A rational method for proving the truth of the Christian religion, as it is professed in the Church of England in answer to A rational compendious way to convince without dispute all persons whatsoever dissenting from the true religion, by J.K. / by Gilbert Burnet.
Burnet, Gilbert, 1643-1715.
1675
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A rational method for proving the truth of the Christian religion, as it is professed in the Church of England in answer to A rational compendious way to convince without dispute all persons whatsoever dissenting from the true religion, by J.K. / by Gilbert Burnet.
Burnet, Gilbert, 1643-1715.
[12], 98, [2] p.
Printed for Richard Royston ...,
London :
MDCLXXV [1675]
Reproduction of original in the Bodleian Library.
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eng
Keynes, John, 1625?-1697. -- A rational compendious way to convince without dispute all persons whatsoever.
Church of England -- Apologetic works.
Theology, Doctrinal -- Early works to 1800.
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A
RATIONAL
METHOD
For
proving
the
Truth
of
the
CHRISTIAN
RELIGION
,
As
it
is
Professed
in
the
Church
of
England
.
In
Answer
to
A
Rational
Compendious
Way
to
Convince
without
Dispute
all
persons
whatsoever
Dissenting
from
the
true
Religion
,
By
I.
K.
By
Gilbert
Burnet
.
LONDON
,
Printed
for
Richard
Royston
,
Bookseller
to
His
most
Excellent
Majesty
,
M
DC
LXXV
.
To
I.
K.
SIR
,
ABout
two
or
three
months
ago
a
Noble
Lady
gave
me
your
Book
with
a
Letter
that
addressed
it
to
me
,
wherein
after
some
civilities
I
was
desired
to
peruse
the
Book
,
and
made
hope
I
should
reap
great
advantages
from
it
;
and
indeed
if
I
had
not
learned
from
the
Inspired
Preacher
that
there
is
nothing
new
under
the
Sun
,
or
had
been
easily
catched
to
believe
Novelties
,
a
Title
and
Preface
that
promised
so
much
should
have
made
me
apprehend
I
had
got
sent
me
the
Philosophers
stone
in
Divinity
;
and
truly
so
short
,
so
sure
,
so
easie
and
so
general
a
Method
as
you
think
you
offer
for
curing
and
preventing
all
distempers
about
Religion
,
deserved
to
be
entertained
with
equal
degrees
of
Joy
and
Astonishment
.
What
a
happiness
were
it
to
Mankind
after
all
the
expence
of
Bloud
,
all
the
toyl
and
sweat
of
Care
,
all
the
Speculations
and
Labours
of
the
Learned
,
and
the
Industry
and
endeavours
of
Statesmen
for
resolving
the
doubts
and
difficulties
about
Religion
,
to
find
a
shorter
and
a
safer
way
to
get
out
of
that
trouble
?
But
as
the
high
pretences
and
promises
of
the
Spagiricks
make
sober
people
afraid
to
meddle
with
them
,
and
do
oft
bring
disesteem
and
neglect
on
the
Medicines
,
because
they
are
overvalued
:
so
I
am
afraid
your
Book
shall
have
the
same
fate
with
clearer
and
unpossessed
minds
.
And
I
must
confess
my self
strongly
prejudiced
against
these
hudling
Methods
,
so
that
I
always
apprehend
some
Legerdemain
from
them
.
And
the
Title
of
your
Book
did
very
naturally
lead
me
to
this
thought
,
it
being
a
form
of
Speech
we
in
England
call
a
Bull
,
A
Rational
way
to
convince
without
any
Dispute
,
for
a
Rational
way
of
Conviction
is
when
upon
a
full
hearing
and
considering
all
can
be
said
on
both
sides
of
any
debate
,
the
evidence
of
Reason
determines
our
perswasion
.
And
to
form
an
opinion
after
we
have
only
considered
the
grounds
of
one
side
,
is
as
unequal
and
unjust
,
as
for
a
Judge
to
pass
sentence
when
he
has
heard
but
one
party
.
Now
Disputing
is
only
the
considering
with
an
even
ballance
what
all
parties
say
,
and
the
suspending
our
Verdict
till
they
have
finished
their
Evidence
.
It
is
therefore
no
Rational
way
but
a
blind
and
unreasonable
one
that
bars
Disputing
;
nor
can
it
be
a
Conviction
,
but
only
a
prepossession
when
we
are
led
into
any
Opinion
,
before
all
that
can
in
reason
be
said
hath
been
examined
by
us
.
But
I
suppose
by
Dispute
you
meant
the
eager
and
hot
contests
of
wrangling
Disputants
,
who
espousing
a
party
do
with
all
the
tricks
and
disingenuities
of
Sophistry
and
the
petulant
Incivilities
of
rude
treatment
,
manage
debates
as
persons
more
concerned
for
glory
and
victory
than
for
truth
;
and
rather
than
confess
an
escape
and
disclaim
an
error
,
will
with
all
the
trifling
arts
of
their
embased
Logick
,
defend
every
thing
which
either
they
themselves
have
once
said
,
or
that
party
they
adhere
to
has
maintained
.
But
as
I
passed
from
your
Title
through
your
Preface
to
your
Book
,
I
must
freely
confess
I
did
not
find
in
it
such
fair
and
clear
Reasoning
as
you
promised
;
and
I
saw
you
had
a
great
deal
of
reason
to
avoid
Disputing
:
for
nothing
but
a
blind
easie
yielding
to
what
you
delivered
could
save
your
Book
from
being
rejected
.
And
this
seemed
to
me
so
obvious
,
that
I
judged
it
needless
to
engage
in
any
Answer
to
it
,
and
so
laid
it
aside
.
But
a
few
days
ago
a
worthy
and
learned
friend
of
mine
told
me
many
wished
some
would
be
at
the
pains
to
Answer
it
,
and
desired
me
to
do
it
;
and
when
I
told
him
how
it
was
brought
to
my
hands
,
he
thought
I
was
under
some
obligation
to
send
you
the
reasons
that
lay
in
my
way
and
kept
me
from
yielding
to
this
new
Method
of
Conviction
.
I
was
the
more
easily
perswaded
to
it
,
that
my
present
circumstances
did
leave
me
at
a
greater
freedom
of
disposing
of
my
time
than
I
have
enjoyed
for
some
years
.
The
starched
formality
of
Dedications
is
as
much
out
of
esteem
with
me
,
as
out
of
date
in
this
freer
age
;
but
it
was
natural
to
address
this
to
your self
though
utterly
unknown
to
me
,
by
any
other
Character
than
what
your
Book
gives
of
you
,
and
so
I
am
in
no
hazard
of
making
personal
reflections
.
I
shall
first
give
you
my
sense
of
your
Method
in
all
the
Six
points
you
go
through
,
before
I
take
any
notice
of
what
is
in
your
Preface
,
which
I
shall
consider
last
of
all
,
and
with
the
same
breath
shall
offer
a
Rational
way
of
managing
all
Disputes
about
Religion
so
,
that
after
a
full
hearing
of
what
may
be
said
we
may
arrive
at
a
clear
and
well
grounded
Conviction
in
matters
of
Religion
.
I
hope
you
will
consider
what
I
go
to
lay
before
you
with
a
mind
calm
and
undisturbed
,
and
believe
that
in
this
I
am
acting
the
part
of
one
who
is
sincerely
Your
Friend
and
Servant
,
Gilbert
Burnet
.
IMPRIMATUR
,
Guliel
.
Wigan
.
Feb.
27.
1674
/
5.
THE
CONTENTS
.
CHap.
I.
It
is
considered
if
J.
K.
does
prove
convincingly
that
there
is
a
God.
Page
1.
Chap.
II.
It
is
considered
if
J.
K.
proves
convincingly
that
there
must
be
some
true
Religion
.
p.
11.
Chap.
III.
It
is
considered
if
J.
K.
proves
convincingly
that
there
must
be
some
true
Revealed
Religion
.
p.
17.
Chap.
IV.
It
is
considered
if
J.
K.
hath
proved
convincingly
the
truth
of
the
Christian
Religion
.
p.
23.
Chap.
V.
It
is
considered
if
J.
K.
proves
convincingly
that
the
Roman
Catholick
Religion
is
true
.
p.
33.
Chap.
VI.
It
is
considered
if
J.
K.
proves
convincingly
that
every
thing
the
Roman
Church
teaches
as
an
Article
of
Faith
,
must
be
true
.
p.
57.
Chap.
VII
.
Of
the
supposed
inconveniences
J.
K.
imagines
in
the
want
of
a
true
Church
to
judge
Infallibly
,
and
of
the
right
methods
of
finding
truth
p.
65.
THE
INTRODUCTION
.
NOthing
doth
give
both
occasion
and
nourishment
to
Error
and
Mistake
more
than
the
being
prevailed
on
by
the
heats
of
fancy
without
bringing
them
under
the
severer
tryal
of
Reason
;
nor
do
our
Imaginative
powers
in
any
case
more
certainly
impose
upon
us
,
than
when
they
present
Notions
to
us
which
do
at
once
surprise
with
their
novelty
,
and
delight
with
their
apparent
usefulness
:
and
none
are
sooner
catch'd
with
such
a
bait
than
men
of
Speculative
heads
,
accustomed
to
Disputes
and
to
the
little
tricks
of
Logick
;
for
they
being
habituated
to
so
many
Axioms
which
pass
among
them
for
sacred
Truths
,
think
,
if
they
can
found
a
discourse
on
some
received
Maxim
,
all
is
sure
work
,
and
have
not
distinguished
aright
betwixt
the
Colours
of
Truth
which
Wit
,
Eloquence
and
Sophistry
can
by
a
deceiving
Perspective
cast
on
the
falsest
Propositions
,
and
the
close
Contextures
of
Reason
derived
from
the
common
Notices
of
Truth
which
dwell
on
the
minds
of
all
men
.
The
subtleties
of
the
Schoolmen
did
well
enou●h
in
an
Age
that
questioned
nothing
;
but
n●w
that
men
are
throughly
awake
,
and
having
thrown
off
the
prejudices
of
Custome
and
Education
call
for
a
fuller
Evidence
,
they
are
not
the
proper
men
to
deal
with
this
Age
:
their
ignorance
of
mankind
makes
them
offer
many
things
as
demonstrations
,
which
some
even
of
the
most
trifling
pretenders
to
Wit
can
undo
and
bl●w
away
;
and
their
being
accustomed
to
their
own
Topicks
,
not
knowing
how
much
they
are
rejected
by
men
of
severer
and
more
searching
Understandings
,
makes
them
often
beg
the
one
half
of
the
question
to
prove
the
other
.
Therefore
whoever
would
deal
with
our
Hectors
in
matters
of
Religion
,
must
know
men
as
well
as
Noti●n●
and
Books
.
And
as
of
〈◊〉
Plato
thought
the
Study
of
Geometry
a
necessary
preparation
to
the
understanding
the
higher
Mysteries
of
his
Philosophy
:
So
I
have
often
judged
an
acquaintance
with
Mathematical
Arts
and
Sciences
a
fit
and
almost
necessary
preparation
for
a
right
understanding
and
managing
Theological
debates
;
since
these
teach
us
to
distinguish
Critically
betwixt
truth
and
falshood
,
and
practise
a
man
into
an
exact
considering
of
every
thing
that
is
proposed
to
him
.
The
want
of
this
,
or
at
least
a
great
overliness
in
it
appears
in
J.
K's
late
Book
,
wherein
he
thinks
he
leads
his
Reader
in
a
Mathematical
method
through
a
great
many
Propositions
,
every
one
of
which
he
imagines
he
has
proved
,
beginning
from
a
very
plain
unquestioned
one
,
That
something
is
True
,
and
ending
it
in
a
very
fruitful
one
,
That
every
thing
the
Roman
Church
teaches
as
an
Article
of
Faith
must
certainly
be
True.
Undoubtedly
if
his
method
be
good
,
that
Church
is
infinitely
beholding
to
him
for
its
support
,
having
offered
an
easier
and
clearer
method
for
bringing
the
world
under
her
Authority
than
any
yet
thought
on
.
This
he
concludes
as
firm
and
sure
of
all
sides
;
and
by
a
clear
way
of
Analyticks
offers
a
Resolution
of
any
Theorem
or
Problem
in
Divinity
even
to
the
giving
the
Quadrature
of
that
Circle
their
Church
is
forc'd
to
run
round
in
,
proving
her
own
Authority
from
the
Scriptures
,
and
the
Authority
of
the
Scriptures
from
her
own
Testimony
.
I
shall
without
any
further
Introduction
enter
into
a
survey
of
the
Six
Points
proposed
by
J.
K.
to
be
proved
,
without
examining
the
unwariness
of
his
expressions
in
any
of
them
;
in
which
though
he
lies
often
open
,
yet
it
is
of
so
little
importance
to
quarrel
about
Words
or
forms
of
Speech
,
that
I
shall
not
stand
upon
them
:
being
also
careful
to
avoid
the
engaging
in
any
debate
that
may
be
personal
betwixt
him
and
me
,
and
therefore
shall
confine
my
discourse
to
the
Six
Points
he
has
gone
through
.
CHAP.
I.
It
is
considered
,
if
J.
K.
does
prove
convincingly
that
there
is
a
God.
J
.
K.
thinks
he
hath
proved
the
being
of
a
God
,
by
this
progression
of
Reason
,
If
something
be
true
,
then
this
is
true
,
That
there
is
something
better
than
another
;
which
if
any
man
deny
he
denies
himself
better
than
an
Ass
or
a
Block
,
and
so
is
either
a
mad
man
or
a
fool
.
Now
if
something
be
better
than
other
,
then
there
is
a
best
of
all
things
;
and
every
thing
is
better
as
it
comes
nearer
that
which
is
best
,
and
this
best
of
all
things
is
God.
Des
Cartes
is
blamed
by
many
for
having
left
out
all
other
Arguments
for
the
proof
of
a
Deity
,
setting
up
only
One
,
which
how
strong
soever
it
may
be
,
it
is
a
great
injury
to
the
Cause
he
maintains
to
seem
to
slight
all
other
proofs
may
be
brought
for
so
sacred
and
fundamental
a
truth
:
Yet
his
establishing
that
upon
a
good
and
solid
Foundation
doth
very
much
qualifie
any
guilt
,
which
is
rather
to
be
imputed
to
the
over-valuing
his
own
Notions
than
a
designed
betraying
the
Cause
he
undertook
.
But
upon
this
occasion
the
Reader
may
be
tempted
to
sever●r
C●●sure
,
when
the
Foundations
of
so
great
a
Su●●●structure
are
so
ill
laid
,
and
both
the
Antecedent
and
Consequent
of
this
Argument
prove
equally
weak
.
And
in
the
first
place
,
how
is
it
proved
,
that
some
things
are
better
than
other
things
?
or
does
any
imagine
the
Atheists
will
admit
that
?
On
the
contrary
they
deny
there
is
any
thing
morally
good
or
evil
,
and
ascribe
all
the
Notions
of
good
and
evil
to
Education
,
Custom
,
the
several
tempers
and
interests
of
men
.
And
indeed
did
they
acknowledge
the
Morality
of
Actions
,
they
should
yield
the
full
half
of
the
Debate
,
that
men
ought
to
be
good
;
which
would
clearly
make
way
for
proving
all
the
rest
.
And
these
men
,
will
without
any
hesitation
acknowledge
themselves
no
better
than
Beasts
or
Blocks
,
as
to
any
moral
goodness
.
They
will
not
deny
but
Matter
is
more
refined
in
a
man
,
the
Contexture
better
and
the
Usefulness
greater
than
in
other
Animals
:
but
as
to
any
moral
goodness
they
plainly
disclaim
it
.
As
though
Wood
be
never
so
neatly
wrought
in
a
fi●e
and
useful
Cabinet
,
yet
is
no
better
so
than
when
it
was
an
undressed
Plank
as
to
any
moral
goodness
.
Thus
it
appears
that
I.
K's
ignorance
of
men
makes
him
stumble
in
his
first
attempt
,
nor
is
his
next
more
successful
;
for
though
some
things
be
better
,
it
will
not
follow
there
is
a
best
:
for
of
every
sort
of
Beings
there
are
some
Individuals
better
than
other
;
but
from
that
it
does
not
follow
there
must
be
a
best
of
that
rank
or
order
of
Creatures
:
because
one
Horse
is
swifter
,
one
Dog
better
scented
,
one
Lyon
stronger
,
therefore
must
there
be
a
Horse
swifter
than
all
others
,
a
Dog
the
best
scented
of
any
,
and
a
Lyon
stronger
than
any
other
Lyon
?
This
may
be
applied
to
all
the
Species
of
Creatures
:
for
all
the
goodness
these
people
admit
,
being
only
a
better
temper
of
more
nimbly
agitated
Matter
,
though
one
thing
excel
another
,
it
is
not
because
it
comes
nearer
the
best
of
all
Beings
,
nor
because
it
recedes
further
from
the
worst
of
all
Beings
,
but
because
it
is
more
wieldy
,
more
apt
to
serve
the
several
uses
and
interests
of
men
;
without
rising
higher
to
consider
any
Or●ginal
and
Standart
goodness
.
Nor
w●ll
this
any
more
prove
the
being
of
one
that
is
〈◊〉
all
,
than
because
some
men
are
sharper
sighted
,
others
stronger
limb●d
,
others
of
a
better
digestion
,
and
others
of
a
better
tempered
health
;
that
therefore
there
must
be
one
that
h●●
the
sharpest
sight
of
all
men
,
the
strongest
limbs
,
the
best
d●gestion
and
the
most
constant
health
.
Besides
,
though
an
Atheist
did
admit
there
were
some
beings
Morally
better
and
worse
,
this
does
not
prove
there
must
be
a
best
of
all
Beings
;
for
he
may
say
that
as
naturally
as
Colours
fit
the
eye
and
Sounds
the
ear
,
so
some
Notions
of
good
are
suitable
to
the
minds
of
men
,
and
their
being
better
and
worse
is
nothing
but
their
keeping
more
close
to
these
Notions
,
discerning
them
more
truly
and
following
them
more
constantly
:
so
that
as
a
man
sees
well
when
his
eye
does
present
objects
to
him
in
their
due
Colours
and
distances
,
yet
this
proves
no
Deity
;
in
like
manner
a
man
is
better
or
worse
as
he
discerns
and
follows
these
common
Notices
more
or
less
exactly
.
Thus
far
I
have
considered
this
Argument
,
and
have
found
it
so
weak
on
all
sides
,
that
no
weight
is
to
be
laid
on
it
at
all
.
But
all
this
while
I
have
been
put
to
act
a
very
unpleasant
part
,
when
I
did
but
seem
to
defend
Atheism
from
any
objection
is
brought
against
it
;
but
I
know
nothing
that
does
more
prejudice
a
good
cause
,
than
when
it
is
maintained
by
arguments
palpably
weak
and
unconcluding
;
for
it
makes
many
overly
considerers
,
and
more
particularly
those
that
are
already
byassed
and
partial
,
imagine
it
has
no
more
strength
in
it
than
what
it
receives
from
the
Arguments
by
which
it
was
proved
▪
since
no
conclusion
(
as
such
)
can
have
more
truth
in
it
than
was
in
the
premises
from
which
it
was
deduced
.
If
therefore
the
proving
of
a
Deity
be
made
good
,
by
an
Argument
so
fallacious
that
it
must
needs
appear
such
at
first
view
,
one
that
is
wickedly
partial
may
from
that
be
sortified
in
his
accursed
hopes
,
that
there
is
none
,
because
he
finds
that
so
much
feared
truth
is
so
weakly
asserted
.
But
that
I
do
not
leave
the
Atheists
in
a
vain
triumph
,
or
seem
to
weaken
so
good
a
Cause
,
by
blowing
away
any
reasons
brought
for
it
without
substituting
other
and
better
ones
in
their
room
,
I
shall
here
say
a
little
for
the
conviction
of
an
Atheist
.
First
then
,
all
men
are
desired
to
consider
there
is
no
Argument
that
can
so
much
as
pretend
to
prove
there
is
no
God
,
or
that
a
supreme
being
infinitely
perfect
is
impossible
;
for
all
the
Atheists
offer
at
,
is
only
to
weaken
those
Reasons
from
which
the
belief
of
a
Deity
is
inferred
:
so
that
still
it
is
possible
there
may
be
a
God.
And
from
this
every
man
will
see
cause
to
retire
his
thoughts
inwards
to
consider
what
danger
he
is
in
,
if
there
be
a
God
and
he
continue
to
deny
and
despise
him
;
and
if
it
be
possible
there
be
a
God
,
for
ought
he
knows
there
may
be
one
,
since
he
has
no
reason
to
be
assured
of
the
contrary
.
If
upon
this
he
yield
so
far
as
seriously
and
with
even
ballances
to
weigh
what
shall
be
offered
to
him
,
he
is
next
desired
to
consider
if
he
find
not
within
himself
the
secret
apprehensions
of
a
Supreme
invisible
being
,
if
the
fears
of
offending
him
,
the
desire
of
his
assistance
,
the
joy
in
the
opinion
of
being
acceptable
to
him
,
do
not
often
spring
up
in
his
mind
,
and
this
even
after
all
attempts
to
stifle
and
repress
them
.
