into
them
in
their
Education
,
or
who
blindly
follow
erring
Guides
,
whose
persons
they
have
in
admiration
,
resolving
never
to
trouble
themselves
with
a
free
and
impartial
use
of
their
own
reason
concerning
those
Doctrines
which
they
have
in
their
own
opinion
wisely
and
safely
taken
upon
trust
.
It
happens
likewise
very
often
▪
that
men
are
led
away
by
lofty
conceits
of
their
own
judgment
;
and
the
extravagant
opinion
they
have
of
themselves
,
will
not
suffer
them
to
attempt
such
an
ingenuous
examination
of
things
,
as
implies
a
possibility
of
their
being
deceived
.
But
I
believe
they
are
more
who
take
up
Opinions
and
engage
in
Parties
for
worldly
ends
and
carnal
interests
;
and
these
,
of
all
others
,
are
farthest
from
inquiring
&
conviction
,
because
it
is
a
great
uneasiness
to
a
mans
mind
,
to
find
himself
mistaken
in
those
opinions
which
are
for
his
profit
or
pleasure
in
this
world
.
And
mostly
the
power
of
custom
strengthens
all
these
causes
of
obstinacy
in
neglecting
to
inquire
.
Men
are
not
willing
to
quit
the
Perswasions
they
have
for
a
long
time
entertained
,
but
had
rather
keep
where
they
are
,
without
troubling
themselves
to
begin
all
anew
,
and
to
inquire
whether
they
have
not
been
all
along
deceived
.
And
where
most
of
these
obstructions
meet
together
,
as
they
often
do
,
in
the
same
person
,
if
he
be
not
succoured
mightily
by
the
grace
of
God
,
his
mind
is
barred
up
for
ever
against
the
knowledge
of
the
truth
.
A
third
sort
miss
of
the
truth
,
not
that
they
make
no
inquiry
,
but
because
they
do
this
very
imperfectly
and
superficially
,
and
that
either
through
sloth
and
laziness
,
being
not
willing
to
take
that
pains
and
care
which
is
requisite
for
the
discovery
of
truth
;
or
through
partiality
▪
whence
it
comes
to
pass
that
they
examine
and
〈◊〉
onely
or
chiesly
what
is
offered
in
favour
of
their
own
side
,
and
make
it
the
great
end
of
their
search
not
to
follow
what
shall
appear
to
be
true
upon
inquiry
,
but
to
be
confirmed
in
their
present
Perswasion
.
And
because
diligence
and
honesty
are
very
necessary
dispositions
in
order
to
the
right
understanding
of
a
great
many
things
in
Religion
,
no
wonder
that
they
who
inquire
without
these
advantages
,
are
rather
hardned
in
Errour
than
convinced
of
the
Truth
.
Now
these
being
the
common
causes
of
ignorance
and
errour
amongst
us
at
this
day
,
and
since
they
all
center
in
want
of
due
inquiry
,
I
shall
set
my self
to
excite
all
sorts
of
people
,
who
are
not
made
incapable
by
natural
weakness
of
understanding
,
to
prove
and
examine
things
which
concern
their
own
Souls
and
the
peace
of
Christians
,
with
that
diligence
and
ingenuity
which
becomes
reasonable
creatures
.
And
though
I
know
't
is
a
hard
task
that
I
am
undertaking
,
by
reason
of
the
prejudices
and
corrupt
interests
of
men
which
I
must
encounter
;
yet
I
am
sure
no
advice
can
be
more
rational
than
this
,
that
we
would
be
perswaded
to
use
our
Reason
,
which
if
we
do
not
,
we
lay
up
the
common
Talent
of
our
natures
in
a
Napkin
.
For
God
hath
endued
us
with
Faculties
whereby
we
can
discern
between
Truth
and
Errour
;
and
moreover
,
with
a
natural
desire
to
know
the
truth
:
so
that
the
use
of
these
Faculties
is
inexcusably
neglected
,
and
this
desire
is
foully
corrupted
and
debased
,
if
we
are
easily
imposed
upon
in
things
of
great
moment
.
God
in
our
creation
hath
enabled
and
inclined
us
to
seek
the
knowledge
of
Truth
,
and
to
inquire
into
the
grounds
of
our
Belief
and
Practice
.
And
therefore
to
neglect
this
,
is
to
abuse
the
first
Gifts
of
God
,
and
to
sin
against
Nature
.
And
it
should
be
every
mans
care
to
find
out
that
truth
which
concerns
Religion
and
another
life
,
〈◊〉
this
is
every
mans
greatest
interest
;
we
should
〈◊〉
most
diligence
there
,
where
to
be
deceived
is
of
most
dangerous
consequence
.
But
because
there
are
some
plausible
Pretences
against
a
due
and
impartial
enquiry
in
matters
of
Religion
,
I
shall
prepare
my
way
by
endeavouring
to
remove
those
Prejudices
that
lie
against
it
;
and
in
order
hereunto
,
I
shall
consider
these
three
Questions
.
1.
Whether
it
be
dangerous
to
private
men
to
leave
them
to
use
their
own
judgment
,
and
to
be
led
by
it
in
matters
of
Faith
and
Religion
?
2.
Whether
a
general
liberty
of
examining
and
judging
in
those
things
,
doth
mischief
in
the
Church
,
and
be
the
cause
of
Schisms
and
Heresies
?
3.
Whether
if
every
one
have
a
just
Right
to
examine
for
himself
,
this
be
not
a
good
reason
for
Toleration
,
or
the
universal
liberty
of
practising
according
to
a
mans
Conscience
or
Perswasion
,
after
examination
.
§
2.
1.
Whether
it
be
dangerous
to
private
men
to
allow
them
the
use
of
their
own
judgment
in
matters
of
Religion
.
Now
to
leave
men
wholly
to
themselves
in
this
business
,
without
directing
them
to
use
the
best
helps
they
can
to
find
out
the
truth
,
is
very
dangerous
indeed
;
and
no
wise
man
will
contend
for
this
liberty
of
judgment
in
behalf
of
Christian
people
,
or
of
any
sort
of
men
whatsoever
:
for
this
were
not
so
much
to
advise
them
to
judge
for
themselves
,
as
to
conclude
for
themselves
before
they
had
taken
any
pains
to
judge
.
For
I
do
not
see
how
men
can
be
said
to
judge
,
who
refuse
the
means
without
which
they
can
make
no
tryal
.
Now
the
assistance
of
men
of
greater
knowledge
and
ability
than
themselves
have
,
is
one
very
necessary
means
by
which
private
and
unlearned
persons
are
to
examine
and
judge
in
matters
of
Religion
.
And
God
hath
not
onely
given
us
ability
to
find
out
some
truths
by
our selves
,
but
also
to
weigh
and
consider
what
others
offer
to
us
:
And
therefore
he
hath
appointed
Governours
and
Guides
of
Souls
,
that
are
to
feed
the
Flock
,
and
to
instruct
Christian
people
in
the
way
to
Heaven
.
And
one
part
of
their
work
is
to
enable
them
to
give
an
answer
to
every
one
that
asketh
a
reason
of
the
hope
that
is
in
them
,
I
Pet.
3.
15.
which
I
conceive
they
cannot
do
,
without
informing
and
helping
them
to
judge
for
themselves
.
So
that
liberty
of
examining
in
order
to
private
judgment
,
does
by
no
means
exclude
advising
with
and
hearkening
to
men
of
greater
skill
and
ability
than
our selves
,
especially
to
the
publick
Guides
of
Souls
,
but
rather
makes
it
necessary
so
to
do
,
this
being
one
means
of
Gods
appointment
by
which
we
are
to
inform
our selves
.
And
I
grant
that
without
very
good
and
clear
reason
,
we
are
not
to
depart
from
their
Doctrine
,
but
in
all
doubtful
cases
to
presume
in
favour
of
it
.
But
that
it
should
be
dangerous
to
private
persons
to
weigh
and
consider
,
as
well
as
they
can
,
what
their
Guides
teach
them
to
believe
or
to
do
,
this
is
that
which
I
can
by
no
means
understand
,
unless
it
were
a
dangerous
thing
to
follow
our
Guides
like
men
that
have
Reason
,
and
not
like
beasts
that
have
none
.
It
is
at
any
time
as
safe
to
follow
a
Guide
with
our
eyes
open
,
as
to
suffer
our selves
to
be
blindfolded
,
and
then
to
follow
him
by
a
string
.
God
hath
referred
us
to
Guides
,
Heb.
13.
17.
but
yet
he
hath
trusted
us
to
our selves
too
,
and
we
are
to
try
the
spirits
whether
they
be
of
God
:
otherwise
we
may
follow
Guides
that
want
Guides
themselves
.
And
if
the
blind
lead
the
blind
,
both
fall
into
the
ditch
.
To
say
that
inquiries
after
truth
with
the
best
endeavours
and
means
that
we
have
in
our
power
,
is
the
way
to
be
mistaken
,
is
to
reproach
our
own
Reason
,
and
God
the
Author
of
it
;
since
as
it
seems
,
the
more
we
exercise
and
improve
our
Reason
,
the
more
likely
we
are
to
be
in
the
wrong
,
and
to
deceive
and
abuse
our selves
.
At
the
great
day
of
Accounts
,
Seducers
shall
answer
for
those
whom
they
have
deceived
.
And
therefore
the
Guides
of
the
Church
are
strongly
obliged
that
they
do
not
through
wilfulness
or
negligence
mislead
us
.
But
if
they
mislead
us
in
things
that
touch
our
eternal
state
,
I
do
not
sind
that
all
the
blame
will
lie
upon
them
,
but
rather
that
we
also
shall
answer
for
it
our selves
:
Otherwise
why
should
our
Saviour
say
,
Why
of
your selves
do
ye
not
judge
that
which
is
right
?
Luke
12.
57.
and
St.
John
,
Believe
not
every
Spirit
,
but
try
the
Spirits
,
&c.
1
Joh.
4.
1.
and
St.
Paul
,
Prove
all
things
,
hold
fast
that
which
is
good
,
1
Thess
.
5.
21.
and
,
Let
no
man
deceive
you
,
2
Thess
.
2.
3.
Again
,
if
it
be
dangerous
to
permit
men
to
judge
for
themselves
in
that
sense
wherein
I
contend
for
it
,
then
these
are
not
wholsom
but
very
dangerous
Exhortations
.
And
yet
if
a
Church
which
pretends
to
be
an
Infallible
Guide
in
Religion
,
could
make
it
out
clearly
and
plainly
that
she
is
so
,
I
should
,
without
much
examination
of
her
particular
Doctrines
,
receive
them
as
the
Oracles
of
God.
But
then
I
must
have
stronger
Arguments
to
assure
me
that
she
is
infallible
,
than
those
which
at
present
make
me
certain
that
she
is
actually
deceived
.
For
to
submit
to
a
pretended
infallible
Authority
,
without
knowing
why
I
do
so
,
is
to
put
it
into
the
power
of
others
,
for
ought
I
know
,
to
lead
me
into
the
most
damnable
errours
,
and
to
call
Virtue
Vice
,
and
Vice
Virtue
.
Therefore
they
must
be
very
convincing
Reasons
upon
which
I
am
to
believe
that
of
my
Guide
,
which
being
once
admitted
,
I
must
take
his
bare
word
afterward
for
all
things
else
.
I
think
none
of
the
Roman
Communion
will
deny
this
.
And
then
it
will
follow
,
that
for
my
own
safety
I
am
to
use
my
own
Reason
and
Judgment
as
severely
as
I
can
,
before
I
admit
this
fundamental
Article
of
their
Faith.
And
this
will
amount
to
what
I
say
,
that
it
is
so
far
from
being
dangerous
for
men
to
use
their
own
Judgment
in
matters
of
Religion
,
that
it
is
very
dangerous
for
them
not
to
do
so
;
since
otherwise
they
are
likely
to
follow
men
of
the
greatest
confidence
,
as
they
for
the
most
part
are
who
have
the
least
reason
for
it
.
Besides
,
if
I
am
led
into
errour
by
the
Authority
of
a
Church
that
does
not
pretend
to
Infallibility
,
I
may
hope
to
recover
the
knowledge
of
the
truth
,
especially
if
it
be
a
matter
of
great
consequence
,
more
than
if
she
pretended
and
I
believed
her
infallible
.
For
such
a
Church
will
not
so
readily
deny
me
the
means
of
examining
her
Doctrine
,
and
so
I
may
be
able
to
discover
the
errour
my self
:
If
not
,
I
have
this
comfort
at
least
,
that
my
Guides
being
not
engaged
to
contend
that
they
are
infallible
,
are
themselves
in
the
way
of
detecting
their
own
mistake
,
and
will
more
easily
come
off
from
it
.
But
they
that
pretend
to
Infallibility
,
are
stak'd
down
to
their
Opinions
;
and
though
their
Cause
be
never
so
bad
,
they
are
engaged
to
serve
it
.
And
therefore
this
Pretence
is
so
far
from
discharging
me
of
the
pains
of
using
my
own
Judgment
and
Reason
in
matters
of
Religion
,
that
I
make
the
most
foolish
venture
in
the
world
,
if
I
do
not
use
my
Reason
as
strictly
as
I
can
in
examining
that
very
Pretence
before
I
admit
it
.
And
though
a
Churches
claim
to
Infallibility
were
in
it self
never
so
just
and
well-grounded
,
it
is
to
me
but
a
Pretence
,
till
I
understand
the
grounds
of
it
.
Nor
can
any
man
blame
me
,
if
before
I
am
convinced
of
the
Infallibility
of
that
Church
,
I
take
those
particular
Doctrines
into
consideration
which
are
to
be
believed
upon
this
account
,
that
I
may
this
way
also
judge
of
the
reasonableness
of
that
Pretence
:
for
't
is
not
for
nothing
that
men
would
be
thought
infallible
.
If
I
find
the
Doctrine
they
would
put
off
with
such
authority
,
to
be
indeed
divine
and
heavenly
,
rational
and
scriptural
,
tending
to
the
reformation
and
salvation
of
Mankind
,
this
will
incline
me
to
yield
more
easily
to
the
antecedent
Arguments
of
the
Infallibility
of
that
Church
.
But
if
the
Doctrine
for
which
she
vouches
this
Authority
does
,
upon
the
most
impartial
tryal
that
I
can
make
,
appear
to
be
worldly
,
unscriptural
,
or
contrary
to
common
sence
;
then
I
am
bound
to
examine
the
grounds
of
her
Pretence
more
severely
than
in
the
former
case
.
And
there
is
no
question
but
such
Doctrines
may
be
taught
by
men
pretending
to
Inspiration
or
Infallibility
,
which
will
justifie
a
man
in
rejecting
that
Pretence
out
of
hand
,
and
troubling
himself
no
more
about
it
.
If
a
Physician
of
never
so
great
name
should
tell
me
that
he
would
infallibly
cure
my
Disease
,
and
then
prescribe
a
dose
of
Arsenick
,
I
think
Reason
would
advise
rather
to
question
his
Infallibility
,
because
he
goes
thus
madly
to
work
,
than
to
take
his
Poyson
because
he
promises
an
Infallible
Cure.
Now
if
I
am
not
to
do
violence
to
my
own
understanding
in
things
that
concern
my
bodily
health
,
much
less
should
I
do
the
same
in
things
that
regard
my
everlasting
state
.
And
they
are
a
strange
sort
of
men
,
who
will
allow
people
the
liberty
of
using
their
Reason
as
well
as
they
can
for
the
security
of
their
worldly
interests
,
but
will
have
them
be
led
in
the
great
affairs
of
Religion
and
Eternity
,
as
if
they
had
no
reason
at
all
.
For
to
judge
aright
,
and
to
know
the
truth
in
matters
of
Religion
,
which
is
our
highest
concernment
,
was
the
principal
end
for
which
we
have
Reason
,
and
are
Creatures
of
judgment
and
choice
.