Nor
can
this
be
only
the
effect
of
Education
,
for
every
man
finds
by
experience
that
all
other
things
which
he
sucked
from
his
breeding
can
by
a
little
care
and
attention
be
so
quite
forsaken
,
that
no
visage
of
the
first
impression
shall
remain
.
Since
therefore
these
thoughts
stick
closer
,
there
must
be
somewhat
more
than
Education
in
the
case
.
But
this
will
appear
stronger
if
a
man
compare
the
thoughts
and
common
sentiments
of
all
Nations
and
Ages
as
far
as
either
History
or
writings
can
lead
us
up
,
with
these
stirring
within
his
own
breast
;
where
finding
that
all
mankind
have
agreed
in
the
belief
of
a
Deity
,
he
must
needs
be
convinced
there
is
some
proportion
betwixt
his
Soul
and
these
thoughts
from
which
he
is
not
to
be
shaken
,
though
he
meet
with
some
few
in
this
or
former
Ages
who
have
denied
or
doubted
this
truth
,
for
these
can
never
be
set
up
against
such
vast
numbers
as
have
agreed
in
this
belief
,
who
have
been
always
the
most
sober
,
most
serious
and
considering
persons
,
who
have
cultivated
all
Arts
and
Sciences
,
and
advanced
the
good
of
Mankind
more
than
the
whole
Tribe
of
Libertines
and
Ruffians
,
who
having
abandoned
themselves
to
their
sensual
appetites
and
pleasures
,
and
neglected
the
improving
their
minds
in
any
thing
that
is
either
Great
or
Good
,
are
not
to
be
put
in
the
ballance
with
the
Religious
.
What
have
they
ever
done
to
better
Mankind
?
On
the
contrary
their
Maxims
dissolve
all
the
Nerves
of
Government
,
and
all
the
duties
we
owe
one
another
;
and
they
being
buried
in
their
brutal
lusts
,
have
lost
that
clearness
of
discerning
which
men
of
more
sober
tempers
have
:
nor
do
they
ever
converse
with
their
own
minds
,
but
study
to
guard
against
serious
Thoughts
,
as
effects
of
the
Spleen
and
Melancholy
;
and
the
dissoluteness
of
their
Lives
as
it
depraves
their
Understandings
,
so
it
makes
them
partial
to
those
Notions
,
that
may
give
them
ease
and
sleep
in
their
licentious
practises
.
And
thus
he
that
consults
his
own
thoughts
and
the
common
verdict
of
all
Mankind
,
will
be
made
acknowledge
a
Deity
.
And
if
he
open
his
eyes
to
look
on
the
visible
world
,
this
will
furnish
him
with
many
Reasons
to
believe
an
invisible
power
that
made
it
.
If
we
consider
the
Revolutions
of
the
heavens
,
the
interchanges
of
day
and
night
,
summer
and
winter
,
the
figure
of
the
earth
,
its
division
into
Sea
and
Land
,
by
which
all
Nations
communicate
what
they
abound
in
to
others
,
the
inequalities
of
Hills
and
Valleys
,
the
Lakes
and
Rivers
that
moisten
the
earth
,
and
give
drink
to
Anim●●●
,
the
many
product●o●s
of
the
Earth
,
the
great
variety
of
Plants
and
Vegetables
with
their
several
uses
,
besides
the
more
inward
riches
of
the
Earth
,
Mines
and
Minerals
:
what
man
of
common
sense
can
ascribe
all
this
to
Fate
or
Chance
?
But
the
Structure
of
Animals
,
the
Organs
of
Sense
,
the
Vessels
of
Concoctions
,
the
various
Ferments
,
and
the
skilfully
disposed
Channels
for
conveying
nourishment
to
all
the
parts
of
the
Body
,
raises
our
wonder
higher
which
,
is
at
its
full
height
when
we
examine
the
parts
of
mans
Body
,
which
amazed
Galen
,
and
made
him
sing
a
Hymn
to
his
Maker
,
upon
so
astonishing
a
Meditation
.
If
the
Brain
and
seat
of
Memory
and
Imagination
be
considered
,
what
a
surprizing
thing
is
it
to
find
such
a
substance
the
Receptacle
of
so
many
various
Impressions
as
make
up
all
the
words
of
every
Language
we
speak
,
the
figures
of
all
persons
,
places
and
things
we
have
seen
or
considered
,
and
that
all
these
be
so
well
disposed
that
we
can
draw
them
out
when
we
please
in
so
ready
and
natural
an
order
,
and
also
that
all
words
flow
so
easily
through
our
Mouths
?
Now
this
must
either
be
the
effect
of
Fate
,
or
Chance
,
or
of
an
intelligent
wise
Being
.
Not
of
Fate
,
for
beside
that
they
cannot
explain
what
that
Fate
should
be
,
every
thing
that
flows
from
a
Natural
Cause
must
always
operate
the
〈◊〉
way
;
but
the
great
diversities
of
mens
Tem●ers
,
Apprehensions
and
Judgments
,
the
difference
of
their
Faces
,
Eyes
,
way
of
Speaking
,
Writing
and
Walking
shew
that
they
are
not
the
effects
of
Fate
.
Nor
can
so
much
Regularity
and
parts
so
useful
and
well
▪
disposed
,
have
run
so
together
by
Chance
,
which
must
needs
be
unequal
and
unconstant
.
So
that
mans
Formation
must
owe
its
Original
to
a
wise
Being
;
and
that
this
is
not
the
wisdom
of
the
Father
and
Mother
,
every
one
knows
:
therefore
there
must
be
some
unseen
wise
Being
that
created
the
Universe
,
and
did
not
only
at
first
set
the
several
parts
of
it
in
those
Channels
wherein
they
still
run
,
but
does
continue
to
mould
this
Matter
according
to
the
designs
of
his
Eternal
mind
.
All
this
receives
a
further
Confirmation
from
the
many
sudden
changes
of
the
Course
of
Nature
at
the
command
of
some
extraordinary
persons
who
have
forced
her
out
of
her
common
Methods
and
Operations
,
which
is
an
evident
demonstration
there
is
somewhat
Superior
to
Matter
and
Motion
,
which
can
over-rule
and
govern
it
.
This
having
appeared
often
in
the
sight
of
many
thousands
of
discerning
and
impartial
witnesses
,
who
have
both
confessed
and
attested
the
truth
of
what
they
saw
and
heard
,
we
have
no
reason
to
doubt
the
matter
of
Fact
,
and
as
little
to
question
the
being
of
a
Deity
who
is
Master
of
the
world
,
and
can
do
in
it
and
with
it
what
he
will.
Thus
far
have
I
considered
upon
what
true
and
solid
grounds
the
belief
of
a
Deity
must
rest
,
which
are
indeed
such
that
we
need
not
the
help
of
any
little
piece
of
Sophistry
to
maintain
them
;
they
require
only
a
serious
and
thinking
temper
to
examine
and
weigh
things
in
a
fair
and
Rational
way
,
without
either
the
prejudices
of
Education
or
the
partialities
of
lust
and
interest
.
CHAP.
II.
It
is
considered
,
if
J.
K.
proves
convincingly
that
there
must
be
some
true
Religion
.
THE
next
step
I.
K.
makes
,
is
to
prove
that
there
must
be
a
true
Religion
,
which
he
defines
,
A
Doctrine
that
teaches
men
in
what
manner
God
will
be
worshipped
by
them
,
and
in
what
matters
he
will
be
obeyed
by
them
.
Now
he
proves
this
,
for
if
there
be
a
true
God
,
we
ought
to
worship
him
in
what
manner
he
will
be
worshiped
by
,
and
obey
him
in
what
matters
he
will
be
obeyed
by
us
,
as
subjects
and
servants
reverence
and
●bey
their
Soveraigns
and
Masters
.
Therefore
if
God
be
the
best
and
greatest
of
all
things
,
we
are
his
subjects
and
servants
,
for
certainly
he
is
the
supreme
Governour
of
the
Universe
;
and
this
he
thinks
none
who
grant
a
true
God
can
deny
,
and
this
way
of
Worship
must
be
assigned
by
God
and
men
must
know
it
.
This
is
the
substance
of
what
I.
K.
says
on
this
head
,
which
is
so
extremely
weak
and
ill
proved
that
I
am
amazed
he
did
not
see
it
.
For
he
must
remember
he
only
pretended
there
was
a
Being
best
of
all
others
.
Now
though
that
were
true
,
it
will
not
follow
from
that
,
that
I
must
Worship
or
Obey
God
,
much
less
that
I
am
his
subject
and
servant
:
all
that
will
follow
being
only
,
that
I
ought
to
esteem
him
the
best
of
all
Beings
;
but
why
Adore
or
Obey
him
,
and
why
am
I
his
servant
or
subject
?
Adoration
and
Obedience
can
only
be
exacted
as
acts
either
of
Justice
,
Gratitude
or
Interest
.
If
any
have
a
right
to
my
Worship
or
Obedience
,
they
are
due
to
him
in
Justice
;
or
if
he
have
put
such
Obligations
on
me
that
these
are
but
a
proportioned
return
and
acknowledgment
of
them
,
then
they
are
due
in
Gratitude
;
or
if
he
be
able
to
confer
extraordinary
favours
,
or
inflict
most
severe
punishments
,
then
the
avoiding
his
displeasure
and
the
procuring
his
favour
are
necessary
on
the
account
of
my
own
Interest
,
and
so
I
must
study
to
please
him
by
Worship
and
Obedience
:
but
nothing
of
all
this
will
follow
if
it
be
only
proved
that
there
is
a
best
of
Beings
,
which
is
all
I.
K.
attempted
.
And
hence
it
was
that
though
the
Epicureans
acknowledged
such
a
Deity
as
he
thinks
he
has
proved
,
yet
they
denying
both
Creation
,
Providence
and
another
State
,
did
throw
off
the
care
and
thoughts
of
Religion
as
the
effects
of
fear
and
superstition
.
And
I.
K.
defining
Religion
to
be
a
Doctrine
teaching
us
to
worship
and
obey
God
so
as
he
will
have
us
do
,
goes
to
prove
there
must
be
a
Religion
,
because
if
there
be
a
God
,
he
must
be
Worshipped
and
Obeyed
so
as
pleases
him
.
Now
this
being
his
definition
of
Religion
,
and
by
consequence
all
one
with
it
,
he
proves
that
if
there
be
a
God
,
there
must
be
a
Religion
,
thus
:
if
there
be
a
true
God
,
there
must
be
a
true
Religion
.
And
how
Sophistical
a
way
of
procedure
this
is
,
common
sense
,
not
to
say
Logick
,
does
make
appear
.
And
thus
he
is
again
unhappy
in
this
his
second
step
.
But
as
in
the
former
Section
I
judged
it
ne-necessary
to
substitute
some
better
proofs
of
a
Deity
than
he
gave
;
so
I
shall
now
offer
●ome
stronger
Arguments
to
prove
there
must
be
a
Religion
.
And
first
,
if
God
be
the
Creator
of
all
things
and
the
Author
of
our
beings
,
as
was
already
proved
;
then
we
are
his
subjects
by
that
right
of
Creation
and
owe
our
Nature
,
Reason
and
Life
wholly
to
him
.
Therefore
as
in
justice
we
ought
to
acknowledge
this
by
our
thankful
Praises
and
Adorations
;
so
we
ought
by
the
same
justice
to
give
our selves
up
to
him
,
and
do
and
suffer
what
he
will
have
us
do
and
suffer
.
And
this
is
confirmed
by
those
impressions
of
Awe
and
Reverence
which
,
as
was
before
proved
,
the
greatest
and
best
,
nay
and
often
the
worst
part
of
Mankind
feel
on
their
hearts
.
Which
with
the
checks
and
pangs
of
Conscience
for
sins
,
shews
how
Religion
is
natural
to
the
Soul
,
and
proportioned
to
our
faculties
.
Again
,
if
God
created
the
world
and
all
things
in
it
,
he
must
uphold
,
preserve
and
govern
his
own
workmanship
,
which
the
regular
course
of
Nature
,
with
the
dayly
productions
of
it
,
do
demonstrate
.
And
it
is
no
less
clear
from
the
extraordinary
and
miraculous
interruptions
and
changes
,
which
by
his
great
power
are
given
to
the
common
course
of
Second
causes
.
Now
if
there
be
a
supreme
Providence
that
watcheth
over
all
humane
things
,
and
from
whose
care
all
the
blessings
o●
this
life
flow
upon
us
;
then
we
ought
to
make
returns
sutable
to
such
favours
,
and
likewise
implore
the
continuance
of
them
.
Finally
,
if
there
be
a
God
that
made
and
governs
all
things
,
●e
must
be
both
so
good
and
so
just
as
to
protect
and
reward
all
who
trust
in
him
and
serve
him
,
this
being
the
natural
result
of
justice
and
goodness
;
and
there
must
be
some
discrimination
between
those
that
worship
and
obey
him
,
and
those
that
do
not
so
.
Now
this
is
not
done
in
this
life
;
for
often
those
who
Fear
and
Love
him
are
in
great
Miseries
▪
Pains
and
Troubles
,
and
live
and
die
most
uncomfortably
,
whereas
those
who
dishonour
and
disobey
him
▪
are
often
in
great
honour
and
esteem
,
and
abound
in
all
outward
advantages
;
nor
is
there
any
visible
discrimination
in
this
Life
:
yet
that
being
inseparable
from
the
notion
of
justice
and
goodness
,
it
must
certainly
be
done
at
some
time
or
other
.
Since
therefore
it
is
not
in
this
Life
,
it
must
be
in
another
,
therefore
we
must
believe
our
Souls
shall
outlive
this
state
.
When
likewise
we
consider
,
that
Matter
in
all
its
subtilest
refinings
and
nimblest
motions
gives
no
discoveries
of
Sense
or
Cogitation
,
and
yet
we
feel
a
Thinking
being
within
us
,
which
we
plainly
perceive
to
be
a
Being
different
from
Matter
both
in
its
actings
and
nature
,
we
conclude
there
is
a
principle
in
us
that
must
not
necessarily
die
at
the
dissolution
of
this
life
.
Which
is
confirmed
from
innumerable
stories
of
the
Apparitions
of
some
Rational
beings
separated
from
Bodies
which
in
all
Ages
and
places
of
the
world
have
abounded
,
and
are
as
certainly
attested
as
ever
any
matter
of
Fact
hath
been
.
Which
shews
,
that
there
are
Beings
distinct
from
Matter
;
and
that
our
Souls
are
such
,
their
subtle
reasonings
both
Metaphysical
and
Mathematical
do
demonstrate
.
Their
surviving
this
Body
is
also
gathered
from
their
frequent
ascent
above
material
Figures
and
Phantasms
in
their
Conceptions
and
Inferences
;
which
shews
,
they
do
not
so
much
depend
on
matter
as
not
to
outlive
their
union
with
it
.
In
fine
;
The
common
apprehensions
which
all
Thinking
men
,
in
all
Ages
,
have
owned
,
and
which
appears
in
the
greatest
part
of
all
both
good
and
bad
at
their
death
,
shews
the
belief
of
this
is
among
those
common
Notices
of
truth
which
are
born
with
the
Soul.
From
all
which
I
may
fairly
assume
,
That
there
is
another
state
in
which
our
Souls
surviving
their
union
with
our
Bodies
shall
be
rewarded
or
punished
as
they
have
deserved
well
or
ill
at
the
hands
of
the
great
Creator
and
Judge
of
all
men
.
And
therefore
if
our
own
interests
touch
us
or
prevail
upon
us
,
and
the
apprehensions
of
future
rewards
or
punishments
work
on
our
fears
or
hopes
,
we
must
carefully
avoid
all
dishonouring
,
disobeying
or
offending
this
God
;
and
with
the
same
care
we
must
study
to
acknowledge
our
beings
are
of
him
and
for
him
,
and
that
all
the
blessings
of
this
Life
are
the
effects
of
his
Bounty
,
for
which
we
must
thank
him
;
and
adoring
his
blessed
Attributes
and
Perfections
we
must
dedicate
our
whole
Lives
to
his
service
:
that
so
we
may
still
enjoy
his
favour
here
,
and
in
the
next
life
receive
the
rewards
of
good
and
faithful
servants
.
And
thus
upon
good
and
solid
foundations
I
have
built
up
this
proposition
,
That
there
must
be
some
true
Religion
.
CHAP
III.
It
is
considered
if
J.
K.
proves
convincingly
that
there
must
be
some
true
Revealed
Religion
.
J.
K.
goes
on
to
prove
this
Religion
must
be
Revealed
,
which
he
performs
thus
:
How
can
we
know
Gods
will
unless
he
Reveal
it
to
us
either
immediately
or
mediately
?
For
natural
Religion
teaches
only
in
general
that
we
ought
to
Worship
and
Obey
God
,
but
does
not
teach
the
particular
manner
or
matters
of
this
Worship
and
Obedience
:
therefore
there
is
a
necessity
of
this
Revelation
.
Yea
,
if
God
had
left
this
to
the
Choice
of
every
one
,
yet
at
least
that
must
be
revealed
.
In
this
Reasoning
I.
K.
hath
forgot
a
very
necessary
distinction
of
Revelation
,
into
that
which
is
communicated
naturally
to
the
Soul
,
and
that
which
is
superadded
by
some
extraordinary
manifestation
or
inspiration
.
In
the
former
sence
it
cannot
be
denyed
,
but
it
is
necessary
there
be
a
Revelation
of
Religion
:
but
that
is
not
what
I.
K.
drives
at
.
Now
he
must
be
very
ignorant
if
he
does
not
know
that
the
greatest
part
of
the
Philosophers
believed
there
were
on
the
Souls
of
all
men
such
inscriptions
of
Truth
,
that
if
all
should
purifie
their
minds
from
the
defilements
Lust
superinduced
upon
them
,
they
should
then
clearly
discern
every
thing
that
the
Deity
enjoyned
them
;
and
therefore
they
looked
upon
Inspiration
as
a
degree
of
madness
,
which
was
only
incident
to
weaker
minds
,
whose
imaginative
powers
were
too
hard
for
their
reasons
.
And
indeed
they
knew
so
much
of
the
juglings
of
their
Oracles
,
that
no
wonder
they
studied
to
detract
from
their
Authority
all
they
could
.
Now
I
desire
I.
K.
will
review
his
discourse
,
and
see
what
strong
or
good
reasons
it
offers
for
the
conviction
of
those
of
this
perswasion
.
So
that
his
Argument
proving
only
that
God
must
reveal
how
he
will
be
Worshipped
and
Obeyed
,
if
it
be
replyed
that
it
is
done
to
all
men
by
those
common
Notices
of
Truth
that
are
born
with
their
Souls
,
he
hath
furnished
us
with
nothing
to
prove
a
further
Revelation
necessary
.
To
make
good
this
therefore
against
the
Philosophers
,
it
is
not
to
be
denied
but
if
mankind
had
continued
in
the
purity
wherein
God
did
create
our
Natures
,
their
Reasons
were
strong
,
but
they
themselves
complained
of
a
great
depravation
of
their
Natures
,
which
they
found
were
much
prevailed
on
by
Senses
and
sensible
objects
,
by
Education
,
Custome
,
Corporeal
pleasure
,
and
the
power
of
Fancy
.
And
for
clearing
of
this
they
apprehended
another
Prior
state
wherein
our
Souls
for
some
trespass
had
lost
their
wings
and
plumes
,
and
so
were
degraded
into
Bodies
.
This
shews
they
found
some
corruption
on
their
Nature
from
which
they
studied
to
emerge
;
and
did
indeed
attempt
most
gloriously
the
recovering
themselves
to
their
first
original
.
This
being
then
confessed
that
our
minds
are
much
darkned
,
and
that
our
bodies
,
appetites
and
fancies
are
too
strong
for
them
,
it
will
thence
very
naturally
follow
,
that
as
our
reasons
cannot
discover
all
things
to
us
,
so
that
our
way
of
apprehending
of
divine
things
may
carry
along
with
it
much
of
a
body
and
gross
phantasms
.
This
was
evidently
demonstrated
in
that
numberless
variety
of
Opinions
into
which
all
Nations
were
divided
about
Religion
;
a
great
mixture
of
bodily
phantasms
,
and
gross
pleasures
appearing
both
in
their
opinions
and
practises
about
Religion
.
Nor
was
this
only
the
fate
of
the
Rabble
,
but
both
Tully
and
Varro
have
given
us
an
account
of
the
great
diversity
was
among
Philosophers
about
the
very
Notion
and
Nature
of
a
Deity
.
And
if
they
differed
so
much
in
their
thoughts
of
that
primitive
and
first
Truth
,
into
how
many
divisions
may
we
imagine
they
must
have
run
about
the
other
Truths
to
be
deduced
from
that
?
Since
therefore
men
did
so
grope
after
all
the
disputes
and
speculations
of
Philosophers
in
which
there
was
no
certainty
,
nor
had
any
of
them
such
plenary
Authority
as
to
oblige
others
to
submit
to
their
decision
;
thence
I
infer
the
necessity
of
some
clear
and
certain
way
for
satisfying
all
mankind
in
things
of
so
great
and
universal
concern
.
The
Speculations
of
Philosophers
were
neither
certain
nor
(
such
as
they
were
)
evident
to
men
of
weaker
understandings
;
the
only
way
therefore
to
avoid
this
,
was
either
to
make
such
plain
and
glorious
Manifestations
of
God's
presence
and
pleasure
as
the
Iews
had
on
mount
Sinai
and
in
their
most
holy
place
,
or
to
authorize
some
men
by
divine
Inspirations
to
reveal
God's
will
to
mankind
Now
there
is
no
impossibility
in
the
notion
of
an
Inspiration
.
For
if
we
make
known
our
thoughts
to
one
another
,
either
by
forming
such
a
●ound
,
or
writing
such
Characters
as
shall
convey
into
the
ears
or
eyes
of
others
Corporeal
Impressions
from
which
they
may
judge
of
our
thoughts
,
which
is
a
great
way
about
and
much
more
unintelligible
(
though
we
are
very
sure
it
is
true
)
then
that
a
spirit
shall
communicate
its
thoughts
to
our
understandings
,
which
it
may
either
do
by
such
outward
impressions
on
our
senses
as
bring
the
thoughts
of
other
men
to
our
knowledge
,
or
without
these
outward
objects
may
make
the
same
Impressions
on
our
Brain
.
And
like
to
this
,
are
the
impressions
made
on
us
in
sleep
,
in
which
we
imagine
we
converse
with
the
objects
of
sense
.
Or
finally
,
without
the
means
of
any
Corporeal
phantasms
,
a
spirit
,
especiaally
the
supreme
and
soveraign
spirit
,
may
immediately
convey
to
our
understanding
its
pleasure
,
as
well
as
our
understandings
do
receive
hints
from
gross
phantasms
,
which
is
a
great
deal
harder
to
conceive
than
this
.
Thus
the
Atheist
can
propose
nothing
that
will
prove
there
can
be
no
Inspiration
:
but
there
is
great
necessity
of
guarding
this
both
from
the
juglings
of
Impostors
and
the
more
innocent
though
no
less
hurtful
deceits
of
our
heated
fancies
,
which
may
obtrude
their
Notions
on
us
as
Divine
;
especially
in
some
in
whom
the
Spleen
or
hysterical
distempers
may
produce
strange
effects
:
therefore
this
must
be
well
proved
,
and
warranted
before
others
are
bound
to
acknowledge
or
submit
to
it
,
nor
must
the
great
heats
and
divine
Raptures
of
the
inspired
person
ingage
our
belief
.
We
know
how
the
Sibylls
were
said
to
be
inspired
,
and
with
what
Bacchick
fury
many
heathen
Priests
delivered
some
of
their
Impostures
;
and
it
is
dayly
seen
what
strange
appearances
of
inspiration
are
in
hysterical
persons
.
Therefore
it
must
be
accompanied
with
such
other
extraordinary
Characters
as
can
neither
be
the
forgeries
of
Juglers
nor
the
vapours
of
the
Spleen
or
Mother
;
and
these
are
Miracles
or
Prophecies
which
are
certain
indications
of
some
extraordinary
and
supernatural
presence
with
the
inspired
persons
.
And
thus
far
I
have
helped
I.
K.
to
prove
the
necessity
of
Revelation
for
the
ascertaining
mankind
of
the
Worship
and
Obedience
that
God
requires
,
and
have
met
with
the
great
objections
which
Deists
and
other
enemies
to
Revelation
bring
against
it
.
But
I
now
follow
him
to
his
fourth
proposition
about
the
truth
of
the
Christian
Religion
.
CHAP.
IV.
It
is
considered
if
J.
K.
hath
proved
convincingly
the
truth
of
the
Christian
Religion
.
J.
K.
goes
on
in
his
Series
of
truths
,
and
his
next
attempt
is
to
prove
the
truth
of
Christian
Religion
.
And
indeed
the
Atheism
that
hath
of
late
broke
out
in
the
world
and
in
upon
us
,
hath
engaged
so
many
excellent
pens
of
all
the
parties
and
divisions
of
Christendom
to
stand
up
in
vindication
of
our
most
holy
Faith
with
so
much
closeness
of
Reason
,
that
it
may
be
justly
a
problem
,
whether
that
pestiferous
contagion
hath
not
occasioned
as
much
good
to
Christian
Religion
,
by
the
many
admirable
Treatises
have
been
writ
for
it
upon
that
account
,
as
it
hath
done
hurt
by
its
own
venome
.
But
to
see
I.
K.
manage
so
glorious
a
Cause
so
poorly
and
so
faintly
,
after
all
that
light
which
these
Books
offer
,
does
justly
raise
Indignation
;
and
it
is
plain
he
was
afraid
to
bring
out
the
strongest
proofs
for
it
,
lest
it
should
appear
there
was
much
more
to
be
said
for
the
Verity
of
the
Christian
Religion
,
than
can
be
for
the
Roman
:
but
I.
K.
being
resolved
to
prove
there
was
no
more
to
be
said
for
the
one
than
for
the
other
,
and
therefore
would
manage
this
Cause
faintly
,
that
he
might
maintain
the
other
more
strongly
,
and
so
it
seems
cares
not
with
how
slender
Evidence
●e
assert
the
truth
of
Christianity
,
so
that
the
truth
of
the
Roman
Religion
be
but
as
undisputed
.
His
great
Argument
for
its
truth
is
,
That
it
hath
been
miraculously
propagated
,
which
could
not
have
been
without
true
and
real
Miracles
,
and
these
are
manifest
proofs
of
that
truth
which
they
confirm
.
Now
since
Christian
Religion
,
though
it
contains
Mysteries
far
above
the
reach
of
humane
reason
,
and
severities
contrary
to
humane
Inclinations
,
yet
has
been
propagated
without
the
help
of
Arms
or
humane
enticements
,
by
men
of
themselves
unfit
for
so
great
a
work
,
and
hath
overcome
other
Religions
which
were
both
well
established
and
preached
liberty
and
pleasures
.
Then
this
was
either
done
with
Miracles
or
without
them
;
if
with
them
,
it
is
confessed
there
were
Miracles
;
if
without
them
,
such
a
propagation
must
be
confessed
to
be
a
Miracle
.
This
is
the
substance
of
what
I.
K.
brings
for
the
proof
of
the
Christian
Religion
.
But
this
alone
cannot
satisfie
a
considering
mind
.
For
it
is
acknowledged
by
all
who
believe
any
Religion
,
that
the
power
of
evil
spirits
is
very
great
,
and
far
above
ours
;
so
that
Miracles
cannot
determine
my
belief
,
since
there
must
go
somewhat
previous
to
that
.
Therefore
Moses
told
the
people
of
Israel
,
that
though
a
Prophet
by
a
Sign
or
wonder
did
amuse
them
,
and
upon
that
perswaded
them
to
go
after
other
gods
,
they
should
not
hearken
to
that
Prophet
,
but
put
him
to
Death
.
And
S.
Paul
tells
us
,
that
if
an
Angel
from
heaven
should
preach
another
Gospel
,
he
must
be
anathematized
.
So
that
Miracles
or
other
extraordinary
apparitions
do
not
prove
a
Prophet
.
Therefore
the
first
and
great
Argument
for
the
proof
of
the
Christian
Religion
is
,
the
purity
of
the
Doctrine
,
and
the
holiness
of
its
precepts
,
which
are
all
so
congruous
to
the
common
Impressions
of
nature
and
reason
;
and
this
must
prove
,
(
as
our
Saviour
himself
taught
us
)
that
his
Miracles
were
true
ones
,
and
not
wrought
by
the
Prince
of
Devils
,
since
his
Doctrine
is
opposite
and
destructive
of
his
Interest
and
Kingdom
.
And
our
Saviour
also
asserts
the
truth
of
what
he
said
,
most
commonly
from
this
Topick
,
that
he
came
not
to
do
his
own
will
but
the
will
of
him
that
sent
him
,
that
he
sought
not
himself
nor
his
own
honour
,
but
his
Father's
.
Again
our
Saviour
asserts
his
authority
from
the
Prophecies
of
Moses
and
the
other
inspired
persons
of
that
Dispensation
,
whose
predictions
of
the
Messias
did
all
agree
to
him
and
receive
completion
in
him
.
And
from
these
our
Saviour
often
silenced
the
Iews
;
and
this
is
to
us
still
a
strong
Argument
,
that
these
Books
which
the
enemies
and
blasphemers
of
our
Religion
have
still
kept
as
sacred
,
and
had
among
them
for
some
thousands
of
years
,
do
give
such
clear
and
evident
Characters
of
our
Saviour
as
their
Messias
,
as
must
needs
convince
every
serious
and
sober
enquirer
.
These
are
the
chief
and
great
proofs
of
the
authority
of
our
Saviour
,
by
which
we
are
assured
that
all
the
mighty
works
he
did
,
were
by
the
presence
and
wonderful
assistance
of
a
Divine
spirit
.
And
for
the
Miracles
themselves
I.
K.
would
resolve
all
our
certainty
concerning
them
into
a
miraculous
propagation
of
Christianity
.
So
that
if
there
be
no
other
certain
way
to
prove
them
,
then
if
Christian
Religion
had
not
been
so
propagated
as
it
was
,
it
could
not
have
been
made
out
that
it
was
true
;
and
if
so
,
what
must
have
been
the
strong
Arguments
used
for
it
before
it
was
so
propagated
?
Either
these
were
convincing
or
not
;
if
they
were
not
convincing
,
then
it
being
propagated
by
weak
and
unconcluding
Arguments
,
we
cannot
be
bound
to
submit
to
it
or
believe
it
;
if
these
Arguments
were
convincing
,
we
either
know
them
,
or
we
know
them
not
;
if
we
know
them
not
,
how
can
we
judge
they
were
convincing
?
if
we
know
them
,
then
we
may
be
as
well
convinced
by
them
as
those
were
to
whom
they
were
at
first
proposed
.
The
great
Argument
the
Apostles
offered
was
,
that
our
Blessed
Saviour
wrought
many
Miracles
in
the
sight
of
the
Iews
,
and
that
he
being
dead
and
laid
in
the
grave
was
raised
from
the
dead
,
and
after
a
long
stay
with
them
on
earth
they
saw
him
ascend
with
great
glory
to
Heaven
;
of
all
which
they
were
witnesses
.
Now
these
being
matters
of
Fact
so
positively
attested
by
so
many
eye-witnesses
who
were
men
of
great
probity
,
(
that
could
not
be
cast
on
the
pretence
of
their
being
hired
or
bribed
,
there
being
no
interest
could
lead
them
to
give
that
testimony
but
only
truth
,
all
other
considerations
deterring
them
from
it
)
there
was
good
reason
then
,
and
remains
so
still
to
believe
this
true
,
whether
the
world
had
embraced
it
or
not
.
And
I
will
ask
I.
K.
what
if
the
Gentiles
had
rejected
their
testimony
as
well
as
the
Iews
did
?
yet
if
these
sacred
writings
had
been
with
a
most
Religious
care
conveyed
down
to
us
,
had
we
not
been
bound
to
believe
the
Gospel
?
certainly
we
had
,
for
the
Apostles
were
men
,
who
upon
the
strictest
tryal
of
Law
must
be
admitted
as
competent
witnesses
;
they
were
well
informed
of
what
they
heard
,
and
saw
for
a
tract
of
three
or
four
years
;
they
were
plain
simple
men
who
could
not
in
reason
be
suspect
of
deep
designs
or
contrivances
;
they
in
the
testimonies
they
gave
do
not
only
vouch
private
stories
that
were
transacted
in
corners
,
but
publick
matters
seen
and
known
of
many
hundreds
;
they
all
agreed
in
their
testimony
,
so
that
the
fumes
of
melancholy
could
not
lead
so
many
into
such
an
agreement
of
mistakes
.
Their
testimonies
if
false
might
have
been
easily
disproved
,
the
chief
power
being
in
the
hands
of
their
enemies
,
who
neither
wanted
power
,
cunning
nor
malice
.
And
in
fine
,
the
truth
of
their
testimony
appears
in
their
constant
adhering
to
it
,
from
which
neither
imprisonments
,
whippings
,
tortures
,
no
not
death
it self
could
divert
them
.
From
all
which
it
is
as
evident
as
is
possible
any
matter
of
Fact
can
be
,
that
their
testimony
was
true
,
and
this
discourse
must
hold
good
whether
the
world
had
received
and
believed
their
report
or
not
.
Which
was
the
more
fully
confirmed
by
the
miraculous
operations
of
the
Apostles
in
the
name
of
Christ
,
by
which
they
did
cast
out
Devils
and
cure
all
manner
of
diseases
;
and
to
this
they
appeal
in
their
Epistles
and
Acts
which
were
published
at
that
time
wherein
had
the
matter
of
Fact
not
been
true
,
they
had
been
branded
as
bold
and
impudent
Impostors
.
We
have
also
a
Series
of
Books
in
all
Ages
citing
the
Writings
wherein
these
Testimonies
are
contained
;
by
which
we
know
they
were
written
at
that
very
time
.
And
the
Apologists
for
the
Christian
Faith
in
their
Apologies
appeal
to
the
wonders
that
were
still
wrought
for
confirmation
of
the
Faith
;
nor
can
we
imagine
,
that
men
of
common
sense
,
not
to
say
Modesty
and
Ingenuity
,
would
have
appealed
to
proofs
that
were
slender
and
false
in
matter
of
Fact.
Thus
we
see
that
great
confirmation
of
our
Saviour
from
his
Miracles
is
made
good
by
another
way
of
proof
than
by
the
propagation
of
it
,
which
I
do
not
deny
doth
very
strongly
make
out
the
truth
of
all
,
yet
is
rather
a
consequent
confirmation
of
what
hath
been
said
,
than
an
antecedent
argument
for
proving
it
.
So
though
it
be
far
from
my
thoughts
to
weaken
this
way
of
confirming
Christian
Religion
,
yet
it
is
plain
that
an
extraordinary
propagation
will
not
infer
the
truth
of
the
Doctrine
,
though
it
be
allowed
it
was
done
by
Miracles
;
since
we
cannot
be
assured
these
Miracles
are
wrought
by
a
good
Spirit
till
we
first
consider
the
Doctrines
they
confirm
,
whether
they
be
good
or
not
.
It
doth
also
appear
that
the
truth
of
these
Miracles
is
made
out
abundantly
to
us
,
abstracting
from
the
way
of
propagating
them
.
But
in
end
we
must
a
little
examine
what
this
way
of
propagating
them
was
,
and
we
shall
find
that
notwithstanding
all
the
calumnies
and
lesser
persecutions
of
the
Iews
,
of
the
derision
of
the
Philosophers
,
of
the
prejudice
carnal
lusts
and
appetites
laid
in
the
way
;
and
above
all
,
of
the
violent
oppositions
given
it
by
the
Roman
Emperors
who
spared
no
cruelty
for
a
Succession
of
three
Ages
and
ten
Persecutions
that
hell
or
hellish
men
could
devise
for
destroying
it
:
yet
it
prevailed
,
and
in
a
few
years
did
spread
to
the
astonishment
of
the
world
;
and
all
other
Religions
were
not
only
overthrown
by
the
many
Converts
were
daily
flocking
in
to
the
Christian
Church
,
but
by
the
ruine
of
these
very
Religions
.
Judaism
fell
to
the
ground
by
the
subversion
of
their
Temple
,
and
the
total
ruine
and
dispersion
of
their
State
begun
by
Vespasian
and
Titus
,
and
compleated
by
Trajan
and
Hadrian
;
nor
could
their
attempts
though
cherished
by
an
apostate
Emperour
succeed
for
the
rebuilding
their
Temple
,
Heaven
and
Earth
combining
to
break
off
the
work
.
Heathenism
did
also
receive
a
mortal
blow
,
by
the
silencing
the
Oracles
upon
the
beginnings
of
Christianity
,
which
were
the
great
supports
of
that
Religion
with
the
vulgar
.
And
the
exemplary
lives
,
the
heavenly
Doctrines
,
the
mutual
Charity
,
and
the
noble
Constancy
of
the
first
Witnesses
and
Martyrs
of
the
Christian
Faith
,
wrought
not
a
little
on
all
that
beheld
th●m
,
even
on
such
as
were
very
partial
and
byassed
against
them
.
And
the
Christian
Religion
being
thus
universally
received
,
as
it
is
a
very
full
demonstration
that
these
Miracles
were
no
forgeries
,
but
known
and
approved
truths
:
So
also
it
confirms
in
us
a
belief
,
that
there
was
an
extraordinary
presence
of
God
in
these
beginnings
of
Christianity
,
assisting
and
animating
those
Converts
of
all
Ages
,
Sexes
and
Qualities
to
adhere
to
it
under
all
the
discouragements
and
sufferings
they
were
to
pass
through
,
whether
occasioned
by
the
irregular
appetites
of
their
own
carnal
lusts
,
or
by
the
outward
oppositions
they
met
with
.
And
thus
far
I
have
considered
how
the
truth
of
Christian
Religion
can
be
made
out
against
the
opposition
of
Atheists
,
Infidels
or
Deists
.
Hitherto
I
have
waited
on
I.
K.
in
the
survey
of
these
Truths
about
which
we
are
agreed
,
and
I
hope
,
upon
a
review
of
what
we
have
both
performed
,
he
will
not
deny
but
I
have
strengthened
his
Positions
with
the
accession
of
many
more
,
and
better
Arguments
than
any
he
brought
.
So
that
if
he
be
in
earnest
zealous
for
these
four
great
Truths
,
he
will
rejoyce
to
see
such
a
supplement
,
to
what
he
had
so
scantly
proposed
.
But
I
am
afraid
(
and
perhaps
not
without
reason
)
that
he
knowing
how
weak
his
Arguments
must
needs
be
for
the
two
positions
that
follow
,
and
yet
designing
to
impose
on
the
Reader
all
the
Six
as
equally
certain
,
he
would
needs
disguise
the
first
Four
,
and
propose
them
so
weakly
guarded
,
that
the
proofs
of
all
the
Six
might
be
of
a
piece
.
But
I
have
hitherto
helped
I.
K.
henceforth
I
quit
that
part
,
and
go
to
enter
in
a
down-right
opposition
to
him
in
what
remains
.
CHAP
▪
V.
It
is
considered
,
if
J.
K.
proves
convincingly
that
the
Roman
Catholick
Religion
is
true
.
J.
K.
now
comes
to
that
which
he
drove
at
all
along
and
proves
it
thus
:
If
Christian
Religion
be
true
,
then
that
Religion
which
has
the
same
proofs
that
it
hath
,
at
least
any
of
them
that
are
solid
,
must
needs
be
true
.
Since
then
the
miraculous
propagation
of
Christianity
is
a
common
,
solid
and
evident
proof
of
its
truth
,
therefore
the
Roman
Catholick
Religion
must
be
true
since
it
is
solidly
proved
by
the
like
propagation
;
for
though
it
contains
very
hard
Mysteries
in
it
above
the
reach
of
humane
reason
,
as
Transubstantiation
,
and
some
very
hard
Precepts
and
Counsells
,
as
Vows
,
Fasts
,
Confession
,
prohibition
for
Priests
to
marry
,
&c.
yet
it
hath
been
propagated
over
a
great
part
of
the
world
without
the
help
of
Arms
or
humane
Enticements
,
by
strangers
who
have
converted
Nations
from
Paganism
to
embrace
the
Christian
Faith
,
as
S.
Austin
the
Monk
did
in
England
,
and
Xaverius
in
the
Indies
,
and
many
others
in
other
places
,
which
can
be
manifestly
proved
from
History
,
nor
can
any
exception
be
made
against
it
,
which
the
enemies
of
Christianity
may
not
make
against
the
same
pro●f
brought
for
the
Christian
Religion
.
And
to
use
S.
Austin's
dilemma
,
This
propagation
of
Roman
Catholick
Religion
was
either
with
or
without
Miracles
:
if
with
Miracles
,
it
must
be
true
,
since
confirmed
by
Miracles
;
if
without
them
,
then
no
Miracle
is
greater
than
this
propagation
.
By
which
it
appears
,
we
have
as
good
ground
to
be
Roman
Catholicks
,
as
we
have
to
be
Christians
.
By
this
time
I
suppose
it
is
clear
enough
why
I.
K.
would
bring
no
better
proofs
for
the
Truth
of
the
Christian
Religion
;
and
now
he
thinks
he
has
gained
his
design
:
but
what
I
said
in
the
former
Section
has
undermined
this
Fabrick
,
since
it
is
made
out
that
the
miraculous
propagation
is
neither
the
only
nor
the
chief
proof
of
Christianity
,
but
that
before
we
believe
even
the
Miracles
of
our
Saviour
to
be
of
God
,
two
things
were
to
be
made
out
;
the
one
that
his
Doctrine
was
all
holy
and
such
as
tended
to
the
glory
of
God
;
the
other
was
,
that
all
he
said
and
delivered
agreed
with
the
Prophecies
had
gone
before
.