And
they
may
as
well
say
that
't
is
dangerous
for
a
man
to
walk
abroad
with
his
eyes
open
,
as
that
't
is
dangerous
for
him
to
take
upon
himself
to
judge
as
well
as
he
can
whether
he
be
in
the
right
way
to
Heaven
or
not
.
§
2.
If
we
consider
what
has
been
already
said
,
it
will
not
be
difficult
to
answer
the
second
Question
.
2.
Whether
a
liberty
of
examining
and
judging
in
matters
of
Religion
,
doth
mischief
in
the
Church
,
and
be
the
cause
of
Heresies
and
Schisms
?
To
which
I
answer
,
that
To
affirm
this
,
is
in
effect
to
say
,
that
it
had
been
much
better
,
in
order
to
the
peace
of
the
Church
,
and
the
prevailing
of
Truth
,
that
men
had
been
nearer
to
stocks
and
stones
,
than
endued
with
natural
Abilities
of
judging
,
and
natural
propensions
to
use
those
Abilities
;
which
I
think
would
be
to
reflect
upon
the
Wisdom
of
our
Maker
.
For
certainly
it
had
been
better
for
men
to
have
wanted
the
faculties
of
judging
and
proving
,
if
it
be
so
dangerous
a
thing
to
the
Church
to
make
use
of
them
.
Nor
is
it
much
for
the
credit
of
the
Church
,
that
it
should
be
against
her
interest
for
men
to
examine
her
Doctrine
,
and
use
their
Reason
about
it
as
well
as
they
can
.
To
speak
to
the
thing
:
It
is
not
the
liberty
of
examination
and
judgment
in
order
to
the
knowledge
of
the
Truth
,
that
causeth
Heresies
and
Schisms
,
but
the
not
making
a
right
use
of
this
liberty
,
i.
e.
mens
entring
upon
this
work
with
Pride
,
and
the
prevalency
of
Lust
and
Passion
,
and
worldly
interest
,
their
want
of
care
and
diligence
,
and
of
proving
things
sufficiently
;
their
taking
up
Opinions
without
reasonable
examination
,
and
then
seeking
for
Pretences
to
colour
their
obstinacy
.
The
Lusts
and
Vices
of
men
are
against
the
peace
of
the
Church
and
the
interest
of
Truth
,
but
not
the
use
of
that
Reason
which
is
the
divine
part
of
our
Natures
,
and
which
God
hath
given
us
to
restrain
and
govern
our
inferiour
Faculties
.
'T
is
true
indeed
,
that
if
few
or
none
troubled
themselves
at
all
to
judge
in
matters
of
Religion
,
there
would
be
no
Heresies
.
But
't
is
true
too
,
that
if
they
had
no
reason
to
judge
of
these
things
at
all
,
there
would
have
been
no
Heresies
;
and
't
is
as
true
,
that
if
there
had
been
no
Religion
at
all
,
it
were
impossible
that
there
should
be
Heresies
in
Religion
.
But
will
any
men
say
,
that
Reason
or
Religion
is
therefore
the
cause
of
Heresies
?
And
yet
there
is
as
much
reason
to
say
this
,
as
to
conclude
that
the
use
of
our
own
understandings
in
the
things
of
God
,
is
the
cause
of
Heresies
.
These
things
are
too
gross
to
need
a
Confutation
.
And
yet
this
Pretence
against
the
liberty
of
proving
what
is
propounded
to
us
in
Religion
,
is
intended
chiefly
against
private
and
ordinary
persons
,
but
not
against
the
publick
Guides
and
Officers
of
the
Church
;
whereas
in
truth
,
if
there
be
any
thing
in
it
,
it
holds
more
strongly
against
these
than
against
the
other
:
And
that
because
the
most
pernicious
Heresies
that
ever
came
into
the
Church
,
were
brought
in
by
men
of
Learning
and
Authority
in
the
Church
.
And
if
this
Pretence
be
good
,
they
of
all
men
should
be
forbidden
to
inquire
into
matters
of
Religion
;
because
if
they
fall
into
any
dangerous
mistake
,
their
Authority
is
likely
to
give
reputation
to
it
,
and
to
make
it
go
down
more
easily
with
the
common
People
,
than
if
it
had
been
started
by
one
of
themselves
.
So
that
we
must
not
lay
the
Heresies
that
have
been
in
the
Church
,
to
the
liberty
we
have
been
contending
for
,
unless
we
will
be
content
to
exclude
all
from
the
duty
of
proving
what
they
have
been
taught
to
〈◊〉
.
And
no
man
can
think
this
reasonable
,
unless
he
〈◊〉
all
Religions
to
be
equally
true
,
that
is
,
every
one
to
be
alike
false
.
And
he
that
believes
this
,
needs
not
care
what
Heresie
he
is
of
.
§
3.
3.
But
if
every
man
hath
a
just
liberty
and
right
to
examine
for
himself
,
is
not
this
a
good
reason
for
Toleration
,
or
for
the
universal
liberty
of
practising
according
to
a
mans
Conscience
or
Perswasion
?
For
to
what
purpose
is
liberty
of
enquiry
,
if
after
all
,
I
must
be
concluded
by
the
Authority
of
my
Superiours
,
or
else
suffer
under
those
Laws
by
which
they
provide
for
Uniformity
in
Religion
?
To
this
I
answer
,
That
every
mans
right
and
duty
to
judge
for
himself
in
matters
of
Religion
,
is
no
good
reason
for
Toleration
,
unless
it
were
also
apparent
that
every
man
used
that
Right
as
he
ought
to
do
,
i.
e.
with
industry
,
deliberation
,
and
impartiality
.
If
all
men
were
sincere
,
and
would
examine
without
prejudice
,
without
that
byass
to
one
side
which
is
made
by
lust
and
passion
,
and
worldly
interest
,
if
they
all
intended
to
know
the
truth
,
that
they
might
do
their
duty
,
then
doubtless
it
were
very
fit
that
all
should
enjoy
an
undisturbed
liberty
of
practice
according
to
their
Judgment
;
for
then
no
man
would
err
in
things
plain
and
necessary
to
his
own
salvation
and
the
peace
of
Church
and
State.
For
our
Lord
hath
assured
us
,
that
if
any
man
will
do
the
will
of
God
,
he
shall
know
of
the
Doctrine
whether
it
be
of
God.
But
so
long
as
there
is
that
Hypocrisie
in
the
World
whereof
men
are
conscious
to
themselves
,
so
long
as
all
those
Vices
also
reign
,
which
insensibly
corrupt
the
Judgment
,
and
make
men
disloyal
to
the
Truth
,
while
they
perceive
it
not
;
it
is
by
no
means
reasonable
that
the
State
under
which
we
live
,
should
leave
us
lawless
,
and
free
from
all
obligation
of
temporal
Penalties
what
Religion
we
profess
,
and
what
Communion
we
observe
.
For
the
most
dangerous
Pretence
for
the
●●●rying
on
of
seditious
and
rebellious
designes
against
the
Government
,
is
that
of
Religion
:
And
a
few
men
that
mean
nothing
but
their
own
greatness
and
power
,
shall
be
able
to
manage
the
Zeal
of
a
superstitious
Multitude
against
the
Government
for
their
own
private
ends
,
while
they
scorn
the
superstition
of
their
Followers
,
and
perhaps
all
pretence
to
Religion
in
their
own
hearts
.
And
therefore
it
concerns
the
Government
to
take
care
that
the
true
Religion
be
protected
by
the
Laws
,
and
then
to
provide
by
the
most
prudent
methods
that
no
other
be
professed
in
the
Commonwealth
.
If
it
be
said
,
that
the
end
of
all
liberty
to
inquire
and
judge
for
our selves
is
destroyed
,
if
at
last
we
must
conform
to
the
Laws
,
or
be
punished
for
our
refusal
:
The
contrary
will
be
easily
shewn
to
any
one
who
believes
that
we
are
infinitly
more
concerned
what
will
become
of
us
in
the
life
to
come
,
than
in
our
present
fortunes
.
For
suppose
that
they
are
Errours
which
Authority
requires
us
to
profess
,
and
that
they
are
unlawful
things
which
it
requires
us
to
do
in
Divine
Service
,
and
that
by
a
due
and
diligent
examination
of
things
I
come
to
know
this
;
do
I
get
nothing
by
my
enquiry
,
but
the
severity
of
those
humane
Laws
that
are
against
me
?
Do
not
I
obtain
the
comforts
of
a
good
Conscience
,
in
having
honestly
endeavoured
to
know
the
truth
,
and
in
doing
what
I
thereupon
knew
to
be
my
duty
?
If
I
do
hereby
obtain
Gods
Favour
at
present
,
and
shall
obtain
Gods
Rewards
in
a
better
life
,
is
not
this
worth
all
my
care
and
sincerity
,
though
I
should
get
nothing
by
it
in
this
World
but
Trouble
and
Persecution
?
So
that
it
is
worth
the
while
to
examine
the
Doctrine
imposed
upon
me
by
Authority
,
though
I
know
before-hand
that
be
it
right
or
wrong
,
I
must
be
punished
by
man
if
I
receive
it
not
.
True
Religion
,
and
our
observation
to
profess
Gods
Truth
,
and
to
do
his
Will
,
stands
indeed
upon
the
Authority
of
God
,
and
the
Evidence
of
divine
Revelation
;
but
nevertheless
,
the
profession
thereof
ought
to
be
encouraged
and
protected
by
the
Powers
of
the
World
▪
and
by
consequence
all
false
Religions
should
be
discountenanced
,
and
the
profession
of
them
made
uneasie
by
their
Laws
:
Scripture
and
Reason
teach
us
,
that
they
no
less
than
Parents
,
should
use
that
Authority
for
God
,
which
they
have
received
from
him
.
But
if
they
,
for
want
of
sincere
tryal
and
examination
,
do
themselves
establish
Iniquity
or
Heresie
by
a
Law
,
and
turn
the
edge
of
their
Power
against
the
true
Religion
,
they
must
answer
it
to
God
at
the
day
of
Judgment
,
who
hath
shewed
them
as
well
as
others
,
what
is
good
and
what
he
required
of
them
.
In
the
mean
while
Persecution
distinguishes
between
the
Sincere
and
the
Hypocrite
;
and
as
the
insincere
study
how
to
perplex
the
Truth
,
and
to
avoid
the
convictions
that
are
upon
their
minds
,
and
to
reconcile
their
Apostacy
to
their
Credit
and
Consciences
;
so
the
honest
inquire
into
the
grounds
of
their
Faith
more
diligently
,
and
being
desirous
to
strengthen
themselves
under
Sufferings
by
a
full
assurance
that
they
suffer
for
Righteousness
sake
,
they
search
into
all
the
grounds
of
their
Perswasion
more
narrowly
than
if
they
had
never
come
under
this
temptation
:
and
by
this
means
the
true
Doctrine
comes
to
be
propounded
to
the
World
,
with
the
advantage
of
stronger
Arguments
,
and
those
better
managed
than
if
it
had
never
met
with
opposition
.
But
if
the
true
Faith
and
Worship
be
establish'd
by
Law
,
and
the
Penalties
of
Nonconformity
be
strictly
required
;
this
is
so
far
from
hindring
men
from
enquiring
,
that
it
lays
an
obligation
upon
a
great
many
to
consider
things
impartially
,
who
otherwise
would
never
have
looked
but
upon
one
side
of
the
Question
;
I
mean
all
those
whom
either
Wantonness
and
Self-conceit
,
or
Faction
and
Worldly
Interest
,
or
the
undue
admiration
of
mens
persons
,
and
the
like
,
would
have
held
under
a
constant
prejudice
against
Reason
and
Truth
.
A
carnal
Argument
for
a
good
Cause
,
is
very
often
a
wholsom
means
to
remove
a
carnal
prejudice
against
it
:
And
the
Authority
of
the
Magistrate
can
hardly
be
better
used
in
matters
of
Religion
,
than
to
make
such
a
difference
between
the
Observers
of
the
Ecclesiastical
Laws
,
and
the
Dissenters
from
them
,
that
it
shall
be
very
hard
for
any
man
to
lie
under
a
Worldly
Temptation
,
to
dissent
sufficient
to
recompence
the
damage
he
must
undergo
.
This
will
make
a
great
many
impartial
in
weighing
the
Objections
against
Conformity
,
with
the
Arguments
and
Answers
on
the
other
side
,
and
by
degrees
bring
them
to
the
knowledge
of
the
Truth
,
and
at
length
to
a
sincere
love
of
it
.
It
is
a
false
Maxime
,
That
Force
in
matters
of
Religion
makes
Hypocrites
,
but
not
true
Converts
.
For
sometimes
it
cures
Hypocrisie
,
very
often
Ignorance
and
Partiality
;
and
that
is
a
good
degree
towards
Conversion
:
And
yet
this
will
not
justifie
the
putting
of
men
to
death
for
mere
difference
in
Religion
.
The
least
degree
of
severity
which
will
do
the
business
,
is
great
enough
.
The
Supreme
Powers
should
consider
their
Subjects
in
these
cases
,
as
a
wise
and
good
Father
would
consider
his
own
Children
;
who
if
he
had
power
of
life
and
death
over
them
,
would
not
kill
his
misbelieving
Son
,
and
yet
would
try
to
reduce
him
by
Worldly
Discipline
,
and
drive
him
to
consideration
by
the
sensible
effects
of
his
Displeasure
.
The
moderation
of
the
English
Laws
for
Uniformity
,
is
visible
to
all
disinteressed
persons
;
and
though
the
unevenness
of
their
execution
hath
rendred
them
less
effectual
,
yet
there
are
several
who
have
cause
to
bless
God
for
being
compelled
to
come
to
our
Churches
,
and
to
consider
the
Terms
of
our
Communion
with
some
impartiality
;
whereas
if
there
had
been
an
absolute
Toleration
,
their
Ignorance
and
Prejudices
might
have
led
them
they
know
not
whither
.
The
Church
of
England
causeth
the
Scriptures
to
be
publickly
read
,
and
puts
them
into
the
Peoples
hands
,
and
desires
nothing
more
than
that
every
one
would
diligently
and
impartially
consider
the
cases
between
her
and
those
that
separate
from
her
.
And
it
is
no
absurd
thing
to
say
,
that
this
liberty
of
Judgment
which
she
allows
,
is
consistent
with
the
English
Laws
that
require
conformity
of
all
;
since
if
it
had
not
been
for
those
Laws
,
some
men
had
never
attained
to
liberty
of
Judgment
but
had
still
been
held
in
bondage
to
their
Prejudices
and
Errours
.
〈…〉
,
that
they
make
the
greatest
noise
for
liberty
of
practice
,
according
to
their
Judgment
,
who
have
made
little
or
no
use
of
their
Judgment
in
distinguishing
between
good
and
bad
,
true
and
false
.
They
demand
one
liberty
,
while
they
make
no
use
of
another
;
the
liberty
of
being
undisturbed
and
licentious
in
a
wrong
way
,
while
they
never
use
that
liberty
of
examining
the
grounds
of
their
Perswasion
,
to
which
the
Church
so
vehemently
perswades
them
by
her
Ministers
.
If
it
be
urged
,
that
when
a
man
sets
himself
with
honesty
and
diligence
to
examine
the
Case
of
Communion
with
the
Chnrch
,
and
doth
all
that
he
can
to
inform
himself
aright
in
this
matter
,
but
cannot
be
satisfied
that
he
may
lawfully
conform
,
and
this
through
mere
weakness
of
understanding
;
it
is
not
reasonable
that
he
should
suffer
any
thing
for
that
.
It
may
be
said
on
the
other
side
,
that
there
are
many
more
who
fail
of
understanding
their
duty
in
this
kind
,
for
want
of
examination
and
inquiry
,
and
through
the
prevalency
of
Prejudice
and
passion
,
than
there
are
of
those
who
continue
erroneously
perswaded
through
mere
weakness
of
understanding
.
But
as
for
those
who
in
perfect
weakness
remain
unconvinced
,
if
I
may
suppose
any
such
,
I
wish
the
Laws
could
distinguish
them
from
the
rest
,
and
that
they
could
be
known
by
some
visible
characters
,
that
they
might
be
exempted
from
undergoing
any
penalties
.
But
since
this
cannot
be
,
it
must
be
endured
that
a
few
or
none
in
comparison
,
come
to
have
hard
measure
,
by
means
of
that
which
is
necessary
for
the
common
and
publick
good
.
§
4.
Having
premised
thus
much
concerning
this
subject
,
I
shall
proceed
in
this
method
following
.
I.
To
consider
in
what
cases
we
are
to
enquire
most
of
all
into
the
Truth
.
II.
To
shew
how
or
by
what
Rules
or
Tests
we
are
to
try
and
examine
Opinions
in
Religion
.
III.
How
we
ought
to
be
disposed
and
qualified
that
our
Inquiries
may
be
profitable
and
successful
.
IV.
To
lay
down
some
Motives
whereby
to
perswade
men
to
such
Inquiry
and
examination
.
V.
To
consider
what
becomes
us
and
is
our
duty
,
after
the
discovery
and
knowledge
of
the
Truth
.
I.
I
shall
consider
in
what
cases
we
ought
to
be
most
careful
in
making
inquiries
after
the
Truth
,
lest
we
be
imposed
upon
▪
or
mistaken
.
All
inquiries
about
Religion
are
either
concerning
the
truth
of
Religion
in
the
general
;
or
supposing
the
existence
and
providence
of
God
,
which
is
the
true
Religion
,
whether
the
Pagan
,
or
the
Jewish
,
or
the
Mahometan
,
or
the
Christian
;
or
the
truth
of
the
Christian
Religion
being
granted
,
what
Communion
of
men
professing
Christianity
,
is
to
be
chosen
;
for
instance
,
whether
the
Church
of
Rome
,
or
the
Church
of
England
,
or
the
Communion
of
the
Dissenters
who
separate
from
this
Church
.
But
now
all
things
are
not
alike
needful
to
be
proved
,
or
are
equally
proper
matters
of
inqniry
.
For
,
1.
Every
man
is
not
bound
to
know
all
the
false
ways
of
Religion
that
are
in
the
World
,
and
therefore
not
to
try
and
examine
every
one
of
them
.
It
is
sufficient
for
most
men
,
that
they
well
consider
the
Faith
and
Profession
to
which
they
have
been
educated
,
that
if
it
be
the
Truth
,
they
may
be
well-grounded
in
it
;
if
it
be
false
,
that
they
may
upon
good
reason
depart
from
it
.
2.
Things
that
are
self-evident
,
need
not
to
be
examined
:
for
no
Argument
can
make
them
plainer
to
us
than
they
are
already
.
We
may
without
any
hesitation
assent
to
such
Principles
as
these
:
That
God
cannot
lie
;
That
men
ought
to
observe
fidelity
and
justice
to
one
another
,
and
the
like
.
If
there
were
not
some
Principles
that
needed
no
proving
,
it
were
impossible
to
prove
any
thing
;
and
the
more
plain
any
thing
is
in
it self
,
the
less
need
there
is
to
examine
it
.
If
I
am
told
that
white
is
black
,
I
shall
not
go
about
to
disprove
it
,
because
the
thing
is
evidently
false
of
it self
,
and
I
can
use
no
Argument
that
can
make
the
matter
plainer
than
it
was
at
first
.
In
like
manner
,
if
any
man
pretends
that
there
is
no
difference
between
Vice
and
Virtue
but
in
name
,
and
that
all
things
are
equally
lawful
;
this
shall
not
put
me
to
the
trouble
of
examining
the
thing
,
because
't
is
contrary
to
the
common
sense
of
mankind
.
And
for
this
reason
any
man
is
to
be
excused
that
dismisses
the
Doctrine
of
Transubstantiation
,
without
taking
much
pains
about
it
;
because
upon
a
very
little
consideration
,
there
appears
so
many
gross
contradictions
and
inconsistencies
in
it
,
that
I
can
have
no
greater
reason
to
believe
any
thing
is
true
,
than
I
have
to
believe
that
is
false
.
3.
Some
things
are
hardly
worth
the
examining
,
and
it
signifies
little
or
nothing
to
understand
the
right
side
of
the
Question
.
If
the
Doctrine
of
the
immaculate
conception
of
the
Virgin
Mary
were
true
,
yet
it
were
not
worth
a
quarter
of
the
pains
they
have
taken
about
it
in
the
Church
of
Rome
.
It
is
by
no
means
true
,
that
an
infallible
living
Judge
is
necessary
upon
Earth
,
and
that
for
the
deciding
of
all
Controversies
in
Religion
;
since
all
such
Controversies
are
not
necessary
to
be
decided
,
some
of
them
being
of
so
little
concern
to
us
,
that
it
is
no
great
matter
if
they
remain
Controversies
to
the
Worlds
end
.
But
we
ought
to
use
our
Reason
as
well
as
we
can
to
find
out
the
truth
in
all
those
cases
wherein
it
will
be
dangerous
to
be
deceived
;
and
therefore
in
these
four
:
First
,
When
any
man
or
company
of
men
would
gain
us
over
to
their
way
by
lofty
and
extraordinary
Pretences
.
Secondly
,
When
Doctrines
are
propounded
to
us
with
considerable
Authority
,
which
seem
to
encourage
licentiousness
,
and
to
render
all
care
of
living
well
needless
.
Thirdly
,
When
we
are
tempted
to
separate
from
the
Communion
of
the
establish'd
Church
where
we
live
,
or
if
we
are
in
a
state
of
Separation
from
it
.
Fourthly
,
When
Opinions
in
Religion
are
propounded
to
us
by
those
that
would
get
us
to
yield
up
our
Judgments
wholly
unto
them
,
and
do
what
they
can
to
keep
us
from
examining
them
.
A
prudent
man
would
examine
in
all
these
cases
;
First
,
When
men
make
extraordinary
Pretences
.
The
reasonableness
of
which
I
have
already
shewn
,
with
reference
to
that
Pretence
of
the
Church
of
Rome
to
Infallibility
.
And
the
like
is
to
be
said
of
those
that
pretend
to
work
Miracles
,
or
that
talk
of
immediate
Revelations
,
of
knowing
the
Truth
by
Inspiration
,
and
of
more
than
ordinary
Illuminations
.
For
it
is
not
onely
a
childish
thing
to
be
frighted
with
big
words
from
looking
what
is
under
them
,
but
a
very
dangerous
sort
of
cowardize
,
to
be
afraid
of
calling
those
things
into
question
which
are
set
off
with
such
highflown
Pretences
.
For
from
hence
it
has
come
to
pass
,
that
Superstition
and
Idolatry
,
Enthusiasms
and
Impostures
,
have
prevailed
so
much
in
the
World.
It
is
somewhat
strange
that
we
should
believe
men
the
more
,
for
that
very
reason
upon
which
we
should
believe
them
less
,
that
is
,
for
magnifying
themselves
.
And
yet
if
this
had
not
been
common
,
Mahomet
had
not
imposed
upon
so
great
a
part
of
the
World
,
nor
the
Church
of
Rome
upon
so
great
a
part
of
Christendom
,
nor
our
Enthusiasts
upon
so
many
People
in
England
as
they
have
.
I
would
not
be
backward
to
give
that
man
a
hearing
,
that
pretends
to
great
things
in
teaching
Religion
;
but
then
I
should
be
something
forward
to
give
him
a
tryal
too
:
for
otherwise
I
might
encourage
a
very
impudent
Hypocrite
to
be
more
impudent
still
,
and
to
play
upon
my
easiness
till
I
had
swallowed
all
the
foolish
and
damnable
Opinions
which
he
would
have
me
believe
for
his
own
advantage
.
Secondly
,
When
we
meet
with
Doctrines
that
seem
to
strike
at
the
foundations
of
Morality
and
good
living
,
we
are
to
examine
them
too
,
before
we
yield
our
assent
▪
though
they
be
recommended
by
men
of
name
and
authority
.
For
the
end
of
divine
truth
is
a
good
and
holy
life
;
and
therefore
I
should
suspect
that
to
be
false
Doctrine
,
which
in
my
judgment
either
takes
away
the
necessity
of
Piety
and
Virtue
,
or
discourages
men
from
endeavouring
to
attain
them
.
For
instance
,
I
find
this
Doctrine
maintained
by
some
men
of
great
note
,
That
God
hath
from
all
eternity
absolutely
chosen
some
men
to
salvation
,
and
reprobated
the
rest
,
without
respect
to
any
personal
qualifications
.
Now
if
this
be
true
,
I
cannot
see
for
my
life
how
the
obtaining
of
eternal
happiness
,
and
the
avoiding
of
damnation
,
depends
upon
any
care
of
mine
,
or
upon
any
thing
that
I
can
do
,
since
every
mans
state
is
absolutely
over-ruled
by
predestination
and
an
irreversible
decree
;
so
that
let
me
do
what
I
please
,
all
that
I
can
do
for
another
world
will
be
but
lost
labour
,
and
might
as
well
be
spared
.
But
if
I
am
sensible
of
this
,
it
is
but
reasonable
that
I
should
not
rely
upon
the
credit
of
the
Author
or
of
the
Preacher
for
so
perilous
a
Doctrine
;
but
because
it
is
pretended
to
be
grounded
upon
the
ninth
Chapter
to
the
Romans
,
I
should
go
to
the
Apostle
my self
,
and
carefully
inquire
into
his
meaning
in
that
place
,
by
the
best
Rules
of
interpretation
that
I
can
learn.
And
whoever
goes
thus
impartially
to
work
,
will
find
that
the
Apostle
in
that
place
was
discoursing
of
another
Question
,
and
indeed
upon
a
subject
that
has
nothing
to
do
with
this
Question
of
absolute
Election
or
Reprobation
of
the
persons
of
men
;
and
that
though
the
words
sound
that
way
to
a
man
that
is
already
prepossess'd
,
yet
the
meaning
of
them
is
nothing
to
the
purpose
.
Suspicion
of
Doctrines
when
it
is
grounded
upon
so
good
a
reason
as
we
are
now
speaking
of
,
should
cause
inquiry
,
and
then
that
inquiry
will
discover
on
which
side
the
truth
lies
.
He
that
would
be
a
Libertine
,
and
live
as
he
lists
,
may
be
pleased
when
he
meets
with
any
pretended
Doctrine
of
Religion
that
will
excuse
a
wicked
life
,
or
discourage
Virtue
and
holiness
;
and
therefore
it
is
likely
that
he
will
rest
satisfied
,
and
examine
no
farther
.
But
an
honest
mind
will
not
let
a
man
deceive
himself
in
this
manner
;
but
if
it
does
not
cause
him
to
reject
such
Opinions
as
soon
as
ever
he
has
well
satisfied
himself
of
their
consequences
,
it
will
at
least
keep
him
from
admitting
them
,
till
he
has
tried
them
every
way
that
he
can
.
Thirdly
,
We
ought
also
to
be
very
well
satisfied
,
and
that
upon
much
consideration
of
the
matter
,
before
we
separate
from
the
Communion
of
the
Church
where
we
live
.
For
whatever
some
men
may
think
of
it
,
this
is
a
business
of
so
weighty
a
nature
and
consequence
,
that
it
is
not
to
be
resolved
upon
or
continued
in
,
till
we
are
sure
we
are
in
the
right
,
and
that
upon
most
plain
and
evident
reasons
.
And
if
there
be
any
case
in
which
a
Christian
ought
not
to
go
rashly
to
work
,
this
is
one
.
And
therefore
it
is
greatly
to
be
lamented
,
that
so
many
amongst
us
pretending
to
the
power
of
Godliness
,
should
make
so
light
a
matter
as
they
plainly
do
of
running
into
separate
Congregations
;
it
being
very
notorious
,
when
one
discourses
the
point
with
them
,
that
they
never
enquired
why
the
Church-Assemblies
were
to
be
forsaken
,
and
what
it
is
in
the
establish'd
Forms
of
Worship
,
or
in
the
Terms
of
our
Communion
,
that
makes
it
needful
for
an
honest
and
wise
Christian
to
depart
from
it
.
And
this
is
an
Argument
that
they
take
it
to
be
a
matter
of
very
little
consequence
;
for
otherwise
they
would
have
applied
themselves
with
more
diligence
to
weigh
it
in
all
the
particulars
that
belong
to
it
.
And
therefore
I
shall
offer
some
Reasons
in
behalf
of
such
inconsiderate
People
,
to
convince
them
how
bold
and
dangerous
a
thing
it
is
to
separate
from
this
Church
of
England
,
unless
they
were
fully
satisfied
upon
mature
examination
that
there
are
just
and
necessary
causes
for
separation
,
such
namely
as
will
make
them
sinners
against
God
,
if
they
do
not
separate
.
1.
If
without
just
cause
I
separate
from
this
Church
,
I
do
wilfully
reject
the
great
blessings
and
advantages
of
Communion
with
it
,
and
must
be
answerable
to
God
for
slighting
that
merciful
providence
of
his
through
which
I
happened
to
be
born
and
bred
in
a
place
where
I
might
enjoy
the
benefits
of
Church-Communion
,
without
venturing
at
any
disorderly
and
sinful
practice
for
them
.
Surely
it
is
no
small
blessing
,
if
my
lot
has
been
cast
where
so
great
a
blessing
did
,
as
it
were
,
lie
in
wait
for
me
,
where
the
true
Christian
Doctrine
and
way
of
Worship
was
recommended
to
me
by
publick
Authority
,
and
establish'd
by
Law
and
Custom
,
and
defended
to
my
hand
by
clear
and
strong
Arguments
.
If
this
be
our
Case
in
the
Church
of
England
,
then
my
separation
from
her
(
I
say
it
again
)
makes
me
guilty
of
a
stupid
and
ungrateful
contempt
of
Gods
exceeding
mercies
in
disposing
my
condition
in
this
World
so
to
my
advantage
,
that
I
was
born
,
baptized
,
and
bred
in
a
place
where
the
Truth
invited
me
,
and
was
ready
to
receive
me
,
before
I
made
one
step
towards
a
search
after
her
.
Indeed
to
be
baptized
within
the
Communion
of
a
particular
Church
,
and
to
have
been
born
and
to
live
under
that
Authority
which
requires
me
to
keep
close
to
it
,
is
of
it self
no
sufficient
reason
why
we
should
continue
to
be
of
it
;
but
it
is
a
mighty
reason
why
we
should
examine
things
carefully
before
we
leave
it
,
or
take
up
a
resolution
never
to
return
to
it
,
if
we
have
left
it
already
;
because
if
there
be
no
just
reason
for
separation
,
we
shall
have
the
more
to
answer
to
God
:
For
it
is
a
great
fault
to
neglect
searching
after
the
Truth
in
matters
of
this
concern
,
even
when
it
lies
a
great
way
off
from
a
man
;
but
it
is
much
more
inexcusable
to
reject
it
when
it
lies
at
our
doors
.
2.
I
had
need
be
very
careful
and
impartial
in
this
case
,
since
if
the
reasons
upon
which
I
separate
be
not
really
weighty
and
substantial
,
I
am
at
once
guilty
of
throwing
off
that
subordination
and
subjection
to
the
Pastors
and
Guides
of
the
Church
,
which
the
Christian
Profession
requires
,
and
of
contemning
the
lawful
commands
of
my
Superiours
in
the
State
,
contrary
to
the
Rule
of
the
Gospel
which
obliges
me
to
submit
to
their
Ordinances
.