So
by
the
same
rule
of
proceeding
we
must
first
see
that
all
the
parts
of
the
Roman
Religion
are
holy
and
such
as
tend
to
the
glory
of
God
,
and
then
,
that
they
〈◊〉
as
fully
with
both
the
Testaments
,
as
our
Saviours
Doctrine
did
with
〈◊〉
and
the
Prophets
.
If
this
Method
be
taken
I
am
afraid
I.
K.
will
find
it
a
hard
task
to
prove
the
holin●●s
of
all
the
Roman
Doctrines
.
What
a
Sanctuary
for
all
manner
of
Vice
and
Impiety
is
the
〈◊〉
▪
power
of
Dispensing
,
Pardoning
and
giving
Indulgences
for
all
sins
upon
such
trifling
accounts
?
Witness
the
present
year
with
all
the
favours
and
Indulgences
to
such
as
go
to
the
thresholds
of
the
Apostles
?
What
a
patrociny
to
impenitence
is
their
Opinion
,
of
a
simple
Attrition
being
sufficient
for
the
Sacrament
?
And
the
whole
trade
of
their
penances
and
absolutions
looks
like
a
design
to
quiet
all
mens
Consciences
,
let
them
lead
as
bad
lives
as
they
will.
Besides
,
who
can
believe
that
to
be
a
true
Religion
,
that
has
tolerated
a
great
many
Casuists
who
have
found
out
distinctions
to
excuse
men
from
all
the
duties
they
owe
God
and
their
Neighbour
?
and
have
studied
to
satisfie
men
in
the
most
impious
and
immoral
practises
?
A
woman
that
entertains
common
and
avowed
Prostitutes
will
never
be
thought
an
honest
woman
,
though
none
could
prove
her self
guilty
of
any
base
act
.
So
that
Church
that
not
only
entertains
but
cherishes
those
who
have
studied
to
discharge
mankind
of
all
sense
of
Religion
and
Vertue
,
can
never
pass
for
a
pure
Church
.
Nor
does
the
Doctrine
of
that
Church
tend
wholly
to
the
glory
of
God
as
our
Saviours
did
;
for
what
greater
dishonour
can
be
done
him
than
to
Worship
him
in
a
way
which
himself
has
so
often
condemned
,
and
never
since
allowed
,
by
the
representations
of
Pictures
and
Images
?
And
that
instead
of
addressing
their
Adorations
and
Prayers
to
him
by
his
Son
,
have
found
out
a
great
many
other
Mediators
both
Angels
and
Saints
and
the
Blessed
Virgin
?
Surely
this
is
highly
to
the
dishonour
of
God
,
when
the
Souls
of
people
are
turned
off
from
their
Faith
,
and
dependence
on
him
and
his
blessed
Son
into
a
trusting
to
and
calling
on
Creatures
;
and
when
instead
of
that
plain
simple
and
rational
Worship
that
is
sutable
to
the
Divine
nature
and
pleasing
to
him
,
the
mimical
pageantry
of
a
Thousand
little
apish
practises
and
an
unknown
Worship
are
brought
into
his
Church
.
If
we
likewise
consider
and
measure
the
Roman
Religion
by
the
second
great
Topick
by
which
our
Saviour
cleared
himself
,
which
was
his
appealing
to
the
Scriptures
,
we
will
quickly
find
good
reason
to
suspect
them
guilty
there
,
since
they
study
nothing
more
than
the
suppressing
and
concealing
the
Scripture
,
and
by
all
means
labour
to
prove
it
an
incompetent
rule
to
decide
Controversies
by
:
And
yet
I
am
sure
,
I.
K.
will
give
me
no
reason
to
prove
the
Scriptures
an
unproper
rule
for
deciding
Controversies
,
and
that
we
must
submit
to
the
verdict
and
decree
of
the
Church
,
that
might
not
with
more
strength
been
made
use
of
by
the
Iews
against
our
Saviour
.
And
if
I
carry
this
consideration
as
far
as
it
will
go
,
it
must
necessarily
lead
me
to
compare
all
the
Doctrines
of
the
Roman
Religion
with
the
Scriptures
;
And
as
if
our
Saviours
Doctrine
had
been
contrary
to
the
Law
of
Moses
,
there
had
been
no
reason
to
have
believed
him
for
all
his
mighty
deeds
,
which
in
that
case
might
justly
have
been
imputed
to
evil
spirits
;
so
now
should
an
Angel
from
heaven
teach
any
thing
contrary
to
this
Doctrine
and
Gospel
,
he
must
be
anathematized
,
even
though
he
wrought
mighty
wonders
.
Therefore
we
are
with
the
Bereans
to
examine
all
new
Doctrines
,
by
their
conformity
to
the
Scriptures
,
and
till
that
appear
,
we
are
not
to
look
on
any
thing
they
do
as
miraculous
.
And
thus
far
,
I
hope
,
I
have
said
enough
to
convince
I.
K.
that
though
what
he
says
of
the
miraculous
propagation
of
the
Roman
Religion
were
true
,
it
does
not
from
that
follow
that
the
Religion
it self
must
be
true
.
But
I
go
next
to
convince
him
how
much
he
mistook
himself
in
his
account
,
when
he
asserted
that
the
Christian
and
the
Roman
Religion
were
propagated
in
the
same
manner
,
and
shall
first
examine
his
grounds
.
His
first
Branch
of
the
Comparison
is
,
that
as
the
Christian
Religion
contains
some
high
Mysteries
in
it
above
the
reach
of
humane
Reason
,
so
does
the
Roman
Religion
in
holding
Transubstantiation
.
He
did
well
to
distinguish
this
from
the
Mysteries
of
the
Christian
Religion
,
for
it
is
indeed
none
of
them
;
nor
is
it
above
humane
Reason
as
he
calls
it
,
but
contrary
to
it
and
not
at
all
to
be
compared
to
the
Mysteries
of
Christian
Religion
,
as
the
Trinity
,
the
Incarnation
and
the
Resurrection
.
The
last
of
these
contains
nothing
in
it
that
may
not
be
Rationally
enough
conceived
as
very
possible
and
easy
to
Divine
Omnipotence
;
for
the
other
Mysteries
that
concern
God
,
it
is
no
wonder
those
be
above
our
understandings
,
since
the
divine
Nature
is
so
vastly
exalted
above
all
our
depressed
Notions
of
things
,
and
therefore
is
not
a
proper
object
for
our
Faculties
.
So
no
wonder
we
cannot
frame
such
clear
conceptions
of
his
Nature
,
as
to
give
a
distinct
account
of
it
to
our
Reasons
.
But
a
material
object
proposed
to
our
senses
,
is
proportioned
to
our
Faculties
.
And
therefore
we
must
either
believe
the
clear
evidence
our
Faculties
give
us
of
the
Bread
and
of
the
Wine
,
after
the
Consecration
,
or
turn
Scepticks
for
ever
,
since
full
evidence
to
our
Faculties
is
all
can
possibly
be
offered
for
our
conviction
;
and
if
that
in
any
case
fail
,
it
is
in
no
case
certain
.
So
that
if
our
Senses
fail
in
this
,
we
have
no
reason
to
receive
any
thing
upon
their
Testimony
;
for
a
noted
Liar
in
one
thing
is
to
be
believed
in
nothing
,
even
though
his
lie
had
been
discovered
by
a
divine
Revelation
.
Now
if
we
weaken
the
evidence
of
Sense
,
all
the
authority
of
the
Christian
Religion
which
it
received
from
the
Miracles
will
be
weakned
,
for
these
were
only
known
by
the
Senses
of
the
spectators
.
And
so
far
of
the
first
branch
of
the
parallel
.
The
Second
branch
of
the
parallel
is
,
that
as
the
Christian
Religion
enjoyns
diverse
severities
,
to
embrace
Crosses
,
to
Love
our
enemies
,
and
to
Mortifie
our
passions
;
so
also
the
Roman
teaches
very
hard
precepts
and
Counsels
,
as
Vows
,
Fasts
,
Confession
,
prohibition
for
Priests
to
Marry
,
to
which
I.
K.
adds
an
&c.
The
Christian
Religion
does
indeed
command
diverse
duties
contrary
to
our
natural
appetites
,
but
those
are
things
of
themselves
Morally
good
and
such
as
do
highly
perfect
our
Natures
:
But
the
Roman
Religion
has
made
a
shift
to
find
means
for
voiding
all
these
Sacred
obligations
,
and
to
set
a
great
many
little
trifling
performances
instead
of
them
which
have
no
tendency
to
the
purifying
of
our
Natures
or
the
bettering
of
Mankind
.
How
much
they
have
detracted
from
the
obligation
to
all
the
severer
,
and
unalterably
Moral
Duties
of
Christianity
hath
been
already
(
and
shall
be
more
fully
)
laid
open
,
if
it
be
called
for
,
though
that
be
needless
,
it
being
so
clearly
done
by
many
better
Pens
;
but
for
those
they
have
substituted
in
their
room
,
let
us
a
little
consider
these
I.
K.
mentions
,
and
to
begin
with
Vows
.
We
do
not
deny
that
the
first
design
of
Monasteries
in
the
primitive
Church
was
excellent
,
but
it
quickly
began
to
degenerate
into
idleness
and
superstition
,
which
S.
Ierome
though
inclined
enough
to
the
severities
of
that
course
of
Life
,
hath
fully
told
us
.
But
how
they
did
afterwards
sink
into
all
the
Corruptions
imaginable
,
all
Histories
inform
us
.
And
whatever
may
be
said
for
such
Houses
,
as
either
Seminaries
for
the
Church
,
or
Sanctuaries
for
those
that
are
no
more
able
to
labour
in
it
;
yet
certainly
the
entanglements
of
Vows
is
a
yoke
which
none
can
be
assured
he
shall
be
able
to
bear
.
We
ought
to
Vow
and
pay
our
Vows
unto
God
,
and
therefore
should
be
sure
to
Vow
nothing
but
that
whereof
the
execution
is
in
our
power
.
Now
when
we
Vow
to
serve
God
,
which
we
do
in
the
Sacraments
,
we
are
assured
of
the
aid
of
the
Divine
Grace
to
assist
us
in
the
performance
.
But
to
Vow
things
which
we
are
not
sure
to
perform
,
our
tempers
being
so
liable
to
Change
,
that
what
agrees
with
them
at
one
time
,
becomes
an
intolerable
burden
and
snare
at
another
,
is
certainly
to
cast
our selves
headlong
into
many
temptations
.
And
what
unnatural
and
brutal
lusts
have
abounded
in
these
Houses
,
we
read
a
great
deal
more
than
I
am
willing
to
repeat
.
What
a
cheat
is
the
pretence
to
poverty
in
those
Orders
which
have
got
such
vast
Riches
that
they
are
become
the
envy
of
the
world
,
as
the
Benedictine
,
the
Ca●●husians
,
and
the
Iesuits
?
And
for
the
beg●ing
Orders
,
it
is
both
against
the
rules
of
Chris●i●n
Religion
and
all
good
Government
to
allow
,
much
more
to
encourage
such
swarms
of
idle
fellows
,
who
shall
always
go
rambling
and
begging
about
,
and
do
not
work
that
they
may
eat
.
And
for
their
obedience
what
a
rack
it
may
be
under
a
Tyrannical
Superiour
,
and
what
an
engine
it
may
prove
for
Sedition
and
disturbance
,
I
leave
to
all
to
judge
.
In
a
word
,
all
such
severities
as
tend
to
the
subduing
our
lusts
and
passions
are
good
and
sutable
to
the
spirit
of
Christianity
;
but
for
overcharging
men
with
new
burdens
(
which
signifie
nothing
but
to
create
a
perpetual
trouble
and
constant
scrupulosity
)
is
to
abridge
them
of
their
Christian
liberty
without
cause
,
and
tends
to
swell
them
up
with
pride
,
and
a
lofty
opinion
of
their
meriting
by
such
practises
and
a
contempt
of
others
,
who
though
they
bear
none
of
these
voluntary
assumed
burdens
,
yet
are
more
meek
,
more
humble
,
and
more
charitable
,
and
in
all
things
more
conformable
to
the
life
and
doctrine
of
our
Blessed
Saviour
.
And
if
voluntary
severities
be
a
character
of
a
true
Religion
,
the
Priests
of
Baal
,
the
worshippers
of
Diana
Taurica
,
the
Ebionites
,
the
Montanists
,
the
E●cratites
,
and
many
other
heresies
might
have
put
in
a
fair
claim
since
they
abounded
in
them
From
your
Vows
I
go
to
your
Fasts
.
God
forbid
we
should
disclaim
Fasting
which
our
Saviour
did
so
much
recommend
,
both
by
his
example
and
Commands
:
we
acknowledge
it
a
powerful
mean
,
both
for
mortifying
all
bodily
lusts
,
and
for
disposing
the
mind
to
prayer
,
and
all
other
spiritual
exercises
;
and
therefore
we
do
not
allow
these
to
the
Roman
Church
as
peculiar
to
them
.
And
I
do
not
believe
any
of
them
will
justifie
the
corruptions
they
are
palpably
guilty
of
in
the
observance
of
their
Fasts
,
which
are
generally
only
a
change
of
diet
,
wherein
no
severity
nor
strictness
is
to
be
seen
.
Wine
is
liberally
drunk
,
the
most
delicate
Fishes
with
the
most
exquisite
way
of
dressing
them
are
sought
for
,
and
no
other
mixtures
of
higher
Devotion
appear
on
these
weekly
or
annual
returns
.
For
Confession
,
I
know
no
Christians
that
deny
the
usefulness
of
it
;
but
the
setting
up
the
necessity
of
Auricular
Confession
,
as
it
hath
driven
out
of
their
Church
the
primitive
and
publick
Confession
with
all
the
ancient
discipline
which
was
indeed
the
great
glory
of
those
Ages
,
and
the
chief
preservative
of
Piety
,
and
good
manners
;
so
,
as
they
have
it
among
them
,
it
hath
been
one
of
the
greatest
engines
of
Hell
for
driving
out
of
the
minds
of
men
all
sense
of
the
duties
of
a
holy
and
good
life
.
I
do
not
deny
but
some
Priests
among
them
make
good
use
of
it
;
but
those
being
very
few
,
it
does
give
but
a
small
allay
to
the
gross
corruptions
which
even
many
grave
and
pious
Writers
of
their
own
Communion
complain
of
and
condemn
.
Shall
I
here
mention
the
giving
Absolution
,
and
admitting
to
the
Sacrament
upon
Confession
before
any
part
of
the
Penance
be
performed
,
the
trifling
Penances
are
often
enjoyned
,
the
taking
Confessions
from
persons
unknown
,
the
receiving
it
when
it
is
apparent
they
are
only
reciting
their
sins
without
any
Compunction
?
And
for
Contrition
they
confess
it
is
not
necessary
.
Now
the
generality
of
that
Church
being
perswaded
that
if
they
Confess
with
a
little
Attrition
,
and
be
Absolved
and
receive
the
Sacrament
,
they
stand
clear
and
innocent
in
the
presence
of
God
▪
whatever
their
former
life
have
been
,
or
their
present
temper
may
be
;
Is
not
here
a
very
sure
way
to
defeat
the
whole
design
of
Religion
and
Holiness
,
when
men
are
taught
so
ea●ie
a
way
of
getting
into
the
favour
of
God
without
repenting
of
and
forsaking
their
sins
?
And
thus
it
appears
that
in
the
Roman
Church
Confession
is
no
severity
,
but
a
thing
very
grateful
to
flesh
and
blood
.
The
last
particular
I.
K.
instances
,
is
the
prohibition
of
Priests
to
Marry
.
Truly
if
to
reckon
that
impure
,
which
the
holy
Spirit
of
God
hath
declared
honourable
in
all
without
exception
,
be
a
great
sublimity
,
they
may
well
glory
in
it
.
Our
Saviour
recommended
Cellbate
only
to
those
who
were
able
to
receive
it
;
but
the
Roman
Church
will
force
all
in
Orders
to
receive
it
whether
they
can
or
not
.
And
though
S.
Paul
makes
it
one
of
the
Characters
of
a
person
fit
to
be
a
Bishop
,
that
he
has
been
married
and
educated
his
children
well
(
which
I
shall
not
stretch
so
far
as
either
the
Greek
or
the
Russian
Churches
do
now
)
and
does
not
at
all
command
him
to
abandon
her
,
and
has
elsewhere
condemned
that
in
all
persons
without
exception
,
except
it
be
for
a
time
in
order
to
fasting
and
prayer
,
and
conform
to
this
the
primitive
Church
did
not
require
the
Clergy
to
abandon
their
wives
,
but
on
the
contrary
did
condemn
such
as
did
:
yet
the
Roman
Church
has
most
tyrannically
imposed
this
on
all
the
Clergy
.
And
although
we
read
that
God
will
judge
Whoremongers
and
Adulterers
,
but
no
where
that
he
will
judge
the
Married
;
yet
they
have
been
very
gentle
to
these
crying
scandals
which
continue
to
this
day
,
and
have
allowed
the
Concubinate
when
they
condemned
the
Marriage
of
the
Clergy
.
By
which
they
shew
they
prefer
the
Traditions
of
men
to
the
Command
of
God.
And
thus
far
I
have
examined
this
Branch
of
the
parallel
I.
K.
makes
between
the
Roman
and
the
Christian
Religion
,
wherein
I
have
been
longer
than
I
intended
,
but
as
short
as
the
particulars
he
named
did
allow
.
When
he
brings
the
rest
of
his
&c.
I
doubt
not
it
shall
appear
they
are
a
sequel
of
such
things
which
the
same
or
the
like
considerations
will
clear
.
But
I
must
follow
his
next
step
,
that
the
Roman
Religion
hath
been
propagated
over
a
great
part
of
the
world
without
the
help
of
Arms
or
humane
enticements
,
by
strangers
who
converted
many
from
Paganism
(
that
allowed
liberty
)
to
their
Religion
,
that
teaches
Severities
and
Mortification
.
To
all
which
I
reply
,
That
since
the
Roman
Church
is
still
Christian
,
I
deny
not
but
God
may
bless
the
honest
endeavours
of
a
great
many
of
that
Communion
,
so
that
their
labours
may
have
great
success
on
Infidels
in
converting
them
to
Christianity
;
herein
God
blessing
them
as
he
did
the
Hebrew
Midwives
whose
charitable
tender
hearts
God
rewarded
,
building
them
Houses
,
passing
over
their
lie
.
But
I.
K.
must
not
insist
on
this
as
a
good
Argument
,
otherways
he
will
be
driven
into
great
absurdities
.
Did
not
the
Arrians
by
Ulphilas
his
means
who
was
a
stranger
to
the
Goths
(
that
were
a
barbarous
cruel
and
yet
vastly
numerous
people
)
convert
them
both
to
Christianity
and
Arrianism
at
once
?
From
whence
we
find
the
whole
Roman
Empire
very
soon
overrun
by
Arrianism
upon
the
Incursion
of
the
Goths
,
Vandals
,
and
Longobards
.
Philostorgius
does
also
inform
us
that
Theophilus
an
Arrian
converted
the
Indians
to
the
Christian
Faith.
Did
not
the
Greek
Church
when
it
was
broke
from
the
Roman
,
convert
many
Nations
,
the
Bulgars
,
the
Muscovites
and
many
other
northern
Kingdoms
?
In
fine
,
what
will
I.
K.
answer
according
to
his
own
Argument
to
the
great
progress
of
the
Doctrine
of
Luther
and
Zuinglius
,
who
notwithstanding
all
the
opposition
they
met
,
and
all
the
persecutions
their
followers
suffered
,
yet
did
so
strangely
propagate
their
Doctrine
,
that
before
half
an
Age
went
about
,
the
greater
half
of
the
Roman
Church
fell
off
from
the
Obedience
of
that
See
,
to
their
Doctrine
which
holds
all
the
Mysteries
of
the
Christian
Religion
,
and
there
was
no
need
of
more
,
and
instead
of
all
the
Juglings
the
Roman
Priests
had
brought
in
,
teaching
men
an
easie
way
to
Heaven
,
did
preach
all
the
severities
of
a
holy
Life
which
our
Saviour
and
his
Apostles
taught
?
And
as
they
taught
a
severer
course
of
Life
to
all
Christians
(
I
do
not
speak
of
the
particular
severities
of
some
Orders
in
the
Roman
Church
,
but
what
must
be
the
necessary
conditions
upon
which
all
may
hope
for
Salvation
)
so
they
advanced
this
without
Arms
▪
and
under
great
Persecutions
.
And
here
I.
K.
must
think
how
he
will
answer
his
own
Dilemma
,
That
either
this
was
done
with
Miracles
,
or
without
them
:
if
with
them
,
the
Doctrine
must
be
true
that
was
confirmed
by
Miracles
;
if
without
them
,
that
propagation
was
a
great
Miracle
:
and
thus
I.