I
should
not
easily
be
led
to
a
Practice
where
there
is
danger
of
such
a
complicated
sin
.
3.
I
am
to
consider
,
that
differences
in
Religion
and
Worship
,
do
dangerously
affect
the
Peace
of
Kingdoms
and
all
other
Societies
,
especially
where
the
interests
of
Church
and
State
are
so
mixed
and
interwoven
together
as
they
are
in
England
.
They
that
agree
in
Religion
,
are
the
most
likely
to
be
at
peace
,
and
to
agree
together
in
other
things
.
But
it
seldom
happens
that
they
maintain
hearty
correspondence
in
any
thing
,
who
are
of
opposite
Communions
in
the
service
of
God.
When
the
Unity
of
the
Church
is
broken
,
there
is
a
foundation
laid
of
those
uncharitable
censures
and
animosities
which
for
the
most
part
end
in
violence
and
bloudshed
,
very
often
to
the
dissolation
of
Kingdoms
and
Nations
.
It
were
easie
to
put
this
out
of
question
by
several
instances
of
the
sad
experience
which
Christendom
hath
had
of
it
.
But
the
late
and
sad
Example
hereof
at
home
,
is
enough
to
make
all
others
needless
for
our
conviction
.
The
Rebellion
here
was
supported
by
nothing
more
than
by
difference
about
Religion
.
This
was
the
principal
cause
that
brought
together
so
many
People
against
the
King
,
and
that
inslamed
them
with
anger
and
resolution
to
venture
all
,
till
they
had
secured
the
King
and
enslaved
the
Kingdom
.
I
need
not
say
(
for
sure
every
body
must
be
sensible
of
that
)
how
diversity
of
Religions
weaken
the
Government
,
and
render
a
People
unable
to
do
well
for
themselves
,
to
oppose
foreign
Enemies
,
and
to
use
the
most
likely
opportunities
for
the
common
safety
and
prosperity
.
Therefore
in
love
to
our
Country
,
and
for
the
sake
of
Peace
at
home
,
and
of
success
in
all
just
Enterprizes
abroad
,
we
should
be
very
backward
to
violate
the
present
Constitution
of
the
Church
,
and
to
unsettle
the
state
of
Religion
,
and
never
separate
from
the
establish'd
Communion
,
till
we
find
our selves
forced
to
it
by
Reasons
so
plain
and
weighty
,
that
there
is
no
avoiding
of
it
,
if
we
would
keep
our selves
honest
men
and
good
Christians
.
4.
The
setting
of
a
bad
example
to
others
should
in
this
case
be
most
considered
.
For
if
where
a
necessary
Reformation
in
things
of
Religion
is
made
by
just
Authority
,
or
a
lawful
separation
made
by
private
persons
from
a
Communion
polluted
with
unlawful
conditions
;
it
is
yet
very
hard
to
keep
the
Example
from
being
abused
by
others
in
reforming
or
separating
without
any
such
cause
,
and
will
still
be
of
worse
consequence
to
set
an
example
of
wanton
and
unjustifiable
separation
:
for
this
is
so
plain
a
contempt
of
Authority
,
Order
,
and
Unity
,
that
others
will
be
afraid
to
subdivide
into
more
Parties
,
as
Self-conceit
,
Ambition
,
or
Revenge
,
or
the
like
evil
dispositions
shall
prompt
them
.
5.
If
separation
should
not
be
made
but
with
very
great
caution
,
for
fear
of
incurring
the
guilt
of
Schism
by
a
causeless
and
unlawful
departure
from
the
Assemblies
of
the
Church
,
and
setting
up
other
Assemblies
in
opposition
to
them
.
This
in
the
judgment
of
the
ancient
Christians
was
no
less
than
for
a
man
to
cut
himself
off
from
the
Catholick
Church
of
Christ
;
and
if
the
body
of
Christ
be
but
one
,
as
the
Scripture
plainly
tells
us
,
he
that
divides
himself
from
any
particular
Church
that
is
a
Member
of
this
Body
,
divides
himself
from
the
whole
Body
.
And
therefore
Schismaticks
were
not
accounted
by
the
Ancients
to
be
within
the
Church
,
although
they
retained
the
profession
of
the
Common
Faith.
And
surely
a
man
would
well
advise
with
himself
about
an
action
whereby
he
may
be
in
danger
of
putting
himself
into
that
condition
.
The
Vnity
of
Christians
in
one
Body
and
Communion
,
was
instituted
by
our
Lord
for
very
great
and
weighty
reasons
,
and
particularly
for
the
securing
of
Brotherly
kindness
amongst
his
Disciples
,
who
being
Members
of
the
Body
of
Christ
,
should
therefore
love
and
care
for
one
another
more
than
other
men
are
wont
to
do
;
and
for
the
retaining
of
Professors
within
the
Rules
of
a
true
Christian
life
,
from
which
if
they
should
break
away
by
any
scandalous
practice
,
they
were
to
be
punished
for
it
by
the
shame
of
being
turned
out
of
the
Communion
of
the
Church
,
and
by
the
loss
of
the
great
advantages
thereof
.
But
it
is
evident
,
that
they
who
are
guilty
of
dividing
the
Communion
of
Christians
,
and
setting
up
one
Communion
in
opposition
to
another
,
without
necessary
cause
,
do
what
in
them
lies
to
render
this
provision
for
the
maintenance
of
Charity
and
purity
of
Manners
amongst
Believers
,
altogether
ineffectual
.
And
we
see
by
experience
that
hatred
and
ill
will
,
and
looseness
of
life
,
gains
ground
more
by
the
Schisms
that
are
amongst
Christians
,
than
by
any
thing
else
;
and
no
wonder
,
since
men
that
are
of
different
and
opposite
Communions
do
not
use
to
love
one
another
;
and
vicious
persons
do
not
value
the
Communion
of
a
true
Church
,
nor
care
if
for
their
ill
manners
they
be
turned
out
of
it
,
when
they
can
take
Sanctuary
in
a
pretended
Church
of
another
Communion
,
that
makes
as
loud
a
claim
to
all
the
Priviledges
of
a
Chruch-Society
as
that
Church
can
do
from
which
they
have
divided
themselves
.
Which
things
being
considered
,
we
are
not
to
wonder
that
in
St.
Cyprian's
time
Schism
was
accounted
no
less
,
but
rather
a
greater
fault
than
to
sacrifice
to
Idols
for
the
avoiding
of
persecution
.
For
though
Idolatry
simply
considered
be
in
it self
worse
,
yet
Schism
in
its
consequences
is
more
pernicious
.
He
that
is
the
Head
of
a
Schism
,
does
more
mischief
to
the
Church
than
if
he
turned
a
Pagan
or
a
Mahometan
.
The
conclusion
from
hence
is
this
:
That
it
concerns
every
man
that
separates
himself
from
an
established
Church
,
it
concerns
him
,
I
say
,
as
much
as
his
Soul
is
worth
,
to
look
to
it
that
the
cause
of
his
separation
be
just
and
necessary
,
and
such
as
will
throw
the
guilt
of
Schism
upon
that
Church
from
which
he
separates
.
But
alas
,
how
few
are
they
that
examine
the
reasons
upon
which
they
have
broken
away
from
the
Church
of
England
?
How
many
,
that
when
they
are
pressed
in
good
earnest
,
can
say
no
more
for
themselves
than
that
they
have
better
preaching
,
and
more
spiritual
praying
elsewhere
,
than
in
our
Parish-Churches
?
How
will
they
abuse
our
Prayers
and
call
them
Porridge
,
and
such
other
vile
names
,
who
never
in
all
their
lives
so
much
as
read
them
,
and
are
not
ashamed
to
own
that
they
have
not
?
They
call
the
Bishops
Antichristian
,
and
the
Rites
and
Ceremonies
of
the
Church
Idolatrous
or
Superstitious
,
who
yet
never
well
considered
what
Antichrist
means
,
what
is
Idolatry
or
Superstition
;
who
have
little
or
nothing
to
say
,
if
they
be
asked
what
evil
is
in
Bishops
,
in
Liturgies
,
and
in
the
Rites
of
our
Worship
.
How
many
others
are
there
who
read
the
Books
written
to
defend
the
separation
,
but
will
not
vouchsafe
so
much
as
to
look
upon
any
one
that
is
published
in
behalf
of
the
Communion
of
our
Church
?
God
of
his
mercy
give
a
better
Spirit
to
such
people
,
and
Repentance
to
those
that
have
misled
them
.
Fourthly
,
We
should
not
easily
believe
those
men
in
matters
of
Religion
,
who
would
keep
us
from
examining
their
Doctrines
by
fair
ways
of
tryal
,
and
would
affright
us
into
an
implicit
Faith
,
by
pronouncing
damnation
against
all
that
are
not
of
their
own
way
.
If
men
use
violence
or
subtlety
to
hinder
us
from
judging
for
ourselves
,
there
is
great
reason
to
suspect
that
they
are
conscious
to
themselves
of
a
bad
Cause
which
will
not
bear
the
tryal
.
I
need
not
say
how
this
reaches
the
Roman
Church
,
which
forbids
the
Laity
to
read
the
Scriptures
,
unless
some
one
Lay-man
has
that
special
favour
granted
him
of
leave
so
to
do
from
his
Ordinary
,
who
commonly
is
wise
enough
not
to
give
this
license
,
but
where
he
is
sure
the
party
is
fast
enough
to
the
Cause
of
that
Church
.
Those
of
the
separate
Congregations
best
know
what
Arts
are
used
to
keep
the
people
that
go
that
way
,
from
informing
themselves
by
reading
our
Books
,
or
discoursing
with
our
Ministers
about
the
matters
in
controversie
between
them
and
us
.
But
we
are
not
ignorant
of
all
of
them
,
some
of
their
Leaders
teach
them
to
pity
our
ignorance
,
and
want
of
illumination
;
Alas
,
poor
wretches
that
we
are
,
we
know
not
the
things
of
the
Spirit
of
God!
we
are
strangers
to
the
life
and
power
of
Godliness
!
Thus
they
use
to
represent
us
.
They
take
all
the
good
names
and
promises
of
the
Scripture
to
themselves
,
and
leave
the
threatnings
of
God
,
and
the
punishments
inflicted
upon
his
enemies
,
to
us
.
Now
this
is
but
a
cunning
and
indirect
way
to
keep
the
People
from
hearkning
to
any
thing
we
can
say
to
'em
,
and
to
teach
them
how
to
conclude
against
us
,
without
thinking
it
to
any
purpose
to
examine
what
is
offered
on
both
sides
.
They
that
have
a
good
Cause
,
need
not
use
those
disingenuous
Arts
;
they
will
not
fright
men
from
considering
what
their
adversaries
say
,
by
denouncing
damnation
against
them
,
nor
forbid
them
to
read
their
Books
,
but
rather
encourage
them
to
do
so
,
that
they
may
see
the
difference
between
Truth
and
Errour
,
between
Reason
and
Sophistry
,
with
their
own
eyes
.
This
is
the
effect
of
a
well-grounded
confidence
in
the
Truth
;
and
there
is
this
signe
of
a
good
Cause
apparently
discernable
in
the
Application
of
the
Clergy
of
this
Church
both
to
their
friends
and
enemies
.
They
desire
both
the
one
and
the
other
to
consider
impartially
what
is
said
for
us
and
against
us
.
And
whatever
Guides
of
a
Party
do
otherwise
,
they
give
just
cause
to
those
that
follow
them
,
to
examine
their
Doctrines
so
much
the
more
,
by
how
much
they
are
unwilling
to
have
them
examined
.
It
is
a
bad
signe
when
men
are
loath
to
have
their
Opinions
seen
in
the
day
,
but
love
darkness
rather
than
light
.
Thus
I
have
shewn
in
what
cases
we
are
most
concerned
to
examine
the
Doctrines
of
those
that
undertake
to
inftruct
and
guide
us
.
§
5.
II.
Because
the
duty
of
proving
all
things
supposes
certain
Rules
and
Tests
,
by
which
Doctrines
are
to
be
examined
and
tryed
,
I
proceed
to
shew
what
they
are
.
Now
it
is
very
certain
that
the
Rules
by
which
we
are
to
try
Doctrines
for
our
own
satisfaction
about
them
,
are
no
other
than
those
want
of
Argument
by
which
a
wise
man
would
prove
the
truth
of
his
Perswasion
to
others
for
their
satisfaction
.
And
therefore
it
is
plain
that
those
Rules
must
be
common
to
me
and
to
other
men
whom
I
would
also
guide
so
into
the
knowledge
of
that
Truth
to
which
I
have
attained
.
And
they
are
these
three
.
1.
Reason
,
which
is
a
common
Rule
to
all
men
.
2.
Scripture
,
which
is
a
common
Rule
to
all
Christians
.
3.
Antiquity
,
or
the
uniform
Judgment
and
Practice
of
the
Church
in
the
first
Ages
of
Christianity
;
which
is
a
common
Rule
to
those
who
are
verst
in
the
Histories
of
the
Primitive
Church
,
and
in
the
Writings
of
the
Fathers
.
The
two
former
Rules
are
the
principal
and
most
necessary
,
and
we
are
safe
if
our
Perswasions
in
Religion
will
bear
the
Test
of
Reason
and
Scripture
,
and
withal
those
Rules
are
near
at
hand
for
every
mans
use
amongst
us
.
But
the
last
Rule
is
also
of
good
use
to
those
that
can
use
it
,
for
their
own
confirmation
in
the
truth
,
and
stopping
the
mouths
of
gain-sayers
.
But
more
particularly
,
1.
By
Reason
,
I
do
not
understand
that
Faculty
by
which
we
are
men
,
and
can
compare
one
thing
with
another
,
and
argue
and
conclude
,
&c.
for
this
is
that
Natural
Power
by
which
we
use
any
kind
of
Rule
whereby
to
judge
of
the
truth
or
falshood
of
Opinions
in
Religion
;
but
I
understand
by
it
,
those
common
Truths
which
are
natural
to
the
minds
of
men
,
and
to
which
we
give
a
ready
assent
,
without
any
need
of
having
them
proved
by
any
thing
else
.
For
by
these
fundamental
Truths
we
are
to
prove
all
things
else
;
and
if
there
were
none
such
,
we
could
prove
nothing
.
And
they
are
such
as
these
,
That
nothing
can
make
it self
;
That
the
same
thing
cannot
be
and
not
be
at
the
same
time
;
That
common
sence
is
to
be
trusted
;
That
God
is
a
being
absolutely
perfect
;
That
the
Good
is
to
be
chosen
,
and
the
Evil
to
be
refused
;
and
that
Contradictions
cannot
be
true
,
and
the
like
.
Now
whatever
is
by
true
consequence
deduced
from
such
Principles
,
is
thereby
proved
to
be
true
;
and
whatsoever
is
repugnant
to
them
,
or
can
be
disproved
by
them
,
is
false
.
They
are
the
forementioned
Propositions
,
with
others
as
self-evident
as
they
;
which
make
up
that
which
we
call
the
Light
of
Nature
or
of
Reason
.
And
I
mention
this
Rule
in
the
first
place
,
because
it
must
be
presupposed
to
all
other
ways
and
means
of
enquiring
after
Truth
,
and
without
which
nothing
could
be
done
in
it
;
insomuch
that
the
belief
of
that
Truth
which
is
not
to
be
deduced
from
mere
natural
Reason
,
but
depends
upon
a
divine
Testimony
,
is
at
last
resolved
into
a
rational
Act
,
and
relies
upon
this
natural
Principle
,
that
God
cannot
lye
.
Wherefore
they
that
cry
down
Reason
,
as
if
it
were
at
no
hand
to
be
trusted
in
matters
of
Religion
,
and
call
it
carnal
,
blind
,
and
foolish
Reason
,
and
such-like
vile
names
,
if
they
are
in
good
earnest
,
they
are
incapable
of
searching
after
Truth
themselves
,
and
of
receiving
any
satisfaction
from
others
.
While
they
are
in
this
humour
,
I
may
as
well
take
a
Beast
to
dispute
with
,
as
go
about
to
convince
them
.
And
if
all
men
were
thus
senseless
,
it
were
impossible
that
men
should
be
serviceable
to
instruct
one
another
in
the
things
of
God.
But
to
abandon
the
use
of
Reason
in
matters
of
Religion
,
and
to
scorn
a
man
when
he
speaks
consistently
,
and
argues
clearly
from
common
Principles
of
Truth
,
is
such
a
wretched
sort
of
unmanliness
,
that
I
cannot
but
think
it
is
for
the
most
part
taken
up
in
designe
,
by
those
men
that
have
brought
Nonsence
,
and
Contradictions
,
and
absurd
Opinions
into
Religion
;
which
no
man
can
admit
,
without
doing
violence
to
his
own
understanding
.
For
when
Hypocrites
have
for
their
worldly
interest
debauched
Religion
in
this
manner
,
they
know
that
the
meanest
people
will
never
swallow
their
gross
absurdities
,
unless
they
can
first
prevail
with
them
to
believe
that
't
is
a
dangerous
thing
to
trust
their
own
eyes
,
or
to
hearken
to
any
discourse
from
Principles
of
Reason
,
though
it
be
never
so
clear
and
strong
;
and
that
it
is
a
kind
of
merit
to
believe
things
incredible
,
and
to
stick
to
a
conclusion
the
faster
,
the
more
impossible
it
seems
to
be
true
.
But
by
the
way
,
if
Reason
be
one
,
and
that
the
first
means
by
which
we
are
to
judge
for
our selves
in
matters
of
Religion
,
as
I
shall
make
bold
to
say
it
is
,
I
should
vehemently
suspect
,
without
farther
examination
,
that
they
know
their
Opinions
to
be
very
foolish
,
who
at
first
dash
renounce
the
most
general
and
necessary
Rule
by
which
they
are
to
be
tried
.
I
shall
onely
adde
,
that
because
the
fundamental
Principles
of
Reason
are
the
same
all
the
World
over
;
Reason
is
therefore
the
most
publick
Rule
and
Test
,
whereby
to
judge
between
Truth
and
Errour
.
And
therefore
if
a
Council
defines
things
in
that
manner
,
that
I
must
forsake
right
Reason
to
follow
its
Definitions
;
when
I
make
this
plain
,
this
is
not
opposing
a
private
Spirit
to
a
publick
Judgment
,
but
appealing
from
a
less
publick
Judgment
,
to
the
most
publick
Sence
and
Judgment
of
mankind
.
§
6.
2.
As
Reason
is
a
Rule
to
all
men
,
so
is
Scripture
a
Rule
to
all
Christians
,
at
least
it
ought
to
be
so
;
and
all
pretend
to
make
it
a
Rule
for
their
Judgment
,
by
appealing
to
it
.
The
Church
of
Rome
indeed
allows
it
to
be
but
part
of
the
Rule
of
Faith
;
we
say
it
is
an
intire
and
perfect
Rule
thereof
.
However
,
so
long
as
she
acknowledges
the
Scriptures
to
be
a
Rule
,
though
she
pretends
there
is
another
Rule
besides
that
,
she
is
to
be
concluded
by
the
authority
of
the
Scriptures
;
and
so
we
are
to
be
acquitted
by
her
,
in
not
believing
her
against
the
Scriptures
.
Now
every
body
must
grant
that
we
do
not
judge
rightly
by
the
Scriptures
,
where
we
mistake
the
meaning
of
the
Text.
And
we
ought
to
be
sure
that
the
sence
wherein
we
take
any
place
,
is
the
true
sence
,
before
we
make
our
interpretation
of
it
a
Rule
whereby
to
examine
other
things
.
Where
the
sence
is
very
plain
,
it
requires
nothing
more
than
common
sence
and
common
honesty
to
understand
it
;
and
it
is
very
reasonable
to
suppose
that
God
hath
revealed
all
points
necessary
to
salvation
so
clearly
and
plainly
,
that
it
is
not
difficult
for
an
honest
man
to
understand
what
they
are
.
But
because
there
are
many
obscure
places
in
the
Scriptures
,
we
must
be
very
careful
not
to
ground
any
Doctrine
upon
them
,
till
we
have
well
weighed
and
examined
the
meaning
of
those
places
;
and
the
way
to
be
secure
from
any
dangerous
mistake
in
concluding
from
places
of
Scripture
that
are
more
or
less
hard
to
be
understood
,
is
to
observe
such
cautions
as
these
are
,
which
I
think
all
Christians
must
allow
to
be
reasonable
.
1.
That
we
take
no
Text
in
a
sence
which
is
repugnant
to
common
Sense
and
natural
Reason
.
2.
That
we
put
no
sence
upon
a
place
of
Scripture
that
is
repugnant
to
the
general
scope
and
designe
of
the
whole
Word
of
God.
3.
That
we
understand
no
▪
difficult
places
in
a
sence
that
is
contrary
to
to
those
places
whose
meaning
is
plain
and
manifest
to
all
men
.
4.
That
we
mistake
not
those
places
for
plain
,
which
are
not
so
.
5.
That
we
put
no
other
sence
upon
a
Text
than
what
agrees
with
the
scope
and
designe
of
that
particular
Discourse
wherein
we
find
it
.
1.
Before
we
conclude
upon
the
sence
of
a
Text
,
so
as
to
prove
any
thing
by
it
,
we
must
be
sure
that
sence
is
not
repugnant
to
natural
Reason
.
For
if
it
be
,
it
cannot
be
the
true
meaning
of
the
Scripture
.
For
God
is
the
Original
of
natural
Truth
,
as
well
as
of
that
which
comes
by
particular
Revelation
;
and
,
as
Hierocles
saith
,
to
believe
and
obey
right
Reason
,
and
to
follow
God
,
are
the
same
thing
.
And
therefore
no
Proposition
that
is
repugnant
to
the
fundamental
Principles
of
Reason
,
can
be
the
sence
of
any
part
of
Gods
Book
;
and
that
which
is
false
and
contrary
to
Reason
,
can
no
more
be
true
and
agreeable
to
the
revelations
of
Scripture
,
than
God
,
who
is
the
Author
of
one
as
well
as
the
other
,
can
contradict
himself
.
From
hence
it
is
evident
,
that
these
words
,
This
is
my
body
,
are
not
to
be
understood
in
that
sence
which
makes
for
the
Doctrine
of
Transubstantiation
,
because
it
is
impossible
that
contradictions
should
be
true
;
and
we
cannot
be
more
certain
that
any
thing
is
true
,
than
we
are
that
that
Doctrine
is
false
.
There
are
some
other
Doctrines
maintained
by
men
of
Name
in
the
World
,
that
they
have
no
better
grounds
for
,
than
obscure
Texts
interpreted
contrary
to
the
Principles
of
natural
Reason
and
Religion
.
This
caution
therefore
is
to
be
minded
in
the
first
place
.
2.
We
must
put
no
sence
upon
a
difficult
place
,
which
contradicts
the
great
end
and
drift
of
the
whole
Bible
.
Now
that
is
,
to
work
Faith
in
men
,
and
thereby
to
bring
them
to
repentance
,
and
to
a
holy
life
.
And
therefore
whatsoever
Doctrine
does
naturally
tend
to
take
men
off
from
the
care
of
holy
living
,
by
nourishing
them
in
foolish
presumption
,
or
driving
them
to
miserable
despair
,
cannot
be
the
Doctrine
of
the
Scriptures
;
and
therefore
such
a
Doctrine
cannot
be
proved
from
any
obscure
Text
of
the
Bible
,
and
by
consequence
that
sence
of
an
obsure
Text
from
which
it
may
be
proved
,
is
not
the
true
sence
,
unless
we
can
believe
that
some
part
of
the
holy
Books
teaches
something
that
undermines
the
great
end
of
the
whole
.
There
are
too
many
Opinions
amongst
some
Christians
that
have
no
other
colour
for
them
,
than
Scripture
interpreted
without
this
necessary
caution
,
which
must
therefore
be
added
to
the
former
.
3.
We
must
not
understand
a
difficult
place
in
a
sence
that
is
contrary
to
those
places
whose
meaning
is
plain
and
manifest
to
all
men
.
For
the
Scripture
cannot
teach
one
thing
plainly
in
one
place
,
and
the
quite
contrary
obscurely
in
another
.
It
is
but
reasonable
therefore
in
trying
to
understand
a
difficult
place
,
or
in
going
about
to
prove
any
thing
from
it
,
that
we
should
compare
Scripture
with
Scripture
,
and
the
obscure
places
with
those
that
are
plain
;
not
to
interpret
the
plain
by
the
obscure
,
which
is
contrary
to
all
Rules
of
Discourse
,
but
the
obscure
by
the
plain
;
especially
because
the
plain
places
contain
things
that
are
most
necessary
to
be
understood
and
believed
by
us
:
and
therefore
we
cannot
without
great
danger
forsake
the
Doctrine
which
they
teach
;
as
every
man
in
effect
does
,
who
takes
a
difficult
place
in
a
sence
contrary
to
that
Doctrine
.
In
a
word
,
the
Scripture
is
our
Rule
principally
where
it
is
easiest
to
be
understood
,
and
the
meaning
is
most
plain
and
evident
.
But
this
caution
will
be
of
greater
use
,
if
we
take
the
next
along
with
us
;
and
that
is
this
:
4.
In
trying
Opinions
by
Scripture
,
we
must
be
something
careful
lest
we
mistake
those
places
for
plain
,
which
indeed
are
not
so
,
but
more
or
less
obscure
.
And
here
I
think
it
needful
to
shew
what
I
mean
by
the
plainness
or
by
the
difficulty
of
a
Text.
A
Text
is
then
plain
,
when
that
is
the
true
and
intended
meaning
of
it
which
the
first
reading
or
hearing
of
the
words
doth
suggest
to
a
mans
mind
.
And
the
Scripture
is
thus
plain
in
necessary
points
,
especially
in
the
Precepts
and
Exhortations
thereof
,
which
though
in
some
places
they
are
couched
under
more
obscure
terms
,
yet
in
others
they
are
delivered
with
this
plainness
.
A
Text
may
be
said
to
be
difficult
,
when
we
do
not
hit
of
the
true
and
intended
sence
upon
the
first
reading
,
or
gather
it
from
the
bare
surface
of
the
words
,
but
must
search
and
enquire
farther
to
know
it
.
And
there
are
two
sorts
of
difficult
Texts
in
Scripture
.
Some
places
are
so
hard
to
be
understood
,
that
upon
the
first
reading
of
the
words
or
phrases
,
no
tolerable
or
intelligible
sence
can
be
put
on
them
at
all
,
without
a
great
deal
of
farther
study
and
enquiry
;
the
difficult
places
of
which
sort
are
more
seldom
perverted
to
maintain
any
ill
Opinion
:
for
no
body
goes
about
to
make
a
Text
a
Scriptural
proof
of
any
thing
,
without
he
first
determines
with
himself
in
what
sence
to
take
it
;
and
as
for
the
hard
places
of
this
kind
,
it
being
not
obvious
at
the
first
reading
what
sence
they
can
bear
,
a
man
cannot
well
offer
to
prove
any
thing
by
them
.
The
other
sort
of
difficult
Texts
are
those
which
being
taken
by
themselves
,
do
upon
the
first
sight
or
sound
of
the
words
,
seem
to
have
a
plain
sence
and
meaning
,
which
yet
are
not
to
be
understood
in
that
sence
the
words
will
be
upon
the
first
reading
of
them
;
and
these
are
the
hard
places
in
Gods
Word
which
are
most
perverted
,
and
taken
in
such
sence
as
the
Holy
Ghost
never
intended
:
for
then
is
an
hard
place
like
to
be
wrested
,
when
it
seems
plain
to
him
who
doth
not
understand
it
;
and
a
difficult
Text
may
seem
plain
to
him
who
for
want
of
studying
and
considering
,
thinks
he
understands
it
,
but
doth
not
.
I
shall
instance
in
some
difficult
Texts
of
the
latter
sort
,
which
have
been
mistaken
for
plain
(
that
is
)
erroneously
taken
to
have
such
a
meaning
as
they
appear
to
have
upon
the
first
reading
.
In
the
ninth
Chapter
of
the
Epistle
to
the
Romans
we
have
these
words
,
That
it
might
not
be
of
works
,
but
of
him
that
calleth
:
some
take
this
for
a
plain
place
,
and
therefore
think
it
a
clear
scriptural
truth
,
that
our
salvation
is
not
at
all
of
our
works
,
but
onely
proceeds
from
an
absolute
decree
of
Heaven
.
So
again
we
have
it
affirmed
by
the
Apostle
in
the
same
Chapter
,
It
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
Hence
some
think
it
is
plain
in
Scripture
,
that
what
we
do
signifies
little
,
all
is
from
an
arbitrary
favour
of
God.
Again
,
in
the
1
Cor.
4.
7.
we
find
these
words
,
Who
maketh
thee
to
differ
from
another
?
From
the
sound
of
which
words
some
gather
that
we
are
not
free
Agents
in
our
own
conversion
;
but
that
if
we
be
better
than
our
Neighbours
,
it
is
an
Almighty
Power
hath
made
us
so
,
and
not
any
free
choice
or
care
of
our
own
.
Now
certain
it
is
,
that
we
mistake
the
meaning
of
a
Text
of
Scripture
,
if
we
look
upon
it
as
plain
when
it
is
not
so
;
and
consequently
,
in
this
case
we
cannot
be
able
to
judge
what
is
orthodox
or
erroneous
,
by
having
recourse
to
any
Scriptures
so
misapprehended
.
But
how
can
I
know
when
a
place
is
but
seemingly
plain
,
and
not
really
so
,
(
i.
e.
)
when
I
am
not
to
take
that
to
be
the
meaning
of
the
place
,
which
I
may
apprehend
upon
the
first
running
of
the
words
and
sound
of
the
phrases
?
This
is
to
be
known
by
comparing
places
together
,
and
going
by
this
Rule
.
A
place
seems
onely
to
be
plain
,
but
is
not
,
when
it
's
uppermost
sence
,
and
what
it
offers
to
us
,
does
not
agree
with
the
sence
of
a
place
undoubtedly
plain
.
For
instance
,
the
Texts
now
mentioned
may
seem
plain
to
those
who
would
prove
their
erroneous
Perswasions
to
be
scriptural
Truths
by
them
;
yet
if
we
suppose
them
plain
,
(
i.
e.
)
if
we
think
they
are
to
be
taken
in
that
sence
which
they
will
bear
at
the
first
reading
,
then
they
are
Texts
undeniably
repugnant
to
such
places
of
St.
Paul
,
as
all
must
believe
and
acknowledge
to
be
plain
.
For
whereas
he
says
—
That
it
might
not
be
of
works
,
&c.
in
another
place
he
gives
us
this
plain
Precept
,
Work
out
your
salvation
.
Is
not
salvation
of
works
,
and
yet
must
we
work
it
out
?
Either
therefore
it
is
not
true
in
the
sence
some
take
the
words
,
that
salvation
is
not
of
works
,
or
it
is
not
proper
to
bid
us
work
it
out
;
wherefore
by
this
plain
place
[
Work
out
your
salvation
]
we
must
conclude
that
the
other
place
[
That
it
might
not
be
of
works
]
whatsoever
the
sence
of
it
may
be
,
it
cannot
have
this
meaning
,
that
our
salvation
doth
not
depend
upon
our
works
or
doings
.
In
like
manner
,
whereas
the
Apostle
says
[
It
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
&c.
]
doth
he
not
in
a
plain
practical
discourse
,
wherein
he
compares
the
Christian
life
to
a
Race
,
exhort
us
so
to
run
that
we
may
obtain
?