K.
will
find
it
hard
to
avoid
the
dint
of
his
own
Argument
.
Besides
when
I.
K.
speaks
of
the
propagation
of
the
Roman
Religion
,
he
must
not
prove
that
from
the
propagation
of
Christianity
by
persons
of
that
Religion
,
though
the
same
Instruments
might
at
the
same
time
have
engaged
their
new
Converts
to
the
particular
conceits
of
that
Church
.
For
(
as
it
was
observed
before
)
God
blessing
the
sincerity
of
their
Labours
so
that
they
made
Converts
to
the
Christian
Doctrine
,
that
has
so
much
to
be
said
for
it
that
it
is
a
wonder
all
the
world
did
not
receive
it
,
it
was
not
strange
if
those
so
converted
seeing
the
foundation
of
the
Divine
Mission
of
Iesus
Christ
to
be
true
,
did
either
in
humble
gratitude
to
their
charitable
Instructors
pay
them
all
the
returns
of
acknowledgment
and
Obedience
,
or
being
ignorant
of
that
Doctrine
which
was
wholly
new
to
them
,
did
easily
receive
and
imbibe
any
particular
Opinions
they
might
infuse
in
them
,
and
so
at
the
same
time
became
Votaries
to
Christ
and
to
Rome
.
But
if
I.
K.
will
deal
fairly
and
satisfyingly
,
he
must
shew
us
how
their
Religion
,
as
it
is
distinct
from
the
commonly
received
truths
of
Christianity
,
was
so
miraculously
propagated
,
and
that
in
the
points
which
we
chiefly
challenge
,
as
the
Supremacy
of
the
Bishop
of
Rome
,
with
his
being
the
Universal
Bishop
of
the
Church
,
the
forbidding
the
use
of
the
Scripture
to
the
Laicks
,
and
the
Worship
in
an
unknown
tongue
,
the
use
of
Images
in
the
Worship
of
God
,
the
Invocating
of
Saints
and
Angels
,
the
belief
of
Transubstantiation
,
the
Sacrifice
of
the
Mass
and
the
taking
the
Chalice
from
the
people
,
the
belief
of
Purgatory
,
the
Treasure
of
the
Church
and
Indulgences
,
with
a
long
&c.
I.
K.
knows
well
that
many
have
given
very
particular
and
full
Histories
of
the
rise
and
progress
of
these
abuses
with
which
we
charge
the
Roman
Church
,
and
for
which
she
having
obstinately
refused
to
reform
them
,
on
the
contrary
binding
them
on
the
Consciences
of
all
with
new
and
heavier
Anathema's
,
we
have
separated
our selves
from
her
Communion
.
That
those
are
not
in
the
Scripture
it
is
plain
enough
,
and
we
will
not
decline
a
tryal
upon
all
hazards
by
the
verdict
of
the
first
four
Ages
.
It
is
true
,
in
the
fifth
Century
the
Incursion
of
the
Goths
and
Vandals
did
very
much
change
the
face
of
things
,
and
bring
on
a
black
night
of
ignorance
on
the
greater
part
of
Christendom
,
which
made
way
for
gross
Superstition
,
and
the
bold
pretences
of
the
Bishops
of
Rome
:
And
I.
K.
is
very
much
out
in
his
accounts
,
that
says
the
propagation
of
the
Roman
Religion
was
without
Arms.
Was
not
that
dearest
part
of
it
,
the
authority
of
the
Popes
,
the
occasion
of
many
long
and
bloody
wars
in
Germany
and
Italy
?
And
for
their
conversion
of
Hereticks
,
the
third
Decree
of
the
Council
of
Lateran
,
and
the
practises
of
the
Inquisitions
were
the
surest
means
of
effectuating
it
.
And
what
humane
enticements
were
wanting
to
draw
men
into
their
Religion
?
The
cherishing
of
such
Kings
as
were
firm
to
them
,
and
the
making
over
to
them
the
Rights
of
their
Neighbouring
Princes
,
were
pretty
enticing
baits
.
Witness
their
getting
Pipin
into
the
Throne
of
France
,
their
inviting
him
and
his
Son
to
the
Conquest
of
the
Lombards
,
with
many
other
Instances
.
And
was
there
ever
found
out
such
an
enticement
for
men
of
carnal
tempers
,
who
yet
retained
some
belief
of
Religion
,
as
the
power
of
pardoning
,
indulging
and
exchanging
of
penances
?
So
that
this
whole
account
of
I.
K's
fails
him
when
put
to
the
issue
of
a
severe
tryal
,
though
it
looked
pretty
smooth
and
fair
to
an
overly
considerer
.
But
in
end
I
will
add
a
few
considerations
of
the
methods
of
the
first
propagation
of
Christianity
,
and
from
these
it
will
appear
how
different
those
were
from
any
thing
the
Roman
Church
can
pretend
to
.
First
,
the
Propagators
of
Christianity
went
witnessing
the
truth
of
what
was
publickly
seen
and
known
without
any
other
design
of
their
own
,
either
to
engross
power
or
riches
.
Now
whether
this
be
the
method
of
the
Roman
Church
I
refer
it
even
to
their
own
Histories
,
if
their
great
care
hath
not
always
been
to
get
Ambassadors
sent
to
Rome
with
the
offer
of
their
obedience
and
great
submissions
,
of
which
nothing
appears
in
the
first
conversion
of
the
world
to
Christianity
.
Secondly
,
the
first
Converters
of
the
world
studied
to
draw
Mankind
to
a
great
acknowledgement
of
the
inestimable
Blessings
we
received
by
Iesus
Christ
,
and
to
the
making
sutable
returns
by
addressing
our selves
to
the
Father
by
him
and
living
according
to
his
Gospel
.
Now
the
greatest
care
of
most
of
the
Apostles
of
the
Roman
Church
was
to
propagare
the
worship
of
Creatures
,
to
give
Patrons
to
whole
Nations
,
and
teach
them
to
build
Churches
to
those
,
and
above
all
to
the
blessed
Virgin
,
of
which
no
footsteps
appear
in
the
first
Conversion
to
Christianity
:
And
instead
of
the
strictness
of
a
holy
life
and
an
humble
charitable
temper
,
they
have
set
up
a
vast
multitude
of
little
observances
,
which
may
be
received
,
and
yet
the
life
of
sin
remain
still
strong
and
in
vigour
.
Thirdly
,
the
first
Propagators
of
Christianity
studied
by
all
possible
means
to
wean
people
from
all
kind
of
Idolatry
,
and
to
make
the●
serve
the
living
God
,
and
worship
him
in
Spirit
and
in
Truth
.
Now
how
far
the
Roman
Church
hath
declined
from
this
is
apparent
,
and
that
they
have
studied
rather
to
change
than
overthrow
their
Idolatry
,
giving
them
little
Pictures
,
Medals
and
Agnus
Dei's
and
Reliques
for
their
worship
.
Fourthly
,
those
that
laboured
first
to
convert
the
world
to
the
Christian
Religion
studied
to
make
all
understand
what
they
taught
them
,
gave
them
the
Scriptures
in
their
own
tongue
,
and
forms
of
Worship
which
they
understood
and
could
well
make
use
of
:
But
the
Emissaries
of
Rome
deny
their
Converts
these
helps
,
and
so
would
hood
them
into
a
blind
receiving
of
all
they
shall
propose
to
them
,
and
keep
them
still
under
their
Authority
,
and
so
teach
them
Prayers
in
a
tongue
they
do
not
understand
.
Fifthly
,
those
that
first
converted
the
world
did
by
many
Miracles
wrought
in
the
sight
of
all
convince
and
convert
them
to
the
Faith
,
and
these
Miracles
were
grave
useful
actions
,
as
the
curing
of
diseases
,
the
casting
out
of
devils
,
the
procuring
them
good
seasons
and
other
temporal
blessings
,
and
all
this
was
done
in
the
name
and
to
the
honour
of
Jesus
Christ.
But
the
Roman
Agents
wanting
these
real
Miracles
have
betaken
themselves
to
the
shameful
forgeries
of
strange
Visions
and
Apparitions
,
and
of
ridiculous
Miracles
,
with
so
vast
a
superfetation
of
them
,
that
few
even
of
their
own
Communion
can
read
these
Legends
of
their
grand
Apostles
●ithout
a
just
disdain
at
such
palp●●●●
impostures
.
●●xthly
,
the
first
propagation
of
Christianity
was
when
there
was
no
Secular
power
to
support
it
or
those
who
laboured
in
it
;
so
that
they
exposed
themselves
to
all
the
dangers
of
hunger
and
cold
,
of
scorn
and
reproach
;
being
assured
of
no
supply
not
assistance
from
men
:
and
yet
God
appeared
so
●xtraordinarily
with
them
,
that
their
success
was
plainly
the
work
of
Heaven
.
But
the
Bishops
of
Rome
becoming
great
Princes
,
sent
out
Agents
to
make
new
Conquests
well
furnished
and
powerfully
supported
,
so
that
they
went
like
Ambassadors
from
one
Prince
to
another
to
treat
an
Alliance
,
wherein
there
was
little
hazard
and
great
hope
of
success
by
the
advantageous
terms
were
offered
on
both
sides
.
And
therefore
after
Charles
the
great
had
conquered
Germany
,
and
was
become
a
terror
to
the
Northern
Kings
,
the
Bishops
of
Rome
sent
their
Agents
to
labour
in
their
Conversion
,
which
was
an
easie
matter
and
had
no
difficulty
in
it
.
And
Seventhly
,
the
first
Conversion
of
the
world
to
Christianity
was
signally
the
finger
of
God
;
since
though
it
met
with
the
greatest
Opposition
from
the
Secular
powers
and
was
persecuted
every
where
and
for
many
Ages
,
yet
it
prevailed
:
and
though
the
first
Converts
were
poor
mechanical
and
simple
persons
,
yet
great
wisdom
and
constancy
appeared
in
them
,
to
the
amazement
of
the
Philosophers
and
other
persons
of
Eminence
and
Authority
.
But
this
hath
not
been
the
method
of
the
Roman
Conversions
which
begun
in
a
kind
of
Alliance
with
the
Prince
,
who
being
convinced
of
his
advantage
in
the
Change
did
upon
that
oblige
his
subjects
to
it
,
not
without
severely
punishing
sometimes
such
as
refused
it
;
so
far
were
they
from
being
persecuted
for
it
.
If
any
one
were
by
a
fury
or
tumult
killed
,
that
does
not
alter
the
case
nor
make
it
a
persecution
.
And
thus
it
is
apparent
that
for
all
the
noise
the
Roman
Church
makes
of
their
Conversions
,
they
have
managed
them
in
a
method
very
different
from
the
way
of
the
primitive
Christians
.
How
basely
and
barbarously
it
hath
been
carried
on
in
the
West
Indies
the
Bishop
of
Guatimala
did
inform
the
world
;
and
the
Bishop
of
Angelopolis
did
within
these
few
years
inform
the
Pope
how
wretchedly
the
Jesuits
continue
to
manage
it
to
this
day
.
And
though
we
have
little
reason
to
believe
the
accounts
given
us
from
the
Indies
,
since
we
see
those
who
publish
them
are
guilty
of
such
Impostures
in
things
nearer
us
and
easily
discovered
,
that
we
have
no
reason
to
credit
them
in
things
at
so
great
a
distance
where
the
forgeries
of
their
account
cannot
be
found
out
;
yet
even
from
these
a
great
many
of
the
observations
made
upon
the
methods
of
the
Emissaries
of
the
Roman
Church
may
be
proved
.
But
as
for
Austin
the
Monk
I.
K.
cannot
sure
be
so
ignorant
as
to
think
we
owe
our
Conversion
to
him
;
for
whatever
truth
may
be
in
the
story
of
Glastenbury
,
it
is
undoubted
we
received
the
Faith
at
farthest
in
the
second
Century
;
and
that
it
did
overrun
our
Island
farther
than
the
Roman
Conquest
Tertullian
witnesses
.
The
Rites
of
our
observing
Easter
do
also
prove
we
had
not
the
Christian
Faith
by
any
sent
from
Rome
;
so
that
long
before
the
time
of
Avstin
the
Monk
this
Island
was
converted
.
And
that
famed
story
of
the
Monks
of
Bangor
as
it
proves
what
footing
Christianity
had
then
,
so
it
shews
how
proud
and
insolently
cruel
that
pretended
Apostle
was
.
And
it
is
apparent
he
was
a
man
of
an
Ambitious
temper
,
his
great
design
on
those
of
Bangor
being
to
engage
them
to
a
subjection
to
the
Pope
and
to
comply
with
their
Rites
in
the
observation
of
Easter
.
But
if
what
is
delivered
by
ancient
Historians
of
his
setting
on
the
King
of
the
Northumberlands
to
destroy
these
Monks
be
true
,
he
is
to
be
looked
on
as
an
Emissary
of
Hell
rather
than
an
Apostle
of
Christ.
Besides
,
the
King
of
Kent
to
whom
he
came
was
so
favourable
to
the
Christian
Faith
,
that
as
he
had
married
a
Christian
Queen
,
so
he
allowed
the
Christians
a
Church
near
Canterbury
.
And
so
it
is
no
wonder
if
a
Prince
so
prepared
was
soon
prevailed
on
.
But
Austins
first
coming
to
him
with
all
that
pomp
of
Crosses
carried
before
him
,
has
nothing
primitive
in
it
,
and
the
fabulous
Legends
of
the
Monks
are
little
to
be
credited
.
Thus
far
I
have
examined
I.
K's
proofs
for
the
truth
of
the
Roman
Religion
;
and
I
doubt
not
upon
a
sober
review
of
what
hath
been
said
,
he
himself
will
acknowledge
he
must
see
for
other
and
better
Arguments
,
before
he
can
oblige
any
to
believe
the
Roman
Religion
to
be
the
true
Catholick
and
Apostolical
Religion
.
CHAP
VI.
It
is
considered
if
J.
K.
proves
convincingly
that
every
thing
the
Roman
Church
teaches
as
an
Article
of
Faith
,
must
be
true
.
J.
K.
advances
to
his
last
attempt
which
is
the
finishing
of
the
whole
contrivance
to
perswade
the
belief
of
every
thing
the
Roman
Church
delivers
as
an
Article
of
Faith
;
for
if
that
Religion
be
a
true
Religion
,
then
it
is
free
from
all
fundamental
errors
,
and
does
erre
against
no
fundamental
point
of
Religion
:
and
if
that
be
acknowledged
▪
then
it
does
not
erre
against
this
point
that
God
is
not
the
Author
of
any
error
or
corruption
whatsoever
,
that
being
unquestionably
a
fundament●l
point
.
Now
if
the
Roman
Religion
does
not
e●re
against
this
,
it
does
not
teach
that
God
is
the
Author
of
any
error
or
corruption
;
and
if
it
do
not
that
,
then
it
teaches
nothing
as
an
Article
of
Faith
which
is
either
error
or
corruption
:
for
whatever
it
teaches
as
an
Article
of
Faith
,
is
teaches
as
that
which
hath
been
delivered
by
God.
This
then
may
be
applied
to
every
particular
Article
of
Faith
which
the
Roman
Church
teacheth
;
for
if
that
be
either
error
or
corruption
,
it
teaching
God
to
be
the
Author
of
it
,
makes
him
to
be
the
Author
of
error
or
corruption
,
which
is
to
erre
against
a
fundamental
point
,
and
by
consequence
that
Religion
shall
be
no
true
Religion
.
If
by
true
Religion
I.
K.
understands
a
Religion
that
has
no
mixture
of
error
or
corruption
in
it
,
then
it
is
needless
to
prove
that
if
the
Roman
Religion
be
true
it
hath
neither
error
or
corruption
in
it
;
for
the
proving
it
a
true
Religion
must
carry
the
other
along
with
it
.
But
if
by
true
Religion
be
only
meant
a
Religion
that
holds
all
the
fundamentals
of
Christianity
,
so
that
Salvation
may
be
had
in
its
Communion
;
then
it
is
a
most
wretched
Inference
that
it
must
be
true
in
all
it●
▪
definitions
of
Faith.
And
to
confute
this
I
shall
for
once
turn
the
Tables
on
I.
K.
and
become
an
Advocate
for
the
Roman
Church
,
to
shew
they
may
be
still
a
true
Church
and
a
true
Religion
,
though
they
have
a
large
mixture
of
errors
and
corruptions
.
And
this
I
do
not
so
much
out
of
love
to
them
,
but
from
a
general
principle
of
charity
to
overthrow
this
unmerciful
Opinion
that
damns
all
men
,
as
erring
fundamentally
,
for
believing
any
error
in
a
matter
of
Faith.
And
let
me
first
ask
I.
K.
whether
he
takes
the
Church
of
Corinth
to
have
had
a
true
Religion
when
S.
Paul
wrote
to
▪
it
?
This
sure
he
cannot
deny
if
he
read
but
S.
Pauls
first
salutation
;
and
yet
in
that
Church
there
were
various
parties
,
some
for
Cephas
,
some
for
Apollo
,
some
for
Paul
and
some
for
Christ
,
and
great
difference
of
opinion
there
was
whether
Moses
Law
did
oblige
or
not
.
Now
these
questions
concerning
Circumcision
and
the
Law
were
matters
of
Faith
,
and
in
all
contradictory
opinions
one
must
be
true
,
another
false
;
those
therefore
that
were
of
the
false
side
must
by
I.
K's
doctrine
be
all
irrecoverably
lost
,
as
being
in
a
fundamental
error
,
for
each
side
believed
his
Opinion
was
of
God.
But
S.
Paul
taught
another
doctrine
,
that
whoso
builds
on
the
foundation
Jesus
Christ
,
shall
be
saved
,
though
he
build
upon
it
wood
,
hay
and
stubble
.
And
the
distinction
he
there
makes
between
those
who
build
Gold
,
Silver
and
precious
stones
,
and
wood
,
hay
and
stubble
,
can
only
relate
to
sound
and
unsound
Doctors
,
the
one
building
good
and
useful
Superstructures
upon
the
foundation
,
the
other
teaching
trifling
Doctrines
that
will
not
bear
the
Tryal
;
and
yet
that
both
may
be
saved
,
is
a
plain
demonstration
against
I.
K.
The
same
Apostle
also
tells
us
that
neither
Circumcision
nor
uncircumcision
availed
any
thing
,
and
that
in
the
new
Creature
there
was
neither
Circumcision
nor
uncircumcision
but
Christ
was
all
in
all
,
and
that
one
God
did
both
justifie
the
Circumcision
by
Faith
and
the
uncircumcision
through
Faith
;
from
all
which
it
is
evident
that
those
of
the
Circumcision
might
be
saved
,
and
by
consequence
that
their
Religion
was
a
true
Religion
;
and
yet
that
their
doctrine
of
Circumcision
was
an
error
,
can
be
disputed
by
none
who
read
the
Epistles
of
S.
Paul
;
And
it
is
no
less
clear
that
they
held
it
an
Article
of
Faith
delivered
to
Abraham
by
God.
So
here
it
is
plain
that
S.
Paul
in
one
breath
both
condemns
this
Opinion
as
erroneous
,
and
yet
allows
Salvation
to
such
as
believed
it
.
With
how
many
errors
doth
S.
Iohn
charge
some
of
the
seven
Churches
?
yet
they
were
still
the
Churches
of
Christ.
The
Church
in
the
second
Century
did
generally
believe
the
Millennium
as
a
thing
revealed
by
God
,
which
the
Roman
Church
now
calls
an
error
;
yet
I
hope
I.
K.
will
not
condemn
that
Church
as
holding
a
false
Religion
.
The
African
Churches
held
it
necessary
for
Infants
to
receive
the
Eucharist
,
from
these
words
,
Except
you
eat
the
flesh
and
drink
the
blood
of
the
Son
of
man
,
you
have
no
life
in
you
,
and
this
was
approved
by
P.
Innocent
,
and
was
continued
many
Ages
in
the
Roman
Church
,
as
appears
from
the
Ordo
Romanus
,
and
yet
that
Church
has
declared
that
not
to
be
necessary
,
by
which
the
Opinion
the
former
Ages
had
of
its
necessity
is
declared
an
error
:
But
it
were
a
strange
thing
from
that
to
condemn
these
as
holding
a
false
Religion
.
The
Franciscans
,
and
Dominicans
had
hot
contests
about
the
Immaculate
Conception
of
the
Blessed
Virgin
,
and
both
pretended
Divine
authority
and
Revelations
,
so
that
one
of
those
must
have
held
an
error
.
The
Dominicans
and
Iansenists
believe
Predestination
and
Grace
efficacious
of
it self
,
this
the
Molinists
deny
;
both
vouch
Scriptures
and
the
definitions
of
the
Church
.
The
Canonists
Courtiers
of
Rome
and
Iesuits
have
asserted
the
Popes
Infallibility
from
Scripture
and
Councils
,
the
Sorbon
hath
always
rejected
this
.
Now
of
all
these
different
Opinions
the
one
must
be
true
and
the
other
false
,
since
they
stand
in
the
terms
of
a
contradiction
;
and
they
have
all
vouched
God
and
Scriptures
for
them
:
therefore
those
who
hold
the
false
side
of
the
contradiction
according
to
I.