Now
is
it
not
of
running
that
we
obtain
?
and
yet
doth
he
bid
us
so
run
that
we
may
obtain
?
Wherefore
the
plain
Precept
to
run
,
&c.
evidently
shews
that
it
cannot
be
the
meaning
of
the
other
place
,
that
it
is
not
by
running
or
by
diligence
in
a
Christian
life
▪
that
we
obtain
salvation
.
Again
,
whereas
he
asketh
in
one
place
,
Who
maketh
thee
to
differ
from
another
?
he
also
exhorteth
in
another
,
Be
not
conformed
to
the
world
.
And
therefore
the
meaning
of
the
former
clause
cannot
be
,
that
the
righteous
man
who
is
more
excellent
than
his
neighbour
,
doth
nothing
towards
the
making
of
that
difference
:
for
then
it
would
be
very
improper
to
exhort
a
man
to
make
that
difference
,
by
not
conforming
to
the
world
.
Finally
,
it
is
evident
that
these
places
of
St.
Paul
which
I
have
now
compared
,
cannot
be
all
of
them
plain
,
for
then
they
are
irreconcilably
repugnant
to
one
another
;
and
if
they
are
not
all
plain
,
then
some
of
them
must
not
be
thought
to
have
such
a
meaning
,
as
the
first
reading
of
the
words
might
make
us
think
they
have
.
And
therefore
in
judging
things
by
Scripture
,
we
must
be
careful
that
we
do
not
prove
or
disprove
them
by
Scriptures
mistaken
for
plain
when
they
are
not
so
.
5.
We
must
also
see
that
the
sence
wherein
we
take
a
passage
of
Scripture
that
belongeth
to
a
Discourse
,
be
agreeable
to
the
designe
and
scope
of
that
Discourse
to
which
it
belongeth
.
This
Rule
,
as
it
is
necessary
for
all
to
observe
,
so
it
is
especially
to
be
urged
upon
men
that
are
apt
to
interpret
places
that
are
not
of
themselves
plain
,
by
those
Opinions
that
they
are
already
possessed
with
a
belief
of
,
but
for
which
they
have
little
ground
,
besides
the
mere
sound
of
some
Texts
,
which
at
first
hearing
seem
to
be
of
their
side
,
but
which
,
if
they
were
compared
with
the
designe
of
the
holy
Writer
in
that
Chapter
or
Book
,
would
be
found
to
mean
quite
another
thing
.
All
that
I
shall
say
besides
of
this
Rule
is
,
that
the
difficulty
of
many
places
that
are
not
of
themselves
plain
,
will
be
removed
by
observing
it
.
For
instance
,
by
this
way
we
shall
easily
be
satisfied
,
that
that
forementioned
place
of
St.
Paul
,
Who
maketh
thee
to
differ
from
another
?
was
chiefly
meant
of
those
extraordinary
gifts
which
were
distributed
amongst
believers
in
the
first
Ages
of
the
Church
;
and
therefore
(
though
in
a
qualified
sence
this
is
true
of
all
saving
Graces
)
it
is
very
consistent
with
all
those
Scriptures
that
suppose
the
difference
between
the
righteous
and
the
wicked
,
to
depend
upon
something
which
is
in
the
power
of
the
righteous
.
If
we
mangle
coherent
Discourses
,
and
take
a
shred
or
a
phrase
of
Scripture
by
it self
,
without
regard
to
the
main
scope
of
the
place
,
and
this
to
prove
what
what
we
would
have
;
we
do
not
try
our
Opinions
by
Scripture
,
but
we
interpret
Scripture
by
our
own
Opinions
.
Thus
I
have
shewn
what
Cautions
are
to
be
observed
in
judging
by
Scripture
.
I
doubt
not
but
all
will
acknowledge
them
to
be
very
reasonable
and
equal
;
and
if
all
men
had
observed
them
,
who
have
a
just
veneration
for
the
Scriptures
,
the
Word
of
God
had
been
better
understood
and
less
wrested
;
unsound
Divinity
had
not
easily
passed
for
Scriptural
Truth
,
and
all
occasion
of
those
unjust
Reproaches
had
been
taken
away
which
the
Church
of
Rome
throws
upon
us
for
allowing
to
all
Christians
the
free
use
of
Gods
Holy
Book
.
And
thus
much
for
the
Rules
of
Reason
and
Scripture
.
3.
The
third
I
mentioned
was
Antiquity
and
Catholick
Tradition
.
Now
if
this
Rule
,
as
I
said
at
first
,
be
of
excellent
use
,
then
they
are
in
the
best
way
to
find
out
what
is
the
true
Christian
Religion
by
it
,
who
stick
to
the
Holy
Scriptures
,
though
they
are
not
capable
of
using
it
otherwise
.
For
if
that
be
true
which
was
most
anciently
taught
and
believed
in
the
Church
,
and
which
was
received
all
along
in
the
best
Ages
of
the
Church
;
then
he
that
can
prove
his
Faith
by
Scripture
,
has
the
Argument
of
Antiquity
and
Catholick
Tradition
unquestionably
on
his
side
,
because
the
Scriptures
are
the
most
ancient
Records
of
our
Religion
,
and
they
have
been
delivered
down
to
us
as
such
from
the
beginning
through
all
Ages
to
our
present
times
.
But
we
acknowledge
also
the
testimony
of
Antiquity
of
something
of
a
later
date
,
that
is
,
of
the
antient
Fathers
of
the
Church
,
to
be
of
very
good
use
for
the
clearing
of
some
places
in
Scripture
;
for
shewing
what
Order
and
Discipline
was
left
in
the
Church
by
the
Apostles
;
for
confirming
us
in
points
of
Faith
grounded
upon
the
Scriptures
,
but
which
have
been
disputed
and
opposed
by
Hereticks
;
and
likewise
for
confuting
those
gross
errours
in
Belief
or
Practice
,
which
of
later
days
have
been
brought
in
amongst
Christians
,
especially
those
of
the
Church
of
Rome
.
But
how
things
are
to
be
examined
by
this
Rule
,
I
shall
not
here
direct
,
because
this
is
the
subject
of
an
excellent
Discourse
already
published
.
And
thus
much
concerning
Rules
whereby
to
try
Opinions
in
Religion
.
§
7.
III.
The
Dispositions
wherewith
we
are
to
search
for
the
Truth
by
these
means
,
are
also
of
necessary
consideration
:
for
whatever
other
advantages
we
have
,
if
we
be
greatly
defective
in
these
,
we
shall
very
often
lose
our
labour
,
and
fall
into
mistakes
of
dangerous
consequence
.
To
qualifie
a
man
for
receiving
Truth
when
propounded
with
sufficient
evidence
,
or
to
find
it
out
by
his
own
search
,
there
must
be
these
three
things
.
1.
A
prepared
mind
.
2.
Competent
Diligence
.
3.
Prayer
to
God
for
his
blessing
upon
that
Diligence
.
1.
A
prepared
mind
,
which
our
Saviour
calls
a
good
and
honest
heart
.
Now
this
consists
in
Humility
,
Ingenuity
,
and
Sincerity
.
Humility
is
necessary
,
because
overweening
and
self-concit
makes
a
man
apt
to
despise
what
those
of
a
different
Perswasion
can
say
for
themselves
,
before
their
Arguments
are
considered
;
and
in
general
,
to
neglect
that
help
which
may
be
had
by
the
advice
and
reasoning
of
others
.
So
likewise
vain-glory
fixeth
a
man
in
an
errour
he
hath
once
defended
;
and
while
he
is
unwilling
to
acknowledge
a
mistake
,
he
strains
all
his
Wit
to
delude
himself
into
a
stronger
belief
of
it
,
and
of
his
ability
to
defend
it
.
In
Controversies
he
is
desirous
of
victory
,
and
would
fain
be
thought
some-body
;
and
therefore
he
studies
more
to
expose
an
adversary
,
than
to
inform
himself
.
And
if
he
be
yet
to
chuse
his
side
of
a
Question
,
he
takes
the
wrong
one
,
if
it
be
more
fashionable
than
the
right
.
Therefore
says
our
Saviour
,
Whosoever
doth
not
receive
the
Kingdom
of
God
as
a
little
child
,
i.
e.
with
a
meek
and
pliable
spirit
,
shall
not
enter
therein
.
Again
,
says
he
,
My
sheep
hear
my
voice
;
intimating
that
they
would
be
easily
convinced
who
were
of
tractable
and
humble
minds
.
And
therefore
he
adds
concerning
the
Pharisees
,
that
they
rejected
him
,
because
they
were
not
of
his
Sheep
,
i.
e.
because
of
their
haughty
and
inflexible
dispositions
.
Prejudice
is
apt
to
bar
the
mind
against
conviction
as
well
as
Pride
,
and
therefore
to
Humility
we
must
adde
Ingenuity
and
Sincerity
,
by
which
a
man
is
qualified
to
distinguish
between
the
suggestions
of
Prejudice
on
the
one
side
,
and
the
force
of
good
Reasons
on
the
other
.
Ingenuity
is
opposed
to
those
Prejudices
that
are
either
unavoidably
contracted
,
or
taken
up
through
weakness
of
understanding
.
Of
the
former
sort
are
the
Prejudices
of
Education
,
or
conversing
altogether
with
our
own
Party
.
Men
are
generally
prepossess'd
with
great
favour
to
those
Opinions
in
which
they
have
been
all
along
trained
up
,
and
which
have
been
instilled
into
them
by
all
that
they
have
conversed
with
.
And
therefore
we
cannot
be
meet
Inquirers
after
Truth
,
if
we
want
the
ingenuity
of
suspecting
our selves
on
this
side
,
and
trying
those
Perswasions
in
which
we
have
been
bred
up
,
with
the
greater
impartiality
and
severity
.
Some
men
are
prejudiced
by
an
unaccountable
inclination
toward
an
Opinion
,
or
an
antipathy
against
it
;
and
these
ought
the
more
carefully
to
distinguish
between
the
warmth
of
their
imaginations
on
the
one
side
,
and
the
force
of
Arguments
on
the
other
;
and
not
to
take
a
passionate
fondness
for
a
conclusion
,
or
an
aversion
from
it
,
to
be
a
Reason
one
way
or
other
.
It
is
very
incident
to
weak
minds
,
to
prejudg
in
favour
of
their
Opinions
whose
persons
they
admire
,
and
mostly
to
that
degree
,
as
not
to
hear
with
any
patience
an
Argument
against
them
.
Such
a
Precious
man
said
this
or
that
,
and
therefore
no
body
must
say
otherwise
.
But
it
is
at
once
disingenuous
and
silly
,
to
entertain
such
an
opinion
of
any
man
,
as
to
take
all
that
he
says
for
Gospel
;
for
the
best
men
are
fallible
,
and
't
is
easie
for
an
Hypocrite
to
make
himself
pass
for
a
Saint
in
the
opinion
of
ordinary
people
:
and
therefore
men
may
be
led
into
great
errours
,
whose
judgments
are
captivated
in
this
manner
.
To
this
we
may
adde
that
Prejudice
which
arises
from
conceiving
hard
things
of
mens
persons
;
which
an
ingenuous
man
will
by
no
means
yield
to
,
but
will
consider
what
another
says
,
though
he
does
not
fancy
the
man.
It
is
reason
enough
with
some
people
to
reject
all
that
their
Minister
says
to
convince
them
of
their
mistakes
,
if
he
be
called
a
High
Church-man
,
or
goes
for
an
Arminian
;
and
all
this
while
they
stand
in
their
own
light
,
and
will
not
suffer
themselves
to
be
instructed
in
many
profitable
Truths
which
they
might
learn.
Thus
the
Jews
,
though
they
were
astonished
at
our
Saviour's
Doctrine
and
Works
,
yet
believed
not
;
and
this
because
they
were
offended
at
him
for
the
meanness
of
his
Parentage
.
Some
are
so
weak
as
to
be
prejudiced
against
Opinions
and
Practices
,
meerly
because
they
have
heard
them
often
abused
,
nicknamed
,
and
inveighed
against
in
a
rude
and
reproachful
manner
.
And
this
goes
a
great
way
with
some
Dissenters
to
make
them
deaf
to
all
our
Reasons
,
that
when
they
are
got
together
,
they
hear
the
Rites
and
Prayers
of
our
Church
scoffed
at
and
called
by
vile
names
.
But
it
stands
not
with
the
least
ingenuity
,
to
run
away
with
prejudice
against
things
that
are
abused
and
laugh'd
at
,
without
examining
whether
there
be
reason
for
it
.
Sincerity
is
opposed
to
those
Prejudices
that
arise
from
vicious
affections
and
worldly
interests
;
and
it
consists
in
a
firm
resolution
to
do
the
Will
of
God
,
and
a
vehement
desire
to
know
it
for
that
end
.
And
this
is
a
most
necessary
preparation
to
know
the
Truth
,
because
nothing
is
more
common
than
the
perverting
of
mens
judgments
by
the
inordinacy
of
their
lusts
,
and
the
serving
of
a
corrupt
interest
.
The
love
of
any
Vice
makes
a
man
partial
and
insincere
in
examining
the
truth
of
that
Doctrine
by
which
he
stands
condemned
.
The
belief
of
it
is
uneasie
to
him
;
it
is
not
for
his
interest
that
it
should
be
true
▪
This
is
the
reason
why
the
fool
saith
in
his
heart
,
There
is
no
God.
The
worldly
interests
of
men
do
strangely
byass
and
fashion
their
Judgments
.
It
were
a
thing
never
enough
to
be
admired
,
that
so
many
men
of
Parts
and
Learning
should
not
be
ashamed
of
those
pitiful
grounds
upon
which
they
maintain
the
Supremacy
of
the
Pope
,
the
Doctrine
of
Purgatory
,
the
Half
Communion
,
the
Sacrifice
of
the
Mass
,
the
Invocation
of
Saints
,
and
the
like
;
but
that
those
things
do
notoriously
serve
the
Wealth
and
Grandeur
of
the
Roman
Church
.
If
it
be
needful
to
go
to
a
Conventicle
for
the
getting
of
a
rich
Fortune
,
or
the
bettering
of
a
mans
Trade
,
a
little
enquiry
will
for
the
most
part
serve
his
turn
,
and
satisfie
him
that
the
Separation
is
lawful
,
and
the
Causes
of
it
are
just
.
A
man
ought
to
set
aside
all
consideration
of
his
worldly
interest
,
and
to
propound
eternal
life
to
himself
as
the
end
of
his
inquiry
,
when
he
labours
to
know
the
Truth
.
The
affectation
of
Popularity
,
and
the
love
of
Praise
and
Flattery
,
cannot
consist
with
a
sincere
love
of
the
Truth
,
and
does
very
often
hinder
the
attainment
of
it
.
It
is
hard
to
convince
men
of
those
things
that
check
their
vainglorious
ends
and
purposes
.
And
therefore
says
our
Saviour
,
How
can
ye
believe
in
me
,
that
receive
honour
one
of
another
,
and
seek
not
that
honour
which
cometh
of
God
onely
?
The
wise
man
exhorts
us
to
buy
the
truth
,
intimating
thereby
that
we
must
quit
all
our
sinful
lusts
and
affections
,
and
our
carnal
interests
in
prosecuting
of
it
.
In
a
word
,
we
must
be
in
mind
prepared
to
believe
all
truth
,
by
being
resolved
to
do
whatsoever
appears
to
be
the
Will
of
God
,
let
what
will
come
of
it
in
this
World
,
having
our
hearts
evermore
fixed
upon
the
great
concernment
of
eternal
life
.
And
this
is
more
necessary
for
the
best
knowledge
,
than
vastness
of
Parts
and
Learning
.
Where
the
mind
is
thus
prepared
,
there
will
be
little
need
to
press
the
two
remaining
Dispositions
;
whereof
the
former
is
,
2.