K's
reasoning
must
be
of
a
false
Religion
;
which
I
believe
when
he
considers
more
maturely
,
he
will
find
he
mistook
his
measures
in
this
.
And
in
fine
,
his
Argument
will
also
hold
as
strong
to
prove
that
every
Individual
of
a
true
Religion
must
be
exempt
from
all
errors
in
every
Opinion
whereof
he
takes
God
to
be
the
Author
;
For
I.
K's
Argument
will
be
as
strong
for
every
thing
whereof
God
is
believed
the
Author
,
as
for
Articles
of
Faith.
So
that
every
mistaken
sense
of
Scripture
will
turn
one
to
be
of
a
false
Religion
,
since
every
mistaken
exposition
is
an
error
;
and
yet
that
being
thought
the
meaning
of
the
place
,
God
is
believed
the
author
of
that
meaning
,
and
by
I.
K's
consequence
of
the
error
it self
.
From
all
which
I
may
(
I
hope
even
by
I.
K's
leave
)
infer
the
necessary
distinction
between
things
that
are
believed
to
be
errors
,
and
those
that
are
believed
to
be
Truths
.
For
the
former
,
to
vouch
God
the
Author
of
what
we
know
to
be
an
error
and
corruption
,
is
certainly
so
criminal
that
none
of
the
true
Religion
can
be
guilty
of
it
.
But
there
be
many
things
which
(
though
errors
,
yet
)
any
one
may
very
innocently
mistake
for
truths
.
I
do
not
say
the
mistake
does
quite
excuse
the
error
;
if
the
error
be
fundamental
the
mistake
must
be
so
too
:
But
if
the
error
be
in
a
lesser
matter
,
it
is
a
lesser
error
;
and
it
will
never
be
made
out
,
That
,
if
one
apprehending
an
Opinion
true
,
embrace
it
,
as
come
from
God
,
and
as
an
Article
of
Faith
,
if
he
is
mistaken
,
in
that
he
strikes
at
the
divine
veracity
:
for
among
men
,
who
thinks
that
any
wronged
his
veracity
if
another
mistook
his
meaning
,
and
understood
his
words
in
a
different
sense
from
what
he
intended
and
expressed
?
Certainly
he
who
so
mistakes
,
after
the
true
meaning
is
cleared
,
cannot
be
understood
to
have
fastned
any
reproach
upon
the
Candor
of
him
whose
words
he
mistook
,
all
the
blame
being
to
be
cast
only
on
his
want
of
right
understanding
.
This
were
indeed
a
hard
case
if
all
our
mistakings
of
divine
Revelations
did
infer
a
charging
God
with
error
or
corruption
.
But
the
thing
is
so
clear
that
I
am
afraid
I
have
spent
too
many
words
about
it
,
and
this
Argument
of
I.
K's
cannot
but
upon
first
reading
appear
to
all
that
are
accustomed
to
weigh
and
examine
truth
▪
to
be
a
piece
of
crude
ill
digested
and
ill
palliated
Sophistry
.
Thus
far
have
I
followed
I.
K.
through
those
six
points
he
imagines
he
has
demonstrated
,
and
have
shewed
how
true
the
first
four
were
,
but
how
little
reason
there
was
to
account
them
such
for
any
thing
he
said
for
their
proof
,
and
how
false
the
other
two
are
.
And
I
suppose
he
will
acknowledge
that
if
what
is
already
set
down
hold
true
and
be
founded
on
good
reason
,
I
need
not
follow
him
through
the
rest
of
his
Book
,
it
being
only
a
direction
to
his
gentle
courteous
Reader
how
to
manage
this
method
of
arguing
so
as
to
convince
all
persons
that
dissent
from
the
true
Religion
,
which
he
thinks
is
a
Mathematical
and
sure
way
of
proceeding
,
and
such
as
no
man
can
decline
or
avoid
,
and
in
end
must
be
either
convinced
by
it
,
or
be
forced
to
confess
himself
no
better
than
an
Ass
or
a
block
,
which
concludes
him
a
mad
man.
I
will
not
follow
this
with
a
railery
that
is
as
obvious
as
severe
;
but
I
love
not
to
mix
matters
of
sport
with
such
serious
purposes
:
therefore
I
follow
I.
K.
no
more
through
the
rest
of
his
Book
.
But
come
next
to
consider
the
great
support
of
that
cause
which
he
manages
both
in
his
Preface
and
through
the
rest
of
his
Book
,
that
there
can
be
no
certainty
neither
about
the
true
books
of
Scripture
,
the
Decrees
of
Councils
or
writings
of
Fathers
,
without
there
be
a
true
Church
and
Religion
agreed
on
,
which
shall
both
declare
to
us
what
Books
are
true
and
what
not
,
and
shall
deliver
their
true
meaning
to
us
:
otherwise
endless
confusions
must
follow
,
which
plainly
appears
in
the
many
divisions
of
the
Protestants
and
the
uncertainties
they
are
in
about
all
Controverted
points
.
From
which
the
necessity
of
a
true
Church
appears
,
as
much
as
in
a
well
ordered
State
there
is
not
only
a
necessity
of
clear
and
good
Laws
,
but
of
Judges
to
expound
them
.
CHAP.
VII
.
Of
the
supposed
Inconveniencies
J.
K.
imagines
in
the
want
of
a
true
Church
to
Iudge
Infallibly
,
and
of
the
right
methods
of
finding
Truth
.
THere
is
nothing
about
which
those
of
the
Roman
Church
make
more
noise
than
the
necessity
of
an
Infallible
Judge
,
and
of
the
great
and
visible
inconveniencies
that
appear
from
the
want
of
it
in
those
Churches
that
have
departed
from
the
Roman
Communion
.
I
have
not
long
ago
proposed
a
great
many
Queries
to
one
of
I.
K's
brethren
,
in
which
I
have
set
before
him
,
the
many
difficulties
they
must
needs
be
involved
in
by
clearing
who
this
Infallible
Judge
must
be
;
and
I
shall
here
repeat
nothing
of
what
I
said
then
,
but
shall
go
on
to
shew
upon
what
clear
and
certain
grounds
we
may
rest
our
perswasions
about
Articles
of
Faith
and
divine
Truths
.
All
Arts
and
Sciences
must
be
acquired
by
some
rules
and
methods
by
which
a
progress
may
be
made
from
plainer
things
to
those
that
are
more
involved
and
difficult
;
and
if
any
would
desire
to
understand
any
Theorem
or
Problem
in
Geometry
without
beginning
at
the
Elements
and
advancing
by
Euclid
or
some
other
such
methods
,
he
labours
in
vain
:
So
also
if
any
would
without
more
ado
study
to
know
a
secret
in
Chymistry
having
neither
learned
to
know
the
terms
of
Art
nor
the
course
of
a
process
,
he
shall
not
be
the
wiser
though
one
deliver
him
their
best
secrets
.
In
like
manner
if
a
man
will
enter
into
the
knowledge
of
Divine
truth
without
any
of
those
preparations
which
are
necessary
,
he
is
in
a
wrong
way
;
and
the
further
he
engages
,
he
is
the
more
out
of
the
way
;
nor
can
he
be
ever
in
the
right
way
till
he
begin
afresh
.
It
may
justly
seem
strange
that
Christian
Religion
was
so
plain
a
thing
when
the
Apostles
first
delivered
it
;
that
mean
simple
people
,
poor
women
,
and
an
illiterate
company
should
have
understood
it
,
and
that
it
subdued
a
great
part
of
the
Roman
Empire
,
before
men
of
great
Learning
were
Converted
to
the
belief
of
it
:
and
all
the
knowledge
they
then
had
of
it
was
by
the
Sermons
and
Epistles
of
the
holy
Apostles
which
remain
to
this
day
.
And
though
at
this
distance
from
that
time
,
we
may
have
lost
the
true
meaning
of
some
phrases
,
and
we
have
not
so
particular
a
History
of
the
state
of
the
first
Churches
as
might
help
us
to
understand
many
passages
that
seem
very
dark
to
us
:
yet
for
the
main
of
those
Books
they
seem
very
easie
and
plain
.
We
have
also
still
so
perfect
a
knowledge
of
the
Greek
tongue
as
clearly
to
understand
them
.
But
after
all
this
,
Christian
Religion
is
now
become
such
a
strange
kind
of
secret
,
that
men
with
all
their
Learning
and
Study
can
scarce
understand
it
.
Certainly
we
must
have
either
changed
Religion
from
what
it
was
at
first
,
so
that
it
hath
now
put
on
a
new
face
;
or
we
are
much
mistaken
in
our
methods
of
enquiring
into
it
,
and
examining
what
things
are
revealed
to
us
by
God.
S.
Paul
tells
us
,
the
Natural
man
receives
not
the
things
of
God
,
neither
indeed
can
be
for
they
are
spiritually
discerned
.
From
which
it
appears
that
a
Renovation
of
the
mind
from
its
natural
mould
,
and
its
being
transformed
into
a
spiritual
temper
are
necessary
,
as
well
for
the
understanding
and
discerning
,
as
the
obeying
the
things
of
God.
Now
all
natural
men
may
be
divided
into
three
Classes
;
either
they
are
so
immersed
in
senses
and
sensible
things
,
that
all
their
apprehensions
are
tinctured
with
the
figures
and
phantasms
which
their
senses
and
imaginations
present
to
them
,
or
they
rise
a
little
above
this
,
but
are
so
governed
by
the
heats
of
nature
and
passion
,
that
either
their
minds
are
rendred
quite
incapable
of
all
serious
thoughts
,
or
so
distorted
in
them
that
they
do
not
discern
them
truly
.
But
the
highest
elevation
of
the
natural
man
is
Reason
,
which
hath
a
fairer
appearance
,
and
if
rightly
managed
would
certainly
advance
him
to
a
spiritual
temper
:
but
being
fed
only
with
dry
Notions
and
trying
them
by
a
false
touchstone
,
does
strenghthen
our
errors
,
fortifie
our
prejudices
and
swell
us
with
pride
,
and
fret
us
with
the
itch
of
an
unsatisfiable
and
useless
curiosity
.
Now
it
will
not
be
ungrateful
,
it
is
hoped
,
to
propose
the
great
hinderances
all
these
several
Modifications
of
the
Natural
man
have
given
to
the
right
understanding
Divine
truths
,
and
to
begin
with
those
of
the
lowest
form
.
One
whose
mind
is
immersed
in
sense
,
either
believes
nothing
but
what
his
senses
propose
to
him
,
or
at
least
tinctures
all
his
Notions
with
sensible
objects
.
Thus
the
Atheist
believes
no
God
,
because
he
cannot
see
him
;
and
those
of
the
heathens
over
whom
the
power
of
their
senses
was
strong
,
yet
not
such
as
to
overcome
the
Impressions
of
a
Deity
left
on
their
Souls
,
did
believe
the
Sun
,
Moon
and
Stars
were
Gods
,
being
both
dazled
with
the
brighter
splendor
of
the
day
and
delighted
with
the
fainter
shinings
of
the
night
.
And
finding
both
the
pleasant
Lightsomness
,
the
warm
Benignity
and
fruitful
usefulness
of
their
Beams
,
they
did
adore
them
as
gods
,
and
seeing
strange
effects
answering
some
of
their
positions
and
aspects
,
they
came
to
imagine
all
humane
things
were
governed
by
them
,
and
so
framed
an
entire
Theory
(
if
so
ill
grounded
a
thing
can
deserve
that
name
)
of
Astrology
.
Others
much
taken
with
the
greatness
and
glory
of
brave
Commanders
and
Princes
,
and
having
some
Notion
of
the
Souls
Immortality
on
their
minds
,
did
think
that
after
their
death
they
governed
this
inferiour
world
;
and
to
those
Heroes
they
assigned
Stars
to
dwell
in
,
and
those
gods
they
represented
either
by
some
▪
Symbols
,
the
chief
whereof
was
Fire
,
or
by
some
Statues
,
Pillars
or
other
pieces
of
Sculpture
,
which
at
least
represented
that
Deity
to
their
Senses
,
if
it
had
not
some
strangely
Magical
and
Divine
influence
united
or
affixed
to
it
.
They
did
also
prognosticate
all
future
things
either
by
the
flight
or
feeding
of
Birds
,
or
by
the
inwards
of
Animals
.
Here
then
a
Religion
entirely
framed
from
the
Conceptions
of
the
Natural
man
,
in
its
lowest
depression
;
and
their
gross
Notions
of
Religion
made
them
both
prejudiced
against
the
Iews
who
worshipped
nothing
but
a
Celestial
Deity
,
and
more
against
the
Christians
whom
they
called
Atheists
because
they
had
none
of
those
sensible
representations
or
ways
of
Worship
,
but
their
Faith
was
plain
and
simple
.
But
as
the
Natural
man
did
thus
corrupt
the
notices
of
natural
Religion
,
it
did
no
less
embase
the
Christian
Religion
.
When
many
natural
men
were
engaged
in
the
profession
of
it
,
either
by
Education
,
Custom
or
Interest
,
who
loathing
its
simple
purity
did
study
so
to
dress
it
up
that
it
might
gratifie
their
natural
minds
by
bringing
in
the
worship
of
deceased
men
,
and
by
worshipping
them
by
Images
,
Pictures
,
Reliques
,
and
at
length
making
Pictures
for
the
Deity
it self
,
and
by
dressing
up
all
the
parts
of
Religious
Worship
so
as
to
amuse
and
delight
the
senses
,
by
affecting
an
outward
grandeur
in
Processions
and
other
Festivals
,
and
in
the
greatness
of
their
Priests
,
chiefly
of
their
high
Priest
:
all
which
were
visibly
the
effects
of
minds
deeply
engaged
in
sensible
things
,
to
whom
nothing
appeared
sacred
or
solemn
without
it
had
been
adorned
with
all
the
exquisite
deckings
of
Art
and
Industry
;
and
judging
of
piety
by
some
heats
which
were
raised
in
the
fancy
by
outward
objects
presented
to
it
,
studied
to
fill
all
the
parts
of
Worship
with
such
rites
as
might
make
either
a
glorious
shew
for
amusing
the
worshippers
,
or
some
melting
tender
impressions
for
cozening
them
into
an
opinion
of
their
being
divinely
elevated
.
But
after
that
by
the
blessed
providence
of
God
Religion
was
in
many
parts
of
the
world
refined
from
that
dross
,
yet
the
sensitive
part
of
the
natural
man
did
not
give
over
its
attempts
for
embasing
Religion
;
many
still
continued
to
place
all
their
Religion
in
forms
,
and
bestowed
that
Zeal
which
should
have
gone
to
the
advancing
true
piety
,
holiness
of
life
and
Brotherly
Charity
,
to
the
adorning
and
maintaining
those
.
Others
thought
they
had
pretty
well
escaped
this
whole
danger
,
being
got
into
an
extream
very
opposite
to
it
of
vilifying
all
forms
;
but
the
Natural
man
did
act
in
their
sensitive
powers
though
in
another
method
:
for
though
they
had
emerged
out
of
the
Dominion
or
Influence
of
their
outward
senses
in
matters
of
Religion
,
yet
their
inward
senses
and
imaginations
,
(
which
are
the
rebound
of
sensible
impressions
upon
the
understanding
)
prevailed
much
on
them
.
These
therefore
came
to
think
a
voluble
way
of
pouring
out
soft
words
with
great
heavings
of
the
natural
mind
,
was
a
mighty
thing
,
and
gave
themselves
wholly
to
this
,
so
that
the
conceiving
and
hearing
long
Prayers
and
Sermons
,
especially
if
accompanied
with
tenderness
in
the
thoughts
and
great
meltings
in
the
fancy
,
was
thought
the
highest
feat
and
elevation
of
Religion
:
though
it
plainly
appears
to
a
man
of
a
severe
and
discerning
Reason
,
that
all
this
is
but
an
illusion
of
the
fancy
heated
by
some
fervours
of
the
mind
.
And
yet
they
upon
these
deceits
of
their
fanciful
thoughts
have
separated
themselves
from
all
regular
forms
of
Worship
,
because
that
gratification
of
new
words
was
necessary
to
feed
their
devotion
.
Another
great
mischief
of
this
distemper
is
,
that
such
persons
judge
that
as
long
as
they
enjoy
these
heats
,
all
is
as
they
would
have
it
;
and
this
will
readily
continue
as
long
as
they
are
put
to
do
nothing
displeasing
to
them
:
so
that
whatever
they
do
,
be
it
never
so
contrary
to
the
Laws
of
Religion
;
yet
if
with
that
they
can
but
keep
up
these
heats
,
they
judge
either
that
what
they
do
,
is
not
at
all
a
sin
,
or
at
most
such
a
sin
as
being
a
branch
of
necessary
infirmity
,
may
consist
well
enough
with
Grace
,
because
it
can
live
with
those
fervours
;
and
if
any
thing
quench
them
,
(
which
it
is
like
every
thing
that
displeases
them
may
do
)
then
they
throw
it
off
as
carnal
.
Thus
they
measure
all
things
by
these
fluctuating
and
inconstant
motions
,
and
as
that
temper
is
volatile
and
of
all
others
the
most
subject
to
change
;
so
the
inequalities
they
are
in
,
are
looked
on
as
the
flowings
and
ebbings
of
the
divine
Spirit
;
and
the
heats
they
feel
sometimes
being
ascribed
to
the
divine
Spirit
,
every
thought
which
drops
into
their
minds
when
under
these
actuations
is
taken
for
a
divine
Revelation
,
and
followed
and
given
out
for
such
;
and
the
coldness
and
dulness
which
must
of
necessity
follow
these
heats
,
is
thought
a
withdrawing
and
desertion
of
the
divine
Spirit
.
Whence
follow
sad
melancholy
and
perplexing
scrupulosities
,
which
do
often
mightily
afflict
some
devout
but
weak
minds
,
and
bring
up
an
ill
report
on
Religion
,
as
if
it
were
sullen
and
morose
,
and
led
men
into
dejection
,
and
perpetual
anxiety
.
And
this
humor
as
it
swells
up
the
mind
into
a
mighty
conceit
of
its
own
eminent
and
exalted
piety
and
to
a
contempt
of
others
,
so
it
doth
often
carry
on
those
who
are
imposed
on
by
it
,
into
strange
conceits
,
making
them
apprehend
they
are
obliged
to
nothing
but
as
they
are
inwardly
moved
to
it
.
And
thus
they
would
supersede
Reason
and
give
themselves
up
to
their
fancies
under
a
conceit
that
they
are
acted
by
a
divine
Spirit
;
whereas
it
is
but
an
impulse
of
some
vapours
of
the
grosser
and
more
terrene
parts
of
the
natural
man
rarified
by
the
heats
of
the
Brain
,
and
the
fumes
of
Melancholy
into
a
thin
and
nimble
agitation
.
The
next
power
of
the
Natural
man
,
is
in
his
passions
and
appetites
,
which
being
suited
to
the
contexture
of
his
Bloud
,
Brain
and
Spirits
,
have
a
mighty
influence
on
all
his
thoughts
,
and
chiefly
on
those
that
relate
to
Religion
.
And
first
these
carrying
him
with
a
strong
impetus
to
many
irregular
desires
to
which
Religion
if
believed
must
give
a
stop
,
he
is
from
that
made
first
to
question
,
then
to
doubt
,
and
at
last
to
deny
there
is
a
God
,
because
his
appetites
are
too
dear
to
forgoe
them
for
the
belief
of
a
superiour
power
or
the
hopes
of
another
state
.
And
it
is
an
easie
thing
for
any
man
to
bribe
his
Reason
to
believe
what
he
has
a
great
mind
to
perswade
himself
of
,
either
by
diverting
his
thoughts
from
seriously
considering
the
thing
proposed
,
or
by
looking
only
at
the
oppositions
may
be
made
to
this
belief
without
examining
what
may
be
said
for
it
,
and
by
living
in
a
perpetual
disorder
,
which
both
darkens
the
mind
and
keeps
out
all
serious
thoughts
from
it
;
upon
all
which
there
may
by
the
just
judgment
of
God
follow
a
searing
of
the
Conscience
and
a
blinding
of
the
mind
But
if
the
power
of
Religion
and
the
witness
God
hath
in
our
Breast
,
prove
too
hard
for
all
this
opposition
,
then
the
next
attempt
of
passion
and
lust
is
to
misshape
these
notices
of
truth
into
such
a
figure
as
may
best
agree
with
their
desires
.
And
thus
the
Heathens
corrupted
all
the
evidences
of
natural
Religion
,
and
set
up
such
Deities
as
were
guilty
of
the
most
furious
passions
,
and
the
most
ungoverned
lusts
of
all
sorts
;
and
this
being
once
done
,
no
wonder
the
worship
of
those
gods
was
of
a
piece
with
the
opinions
they
had
of
them
,
and
that
they
devised
such
Sacrifices
and
services
as
might
agree
best
with
those
Deities
.
It
was
also
a
very
natural
result
of
this
opinion
that
they
should
conform
their
lives
to
their
gods
,
and
so
they
were
secure
of
patrociny
and
protection
when
they
were
to
commit
the
basest
villanies
.
And
no
wonder
this
prejudiced
them
at
Christianity
which
they
saw
taught
all
its
Converts
to
be
severely
vertuous
and
pious
;
and
therefore
they
complained
that
Christians
came
to
disgrace
their
gods
,
and
to
turn
them
from
the
Religion
they
had
received
from
their
Fathers
.
But
afterwards
when
the
world
rushed
into
the
Church
,
the
passionate
and
lustful
parts
of
the
natural
man
finding
nothing
in
that
Faith
for
their
shelter
,
yet
studied
to
doe
the
best
they
could
for
their
own
preservation
.
Therefore
insensibly
men
were
turned
from
minding
the
great
things
for
which
Christ
died
,
and
rose
again
to
place
all
their
care
on
other
thing●
which
might
well
be
maintained
without
overcoming
a
passion
or
mortifying
a
lust
.
Some
did
set
up
highly
for
opinions
,
others
for
forms
,
and
by
a
curious
improving
those
hoped
that
their
other
faults
should
be
more
easily
forgiven
,
both
by
God
and
man.
Afterwards
a
great
many
notions
were
found
out
,
if
not
for
a
direct
defence
of
those
disorders
,
yet
for
palliating
them
,
and
allaying
the
grief
for
them
.
A
devotion
to
Saints
was
one
great
Engine
;
the
opinion
of
many
sins
being
expiated
in
Purgatory
,
together
with
the
belief
of
the
Popes
power
of
Redeeming
from
it
,
was
an
universal
Medicine
for
all
diseases
of
Conscience
.
Then
the
dispensing
with
Vowes
,
Covenants
,
and
most
of
all
Duties
was
a
great
ease
to
the
natural
man.
There
were
also
some
new
coined
duties
of
Religion
which
did
agree
well
with
their
passions
,
such
as
fighting
for
Religion
against
Infidels
,
Hereticks
and
others
that
were
excommunicated
by
the
Pope
,
and
a
violent
persecuting
of
all
,
who
in
any
point
departed
from
the
received
Opinions
:
And
their
Auricular
Confessions
,
easie
Penances
,
and
ready
Absolutions
were
sure
and
Infallible
means
to
reconcile
them
to
Religion
after
it
was
so
debased
as
to
meet
them
more
than
half
way
.
But
when
a
great
part
of
Europe
was
delivered
from
those
more
apparent
Impostures
,
the
natural
man
did
not
for
all
that
give
over
his
practising
upon
Religion
to
frame
it
to
his
own
taste
;
and
a
fondness
on
some
reformed
Opinions
,
with
a
Reverence
for
the
Persons
of
the
Teachers
,
came
to
be
set
up
by
many
as
all
they
drave
at
.
But
cunninger
Arts
were
also
found
out
and
some
sacred
truths
did
insensibly
become
so
abused
as
to
be
made
the
excuses
of
sins
,
especially
as
they
were
stretched
by
the
corruptions
of
men
,
which
were
much
encouraged
by
many
unwary
expressions
of
some
hot
Divines
,
who
in
the
eagerness
of
dispute
had
said
many
things
that
were
not
to
be
justified
.
Hence
it
was
that
the
Doctrine
of
Christs
dying
for
sinners
,
and
being
their
Sacrifice
,
by
which
the
guilt
of
their
sins
was
expiated
and
they
reconciled
to
God
,
was
used
by
many
for
a
security
for
men
to
sin
as
pleased
them
,
so
they
but
trusted
to
Christ
;
and
because
perfection
was
not
attained
in
this
life
,
it
was
held
unattainable
and
sin
insuperable
.
Nor
could
men
be
much
afflicted
for
sin
nor
guard
diligently
against
it
,
who
believed
they
were
inevitably
led
and
determined
to
it
,
especially
when
that
was
thought
done
by
God
himself
;
and
fighting
for
Religion
against
the
supream
Authority
was
also
by
many
made
a
great
demonstration
of
their
zeal
for
God
and
Religion
,
and
a
surious
bitter
zeal
against
all
who
departed
from
their
Opinions
whether
to
the
one
hand
or
to
the
other
,
was
looked
on
as
a
great
evidence
of
Grace
and
Love
to
God.
And
it
is
plain
in
many
persons
Religion
does
not
so
much
mortifie
their
passions
and
lusts
as
palliate
and
disguise
them
,
or
at
most
change
their
object
but
not
their
nature
.
Men
of
Cholerick
dispositions
placing
all
Religion
in
an
eager
,
violent
,
yea
and
if
need
be
,
a
bloody
maintaining
all
their
Opinions
about
matters
of
Faith.
The
melancholy
men
put
it
all
in
abstraction
and
recluseness
,
valuing
themselves
much
upon
it
,
and
undervaluing
others
that
were
not
so
retired
.
Others
of
a
more
sanguine
Complexion
finding
either
great
excuses
for
all
their
levities
and
follies
,
or
if
more
serious
,
turning
all
their
thoughts
to
the
dressing
up
some
pretty
Notion
.
And
thus
men
not
forming
their
minds
by
the
dictates
and
precepts
of
Religion
,
but
framing
it
according
to
their
own
tempers
,
so
as
might
best
suit
their
inclinations
,
did
hold
the
truth
in
unrighteousness
.
And
thus
again
the
natural
man
did
adulterate
the
notions
of
Religion
which
are
spiritually
discerned
.
But
the
last
and
greatest
(
because
both
strongest
and
subtilest
)
assault
that
Nature
made
upon
Religion
was
by
the
misguidings
of
ill
directed
and
ill
managed
Reason
.
The
former
prejudices
were
more
visible
and
could
not
be
so
well
defended
;
but
this
was
managed
with
a
deeper
cunning
.
And
first
the
great
value
that
the
Masters
and
pretenders
to
Learning
and
Reason
had
of
themselves
,
made
them
scornfully
reject
all
Instruction
,
stiffly
maintain
all
they
had
once
asserted
,
and
despise
every
one
that
differed
from
them
.
Hence
it
was
that
the
Philosophers
broke
into
so
many
divisions
,
being
as
is
apparent
mightily
swelled
in
self-conceit
,
so
that
they
scorned
to
yield
to
one
another
,
but
employed
all
their
wit
and
eloquence
to
justifie
their
own
Notions
,
how
absurd
soever
.
Now
this
is
the
temper
in
the
world
the
most
incapable
of
instruction
;
and
this
their
pride
they
carried
higher
,
laughing
at
all
Inspiration
as
a
kind
of
madness
,
which
therefore
they
despised
and
thought
that
their
Reason
was
able
to
penetrate
into
the
deepest
and
secretest
mysteries
.
And
as
this
occasioned
a
numberless
variety
of
opinions
,
so
it
made
them
despise
the
first
preachings
of
Christianity
,
in
which
as
there
was
none
of
their
Metaphysical
canting
;
so
poor
illiterate
men
delivering
it
,
they
who
valued
themselves
on
their
Learning
and
their
noble
generous
tempers
,
rejected
it
with
scorn
,
which
was
fed
with
the
contempt
they
had
for
the
first
Converts
,
who
were
either
such
as
they
called
Barbarians
,
or
men
of
mean
Education
and
Employments
.
But
after
an
Age
or
two
many
of
those
were
by
the
prevailing
progress
of
Christianity
Converted
to
the
Faith
,
and
did
for
some
Ages
very
good
service
to
it
.
But
diverse
of
their
Successors
retaining
the
old
temper
of
the
Philosophers
,
the
debates
about
Religion
begun
to
be
managed
with
an
unyielding
ambition
,
and
Anathema's
were
the
common
sanctions
with
which
they
imposed
their
Opinions
.
And
at
length
one
of
the
Bishops
assumed
to
himself
and
Successors
the
absolute
authority
of
judging
and
deciding
all
Controversies
,
which
(
though
the
most
unreasonable
opinion
in
the
world
,
and
that
which
destroys
the
free
and
right
use
of
Reason
:
yet
)
was
brought
in
on
the
highest
pretences
of
Reason
,
as
the
only
mean
to
end
all
disputes
.
And
when
a
great
many
errors
were
visibly
got
into
their
Church
,
and
some
rose
who
with
all
the
evidence
of
Reason
imaginable
laid
open
these
and
pressed
them
to
disown
and
reform
them
,
they
continued
in
their
stubborness
,
multiplied
their
Anathema's
,
and
wreathed
all
their
errors
in
one
Chain
,
as
S.
Iames
had
done
the
Law
of
God
,
and
imposed
all
without
mercy
.
And
for
doing
this
they
brought
their
Janizaries
,
whom
they
had
educated
in
Nurseries
at
fencing
,
cudgelling
,
and
the
other
discipline
of
Pen-slaughter
and
Ink-shed
.
These
Schoolmen
who
had
been
well
trained
to
dispute
about
every
thing
,
and
stubbornly
to
maintain
every
position
how
trifling
or
how
false
soever
with
all
confidence
and
earnestness
,
were
brought
to
give
Battel
,
and
they
as
Mercenaries
who
expected
good
preferments
did
fight
it
out
most
obstinately
;
nothing
was
too
disingenious
for
their
confidence
,
no
Author
was
so
spurious
but
they
would
vouch
his
testimony
,
no
place
of
Scripture
sounded
favourably
to
their
Opinions
but
(
though
it
had
been
never
so
plain
that
it
was
to
be
understood
in
a
different
sence
)
was
brought
as
a
certain
proof
,
no
maxim
of
the
Schools
,
no
old
fustian
distinction
was
left
out
to
maintain
the
Fight
;
and
as
some
after
the
greatest
defeats
have
impudence
enough
to
pretend
a
Victory
,
so
that
art
was
not
omitted
by
them
,
but
loud
acclamations
of
Victory
were
made
,
when
all
free
discerners
saw
they
were
quite
routed
;
and
the
rudeness
they
had
learned
in
their
Cells
was
brought
out
with
them
,
for
they
managed
their
disputes
with
all
the
roughness
of
expression
,
the
most
petulant
insultings
and
the
most
barbarous
railings
.
Nor
does
this
charge
fall
only
on
one
side
of
Christendom
,
though
one
Church
be
most
notoriously
guilty
;
but
the
Disputants
of
all
sides
have
for
the
greatest
part
managed
their
debates
with
that
acrimony
of
stile
,
those
severe
invectives
and
the
catching
up
some
escapes
of
inconsiderate
Pens
,
as
if
they
were
more
concerned
for
Glory
than
for
Truth
.
Besides
that
every
one
swallows
down
an
entire
system
of
that
party
to
which
he
hath
offered
up
himself
;
and
all
must
be
defended
without
that
ingenuity
which
becomes
inquirers
into
divine
truth
.
Nor
do
most
men
take
their
opinions
from
the
sacred
Oracles
,
but
from
their
Educations
,
and
the
Catechisms
and
Confessions
they
have
been
accustomed
to
;
and
being
thus
prepossessed
go
to
the
Scriptures
to
seek
proofs
for
their
opinions
,
being
resolved
before-hand
to
defend
them
and
to
make
the
Scriptures
serve
their
turns
;
which
if
they
will
not
do
easily
,
they
will
so
stretch
them
upon
the
rack
by
their
forced
Criticisms
or
consequences
,
as
to
make
them
confess
any
thing
though
never
so
plainly
contrary
to
the
clear
meaning
of
the
words
.
And
it
is
evident
that
men
thus
blown
up
with
pride
are
resolved
to
justifie
all
they
have
ever
said
,
though
to
the
cost
of
throwing
off
all
candid
and
fair
dealing
,
saying
things
that
no
man
of
common
sense
would
say
if
he
were
not
strangely
byassed
.
And
indeed
we
dayly
see
things
brought
for
the
proof
of
many
opinions
which
are
so
visibly
weak
and
unconcluding
,
that
it
is
scarce
possible
to
think
those
believed
them
that
said
them
;
but
that
being
resolved
to
stand
to
what
they
once
asserted
,
some
mist
must
be
raised
for
keeping
up
their
reputation
,
and
imposing
on
weaker
and
more
credulous
Disciples
.
And
thus
it
must
continue
as
long
as
men
are
led
by
their
pride
to
be
stubborn
in
all
their
reasonings
about
Religion
.
Another
great
abuse
of
Reason
is
a
needless
curiosity
about
things
that
either
are
of
no
great
importance
,
or
are
wrapped
in
mysterious
darkness
;
into
which
if
men
will
penetrate
,
their
Conjectures
and
Discourses
must
turn
to
impertinent
Cantings
and
Nonsense
.
Thus
the
Philosophers
disputing
about
the
nature
of
the
Deity
and
of
the
Soul
,
do
fall
into
unintelligible
niceties
and
Cabalistical
conceits
of
Numbers
,
of
which
no
account
can
be
given
,
but
that
they
would
seem
to
say
somewhat
where
they
could
say
nothing
.
And
this
curious
subtilising
carried
along
another
mischief
with
it
,
that
they
rejected
every
thing
of
which
they
could
not
give
a
distinct
account
,
and
therefore
called
S.
Paul
a
babler
when
he
told
them
of
the
Resurrection
.
But
when
some
of
the
Philosophers
became
Converts
to
Christianity
,
both
these
effects
of
this
curiosity
did
appear
;
some
studying
to
make
out
the
high
Mysteries
of
the
Faith
from
their
Metaphysicks
,
and
to
reconcile
them
to
the
Platonical
Notions
,
in
which
any
discerning
Reader
will
see
a
great
deal
of
needless
and
very
ill
proved
and
worse
applyed
curiosity
.
This
appearing
both
too
curious
and
ill
grounded
to
others
,
was
no
small
occasion
of
their
rejecting
those
Mysteries
,
or
at
least
framing
them
so
as
to
agree
with
their
Conceptions
of
things
;
and
both
seem
to
have
had
too
la●g●
a
share
of
this
oversearching
humour
,
and
of
not
believing
any
thing
but
what
was
made
out
to
their
Reasons
:
the
one
party
pretending
they
did
understand
the
Mysteries
,
and
the
other
denying
them
because
they
could
not
understand
them
.
What
subtleties
were
used
in
explaining
those
incomprehensible
doctrines
any
that
hath
conversed
in
those
writings
must
needs
know
,
and
how
they
were
opposed
with
the
like
subtleties
.
Whereas
had
all
sides
adored
the
divine
Revelations
without
engaging
into
these
discantings
,
they
had
held
the
simplicity
of
the
Gospel
,
and
acted
more
like
true
Christian
Philosophers
;
since
it
agrees
with
the
strictest
reason
to
acknowledge
our
faculties
are
limited
,
and
so
not
fit
to
comprehend
the
divine
Nature
,
nor
the
operations
or
the
communications
of
that
Supream
being
;
and
therefore
we
must
believe
with
all
humility
what
himself
hath
been
pleased
to
reveal
to
us
concerning
himself
,
without
either
doubting
the
truth
because
we
understand
not
what
is
so
far
above
us
,
or
engaging
into
over
curious
searching
into
that
which
it
appears
from
our
limited
understandings
,
and
the
general
terms
of
Revelation
God
intended
should
be
still
a
Mystery
to
us
.
But
indeed
the
Schoolmen
have
thought
it
below
the
height
of
their
●ouring
minds
and
great
Learnings
to
stick
at
the
explaining
all
Mysteries
,
and
as
far
as
hard
words
and
unconceivable
niceties
will
go
,
they
have
given
us
a
very
satisfying
account
of
all
Mysteries
,
by
which
we
know
neither
more
nor
less
than
we
do
without
them
.
Whether
this
may
not
have
led
many
over
curio●s
enquirers
into
the
contrary
extream
,
I
shall
not
determine
,
but
this
is
plainly
an
abuse
of
Reason
on
both
hands
.
The
humour
of
enquiring
into
all
subtleties
did
quickly
bring
into
the
Church
a
superfetation
of
unconceivable
Mysteries
.
For
every
bold
conceit
that
any
(
who
had
so
much
authority
as
to
be
well
followed
)
took
up
was
presently
given
out
for
a
Mystery
,
and
then
it
was
sacred
and
must
not
be
touched
;
and
if
any
did
offer
to
examine
it
,
he
was
scared
with
the
bugbear
of
a
Mystery
.
So
that
Transubstantiation
,
the
treasure
of
the
Church
,
the
way
of
the
Popes
Infallibility
,
together
with
a
thousand
devised
Mysteries
in
all
the
pieces
of
Divine
Worship
,
were
cramm'd
down
the
throats
of
all
Christians
,
and
many
being
justly
provoked
by
these
pretended
Mysteries
,
and
seeing
the
other
great
Mysteries
made
the
engines
of
obtruding
these
on
the
world
,
were
thereupon
by
an
unjustifiable
and
an
immoderate
use
of
the
Counterpoise
led
to
the
other
extream
of
denying
all
And
with
how
great
nicety
of
Argument
have
even
the
Reformed
managed
many
high
mysterious
points
,
as
the
derivation
of
Adam's
sin
,
the
Order
o
the
Divine
decrees
,
with
the
nature
of
the
aids
and
assistances
of
Grace
,
which
have
been
canvassed
with
a
very
searching
curiosity
?
and
as
dark
as
these
must
be
confessed
to
be
,
yet
they
are
delivered
with
as
much
dictating
and
imperious
authority
,
as
if
these
Authors
had
been
caught
up
to
the
third
Heavens
.
Many
other
niceties
are
also
found
out
to
exercise
their
curiosity
;
yet
if
it
rested
there
the
hazard
were
not
so
great
,
but
these
are
all
made
Articles
of
Faith
,
and
all
who
are
not
satisfied
about
them
,
are
barred
the
Communion
of
the
Church
,
and
so
no
wonder
there
be
endless
heats
and
debates
.
The
occasion
of
this
curiosity
and
itch
of
disputing
may
be
perhaps
not
unjustly
derived
from
the
contentions
and
endless
wranglings
of
the
Schools
in
matters
of
Philosophy
;
in
which
men
being
accustomed
to
that
game
of
disputing
and
subtilising
about
nothing
,
and
going
from
those
studies
to
Divinity
,
and
carrying
that
same
temper
,
and
fiery
edge
along
with
them
,
they
made
all
that
work
about
it
which
hath
now
so
long
divided
the
world
.
They
being
also
by
a
long
practice
habituated
to
many
Maxims
and
Axioms
which
were
laid
down
for
rules
not
to
be
enquired
into
or
denyed
,
came
really
to
believe
those
were
true
,
and
to
carry
them
along
with
them
to
all
their
Theological
debates
.
All
which
will
appear
very
evident
to
any
that
compares
their
Philosophical
and
Theological
works
,
from
which
many
of
their
strange
inferences
and
positions
did
take
their
rise
,
and
I
am
afraid
do
still
receive
their
nourishment
.
Thus
far
I
have
discoursed
of
the
several
prejudices
the
powers
of
the
natural
man
do
lay
in
the
way
of
our
apprehending
and
judging
aright
of
Divine
truths
;
and
the
common
notions
of
the
moral
Philosophy
will
concur
to
teach
all
men
that
before
their
minds
can
be
rightly
qualified
for
the
understanding
any
intellectual
truth
,
but
most
chiefly
Divine
truth
,
we
must
abstract
from
all
those
figures
of
things
,
which
our
senses
present
to
us
,
and
rise
above
all
grosser
phantasms
.
It
is
no
less
necessary
that
our
thoughts
be
serene
,
and
free
of
passion
,
that
we
may
freely
and
at
leisure
consider
what
lies
before
us
,
without
the
Byass
of
preconceived
opinions
or
interests
.
And
it
is
equally
rational
with
these
that
we
have
modest
minds
not
vainly
puffed
up
with
an
opinion
of
our
own
knowledge
,
but
tractable
and
docile
,
such
as
will
not
stick
after
clear
conviction
,
to
confess
and
retract
an
error
,
and
that
we
proceed
in
our
reasonings
closely
and
on
sure
grounds
,
not
on
vain
conjectures
and
maxims
taken
up
meerly
on
trust
,
but
by
a
clear
progress
advance
from
one
truth
to
another
as
the
Series
of
them
shall
lead
.
A
man
who
is
thus
prepared
must
next
consider
all
was
said
in
the
first
four
Sections
,
with
a
great
deal
more
to
the
same
purpose
;
That
he
be
on
good
grounds
perswaded
there
is
a
God
;
that
there
is
a
true
revealed
Religion
,
&
that
the
Christian
Religion
is
the
true
Religion
.
These
things
being
laid
down
he
is
in
the
first
place
by
earnest
Prayers
to
beg
God's
direction
to
go
along
with
him
in
all
his
enquiries
,
which
certainly
will
not
be
wanting
if
he
bring
with
him
a
sincere
&
well
prepared
mind
,
not
byassed
nor
prepossessed
;
and
of
this
we
may
be
well
assured
both
from
the
Divine
goodness
and
veracity
.