Competent
diligence
.
Errour
is
sometimes
made
to
look
so
like
the
Truth
,
that
a
superficial
examination
will
not
serve
to
distinguish
one
from
the
other
.
Sometimes
the
Truth
must
be
had
by
laying
a
great
many
things
together
,
and
the
proof
does
not
lie
in
one
,
but
in
many
Arguments
pointing
the
same
way
.
Sometimes
also
a
conclusion
is
offered
with
the
shew
of
many
Motives
of
credibility
,
which
neither
singly
nor
joyntly
prove
what
is
intended
.
And
here
patience
and
industry
commonly
helpeth
more
than
quickness
of
judgement
.
Our
Saviour
bad
the
Jews
search
the
Scriptures
;
those
very
men
who
in
all
probability
had
read
them
,
but
as
it
seemeth
,
not
with
diligence
enough
.
It
were
very
well
,
if
those
that
begin
to
study
Divinity
would
not
presume
upon
the
diligence
and
honesty
of
others
,
whose
Books
they
see
full
of
Citations
of
Scripture
;
but
take
some
pains
to
judge
whether
that
be
the
true
sence
in
which
they
are
quoted
.
For
want
of
this
,
several
have
miscarried
in
their
first
entrance
upon
this
work
;
and
the
errours
of
men
of
name
and
authority
,
have
been
propagated
.
It
would
also
be
very
happy
for
this
Church
,
and
for
themselves
too
,
if
the
dissenting
people
would
not
presently
conclude
that
what
they
read
in
the
Books
of
their
own
way
is
all
agreeable
to
Gods
Word
,
because
they
see
abundance
of
Scripture
in
them
,
but
would
use
some
diligence
to
judge
whether
that
be
the
true
meaning
in
which
the
Scripture
is
there
understood
.
It
was
doubtless
with
designe
to
catch
such
slothful
people
,
that
the
Catechism
of
H.
T.
was
published
in
our
Language
,
wherein
he
pretends
to
prove
all
the
lewd
Doctrines
of
the
Romish
Religion
,
by
Texts
of
Scripture
.
But
if
any
man
will
take
the
pains
to
examine
his
pr̄oofs
,
he
shall
find
such
miserable
wresting
and
perverting
of
the
Scripture
,
that
he
will
never
trust
a
Book
more
merely
for
store
of
Scripture-Phrases
and
Citations
;
but
go
to
the
Fountain
of
Truth
it self
,
the
pure
Word
of
God
,
to
see
whether
the
interpretations
of
men
are
indeed
the
unpolluted
streams
of
that
Spring
,
from
whence
they
are
said
to
come
.
We
must
be
willing
to
sift
things
to
the
bottom
,
if
we
would
not
be
imposed
upon
.
A
very
little
pains
will
serve
to
make
a
man
confident
;
but
't
is
not
a
little
that
will
make
him
confident
upon
safe
grounds
.
3.
To
Diligence
we
must
adde
Prayer
for
the
divine
Illumination
.
In
searching
for
Truth
we
must
implore
his
help
who
is
the
God
of
Truth
,
whose
Word
is
the
Word
of
Truth
,
and
whose
Spirit
is
the
Guide
into
Truth
,
that
he
would
free
our
minds
from
all
prejudices
and
corrupt
affections
,
and
from
every
thing
which
obstructs
a
right
understanding
.
If
we
lack
wisdom
,
we
must
ask
it
of
God
,
who
giveth
his
holy
Spirit
to
them
that
ask
him
.
And
now
I
dare
appeal
to
all
that
read
these
Papers
,
if
it
had
not
been
to
the
unspeakable
advantage
of
Gods
Church
,
and
the
Souls
of
men
,
if
all
that
profess
Christianity
had
inquired
into
the
Controversies
of
Religion
(
so
far
as
they
are
concerned
in
them
)
with
these
Dispositions
that
I
have
recommended
.
And
therefore
I
do
the
more
earnestly
desire
them
to
lay
their
hands
upon
their
breasts
,
and
in
good
earnest
to
ask
themselves
if
they
have
in
this
manner
sought
the
knowledge
of
the
Truth
;
with
a
mind
thus
prepared
,
with
impartiality
and
diligence
,
and
constant
Prayer
for
Gods
blessing
and
direction
.
§
8.
IV.
My
next
business
is
to
offer
some
Considerations
to
perswade
our
people
to
an
honest
and
impartial
tryal
of
Opinions
in
Religion
.
This
indeed
cannot
be
done
by
all
with
equal
advantage
,
because
of
the
difference
of
mens
abilities
;
but
something
is
to
be
done
by
all
,
and
every
one
is
to
do
what
he
can
,
and
God
expects
no
more
.
If
we
chuse
a
way
of
Religion
at
random
,
or
without
honest
care
to
know
the
Truth
,
we
are
in
great
danger
of
falling
into
delusion
,
because
there
are
false
Religions
and
damnable
Errours
in
the
World.
Saith
St.
John
,
Try
the
Spirits
whether
they
be
of
God
,
because
many
false
Prophets
are
gone
out
into
the
world
.
There
was
danger
of
running
into
grievous
errour
in
the
best
and
purest
Age
of
the
Church
,
if
Christians
were
not
careful
to
examine
things
.
And
surely
the
danger
is
greater
in
this
corrupt
Age
,
and
this
extremely-divided
State
of
Christendom
.
It
often
happens
also
,
I
doubt
for
the
most
part
,
that
Seducers
are
more
diligent
and
wise
to
propagate
Errour
,
than
good
men
are
to
gain
Proselytes
to
the
Truth
.
The
former
are
evermore
too
hard
for
the
latter
in
confidence
,
peremptoriness
,
threatning
of
damnation
,
magnificent
and
lofty
pretences
,
and
where
the
case
calls
for
it
,
in
artificial
addresses
and
insinuations
.
And
this
makes
our
danger
the
greater
,
if
we
are
not
resolved
to
try
before
we
trust
.
Nay
,
if
we
were
secure
from
Impostors
,
yet
because
no
man
is
infallible
,
we
should
not
surrender
up
our
Belief
wholly
to
the
Authority
of
any
man
,
but
judge
of
his
Doctrine
as
well
as
we
can
.
Because
there
cannot
be
a
stronger
ground
for
our
assent
to
any
thing
,
than
that
God
has
said
it
,
we
are
to
be
very
careful
how
we
receive
an
Opinion
,
for
which
Texts
of
Scripture
are
multiplied
one
upon
another
,
i.
e.
we
must
see
whether
they
do
indeed
prove
the
thing
in
question
:
for
otherwise
we
may
by
the
pretence
of
so
great
Authority
,
be
the
more
fastned
in
some
dangerous
errour
.
We
are
exposed
to
manifest
hazard
,
if
we
are
apt
to
admire
a
man
for
bringing
much
Scripture
to
serve
his
purpose
,
but
not
to
think
it
needful
to
see
whether
those
passages
of
Holy
Writ
be
pertinently
applied
or
not
.
To
this
I
must
adde
,
that
the
errours
we
may
fall
into
for
want
of
enquiry
and
examination
,
may
for
ought
we
know
,
be
of
dangerous
consequence
to
our
own
Souls
.
Some
there
are
that
wrest
the
Scriptures
to
their
own
destruction
;
and
if
we
are
in
their
way
,
they
may
wrest
them
to
ours
too
.
We
may
inconsiderately
take
up
Principles
that
will
by
degrees
debauch
our
Consciences
,
and
reconcile
us
to
wicked
practices
,
and
in
many
instances
eat
out
the
sense
of
good
and
evil
,
sin
and
duty
.
On
the
other
hand
,
by
considering
things
as
impartially
and
judiciously
as
we
can
,
we
shall
not
onely
be
secure
from
running
into
great
errours
,
but
the
Doctrines
of
true
Religion
will
become
more
plain
to
us
,
and
we
shall
have
a
more
clear
and
distinct
apprehension
of
them
;
which
will
reward
our
endeavours
with
great
pleasure
and
satisfaction
.
For
next
to
the
delight
of
a
good
Conscience
gained
by
doing
what
we
know
to
be
our
duty
,
there
is
no
pleasure
more
pure
and
agreeable
to
the
best
part
of
our
nature
,
than
that
which
arises
from
an
improved
knowledge
in
the
things
of
God.
And
having
well
weighed
and
considered
the
grounds
of
our
Perswasion
,
we
shall
adhere
more
stedfastly
to
that
truth
which
we
have
learn'd
,
and
not
be
easily
unsetled
by
the
Sophistry
or
the
Confidence
of
ill
men
,
being
prepared
to
shew
that
there
is
no
sound
Reason
in
the
former
,
and
no
just
Cause
for
the
latter
.
And
when
Seducers
perceive
that
we
have
inquired
too
far
into
things
,
to
be
born
down
with
peremptoriness
,
or
to
be
deluded
with
colours
;
they
will
be
discouraged
from
attempting
to
draw
us
into
their
Net.
Moreover
,
it
will
be
no
little
satisfaction
to
us
,
when
we
are
going
out
of
the
world
,
that
we
have
all
along
taken
due
pains
to
inform
our selves
in
things
of
the
greatest
concernment
to
us
,
viz.
those
which
regard
our
everlasting
salvation
;
and
that
the
errours
into
which
we
may
have
fallen
,
were
not
to
be
imputed
to
want
of
honest
diligence
in
inquiring
after
the
Truth
,
but
onely
to
humane
infirmity
.
In
the
mean
time
,
we
cannot
have
the
conscience
of
sincerity
upon
good
grounds
,
if
we
do
not
with
diligence
apply
our selves
to
know
all
our
duty
,
and
consequently
all
that
divine
Truth
which
is
the
Rule
of
it
,
or
which
leads
to
the
performance
of
it
.
One
character
of
that
good
and
honest
heart
which
our
Saviour
compares
to
the
good
Ground
,
is
to
understand
the
Word
.
And
the
reason
why
the
Pharisees
did
not
understand
,
was
because
they
were
not
of
God
,
but
of
their
Father
the
Devil
whose
lusts
they
did
.
One
reason
why
God
in
his
wisdom
permits
Impostures
and
Errours
to
go
up
and
down
in
the
World
,
is
because
this
serves
to
make
a
more
evident
difference
between
those
that
are
sincere
and
honest
,
and
those
that
are
not
so
.
For
in
these
circumstances
good
men
will
take
the
more
pains
to
distinguish
between
Truth
and
Errour
,
while
the
insincere
either
take
up
that
Profession
which
serves
best
for
their
worldly
ends
,
or
take
occasion
by
the
differences
that
are
in
the
World
about
Religion
,
to
throw
off
all
pretence
to
Religion
it self
.
There
must
be
herefies
among
you
,
saith
St.
Paul
,
that
they
which
are
approved
may
be
made
manifest
.
To
which
we
may
adde
,
that
by
honest
endeavours
to
be
rightly
informed
in
matters
of
Religion
,
we
do
in
some
measure
qualifie
our selves
for
the
happiness
of
another
life
,
and
shew
that
we
are
disposed
heavenwards
,
and
desirous
of
that
infinitely-better
state
of
things
,
where
Darkness
and
Errour
shall
be
done
away
.
For
one
great
part
of
the
Reward
promised
in
a
better
life
,
is
that
we
shall
know
divine
things
more
perfectly
there
,
than
we
can
do
in
this
World.
But
this
can
be
no
happiness
to
any
but
to
those
that
are
lovers
of
Truth
and
Goodness
here
.
I
shall
conclude
this
point
with
one
consideration
more
,
That
at
this
time
we
have
very
confiderable
advantages
and
opportunities
towards
the
discovery
of
Truth
in
the
present
Controversies
among
us
.
We
of
this
Church
are
perswaded
that
Papists
and
other
Sectaries
do
causelesly
divide
from
our
Communion
,
and
grievously
sin
against
God
,
and
endanger
their
own
Souls
,
as
well
as
disturb
the
quiet
of
the
Church
,
by
their
separation
from
it
,
and
their
combinations
against
it
.
And
therefore
some
pains
has
been
taken
,
more
than
ordinary
,
to
shew
them
the
errour
of
their
way
,
by
going
through
the
several
points
upon
which
they
pretend
to
justifie
their
doings
.
And
it
is
plain
,
as
I
have
shewn
already
,
that
in
things
of
this
nature
they
are
mightily
concerned
to
know
the
Truth
.
And
therefore
if
they
neglect
so
fair
an
opportunity
of
examining
things
as
is
now
offered
them
,
they
will
have
the
more
to
answer
for
another
day
.
The
several
Controversies
between
this
▪
Church
on
the
one
side
,
and
the
Dissenters
and
the
Recusants
on
the
other
,
are
stated
and
argued
in
a
plain
and
familiar
way
,
and
brought
down
for
the
most
part
to
the
capacity
of
ordinary
Readers
.
And
therefore
let
both
the
one
and
the
other
look
to
it
,
that
they
do
not
either
in
obstinacy
or
in
laziness
,
or
for
worldly
interest
,
put
away
the
Truth
from
themselves
.
We
should
be
very
sorry
if
our
endeavours
should
have
no
other
effect
than
to
make
them
more
inexcusable
at
last
.
It
will
be
our
grief
,
but
it
will
be
their
condemnation
.
§
9.
V.
When
after
due
examination
,
we
have
setled
our selves
upon
true
grounds
,
whether
in
keeping
our
first
Perswasions
,
or
in
changing
them
(
if
we
found
they
were
wrong
)
for
better
:
we
must
remember
that
there
are
duties
incumbent
upon
us
growing
from
the
knowledge
we
have
gained
.
1.
We
are
to
be
thankful
to
God
for
the
Truth
we
have
learn'd
.
When
we
see
how
miserably
some
men
are
mistaken
and
deluded
in
things
that
are
both
plain
enough
,
and
of
great
moment
,
we
should
not
insult
over
them
and
grow
into
self-conceit
,
but
into
humility
and
gratitude
to
God
,
acknowledging
it
to
be
of
his
grace
and
goodness
,
that
we
are
not
led
away
into
the
same
delusions
.
We
are
indeed
to
thank
him
for
all
things
that
contributed
towards
our
escape
or
recovery
.
If
we
have
a
better
natural
apprehension
and
judgment
than
some
others
,
who
was
it
that
made
the
difference
?
If
we
had
a
good
Education
,
and
were
put
into
a
right
way
at
first
,
it
was
God
that
chose
those
happy
circumstances
for
us
.
If
we
have
recovered
from
any
way
of
dangerous
errour
in
which
we
were
bred
up
,
the
conversation
,
the
friends
,
the
books
,
and
all
other
means
by
which
we
came
to
be
better
informed
,
were
ministred
unto
us
by
the
good
providence
of
God.
And
that
degree
of
a
good
mind
which
either
prompted
us
to
inquire
,
or
prepared
us
to
do
it
with
success
,
was
likewise
from
his
Grace
.
Finally
,
it
was
his
Blessing
that
crowned
all
.
For
every
good
and
perfect
gift
cometh
from
above
,
from
the
Father
of
lights
.
So
that
in
effect
God
is
to
have
all
the
praise
.
And
if
we
make
it
our
business
humbly
and
thankfully
to
acknowledge
all
his
goodness
in
that
knowledge
of
the
Truth
to
which
we
have
attained
,
we
shall
reap
this
great
advantage
and
comfort
thereby
,
that
by
his
grace
and
providence
he
will
communicate
to
us
more
and
more
knowledge
,
if
it
be
needful
for
us
;
or
at
least
that
he
will
not
suffer
us
to
fall
into
any
dangerous
errour
.
For
we
are
not
safe
from
damnable
errours
merely
because
we
believe
the
Truth
at
present
;
our
perseverance
in
it
depends
upon
the
Grace
of
God
,
which
is
forfeited
by
nothing
sooner
than
by
Pride
and
Ingratitude
.