For
as
he
hath
promised
that
whoso
seek
shall
find
;
so
it
is
a
necessary
consequent
of
infinite
goodness
to
assist
all
that
sincerely
seek
after
life
and
happiness
:
but
if
any
come
to
this
study
without
he
be
duly
prepared
,
he
has
himself
to
thank
if
he
fall
into
errors
and
mistakes
.
The
next
thing
an
exact
searcher
into
Religion
must
labour
in
,
is
once
to
observe
the
nature
of
Christianity
and
the
great
designs
of
it
;
and
in
this
he
is
not
to
follow
the
small
game
of
some
particular
and
obscure
passages
,
but
to
observe
through
the
whole
New
Testament
what
was
the
great
end
of
all
our
Saviour
spoke
and
did
,
and
his
disciples
testified
and
wrote
.
If
once
we
comprehend
this
a
right
,
it
will
be
a
thread
to
carry
us
through
particular
disquisitions
.
For
as
there
be
many
natural
truths
of
which
we
are
well
assured
,
though
Philosophy
offers
us
some
Arguments
against
them
,
in
the
answering
which
we
are
not
able
to
satisfie
our
Reasons
;
so
there
may
be
some
divine
truths
very
certainly
made
out
to
us
,
and
yet
there
may
be
places
of
Scripture
which
seem
so
to
contradict
those
truths
that
they
cannot
be
well
answered
.
Again
,
a
serious
Enquirer
will
see
good
reason
to
believe
the
Scriptures
must
be
plain
,
evident
and
clear
,
since
they
were
at
first
directed
to
men
of
very
ordinary
parts
and
of
no
profound
understandings
and
learning
;
therefore
he
may
well
conclude
those
strange
Superstructures
some
have
reared
up
for
amusing
the
world
,
can
be
none
of
the
Articles
of
Faith
necessary
to
be
believed
.
And
as
the
first
Converts
were
honest
simple
men
,
so
our
Saviour
and
the
Apostles
spoke
in
a
plain
easie
stile
,
therefore
all
these
forced
Criticisms
and
Inferences
by
which
some
more
ingenious
than
candid
Writers
would
expound
them
in
a
sence
favourable
to
their
Opinions
,
a●e
not
to
be
received
,
since
these
do
often
represent
the
divine
discourses
rather
like
the
little
tricks
of
double-dealing
and
Sophistry
for
which
an
honest
Tutor
would
severely
chide
his
Pupil
:
words
are
to
be
understood
in
their
plain
meaning
,
and
not
as
Logick
or
a
nicety
of
Criticism
may
distort
and
throw
them
.
If
then
a
man
will
in
this
method
(
which
no
honest
man
can
except
against
)
go
to
the
search
of
the
Scriptures
with
a
mind
prepared
,
as
hath
been
already
said
,
he
cannot
fail
of
finding
out
all
that
is
necessary
for
his
Salvation
.
Nor
is
he
to
be
doubtfully
anxious
concerning
the
true
Books
;
for
none
denies
but
the
Churches
care
in
all
Ages
hath
been
the
great
conveyance
of
this
;
the
many
various
Translations
of
all
Ages
and
Languages
(
nay
and
different
Religions
)
agreeing
in
all
material
points
,
and
the
Citations
out
of
those
Books
which
we
find
in
a
Series
of
Authors
who
have
lived
in
the
several
Ages
since
they
were
written
agreeing
likewise
with
the
Books
themselves
,
together
with
many
ancient
Manuscripts
which
do
yet
remain
of
a
great
many
Languages
,
may
abundantly
satisfie
even
the
most
severe
Inquirer
,
that
these
be
the
very
Books
which
the
Apostles
delivered
and
were
universally
received
by
all
Christians
.
The
matter
of
Fact
being
thus
cleared
without
any
necessity
of
running
to
the
authority
of
the
Church
,
all
those
scruples
which
I.
K.
with
the
rest
of
his
Brethren
would
needs
raise
,
do
vanish
,
since
they
never
distinguish
exactly
between
a
Witness
and
a
Judge
.
For
the
former
nothing
is
required
but
honesty
and
good
information
,
and
we
have
the
agreeing
suffrages
of
many
witnesses
that
do
all
agree
in
their
Testimony
of
these
Books
,
who
though
they
differed
very
much
in
their
Expositions
of
them
,
yet
concurred
in
their
verdict
about
the
Books
,
and
were
checks
on
one
another
in
the
faithful
preserving
and
transcribing
them
.
In
this
sence
we
do
receive
the
Churches
Testimony
as
the
necessary
means
of
conveying
these
Books
to
us
.
But
an
Authority
Sacred
and
Solemnly
declared
is
required
in
a
Judge
,
and
this
no
Church
can
so
much
as
pretend
to
but
from
the
Scriptures
.
Therefore
the
Scriptures
being
received
as
Divine
cannot
depend
on
the
sentence
of
the
Church
as
a
Judge
,
since
all
its
Jurisdiction
is
derived
from
Scripture
,
which
therefore
must
be
acknowledged
before
it
can
be
believed
.
But
because
there
be
persons
of
a
meaner
Condition
and
not
Educated
so
as
to
make
all
the
inquiry
which
is
necessary
in
so
important
a
Business
,
there
is
therefore
a
shorter
method
for
such
,
which
yet
is
as
morally
certain
as
any
thing
can
be
.
Let
then
the
simplest
man
in
England
provide
himself
of
two
New
Testaments
,
one
published
by
the
Church
of
England
,
another
by
the
Church
of
Rome
as
was
that
of
Rheims
:
Now
he
knows
well
what
animosities
be
betwixt
the
Divines
of
these
Churches
,
and
that
they
are
engaged
so
hotly
one
against
another
,
that
they
agree
in
nothing
,
but
where
the
Evidence
of
truth
especially
in
matters
of
Fact
does
bind
them
.
And
yet
he
comparing
these
New
Testaments
will
find
,
that
though
the
phrase
,
the
position
of
words
,
and
in
some
few
places
perhaps
the
sence
varies
,
but
upon
a
survey
of
the
whole
he
finds
that
they
do
plainly
agree
in
all
matters
of
moment
.
So
that
from
this
he
is
perswaded
that
both
have
the
same
true
Book
which
the
Apostles
did
deliver
to
the
Church
;
and
the
Iews
agreeing
with
us
as
to
the
Old
Testament
,
is
the
same
Evidence
to
him
that
we
have
those
very
Books
which
were
held
Sacred
by
the
Iews
in
our
Saviour's
time
.
And
thus
by
I.
K's
leave
a
man
may
be
satisfied
what
be
the
true
Books
,
without
being
assured
which
is
the
true
Church
or
the
true
Religion
.
Being
then
assured
about
the
Books
and
studying
them
in
the
method
already
set
down
,
he
shall
be
certainly
directed
by
God
to
find
out
every
thing
necessary
to
Salvation
;
and
this
is
far
from
setting
up
a
private
Spirit
to
lead
us
Enthusiastically
,
but
is
an
appeal
to
the
Reason
and
ingenuity
that
is
common
to
all
men
.
For
let
me
ask
I.
K.
how
the
Decrees
and
Canons
of
the
Council
of
Trent
are
to
be
understood
?
He
himself
says
,
the
meaning
of
those
is
plainly
and
certainly
to
be
known
,
yet
every
Reader
must
expound
them
to
himself
in
that
easie
and
clear
sence
which
best
agrees
with
the
words
.
Is
this
therefore
to
set
up
a
private
spirit
to
enterpret
these
Canons
?
I
know
he
will
say
(
and
with
good
reason
too
)
that
it
is
far
from
it
;
and
with
the
same
warrant
do
I
assert
that
the
considering
of
Scripture
according
to
the
method
proposed
,
is
not
to
interpret
it
by
a
private
Spirit
,
but
by
the
clear
conduct
of
our
understandings
directed
by
the
divine
Grace
which
is
freely
given
to
all
that
ask
it
.
If
after
all
this
it
be
replyed
,
How
is
it
then
that
there
are
such
different
Expositors
and
Expositions
of
Scripture
?
the
Answer
is
plain
,
by
sending
back
the
Reader
to
what
hath
been
said
of
the
corruption
of
mens
minds
;
and
as
long
as
men
live
so
ill
as
they
do
,
it
is
to
no
purpose
to
expect
they
shall
think
or
understand
aright
.
Besides
,
there
be
a
great
many
things
in
the
Scriptures
which
are
not
Articles
of
Faith
,
which
every
man
is
not
bound
to
know
and
conceive
aright
under
the
hazard
of
Damnation
,
and
about
which
there
may
be
disputings
and
different
Opinions
without
any
hazard
.
If
any
set
up
particular
Opinions
in
matters
justly
controvertible
and
of
less
moment
,
and
impose
these
on
all
with
severe
Sanctions
,
and
if
he
have
Authority
to
cast
all
out
of
the
Church
Society
that
do
not
agree
with
him
,
or
if
he
have
not
that
Authority
,
if
he
do
separate
from
the
Communion
of
the
Church
because
they
will
not
receive
or
hearken
to
his
conceits
,
he
is
a
Schismatick
;
for
a
dogmatizing
and
dictating
spirit
,
if
strengthned
with
power
,
doth
always
lead
to
persecution
,
and
if
it
want
it
,
to
separation
.
And
thus
I
think
enough
is
said
for
proving
that
the
way
to
Salvation
is
not
at
all
uncertain
in
our
Church
,
since
it
is
no
other
but
that
new
and
living
way
which
our
Saviour
did
Consecrate
through
his
flesh
.
But
in
this
we
are
strongly
confirmed
,
when
we
find
the
ancient
Martyrs
,
Fathers
and
Doctors
of
the
Church
going
in
the
same
Method
,
and
by
it
Converting
the
Nations
,
enduring
Martyrdome
and
giving
glory
to
their
most
holy
Faith
and
to
its
most
holy
Author
,
whose
Decrees
,
when
met
in
Councils
,
and
Doctrines
delivered
in
their
writings
do
so
agree
with
Ours
in
all
matters
of
Faith
,
that
we
decline
not
to
put
the
whole
debates
between
us
and
them
to
this
Tryal
.
I.
K.
thinks
we
cannot
know
what
Fathers
or
what
Councils
to
receive
,
but
by
first
acknowledging
a
true
Church
which
must
tell
what
Fathers
and
Councils
to
receive
.
But
this
being
a
matter
of
Fact
,
we
are
to
judge
of
it
as
of
all
matters
of
Fact
that
were
transacted
some
Ages
ago
,
and
by
the
evidence
of
Testimonies
are
to
find
out
the
truth
concerning
the
Fathers
and
Councils
,
and
their
Writings
and
Decrees
.
We
have
good
reason
to
decline
the
writers
of
the
latter
Ages
,
since
we
plainly
see
that
upon
the
overthrow
of
the
Western
Empire
by
the
Goths
and
Vandals
and
other
Northern
Nations
,
and
of
the
Eastern
Empire
by
the
Saracens
and
other
Mahometans
,
Religion
and
Learning
were
quickly
brought
under
sad
and
lasting
decays
,
which
is
confest
by
writers
on
all
sides
.
And
what
I.
K.
says
,
That
we
may
as
well
expect
the
whole
Gospel
in
the
first
Chapter
of
S.
Matthew
,
as
all
Faith
of
the
Church
in
the
first
four
General
Councils
,
is
very
impertinently
alledged
.
Did
we
ask
for
all
the
definitions
of
the
Church
in
the
first
Canon
of
Nice
,
his
comparison
might
well
take
place
;
but
it
cannot
be
fitly
used
in
our
case
who
say
we
are
the
true
Catholick
Apostolick
Christians
,
because
we
in
all
things
agree
with
the
Churches
of
God
,
as
they
were
during
their
greatest
purity
both
in
the
persecutions
,
and
after
those
for
two
Ages
.
Certainly
if
we
hold
all
that
Faith
they
then
held
,
and
if
they
were
saved
,
we
may
be
so
too
;
and
you
cannot
pass
a
severe
sentence
on
us
which
will
not
likewise
take
hold
of
them
.
I.
K.
cannot
deny
but
they
stated
the
Christian
Faith
in
very
formal
Creeds
,
and
one
of
them
expresly
decreed
That
no
new
addition
should
be
made
to
the
Creed
;
and
so
we
who
receive
that
Creed
,
though
at
all
this
distance
from
them
,
are
really
in
Communion
with
them
,
from
which
those
have
departed
,
who
have
made
such
vast
additions
to
the
Creed
.
And
thus
it
appears
we
are
in
the
same
way
which
our
Saviour
first
opened
and
in
which
that
glorious
cloud
of
witnesses
followed
him
,
and
are
still
in
Communion
with
Rome
as
she
was
when
her
Faith
was
spoken
of
through
the
whole
world
,
and
therefore
we
are
in
a
safe
way
to
Salvation
.
But
because
Christians
must
live
together
in
Unity
and
Charity
,
and
in
order
to
that
end
must
associate
together
in
the
Worship
of
God
in
mutual
Councils
and
other
necessary
parts
of
Government
and
some
External
rites
for
maintaining
the
visible
acknowledgment
of
the
Faith
,
therefore
we
have
rules
given
in
Scripture
no
less
express
for
obeying
the
Civil
powers
in
all
their
Commands
that
are
not
plainly
contrary
either
to
Natural
or
revealed
Religion
,
which
is
a
clear
and
constant
rule
by
which
we
may
be
satisfied
if
our
minds
be
right
prepared
and
qualified
,
as
was
before
set
down
.
And
if
by
the
disorder
of
our
understandings
,
through
the
corruptions
of
the
natural
man
,
we
be
brought
under
Errors
,
we
have
our selves
to
blame
.
Next
to
this
we
are
to
associate
our selves
with
all
who
Worship
God
as
long
as
there
is
not
some
great
corruption
in
it
,
so
that
we
can
no
longer
continue
in
it
without
sin
.
If
others
be
formal
or
guilty
in
it
,
that
is
none
of
our
fault
,
and
can
never
warrant
our
departure
from
that
Communion
of
Saints
in
worship
.
Therefore
the
particular
Forms
of
Worship
are
to
be
agreed
on
by
the
Guides
and
Pastors
of
the
Church
,
which
must
still
be
received
by
all
till
they
put
us
to
act
or
assist
in
somewhat
that
is
evil
,
or
be
defective
in
some
necessary
part
of
Divine
worship
.
And
the
great
rule
by
which
the
Guides
of
the
Church
ought
to
compose
these
Forms
,
is
the
constant
and
universal
practice
of
the
Churches
of
God
in
their
best
times
;
Calculating
these
as
near
as
may
be
to
the
present
Constitutions
and
tempers
of
men
,
so
as
to
avoid
all
unnecessary
scandal
,
and
to
edifie
the
people
by
them
.
Therefore
we
dare
appeal
to
all
just
and
impartial
Judges
,
if
our
Church
have
not
observed
this
rule
in
all
the
parts
of
our
Worship
,
to
bring
things
as
near
as
could
be
to
the
Primitive
Forms
;
and
if
in
some
particulars
we
have
departed
from
them
,
such
as
the
not
Commemorating
expresly
the
dead
,
or
receiving
gifts
in
their
Names
in
the
holy
Communion
,
the
not
using
the
Chrism
in
Confirmation
,
nor
the
sign
of
the
Cross
on
all
occasions
,
or
if
we
kneel
in
Churches
on
Sundays
,
and
betwixt
Easter
and
Pentecost
,
which
are
the
most
considerable
things
that
now
occurr
to
me
,
in
which
we
are
not
exactly
conform
to
the
Primitive
Church
;
these
are
both
things
of
less
importance
,
and
by
the
following
Superstition
and
other
abuses
were
very
much
corrupted
.
And
it
is
certain
that
all
things
not
Necessary
when
much
abused
,
how
innocent
,
nay
how
useful
soever
they
may
be
,
yet
may
very
reasonably
be
left
out
and
laid
aside
as
the
Pastors
of
the
Church
see
cause
.
If
after
all
this
Evidence
there
be
great
divisions
among
us
,
we
owe
these
,
next
to
the
corruption
or
manners
,
to
the
daily
practises
of
such
as
I.
K.
who
(
as
is
offered
to
be
made
out
by
many
)
have
under
all
disguises
laboured
the
renting
us
to
pieces
,
and
our
sins
are
such
that
these
wicked
designs
prove
daily
but
too
successful
.
But
after
all
the
mist
and
dust
any
may
study
to
raise
,
I
doubt
not
but
to
serious
considerers
it
will
appear
,
that
we
of
this
Church
are
in
a
clear
and
safe
way
,
and
that
our
doctrine
is
no
other
than
what
our
Saviour
and
his
Apostles
delivered
,
and
what
the
first
Christians
and
their
Successors
for
many
Ages
believed
;
and
that
we
are
in
the
same
Method
of
finding
out
the
true
Faith
which
they
followed
:
all
which
I
shall
conclude
with
these
excellent
and
divinely
Charitable
Versicles
of
our
Litany
:
That
it
may
please
thee
to
give
to
all
thy
people
increase
of
Grace
,
to
hear
meekly
thy
Word
,
and
to
receive
it
with
pure
affection
,
and
to
bring
forth
the
fruits
of
the
Spirit
.
That
it
may
please
thee
to
bring
into
the
way
of
truth
all
such
as
have
erred
and
are
deceived
,
and
that
it
may
please
thee
to
have
mercy
upon
all
men
.
We
beseech
thee
to
hear
us
good
Lord.
THE
END
.
A
Brief
Catalogue
of
Books
newly
Printed
and
Reprinted
for
R.
Royston
,
Bookseller
to
his
Most
Sacred
Majesty
.
THE
Works
of
the
Reverend
and
Learned
Henry
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,
D.
D.
containing
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Collection
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chiefly
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,
with
many
Additions
and
Corrections
from
the
Author
's
own
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;
together
with
the
Life
of
the
Author
enlarged
,
by
the
Reverend
Dr.
Fell
,
Dean
of
Christ-Church
in
Oxford
.
In
large
Folio
.
A
Paraphrase
and
Annotations
upon
all
the
Books
of
the
New
Testament
,
Briefly
explaining
all
the
difficult
Places
thereof
.
The
Fourth
Edition
corrected
.
By
H.
Hammond
,
D.
D.
In
Folio
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Or
,
a
Collection
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Polemical
Discourses
addressed
against
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Enemies
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,
both
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Fanaticks
,
in
large
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,
by
Ier.
Taylor
,
Chaplain
in
Ordinary
to
K.
Charles
the
First
of
Blessed
Memory
,
and
late
Lord
Bishop
of
Down
and
Conner
.
Antiquitates
Christianae
,
or
,
The
History
of
the
Life
and
Death
of
the
Holy
Jesus
,
as
also
,
The
Lives
,
Acts
,
and
Martyrdoms
of
his
Apostles
.
In
two
parts
,
The
first
part
containing
the
Life
of
Christ
,
Written
by
Ieremy
Taylor
,
late
Lord
Bishop
of
Down
and
Conner
.
The
second
,
containing
the
Lives
of
the
Apostles
,
by
William
Cave
,
D.
D.
Chaplain
in
ordinary
to
his
Majesty
.
The
Second
Part
of
the
Practical
Christian
,
consisting
of
Meditations
and
Psalms
illustrated
with
Notes
,
or
Paraphrased
;
relating
to
the
Hours
of
Prayer
,
the
ordinary
Actions
of
Day
and
Night
,
and
several
Dispositions
of
Men.
By
R.
Sherlock
,
D.
D.
Rector
of
Winwick
The
Royal
Martyr
,
and
the
Dutiful
Subject
,
in
two
Sermons
:
By
Gilbert
Burnet
.
New.
The
Christian
Sacrifice
,
a
Treatise
shewing
the
Necessity
,
End
and
Manner
of
Receiving
the
Holy
Communion
,
&c.
The
Devout
Christian
instructed
how
to
Pray
and
give
Thanks
to
God
:
or
,
a
Book
of
Devotions
,
&c.
Both
written
by
the
Reverend
S.
Patrick
,
D.
D.
in
12.
A
Serious
and
Compassionate
Enquiry
into
the
Causes
of
the
present
Neglect
and
Contempt
of
the
Protestant
Religion
and
Church
of
England
,
&c.
Considerations
concerning
Comprehension
,
Toleration
,
and
the
Renouncing
the
Covenant
.
In
Octavo
New.
Animadversions
upon
a
Book
,
Entituled
,
Fanaticism
Fanatically
imputed
to
the
Catholick
Church
:
by
Dr.
Stillingfleet
,
and
the
Imputation
Refuted
and
Retorted
by
S.
C.
The
Second
Edition
.
By
a
Person
of
Honour
.
In
Octavo
.
Reflections
upon
the
Devotions
of
the
Roman
Church
.
With
the
Prayers
,
Hymns
and
Lessons
themselves
,
taken
out
of
their
Authentick
Authors
.
In
Three
Parts
.
In
Octavo
.
Notes, typically marginal, from the original text
Notes for div A30400-e1450
Deut.
13
1.
Gal.
1.
8
,
9.
S.
Mat.
12.
24
,
to
31.
Notes for div A30400-e1900
1
Thess.
2.
11.
2
Thess.
3.
10.
1
Cor.
7.
4
,
5.