For
God
resisteth
the
proud
,
but
giveth
grace
to
the
humble
.
And
if
by
the
impiety
of
neglecting
to
acknowledge
God
in
those
Blessings
we
have
received
from
him
,
we
should
provoke
him
to
leave
us
to
our selves
;
our
Judgments
though
they
be
set
right
at
present
,
will
easily
be
depraved
and
corrupted
by
vicious
affections
,
and
by
degrees
we
may
fall
from
one
delusion
to
another
,
till
we
come
to
believe
the
same
things
with
those
men
whom
we
were
once
apt
to
scorn
or
to
pity
for
their
stupidity
and
blindness
.
Now
the
ways
are
very
plain
by
which
we
are
to
express
our
thankfulness
to
God
for
the
knowledge
we
have
gain'd
.
We
must
do
this
in
our
dayly
Prayers
,
if
we
would
shew
our selves
grateful
in
any
proportion
to
the
greatness
of
the
benefit
we
have
received
.
We
are
to
thank
God
for
the
least
of
his
mercies
,
because
we
are
less
than
the
least
;
and
therefore
for
all
the
Blessings
of
this
life
,
and
of
the
outward
man
;
that
we
are
not
blind
or
lame
,
that
we
have
not
distorted
limbs
,
or
a
deformed
shape
.
But
is
it
not
a
more
valuable
Blessing
still
to
have
a
mind
clear
from
all
foul
and
monstrous
errour
,
endued
with
soundness
of
Judgment
,
and
replenisht
with
the
knowledge
of
Divine
Truth
?
Does
not
this
therefore
call
for
particular
acknowledgments
and
thanks
?
We
must
be
sure
to
express
our
thankfulness
by
better
obedience
,
and
by
improving
in
all
Virtue
and
Piety
,
as
we
have
improved
in
Knowledge
.
Otherwise
we
receive
this
Grace
of
God
in
vain
.
Knowledge
conduceth
to
a
mans
true
happiness
by
leading
him
to
do
well
;
but
if
he
holds
the
Truth
in
unrighteousness
,
by
increasing
knowledge
he
does
but
increase
sorrow
,
and
that
because
he
increaseth
his
guilt
.
But
that
which
I
chiefly
intend
here
,
is
this
:
That
God
by
inlightning
our
minds
with
a
more
full
discovery
of
the
Truth
,
has
laid
upon
us
a
great
obligation
in
general
to
love
him
more
perfectly
,
and
to
perform
his
Will
in
all
things
more
readily
and
cheerfully
than
we
have
done
.
And
this
is
true
thankfulness
,
if
because
God
hath
led
us
to
the
understanding
of
some
things
which
we
were
ignorant
of
heretofore
,
we
do
more
heartily
perform
those
plain
Duties
,
and
obey
those
divine
Rules
of
which
we
were
not
ignorant
before
.
Finally
,
it
is
a
principal
expression
of
our
gratitude
to
God
,
for
being
enlightned
and
undeceived
our selves
,
to
be
charitably
helpful
for
the
undeceiving
of
others
,
and
leading
them
into
the
knowledge
of
that
Truth
into
which
God
by
his
providence
and
grace
hath
led
us
.
For
God
is
never
more
pleased
with
us
than
when
we
do
good
one
unto
another
:
And
therefore
our
charity
to
our
mistaken
Brethren
,
is
the
most
acceptable
Sacrifice
of
Praise
that
we
can
offer
to
him
.
But
this
is
so
considerable
a
thing
,
that
it
ought
to
go
by
it self
for
one
remarkable
use
we
are
to
make
of
having
gained
the
knowledge
of
the
Truth
.
Wherefore
,
2.
Let
us
consider
how
we
are
after
this
to
behave
our selves
to
others
.
I
have
already
told
you
,
that
in
gratitude
to
God
we
are
to
do
what
we
can
to
recover
those
to
whom
we
have
opportunities
to
do
this
good
office
;
and
that
because
God
would
have
all
men
to
be
▪
saved
,
and
to
come
to
the
knowledge
of
the
truth
.
This
was
that
which
our
Lord
said
to
Peter
,
When
thou
art
converted
,
strengthen
thy
Brethren
;
and
if
those
who
are
not
thoroughly
confirmed
in
the
Truth
are
to
be
farther
instructed
,
there
is
the
same
reason
for
endeavouring
to
recover
those
that
are
quite
out
of
the
way
.
Therefore
if
any
of
our
Friends
and
Acquaintance
,
or
others
,
whom
at
any
time
we
have
a
good
opportunity
of
instructing
,
remain
under
those
errours
that
we
have
forsaken
,
and
have
discerned
good
cause
to
forsake
;
we
must
remember
that
though
it
was
chiefly
by
the
grace
and
disposal
of
God
that
we
came
to
a
right
understanding
,
yet
it
was
also
by
humane
means
,
by
conversing
with
others
,
or
by
reading
their
Books
.
And
therefore
we
should
take
our selves
to
be
fit
Instruments
under
God
for
the
reducing
of
them
,
by
desiring
them
earnestly
either
to
hear
what
we
have
learned
from
others
,
or
to
read
those
Books
by
which
we
have
been
convinced
.
And
we
should
be
the
more
earnestly
engaged
in
this
charity
,
because
those
whom
we
may
prevail
withal
,
will
thereby
be
engaged
to
help
others
also
;
and
by
this
means
our
diligence
and
charity
will
be
blessed
with
the
good
success
of
propagating
the
knowledge
of
Truth
so
far
,
that
we
shall
not
be
able
to
see
to
the
end
of
it
.
If
therefore
thou
art
convinced
that
thy
former
Perswasions
were
erroneous
,
and
thy
Practices
grounded
upon
them
unjustifiable
,
be
not
ashamed
to
confess
thy
mistake
,
but
shew
thy self
glad
that
thou
art
now
better
informed
;
and
go
to
thy
Friend
and
tell
him
that
thou
art
fully
perswaded
thy
was
has
been
wrong
all
this
while
,
and
shew
him
these
Arguments
that
have
set
thee
right
,
that
he
,
as
well
as
thy self
,
may
rejoyce
in
the
discovery
of
the
Truth
,
and
have
the
same
reason
to
bless
God
that
thou
hast
.
Now
when
we
are
thus
resolved
,
let
us
by
no
means
forget
in
what
manner
we
are
to
apply
our selves
to
our
mistaken
Brother
for
his
information
,
i.
e.
in
meekness
of
wisdom
,
in
the
spirit
of
meekness
,
without
railing
and
bitterness
,
though
we
should
meet
with
unhandsome
opposition
,
remembring
that
we
our selves
not
long
since
were
under
the
same
mistakes
,
and
had
the
like
fondness
for
those
erroneous
Opinions
which
we
would
now
rescue
our
Brother
from
.
If
he
does
not
take
information
and
receive
instruction
as
fast
as
we
did
,
we
must
not
presently
grow
into
passion
;
for
some
mens
prejudices
are
greater
and
stronger
than
others
,
and
all
men
have
not
the
same
capacity
of
understanding
,
and
quickness
of
apprehension
;
and
therefore
more
time
is
to
be
allowed
,
and
more
patience
is
to
be
used
for
the
recovery
of
one
man
,
than
may
be
needful
in
the
case
of
another
.
And
because
nothing
puts
a
slow
or
a
prejudiced
man
more
backward
than
rough
and
bitter
discourse
,
therefore
more
meekness
,
and
gentleness
,
and
patience
is
requisite
in
dealing
with
him
,
than
if
we
had
to
do
with
one
of
better
wit
or
less
prejudice
.
When
we
would
bring
a
man
to
the
Truth
,
we
must
avoid
all
things
that
will
be
sure
to
drive
him
at
a
farther
distance
from
it
,
as
clamour
,
fierceness
,
and
railing
will
certainly
do
.
For
this
carriage
does
but
harden
the
obstinate
,
and
confound
the
simple
.
3.
When
we
are
convinced
of
the
Truth
,
as
we
must
not
be
ashamed
,
so
neither
must
we
be
afraid
to
own
it
,
but
constantly
adhere
to
it
by
professing
it
,
and
practising
according
to
it
,
whatever
we
lose
or
suffer
for
so
doing
.
For
otherwise
we
are
convinced
to
no
other
purpose
than
the
increasing
of
our
guilt
,
for
he
that
knows
his
Masters
will
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
If
therefore
thou
hast
hitherto
been
a
Papist
,
but
art
now
convinced
of
the
impious
Doctrines
and
Practices
of
the
Church
of
Rome
;
or
a
Dissenter
,
but
art
now
satisfied
that
there
is
no
just
ground
for
separation
from
the
Church
of
England
;
be
not
afraid
of
the
Reproaches
and
Accusations
of
those
whose
errours
thou
hast
left
,
no
,
not
though
your
dependance
be
in
a
great
measure
upon
them
,
or
your
expectations
of
worldly
advantage
from
them
be
never
so
great
.
Consider
that
thy
salvation
lies
at
stake
,
and
that
the
question
is
,
whether
Gods
love
is
not
to
be
preferred
before
their
favour
,
and
that
you
are
now
to
shew
that
you
do
not
love
the
praise
of
men
more
than
the
praise
of
God.
Tell
them
that
you
will
be
still
glad
of
their
friendship
,
but
that
you
cannot
purchase
it
at
so
dear
a
rate
,
as
to
sin
against
God
for
it
,
either
by
renouncing
that
which
you
are
throughly
convinced
is
Gods
Truth
,
or
by
going
contrary
to
a
Conscience
well
informed
of
your
duty
.
Let
them
know
that
you
have
been
at
a
great
deal
of
pains
to
discover
the
truth
in
these
matters
,
and
more
than
they
have
been
at
;
that
you
value
that
knowledge
of
your
duty
to
which
the
Grace
and
Providence
of
God
hath
led
you
,
at
a
more
just
rate
than
to
sacrifice
it
to
every
worldly
interest
;
and
that
the
industry
you
have
used
to
inform
your self
aright
,
would
turn
to
a
very
evil
account
,
if
after
all
,
you
should
play
the
Hypocrite
.
When
we
have
the
Truth
,
our
loins
must
be
girt
about
with
it
;
we
must
love
it
heartily
,
profess
it
sincerely
,
and
contend
for
it
earnestly
,
and
practise
it
honestly
.
When
we
have
bought
the
Truth
by
diligent
and
impartial
enquiry
,
we
we
must
not
sell
it
for
the
gain
of
worldly
Wealth
or
Honour
,
or
any
other
secular
advantage
,
no
not
for
the
safety
of
our
lives
.
The
sum
of
all
,
is
this
:
Prove
all
things
,
hold
fast
that
which
is
good
.
FINIS
.
A
Catalogue
of
several
Tracts
written
by
some
Divines
in
and
about
the
City
of
London
,
for
the
satisfaction
of
the
Protestant
Dissenters
.
1.
A
Perswasive
to
Communion
with
the
Church
of
England
.
2.
A
Resolution
of
some
Cases
of
Conscience
which
respect
Church-Communion
.
3.
A
Letter
to
Anonymus
,
in
answer
to
his
three
Letters
to
Dr.
Sherlock
about
Church-Communion
.
4.
The
Case
of
Lay-Communion
.
5.
The
Case
of
mixt
Communion
:
Whether
it
be
Lawful
to
Separate
from
a
Church
upon
the
account
of
promiscuous
Congregations
and
mixt
Communions
?
6.
The
Case
of
Indifferent
things
used
in
the
Worship
of
God
,
proposed
and
Stated
.
7.
A
Vindication
of
it
.
8.
A
Discourse
of
Conscience
.
9.
A
Discourse
about
a
Scrupulous
Conscience
.
10.
Some
Considerations
about
the
Case
of
Scandal
,
or
giving
Offence
to
Weak
Brethren
.
11.
Certain
Cases
of
Conscience
resolved
,
concerning
the
Lawfulness
of
joyning
with
Forms
of
Prayer
in
Publick
Worship
.
In
two
Parts
.
12.
An
Answer
to
the
Dissenters
Objections
against
the
Common
Prayers
,
and
some
other
parts
of
Divine
Service
prescribed
in
the
Liturgy
of
the
Church
of
England
.
13.
The
Resolution
of
this
Case
of
Conscience
,
Whether
the
Church
of
Englands
Symbolizing
so
far
as
it
doth
with
the
Church
of
Rome
,
makes
it
unlawful
to
hold
Communion
with
the
Church
of
England
?
14.
A
Defence
of
it
.
15.
The
Case
of
Infant-Baptism
,
in
Five
Questions
.
16.
The
Case
of
the
Cross
in
Baptism
.
17.
A
Perswasive
to
frequent
Communion
in
the
Holy
Sacrament
of
the
Lords
Supper
.
18.
The
Case
of
Kneeling
at
the
Holy
Sacrament
stated
and
resolved
,
In
two
Parts
.
29.
A
Discourse
about
Edification
.
20.
A
Discourse
of
Profiting
by
Sermons
,
and
of
going
to
hear
where
men
think
they
can
profit
most
.
21.
An
Argument
to
Union
;
taken
from
the
true
Interest
of
those
Dissenters
in
England
who
profess
and
call
themselves
Protestants
.
22.
A
serious
Exhortation
,
with
some
important
Advices
,
relating
to
the
late
Cases
about
Conformity
,
recommended
to
the
present
Dissenters
from
the
Church
of
England
.
Against
Popery
,
these
:
1.
A
Discourse
about
the
charge
of
Novelty
upon
the
Reformed
Church
of
England
,
made
by
the
Papists
asking
of
us
the
Question
,
Where
was
our
Religion
before
Luther
?
2.
Discourse
about
Tradition
,
shewing
what
is
meant
by
it
,
and
what
Tradition
is
to
be
received
,
and
what
Tradition
is
to
be
rejected
.
3.
The
difference
of
the
Case
between
the
Separation
of
Protestants
from
the
Church
of
Rome
,
and
the
Separation
of
Dissenters
from
the
Church
of
England
.
4.
The
Protestant
Resolution
of
Faith.
5.
A
Discourse
concerning
a
Guide
in
matters
of
Faith.
6.
A
Discourse
concerning
Invocation
of
Saints
.
7.
A
Discourse
concerning
the
Unity
of
the
Catholick
Church
,
maintained
in
the
Church
of
England
.
8.
A
Discourse
of
Auricular
Confession
.
9.
A
Discourse
against
Transubstantiation
.
A
Catalogue
of
some
Books
printed
for
T.
BASSET
.
SPeed's
Maps
and
Geography
of
Great
Britain
and
Ireland
,
and
of
foreign
parts
.
Hooker's
Ecclesiastical
Politie
.
Guillim's
Heraldry
.
Bishop
Sanderson's
Sermons
.
Mezaray's
History
of
France
.
Dr.
Howell's
History
of
the
World.
In
2
Vol.
Dr.
Littleton's
Dictionary
.
Compleat
Clerk.
Dr.
Sherlock's
Sermon
on
the
Discovery
of
the
Plot.
Medicina
Curiosa
.
Miege's
French
Dictionary
.
Willis's
London
Tract
of
Physick
.
Bishop
Wilkin's
Sermons
.
—
Principle
and
duty
of
Natural
Religion
.
Bishop
Land's
Devotions
.
☞
All
the
Works
,
newly
printed
,
of
Doctor
JOHN
LIGHTFOOT
,
in
two
Volumes
in
folio
.
Illustrated
with
Maps
and
several
Tables
to
the
Whole
,
with
some
things
never
before
printed
.
Notes, typically marginal, from the original text
Notes for div A69762-e2810
Phil.
2.
12.
1
Cor.
12.
24.
1
Cor
4.
7.
Rom.
12.
2.
Discourse
about
Tradition
,
shewing
,
&c.
Notes for div A69762-e3760
Abridgment
of
Christian
Doctrine
printed
at
Doway
.